Cor. 7.14 There is in most of them if not in all some graces that are reall either common or saving and a Covenant doth not wait till the terms be kept and the conditions made good before it hath the being of a Covenant And whether these be every way sincere or any way dissembling yet as Mr. Baxter acknowledges they really oblige themselves And God howsoever dissembles not but is bound by himself upon his own terms which they professedly accept to confer all that the Covenant holds forth So that wheresoever man is obliged there a compleat Covenant is made up For Gods tender goes before and man is the last party and compleats the Covenant Propos 4 4. Sincerity and integrity of heart or full reality in a mans intentions to stand to the whole of a Covenant is not of the essence and being of it Both parties stand engaged upon their respective terms though one part should have unsincere intentions A wife is a wife and the marriage is compleat when both parties have publiquely express'd consent though she hold a resolution to be stubborn refractory profuse c. A man consenting to serve whether in bare words or taking earnest as is most usual or by hand and seal as in the case of apprentices is a servant although he intend with Onesimus to purloyn or take his opportunity to be gone Mr. Baxter thinks it makes for his advantage to say that unregenerate men are unsincere in Covenant but that is a concession that utterly destroyes him If they be unsincere or as the Psalmist speaks not stedfast in Covenant then they are in Covenant A Propositione secundi adjacentis ad propositionem primi adjacentis valet argumentum If it be true that Catiline is a seditious man then it is true that he is a man that Peribomius is a vicious man then he is a man that Judas is treacherous and perfidious in Covenant then he is in Covenant A mans conviction that he is an unjust steward or an unfaithfull servant doth not conclude him to be no servant or no steward but the contrary And whereas pag. 66. he saith The differences Mr. Bl. must take notice of between humane Covenants and ours with God or else he will marre all Men know not one anothers hearts and therefore make not Lawes for hearts nor impose conditions on hearts and therefore if both parties do confesse consent though dissembledly they are both obliged and the Covenant is mutual But God offers to consent onely on condition that our hearts consent to his terms and therefore if we professe consent and do not consent God consenteth not nor is as it were obliged This were somewhat to purpose in case he could make it appear that Scripture denyes all being of a Covenant where the all-seeing eye of God sees not all integrity and sincerity But Scripture-language which is the safest for us to follow being as we have heard far otherwise there is nothing marr'd in non-observance of any such supposed difference For which we shall presently hear again and again Mr. Baxters own confession 5. There is a reall and serious purpose in many unregenerate persons Propos 5 to serve the Lord and to come up to as much as they think he in Covenant requires though with Austin they have a great mind to delay and often to put off the thought of their more exact and serious service and too ordinarily think that they keep Covenant when they break it Having not as yet any right knowledge either of their own hearts or Gods commands And in this posture in which they thus stand before they come up any higher yea though they never come higher they reach unto graces in themselves reall true and good and also do the works which God commands and this sometimes is Mr. Baxters own thoughts When his businesse is to inform his Hearers or Readers and not to make opposition against others then he can use the word reall and forbear the word equivocall as appears in his Saints everlasting rest Part 3. Sect. 6. There is a common grace which is not saving yet reall and so true and good and so true grace as well as special grace which is saving Which may be a fair answer to that which himself hath said pag. 68. of this Treatise Mr. Bl. in his explication of this Dogmaticall faith addeth by way of exclusion though not affecting the heart to a full choyce of Christ where he seems to imply though he expresse it not that the faith that he meaneth doth affect the heart to a choyce of Christ which is not full But if so then 1. It is much more then assent or a meer Historical Dogmatical Faith 2. But is the choyce which he intimateth real as to the act and suited to the object That is the reall choyce of such a Christ as is offered and on such terms If so it is justifying faith If not either it is counterfeit as to the act or but nominal as to the object and is indeed no choosing of Christ That which is reall and true is neither counterfeit nor merely nominall so far as they know either Christ or their own hearts they undissembledly choose and take to him as expecting to be happy in him rather then any other object though too often it is upon mis-information and when they come to a right understanding of the terms they are in danger to quit the way in which they might enjoy him He further sayes Mr. Bl. thinks that there may be an undissembled profession which yet may not be of a saving faith and addes But then I conceive it is not an entire profession of the whole essential object of Christian faith viz. of assent and consent In which it doth but cast dust in his Readers eyes in confounding the entirenesse of the object and the integrity of the subject There may be an entire profession of the whole essentiall object of faith where the will is brought in to make no more full choyce or consent then hath been said There is added It will be an hard saying to many honest Christians to say that a man not justified may believe every fundamental article and withall truly professe repentance of all his sins and to take God for his Soveraign to rule him and his chief good to be enjoyed to his happinesse and to take Christ for his Lord and onely Saviour and his Word for his Law and Rule and the Holy Ghost for his guide and sanctifier and the rest which is essentiall to Christianity I think it will be nothing hard for any honest Christian to say that a man not justified may believe every fundamentall article as to assent and that he may be convinc'd of the necessity of such repentance and accordingly to make profession of it as Johns converts were baptiz'd into it That such an one may freely yield that God hath right of Soveraignty and rule and that he is the chief good to be enjoyed for
and how great an odium lyes upon that opinion what those be that maintain it and what interest they drive is very well known To this I answer The expression of a Converting Ordinance may be taken two wayes First As having power of it self In what sense and with what limit the Lords Supper may be called a converting Ordinance as a single instrument in the hand of God in his ordinary way to work a change in the heart or life In this sense the converting power of it is to be denyed Secondly As having some influence for that work as seconding and working with the Word so I doubt not but that it may safely be owned and easily justified I shall lay down my whole thoughts of it in some Propositions Explicatory Propositions Affirmat First In the Affirmative First This Sacrament carries the soul on towards conversion in doing the same thing as the Word does for conversion in holding forth Christ crucified in holding him out as our sin and as our Saviour made a curse for us and delivering us from the curse Secondly In further engaging the soul or the soul upon receiving the Sacrament engaging it self to that which the Word requires and calls for If Covenants in Israel entred by reforming Princes were judged to be of that force for obligation of the soul to a change in their wayes putting stronger tyes on their slippery hearts much more may we believe that the Sacraments in a due order received may have this efficacious power They serve saith Mr. Hooker as bonds of obedience to God strict obligations to the mutual exercise of Christian charity provocations to godlinesse preservations from sin memorials of the principal benefits of Christ Thirdly The Sacrament doth this in an ordinary way according to the revealed will of God in his Word as the proper intention of the work and not as any thing extraordinary Fourthly The Sacrament it self doth it in that relation in which it stands to the Word in its being and operation and not the Sacramentals onely as they have been called as the Word preached and prayer which yet have a mighty influence on the Sacraments for this work Fifthly It works as a second to the Word for habitual conversion as well as actual In the way that the Word doth work for the infusion of the first grace and not barely for the exciting and stirring up of grace in the soul Their way of working I shall God willing in due place further enquire into Negat Secondly In the Negative First The Sacrament converts none by the bare work done There is no such power by receiving to change the soul as Papists believe there is by consecration to change the elements There is neither reason for it nor promise of it I cannot believe for I see no proof of it any regenerating power in the water in Infants Baptisme much lesse can I have reason to believe such a converting power of grown persons in the Lords Supper He shall be alone for me that will appear in such Paradoxes Secondly The command given to take and eat of the bread to drink of the cup hath no such power to convert None can see the reason of the change of their wayes in any such injunction Conversion were an easie work in case this could do it Thirdly The Sacrament of the Lords Supper must by no means be parallelled with the Word in the work of conversion but the Word many wayes must have the preeminence 1. The Word may work to conversion without the Lords Supper There are many in saving grace that did never partake of this Ordinance Gods engagement by word and oath holds up the faith and is the ground of strong consolation to those that never enjoyed this seal But the Sacrament cannot convert or do any thing towards it without the Word A Covenant may convey an interest without a seal when a seal can never do it without a Covenant 2. The Sacrament does nothing of its own strength but by vertue from the Word It hath its dependance on the Word for being as a seal on a Covenant and also for the operation The Word may go alone in the work of conversion yet may have assistance from the Sacrament the Sacrament can never work alone without the Word but as an assistant to it 3. The Word must qualifie the soul for the Sacrament in laying open the nature and use of it and the soul must attend what the Sacrament holds out otherwise there can be no improvement of it for any spiritual benefit And these things being premised I wonder how any that seem to appear most on the contrary part can justly be offended that I affirm and as I think