within you and cause you to walk in my statutes and ye shall keep my judgements and do them all in the future tense This Covenant then being all in the future conveying a New heart New Spirit new clensing sanctification and obedience where they were not before The Lords Supper being the Seal of this Covenant by their own concessions must certainly be in Gods original intention and divine institution rather a Grace-conveying Faith-ingendring Soul-converting Ordinance where it found no prae-existent Grace than a bare confirming ordinance to corroborate and increase true Grace only where it was formerly wrought by other Ordinances wherefore they must either renounce this Covenant of future Grace or this Sacrament to be a Seal therof or else abjure this second foundation of their Error objection 3 Their 3. Ground depending on the two precedent is this That those have no right to nor interest in the Covenant of Grace who have no prae-existent saving Grace and faith within them Therefore to administer the Lords Supper to such is but to set a Seal to a blank which cannot work any saving Grace or conversion in them I answer That this Position an Oracle of their own forging not of Gods inditing is as false as God is true For 1. There are two sorts of Promises or Covenants of Grace conteined in the Scriptures 1. Of working begetting in or giving conferring a New heart spirit and all necessary saving Graces to those who never had them 2ly Of confirming encreasing renewing perpetuating Graces when and where they are already began commonly thus distinguished Promises of Grace and Promises to Grace The first of these Promises and Covenants being general universal indefinite were made to men not only before their calling and conversion but before their very births and being in the world witness Gods Covenant Promises made to the seed of Abraham and for the calling conversion salvation of the Gentiles many hundred years before their fulfilling recorded at large Gen. 17.1 to 17. Acts 2.38,39 Hos 1.10 c. 2.23 Rom. 9.25,26 c. 11.26.30,31.15 c. 15.8 to 24. Isa 52.15 Eph. 2.1,2,5,11 to 24. Isa 42.1.6 c. 60.3,4,5 c. 62.2.11,12 c. 66.19,20,21 Psal 72.4 to 18. Yea the promises and new Covenant forementioned of which our Antagonists affirm the Lords Supper to be a Seal were made to such who had no saving Grace no new heart spirit or sanctification at all in them but were desperately sinfull graceless rebellious and dead in sins and trespasses when made unto them as is evident by Jer. 31.31,33,34 c. 32.37 to 44. Ezech. 11.18,19,20 c. 36.25,26,27 Heb. 8.6 to 13. c. 10.16,17 Therefore if these Promises and Covenants of Grace were made to such by God himself the Seals of the Covenant and these Promises must also by necessary consequence belong of right unto them since the accessory alwayes follows the principal and the Seals the Covenants to which they are annexed even as those who have a right to any human Charters Deeds Feofments Covenants Obligations have a right unto the Seals as well as to the parchment and writing 2ly Circumcision n Rom. 4.11 the Seal of the Covenant of the righteousnese of faith and Covenant God made with Abraham and his seed belonged equally to all Abrahams posterity whether regenerate or unregenerate circumcised or uncircumcised in heart to Ishmael as well as to Isaac whereupon EVERY MANCHILD whatsoever of the seed of Abraham or born in their Houses was throughout their generations to be circumcised on the 8. day under pain of being cut off from his people for breaking of Gods Covenant in case of omission or neglect Gen. 17.10 to 15.23.36,37 c. 21.4 c. 34.15.17.22.24 Exod. 12.48 Josh 5.2 to 10. If then Circumcision the Seal of the first Covenant belonged equally to all the Israelites by Gods own institution though most of them were uncircumcised in heart yea Enemies to God by their wicked works Jer. 9.25,26 Rom. 2.28,29 Gal. 5.6 1 Cor. 10.1,2,5,6,7 Rom. 10.21 then why not the Lords Supper being by themselves stiled the Seal of the New Testament and second Covenant to all visible Church-members who externally profess the Gospel though uncircumcised in heart and unregenerate 3ly Most of our Antagonists herein especially o Mr. Rutherford Due right of Presbyteries c. 4. Sect. 5. Mr. Marshals Defence of Infant Baptism Mr. Baxter Mr. Hall of Infant Baptism Presbyterians confess and assert in print that Baptism succeeding Circumcision under the Gospel which they likewise stile a Seal of the Covenant of Grace belongs equally to the infants of all visible baptized Christians be they never so ignorant scandalous impious unregenerate carnal or actually excommunicated from the Church for their wickedness and that upon the account of their parents external right of Church membership and profession of Christianity Yea p Acts 8,12,13.21,22,23,36 to 40. c. 10.47,48 c. 16.15.33 Simon Magus and others of ripe years upon their bare profession and external belief of the Gospel were baptized by the very Apostles though continuing still in the gall of bitterness and bond of iniquity as well as the Eunuch Cornelius the Jaylor and other real Converts the Apostles commission given them by Christ himself being this Mat. 28.19 Mar. 16.15 Go ye into all the world and teach all Nations and preach the Gospel to EVERY CREATURE BAPTIZING THEM in the name of the Father Son and holy Ghost c. By vertue whereof they were to baptize all Nations and every creature to whom they preached if they only externally imbraced the Gospel preached If then the Seal of Baptism belongs universally to all infants of Christian parents and all who externally receive the Gospel preached then why not the Seal of the Lords Supper since the Apostles and Primitive Christians admitted all they baptized yea Infants as well as others to the one as well as to the other Acts 2.44,46 Bishop Jewels Reply to Harding p. 103. 