them making them to think that this is all that can be said for them Mr. Fuller in his history of holy warre lib 3. cap. 20. quoting out of Reinerius a charge against the Albigenses that they gave no reverence to holy places answers It is true And then gives in this for a reason because most in that age ran riot in adoring of Churches as if some inherent holinesse was ceiled to their roof or plaistered to their walls yea such as might more ingratiate with God the persons and prayers of people there assembled Let men take heed that they raise not Sacraments above the honour that Scripture gives them with like successe as these did places of publick holy assemblies a good cause hath not a greater adversary then a weak argument taken up in the defence of it This argument I confesse had it ground to stand upon might be of force for the battery of Anabaptisme but having no Scripture-bottome it presently falls before any adversary and Anabaptisme gathers strength by the fall of it 3. As to the argument it self tending to evince the uselessenesse of infant-Baptisme it may very fitly be parallelled with that Objection made against Pauls doctrine Rom. 3.1 when he had made it his great businesse to set circumcision on its right bottom and declared that it was not efficacious in the way that they expected and that it was without use for salvation unlesse it were answered with the Circumcision of the heart an objection presently is raised What profit is there then of Circumcision so these likewise when Sacraments are not raised to that height as the Schoolmen have advanced them to be instruments of conveyance of grace by the work done and as they expect from them they presently demand what profit And affirm as to infants at least that they are uselesse 4. That answer which Paul gives to his Questionists that demanded what profit is there of Circumcision I give to those that demand what profit is there of infant-Baptisme Having asserted in general Much every way he answers more punctually instancing in one eminent priviledge that virtually comprized all the external priviledges enjoyned by Israel as Church-members chiefly that to them were committed the Oracles of God It was said before that these priviledges in all Sacraments are either actually conferred or infallibly evidenced In Baptisme a true title is legally conferred Upon account of our baptisme we have an orderly and legall right and title to all succeeding Church-priviledges as the Jewes had done upon account of their Circumcision though there be not alwayes an aptitude for actual admission to them or improvement of them Upon this ground infants have 1. Their share and interest in all the prayers made for the Church collectively even in all that are preferred to God by his people for Zion and Jerusalem This was the duty of every son of Zion Psal 122.6 This was the faithfulls practice Psal 51.18 and in these infants as Church-members had their interest on this account infants were brought to Christ Priviledges following upon infant-baptisme That he might put his hands upon them and pray Matth. 19.13 2. They have their share in the blessings of the Church we see with what solemnity it was to be done Num. 6.22 c. The Lord spake unto Moses saying Speak unto Aaron and unto his sons saying On this wise ye shall blesse the children of Israel saying unto them The Lord blesse thee and keep thee c. and they shall put my Name upon the children of Israel and I will blesse them Infants had their share here and upon this account infants were blessed of Christ Mar. 10.16 3. Their relation to God by virtue of Covenant-interest is hereby evidenced and ratified How transcendent a priviledge this is to have the Lord for our God we see Psal 144.15 having reckoned up several mercies the Psalmist concludes Happy is the people that is in such a case yea happy is that people whose God is the Lord This is the priviledge of every infant that upon Covenant title is baptized God will not suffer their enemies to passe without vengeance As it was an acceptable work to dash the infants of Babylon against the stones Psal 137.9 being a seed growing up against God so it is as displeasing and provoking to harme these that are a seed dedicated unto and growing up for God 4. Baptisme teaches them to know as soon as they are of capacity to learn to whom they belong what Master they are to serve and in what School they are to be trained 5. A necessity is seen to get the knowledge of Christ and timely to walk in his wayes 6. A delight is wrought in them towards those in whose communion they are bred and that own them as theirs whereas being debarred in childhood from this society and denyed this badge it is the way to bring them to maligne them each one is apt to love those of his owne fraternity and on the contrary to study the opposition of others 7. The aggravation of their sin presently rings in their ears by reason of the favour they receive from God the society into which they are incorporated when their conversation doth not in some measure answer their profession 8. Parents here see a strong engagement to bring them up for Christ whom they have thus dedicated to him and put into the fellowship of those who are his Saints and members When they have brought forth children unto God they see their sin heightned in giving them to Moloch or any other besides God and there is no example of any believing parent in all the Scripture bringing up a child for Covenant but in Covenant with the Lord. These alone though more might be added might stop the mouthes of all that insultingly move this question 5. That which in present does not but hereafter may work upon the understanding is not vain and uselesse when it is done That was not vain which Christ did to Peter Joh. 13.17 when he said unto him What I do thou knowest not now but thou shalt know hereafter 6. Seals of purchases taken in infants names are of use to infants though during infancy they know not how to make actual improvement themselves of them If Baptisme hath its actual use in behalf of infants whilest infants as hath been shewed and remains with them to be improved by their understanding and faith when they come to maturity it cannot be thought to be vain and uselesse SECT IV. A Corollary from the former doctrine THen it followes by way of necessary Corollary from that which hath been said Answer to Sacramental engagementsâ— ncessary to salvation that unlesse the soul answer to Sacramental engagements Sacraments are not efficacious for salvation to the receivers This is a clear result from that which hath been said and is fully delivered by the Apostle 1 Pet. 3.21 speaking of the Arke of Noah wherein few that is eight souls were saved by water he
So that in case any will contend still that it is an inward Covenant that Scripture usually mentions and honours with that title yet being here in as for a great part we seem agreed that priviledges of Sacraments are annext to the outward Covenant or outward administration we have what we desire When this was almost ready for the Presse Mr. Baxters Apologie came forth in which pag 103. I am challenged for this distinction of an outward and inward Covenant as though I had been the Author of it when all know that it is a distinction that of a long time among Divines hath been in common use and in case it had not been commonly received I should have forborn the use of it As I heard Mr. Ball once in discourse say that he denyed any such distinction of an outward and an inward call to the Ministery all calling being external unlesse the man called were a Prophet That which men terme an inward call being onely qualifications fitting for the work so I deny in exact propriety of speech that the inward Covenant is any Covenant but the answer of the soul unto that which the Covenant requires And whereas Mr. Baxter saith It is apparent that Mr. Blake distinguisheth ex parte Dei between the outward and the inward Covenant It is probable that he thus distributes them from the blessings promised whereof some are inward and some outward for though he explain not himself fully yet I know no other sense that it will bear I thus distinguish them to apply my self to the Readers understanding that hath been accustomed so to call them and I say indeed that men that barely Covenant and keep not Covenant have onely privlledges that are outward they are visible Church-members and they have visible Church-priviledges And those who answer to Covenant engagements which usually is called the inward Covenant have priviledges both outward and inward A Jew outwardly had outward priviledges A Jew inwardly that is he that answered to his outward profession that worshipped God in his spirit hath both those that were outward and inward It is there said It is evident that his outward Covenant hath no seal for it is a Covenant de sigillis conferendis If therefore it have a seal it is either the same which is promised or some other What he meanes when he saies it is a Covenant de sigillis conferendis I am to learn If he mean that the seal followes the Covenant and is put to after the Covenant so it is in all Covenants whatsoever He saies they no where tell us what is the seal of their outward Covenant me thinkes we had no need to tell what the seal of that Covenant was that the Jew entred was it not Circumcision and did there not another follow viz. the Passeover Now I tell him that Circumcision and the Passeover were and Baptisme and the Lords Supper are seales of this Covenant The Nation of the Jewes were in Covenant as Mr. Baxter though he would yet must not deny they were in no inward Covenant and yet they had these seales Mr. Baxter sayes we are bound to give the seales to such Apolo 88. Vocation which is effectual onely to bring men to an outward profession of saving faith is larger then election and makes men such whom we are bound to baptize And such we say have right to Baptisme And to help Mr. Baxter those men that he saies the Church must baptize though without right we say are truely in Covenant and have right when he knowes what child he is to baptize he knowes who we say are in Covenant and have Covenant right to Baptisme so that a second Covenant of which he speakes to give right to a first is a strange fancy But of this I shall have further occasion SECT IV. Proposition 3. Fundamental rihgt and priviledge of actual admission to be distinguished VVE must yet distinguish between a fundamentall right and title to the Sacraments and the priviledg of actual admission between a first and second right in them between jus ad rem jus in re In civil titles this distinction holds A child in non-nage upon his Fathers death is entitled to his inheritance A post thumus child whose Parents death prevents his birth which was the case of Asher the son of Ezron 1. Chron. 2.24 upon the first instant that he sees the light stands thus entitled yet the law suffers not his admission to an actual personall managing of it till he be able to improve and employ it to his own and the publique benefit The leper whom the Priest had pronounced unclean so that he must dwell alone without the Camp in a several house severed from all company which was the case of Vzziah King of Judah 2 Chron. 21.26 according to the law in that case provided Levit. 13.46 had in the mean space title to his house and his whole inheritance and upon his cleansing was to be actually received unto it There is a Sequestration and there is a confiscation and proscription Men that are held from their estates upon just reasons are not yet totally and finally outed This distinction also holds in Ecclesiasticall immunities in that Passeover held in the Wildernesse by Gods appointment the fourteenth day of the first moneth there were certain men that were defiled by the dead body of a man that they could not keep the Passeover on that day and they came before Moses and Aaron and said unto them We are defiled by the dead body of a man wherefore are we kept back that we may not offer an offering to the Lord in his appointed season Numb 9.6 7. They stood equally entitled with the rest of the children of Israel to that Ordinance yet there was a barre in the way that they saw to keep them back They therefore plead their priviledg and hold it as a matter of grievance that there was any obstacle in their way This puts Moses to a stand he cannot deny their right yet by reason of the barre in the way dares not give them admission therefore he saies Stand still and I will hear what the Lord will command concerning you ver 8. And the Lords order upon it was If any man among you or your posterity shall be unclean by reason of a dead body or be in a journey a farre off yet shall he keep the Passeover unto the Lord the fourteenth day of the second moneth at even shall he keep it ver 10 11. Their right is there confessed by the Lord himself and the present barre also acknowledged A physicall barre is confest when being distant in place they cannot come A legal barre is also confest when in their present condition they are not fitted for it And when some that were under this law of suspension in Hezekiahs time came to the Passeover otherwise then was written having not cleansed themselves even many of Ephraim Manasseh Issachar and Zebulon Hezekiah prayed for them 2