with so good reason prove that the Lords Supper may be assistant towards conversion in some and may work with the Word to carry the soul professing Christ up to it especially when it shall appear that I would have the door of admission to stand at least little more wide then they themselves And perhaps not so wide as according to the practice of many of their judgment it stands already Most of these acknowledge that knowing persons free from grosse errors and scandals may be admitted others say none but they that in the judgment of charity appear to be indeed in Christ may be received in which they yet confesse that men may be easily deceived Either of these confesse that many unconverted partake with them even when rules of admission according to their own mind are most tenaciously held And in case it appear that these may receive benefit by the Sacrament and their conversion possibly holpen on especially if well followed on by the Word why should they be troubled I confesse it is to me no small trouble to see godly Ministers of the opposite way so much ensnared in their own principles and necessitated to let in such where most of order is held and discipline exercised that of necessity further their damnation and are in impossibility according to their tenents to improve it towards salvation Thirdly It is yet further objected That in this doctrine we oppose the unanimous judgment of Protestant Divines who generally teach that the Sacraments are appointed of God and delivered to the Church as sealing Ordinances not to give but to testifie what is given not to make but confirm Saints simply denying the instrumentality of Sacraments that they are appointed of God for working or giving grace where it is not And that we concur with Papists who hold that the Sacraments are instruments to confer give or work grace ex opere operato But how unjust this charge is in both the parts of it might easily be made manifest In this we Symbolize not with Papists First For that charge of joyning with the Papists let any judge who comes nearest to their doctrine of the efficacy of this Sacrament Not to mention the opus operatum which is alike detested of both
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
regenerate or unregenerate which is an undiscernable work and accordingly to admit or refuse SECT XIII Proposition 11. The Lords Supper with the Word as an appendant to it may be serviceable to bring a man of Covenant interest up to the terms of the Covenant THere is nothing hinders but that the Lords Supper with the Word as an appendant to it may be serviceable to bring up those of Covenant interest to the terms and propositions of the Covenant may serve to work a man of profession of faith unto faith saving and justifying a man in name the Lords to turn unfeignedly and sincerely to the Lord. This I shall endeavour by Arguments to confirm First Men of that interest that baptisme receives as the intention of the work in order to salvation these the Lords Supper serves to carry on by sanctification to salvation as the end of the work likewise But Baptisme receives men of visible profession onely and visible interest as the intention of the work into the visible Church in order to salvation Therefore the Lords Supper carries on these by sanctification as the intention of the work to salvation The Proposition cannot be denyed unlesse we will without reason bring in that vast difference between these two outward vâ—â—â—ble Ordinances both intrusted in the hands of man as that the one shall be of that latitude to receive men of visible interest and the other restrained to invisible members The one according to the mind of God shall let many into the Church for salvation the other shall be in capacity to nourish and bring on very few The Assumption cannot be denyed That Baptisme receives men of visible profession and visible interest in order to salvation and hath been abundantly proved we baptize infants upon the bare account of Covenant-holiness which is onely a visible interest men of years were baptized and by just warrant yet may in case not baptized upon a visible profession The conclusion then followes that the Lords Supper carries on those as the intention of the work that Baptisme receives to salvation Secondly If it be the mind of God in the Gospel revealed that men of visible interest having not yet attained to the grace of sanctification should have admittance to the Lords Table then it must needs follow that it serves as an instrument with the Word to raise them up by faith and sanctification to salvation But it is the mind of God in the Gospell revealed that men of visible interest having not yet reached unto sanctification should have admittance to the Lords Supper The Lords Supper then serves to raise up men of visible interest by faith and sanctification for salvation The Proposition is clear unlesse we will make mens admission most mens admission meerly vain having no power nor any capacity to advance their happinesse but being wholly in a tendency to increase their judgement Whatsoever the secret will of God to us unknown is that in the event it shall prove yet the work it self must have a tendency and power respective to those for whom it is appointed for edification not for destruction The Assumption is evident that those of visible interest having not attained sanctification according to the mind of God revealed in his Word should have admittance by the barres that are assigned for mens exclusion The alone barres that are ordinarily assigned to hold men in Covenant-interest off from the Lords Table are ignorance Error and Scandal But many that cannot be charged with ignorance error or scandall are yet short of sanctification Many short of sanctification then have no barre to their admission Either visible interest with capacity to improve it or saving interest in the Covenant must be the rule for admission But saving interest in â—he Covenant cannot then to use Mr Cobbets words Vindication pag. 54. it would either necessitate Ministers to come under guilt of sin or anomie breach of rule or for avoiding of that which they must needs do with such breach of rule never to administer any Church ordinances since they sometimes shall break that rule in administring it to hypocrites and albeit they do sometimes administer them to elect ones yet not being able to know that secret infallibly they observe not the rule in faith but doubtingly and so can have little comfort of any such of their administrations If any reply that saving interest in the Covenant is the rule but we are not tied infallibly to come up to the rule but as farre as our charity can judge men to be in grace we must admit them to this seal of grace To this I have several things to reply 1. God never puts mens charity to this work as respective to admission to ordinances to judge whether in grace or not whether regenerate or in unregeneration And indeed charity which is assigned by some to that place is most unfit to judge A Judge or Umpire in a businesse must be impartial and have nothing to byasse him on any hand But charity would be ready to cover a multitude of sins which is no blemish of the grace but a demonstration that this is none of its office If then man must judge as he is most unmeet his reason and not his love must take the chair for it and go as high as conjecture can reach 2. If charity or reason thus set up mistake then the rule is broke which though these will say is not the admitters sin seeing the thing is not so scibile or of possibility to be known and by the way we observe that he is therefore no competent Judge yet a seal is by this meanes put to a blank which is no small prophanation and the ordinance administred solely and necessarily for the receivers judgement 3. Though we infallibly know a mans unsanctified condition and were able to charge it yet whilest it is not open and breakes not into scandal we cannot upon this account as is confest exclude him from the Sacrament That Judas received the Sacrament of the Lords Supper most of the Ancient held as Maldonate on Matth. 7.6 observes we have large lists brought to our hands of names that go that way The greater part of late Writers are of the same mind Ravanellus as the last man in verb. Sacrament is peremptory in it and there concludes also the interest of all in Covenant yet Judas was known to Christ to be a thief a Devil and yet he receives him Christ had doubtlesse power vested in him for his exclusion The non-suspition of the Apostles nor the close carriage of his treachery could not then have excusâ—d his receiving in case it had not been the mind of God that a man of visible interest though unsanctified might be admitted And to say that Christ acted here as a Minister and it was not fit that he should be both Judge and witnesse though it be a truth yet it serves not to take off the Argument Had it not been the mind of God that
I confesse many times comes to nothing it is a fit and so over it hath not the strength to bear down mens lusts to a full change and through mortification and so it is with those also that hear the Word They are many times Sermon-sick and yet all soon falls and comes to nothing yet in the nature of the work it self it hath a tendency towards a change And that this sometimes works those of Covenant-interest unto a true change and through work of sanctification so far as we are able to judge there are not few experiments I have known some bred onely for jollity and outward delights that making addresse to the Sacrament have had those soul-shakings and trembling amazements that have put them upon a serious way of enquiry and the spark so kindled by Gods blessing hath been nourished up into that burning heat that their whole life hath been spent in zeal for God and their name in life and death precious Seventhly To these we add the acknowledgement of eminent Divines of an opposite judgement who will have all admitted present at the consecration of the elements to see the bread broke and divided And to what purpose is their presence if not for their profit and what profit can an unconverted man find in any thing in a spiritual way that works not towards his conversion that is no wayes useful or improvable for it What others may judge I know not these arguments to which some other might be added have taken with me to conclude the position before delivered SECT XIV Objections against the former Proposition answered I Know that objections here are multiplied I have read many which in case they had been with me of weight this that I am now upon had been stifled in the birth and more doubtles hath been said then I have seen and more yet happily will be raised To go about to meet with all were to make no end of words I shall speak first to some general charges General charges answerd after to some particular arguments First In case this holds say some then all upon that bare account are to be admitted to the Supper who will hinder the conversion of any yea even Turks Pagans and the vilest varlots may then come and joyn in this Ordinance To these I answer First Were it of power Promiscous admission follows not from it as an instrument in the hand of God for conversion of all yet all were not to be admitted when the will and mind of God is known to be against it The Gospel in the mouthes of the twelve when they had their first commission might have been of power for the conversion of Samaritanes and Gentiles yet they are forbidden to make tender of it to them Matth. 