4ly All circumcised Persons whatsoever and the whole Congregation of Israel whether believers or unbelievers carnal or spiritual children of God or of Belial were peremptorily enjoined by God duly to eat and celebrate the Passeover under pain of being cut off from their people and did all accordingly celebrate it none being suspended from it for any moral but only for ceremonial uncleanness Exod. 12.3,4.44,47,48,50 Josh 5.6,8,10 2 Chron. 30.5.13 to 17. c. 35.1.17,18 Ezr. 6.19,20,21,22 1 Cor. 10.1,2,3,4 If then all Circumcised persons whatsoever and the whole Congregation of Israel that were presenr received this Sacramental seal of the Passeover under the Law without secluding any of them from it for ignorance scandal or unregeneracie Then by like reason and consequence all baptized Christians ought to receive the Sacramental Seal of the Lords Supper without secluding any but such who are actually excommunicated from all other Ordinances and Church communion for ignorance scandal unregeneracie or want of saving Graces since Christ himself at its very institution admitted all unto it who were admitted to the
Passeover yea Judas himself though a Devil Traytor Murderer Thief Son of perdition Cast-away Mat. 26.14 to 30. Mar. 14.14 to 26. Luke 22.8 to 23. John 18.2,3 c. 28. c. 6.70,71 Acts 1.16 to 21. John 17.12 1 Cor. 11.23,24,25 The rather because the Apostle 1 Cor. 10.1,2,3,4,5 from this president That ALL our Fathers were under the cloud and ALL passed through the Sea and were ALL baptized under Moses and did ALL eat the same spiritual meat and did ALL drink the same spiritual drink for they drank of the rock that followed them and that rock was Christ Though with many of them God was not well pleased c. Inferrs the universality of all Christians right to and actual duty in Communicating together at the Lords Supper ver 16 17. The Bread which we break is it not the Communion of the body of Christ For we being many are one bread and one body for we are ALL partakers of that one bread To which he subjoyns Chap. 12. 13. For by one Spirit we are ALL baptized into one body whether we be Jews or Gentiles tiles whether bond or free and have been ALL maae to drink into one spirit By which texts it is undeniable that whoever is admitted a visible Member into the mystical Bodie or Church of Christ hath a proper right and interest not only to all the Covenants and Promises of the Gospel but likewise to Baptism and the Lords Supper which our Opposites stile the Seals of the Gospel and ought freely constantly to be admitted thereunto as all the Israelites and seed of Abraham under the Law had a right interest and were all freely admitted to Circumcision the Passeover Manna the water in the Wilderness which were but Types of Christ and the same in substance with the Sacraments under the Gospel 3. Hence it inevitably follows that these Sacraments were all administred only as Grace-conveying Soul-converting ordinances to those who were unregenerate wanted saving Grace since they could not possibly be sealing and confirming Ordinances unto them in our Antagonists sence or language 4ly That the administring of Circumcision the Passeover Baptifm Lords Supper to such who have no saving faith Graces prae-existent in them is no setting of a Seal to a Blank as these New Dogmatists and Lord Keepers of the Great Seals of Heaven who refuse to set or distribute these Seals where God hath prescribed them as more wise holy carefull of their profanation and Nullity than God himself absurdly affirm who must now either renounce this their Cuckoes song they so oft inculcate or else blasphemously charge God himself our Saviour Jesus Christ the Patriarks Priests Prophets under the Old Testament the Apostles Ministers Primitive Churches under the new with folly error mistake in setting all these sacred seals as they term them to meer blanks and affirm all his Covenants Promises to be but Blanks the truth whereof are alwayes sealed ratified by these Seals when ever administred though to unregenerate graceless persons they being Seals onely to the promises Covenants of God by divine institution as they all acknowledge who stile them Seals not to the persons of those to whom they are exhibited or at leastwise but conditional not absolute Seals to their persons not graces sealing only damnation to them if they receive them unworthily without any gracious effect and salvation grace life eternal to them only when they receive them worthily as the q Mat. 16.16 2 Cor. 2.14,15,16 Gospel preached doth 1 Cor. 11.25 to 30. This absurdity because I have at large refuted in my Suspension suspended p. 20 21 22 23 24. and Mr. Marshal in his Defence of Infant Baptism p. 117 118. Mr. John Humfrey in his Rejoynder to Mr. Drake p. 170. to 202. and Mr. Morrice in his Diatribe have acutely answered I shall here no further prosecute being in plain English as pure Nonsense in Divinity as it would be in Law for any Ignoramus to assert that when ever the Great Seal of England or any other is affixed to the Charters Commissions Writs Grants Feoffments Bonds Covenants Pardons of unregenerate persons they are set only unto blanks of no validity because they are not affixed to their persons Graces as well as these to their Writings objection 4 Their 4. Argument or Ground to prove the Lords Supper no Grace-effecting Soul-converting Ordinance is this The Lords Supper necessarily pre-requireth faith and repentance in all resorting to it because without these they eat and drink their own damnation Therefore it is no Soul-converting Grace-producing but only a Confirming Ordinance belonging to the regenerate alone This Objection being answered at large by my self Mr. Humfrey and Mr. Morrice I shall only retort That the hearing of the word reading prayer fasting Baptism are all unprofitable unacceptable to God and work deserve damnation