in whom by faith remission of sins may be obtained I know but that it is a signe either that we do believe or that we have remission of sin otherwise then upon our believing to which this engages but not presupposes I know not Simon Magus had not Baptisme to signifie that all his sins were forgiven but that by faith in the Name of Christ he might be forgiven Mr. Cobbet sayes well Vindication pag. 54. The initiatory seal which holds true of the other seal is not primarily and properly the seal of mans faith or repentance or obedience but of Gods Covenant rather the seal is to the Covenant even Abrahams Circumsion was not primarily a seal to Abrahams faith of righteousnesse but to the righteousnesse of faith exhibited and effected in the Covenant yea to the Crvenant it self or promise which had believed unto righteousnesse hence the Covenant of grace is called the righteousnesse of faith Rom. 10. I confesse it is a symbole of our profession of faith but this is not the faith spoken to neither is remission of sins annext unto it Secondly That which necessarily supposeth conversion and faith doth not work conversion and faith But the Sacrament of the Lords Supper supposeth conversion and faith The Minor is proved Mar. 16.16 Act. 2.38 Act. 8.36 37. ver 41. Act. 10.4.7 All which texts are spoken of Baptisme and not of the Lords Supper To that text Mar. 16.16 I have spoken fully Treatise of the Covenant pag. 243. To that Act. 8.36 37. I have spoken pag. 244. To that of Act. 2.38 I have spoken pag. 396. and ther is no need that I should repeat what I have said For Act. 2.41 They that gladly received his Word were baptized It speaks no more then ready acceptation of the tender of the Gospel and whether this necessarily implyes saving faith let Ezek. 33.31 Matth. 13.20 21. Gal. 4.15 be consulted For Act. 10.47 Can any man forbid water that these should not be baptized who have received the holy Ghost as well as we it proves that men of gifts from the Spirit have title such gifts gave Judas a title not onely to baptisme but Apostleship such a faith may be had and sanctification wanting Thirdly That which gives us new food supposeth that we have the new birth and Spiritul life and that we are not still dead in trespasses and sins But the Sacrament of the Lords Supper gives us new food Ergo. Ans 1. Metaphors are ill materials to make up into syllogismes 2. A difference may be put between ordinary food and living and quickening food It may be true of the former but not of the latter 3. The Word as well as the Sacrament gives us new food 1. Pet. 2.2 and yet presupposeth not new life If any reply that the Word is more then food it is seed as well as food and it gives not new life as food but as seed I answer that the Sacrament is more then food There is a Sacramental work preceding our taking and eating which some say may be done to edification and profit by those that are not admitted to be partakers where they divide I may distinguish and there Christ is set forth to the aggravation of sin to carry on the work of contrition and compunction Fourthly That Ordinance which is instituted onely for believers and justified persons is no converting but a sealing Ordinance But this Sacrament is instituted onely for believers and justified persons The Minor is proved Circumcision was a seal of the righteousnesse of faith Rom. 4.17 much more then Baptisme and if Baptisme much more the Lords Supper Ans Upon this account it must needs follow that as Abraham was a justified man so Ishmael was justified also who according to the mind of God and in obedience to his commands was circumcised Gen. 17.23 yea every Proselyte that joyned himself to Israel and every male in Israel according to this Interpretation must be justified 2. Howsoever Abraham was a justified person yet his Circumcision in that place is not made a proof of his justification but a distinct text of Scripture Gen. 15.16 quoted by the Apostle ver 3. And that Scripture setting out his justification to be by faith and not by works the Apostles words onely shew that the Sacrament of Circumcision sealed the Covenant not of works but of faith so that Mr. Cobbets words quoted in answer to the first argument are a full answer here Fifthly The Apostle argues that Abraham the Father of the faithful and whose justification is a pattern of ours was not justified by Circumcision Circumcision was not the cause but the sign of his justification Therefore no Sacrament is a cause of our justication Ans Though animadversions might be made on these words yet if any will put them into form I shall grant the conclusion when I say the Sacrament as an Appendix to the Word may have its influence with the word upon a professor offaith to work him to the truth of faith I am far from saying it is any cause of justification I look on faith no otherwise then as an instrument in the work and the Sacrament as an help and not the principal to the work of faith Sixthly There is an argument drawn from the necessity of examination which before hath received an answer Seventhly That Ordinance unto which none may come without a wedding garment is no converting Ordinance But the Supper of the Lord the marriage feast of the Kings Son is an Ordinance unto which a man may not come without a wedding argument Ans 1. Arguments drawn from parables must be used with all tendernesse But in this Argument here is much boldnesse to make this Ordinance that marriage-feast 2. We shall find if we look to the scope of it that this feast is the fruition of Christ in his Kingdom as appears by those words that give occasion to the Parable of the Supper Luk. 14.15 And when one of them that sate at meat with him heard these things he said unto him Blessed is he that shall eat bread in the kingdom of God Now those that pretend a forwardnesse towards it and are not prepared and fitted for it according to the scope of the Parable shall be cast out from it This therefore may fairly prove that none that appear in Ordinances and yet remaine in their sins shall come to heaven But it no more proves that a man cannot get saving good by this Ordinance then it proves that a man cannot get saving good by the Word The VVord may lay as fair a claime to this wedding feast as the Lords Supper Eighthly That Ordinance which is not appointed to work faith is no converting Ordinance But the Sacrament of the Lords Supper is not appointed to work faith Ergo. The Assumption is proved Rom. 10.14 Faith cometh by hearing hearing by the Word of God then not by seeing if by the Word then not by the Sacrament Ans If faith comes by hearing will
of those labyrinths and perplexities out of which they find it hard to extricate themselves And then in pursuance of this main scope and indeed in all the parts of the Treatise that I have read Scriptures are balanced and pondered so Judiciously and there is so much demonstration of acutenesse of judgement solidity of reason sweetnesse and candour of spirit that if thou in reading dislodge prejudice and hold the scale even I hope thou shalt not write upon thy pains Labour in vain Vale fruere Laurence-Jury London June 12. 1655. Thine in the Lord Ri. Vines The PREFACE GOds Covenant is the ground of all our comfort it is as I may call it the Grand Charter by which all our Christian rights and priviledges are conveyed unto us Then saith the Lord will I remember my Covenant with Jacob and also my Covenant with Isaac and also my Covenant with Abraham will I remember and I will remember the Land Levit. 26.41 Remember break not thy Covenant with us say the people of God unto him Jer. 14.21 O Israel fear not saith he why Thou art mine Isai 43.1 How I entred into Covenant with thee and thou becamest mine Ezek. 16.8 I am thine save me saith David unto him Psal 119.94 building his confidence upon this that he was in Covenant with God and was his by Covenant I am the Lord thy God saith he viz. * Gen. 17.7 Jer. 31.33 by Covenant what then Open thy mouth wide and I will fill it Psal 81.10 As if he should say Seeing thou hast such Covenant-interest in me enlarge thy desires as much as thou canst and I will satisfie them As Christ said to his Disciples If ye abide in me and my words abide in you ask what you will and it shall be done unto you Joh. 15.7 Hereupon Jehoshaphat pleaded with God in his distresse saying Art not thou our God 2 Chron. 20.7 O our God wilt not thou judge them for we have no might against this great multitude neither know we what to do but our eyes are upon thee verse 12. So likewise Asa cryed unto the Lord his God saying Help us O Lord our God c. 2 Chron. 14.11 This was the ground of the everlasting happinesse of Abraham Isaac and Jacob that God was in Covenant with them and was their God by Covenant Thence Christ inferred that they were not so dead but that their soules did still live and that their bâ—dies also at last should be raised up and both soules and bodies live for ever Matth. 22.32 Gods Covenant is an everlasting Covenant ordered in all things and sure 2 Sam. 23.5 He is a God that keepeth Covenant Neh. 1.5 He will ever be mindful of his Covenant Psal 111.5 He is Elohe Amen the God of truth Isai 65.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God that cannot lie Tit. 1.2 He hath given his Son to be a Medaitour of the new Covenant Heb. 12.24 In him all the Promises are Yea and in him Amen 2 Cor. 1.20 And to confirm the Covenant the more unto us God hath so condescended to our weaknesse as to vouchsafe us not onely his Word but also his Sacraments as signes and seales of his Covenant The word Sacrament Christians have borrowed from Heathens Plinie the younger a heathen Author useth the word with reference unto Christians yet with no respect I suppose to either of the Sacraments but onely according to the usual though here metaphorical acception of the word among the heathens Seque Sacramento non in scelus alâ—quod obstringere sed ne furta ne latrocinia ne adulteria committerent c. Pl n. Epist 97. ad Trajan He saith That Christians assembling together did use to bind themselves by Sacrament or oath did solemnly and religiously bind themselves as Souldiers were wont to bind themselves to their General not to any wickednesse but against the committing of any theft or robbery or adultery c. Tertullian doth frequently use the word but whether at any time in that strict notion as it is now used I cannot easily say Sometimes he useth it in allusion to that Military oath which the Heathens called Sacramentum Credimusne humanum Sacramentum Divino superinduci licere et in alium Dominum respondere post Christum Tâ—rt de Cor. Mil. cap. 11. Communâ—catio pacis et appellatio fraternitatâ—s et contesseratio hospitalitatis quae jura non alâ—a ratio regit quam ejusdem Sacramenti traditio De Praescr c. 20. Do we think saith he that after a divine Sacrament it is lawful to superinduce one that is humane and after Christ to acknowledge another Lord And again The Communication of peace and the appellation of brotherhood and the contesseration of hospitality are rights which no other reason doth rule but the tradition of the same Sacrament Rectè hîc Macereus Sacramentum vertit Gallicè juramentum Alludit enim ad jusjurandum quo tanquam Sacramento militari in Baptismo nos obstringimus Pamel in Annot. Vpon which place Pamelius saith that Macereus did rightly render Sacramentum an oath for that Tertullian did allude to the oath the solemn obligation he meaneth by which as by a military Sacrament or oath we bind our selves in Baptisme Sometimes by Sacrament in Tertullian is meant Faith or Doctrine as when he saith of Heresies Nullo modo Apostolâ—cae ob diversitatem Sacramenti De Praescript cap. 22. that they are no way Apostolical because of the diversity of the Sacrament that is as Pamelius doth well expound it the diversity of Faith for otherwise Hereticks may have the same Sacraments with the Catholiques Sometimes Tertullian speaking of Sacraments doth instance indeed in Baptisme and the Lords Supper Ipsas quoque res Sacramentorum Divinorum in idolorum mysteriis emulatur nempe Diaboluâ— Tingit et ipse c. Habet et Virgines habet et Continentes De Praescript cap. 40. but so also in divers other things some whereof the Romanists themselves do not reckon among Sacraments as Virginity and continency which Pamelius takes no notice of when he pretends to find all their seven Sacraments except Extream Vnction there asserted by Tertullian An ancient Bishop though after Tertullian viz. Firmilianus Nulla quippe dâ—fferentia est inter Pseudoprophetam Haereticum Nam ut ille in nomine Dei aut Christi ita iste in Sacramento Baprismi fallit Epist 7â— inter Epistolas Cypriani Circa celebrandos dies Paschae circa multa alia divinae rei Sacramenta c. Ibid. in an Epistle to Cyprian doth sometimes mention the Sacrament of Baptisme but whether he doth take the word strictly or largely may be a question because in the same Epistle he speaketh of many Sacraments and nameth the Celebration of Easter as one of them That Treatise de Cardinalibus Christi Operibus one part whereof is de Baptismo Christi wherein Baptisme is called a Sacrament that Treatise is found to be none of Cyprians Pamel in
we derive our being from Parents not onely in our essentials and integrals but in a great measure in our temperature of body and mind Who sees not vertues and defects of body and mind to be hereditary and that from either sex Children do patrizare follow their Parents inclination without any imitation now the heavens were not in the same posture Mars Jupiter c. were not in the same ascendent in their birth as in ours A begger is delivered under the same posture of the heavens with a Noble-woman shall the children of both be of the same trade and way Secondly If the Stars and their influences were universal causes of what is done in and shall befall our persons yet these men profess acquaintance onely with some few and those almost onely the Planets The Stars of an unfixt motion Those innumerable Stars which we call fixt and have been said to be in the eighth which we call the starry sphere are not observed nor known in their various postures what some may incline to others will thwart and destroy For a third rule Natural signs when causes unlesse an extraordiâ—a y power inteâ—vâ—ne wâ—rk unâ—voydably those signs which fairly may be looked upon as causes in nature have their effects and produce the thing signified unavoydable irresistible so that is a labour in vain to use any wayes a tempting of God to make any addresses to him for prevention who ever prayed that the day and night should not be of an equal length at such a day in the Spring and Autumne which are known to us by the name of the aequinoctial or that the Sun shall not be eclipsed at such a time when it is known that the body of the Moon will interpose it self in that season If the heavens are alike causes of mans vicious wayes of the ruine and bane of Nations endeavours for prevention will be equally vain whether it be by prayer or repentance He that cannot make the Sun to stand still or to return backwards by prayer let him not think to stand in the gap for a land or turn away Gods fiery indignation seeing the course of nature appointed of God brings it about above resistance I have heard of some Rabbins that pray every night that the Sun may rise again and the earth enjoy a new morning as though it were no otherwise in nature by the God of nature ordered and setled but it lay in them to hinder it but Christians have learned better then to think by their prayers to impose a new course on the way of nature And knowing that prayer and repentance are wayes appointed of God and by experience succesfull for reversal of judgements and prevention of National desolations they know that Stars in a way of nature cannot effect it nor yet the sons or disciples of nature foresee or foretell it Secondly There are prodigious signes 2. Prodigious signe such that are either miraculous exceeding all power of nature or else wounds and monsters in nature And I know not the reason why Chamier lib. 1. Cap. 11. de Sacramentis in genere should exclude them from the number of signes certainly the return of the Sun in Hezekiahs time was to him a sign of his recovery from sicknesse and of his deliverance from the Assyrian Isay 3 S. 4 5 6 7 8. Thus saith the Lord the God of David thy father I have heard thy prayer I have seen thy tears behold I will adde unto thy daies fifteen yeares And I will deliver thee and this City out of the hand of the king of Assyria and I will defend this City And this shall be a sign unto thee from the Lord that the Lord will do this thing that he hath spoken Behold I will bring again the shadow of the degrees which is gone down in the sun-dyal of Ahaz ten degrees backward The like may be said of Gideons fleece that had dew on it when all the earth was dry besides and again the fleece dry when upon all the ground else it was dew This was to signifie that the Lord would deliver Israel by his hand Those eclipses of the lights of heaven to the Egyptians when there was light in Goshen to the Israelites Exod. 10.21 22. and at Christs death when from the sixth houre there was darknesse over all the earth unto the ninth houre Matth. 27.45 was no other I will shew wonders in the heavens and in the earth blood and fire and pillars of smoke the Sun shall be turned into darknesse and the Moon into blood before the great and terrible day of the Lord Joel 2.30 31. There shall be signs in the Sun and in the Moon and in the Stars and upon the earth distresse of Nations and perplexity the sea and the waves roaring mens hearts failing them for fear and for looking after those things which are coming upon the earth for the powers of heaven shall be shaken which Zanchius understands of those Comets which as wonders in nature in severall ages have appeared He that pleases may consult the Author himself treating de Cometarum prognosticis lib. 3. de operibus Dei Cap. 2. Thes 12. Signes by Instition Thirdly There are signes by institution not so in nature or by way of prodigy but as they are designed to signify These are 1. Of man some by imposition man putting at pleasure such a signification upon them words in this sense are signes no other reason of primitive names of things can be given but his pleasure that gave them Some by custome as an Ivy bush is a sign of wine Sometimes by covenant or agreement so the arrowes that Jonathan shot with the words that he agreed to utter were a sign to David that there was peace or that there was harm intended to him 1 Sam. 20.20 c. So the Scarlet thred was a sign between Rahab and the spies Joshua 2.18 A Souldiers Colours or the word that is given on his guard or in fight is such a sign 2. There are signes by institution from God such was the rainebowe It may be a naturall sign of showers but it is by institution that it signifies that there shall not be any more a flood to destroy the earth Gen. 9.11 These instituted signes whether of God or man admit of other distinctions which will be touched upon in the next place in opening the nature and shewing the properties of Sacramentall signes There are signes of a fourth sort which might have been spoken to namely those that are Diabolicall or superstitious But I shall not trouble my self or the Reader with them SECT II. The properties of Sacramental signes FIrst Sacramental signes are externall and sensible Sacramentall signes are 1. Exteâ—nal and sâ—nsible such that do not immediately but by the help of the senses affect the understanding There are indeed such signes that immediately offer themselves to the mind which some call mentall or intellectuall Signes These are either notions framed in