11.5 Go not into the way of the Gentiles and into any City of the Samaritanes enter not The word in Pauls mouth might have been respective to any operation in it self the conversion of souls in Asia and Bithynia as well as in Macedonia yet the Spirit forbids them to go to the former and sends them to preach to the other Act. 16.6.7 10. If the mighty works which were done in Chorazin and Bethsaida had been done in Tyre and Sidon they would hav repented in sackcloth and ashes yet they were denyed to those of Tyre and Sidon Matth. 11.21 So that though the Sacraments had a generally converting power yet in case they be appointed of God with limit to those of Covenant-interest they may not in any greater latitude be dispensed and so Jewes Turkes and Pagans are excluded Secondly The Word it self which is confest to be the power of God to salvation and of the most large efficacy of any Ordinance for conversion is not yet tendred to all in any expectation of conversion by it Not to speak of those to whom God in his providence doth deny it who are out of the pale of the Church but those to whom the Church doth not make mention of it Infants Idiots distracted ones and deaf persons no Minister applies himself to them to make tender of it for conversion so that there must be not onely a commission to tender it and a clear evidence that men have according to the mind of God an interest but there must be a present capacity in such for improvement I am not ignorant that some seeing it seems that this doth lye against them have pleaded for a capacity in all these before mentioned to receive benefit by the Word demanding 1. Why are Infants and pari ratione distracted persons uncapable of the Word An answer me thinks is at hand because they are necessarily in the condition of the high-way-ground to hear and understand nothing They profit no more then those 1 Cor. 14. that hear words in an unknown tongue And in case they be in capacity as is affirmed to receive benefit from the Word the Minister occasionally is to make out a word of exhortation to them giving them their portion as well as others which how it would sound in the ears of those that are of growth and have their senses and understanding let any judge These further demand Where hath God said they shall be kept from it No more hath he said that the swallow or the sparrow should be kept from it by providenee they have been present when those that would have improved such an opportunity in a Spiritual way have been denyed it Yea places are produced to shew that God hath commanded infants to be present at Ordinances But where is it commanded that Idiots distracted persons c. should be present Reasons may be given of infants presence at entry of Covenants at solemn fasts denuntiations of blessings and curses when yet they are in an incapacity to receive benefit by the VVord Demand is yet further made Who knowes how God may work at the Word though not by the Word may not the Word be an occasion of conversion unto infants which is an instrument of conversion to elder persons Such queries will bring in the most ignorant and scandalous to the Lords Supper who knowes but that which is an instrument of nourishment of men converted may prove an occasion of conversion to men unconverted So that this notwithstanding the position delivered will not bear this inference that is drawn from it Though the Lords Supper as an appendant to the Word may serve to bring up those of Covenant-interest to the terms and Propositions of the Covenant may work a man of profession of faith to faith saving and justifying yet there must be somewhat more to give actual admission to it Put in these two Cautions 1. That the persons in question have their interest and first right in it 2. That they be in a capacity to improve it for their benefit with these cautions and not else I am for a general admission Secondly It is objected That this makes the Lords Supper to be a converting Ordinance as well as the Word
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
condescend to our weaknesse to answer what infirmity can expect or feeblenesse crave We might think that Gideon was exceeding bold with God to ask a double sign for the strengthening of his faith in the promise of God to save Israel by his hand yet we see God is pleased to gratify him Judg 6.39 40. yet God deales more abundantly with us not onely in a double but a multiplied confirmation to make good every truth which he hath been pleased to manifest And as he teacheth us by similitudes drawn from earthly things as we see in the Prophets and parables from our Saviours mouth so also to speak to our eyes in these signes and seales ratifying and confirming heavenly things unto us Those great mercies which no thought can reach are set out in so obvious a way that every eye doth behold and see That water which we employ for our common use and among other necessary services cleanses all filth that cleaves to us serves to set out that great mystery of the blood and Spirit of Christ taking away both guilt and filth of sin The bread which we have at our table the wine which we drink for our food and repast that sets out both the attonement and divine nourishment which our soules find in the flesh and blood of Christ crucified and dying for us There is abundant weaknesse and tottering in our faith that needs in this manner to be strengthened Abundance of sweet mercies in our God that will vouchsafe this to strengthen and support us Secondly If Christ thus condescends to our weaknesse Christs compassion towards us should move us to compassionate our selves in making provision of these helps let us learn to have compassion of our selves and not neglect or despise so great favours If Christ had judged us to have been of strength he had never tendred us this crutch and when he sees that we need it and therefore hath provided it let us see that we do not reject or despise it Is it not to imitate Ahaz in his obstinacy who when he could not believe the promise that God would deliver him and his people from the combined power of Israel and Syria that were then before Jerusalem and having a sign tendred him of God either in the depth beneath or the height above for his assurance in the thing he answers he will not desire a sign Isa 7.11 12. he will rather dwell in his unbelief and perish As that sign was to that promise so all Sacraments are to Gods great promise He that casts away Sacraments indulges unbelief and we may well fear that he shall dwell in it to destruction CHAP. XI SECT I. The whole of the work of Sacraments is by way of sign and seal THe next observation followes The whole office and use of Sacraments All that the Sacraments work on the soules of receivers is by way of sign and seal They have no immediate effects for the working of any inward graces or priviledges but as our understanding is exercised by them as Indicative signes and our faith as ratifications and seales of the promises The text that we have under our hand is abundantly full to his purpose Scarce any text holds out a truth I may say more clear and full then this text doth that which is here delivered if we take in the context with it The Context opened to which the copulative And leads The Apostle having in the former Chapter delivered the doctrine of justification by faith goes on here to make it good by the Example of Abraham and his argument rendred in syllogistical form appears to be this As Abraham the father of the faithful was justified so must all the faithful This is taken for granted as needing no proof But Abraham the father of the faithful was justified not by works but by faith The Assumption consists of two parts and the Apostle proves both 1. The negative that he was not justified by works this he proves by two arguments 1. If he were justified by works then he hath whereof to glory ver 2. But he hath not whereof to glory before God Ergo he was not justified by works 2. If he were justified by works the reward were reckoned not of grace but of debt ver 4. But the reward is not of debt but of grace Ergo. Which he further confirmes by the testimony of David describing the blessednesse of man to whom the Lord imputeth righteousnesse without works saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lord will not impute sin ver 7 8. As David describes blessednesse that way man is blessed But David describes it to be by imputation of righteousnesse and not by works Ergo. The affirmative that Abraham was justified by faith he proves by a full testimony of Scripture Gen. 15.6 He believed in the Lord and he counted it to for him for righteousnesse Now it might be objected that this justification of Abraham and blessednesse that David speaks of was nothing to the Gentiles uncircumcised but to the Jewes in the state of Circumcision and so Circumcision may yet have an hand in justitification This the Apostle denies ver 10. and proves the contrary by the time of Abrahams justification which was in uncircumcision not in Circumcision If Abraham were justified in uncircumcision then Circumcision hath no hand in justification But Abraham was justified in uncircumcision Ergo But then the greatest question is to what end or purpose he was circumcised having already that righteousnesse which doth justify what needs more Circumcision then might have been let alone The Apostle answers that he was circumcised on a twofold account for a double reason The first is in reference to his own estate in faith which equally concerns all in his state of believing He received the sign of Circumcision a seal of the faith which he had being yet uncircumcised The second in reference to the whole Church that he might be the Father of all that believe in Circumcision or in uncircumcision so that we have both the Apostles authority and his argumentative discourse for confirmation of our point That the work and efficacy of Sacraments is by way of sign and seal We shall find Peter giving his vote with Paul in this thing where he enters a dispute about Baptisme as Paul here doth about Circumcision as you may find 1 Pet. 3.20 21. having mentioned Gods long suffering towards disobedient ones in the daies of Noah while the Ark was a preparing he saies Few that is eight soules were saved by water That element which as an executioner of divine vengeance destroyed the world of the ungodly as an instrument in the hand of God preserved Noah and his family It destroyed the world by overwhelming of them as after it did Pharaoh and his host It saved Noah and his household by keeping the Ark above trees rocks mountaines buildings or whatsoever might have been