only without faith and repentance as well as the Lords Supper witnes Heb. 4.2 2 Cor. 2.15,16 Mar. 16.15,16 1 Pet. 2.1 to 9. Heb. 11.4.6 Jam. 1.5 c. 5.15 Pro. 15.8 c. 28.9 Isa 1.10 to 20. chap. 66.3 Jer. 6.19,20 c. 7.21,22,23,24 Amos 5.21 to 27. Will the Objectors then conclude from thence Ergo then all prae-require true faith repentance and unregeneracy and are no Soul-converting Grace-engendring but only confirming ordinances belonging solely to real converted Saints not to any unregenerate persons No verily For as these Ordinances require not alwayes prae-require faith and repentance to make them acceptable to God and effectual to men r See Suspenfion suspended p. 35 36 37 38. so they likewise work and convey by the concurrence of Gods spirit that faith repentance Grace which is requisite to make them acceptable and effectual Isa 55.3 Gal. 3.2 Rom. 1,16,17 c. 10.13 to 19. Acts 2.37,38 c. 10.44 to 48. c. 9.11,17,18,40,41 c. 16.14,15 c. 26.17,18 John 5.21,24,25,26 Eph. 2.1 to 22. 1 Tim. 3.16 Jonah 5.3 John 2.22 c. 4.39,41 c. 7.31 c. 8.30,31,32 c. 10.41,42 c. 20.29 Acts 8.12 c. 18.8.27 c. 28.24 1 John 5.13 1 Cor. 14.24,25 And so doth the Lords Supper likewise as I shall prove anon objection 5 5. Their 5. Allegation against the converting Grace-engendring power of the Lords Supper is this * An Answer to Suspension suspended p. 24 25 26 27. That there is no one president in Scripture to prove it a Soul converting Grace-producing Ordinance Therefore it is not such I answer 1. There is no express text or president in Scripture to prove it a Seal a sealing or confirming Ordinance yet they dogmatically conclude it such as a principle not once to be questioned or disputed 2. There is no one Text president in Gods word to prove warrant the power of Ministers Presbyteries Classes Triers to examin the Lives knowledge faith Graces fitnes worthiness of Communicants before they be admitted to the Lords Supper their secluding any Churchmembers from it for ignorance scandal unpreparedness or any other incapacity not excluding them alike from all other Ordinances their peremptory refusal to administer
invisible body bloud benefits of our Saviours death they represent and convey unto our Souls for their spiritual nourishment are received only as spiritual food not Seals neither are our bodies or souls in any Scripture said to be visibl or invisibly inwardly or outwardly sealed but only to be fed and nourished by this Sacrament Therefore it is as improper a speech to call it a Seal as to stile our meat and drink a Seal or to averr that mens persons faith or the Covenant of Grace are sealed by the Lords Supper as that their persons or Evidences of their Lands Charters Bonds are sealed by their Ordinary Suppers there being no Analogy at all between Meat Drink and a Seal or between feeding and sealing as these new Doctors affirm with as much sense and reason as the i Concil Trident. Sessio 21. c. 3. Concil Constant Sess 13. Bish Jewels Reply to Harding p. 72. c. Ames Bellarminus Enervatus Tom. 3. lib. 4. c. 7. p. 179. c. Popish Councils Doctors assert That the Lay-Communicants actually drink Christs bloud in the Eucharist by way of Concomitancy only in and by their eating the consecrated dry bread 6. Admit the Lords Supper might in some strained secondary improper sense be stiled A Seal of the new Testament or Covenant of Grace recorded in the Scripture and ratified by Christs death yet with what propriety of speech can they stile it a Seal affixed to the Grace of faith or saving Graces in the hearts of worthy Communicants Can the visible material consecrated Elements which they refuse to administer to those they repute not real Saints for fear of setting a Seal to a blank be affixed by them to invisible immaterial Graces If yea then k Bellarminus Enervatus Tom. 3. c. 3. P. 37. Dr. Ames and other Protestants main Argument against the Papists that the Sacraments convey not grace ex opere operato as physical instruments unto the receivers of them Fieri n non potest ut Sacramenta quae sunt res crassae et materiales ad animam penetrent et ibi quasi creando ingenerent divinam ac supernaturalem virtutem idque in momento quia proportionem nullam habent ad objectum in quod agunt must be both false and disclaimed by them as absurd for the future If no then this foundation and chief corner-stone of our Opposites structure against the Lords Suppers Soul-converting Grace-producing efficacy That it is a Seal both of the Covenant and truth of saving faith and Grace in the hearts of the receivers must be henceforth disclaimed recanted renounced by them as a false unproper unscriptural Paradox and Expression though embraced by them as an unquestionable principle which having l Suspension suspended p. 19 20. elsewhere more fully refuted in another method I shall here no further prosecute but only request them for the future to confine themselves wholly to the Scripture language and then this Controversie will soon be ended objection 2 2. From this first main foundation they deduce their 2. which I shall next discuss That Sacramental seals serve only to confirm ratifie prae-existent not to convey or effect non-existent Grace the proper office of a Seal being to confirm not convey Therefore the Lords Supper being a Seal cannot possibly beget or convey Grace where it is not but only corroborate it where already wrought This Position of theirs hath neither Scripture nor reason to support it being an apparent untruth and gross Solecism both in Divinity and Law For Scripture Law and common experience might have instructed these Opposites that there are several properties and uses of Seals The 1. is to conceal and seal up things from publike view as they usually seal up Letters Books Bags of money and what else they would keep private for which peruse Isa 29.11 Cant. 4.12 Job 41.15 Rev. 5.1 c. 6.1 c. 10.4 