that work few prayers sent up or sought for that purpose did they think they were dedicated to God they would be at care and would not grudge pains to seek a blessing from God For the Lords Supper that seemes often to have a little honour when that of Baptisme hath none at all being administred in times of mens growth when the other was over in mens infancy carrying terrour in the face of it by reason of those explicite words of the Apostle upon the Corinthians prophanation of it He that eateth and drinketh unworthily is guilty of the body and blood of the Lord and eateth and drinketh his own judgement The examination called for upon addresse unto it and those lists of judgements that are upon record upon the prophanation of it many weak and many sick and many sleeping And perhaps some reliques of superstition not yet wholly outed since that time that a corporal presence was believed and the bread worshipped As is said of some that they receive so devoutly as though God were in the bread and they live as though there were no God in heaven But if the Author and nature of this Sacrament were aright weighed another reverence a reverence beseeming the glory of it would be given it which is not my business now to prosecute being to speak here of the general nature onely of Sacraments Men would then be content that the whole of the Administration should be carried on so as becomes the honour of the Ordinance and would make it their business to promote a way that a due preparation might be made in fitting the communicants and taking cognizance of them that come that they may be able to discerne the Lords body and so honour and not prophane it They would then take care to avoid unworthinesse lest the Author of this Feast should detect them as the Master of the Feast did detect the man that came without his wedding-garment we should see more reverence in the duty more careful consciencious waiting upon the duty CHAP. VII SECT I. The adaequate subject of Sacraments THe next thing here to be considered in this definition of a Sacrament laid down by the Apostle is the subject of it grounded upon the person that here received this sign of Circumcision and considered as accepting of the Covenant of God as we have heard He entered the Covenant in his own name and in the name of all them that were confederates with him And he received Circumcision the sign of it and they in their time respectively were also circumcised and from hence these Conclusions may be drawn 1. The Covenant-people of God are the adaequate subject of the Sacraments They and they onely have their right and interest in them 2. Sacraments are not arbitrary but necessary they are not only priviledges but duties The Covenant-people of God may and they must receive them 3. Their efficacy depends upon their use They are no Sacraments to those that do not partake of them Of these in their order The Covenant people of God are the adaequate subject of Sacraments First The Covenant-people of God are the adaequate subject of the Sacraments They and they only have their right and interest in them There can be no truth more clear then this in case we look into the Scriptures and for full proofe of it I shall lay down these Positions Propositions evincing the truth of the Point First It is upon the account of the Covenant that any among the sons of men are of the people of God that they have any relation to him in order and tendency to their everlasting welfare Where the Covenant is not all relation-interest in God is wanting these are without God Ephes 2.12 Deut. 29.10 11 12 13. Ye stand this day all of you before the Lord your God your Captains of your tribes your Elders and your Officers with all the men of Israel your little ones your wives and the stranger that is in thy Campe from the hewer of wood unto the drawer of thy water that thou shouldest enter into Covenant with the Lord thy God and into his Oath which the Lord thy God maketh with thee this day that he may stablish thee to day for a people to himself and that he may be unto thee a God as he hath said unto thee and as he hath sworn unto thy Fathers to Abraham to Isaac and to Jacob. They that were no people by Covenant are made a people as he that was no servant by Covenant is made a servant and she that was no wife made a wife These are nigh when others are afar off Ephes 2.17 Hereupon the Jewes to whom the Covenants pertained Rom. 9.4 have this glory Psal 148.14 A people neare unto the Lord. A wife is called by the name of her husband Esay 4.1 And the whole of the family by the name of the Master of the family so all of the people of God in Covenant are called by the Name of God He owns them as his Ephes 3.15 God mentions it as a motive taking with him to hear prayers 2 Chron. 7.14 If my people that are called by my Name do humble themselves and pray I will hear And the people of God urge it as a motive to prevail that they may be heard Jer. 14.8 9. O the hope of Israel the Saviour thereof in time of trouble why shouldest thou be as a stranger in the land and as a wayfaring man that turneth aside to tarry for a night why shouldest thou be as a man astonied as a mighty man that cannot save yet thou O Lord art in the midst of us we are called by thy Name leave us not Esay 64.18 19. Our adversaries have troden down thy sanctuary we are thine thou barest not rule over them they were never called by thy Name upon termes of Covenant onely they are the Lords Secondly It is upon the same account that they have any interest in the Sacraments which are the badges and markes of a people of God in profession When the Covenant was entred with Abraham and his seed Gen. 17. Circumcision was forthwith instituted These therefore were called the Circumcision all others the Vncircumcision Ephes 2.11 The title Jew did denote the people of God Thou art called a Jew saith the Apostle and restest in the law and makest thy boast of God Rom. 2.17 and Jew and Circumcision are the same Rom. 2.25 26 27. Rom. 3.1 And hereupon as Abraham entring Covenant was circumcised and his seed so proselytes joyning to them and their seed were circumcised And the self same that had their title to Circumcision had their interest in the Passeover and onely these as to males Exod. 2.43 44 45. This is the ordinance of the Passeover there shall no stranger eat thereof But every mans servant that is bought for money when thou hast circumcised him then shall he eate thereof A Forrener and an hired servant shall not eat thereof Rivet on the words
his sayings Here is a full tender of a Covenant and Covenant-termes on Christs part he that accepts of Christ as his Lord and professes to keep his sayings enters Covenant he that hath in him such an heart as God wished in Israel To feare him and keep all his Commandements alwayes Deut. 5.29 keeps Covenant Gospel-Preachers hold out Christ in Covenant and they do not onely tender mercies but engage to duties Act. 5.31 Him hath God exalted to be a Prince and a Saviour to give repentance and remission of sins and this duty of repentance is in order to the priviledge of remission of sins as we find from Peter Act. 3.19 Repent and be converted that your sins may be blotted out when the duty of the Covenant is neglected the mercy of the Covenant is lost This caused them in their Ministery to be so zealous to urge men to it Testifying both to the Jewes and also to the Greeks repentance towards God and faith towards our Lord Christ For the usuall solemnities of a Covenant In the usual accessories on solemnities These are found in the transactions between God and his people as well as the essentials of it 1. Covenants used to be written for memorial for posterity and so is the Covenant between God and man as in Old so in New Testament-times These things are written that you might believe and that believing you may have everlasting life Joh. 20.31 2. Covenants used to be confirmed with outward visible signes as the killing of beasts Jo. 15. Jer. 34 This was done in the old administration Exod. 24. Half of the blood was sprinkled upon the Altar to denote Gods entering of Covenant vers 6. The people also were sprinkled with blood to shew their voluntary entering into Covenant vers 8. And in the new dispensation a new and unheard of ratification was used the blood of the Mediatour of the Covenant Matth. 26.27 28. This Cup is my blood in the New Testament which was shed for you and for many for the remission of sins This latter is a plain allusion to the former in which you may find 1. A threefold agreement Either of both these were Covenants 2. Either of both these had their ratifications and confirmations 3. Either of both were confirmed with blood 2. A threefold difference 1. The former was the Old Covenant which was antiquated This is the New 2. The former was ratified and sanctified with the blood of beasts This is ratified and sanctified in the blood of Christ 3. That blood could never take away sin Heb. 10. This was shed many for remission of sins Thirdly Covenants use to be confirmed by seal so is this Covenant between God and his people as remaines to be spoken to As the being of a Covenant is thus plentifully proved by Scripture-testimony so we might as amply prove it by arguments drawn from thence Arguments evincing a Covenant in the proper nature of it The Churches of Christ are espoused unto Christ Hos 2.19 20. And I will betroth thee unto me for ever yea I will betroth thee unto me in righteousnesse and in judgement and in loving kindness and in mercies I will even betroth thee unto me in faithfulnesse and thou shalt know the Lord. 2 Cor. 11.2 I have espoused you to one husband that I may present you to Christ and Spouses are in Covenant with their Bridegroom The Churches of Christ are married to Christ Esay 54.5 Thy maker is thine Husband the Lord of hosts is his Name and thy Redeemer the holy One of Israel the God of the whole earth shall he be called And wives are in Covenant with their husbands Their sins against God are branded with the names of Adulteries Whoredomes and these are not barely disobedience of a Command or neglect of a favour but breaches of Covenant The Churches of Christ are servants of Christ Levit. 25. houshold servants Ephes 2.19 and servants are their Masters by Covenant Their sins in this relation are not barely obstinacy stubbornness or ingratitude but they are charged with treachery falsehood dealing falsely in Covenant and their hearts being not stedfast in Covenant It is above me to conceive how man can be a Covenant-breaker not alone respective to man but God as he is frequently charged when there hath past no Covenant between God and man They may question whether there were ever any such thing as a Covenant in the world SECT III. Proposition 2. SEcondly Whereas there is an usual distinction almost in all that write or speak of the Covenant of a double Covenant between God and his people one external and the other internal one passing outwardly and the other inwardly kept and observed Or as Doctor Preston expresseth it a single and a double Covenant which I shall forbear to examine seeing I know there is a right meaning though I much doubt whether there be in the Reader a right understanding My second Proposition shall be that it is the external Covenant not the inward that exactly and properly is called by the name of a Covenant and to which priviledges of Ordinances and title to Sacraments are annext This Proposition occasioned by this received distinction is of three heads which in case the Reader please he may subdivide into three distinct Positions 1. The outward and not the inward Covenant is most exactly and properly called by the name of a Covenant The outward and not the inward Covenant is properly a Covenant which I thus make good That Covenant to which the definition of a Covenant doth belong hath exactly and properly the nature of a Covenant this none can deny The definition sets out the nature of the thing defined But the definition most actly belongs to the outward Covenant not to the inward this is plain An agreement of parties on tearms and Propositions is the definition of a Covenant Now the outward Covenant is an agreement on tearms and Propositions as elsewhere I have abundantly declared In that Covenant God engages himself to man for his happiness and man engages to faith and obedience The inward Covenant hath no tearms or Propositions at all for man to make good upon account of his Covenanting seeing the performance of the conditions of the Scripture-Covenant is his very entrance into the inward Covenant He that believes and repents keeps Covenant nothing more is expected of God or promised by man But believing and repenting is the first closing with God in Covenant according to them that speak of an inward Covenant A Covenant to perform conditions is a Covenant properly so called But the outward Covenant not the inward is a Covenant to performe conditions is plain The conditions in the inward Covenant are the Covenant That which confounds entrance into Covenant and keeping of Covenant is no Covenant properly so called In a Covenant properly so called these are distinct But the inward Covenant confounds entrance into Covenant and keeping of Covenant and therefore in exact propriety of