that this place should be interpreted of baptisme on which words of his Mr. Gataker pag. 123. very well comments l Quasi aliam potius quorundam expositionem probaturus ni aliorum importunitas aliò impelleret Verba sunt enim alii concedentis aliquid potius quam animi sui sensum enuntiantis As though he would rather saith he allow another interpretation if the importunity of others did not lead him that way They are words of one granting or rather yielding somewhat to another man then speaking his own mind as he further observes And Mr. Burges Spiritual Refining Part 1. pag. 214. speaking of Baptisme saith it is called the laver of regeneration Titus 3.5 as some expound it giving us to understand that it is no exposition universally agreed upon and sufficiently hinting that it is the more inconsiderable part that do interpret it this way Fifthly Though we should yield that these places were to be understood of the Sacrament of Baptisme as Calvin saith he could be content to do yet all this while nothing is gained seeing it still rests to be proved that this is meant any otherwise then by way of sign and seal they conclude no abolute work but onely as they have their influence upon the understanding and faith of the receivers And therefore Calvin when he was prevailed withall to yield so farre as we have heard presently addes m Non quod in externo aquae symbolo inclusa sit salus sed quia partam à Christo salutem Baptismus nobis obsignat Not that salvation is included in the outward symbole of water but because Baptisme seales it to us when Christ hath obtained it for us And Danaeus speaking to that Argument of Bellarmine that the Scripture witnesseth that the words of the Sacrament are active instruments of our justification and not seales of the promise giving instance in these and the like Scriptures for this purpose answers n Instrumenta signa etiam mere obsignantia testantia dicuntur per tropum metonymiam id facere quod obsignant nam annulus sponsalium qui solus est signum eorum dicitur conjun gere obligare sponsos contractus instrumentum quod solum consensus signum obstringere contrahentes Doctoratus sigillum literae creasse effecisse n. Doctoâ—em quaeenim nos juvant efficere ea ipsa dicuntur propter finem in quem spectant in quibus ab eis juvamur Verum vitanda est verborum hujusmodi quae ut causis vel signis vel instrumentis actionem tribuunt homonymia ne propterea censcamus ea signa vel instrumenta esse causas istâ—us actionis vel effecti vel fructus efficientes efficiunt enim aut efficere di cuntur illa effecta suo tantum modo nempe per modum duntaxat signi quatenus obsignant certificant eam actionem vel effectionem aut per modum instrumenti quoniam ad effectionem ad hibentur multum enim signa vera instrumenta inter se proprie differunt signa vero nihil plane ad effectio nem conferunt qualia sunt Sacramenta sed affectionem Sp. S. opus illius in nobis duntaxat vâ—rissime certissime testantur consignant Instruments and signs meerly testifying and sealing are said by a trope and metonymy to do that which they seal for even a ring used in espousals which onely is a sign is said to joyn and bind the espoused an instrument of contract which is onely a token of agreement is said to bind the contractors and the letters and seal of a Doctor to create a Doctor for those things that are helpful to us are said to effect those things as to such an end in which they are helpful But the homonymy of words of this nature is to be shunned which attributes actions to signes or instruments as to causes lest upon that account we may think that such signes or instruments are causes of such actions or efficients of such fruits and effects For they effect or are said to do such a work alone after their manner that is onely by way of sign as they seal or certify such an act or work or by way of instrument because they are used in the work For signes and instruments properly so called do very much differ For signes contribute nothing to the work of which sort are Sacraments but onely truely and certainly testifie and seal the work of the Spirit of God wrought Danaeus Contra Bellarmi Tom. Contro 2. Cap. 14. ad Arg. 2. Abundance more might be added to clear these Texts and take them out of their hands that urge them for this purpose though they were meant of the Sacraments which is not to be granted And what we have said of these Texts may be affirmed of that also Deut. 30.6 I will circumcise thy heart and the heart of thy seed Circumcision which was a Sacrament is indeed there named but the speech is onely borrowed by way of metaphor from the circumcision of the flesh and applyed to the heart as is clear Deut. 10.16 where that work is given in command to the Jewes and they were not commanded to circumcise themselves but were already in Circumsion A second sort of Scriptures are such in which baptisme is mentioned but faith evidently required to the attainment of the effects of it A second sort of Scriptures are such where Baptisme is indeed mentioned and the Sacrament of Baptisme intended but faith is evidently required for the attainment of the effect specified These especially are Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins Acts 22.16 Rise and be baptized and wash away thy sins calling on the Name of the Lord. I shall referre the Reader for a full vindication of these Scriptures to Mr. Gatakers disceptation pag. 9 10 c. pag. 56 57. and shall onely adde that that phrase in the Name of the Lord utterly destroies all that they would build on these words seeing it implies faith in his Name as Acts 3.16 may be seen And howsoever Infants that are in Covenant upon their parents profession of faith are baptized into this Name yet those of yeares as these were to whom this speech is directed are in their own persons not onely to make profession of faith but in sincerity to believe in order to attainment to the pardon of their sins or any other spiritual priviledge of the Covenant whatsoever Yea that which these men would draw from these Texts stands not with their principles that urge them The Sacraments work grace say they as instruments I shall then desire to know whether positive infidelity be not such a barre that will hinder If it be a barre in men of yeares then the Sacrament works not without actual faith in the baptized It is the priviledge of faith to obtain forgivenesse of sin Act. 13.39 Rom. 3.25 It is the work then
for life and power and so the life that we live in the flesh is by faith in Christ Jesus So that faith I suppose may be fitly defined to be A firm assent of mind to the whole truth of God in the way that he doth reveal it with an acceptation of all that good which God confers by Christ in the way that he doth tender it I know this grace is diversly held out and is so comprehensive that the full nature of it is not easily laid open A common definition of it is that it is A resting upon Christ alone for salvation purposely given to correct their mistake that have made assurance or a full perswasion that what Christ hath done I shall enjoy in particular to be of the nature and essence of faith But though this may vertually comprize all that is required in this grace yet it is no full and explicite definition of it for unlesse the understanding give its assent that salvation is alone by Christ the will cannot rest upon him for it This assent in that definition is presupposed But it is convenient that it should be expert Other things besides salvation are received by faith from Christ but salvation is the most eminent and principall and all other as by consequent depend upon it This that I have delivered is more explicitely full not onely virtually but expresly holds out all that faith compriseth And as all of those are here as we have heard convinced of unbelief that know not those necessary truths that God hath made known and upon that account can give no assent together with those that believe even in necessary and fundamentall doctrines otherwise then God hath revealed that pick and choose in doctrines of faith assenting or denying assent at pleasure So also all those that give other things the preheminence above Christ or at least take them in in coordination with him When Christ is offered in the Gospel to the soul and men are urged by his Ministers to receive him for life and happinesse the things of the world are still ready to make tender of themselves The lust of the eyes the lust of the flesh the pride of life that is profits pleasures honours When these are hugged prosecuted and followed Christ is refused and slighted A covetous man will make sail of Christ for a piece of silver he will lay out more strength of affection to compasse earth in the way of a calling then to compasse Christ in Ordinances The man of pleasures will sell Christ for his cups for his sports for his wantonnesse the like we may say of the man of honours He that for the cause of Christ can forsake and abjure all is the onely man in whom Christ by faith makes his residence The necessary nourishment of faith Thus we have seen the two first wayes for the tryal of faith the third followes which is The means appointed for the nourishment and strength of it It cannot live unlesse in the use of means it be kept up Declensions are apt to appear in soul as well as in body He observes little about his spiritual estate that does not see his faith oftentimes apt to languish as well as his health And though we be kept by the power of God through faith unto salvation yet it is in the use of means and not otherwise He therefore that lives in faith is careful in the use of means to keep faith alive The means appointed of God for this end are especially the Word Sacraments and Prayer The Word 1. The Word is food as well as seed as it plants so it waters as it begins so it perfects the work of grace When Paul left the Ephesians whom he had begotten to the faith through the Gospel he leaves them this Legacy Act. 20.32 We are born again of the immortal seed of the Word 1 Pet. 1.23 and as new born babes we must desire the sincere milk of the Word that we may grow thereby 1 Pet. 2.2 No man ever knew a child live without the breast or other suitable means for nourishment Nor men of strength without answerable sustenance no more can a man in grace live without the Word of grace Our imaginations and carnal reasonings will be stirring and working and faith hath not a more deadly enemie The Word which is the sword of the Spirit must beat those down and hold them under 2 Cor. 10.5 The word of promise underproppes our faith and must be frequently heard diligently heeded or else it cannot be upheld Those therefore that prize the Word as a child the dug esteeming it with Job as their ordinary food Job 23.12 and to this end to keep life in their souls faith in their hearts here is a sign both of life and