c. 22.10 2ly To secure and keep things safe from being embezelled attested by Deut. 32.43 Job 34.16 c. 14.17 Dan. 6.17 Mat. 27.66 3ly To appropriate and mark persons or things for our own and to distinguish them from others Rev. 7.2 to 9. c. 9.10 2 Tim. 2.19 2 Cor. 1.22 Eph. 1.13 c. 4.30 4ly To commission or authorize Officers and others to exercise their Offices or execute their commands Esth 3.12 c. 8.10,11 John 6.26 Hence all Judges Justices Commissions Officers Patents and Writs to Sheriffs are and must be sealed 5. To confirm or ratifie Writings and make them valid and irrevocable in Law Esth 8.8 Neh. 9.38 c. 10.1 Jer. 32.10.14.44 Isa 8.16 Now these writing are of several sorts and Natures 1. Charters Feoffments Grants Covenants Gifts Wills Bequests giving granting transferring and newly conveying Lands Goods Honors Annuities Rights Titles Interests Offices Powers Privileges Advantages c. from the King or from one person to another in which they never had any right or interest before being conveyed to them only by these new sealed writings 2. Deeds or Charters of confirmation corroboration or release confirming or inlarging mens former rights interests estates in Lands or other things wherein they had a precedent interest or possession by former conveyances Seeing then there are several other properties uses of Seals besides confirmation and the primary original most usual end of Seals and sealed writings is to convey transferr new rights titles interests privileges estates possessions but the secondary end of them to confirm corroborate or enlarge estates formerly conveyed To argue that the Lords Supper is only a Grace-confirming not a Grace-conveying Ordinance because it is a Seal is as gross an absurdity as to averr that all Deeds of meer Feoffment Grant Gift Bequest are only Confirmations of precedent interests or estates not conveyances of new ones because they are sealed and that Seals serve only to corroborate not convey or transferr 2. Themselves assert that this Sacrament is a * Though not immediately affixed to it as Seals are to Deeds Seal of the New Covenant of Grace and if so then it must certainly be rather a Seal for Conveyance of new Grace where wanting than a confirmation of prae-existent Grace the m See Olevian de Substantia Foederis Tenor of this new Covenant being thus expressed both in the Old and New Testament Jer. 31.31,32 Heb. 8.6 to 13. c. 10.16,17 I will put my Laws into their hearts and in their minds and hearts will I write them both in the future not preterperfect tense And I will be to them a God and they shall be to me a people c. Thus enlarged Ezech 11.18,19,20 c. 36.25,26,27 Jer. 32.39 I will sprinkle clean water upon you and you shall be clean from all your filthiness c. A new heart also will I give you and a new Spirit will I put within you not confirm that old you had before and I will take away the stony heart out of your flesh and I will give you an heart of flesh And I will put my spirit
are express commands presidents in Scripture to preach the Gospel to meer Gentiles and Idolaters before their conversion to Christianity Mat. 28.19 Mar. 16.15,16 Acts c. 8. 10. 13. 16. Rom. 15.16 to 22. Eph. 3.5 to 13. But there is neither precept nor president to administer the Lords Supper or Baptism to such before they embrace and believe the Gospel preached 3ly Because competent knowledge and an historical belief at least of the death passion merits of Christ and of the matter ends of the Lords Supper as the Objectors and * See the Practice of Piety Rogers and others of the Sacrament all Divines assert are prae required of all such who are admitted thereunto without whirth they can neither examine their own estate nor discern the Lords body as all Communicants ought to do 1 Cor. 11.28,29 But these are not necessarily prae-required of all such Infidels to whom the Gospel is preached Therfore the Lords Supper may not be administred to such no more than to * See M. Drakes Boundary Infants or distracted persons as our Opposites grant though the Gospel may must be preached unto such to acquaint them with instruct them in the mysteries of the Gospel in order to their external internal conversion unto Christ admission to these Sacraments 2ly I answer that though the Lords Supper may not be given to meer Pagans to convert them to the Christian faith yet after their external profession of the Gospel and Baptism it may and must be duly administred to them for their further edification and real internal conversion to the saving Grace of faith in Christ and that immediately upon their baptism and profession of the Gospel Acts 2.41,42,46 Whence the Apostles and Fathers in the primitive Church administred this Sacrament in both kinds to all they baptized immediately after their Baptism as o Reply to Harding art 2. div 25. p. 103 104. Bishop Jewel proves at large out of Cyprian Hierom Augustine and other old Writers and I have p A Seasonable Vindication of Free-admission elsewhere manifested Therefore it should now be duly administred to all unregenerate Christians as a converting Ordinance and not detained from them year after year 3ly q Antiquaeries Preface p. 6. Boundary p. 160 161. Dr. Drake the chief Objector asserts that meer Heathens as well as unregenerate scandalous Christians may be present at the Lords Supper and all Sacramental actions with a great deal of profit and attain the fruit of the visible and audible word by bare presence without receiving And if so then it may be likewise administred to them with much more profit and fruit for their external and internal conversion the * See Tho. Beacons Catechism f. 462. chief fruit of it consisting only in its eating and drinking according to Christs command and not in gazing only upon it without receiving objection 7 Their 7th and main Objection is this r See Dr. Drakes Boundary p. 