speech is no Covenant The outward Covenant is most usually in Scripture called by the name of Covenant 2. The outward and not the inward Covenant is most usually in Scripture called by the name of a Covenant which is plain in that they that have no part or portion in the inward Covenant are still spoken of in Scripture as a people of Covenant God calls all Israel his people and that upon Covenant termes see the place quoted Deut. 29.10 11 12 13. All of those that there thus Covenanted with God were not in the inward Covenant This people at their worst and the worst among them are called the people of God as by those that were strangers to this Covenant These are the people of the Lord say the men of Babylon and are gonc forth out of his land Ezek. 36.20 so also by the Lord himself Jer. 2.32 Can a Bride forget her attire yet my people have forgotten me dayes without number How often doth God own Israel as his people when he yet brands them as a rebellious revolting stiff-necked treacherous and adulterous people They that forsake the Covenant of God that break Covenant that deal falsely in it upon whom God brings a sword to avenge the quarrel of his Covenant are in the outward not in the inward Covenant But such there be among Gods Covenant-people as he frequently complaines that break Covenant c. These are not then in his inward but outward Covenant The great objection is and all that carries colour against this Jer. 31.32 33. where the Lord differencing the Old and New Covenant saith This is the Covenant that I will make with the house of Israel and the house of Judah not according to the Covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt which my Covenant they brake although I was an husband to them saith â—he Lord But this shall be my Covenant that I will make with the house of Israel After those dayes saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people That is alone the inward Covenant and the elect regenerate are alone within it The inward Covenant then is called in Scripture a Covenant and is in exact propriety of speech a Covenant For answer I shall refer the Reader to what I have said scil Treatise of the Covenant Pag. 64 65. 66. In this place onely putting these Queries 1. Whether those that carry this text to an unconditionate Covenant and restrain it to that which they call the inward Covenant do not make the Covenant in the time of the Law and that in Gospel-times essentially different and consequently either make two Covenants of grace distinct in kind or thrust those under the Old Covenant out of all hope of salvation contrary to all Interpreters who make these Covenants one in substance See the last larger Annotations on the words 2. Whether such an Interpretation do not utterly contradict New-Testament-light which holds out the New Covenant in like latitude with the former in which many are called but few are chosen and where conditions are as explicitely and fully required as in Old-Testament-dispensations 3. Whether when Scripture speaks of things in opposition to mens erroneous conceits and for a further explanation of them and rectifying mens judgements in them it do usually lay down a full compleat and formal definition to which nothing is to be added or whether it doth not usually supply that in which men through mistake were defective and short And whether those texts Esay 58.6 7. Is not this the fast that I have chosen to loose the bands of wickednesse to undo the heavy burdens and to let the oppressed go free and that ye break every yoak Is it not to deal thy bread to the hungry and that thou bring the poor that are cast out into thy house when thou seest the naked that thou cover him and that thou hide not thy self from thy own flesh Jer. 22.15 16. Did not thy father eat and drink and do justice and judgement and then it was well with him He judged the cause of the poor and needy and then it was well with him was not this to know me saith the Lord Jam. 1.27 Pure Religion and undefiled before God and the Father is this to visit the fatherlesse and widowes in their affliction and to keep himself unspotted from the world are not parallell to this text in their way of delivery And in case we cannot find a full definition of a religious Fast in that of Esay nor the whole of it that makes up saving knowledge in that of Jeremy nor the whole that makes religion compleat in that of James why is it that we should earnestly contend that the full nature of a Covenant is in this text exprest being fully parallell in the way of delivery to those other texts Men enjoy priviledges of ordinances and interest in Sacraments upon account of the outward Covenant Thirdly It is upon the account of the outward Covenant and not the inward that men enjoy priviledges of Ordinances and interest in Sacraments men that are so farre honoured as to an outward Covenant have just title to these priviledges It is in behalfe of the Jew outwardly that the Apostle Rom. 3.1 puts the question having so decried his condition respective to the approbation of God he objects What advantage hath the Jew what profit is there of Circumcision The Jew and Circumcision are there one A Jew outwardly and Circumcision in the flesh go there in equal latitude He that by nature is a Jew as Paul speaks Gal. 2.15 is of the Circumcision And to these the oracles of God are committed The instruments deeds and evidencos of the Covenants say the last Annotations It was the priviledg of Israel Psal 147.19 Rom. 3. and then the priviledg of no other Nation now it is the priviledg of all engraffed in their stead This is confest even by a great part of those that understand the inward Covenant or Covenant keeping to acceptation almost whensoever they mention a Covenant in that they baptize infants upon Covenant grounds all their infants that make a Covenant profession and that upon just warranty Scripture honouring them as I have shewen with the name of children and servants of God It is further plain in reason The outward Covenant must have priviledges suitable to it otherwise there is no manner of benefit or advantage of it This priviledg of the Sacrament is suitable being outward as the Covenant is outward And it was sufficiently cleered in the proofe of the main observation where the Covenant people of God are affirmed to be the adaequate subject of the Sacraments and all the Scriptures there urged lead us to an outward Covenant or as some speak to the interest of an outward administration of it
an error of the lower size And I am very well contented to sit down and hear his judgment and if it be upon this determined against me I shall say the authority of man is mightily prevalent I have yet seen no title of Scripture nothing of reason onely that which I take to be Scripture-Paradoxes are laid down as Maximes Restraint of Covenant denies any breach of Covenant There followes As for that you adde that then there is no Covenant-breaking I reply 1. quoad essentiam et possibilitatem there is 2. quoad existentiam there is a breaking of mere verbal and erring half Covenants but if you think that sound Covenanting may be utterly broke then you are against the certainty of perseverance Real Covenants may be broke I desire to know whither this essence possibility and existence refers whether to the Covenant or to the breaking of Covenant If it refer to the Covenant as the words seem plainly to imply then here is a new piece of learning that the essence of a thing may be broke and the existence stand firm I have learnt that existencies may be destroyed and essences remain and instance is commonly given in Roses in winter But I have not untill now heard the contrary But if these referre to breaking of Covenant then the meaning is there is a possibility but there shall not be a futureity But this is flatly to gain-say the Scriptures that complain so frequently of actual breach of Covenant Somewhat therefore is granted and somewhat denyed It is granted that there is a breaking of mere verbal and of erring half-Covenants but I am told that if I think that sound Covenanting may be utterly broke then I am against the certainty of perseverance If by sound Covenanting truth of Covenant be meant this may be broke and no Saint apostatize but if integrity of heart and such soul-qualifications as might be desired in Covenanters be understood the truth of a Covenant stands where this is wanting otherwise none but upright honest sincere men can ever make bargains It follows They broke their particular Covenants about reforming Idolatry and such particular sins And these particular Covenants were branches of their grand Covenants and so habemns reum confitentem It is farther said They broke their verbal and equivocal Covenant or promise to God whereby they seemed to accept him on his own terms but did not But it should be remembred that this Covenant they broke was a marriage-Covenant as is frequently testified in Scriptures as Jer. 31.32 where the Lord speaking of the Covenant made with Israel when he brought them out of the Land of Egypt Which my Covenant they brake saith he although I was an husband unto them which is further clear Jer. 3.1 14 20. Hos 2.17 This then was a reall and no equivocal Covenant or else Mr. Baxters similitude on which he puts so much stresse is spoyled And I never knew that verbal Covenants where sincerity of intention for faithful performance was wanting were equivocal Covenants much lesse where a man did not fully understand himself in covenanting All want of integrity is not equivocation Men may promise and not perform men may promise and never mean to perform which I think few unregenerate men directly do and yet not equivocate If a Gentleman shall promise a Tenant a Lease for life provided that he will give him a dogge he brings him one and accordingly expects his Lease the Landlord puts him off in telling him that he indented with him for a dog-star or a dog-fish here is equivocation but had he directly promised and broken faith it had been no equivocation but falsification I have heard of one of quality that often solicited one to serve him after long importunity he got a promise from the man that such a day he would come and serve him he kept his day and came and served a writ upon him This was equivocation but if he had not come at all as the son in the Parable did not work in the Vineyard when he had said he would that had been plain falsification If those were equivocal Covenants and no reality of the being of a Covenant between God and them in them then all the honour that followed upon them and mercies enjoyed were equivocal likewise Then whensoever God calls Israel his people we must understand him his equivocal people when he calls them his portion we must understand it his equivocal portion when he sayes Judah is his inheritance we must understand his equivocal inheritance and Christs word Matth. 8.12 The children of the Kingdom shall be cast out must be interpreted the children of the equivocal Kingdom and Matth. 22.14 Many are equivocally called and Rom. 9.4 the Apostle must be understood To whom pertaineth the equivocal adoption and the equivocal glory These certainly broke Covenant and yet we have no example of Saints apostasie in them When the Jesuits forced Texts of Scripture to find if it had been possible one or two equivocal speeches in our Saviours words as Joh. 7.8 I go not yet up to this feast leaving out Yet that so there might be either an untruth for he did go up or an equivocation as also in those words of his quoted from the Psalmist Joh. 10.34 I have said ye are gods how would they have gloried in case they had learned that Scripture was almost all over equivocal Give them this and the day is theirs in the doctrine of equivocation Mr. Baxter addes Your second absurdity is That then there are no hypocrites and replyes rather Then all unregenerate professors are hypocrites They pretend meerly to real proper covenanting and they do covenant but verbally and equivocally But the great falshood of this I have sufficiently discovered and therefore my Argument which he notably curtails still stands firm It were too tedious to trouble the Reader with all my words and his The third absurdity which I presse Mr. Baxter doth not vouchsafe to name but onely refers to his answer to Mr. T. I shall therefore let it alone not intending to interpose between them Argument 3. vindicated My third Argument to prove That a faith short of justifying may give title to baptisme is To make the visible seal of baptisme which is the priviledge of the Church visible to be of equall latitude with the seal of the Spirit which is peculiar to invisible members is a Paradox To which he answers The seal of the Covenant and the seal of the Spirit not of equall latitude But you take it for granted that we do so which is too easie disputing and I may well take it for granted seeing in the next words he yields it where he sayes We give the seal of Baptisme to all that seem sound Believers and their seed and we say the seal of the sanctifying Spirit is onely theirs that are such believers Their seeming faith works then onely by way of cheat to procure that which is none of their right
visible profession he will not deny them admittance there because they intend to go no further but will let them come as neer as they will And what he sayes of Christs readinesse for admittance I may say of Ministers endeavours they must bring them thus far in order to a greater work Ministers are to be instrumental by the work of regeneration to make men babes in Christ and by remisse heat resembling smoaking flax to bring them up to greater fervour Shall we thence infer that they are to make men luke-warm which is a temper that Christ will not bear We therefore distinguish of luke-warmnesse 1. As a medium to further heat so Ministers must bring men up to it 2. As a terminus or end in which men rest So considered a Ministers work is to bring men beyond it the same we may say of a visible profession as a medium not as a terminus it must be all Ministers endeavours Mr. Baxter cannot be ignorant that Mr. Marshall and others that are for Infant-Baptisme have proved and Mr. Tâ—mb's hath yielded That this inlarged Commission given here to the Apostles is put in opposition to their limited Commission Matth. 