growth but when it is with men as with Israel in the wildernesse their soul loatheth this heavenly Manna as light bread having their appetite far better pleased with other things their ear being of the temper of Jeremies hearers The Word of the Lord is a reproach to them they have no delight in it Jer. 6.10 these never had faith in the power and life And all they that lose in their love to the Word lose also in their faith Many here might be convinced to be wanting in this righteousnesse upon their want of faith to intrest themselves in it 1. Those that take themselves to be above any necessity of hearing having learnt as they think so much that they may now well lay aside their teachers God vouchsafing of grace those gifts for the perfecting of the Saints having gained as they think perfection they matter no more intermedling with them If these could shew us any Scripture-Saint that ever reached to this height or ever set upon any such resolution or if they could give such experience to all that know them that they might know that they want nothing of the highest top of perfection then they said something But when the highest of Saints that we read of in the Word highly prized the Word and the more high they were the more high prize they put upon it and these that upon this pretence reject it proclaime to the vvorld many vvants in their souls even in that vvhich lyeth at the very bottome of faith and is of greatest necessity to the being of it their knovvledge being but in part in most of these very lovv and little or nothing vvhere most should be knovvn vve may vvell conclude that all this talke of perfection is vain Take tvvo persons the one of them talking and boasting of vvealth the other labouring hard in tillage or trade to gain vvealth and if you can tell whether of these the talker or the labourer is like to encrease in substance then you have determined the question whether these unruly talkers that boast of faith or those that diligently attend on Ordinances for gaining of it are more richly stored with it 2. Those that neglect to hear or
hear onely at their idle leisure judging a businesse that may be done but see little necessity of doing of it would pretend not to despise it yet put a very sleight esteem upon it Doth the child judge so of the dug Or do these judge so of their ordinary and necessary food A life of nature is kept up in the use of meanes as long as it can be patcht up if Physick be neglected so is not food The Word is food and physick for the life of grace and this is let alone 3. Those that carelesly negligently superciliously and disdainfully hear as though their businesse were not to feed but judge not to learn or be minded of any thing but onely to censure According as the way of their fancy works so the Word takes Some are pleased onely with Kickshawes like such dishes on a table that have shew without substance words that are quaint and strained not to help but to exceed their understandings Others with choyce notions onely how wholesome soever it is not worth heeding if not curious Others take up all according to the person that delivers it with children they are pleased with every thing from one hand with nothing from another Lastly Those that let go all truths as soon as they are heard There is no more heard of the Sermon when once it is done They that go to a feast will talk of the dishes and they that go to a Fair or Market will talk of the Commodities but when they go to the Congregation there is not a syllable heard of the Word after they return When meat goes out of the stomach as it comes in it neither strengtheneth nor nourisheth and the Word slipt as soon as it is heard can be no more effectual Sacraments 2. Sacraments are visible signs and seals That of Baptisme enters us into the Church visible and seals all the promises made to members on Gods terms and propositions And the Supper of the Lord is for confirmation of those that are visibly Church-members on the same terms likewise Baptisme is past in the act but still present in the use As a Souldier by oath taken and colours given was tied to his General so we are hereby tyed unto God and God is tyed unto us and hereby we know our duty and Gods promise As a lease binds to duty and assures a benefit so it is with the Sacrament of Baptisme The Apostle 1 Pet. 3.21 compares it to the Ark of Noah he was there tost up and down in the deep considering his present state he might well have feared shiprack but the Ark being of Gods apointment and he put into it by Gods command he might well confide in him for safety If we look to the temptations and assaults wherewith our souls are on all hands battered we have just cause of fears but when we call to mind that we entered the Church as Noah the Ark by Baptisme and make it our businesse that conscience may answer unto what Baptisme requires what objection soever our heart makes Baptisme may raise our souls in confident assurance The Lords Supper is to the eye as the promises are to the eare Whilest we are in the body spiritual things under corporal signs are ordained for our help and strength Our Saviour tells us his flesh is meat indeed and his blood is drink indeed John 6.55 And here under the signs of that which is our ordinary meat and drink the flesh and blood of Christ is tendered and as our food is offered unto us Where these Sacraments have their due esteem and men baptized in infancy do not passe by the thoughts of it in their growth but well consider their engagements and bonds that lye upon them to presse them to duty and the engagements of God for support of their faith they then make use of this ordinance to uphold faith and keep life in it in their souls when they frequent the Lords Table and conscienciously communicate for the ends for which it was instituted to be laid low in themselves to see sin aggravated and pardon tendred there is like hopes But when all thoughts of Baptisme is laid aside and the Lords Supper either neglected or prophaned these may well look that as a child through want of food so their faith upon the same account may languish Prayer 3. Prayer is the daughter of faith and also the nurse or foster-mother Faith breathes out it self in prayer and prayer obtains a more ample measure of faith to pray Lord I believe help my unbelief was the prayer of the father of the Lunatick Mark 9.24 and Lord encrease our faith was the prayer of the Apostles Luk. 17.5 When we have done all to stand prayer in the Spirit Ephes 6.18 must second This Communion with God keeps up faith in God They that make it their work to pray alwayes ever holding it up in the season of it joyning with the Congregation in publique in the family in a way more private and after Christs counsel in their closet sending forth holy ejaculations in their beds their walks and on all occasions These take care of their faith But in case that may be truly said of them which was falsly laid to the charge of Job that they restrain prayer before God Job 15.4 their faith may justly be suspected I may speak concerning this grace in the words of the Apostle these have not because they ask not these starve their faith and let it dye through want of nourishment and support We hear of Camelions that live in the ayr and Salamanders in the fire A Wonder was not long since noysed out of Germany of a Maid that lived onely on the smell of flowers An impostor lately went from place to place that fed on stones these that would passe for believers are some such Monsters Thus we have lookt into faith according to the three first rules the last followes which is the fruit that it beares or the effects that it produceth The fruits which faith bears and the effects which it produces These might be reduced into two heads First such as all faith if true produceth Secondly such as onely a strong and grown faith obtaineth But calling men to the tryal whether they be in the faith and not whether they be high and transcendent in believing I shall wave the latter and speak onely to the former These fruits which every faith which is such in truth produceth are either in the understanding or affections For that which it produceth in the understanding 1. In the Understanding take this rule Faith puts that high prize on Christ and priviledges through Christ that all earthly things are comparatively of the meanest value and most low esteem This we might make good in divers instances 1. In Moses If we read the beginning Chapters of Exodus we may there see the sad afflicted estate of the people of God in that time together with the honour to which Moses
Annotat Bellar. de Scriptor and though Pamelius and Bellarmine suppose that the Author was ancient and of the same time with Cyprian because the title speaks it as if it had been directed to Cornelius who was Bishop of Rome in Cyprian's time yet B. Usher observes that in old Manuscripts B. Vsher in the Catalogue of Authours cited in his Answer to the Jesuites Challenge Arnoldus Carnotensis Abbas Bonevallis who was many hundred years after Cyprian viz. in the year 1160. is mentioned as the Authour Hilarie about 100 years after Cyprian Quà m autem in eo per Sacramentum communicate carnis sanguinis simus c. Hilar. de Trin. lib. 8. speaks of the Sacrament of Christs body and blood Ambrose about the same time with Hilary or but a little after hath written six Books De Sacramentis and which is observable he treateth therein onely of Baptisme Accedit verbum ad elementum fit Sacramentum etiam ipsum tanquam visibile verbum Aug. in Joh. Tract 80. and the Lords Supper Austine writing not much after Ambrose by whom he came to the knowledge of the truth often useth the word and that in the most strict acception The Word saith he being added to the Element there is made a Sacrament which is also it self as it were a visible Word And again Quid sunt aliud quaeque corporalia Sacramenta nisi quaedam quasi verba visibâ—lia Contra Faust l. 19. c. 16. What else are all corporal Sacraments but as it were certain visible words And having said that Christ did institute Sacraments in number very few for observation very easie Christus Sacramentis numero paucissimis observatione facillimis significatione praestantissimis societatem novi populi colligavit sicut est Baptâ—smus et Communicatio corporis et sanguinis ipsius etsi quid aliud in Scripturis Canonicis commendatur Epist ad Jan. 118. cap. 1. and for signification most excellent he expresly saith that these Sacraments are Baptisme and the Lords Supper adding indeed and if there be any other commended in the Canonical Scriptures But that there is any other Sacrament besides Baptisme and the Lords Supper commended in the Scripture Hoc tempore posteaquam resurrectione Domini nostri Jesu Christi manifestissimum indicâ—um libertatis nostrae illuxit nec corum quidem signorum quae jam intelligimus operatione gravi onerati sumus sed quaedam pauca pro multis eadamque factu facillima et intellectu augustissima et observatione castissima ipse Dominus et