157 158. The Lords Supper hath no special Covenant or promise of God annexed to it in the Scripture to make it a Grace-effecting Soul-converting Ordinance as the word preached hath Therefore it neither is nor can be adminstred or received in faith as an instrument of working saving Grace or Conversion in mens Souls nor is it a converting Ordinance I answer 1. All oor Antagonists and other Divines Fathers Councils Writers generally assert That the Lords Supper is a true and real Sacrament instituted by Christ himself Now ſ Ames Bellarm Enervat Tom. 3. cap. 2. Boehellus Decret Eccl. Gal. l. 2. tit 1. De Sacramentis c. 32. Summa Angelica Rosella Tit. Sacramentum all who write of Sacraments Bishop Jewels Defence of the Apology par 2. c. 7. div 1. p. 151. every Sacrament consists of a word of promise blessing and an element as the Fathers Schoolmen all Protestant Popish Divines assert and the Synod of Paris Anno 1557. thus defines it Sacramentum Verbo constat et Elemento Verbum est nota quaedam EVANGELICAM PROMISSIONEM praese ferens nos de voluntate et Gratia Dei ergà nos admonens Therefore the Lords Supper must likewise consist of a Word and Evangelical promises of Gods good will and grace towards us as well as other Sacraments since neutrum sine altero totam Sacramenti complet substantiam as they resolve 2ly If it be a real Sacrament then it must necessarily be a Grace-conveying begetting effecting Soul-converting and sanctifying Ordinance for as the t Bochellus Decr. Eccles Gal. l. 2. Tit. 1. c. 32. p. 148 149. Synod of Paris Anno 1557. defines A Sacrament according to the Etymology of its name signifies that wherewith a thing is sanctified or made holy a sacrando namque dicitur sicut ornamentum ab ornando velamentum a velando Et Sacramenta veteres appellabant solennes quosdam ritus quibus in sacrando utebantur With this Title the Evangelical Rites are adorned which we call the Sacraments of the new Law because as Augustine saith with the true and living image of the good things they present tam in conscientia quam in carne SACRENT NOS ET SANCTOS REDDANT they might sanctifie and make us holy as well in conscience as in the flesh Whence it may be collected that to those who receive them worthily Sanctificationem et salutem parari they procure both sanctification and salvation A Sacrament therefore from the custom of the Catholike Church is called An external and sensible sign of a sacred thing with an effectual signification insinuating or conveying as instrumental causes through the efficacy of the holy Spirit working powerfully with in and by the Word and Elements the internal invisible Grace of God or gracious free effect destinated BY DIVINE INSTITUTION TO THE SALVATION OF MEN. These Sacraments were instituted by Christ for the remedy and cure of the diseases of the Soul whose efficacy is such That THEY MAKE THOSE SACRED AND HOLY who worthily receive them they being not only Signs of Grace sed etiam ipsius causa but LIKEWISE THE CAUSE THEREOF By these Christ would bestow Holiness upon us not only by obsignation or representation sed efficiendo but also BY EFFECTING IT they both really working and truly bestowing that whereof they are notes and signs The Sacraments being principally instituted for this cause that they might not only signifie but likewise SANCTIFIE AND CONFER THE INVISIBLE GRACE OF GOD not by any proper force of the external Elements or merit of the Minister sed Domini secrecius operantis quod instituit but of the Lord himself secretly working that which he hath instituted So this Synod The u Bochellus ibid. p. 153. Synod of Sennes Ann. 1528. defines the like and from 1 Cor. 10.26,27 c. 11.23,24,25.29 John 6.51 concludes thus Who can deny the Sacrament of the Eucharist to be Converting or Vivifical which is proved by so many clear Testimonies of Scripture by
Augustine saith That he was stirred up to come to Christ by reading a Heathen book written by Cicero called Hortensius Thus he saith That heathen Book changed my mind and turned my prayer O Lord unto thee Among OTHER CAUSES THE SACRAMENTS SERVE SPECIALLY TO DIRECT AND TO AID OUR FAITH For they are as i Aug. cont Faustum l. 19. c. 16. Saint Augustine called them VISIBLE WORDS and Seals and Testimonies of the Gospel k Defence of the Apology part 2. c. 7. divis 1. p. 150. For the word of God is the substance and life of all Sacraments and without the same all Sacraments whatsoever are no Sacraments c. All which abundantly evidence the Sacraments to be Grace-begetting Faith-quickning Soul-converting Life-conveying Ordinances having promises and the word annexed to them as well as preaching and that this is the express Doctrine of the Church of England though now contradicted by a Generation of Novellers upon meer whimsies Crochets of their own out of Self-interest and respects What other Protestant Divines have asserted to the same effect you may read at large in My Suspension Suspended p. 28. to 35. and in Mr. Morrice his laborious Diatribe p. 29. c. The Lords Supper therefore being a Sacrament must thereupon consequently be a Soul-converting Grace-producing Regenerating Ordinance instituted for this verie end as well as the word preached and have promises of Grace annexed to it as all these resolve 3ly All the Objectors and l See Jewels Defence of the Apology c. 10. divis 1. p. 205 c. others unanimouslie assert That the Lords Supper is a Seal of the New Testament and Covenant of Grace the tenor whereof is thus expressed both in the Old and New Testament Jer. 31.31,32 c. 32.38,39,40 Ezech. 