10.5 6. They were first sent unto a Nation discipled to their hands entring as Christ tells them into other mens labours what that Nation was they must by their endeavors work all to be That was a Nation of professed disciples and hither they are by their Commission to bring all Nations Mr. Baxter addes For your Argument I grant the Conclusion and what would ye have more I wish no more so that you will stand to your word and then visible disciples of which whole Nations consist according to Christs Commission have right to Baptisme and I think that is the thing in Question He yet saith I grant the Minor taking the word disciples equivocally as a Corps is called a man and I confesse it usual so to take the word but otherwise I deny the Minor But I abhor that acceptation Honest-meaning men do not use to say so much lesse the Holy Ghost as though I should say that I had kept twenty men in my house these twenty years and then come off with a tale of twenty pictures I assert a reality in that discipleship which you call aequivocal As for that which followes To be Christs Disciple as to the Aged is to be one that hath unfeignedly taken Christ for his Master to teach him and rule him renouncing the contrary guidance of the flesh the devill and the world c. This is true as to the Inheritance of heaven but not as to Inheritance of Ordinances in order to the further work of sincerity that qualifies for heaven The Jew outwardly was not thus qualified and yet he had upon that account just title to Church-priviledges and in particular to Circumcision There followes to your Confirmation I deny the Minor and I say that it is so new a doctrine to affirm that whole Nations are not capable of being sound believers that it deserved one word of proof Much lesse should you have hid your Minor and turned it into a Negatio Existentiae when it should have been but a Negatio Capacitatis Doth it follow that a Nation is not capable of sound faith because they have it not or will not have it and afterwards you say If there be any Nation uncapable of faith then God cannot make them believers And so in conclusion you will have stones to be in this capacity for God can make them disciples as well as he can of them raise up Children to Abraham But you might easily know that I intended a Capacity to be brought into this state in Gods ordinary regular way by the Apostles Ministry And Chap. 27. pag. 194. I had before thus explained my self That which a whole Nation in Gods ordinary way of administration is in a Capacity to attain and enter into is onely a Covenant professed visibly entred upon and doth not require any inward change or work upon the soul to the being of it This is plain it cannot be expected in Gods ordinary way that a Nation should be brought forth at once all inwardly holy and sanctified such a field without tares hath not been seen such a floor without chaffe such a draw-Net without any fish that 's bad such a feast and none without a wedding Garment So that this is a doctrine so clear that proof needs not where there never shall be any futuriety we may well and fairly speak of an incapacity Capacity is vain when it is known and confest Existence shall never follow But there must never be any such existence as appears in Christs and the Apostles Parables of mixtures in visible Churches and hitherto all ages have had experience Whereas you say Do you think Preachers yet be not bound to indeavour the saving conversion of whole Nations If you say No you take them off the work their Master hath set them on If you say Yea Then you think they must indeavour to perswade men to that which they have not a Capacity of I think they are to bring them if heathens to a visible profession and as many as may be to thorow conversion That is somewhat remarkable which followes Vocation uneffectual is common to Pagans Vocation throughly Effectual is of the same extent with justification and I think Election A Pagan called according to Scripture is a Contradiction in adjecto Calling in Scripture-phrase is not a bare tender but accompanied with a professed answer That speech of Christ Many are called but few chosen is the close of two Parables Matth. 20.16 22.14 the one of Labourers called into the vineyard the other of Guests called to the wedding And in both applyed to them that answered to the Call that came and laboured in the vineyard that came with other bidden ones to the Feast and not to those that refused According to this doctrine there is no Medium between a Pagan and a justified man all Pagans and unjustified men are upon the same terms the Jew outwardly whatsoever St. Paul saith to the contrary hath no profit or advantage above the heathen When the Psalmist gives that Elogy to the children of Israel a people near unto the Lord Psal 148.14 the same may be said of every Pagan that is an alien from the Common-Wealth of Israel if once he hath manifested so much stubbornnesse as to refuse a Gospel-tender Scripture makes visible Church-Members nigh when others are afar off Ephes 2.13 and in visible Churches some according to Scriptures are more nigh then others Mark 12.34 when yet both are in an unjustified Condition Argument 2. reviewed Mar. 16.16 vindicated Mr. Baxters second Argument to prove that onely justifying Faith gives title to Baptisme is thus laid down When he saith He that believeth and is baptized shall be saved here Faith goes before Baptisme and that not a common but a saving faith for here is but one faith
Cyrenius in Syria to Pilate in Judea Luke 2.2 Luke 3.1 is given by the Apostle to these here mentioned A military or politicall word saith one which is spoken of a publick person who is possest of power either in Common Wealth or Army And if those other texts of the Apostle be consulted Hebr. 13.17 1 Tim. 5.17 1 Tim. 5.19 2 Cor. 2.6 and 5.12 13. 1 Thes 5.12 to mention no more so much will easily be found in them that speaks a government within the Church it self not going out of its own limits Whether some texts ordinarily produced hold out so large an enumeration as is by some bottom'd upon them may happily be disputed but that there should not so much as any government at all be spoken to cannot be imagined which thing in reason is also plain 1. The Church is a society a visible Kingdom an incorporation a body and when all of these have their lawes governours censures punishments it cannot be thought that this society should herein so farre differ and be so farre inferiour to all other societies as to be wholly destitute when all others enjoy government governours for their strength defence and more compleat being the Church alone shall be like that City which the Wise man speaks of broken down and without walls Prov. 25.28 2. The Church consists of men as do other societies subject to failings yea to enormities and exorbitances in judgement and practice There hath no age past in which the Church hath not had her schisms errors and scandals No society or body politick is so like to run upon miscarriages seeing the lawes to which Christ ties are so averse to our natures when we can bear others we are apt to say we will break these bonds and cast them away from us Satan envies no other society or bond of men as he doth the society or bond of Christians His kingdome will consist together with all other states and kingdomes they may rule and he rule likewise onely this of Christs Kingdome is wholly averse to Satans and militates against it for the ruine of it 3. The Church from the beginning hath exercised this power within it self when all other powers were adverse and contrary to it How long was it before the Church had a Christian Magistrate and lay under the persecution of heathen states in all which time a discipline vvas yet kept up If the Church had no such povver hovv could it then exercise it 4. The Churches that have been remisse in their improvement of this povver have had their check from Christ himself in glory He manifests his displeasure from heaven against the Church of Pergamos that they had those that held the doctrine of Balaam and the doctrine of the Nicolaitans and against the Church of Thyatira because they suffered Jesabel to teach and seduce his servants Rev. 2.14 15 20. The censure that lyes upon the Kings of Judah upon neglect of reformation in their time argues that they vvere in povver for it So the censure of these Churches upon like account argues their povver in like manner Even those that plead most for freedome of conscience and liberty in religion vvith all impunity from the civil povver yet confesse from these and like texts a povver vvithin the Church it self for censure of delinquencies To all this some are ready to subscribe as being not able to gainsay the clear Scripture evidence of a povver Ecclesiastical and confesse that it vvas so in those times but novv they contend that the case is othervvise Providence hath ordered a change of things and all is swallowed up in the hand of him that is chief in power since the time that the Church hath enjoyed Kings for her nursing fathers and Queens for her nursing mothers not barely accusing them of error that dissent in opinion but charging them to resemble those sons of Belial that upon the Israelites institution of Kingship were ungratefully asking this question How shall this man save us 1 Sam. 10.27 Making good their assertion of a change of this nature by this similitude As in the first Church among the Jewes whilest they were in a wandring condition as their need was greater so Gods personal providence and guidance of them was more expresse and apparent and therefore whilest they were in this Theocraty their government was not to be managed by any setled universal authority besides that of God himself or any one who took not in all weighty things immediate direction from him until such time as being throughly settled in peace and security from their enemies he might make his recesse and permit and appoint to them a King of their own Nation So in the first founding of the Christian Church during the time of their persecution as their weaknesse required were in a Theocraty too guided by the expresse direction of our Saviour himself given to the Apostles during the time of those fourty daies that he was conversant with them upon earth but now after the time that God hath perfected the time of the Churches deliverance and free establishment in peace and rest from all about her and the Prophecy is fulfilled by appointing Kings her nursing fathers and Queens her nursing mothers and having sons to be set as Princes in all Lands so that now under Constantine the uproomes and wandring Tabernacles as formerly under Solomon are converted into stately temples for men now to think of their running into their Wildernesse and persecuted condition by entertaining those temporary forms which unto that condition were most fit doth import both ingratitude and murmur against God and imprudence towards themselves Thus farre this similitude But those of this opinion I doubt would take ill that free dealing toward themselves which they use toward others and that upon their casting off all Ecclesiastical government under the notion of temporary forms we should apply that speech of the Lord himself to Samuel concerning the people of Israel upon their resolution to make a change in government 1 Sam. 8.7 They have not rejected thee but they have rejected me that I should not reign over them And to make the dissimilitude in this simile further apparent it should I suppose be taken into consideration that when God was pleased first to permit and then appoint a King over Israel that the former fabrick of Government written in the Law was not taken down but the whole Levitical order still stood as to all purposes prescribed of God the change was no more nor further but in him that rul'd in chief Instead of one raised by an immediate hand of God as their exigence required they now had one after the manner of other Nations of constant standing And God forbid that we should murmur that the Church hath her sons for Princes and that those that rule over us serve the Lord Jesus with us But we think that these servants of Christ thus raised in honour should see that what Christ hath set up should
are not so inviolably joyned but that the work is done though unduly by him that is not called to it yet though the validity of the work be asserted the disorder must be opposed Entring upon Aarons work and never called of God as Aaron was with Vzziah officiating in that work that appertains not to him leaving scruples in the thoughts of those to whom in this disorder they have administred these ordinances This the Church hath never suffered save onely tha Papists and Lutherans dispense with Baptisme in case of necessity putting so much weight upon it and placing such efficacy in it which the Church of England also suffered after the reformation till King James his dayes and then as appears in the conference at Hampton-Court it was reformed Dr. Abbot in his Lectures read while it stood in power appeared publickly against it and as I remember for the book is not in my hands affirmed that zealous Ministers then generally did distaste and decry it The Midwife was usually employed in the work as nearest at hand to cast water upon the infant ready to dye in her armes though in no capacity of that function by reason of her sex and though the sex might have born it she was never called to it But they must first make that good that all perish without Baptisme or that the act of Baptisme assures us of salvation before they can justifie this practice Protestant Writers with irrefragable arguments opposing it produce as a dispensation from God for the breach of an order by him set up otherwise we shall conclude that from the time of the said conference it hath justly been put into the hands of the lawful Minister and notwithstanding Mr. Tombes his quibble it was upon just grounds concluded by the late Assembly in their confession of faith Chapter 27. Sect. 4. SECT XVIII A further Corollary from the former doctrine All that are interested in Sacraments must come up to the termes of the Covenant IT further followes that all those that interest themselves in Sacraments expecting benefit by Baptisme and comfort at the Lords Table must come up to the tearms of the Covenant They receive them as signes and badges of a people in Covenant with God They receive them as seals of the Covenant God puts to his seal to be a God in Covenant In their acception they engage as by seal to be his people in Covenant The obligation now is mutual in case man fail on his part God is disobliged If any tye be upon him it is to inflict the just merit of breach of Govenant upon them I have spoken to the necessity that lyes upon the Ministers of Christ to bring their people up to the termes and Propositions of it Treatise of the Covenant chap. 20 21. Here I speak to it onely as the interest in the Sacraments tyes to it And this obligation hath all force and strength in it When God entred Covenant with man in his integrity upon condition of perfect and compleat obedience and gave him as we have heard Sacraments for the ratification and confirmation of it when man failing in obedience and falling short of the duty of the Covenant those Sacraments were of no avail notwithstanding the tree of life man dyed and notwithstanding the tree of the knowledge of good and evil man became brutish in his own knowledge It fares no better with those that are under a Covenant of grace and live and persist in breach of Covenant we see the heavy curse that God pronounceth against them Jer. 11.3 4. Thus saith the Lord God of Israel Cursed be the man that obeyeth not the words of this Covenant which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt from the iron Furnace saying Obey my voyce and do them according to all which I Command so shall ye be my people and I will be your God And to this Jeremy adds his Amen or So be it O Lord which assent of his though it may be referred to the Prophets duty in obedience of Gods Command when he had said to him ver 2 3. Speak to the men of Judah and inhabitants of Jerusalem and say unto them Thus saith the Lord Cursed be every man that obeyeth not c. The Prophet in these words says What thou hast enjoyn'd me I will do it and so Junius and Tremelius understand it or to the Prpphets earnest desire to have the promise fulfilled which the Lord utters in the close of his speech ver 5. That I may perform the oath which I have sworn unto your fathers to give them a Land flowing with milk and honey as it is this day To which the Prophet answers So Lord let it be that this people being careful to keep Covenant with thee may still enjoy that land which thou didst by oath bind thy self to settle them in as the last larger Annotations understand it or to Jeremies answer in the name of the people binding themselves to obedience as Diodati understands it yet doubtlesse it also comprizeth the Prophets acknowledgement of the equity that the curse should fall on those that obey not the words of the Covenant The Amen is of that latitude that it comprizeth the whole that goes before of the Prophets duty his desire the peoples obligation and the equity of the curse that lyes upon disobedience As the Sacraments in Paradise could be no protection to man in sin so the Sacraments under the present Covenant whether in the old dispensation of it in the dayes of the Fathers or new dispensation of it in Gospel-times can be no protection of those that lye in unbelief and impenitence Let not an unbeliever let not an impenitent person think to find shelter here as the Jewes did think to find in the Temple and say They are delivered to do these abominations Priviledge of Sacraments can help Christians no more then birth-priviledge could the Jewes who are checkt by John Baptist for making it a plea to this purpose and called to bring forth fruits worthy of repentance and amendment of life Matth. 3. I do not say that unlesse you are assured that you do believe to justification and repent in sincerity and unfeignednesse that you must not come to the Lords Table I have declared my self to the contrary but I say you must make it your businesse to believe your work to repent in truth and sincerity or else you shall never find here acceptation The Covenant of works was for mans preservation in life and Adam could have help towards immortality in the tree of life no longer then he made it his businesse to keep up to that which the Covenant required The Covenant of grace is for mans restitution to life none under this Covenant can find any help towards life in any Sacraments annext to it otherwise then in keeping up faith and repentance which are the termes and conditions of it Which way doest thou expect