Apostolica tradidit discipl na sicuti est Baptismi Sacramentum et Celebratio corporis et sanguinis Domini De doct Christ. l. 3. c. 9. he doth not affirm Yea in another place having used the like words concerning the Sacraments of the New Testaments he mentioneth these two onely leaving no suspition at all as if there were any other Besides when he affirmeth the Sacraments to be as it were visible words as in the places before cited he plainly enough excludeth those Popish Sacraments Penance and Matrimony Satis est ad Sacramenti naturam quatenus signum est sensibile ut alâ—quo sensu percipiatur nec debet excludi sensus audiendi c. Bellar. de Sacr. in gen l. 1. c. 14. Bellarmine would have it suffice if the outward sign be any way sensible though it be perceived onely by the sense of Hearing But as Chamier well observes Austine needed not to have mollified his speeches with as it were if he had not taken the word visible properly and as distinct from that which is perceived by any other sense then that of Seeing Si de Sacramentis secundum aliquas conditiones quas haeretici requirunt loqueremur neque nos diceremus esse tam multa quam ponimus Greg. de Valent. apud Cham. tom 4. lib. 4. cap. 6. Gregorius de Valentia as Chamier cites him granteth That Sacraments being considered in respect of some conditions which Protestants whom he as their manner is termeth Hereticks require so there are not so many as otherwise they hold there are So though Bellarmine in the place above cited will not admit Sacraments to be seals Fatemur Sacramenta novae Legis esse signa seu sigilla quodammodo promissionis divinae And again Sacramenta vetera fuerunt velut sigilla quaedam quibus est obsignata et firmata apud homines Divina promissio Greg. de Valent. apud Cham. tom 4. lib. 2. cap. 9. yet this other Jesuite Valentia is not so strait-lac'd but doth acknowledge that they are after a sort seales of Gods promise whereby it is confirmed unto us So the Councel of Trents Catechisme doth make this one reason why Sacraments were ordained Altera verò causa est quod animus noster haud facilè commovetur ad ea quae nobis promittuntur credenda Quemadmodum igitur in Veteri Testamento Deus fecerat ut magni alicujus promissi constantiam sâ—gnis testificaretur Ita etiam in novâ lege Christus Salvator noster cum nobis peccatorum veniam coelestem gratiam Spiritus Sancti communicationem pollicitus est quaedam signa oculis et sensibus subjecta instituit quibus quasi pignoribus obligatum haberemus atque ita fidelem in promissis futurum dubitare nunquam possemus Catech. Trid. de Sacram. viz. because we are slow to believe and therefore Sacraments are not onely signes but as pledges to assure us of those things which are promised unto us And as the Apostle calls Circumcision a seal Rom. 4.11 So Abrabaneel a famous late Rabbine among the Jews in his Commentary on Esay 52.13 c. speaking of Circumcision doth call it chotham berith that is the seal of the Covenant It is true he speaks of it onely as a seal whereby Abraham did assure himself unto God to be his whereas the Apostle speakes of it as a seal whereby God did confirm his Covenant unto Abraham But the Covenant being mutual wherein God doth engage himself unto man and man doth ingage himself unto God the Sacraments as seales of the Covenant serve to confirm both the one and the other ingagement Now the Sacraments thus having respect unto the Covenant and standing in a subserviency unto it this reverend Author Mr. Blake having by Divine assistance composed and published a Treatise of the Covenant which deservedly hath found good acceptance by the good hand of his God still upon him doth now offer to publick view a Treatise of the Sacraments which I presume will be no lesse accepted The Authours former Works do sufficiently speak his worth he needs not my Elogie neither can it adde any thing unto him Yet having been more then ordinarily acquainted with him above 20 years though more then half of this time the great distance whereat Providence hath set us hath much hindered the improvement of our acquaintance this I cannot but say that I alwaies held him one whose judgment in any matter of
blood p. 570 l. 12 member l. 22 before me p. 573 l. 22 Tome page 576 marg directly page 579 l. 6 ascribes p. 584 up to Ibid. nor p 588 l. 7 older p. 589 l. 4 lesse l. 5 more p. 590 l. 19 which page 606 line 10 a fine Travellers page 611 l. 11 takes off the force of the Law condemning p. 614 l. 4 a fine Then p. 648 l. 20 wait THE Covenant sealed OR A TREATISE of the Sacraments of both COVENANTS Polemical and Practical CHAP. I. Of the word Sacrament THe mutual relation between the Covenant of God entred with man and the Sacraments by him instituted and appointed is generally acknowledged Sacraments are in that way bottomed on the institution that both Sacrament and institution have respect to the Covenant Though some to keep back such from all interest in any Sacrament that they know not how to deny to be in Covenant have made it their businesse had it been feasable to have made a divorce between them Having therefore by Gods assistance published a Treatise of the Covenant I would willingly adde somewhat the subject being of so near affinity of the nature and use of the Sacraments of which I know much is already said by men of all parties and interests Though few have written industriously of the Covenant and several books that carry that title have very little of the thing yet they are almost above number that have treated of the Sacraments He that would have a List of names may consult Chamierde Sacramentis pointing the authours out as they have dealt in the several heads of this Controversie as also Vorstius Enchirid. Controversiarum and to compleat the Catalogue especially in the addition of English Writers Dr. Wilkins his Ecclesiastes yet notwithstanding this plenty in which abundance of more light by Gods mercy hath been brought forth I suppose I may say That much is left to be further spoken especially in the particulars in our times most in agitation where I think there is least need I shall be more brief and if in any thing I shall have hopes to adde any strength to the truth or light where it is not so clear I would be more large And before I come to speak of the thing it self it may be expected that I should premise somewhat of the name by which these Ordinances are ordinarily known The word Sacrament vindicated In which Papists saith Chamier have disputed much Catholiques little giving the reason Because the mysteries of Divinity are not contained in words Some have manifested their dislike of the word seeing it is not a name given of God nor to be found in Scripture with application to these Ordinances Bellarmine will have it to be the same with Mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek saith he is to be translated Sacramentum in Latine but confesses That though the word Mystery be frequent in Scripture yet it is only once used in Scripture in reference to any of the Sacraments and that is Ephes 5.32 in reference to Matrimony But neither is Matrimony a Sacrament as hereafter may be shewen nor yet hath the word Mystery in that place reference to it in which according to Durand there is no Mystery but to the Conjunction of Christ with his Church And upon this account that Scripture useth it not in this sense as is confest by Protestants some lay aside all use of it as we find in the practice of our Dissenting brethren As they differ from us in the subject of the Sacraments so they differ from us in the name One with them is dipping the other is breaking of bread but neither of them with them is a Sacrament to both of which terms I have spoken somewhat Bellarmine lib. 1. De Sacrament Cap. 7. layes the dislike of this name to the charge of many of our Divines as Luther Melancthon Zuinglius Calvin But falsely saith Whitaker Praelect De Sacramentis pag. 4. And Chamier dealing with him about it entitles the first Chapter of his first Book de Sacramentis in genere a De Sacramenti nomine Calumnia The Calumny about the name of Sacrament in which he acquits these Authours and with Whitaker admits the use of the word as it is commonly received So also Vossius Thes 13.14 De Sacrament Efficacia and Vorstius speaking in the name of Protestants in general in the entrance of this Controversie taking notice of Bellarmine's defence of the use of the word saith b Nostri hic facile assentiuntur licet id quod de Graecae vocis aequipollentia dicitur non omnino admittant uti nec ca omnia quae de etymologia Hebraea Latina dicuntur Here our Divines willingly assent onely he saith they make some animadversions on some passages of his making Mystery and Sacrament to be equipollent as also his Etymologie of the Hebrew word Razi and the Chaldee word Raza c Fallit ergo fallitur Bellarminus cum Luthero Zuinglio litem movet quasi absoluté à vocibus illis abhorruissent Bellarmine is deceived and doth deceive say the Leyden Professors Disput 43. when he contends with Luther Zuinglius as though they had absolutely condemned those words And their unanimous practise speaks their opinion In Treatises Catechismes Sermons constantly making use of the word without the least scruple about it Religion not consisting in words but things when there is consent in the thing there is not contention to be raised about the word In case we had a word in Scripture from the Pen of the Holy Ghost fitted to the thing it self and comprizing these ordinances in that generality as the word Sacrament doth in the common use of it I should then quit this name and take to that But seeing there is no such word And Tertullian the most ancient of all the Latine Fathers whose works are extant using it as Vossius observes Thes 6. De Sacrament and since his time in the successive ages of the Church it is continued and now generally received it were too much affectation of singularity to recede from it yet I would put this caution upon the use of it That it must serve onely to denote the thing that we treat about and that no argument from the word be drawn to hold out the nature of these Mysteries The reason of the word enquired after But those that upon this and the like grounds do freely admit the use of the word cannot so easily agree of the reason of it how it comes to passe that these Ordinances came to have this term or name put upon them why Baptisme and the Lords Supper should be called by the name of Sacraments There are onely three opinions that I meet withall that are worthy to be taken notice of and these drawn from three several acceptations of the word Sacrament in prophane Authours First The depositing of money by men striving for Masteries in Consecrated places upon those terms that he