11.19,20 c. 36.25 to 31. Heb. 8.6 to 13. c. 10.16,17 After those dayes saith the Lord I will put my Laws into their minds and in their hearts will I write them Then will I sprinkle clean water upon you and you shall be clean from all your filthiness and from all our Idols will I cleanse you A new heart also will I give you and a New spirit will I put within you and I will take away the stonie heart out of your flesh and give you an heart of flesh and I will put my Spirit within you and cause you to walk in my statutes and ye shall keep my Judgements and do them and I will be your God and ye shall be my people And I will give you one heart and one way that you may fear me for ever for the good of you and your children after you And I will make an everlasting Covenant with you that I will not turn away my face from doing you good but I will put my fear into your hearts and ye shall not depart from me And I will rejoyce over you to do you good And I will also save you from all your uncleanness c. Then shall you remember your own wayes and your doings that were not good and you shall loath your selves in your own sight for your iniquities and for your abominations and you shall all know me from the greatest unto the least for I will forgive your Iniquities and will remember your sins no more If then the Lords Supper be a Seal annexed to all these Covenants and Promises of Grace all in the Future Tense made to such who were unregenerate void of Grace and the spirit of God having old stonie hearts and wanting new as I have formerly touched it must needs be a regenerating Grace-conveying Soul-converting Ordinance by divine institution by effecting and putting them into actual execution at this Sacrament and these Promises must be all annexed to it as Writings Covenants are to their Seals as well as their Seals to them Hence Dr. Ames thus taxeth Bellarmin Tom. 3. c. 1. q. 3. De Promissione Sacramentorum Male disjungit quae sunt conjungenda promissionem de efficacia Sacramenti et promissionem praecedentem à Sacramento obsignandam Nam promissio illa pertinet ad institutionem ut causa efficiens Sacramenti obsignatio ipsa est efficacia promissa Promissionem etiam obsignandam sua natura antecedere Sacramentum ex eo liquet quod foedus antecedit cujus Sacramentum ita et signum ut inde foederis nomen sortiatur Gen. 17. The Objectors therefore must either renounce the Lords Supper to be the Seal of these promises and Covenants as they positively define it or abjure this objection that there are no promises of Conversion or begetting saving Grace and Regeneration made unto it as there are to the preaching of the word 4ly Our Lord Jesus Christ in the very institution of his Supper m Mat. 26.26,27 Mar. 14 22,23 Lu. 22.19,20 1 Cor. 10.16,17.21 c. 11.23 to 30. Took bread blessed brake and gave it to his Disciples saying Take eat this is my bodie which is given for you this do in remembrance of me After which he took the Cup and gave thanks and gave it to them saying Drink ye all of it for this is my bloud of THE NEW TESAMENT or Covenant as one Or◠This Cup IS THE NEW TESTAMENT IN MY BLOUD thereupon twice stiled The BLOUD OF THE COVENANT and of the EVERLASTING COVENANT Heb. 10.29 c. 13.20 as another Evangelist records it WHICH IS SHED FOR YOU and FOR MANY FOR THE REMISSION OF SINS this do ye as oft as ye drink it INREMEMBRANCE OF ME. For as oft as ye eat this bread and drink this Cup YE DO SHEW or shew ye THE LORDS DEATH TIL HE COME From which words of institution compared with Hebr. 13.20 Now the God of Peace which brought again from the dead our Lord Jesus that great shepherd of the sheep BY THE BLOUD OF THE EVERLASTING COVENANT represented communicated and spiritually received applied by everie worthie Communicant in and by the Lords Supper MAKE YOV PERFECT in every good work TO DO HIS WILL WORKING IN YOU THAT WHICH IS WELL-PLEASING IN HIS SIGHT THROUGH JESVS CHRIST It is most apparent that the Lords Supper was specially instituted blessed by Christ himself not only to commemorate and represent but also really effectually to communicate and convey to all worthie receivers all the benefits of his death bloud merits to make them perfect in everie good work to do his will to work in them that is well pleasing in Gods sight through Jesus Christ and that the New Testament or Covenant is thereby ratified applied made effectual to and upon their Souls in the remission of sins and all its forementioned branches 5ly The Scriptures resolve That n Rom. 5.9 we are justified by the bloud of Christ That o Eph. 1.5 we have redemption through his bloud That p Eph. 2.13,14 those who were afar off are made nigh by his bloud c. That q Col. 1.20 he hath made peace and reconciliation between his Father and us by the bloud of his Cross
William Morrice of Werrington Esquire in his irrefragable Diatribe in answer to Mr. Saunders 1657. p. 218 219 c. to whom I shall referr all such who desire fuller Satisfaction in this Controversie which they have so solidly and amply debated that there is little remaining to be superadded by me but some few Gleanings after these fuller Crops which I hope through Gods blessing will silence convince all future Antagonists and presume will be neither unacceptable nor contemptible nor superfluous to sincere unbiassed Christians who only study seek c Zech. 8.19 love the Truth and Peace for whose benefit I have made them publike Our d See Dr. Drakes Boundary to the Holy Mount p. 154. to 176. 