life in the Sacrament either of thy initiation or confirmation either in Baptisme or the Lords Supper is it in the Sacrament it self or is it in Christ that thou shouldest seek and look after in the Sacrament If thou lookest for it from Sacraments thou Idolizest them and deceivest thy own soul Bread and Wine never were nor ever can be saviours Our Fathers ate Manna in the Wildernesse and are dead Joh. 6. We may eat bread at the Lords Table and eternally dye All Israel in the wildernesse did eat of Manna and drank of the Rock which the Apostle calls Spiritual meat Spiritual drink being Sacramentally such yet with many of them God was not well pleased but they were overthrown in the Wildernesse 1 Cor. 10.5 If thou sayest thou lookest for life in Christ I desire to know where thou findest that men in unbelief have life in Christ The Apostle saith I live yet not I but Christ liveth in me and presently adds The life that I live in the flesh I live by faith in the Son of God Gal. 2.20 And the same we may say of repentance Christ with his own mouth denounceth death and destruction to the impenitent I tell you Nay except ye repent ye shall all likewise perish Luk. 13. Where he gives life he gives repentaace to life Act. 11.18 I have said that the Sacrament may be improved with the help of the Word towards conversion But if there be no such change already wrought in thy soul nor any such thing in thy endeavour then this great Orinance is sadly prophaned thou pretendest to Christ when indeed thou treadest under foot the blood of Christ seemingly wouldst have thy interest in his blood and dost become guilty of his blood Here Christs death is set out his sufferings for sin called to remembrance Art not thou now affected with delight in his death when thou art affected with delight in thy sin when thou seest a man murthered and sportest with the murtherers with those whom thou knowest to have had the alone hand in the murther how then dost not thou be come an accessory This is the case of the man that comes to the Sacrament and will keep his sin He looks not upon Christ Sacramentally broke to the breaking of his heart but he looks upon him to his hearts rejoycing Look upon all that hath been said of the danger of unworthy receiving by all that have written practically upon this subject all is thy danger that art in sin and resolvest not to relinquish thou art admitted into the Church by Baptisme and upon that account art of that number and reckonest thy self among those that are called Christians and here perhaps thou hast hopes highly prizest this priviledge as sometimes the Jews did circumcision in order to the favour of God and assurance of eternal life And doubtlesse rightly understood it is to be prized otherwise God would not have given it it is an honorarium or token of love to his people Nor would the Apostle Peter have said that Baptisme saves 1 Pet. 3.21 But our building of hopes upon Scripture-words without Scripture-Comment doth undo us When the Jewes took themselves to be secure against all the judgements that the Prophets could denounce by reason of sin upon the priviledge of circumcision Jeremy undervalues not circumcision at all but helps them to a right understanding of it will have them to have it full and compleat reckoning up many Nations by name he saith They are uncircumcised they were wholly destitute of it and mentioning the house of Israel saith that they are uncircumcised in heart Jer. 9.26 They want the best and choisest part of it and so are in the same condition with uncircumcised ones and the Apostle after him beating down the vain confidence of the Jewes in their outward title called Jewes and circumcision which was a badge of their relation to God as a people in Covenant tells them that he is not a Jew that is one outwardly that was not enough to give a full and true denomination but he is a Jew that is one inwardly who is for God in soul as well as in name and circumcision is that of the heart Rom. 2.28 and he beats down the carnal opinion of the Jewes in circumcision by a definition given of the circumcised We are of the circumcision that worship God in Spirit and in truth Phil. 3.3 And baptisme of the flesh can neither be nor do more then circumcision in the flesh The Apostle therefore telling us that Baptisme saves is as willing to undeceive us as the Prophet was to undeceive the Jewes and tells us that he doth not mean the outward putting away of the filth of the flesh the application of water is but the outside of Baptisme but the answer of a good conscience towards God when conscience answers to that which this washing signifies and to which it engages then Baptisme saves not of it self but seales Salvation through the Resurrection of Christ when conscience fails in its duty Baptisme fails in its efficacy then it brings not Salvation but is an aggravation of condemnation as after may appear Thou art admitted to the Supper of the Lord upon that account that through knowledge gained and profession made thou art in a capacity for improvement of it for eternity But if thou stay here and thy remembrance of Christ broken for sin do not work thee to brokennesse of heart under sin canst drink of this Cup and gulf in wickednesse here is no pardon sealed but condemnation heightened I know on the other hand to discourage men from endeavour some say that there is no acting for life but from life what can be gained by sin and all actions done in unregeneration are no other but sin I marvel then what that Counsel of our Saviour means Joh. 6.27 To labour for the meat that endures to everlasting life The context acquaints us with the unregeneration of those to whom this Counsel is given As also what that complaint of our Saviour means Ye will not come unto me that ye may have life These works in unregenerate men are acts of obedience and not as is objected sins onely by accidental pollution they are sinful such subtleties are above the Logick that we read in Scriptures which gives duties in charge in reference to their respective ends without consideration of the state of the subject under command whether in nature or grace Actions we know work to habits and in case that rule hold that Habitus infusi infunduntur more acquisitorum which Dr. Wilkin sayes is a golden rule in Divinity Treatise of the gift of prayer pag. 8. this is above controversie I yeeld to that of Austin that as a wheel is not made round by turning but turnes because it is round so a man is not made good by doing good but is good through grace and then does good as the tree is first good and then brings forth good fruit But it is not
is the same in both Gen. 17.14 Numb 9.13 God never appeared that we read for the death of any upon that account as he did for the death of Moses upon the neglect of Circumcision Reverend Mr. Cotton makes the like danger to be in the neglect of Infant-Baptisme as we may see in the Preface to his Book on that subject Thirdly To be utterly out of the Church must needs be of greater danger then to want some one Ordinance in the Church i Extra Ecclesiam nulla Salus Out of the Church there is no salvation is an old Rule which Acts 2.47 Ephes 2.12 Jer. 10.25 abundantly confirm that is without it and all right of relation to it and to be without right and to live in the neglect and despisal of it being convinced of the necessity of it are alike dangerous Fourthly No such brand can lye on the want of the one as the other none equal to that of uncircumcision can be fastened upon the want of any other priviledge But lest excusing à tanto I should be though to excuse à toto in comparing the danger I should be though to deny any danger in the want of this later I shall cease Thirdly As the Passeover in Israel both in the wildernesse The Lords Supper may occasionally be delayed and Rule 3 the Land of Canaan was sometimes discontinued and not in the time prescribed observed by reason of the Churches disorder and present unpreparednesse of the people so likewise it may haply sometimes fall out on like occasion to be thought needfull for a time to delay the Lords Supper For the disuse of the Passeover by the children of Israel in the Wildernesse more happily may be said then for the time when they were settled in Canaan seeing Circumcision at that time was also discontinued whether by special command from God or upon inevitable necessity by reason of their often removals for which the knife of Circumcision would have disabled or their sinful neglect I will not determine and yet more is said for ommission of it in that time then perhaps can fairly be defended A Reverend Divine saith He wonders why omission of the Passeover in the wildernesses is alledged for after the first celebration thereof all future celebrations were by expresse and plain command to be onely in the Land of Canaan quoting Exod. 13.4 5. with an c. Deut. 16. from ver 1. usque ad 8. and confirming it at large with the authority of Rivet inserting his words But with due reverence to men of their eminencey I may suggest also my wondrings how it can be said that by expresse and plain command all future celebrations of the Passe after the first were onely to be in the Land of Canaan seeing Numb 9.1 a famous Passeover was observed in the wildernesse of Sinai in the first moneth of the second year after they were come out of the Land of Egypt If it be said that this Passeouer in the Wildernesse was by especial command from God and otherwise should not have been observed till they came into the Land of Canaan as Ainsworth on Numb 9.1 in favour of this opinion doth indeed say The cause why God commanded them to keep the Passeover in the Wildernesse was saith he for that by the first institution they were bound to keep it when they came into the Land of Canaan and therefore without speciall warranty could not have kept it in the desert I answer That Circumcision when it was first taken up again in the Wildernesse was by especial command from God Josh 5.2 and in all probability the Passeover that then was observed with it ver 10. was by like command which doth not argue but that by vertue of the primitive institution they might have kept it neither is there any Text urged evincing any such limit to the Land of Canaan for the place quoted Deut. 16.2 5 6. verses onely looks that way Deut. 16.2 5 6. vindicated and the words are these Thou shalt therefore sacrifice the Passeover unto the Lord thy God of the flock and the herd in the place in which the Lord shall choose to place his Name there thou mayest not sacrifice the Passeover within any of thy gates which the Lord thy God giveth thee But at the place which the Lord thy God shall choose to place his Name in there thou shalt sacrifice the Passeover at even at the going down of the Sun at the season that thou camest forth out â—f Egypt and there the place prohibited is not all places out of Canaan but their own gates though in Canaan And the place prescribed is not Canaan but the place wheresoever God should fix his Tabernacle upon the same account no sacrifice could have been with warranty offered in the Wildernesse but onely in Canaan there is the like reason and like Law for both Deut. 12.5 6 7. But unto the place which the Lord your God shall choose out of all your Tribes to put his Name there even unto his habitation shall ye seek and thither thou shalt come and thither ye shall bring your burnt-offerings and your sacrifices and your tythes and heave-offerings of your hand and your vowes and your free-will offerings and the firstlings of your herds and of your flocks and there ye shall eat before the Lord your God Yet we find sacrifice offered in the Wildernesse and there they did eat before the Lord as is plain Levit. 10.1 ver 16 to the end As for Exod. 12.25 13.45 where the command for celebration of the Passeover is given in charge to be observed when they came into the Land of Canaan They being to have Canaan by the gift of God for their habitation mention is made of that place where it was in all their generations to be observed and no notice taken of any such halt that they were to make in the way which their sin did afterwards occasion But it is no prohibition of it in the way thither or warranty for omission when the time was thus protracted for their arrival there having the Tabernacle with them they had their liberty for observation of it which is clear to me from Deut. 12.10 11. When ye go over Jordan and dwell in the Land which the Lord your God giveth you to inherit and when he giveth you rest from all your enemies round about so that ye dwell in safety then there shall be a place which the Lord your God shall choose to cause his Name to dwell there thither shall ye bring all that I command you But before they passed Jordan while Moses was with them as you have heard they had their offerings which is further plain Numb 16.17 18 46.47 and so might have had their Passeover likewise As the Passeover was discontinued in the Wildernesse so it was also oftentimes in the Land of Canaan we read of no more Passeovers then one that was kept by Joshuah Josiah in the eighth year