then a flower in the window within To see Baptisme and the Lords Supper acted in the highest way of decency and reverence may possesse with wonder but not at all edifie the ignorant beholder Here as almost every where we have those of the Church of Rome our adversaries And there hath been no small contest whether this word which gives being to Sacraments be Concionatorium or Consecratorium whether it be a word for communicants instruction or the elements consecration He that pleases may read Bellar. de Sacramentis in genere lib. 1. Cap. 19 20. Suarez de Sacramentis disput 2. quaest Sexages art 8. on the one part Chamier de Sacramentis in genere Cap. 15. Whitaker praelect de Sacram. Cap. 6. on the other part All of which was occasioned as Chamier observes by a speech of Calvin lib. 4. Institut Cap. 14. Sect. 4. who speaking to that common saying that a Sacrament doth consist of a word and outward signe saith h Verbum enim intelligere debemus non quod sine sensu fide insusurratum solo strepitu velut magica incantatione consecrandi elementi vim habeat Sed quod praedicatum intelligere nos faciat quid visibile signum sibi velit Quod ergo sub Papae Tyrannide factitatum est non caruit ingenti mysteriorum profanatione Putarunt enim satis esse si Sacerdos populo sine intelligentia obstupente consecrationis formulam obmurmuraret Imo id data opera caverunt ne quid doctrinae inde ad plebem proveniret om nia enim Latine pronunciarunt aput homines illiteratos Post ea eousque erupit Superstitio ut consecrationem non nisi rauco murmure quod a paucis exaudiretur rite peragi crederent We are to understand such a word that hath not power of consecration of the element barely with a noise whispered without sense or faith as by a magicall spell But such as being preached or published gives us to understand what the visible sign meanes Therefore that which is done saith he under the Tyranny of the Pope is not without a notable prophanation of the mysteries for they have thought it enough for the Priest to mutter the forme of consecration while the people stand amazed and without understanding yea they puposely provide that no help in knowledge should come to the people pronouncing all in Latine among illiterate men yea afterward superstition so farre prevailed that they beleeved consecration to be done aright when it was done with a low muttering sound which few could hear A notable character worthy of his penne setting out to the life their art to hold the world in blindnesse In stead of giving an account what hath been on both parts handled in this Controversy I shall lay down that which I will judge to be truth in severall propositions Explicatory Propositions A word of institution neâ—essary First That an institution from God and words from his mouth that hold out such an institution of every Sacrament is of absolute necessity even to the very being of a Sacrament It were a dumbe element and a superstitious Ceremonious observation without it if we can find no institution for water-Baptisme our men that stand for a pure spirit-Baptisme will have the upper hand in that particular But here our adversaries and we are at an agreement Consecration respects not the elements but participants Secondly That consecration if we may so call it that is used in the publique solemnization of any Sacrament is not in respect of the elements or outward signes themselves whose essence remaines entire and unchanged But it is for their sakes that use these signes and unto whom in their use onely they suffer a change from common to sacred And therefore being not for the elements Nam Catholici omnes docent verbum Sacramenti esse pauca quaedum verba â Deo praescripta quae super materiam a ministro pronuntianda sunt but for believers sakes a magical incantation is not of use but verbal instruction Therefore that of Bellarmine in the name of all the Catholicks as he calls them i That the word which makes a Sacrament is only a few words prescribed of God to be pronounced by the Priest over the matter of the Sacrament is not to be suffered Those words might as well be concealed as thus muttered the elements do not heare them neither do they suffer any change by them That speech of Austin we willingly grant that the word is added to the element and it is made a Sacrament But not with a Romish Glosse upon it that by the word there should be understood barely the uttering or as they would rather have it the muttering of a few words But the word of institution holding forth a Divine designation of it to that end and use which is not to be concealed from those for whose use it is ordained as though it did work by way of a secret change but in the plainest way to be made known to them So that those bare words in Baptisme I baptize thee in the Name of the Father c. are not that which makes it up into a Sacrament But the command of Jesus Christ by the application of water to baptize in that Name Neither is the uttering of those words This is my body This Cup in the New Testament is my blood sufficient but the whole series of the institution in the words and actions of Christ Jesus Thirdly For an orderly administration of the Sacrament Repetition and explanation of the words of institution singularly useful it is of singular use that the institution be repeated and that in Scripture-language which Bellarmine confesses we do alwayes in Baptisme and many of us at least out of 1 Cor. 11. at the Lords Supper and much for edification to have them briefly explained This addes authority and honour to the administration and the understanding of many deploredly ignorant is hereby benefited If Parents must teach their children when they saw the rite of the Passeover a reason of it Exod. 12. then much more should Ministers of the Gospel teach it their people Christians should act nothing in way of worship of God but they should see and know reason for their actings Fourthly It is not essential to a Sacrament A precise forme of wo ds not essentiall in a Sacrament that a precise forme of words be observed in the administration of it so that the being of a Sacrament is lost if a word be changed But it is sufficient that the summe and substance of the institution be held out and repeated and the signs accordingly in the administration applyed to the end for which they are ordained to illustrate and seal the thing signified to those that partake of it though a licentious freedom of variation of the words is to be avoyded so the sense and meaning of the institution may be if not lost yet at least obscured there being no secret force in
the Sacrament is taken And words about the Sacrament teaching and consecrating are not as they make them of an opposite kind All words tending to consecration as I baptize thee in the Name of the Father c. This is my body This Cup c. are words as well to instruct as to consecrate are Concionatoria as well as Consecratoria so that all words of consecration are words for instruction though all for instruction are not for consecration as might many wayes be evidenced 1. They are significant words to be uttered by the voyce of a publick teacher 2. They are Scripture words and whatsoever is there writen is for our learning Rom. 15.4 why is it wrote if not for reading Why do we read if not for learning 3. The Apostles to whom Christ gave charge concerning the Sacrament were to understand themselves what they did and to instruct those to whom they did commend it likewise But they had no other way to know the Sacraments either of Baptisme or the Lords Supper but from the words of institution which they call by the name of consecration 4. The Apostle going about to reforme the abuses about the Lords Supper and to teach the Corinthians a right way of celebration repeates the whole institution and layes down exactly that which they say is of the essence of consecration and that to instruct not to consecrate The words of consecration are his words of instruction 5. To this we may add that of Austin not barely his Authority but the strength of his reason Tract 80. in Jo. Commenting upon his own words The word is added to the element and it is made a Sacrawent m Unde ista tanta virtus aquae ut corpus tangat cor abluat nisi faciente verbo non quia dicitur sed quia creditur Nam in ipso verbo aliud est sonus transiens aliud virtus manens Hoc est verbum fidei quod praedicumus ait Apostolus Whence is there that power saith he that water should touch the body and the heart should be made clean but the word working it not upon that account because it is spoken but because it is believed For in the word it self the sound that passes is one thing and the efficacy that remaines is another and this saith he is the word that is Preached There is none can deny but that the words of the Sacrament are to be believed and in case they are to be believed they are to be preached and heard for who can believe on him of whom they have not heard and how can they heare without a Teacher Rom. 10.15 This place of Austin n Locus hic mire torquere solet non nullos Bellarmine saith hath troubled many and Whitaker saith they have as much troubled him as any other He rejects Calvins Interpretation of it and then rejects several Interpretations of his own party and at last produces his own which Whitaker sayes is wholly borrowed out of Allen o Dico igitur Augustinum hoc loco non semper loqui de eodem verbo sed nunc de Sacramentali nunc de concionali that Austin sometimes speaks of the Sacramental word and sometimes of the Word as Preacht which two with him are altogether different and yet Austin must by all means be acquit from Equivocation we willingly yeeld that he doth not equivocate and therefore the Sacramental word is a branch of that word that is Preached He that pleases may read Suarez and Bellarmines arguments answered by Chamier lib. 1. de Sacra in genere cap. 17 18. CHAP. VI. SECT I. God is the Author of all Sacraments and Sacramental rites THese Sacramental signes have God for their Author as it followes in the definition and is implyed as we have heard in the text of the Apostle Abraham receiving it God appointed it Gen. 17.10 So that the Observation is God is the Author of all Sacraments and Sacramentall rites This is clear of it self and hath scarce any adversary Look through all Sacraments whether ordinary or extraordinary whether taken in the largest signification for holy signes or in the strictest sense as here defined we shall still find that they were by Divine appointment The Cloud the Passage through the Red-Sea Exod. 13. Manna Exod. 16. The Rock Exod. 17. The Rainbowe Genes 9. Gideons fleece Judg. 6. The shadow on Ahaz his dyal Isa 38. Circumcision Gen. 17. The Passeover Exod. 12. Levit. 12. Baptisme Matth. 28. The Lords Supper Matth. 