120 121 c. Mr. Collins Mr. Saunders Books and others of them who have written of this subject Antagonists destitute of all Scripture proofs to evidence the Lords Supper to be no Soul-converting Grace-producing but only a Grace-confirming Ordinance do bottom their opinions upon these 7. sandy Foundations or Objections objection 1 1. That the Sacrament of the Lords Supper is a Seal not only of the Covenant of Grace but also of the truth of saving Faith and Grace in the hearts of the Receivers Therefore it is only a confirming but no soul-converting faith-begetting Ordinance I shall concisely examine dissipate overturn this rotten Foundation whereon this Error is principally grounded and display its vanity absurdity e 2 Cor. 4.2 to every mans conscience in the sight of God To this end take special notice in the first place 1. That the Lords Supper is never so much as once stiled in Scripture a Seal or Seal of the Covenant of Grace much less a Seal of saving Faith or of the truth of saving Grace in mens hearts but only the f Mat. 26.26,27 Lu. 22.18,19,20 1 Cor. 10.16,17.21 c. 11.20 to 30. Gal. 3.1 Lords Supper Table Bread Cup Body Bloud or the Remembrance Figure Sign Representation of his death and passion which have no analogy at all with a Seal By what rule then of faith or right reason can they justly affirm prove it to be any Seal at all or such a Seal as this If rherefore it be no Seal by divine appellation or institution then all their consequences built on this false foundation fall to the ground together If they allege that Circumcision is directly stiled A sign and Seal of the righteousness of the faith Rom. 4.11 Ergo the Lords Supper is likewise such a Seal and may properly be stiled a Seal Though many learned g See Dr. Ames Bellarm. Enerv. Tom. 3. l. 1. c. 1. p. 9. to 15. Protestants and some Papists be of this opinion yet under correction I deny the consequence upon these grounds 1. Because God himself gives this Title to Circumcision only and that but once but never to the Passeover Lords Supper Baptism or any other Ordinance Therefore his Ministers Servants must conform themselves to his pattern language herein 2. Circumcision was a vâ—sible mark set by Gods command upon the flesh or persons of all who were circumcised Therefore it might properly be stiled a Sign Seal and Covenant of God in their flesh upon which is left a perpetual impression Gen. 17.10,11,12,13,14 Rom. 2.28 c. 4.11 But the Lords Supper Baptism and the Passeover leave no such visible marks or impressions on the persons or flesh of those who receive them Therfore God never stiled any of them Marks or Seals as he did Circumcision neither may we without his warrant against his president and sacred language stile them so 3. The Lords Supper succeeded not Circumcision but the * Mat. 26.17 to 31. 1 Cor. 5.7,8 c. 10.3,4 Passeover never called a Seal in sacred Writ Therefore this stile appropriated to Circumcision cannot be rationally given to it the rather because the Holy Ghost never gives it to Baptism which succeeded Circumcision 4. Circumcision is only stiled A Seal of the righteousness of the faith which Abraham had being uncircumcised g See Calvin Peter Martyr Aretius Fayus Paraeus willet wilson and others on Rom. 4. That is a token of the Covenant between God and Abraham and his seed made to him by God and believed by Abraham before he was circumcised as is evident by Gen. 17.1 to 15. compared with 15.1 to 8. Rom. 4.9 to 23. But the Lords Supper is not such a Seal token but instituted for other ends to represent unto us the breaking of Christs body and shedding of his blood on the Cross for our sins to shew forth his death till he come c. Whence it is stiled The new Testament in his blood Mat. 26.26,27,28 Lu. 22.19 1 Cor 11.24,25,26 c. 10.16,21 c. Therefore Gods stiling Circumcision a Seal is no warrant for us to stile the Lords Supper so Objection If any Object That the Lords Supper may properly be stiled a Seal because it doth confirm which is their only reason I deny the consequence for then by this reason an Oath should be a Seal Answer because it is for confirmation Hebr. 6.16,17 Miracles and Signs done by the Apostles should be Seals because they confirmed the words and Gospel they preached Mar. 16.20 The huâ—bands Silence should be a Seal which confirmed all his wives vows and bonds Num. 30.14 The plucking off the shoe and giving it to a neighbor should be a Seal because it confirmed all things concerning redeeming and changing Lands in Israel Ruth 4.7 Every Decree should be a Seal because it confirms the things decreed Esther 9.29,32 Yea the Apostles Ministers and Word preached should be Seals too because they confirmed the Souls of the Disciples the Churches of Christ and testimonie of Christ in men Acts 15.32,41 c. 14.22 1 Cor. 1.6 Heb. 2.3 Phil. 1.7 And Christ himself a Seal too who shall confirm us unto the end 1 Cor. 1.8.5 The Scripture makes mention only of 2. sorts of Seals The 1. material affixed to Writings Deeds Books Letters and other material things for their confirmation securing or secrecy Neh. 9.38 c. 10.1 Esth 3.12 c. 8.8.10 Job 41.15 c. 14.17 Deut. 32.43 Isay 29.11 Cant. 4.12 Jer. 32.10,11,14,44 Dan. 6.16 c. 12.9 Mat. 17. Tim. 6.6 Rev. 5.1 c. 8.1 c. 10.4 c. 22.10 The 2. immaterial and invisible set by the Spirit of God or his Angels on the souls or forheads of his chosen Saints who are said to be sealed by and with the holy Spirit 2 Cor. 1.22 Eph. 1.13 c. 4.30 2 Tim. 2.19 or to be sealed with the seal of God in their foreheads Rev. 7.2 to 9. But the Lords Supper is no material Seal visibly affixed to any material Writing Deed Letter Book thing the visible Elements of it being instituted consecrated h Mat. 26.27.27,28 1 Cor. 11.24 to 30. c. 10.16,17,21 only to be eaten and drunken by us like other bread meat drink which may be as properly stiled Seals as the consecrated bread and wine not to remain as Seals upon us and the