of his Reign began to seek after the God of his Fathers and in the twelfth year he began to purge Judah and Jerusalem from the high places and the groves and the carved Images and the molten Images 2 Chron. 34.3 4. But it was in the eighteenth year of his Reign that he could reach to keep a Passeover Chap. 35.19 Hezekiah as appears hasted to keep a Passeover yet durst not be over-hasty he could not keep it on the day which originally in the Law was appointed But upon advice put it off to the second moneth because the Priests had not sanctified themselves sufficiently 2 Chro. 30.3 Ezra kept a Passeover upon the return out of the Captivity Ezra 6.19 and the reason is given vers 20 21. For the Priests and Levites were purified together all of them were pure and killed the Passeover for all the children of the captivity and for their brethren the Priests and for themselves and the children of Israel which were come again out of Captivity and all such as had separated themselves unto them from the filthinesse of the Heathen of the Land to seek the Lord God of Israel did eat Had not the Priests and Levites been thus purified and the people thus separated the Passeover it appeares had been longer delayed As these saw necessitating occasion for omission of this Ordinance which yet is not charged as their sin so may also the Ministers of Christ see like occasion for delay of administration of the Lords Supper And there is advantage on their part seeing there was a prescript time in the Law for the observation of the one but no limited time in the Gospel for the administration of the other Sometimes a Minister by providence is cast upon such a people that scarce three are able to discern what they have in hand when they are about this duty and therefore he sees no more reason to call them to it then Christ saw to call his disciples newly chosen unto private fastings or the Apostle to give meat to babes edification is their great businesse their whole businesse they may stay the time that they may administer it to edification sometimes it evidently appeares that the rent is in a way to be made so great by their administration through the observance of some working errour upon the judgment in others that are so principled that none but high Saints are for this Ordinance that they see danger in proceeding in it And though I do not doubt but that it is often forborn out of sinful neglect and by truly consciencious Ministers sometimes out of over-much indulgence of their brethrens weaknesse and their own over-rigid principles yet as I do believe that all consciencious Pastours who for some space of time forbear do judge that there is cause for such forbearance so I do believe that upon some occasions pro hic nunc it may justly be forborn And whatsoever exception is taken against Arguments drawn from Analogy as not concluding of which I need to say no more then I have already spoken yet I shall conclude that this which is drawn from the Passeover which is rather from example then analogy is cogent If that of the London-Divines in their Divine Right of Church-Government pag. 20 21. quoted and approved by Reverend Mr. Jeanes pag. 21. of his Treatise be of weight That whatsoever actions were done by Saints recorded in Scripture upon such grounds as are of morall perpetual and common concernment to one person as well as to another to one Church as well as to another these actions are obligatory to all and a rule to after-generations then this Argument grounded on the example of such actions is not to be charged as not concluding yea though we had no such Example to lead us as perhaps they had none to be a precedent to them yet those reasons which led them or those that are equivalent may lead us likewise Fourthly 4. Rule There is no prescript for the time or frequency of the observation of the Lords Supper There is no definitive time in the Gospel for observation nor any precise determinate prescript for the frequency of the Lords Supper But when and how often Christian prudence must order yet being an holy exercise the day which we are to keep holy calls for it being the Lords Supper what time so meet as the Lords day The whole community of the faithful being interested in it it is to be observed at the time of their publick meetings which occasionally may be at other times but must be at that time And in case breaking of bread Act. 20.7 be meant of the Lords Supper as most affirm and I will not oppose it is out of question But yet I cannot think that every holy duty is alwaies to be the work of every holy meeting so the word should never be preached nor prayer publickly made without a Sacrament I believe there is somewhat extraordinary in a Sacrament comparative to other duties as there is in a Fast And though the Law for the Passeover and day of Atonement tye not us to annual observations onely of Sacraments and Fasts as it tyed the Jewes yet me thinks it speaks somewhat more then ordinary in them and that Fasts and Sacraments are not to be done in that frequency as daily addresses to God in prayer and our hearing from God in his Word And though I subscribe to Mr. Pemble and others that the Apostles words As often as ye eat this bread and drink this cup implyes that it should be often A Christian should not seldome in his life partake of this Ordinance yet I suppose it doth allow if not imply longer intermission then is to be in other duties The primitive times perhaps in some places at least made this Ordinance over-common celebrating it as is said every day in other places every Lords day Mr. Pemble who religiously pleads for the frequent celebration of it sayes It is true that as in other so in this Divine institution Satan hath done much by his malicious policy to corrupt mens hearts in the observation of it When the Sacrament was administred often he brought it into contempt by the commonnesse of it Now that it is administred seldome through ignorance it is thought unnecessary How truly his observation is verified we see in two extreams into which different parties are run at this present time One part breaking bread almost at all their meetings and make no more of it then common bread looking after no Minister set apart for that work not so much as of their own making any one whom they will call a gifted disciple and such with them is every dipt disciple is set up for it They act it while some walk some talk in their presence with lesse reverence then befits grave persons at common meals I fear there was never more rudenesse in Corinth then may be seen here in Sacramental observations On the other hand the Sacrament is
another will by no means excuse neglect of it this were to sin because another sins to despise an Ordinance because another prophanes it when one came without a wedding garment no invited guest for his sake did keep from the wedding Fourthly No one Communicant is bound to examine what all are that are his fellow-Communicants there is neither expresse command for it nor yet reason to evince it each man is bound to see himself arrayed as he ought and not to find fault in others addresses Let a man examine himself and so let him eat though he be to admonish as his brothers visible sin gives him occasion Fifthly The penalty of him that comes unworthily reaches his own self that comes in his unworthinesse and extends no further Legal uncleannesse defiled the man that was personally unclean and not his neighbour so it is here He that eateth and drinketh unworthily eateth and drinketh judgment to himself c. Sixthly If one mans sin this way do defile another the sin of one Communicant doth defile all other Communicants then it must be either from the nature of sin thus to defile all in so near Communion or from the nature of the Ordinance thus to be defiled to all when one in defilement comes to it or from some positive precept forbidding all to come when any that is unclean is there I doubt not but this is a sufficient enumeration But 1. It is not of the nature of sin thus to defile all in such communion then it would every where thus defile wheresoever any have society or do accompany together Then the chief Priests had done well to keep out of the Judgment-Hall that they might be clean to keep the Passeover John 18.28 and the Pharisees to wash when they came from Market 2. It is not of the nature of the Ordinance to be thus defiled to all It is not so in other Ordinances Cain's offering defiled not Abels nor did Hophni and Phinehas in their offerings defile Elkanah and Hannah when they offered 3. Nor yet is there any positive precept forbidding a cleansed soul upon the account of the uncleannesse of another to come to this Table Seventhly If one mans presence in this way defile another then it is either his simple presence such a ones being there in his infection or else a willing and witting presence with such a one If simple presence do defile then there is no man that can be secure The closest hypocrite that creeps in unawares would be the undoing of all when Christ said Ye are clean but not all Joh 13.10 according to this opinion it had been a contradiction the uncleannesse of one had been the defilement of all Neither is it willing or witting presence that can in this way defile then it must be in every single mans power to determine him to be such and exclude him thence or else of necessity exclude himself When the Eldership hath judged and received according to the general way of Reformed Churches or the plurality of votes of believers as it is with men of the Congregational way he must make an after-search a further scrutiny he that one judges fit that most judge fit some will judge unworthy and upon that account must shut themselves out of Communion Men of such principles must everlastingly avoid all Church-fellowship or act against their principles and we need not to speak it it is too plainly visible what manner of persons men of such high pretences have in their Congregations There are multitudes of Arguments heaped to nourish this scruple but I shall not further trouble the Reader there is nothing I think can be said but that which here hath been spoke will afford a sufficient answer CHAP. IX The being of Sacraments depends upon their use Another Position yet followes from the words The being of Sacraments depends upon their use they are no Sacraments to those that do not partake of them This is grounded upon this act of Abraham appointed of God and accordingly done by him The being of Sacraments consists in their use He received the sign of Circumcision All that he did was in obedience of the Divine Commandment Gen. 17.11 And ye shall circumcise the flesh of your foreskin and it shall be a token of the Covenant betwixt me and you It was not the foreskin but the foreskin cut off that was the token of the Covenant So also in that of the Passeover Israel had a command from God to take every man a lamb and to eat the flesh rost with fire and unleavened bread and with bitter herbs ye shall eat it Exod. 12.3 8. It is not barely the Lamb but eaten in the way that God prescribed that made the Sacrament In Baptisme the command is Baptize them in the Name of the Father of the Son and of the Holy Ghost It is not water that makes up Baptisme but water applyed to the subject or the subject to the water In the Lords Supper there is bread and wine in their significancy held out not for bare sight but a Command is added Take eat drink ye all of this bread and wine makes not up the Sacrament without breaking giving taking and eating In those Sacraments extraordinary The Sea was no Sacrament but Israels passage through it The Cloud was no Sacrament but Israels guidance by it or the cloud guiding Israel and Israel following after it Neither was the Manna a Sacrament or the rock considered in themselves but the Manna eaten the water of the rock drunk by the Israelites Even the fictious Sacraments of the Church of Rome consist in their use Their Order is no Sacrament where there is none Ordained and Marriage is no Sacrament where none are married Their Chrisme in confirmation oyl in extream unction not applyed are of no use or efficacy This is plain in Reason Arguments to â—vince it First The being of Sacraments depends on their institution Take away their institution and they have no being at all But the institution leads us not barely to an element but prescribes the use not onely to a sign but the application of it not onely to water but to be baptized with water not onely to bread and wine but the eating of bread drinking of wine and the beholding of both Secondly the being of Sacraments depends upon the relation of the sign to the thing signified with the analogy and proportion that is held between them This is plain Take away such relation and the element is a common element and not a Sacrament set aside the consideration of the blood and Spirit of Christ and water is an element for common use to take away the filth of the flesh but for removal neither of the guilt nor filth of sin Take away the consideration of the body and blood of Christ and bread may strengthen nature but not nourish the soul But the relation is not barely in the signs or elements but in their applications to the subject water
faith is not Sanctification Sanctification is inherent the righteousnesse of faith is imputed but circumcision is a sign and seal of the righteousnesse of faith And that Baptisme signifies and seals the same thing we find expressely in Peters words Ast. 2.38 Be baptized every one of you in the Name of Jesus Christ for the remission of sins Remission of sins is by blood Heb. 9.22 Without shedding of blood there is no remission Baptisme is for remission of sins and therefore the water in Baptisme holds out the blood of Christ And I doubt not but Ananias had respect to this in his speech to Paul Act. 22.16 Rise and be baptized and wash away thy sins Somewhat it is to which these signs engage and that is all unto which a Christian in duty as duty stands engaged whether for his change in heart or life or in order to the pardon of his sin Baptisme engages to the first work of regeneration and to the first work of making all new within To this circumcision did tye as it signified it so it engaged to it Deut. 10.16 Circumcise the foreskin of your hearts and be no more stiffenecked If by vertue of their circumcision in the flesh God did not require it why is the want of it charged on Judah as their sin or how could it lay them open with other Nations to punishment Jer. 9.25 26. Behold the dayes come saith the Lord that I will punish all them that are circumcised with the uncircumcised Egypt and Judah and Edom and the children of Ammon and Moab and all that are in the uttermost corners that dwell in the wildernesse for all these Nations are uncircumcised and all the house of Israel are uncicumcised in the heart And that the first work is required as well as a further degree and progresse both in circumcision and baptisme is clear In baptisme we are explicitly dedicated as the Jewes were implicitly in circumcision to Father Son and holy Ghost and therefore engaged to be sincerely his in Covenant But this cannot be till a change be wrought and we be born again from above To this therefore we are engaged We are engaged to love the Lord with all our heart with all our strength but this cannot be while our hearts are in an unchanged condition and therefore the circumcision of the heart Deut. 30.6 is mentioned in order to this of the love of the Lord The Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul what is it but the first work that is called for in that of the Prophet Make ye a new heart and a new spirit Ezek. 10.31 And in those texts of the Apostle Awake thou that sleepest and stand up from the dead Ephes 5.14 Be ye transformed by the renewing of your minds Rom. 12.2 That ye put off concerning the former conversation the old man And be renewed in the spirit of your minds Ephes 4.22 23. Howsoever some of these Scriptures may be conceived to be directed to men in a state of Regeneration and therefore that they call not for the first work but for a further progresse in grace yet all of them cannot be so Interpreted And there is not any of them but implyes that where the first work is not done it must be done where the old man is not put off it must be put off and where the new man is not put on it must be put on where the spirit is not renewed it must be renewed Neither is it of force against this to say that the first work is out of our power and that in it we are wholly passive and therefore we do not in baptisme engage to it but God rather engages for it To which I answer Though it be out of our power yet it is within the command of God and is matter of our duty Gods command is no rule of our strength neither is it brought down to answer our weaknesse so a carnall man should be under no spiritual command but it is a rule of our duty what we once were and still ought to be it commands us for to be And though we be passive in the first work yet we are alwaies concerned to be active and assoon as we do receive power we are to act Dead Lazarus was commanded to rise and having power communicated from God he did actually rise and come out of the grave There is not any promise of God for inherent Grace nor any work of Grace but it comes within our duty and a command lies on us as instance might be given and consequently there is an obligation and engagement to it Gods command and his promises stand not in opposition but in subordination and to say that God is engaged and not man is dangerous then all that are baptized must be regenerate or else God fails in his engagement Somewhat it is that these signs seal and in sealing ratify and confirm and that is as the text shewes the righteousnesse of Faith and consequently all other priviledges whatsoever of like nature that are annexed to it Remission Justification Adoption Glorification Sacraments as seals have not as I conceive at least immediately and directly reference to graces or inherent habits but priviledges They are as Mr. Baxter hath well observed seales of the conditional Covenant and so they must seal whatsoever they do seal on Gods terms and conditions they ratifie mercies promised on those termes that the Covenant doth promise now graces are the conditions and termes of the Covenant and mercies are promised upon those termes and therefore the Covenant requires them but the Sacraments do not ratifie and seal them The Sacraments as signs shew us our wants of or wants in grace by the help of the Word and light received from it they point us out where supply may be found they engage us to this change to the whole of duty required from the people of God and upon answer of our conscience in this work they seal and confirm all promised priviledges to us The nature efficacy and operation of Sacraments would be better understood if that which is proper to each part or the particular office in each relation were better known The seal in a Lease as from the Lessor doth not ratifie the homage that is to be done by the Lessee or the service from him due but the inheritance or benefit whatsoever which upon condition of such homage or service is conveyed Graces are the homage and priviledges are the benefit or the inheritance the priviledges then and not the graces are directly in Sacraments sealed to us It is not sealed up to us either in Baptisme or the Lords Supper that we do believe or repent but that believing and repenting we have forgivenesse of sin and salvation But some say that the Sacraments seal all that the Covenant promises but the Covenant promises Grace and therefore the Sacraments
onely one dark on the one part and bright on the other which seems more probable The first being fitly understood of the various appearances of one and the same Cloud The Cloud not ordinary but supernatural and not a variety of Clouds 2. For the nature of it or matter whereof it did consist which doubtlesse was Supernatural and extraordinary Had it been of the common nature of Clouds which is a thick moist exhalation drawn up by the heat of the Sun it could not have been of so many years durance neither could it have subsisted at all elsewhere then in the middle region of the air The reflex from the earth would soon have dissolved it 3. For the Motion of it It is plain that it followed not the motion of the heavens The motion of it guided by an Angel so it could not at any time have stood still neither was it carried at all uncertainty with the blasts of winds as ordinary Clouds are but the motion was ordered according to the good pleasure of God by the Ministery of an Angell The form of it was in appearance as a pillar Exod. 14.9 4. For the Forme of it it was in appearance as a pillar The smoke which in a calm season ascends out of Chimneys sets out the shape of it being called pillars of smoke Cant. 3.6 of no greater breadth then the tabernacle as appears Numb 9.15 Had it been of any greater breadth it had hindred the Israelites prospect and had it not been of eminent height it could not have been visible for the guidance of Israel in that distance in which many of them were often from it The Vse is that which is most considerable and that was two-fold The use of it 1. As Israels guide 1. As Israels guide as Numb 9. is fully held forth When the Cloud stood still they were to keep in their quarters and when that moved they were to march and to march that way that it led This was the constant use of it as the Psalmist Psal 98.14 observes and also the Levites on their day of Israels humiliation Neh. 9.19.2 As Israels guard 2. As Israels guard Exod. 14.19 20. It used to be in the van now it was placed in the reare It had formerly gone before them as a guide but now it stood behind them as a guard so that Egypt eagerly set upon the pursuit of them could not come near them Of this the Psalmist takes notice Psal 150.39 He spread a Cloud for a covering and a fire to give them light by night so that here God was a Sun and shield The second observable providence is Israels passage through the Sea which we find Exod. 14.21 22. Exod. 14.21 22. opened And Moses stretched out his hand over the sea and the Lord caused the sea to go back by a strong East-wind all that night and made the sea dry land and the waters were divided And the children of Israel went into the midest of the sea upon the dry ground Several things observable in Israels passage through the Sea and the waters were a wall unto them on their right hand and on their left With frequent Scripture-observations upon it Josh 4.23 Psal 78.13 Psal 114.3 Heb. 11.29 In Moses words we see First The Author of this great work and this is twofold 1. Principal the Lord. 2. Secondary Moses stretching out his hand upon the sign given Secondly The instrument a strong East wind imployed of God to force the waters against their natural current In which we see 1. The continuance a whole night 2. The effect that it wrought to divide the waters and to make the land dry God will keep up his agents untill his work be done 3. Israels passage They went into the midst of the sea upon the dry ground 4. Their security The waters were a wall unto them on the right hand and on the left Some have thought that there were several divisions of the sea into parts according to the several tribes of Israel but this is without ground all that we can collect is that the whole of Israel and of those that joyned themselves to them had a safe passage made them they all went out both old and young sons and daughters Exod. 10.9 and all these had a passage cut to their hand The third remarkable providence is Manna The narrative of it we may see Exod. 16.14 15. Exod. 16.14 15. opened And when the dew that lay was gone up behold upon the face of the wildernesse there lay a small round thing as small as the hoar-frost on the ground And when the children of Israel saw it they said one to another It is Manna for they wist not what it was And Moses said unto them This is the bread that the Lord hath given you to eat and mentioned in several other Scriptures Num. 11 7. Psal 78.24 Deut. 8.3 Nehem. 9.20 Joh. 6.31 49 58. Several remarkable occurrences might be observed about it which is not needful to stand upon From whence Manna hath its name It had the name from the Israelites question upon the sight of it not knowing it they said Manhu which is what is this It was given to Israel upon their complaint against Moses and Aaron that they had brought them forth out of the land of Egypt to kill them with hunger Exod. 16.3 4. And it continued with them till they came into the Land of Caanan The time that it did continue with Israel and had eaten of the old Corn of the Land Josh 5.12 Whether it were of the same kind with that which at this day in several Countries is found is much disputed but whether it were the same or in nature differing from it it was certainly miraculously provided to their hands It was miraculously provided otherwise it would have been found in that wildernesse both before and after those fourty years of Israels travels through it It was called by the name of Angels food Psal 78.23 Not that the Angles feed upon it but by reason of the excellency of it as the tongue of him that excells is called the tongue of Angels 1 Cor. 13.1 Though that which some talke of the rarity of it A fable concerning it rejected and would gather out of the Wisdom of Solomon Chap. 16.20 21. that it was fitted to every mans taste and as any did fancy so it was If any did desire to eat of an Egg that was turned into an Egg or to eat of an Hen or Lamb that was forthwith turned into such a dish and so was a figure of transubstantiation may well be reckoned amongst the Legend-tales Then the Israelites would never have complained that their soul loathed that light bread Num. 21.5 Nor had they had cause to have said as they did Num. 11.4 5 6. Who shall give us flesh to eat We remember the fish which we did eat in Egypt freely the Cucumbers and the Melons and
the Leekes and the Onions and the Garlick but now our soul is dryed away there is nothing at all besides this Manna before our eyes They might according to this fancy have found flesh fish cucumbers melons leekes onions garlick and all things else in the Manna it self unlesse any will turn it into an Allegory that that which answers to all is found in Christ whom Manna did typifie Num. 20.9 opened The last of these providences is the Rock The history we may see Exod. 17. Num. 20.9 and observations made upon it by the Psalmist Psal 78.15 Psal 105.41 Psal 114.7 8. and the like by the Levites Nehem. 9.25 As the Manna was given upon Israels want of bread so this upon their complaint of want of water Go on before the people saith the Lord and take with thee of the Elders of Israel and thy rod wherewith thou smotest the river take in thine hand and go Behold I will stand before thee there upon the rock in Horeb How the rock is said to follow Israel and thou shall smite the Rock and there shall come water out of it that the people may drink How it is said to follow the Israelites 1 Cor. 10.4 is the great difficulty Rocks being above all other things immovable The Jewish fable that it was carried those fourty years on Chariots in the wildernesse is not worthy to be named in order to our inquiry into it This must be taken for granted that the Rock it self is not here intended as a sign but the water flowing out of the rock As the cup is not the blood of Christ in the New Testament but the fruit of the vine that is in it and this of following the Israelites being referred to the water which flowed out of the rock That resolution which is generally received is most probable that many running streames were framed to draw the water along according to their several stations and removals to which River wil have that song Num. 21.17 18. to allude Spring up O well sing ye to it The Princes digged the well Nobles of the people digged it by the direction of the Law-giver with their staves But if we referre it to Christ the thing signified as Diodate on the words sayes it is very properly spoken for not onely his benefits are perpetual but he himself who is the spring of them is ever separated from his but resideth alwayes in and with them by his Spirit If now we look upon these respective signs with our Saviours and St. Pauls Comment upon them we shall not find for the time that they were in use any thing that serves to make up the proper nature of Sacraments that was wanting in them All that is essential in Sacraments was found in these providences during the time that they served the Israelites And the Apostles hope at which it appears he aimes when he speaks of these 1 Cor. 10.1 2 3. plainly doth evince it The Corinthians taking themselves to be high in the favour of God by reason of their priviledge of Baptisme and the Supper of the Lord the Apostle lets them know that the Jewes had that which answers to our Baptisme figuring out salvation by Christ to them as Baptisme to us They were all baptized unto Moses in the Cloud and in the Sea As the deliverance of Israel out of Egypt was a figure of their redemption by Christ and their pilgrimage through the wildernesse an image of the Elects life in the world and the Land of Caanan a shadow of that Kingdom of heaven so their passage through the Red-Sea and their being under the Cloud were a sacred figure correspondent to Baptisme And Manna and the water coming out of the rock a sign which had its relation to the Lords Supper And our Saviour applyes that type of Manna to himself as we see Joh. 6. throughout When the Jewes said v. 31. Our Fathers did eat Manna in the wildernesse quoting the Psalmists words He gave them bread to eat Christ answers Verily verily I say unto you Moses gave you not that bread from heaven but my Father giveth you the true bread from heaven For the bread of God is he which cometh down from heaven and giveth life unto the world And upon their request Lord evermore give us of this bread v. 34. he answers v. 35. I am the bread of life he that cometh to me shall never hunger and he that believeth on me shall never thirst So also v. 49 50 and 51. Your fathers did eat Manna in the wildernesse and are dead This is the bread that cometh down from heaven that a man may eat thereof and not dye I am the living bread which came down from heaven if any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will give for the life of the world Here is an outward visible sign given of God and received of his Covenant-people sealing Christ or righteousnesse by Christ unto them The whole therefore that is of the essence of a Sacrament is found in them Onely these were found with Israel but for a time namely the time of the pilgrimage in the wildernesse when Circumcision and the Passeover Baptisme and the Lords Supper are Ordinances stated and constant therefore the observation is that in Old-Testament-times there were onely two standing Ordinances of the nature of Sacraments Here some questions might be put necessary to be answered Object 1 1. Though we have the word Baptisme in this text of Scripture yet the addition seems to make it no Sacrament They were baptized into Moses saith the text and being baptized into Moses how could it be the same with Christian Baptisme We are baptized into Christ and not into Moses Answ Ans Into Moses is here no more then the Ministery of Moses or by the hand of Moses who was a Mediatour in type between God and that people And though some would overthrow our argument drawn from Baptisme into the Name of the Son and holy Ghost as into the Name of the Father to prove that the Son and the holy Ghost are God as is the Father seeing we are baptized as they object into Moses yet Moses is not God It will not yet serve their turn seeing the Name of the Son and of the holy Ghost are made equall in Baptisme to the Name of the Father and so is not the name of Moses We are Baptized into the Name of Christ and called by his Name so the Israelites never were into the name of Moses no more then the Corinthians into the name of Paul 1 Cor. 1.13 That is Christs peculiar with the Father and the holy Ghost not communicated to any creature 2. It is objected that these outward elements were given not Object 2 onely to the Israelites but also to their beasts for the water of the rock the text saies They drank of it and their cattel Num 20.11 And as