which it is more clear than the light that this holy Sacrament CONFERS GRACE x Laur. Bochellus ibid. p. 142 148 357. Concilium Burdigale Ann. 1582. Concilium Bituricense Anno 2584. Synodus Lingonensis Anno 1404. all Decree That the Lords Supper doth both sanctifie cause conferr true saving Grace and Spiritual life to those who worthily receive it as well as confirm and encrease Grace being instituted by the Lord Christ Salutis nostrae causa to cause or effect our salvation and deriving their force from his most precious bloud as y Bochellus ibid. 144. Synodus Aquensis Anno 1583. determines Hence the z Bochellus Decr. Eccl. Ga. l l. 3. Tit. 1. c. 105. p. 376. Council of Rhemes Anno 1583. resolves That Christian religion hath nothing more excellent and honourable than the Sacrament of the Eucharist and NOTHING MORE EFFECTUAL to convert men to live holily and unblameably than its most frequent participation And thereupon prescribes all Parish-Priests Preachers to excite the people to the frequent participation thereof by informing them of the wonderfull fruits and benefit thereof Alexander Alensis in his Summa Theolog pars 4. qu. 5. m. 3. ar 5. sect 3. determines That the Sacraments dispose and make men more fit for the reception of Grace unde sunt causae gratiae non quantum ad esse sed quantum ad IN-ESSE whereupon they are THE CAUSES OF GRACE not as to its being but AS TO ITS IN-BEING Bonaventure in Distinct 4. qu. 4. affirms it to be the opinion of many great Divines That the Sacraments are said to have vertue to be a cause of and to work Grace according to the common manner of speaking by reason of the efficacious ordination and assistance of divine virtue as when any thing hath an effectual ordination to another thing it is said to have a virtue in respect thereof as the Kings Letters sealed with the Kings Seal c. It is the resolution of the Council of Trent Sessio 7. Can. 5 6 7 8. Yea of a See my Suspension suspended p. 28. Amesius Bellarm Enervatus Tom. 3. l. 1. cap. 3. most Popish Schoolmen and Bellarmine himself That the Sacraments work beget and conferr even the verie first Grace of Conversion and Justification not only as moral causes but likewise physically and immediately ex opere operato being instituted by God to this very end Which though the Protestants justly denie and refute yet they grant That they work regeneration sanctification and saving Grace as moral causes or instruments by Gods co-working with and by them according to their signification and obsignation per efficacem ordinationem assistentiam Dei but yet not immediately nor by their proper virtue Nec Christus suam virtutem propriè dat Sacramentis sed nobis communicat per ea Hoc autem facit mortis merito spiritus assistentia in quorum dispensatione necessario requiritur ut Deus sit agens principalis So Ames Bellarminus Enervatus Tom. 3. l. 1. c. 3. determines The 26. Article of the Church of England first compiled ratified Anno 1553. in King K. Edward the 6. time and confirmed by Parliament and all our Ministers subscriptions Anno 1562. in Qu. Elizabeths reign resolves That Sacraments ordained of Christ are not only badges and tokens of Christian mens profession but rather they be sure witnesses and effectual signs of Grace c. by which he doth work invisibly in us and doth not only QUICKEN but also STRENGTHEN AND CONFIRM OUR FAITH IN HIM And incomparable Bishop Jewel in his Apologie of the Church of England and Defence thereof chap. 1◠divis 1. p. 209. layes down this as the express Doctrine thereof We doe EXPRESLY pronounce that in the Lords Supper there is truly given unto the believing the bodie and bloud of our Lord the flesh of the Son of God WHICH QUICKENETH OUR SOULS the meat that cometh from above the food of Immortality of GRACE Truth and LIFE And that the same Supper is the Communion of the body and bloud of Christ BY THE PARTAKING WHEREOF WE BE REVIVED STRENGTHNED AND FED UNTO IMMORTALITY AND WHEREBY WE ARE JOYNED AND INCORPORATED UNTO CHRIST that we MAY ABIDE IN HIM AND HE IN US He addes Thus the holy Fathers say The Sacraments of the new Law WORK SALVATION because they teach us that our Salvation is already wrought Thus the GRACE OF GOD IS GIVEN TO US IN THE SACRAMENTS because it is represented and laid before us in the Sacraments b Reply to Harding artic 8. p. 282 283. ◠art 10. p. 318. We do hoth think and speak soberly and reverently of Christs Sacraments as knowing them to be the Testimonies of Gods Promises and THE INSTRUMENTS OF THE HOLY GHOST They are a perfect Seal and a sufficient warrant of Gods promises whereby God bindeth himself unto us and we likewise stand bounden unto God so as God is our God and we are his people The Sacraments of Christ notwithstanding they be Signs and Figures as they be commonly called by the old Fathers yet are they not therefore bare and naked * Ibid. Artic. 5. p. 241. For God BY THEM LIKE AS ALSO BY HIS HOLY WORD WORKETH MIGHTILY AND EFFECTUALLY IN THE HEARTS OF THE FAITHFULL c Raban Maurus l. 1. c. 31. Rabanus Maurus saith By vertue of the Sacrament the inner man IS REPAIRED by the vertue of the Sacrament we GET EVERLASTING LIFE And d August in Johan tract 26. St. Augustine saith The Sacrament is received from the Lords Table of some UNTO LIFE of some unto destruction But the thing it self whereof it is a Sacrament that is the bodie of Christ is received of every man UNTO LIFE and of no man to destruction whosoever be partaker of it Many like passuges of the e Ibid. Artic. 10. p. 331 332. Defence of the Apology part 3 c. 5. div 1. p. 327 328. Fathers he recites which I pretermit concluding with his own words f Defence of the Apology par 2. c. 15. divis 2. p. 284. The Merits of Christs death are conveyed unto us by God and received by us God conveigheth them to us Only of his Mercie and we receive them Only by Faith But the wayes either to procure Gods Mercie or TO ENKINDLE OUR FAITH are manie and sundrie Gods Mercie is procured sometimes by Praier sometime by other means But TO BREED or INCREASE FAITH IN US THERE ARE MANY MORE WAYES THAN CAN BE RECKONED Some men are moved onlie by hearing Gods word Some others by weighing and beholding Gods Miracles g Euseb l. 4. c. 8. Just in the Martyr was first allured to the faith by the cruelty of the Tyrants and by the constancie and patience of Gods Saints h Cypr. de laude Martyrii S. Cyprian saith So great is the power of Martyrdom that thereby he is even * Aug. Conf. l. 3. c. 4. forced to believe that would kill thee S.