26.1 Cor. 11. All of them are of Divine institution And though Popish Writers are much put to it to find any Divine institution for some of their Sacraments as may God willing be shewen yet with a joynt consent they acknowledge this that we say and give their reasons of it Thomas Aquinas puts the question part 3. quaest 64. art 2. Whether Sacraments be alone of Divine institution and determines it in the affirmative Bellarmine spends the whole 23. Cap. of his first book de Sacra in genere to assert that onely Christ is the author of the Sacraments And Suarez Quaest 64. disput 12. Sect. 1. laies down this conclusion a Christus Dominus immediate ac per se institut omnia Sacramenta novae legis Dico se cundo Sacramenta veteris legis omnia fuere ab ipso Deo immediate instâ—tuta that the Lord Christ immediately and by himself did institute all the Sacraments of the New Covenant And addes a second conclusion that all the Sacraments of the old law were immediately instituted of God himself either of them both quote Canon 1. sess 7. of the Councel of Trent that thus determines b Si quis dixerit Sacramenta novae legis non fuisse omnia a Jesu Christo Demino nostro institua Anthema sit If any shall say that the Sacraments of the New Covenant were not in stituted by Christ let him be accursed which Canon they both understand to thunder out an ana thema against Protestants seeing we hold that their extreme unction and confirmation were never instituted of Christ to which thiey may adde matrimony for though the God of nature did ordain it yet not Christ the Mediatour of the Covenant which they affirme to be Sacraments and I think they did not mistake the meaning of the Councell seeing the Canon laies a curse not onely on thole that shall deny that Christ was the author of all the Sacraments but also on those that shall say there were more or lesse then seven reckoning up their seven in order But we may retort this curse upon them as well as they fling it at us Baptismus Johannis ab ipso Johanne institutus erat Baptisme of John of Divine institution seeing they deny the Baptisme of John to be of Divine institution and make it meerly humane as Bellar. lib. 1. de Baptis Cap. 20. which yet we know to be a Sacrament and able sufficiently to cleare it
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
black to their eye whatsoever John knew in case they had been called in and heard some could have said somewhat against these Publicanes and harlots and yet even these were admitted As to that which followes Then Sir though you know the same abominations afterwards and your members testifie it witnesses come in you must not cast him out unlesse he will professe it Though he is pleased to say that this argument will cost me more then two lines before it be answered yet a few words will shew that it is a meer non sequitur If a man make it his request upon the fame that he hath heard and the good that he hath seen in Mr. Firmins Family to be admitted to serve him in it confessing his wayes to have been bad but now professes that he is resolved upon a new way and in order to it desires to be received into such a Society where godlinesse may be learnt may not he now admit him and may he not afterwards upon breach of this engagement dismisse him I will averre my similitude to be fit yet I confesse it is not full for when Mr. Firmin hath dismissed this servant and put him out of doores he hath now no more relation to him But when a man upon profession to be for God is once in Covenant though his wickednesse deserves that the priviledges of the family should be denyed yet he is still in Covenant though under breach of Covenant and stands related to the Church of God in title otherwise upon his repentance he must have a new admission by Baptisme The Church I say may receive a man upon engagement of amendment which must be done in baptisme to be baptized and upon his return to wickednesse Excommunicate him His profession gives him right to Baptisme and his sin deserves excommunication He tells us Though we read not that Philip required repentance yet others did But did they so require it as in reality to precede baptisme Or were they satisfied with a profession of it If they so required it as in reality to precede they then must give a day over to give evidence of it and whether this was the manner in Johns baptisme in Philips or the Apostles let adversaries be Judges I cannot tell what should move Mr. F. when he had given me thanks pag. 54. for my courteous handling of him without scorn to adde in the next page Sir I thought Christianity had taken in the heart and outward conversation as well as the head a real Christian is one united to Christ sound in the doctrine concerning Christ and walking as Christ did we suppose an old Adam Let him who is a nominal Christian appear like one though he be not real And I do think that it is little below a scorn to bear the world in hand that I think otherwise what have I said for him to Sir me in this particular perhaps because I somewhere speak of a profession of faith not mentioning repentance so he may challenge Philip to be defective who when the Eunuch demanded What doth hinder me to be baptized answered If thou believest with all thine heart thou mayest Act. 8.37 And Paul and Silas likewise who when the Jaylour ask'd What shall I do to be saved answered as we know Believe in the Lord Jesus and thou shalt be saved and thine houshold Nay will not the same charge fall upon the head of our Saviour himself who in his Commission to the Apostles saith He that believeth and is baptized shall be saved None of these mention repentance what can be said for them will excuse me I am so far from being against repentance in a Christian that I expect some will think that I have said too much for the necessity of it and put too high an honour upon it He proceeds farther and saith Let us view the Scripture in administration of Baptisme Mar. 4. Baptisme of Repentance that is more then Faith More explicitely but no more implicitely Faith takes Christ to give repentance as well as a Saviour to give remission of sins They confessed their sins saith he 1. Some will have it to imply no verbal confession but virtual coming for baptisme for remission of sins it was an acknowledgment that they were guilty which glosse carries strong probability with it in regard of the multitude that in so short a space were baptized 2. I require more an engagement to leave sin which their taking upon them the Name of Christ doth imply 2 Tim. 2.19 Let every one that nameth the Name of Christ depart from iniquity He goes on Acts 2.37 38. First Jewes so had knowledge not so ignorant as ours I believe The Reader may believe the contrary till he see some proof Secondly having a legal work by the power of the Word They that had crucified Christ as a blasphemer deceiver must needs have some work upon them before they would take him professedly for a Saviour Thirdly Receiving the Word That implies no more then giving credit to what the Apostle spake that Jesus whom they had crucified was Lord and Christ Fourthly Repenting they are baptized this is more still And more then is exprest in the Text. Baptisme in his Name doth indeed imply that now they repented that they had crucified him otherwise we read not of their repentance Acts 8. saith he though there is not mention made of the Samaritans repentance who were apostatized from the Jewes but laid claim to the Patriarchs Joh. 4.20 expected Christ verse 25. worshipped God Ezra 4.2 yet that Philip should know them to be so abominable in conversation and yet baptize them that is to be proved since that others required repentance He may adde to these Elogies of the Samaritanes that they worshipped they knew not what Joh 4.22 and that they bore that good will to the people of the Jewes that when they perceived Christ with his Disciples to be for Hierusalem at the time of the Passeover they would not let them have meat for money Luk. 9.51 52. And I confesse as much of repentance in them as was required in any to the acceptation of Baptisme namely a renuntiation of their false way and a professed acceptation of the tender of the Gospel There yet followes If this be not a giving of holy things to dogs which Tertullian and Austin give warning of even in baptizing I know not what is Let a man be a notorious Ranter Sodomite Scoffer at godlinesse drunkard no matter what this is known and proved yet a Christian nomine tenus therefore you must baptize him Where I pray do I speak of baptizing any that is nomine tenus a Christian My opinion is that such that have the name Christian are baptized already I hope such contradictions seldom come from my pen. That these are no words of mine my adversary will acknowledge and that any such consequence can be gathered from any thing that I have said that I must baptize persons of this quality already
and takes to other objects that is to me sufficient Or will it follow that either the Eunuch did or must necessarily be presumed to understand upon that little acquaintance that it seems he yet had in the Gospel the whole of those choyce observations or can it be any way certainly collected that such a Confession that he made was accompanied with a present saving work But Mr. Baxter hath singularly engaged me to him quoting those Texts John 11.25 26 27. John 1.49 50. 1 Joh. 4.15 he addes Here is more then right to Baptisme Then a man may have right to Baptisme that is short of those great priviledges of dwelling in God and being born of God and I scarce know what to say more for my own opinion It further followes If you think as you seem by your answer to do that a man may assent to the truth of the Gospel with all his heart and yet be void of justifying faith you do not lightly erre It followes not I think from any thing that I have said that I am in any such opinion That Expression is in Philips words and I have told you he might require de bene esse that which is not necessary to the esse of Baptisme But in case I be in any so heavy an Error I am thus holpen out of it Though an unregenerate man may believe as many truths as the regenerate yet not with all his heart Christ saith Matth. 13. The Word hath not rooting in him It is then granted that he may believe all truths and that which is added to prove that he cannot believe them with his whole heart is not with me convincing The Word had not root not because they did not intirely from the heart assent to it But because they received it not in the love of it They received the light to inform their judgments not any thorow heat for the warmth of their affections There followes Doubtlesse whether or no the practical understanding do unavoidably determine the will yet God doth not sanctifie the understanding truly and leave the will unsanctified which must be said if the dogmatical faith that is the Intellectual assent of a wicked man be as strong as that of a true believer Here is suggested that I say that the Intellectual assent of a wicked man is as strong as that of a true believer I know not where I have said it or any thing that implies it It may be a true assent though not of that strength But if I had said it will it thence follow that God doth sanctifie the understanding truly and leave the will unsanctified I trow not Is every strong Intellectual assent sanctified is every Intellectual assent which is of equal strength with that in the regenerate truly sanctified Clearnesse of light commands assent to truths when corruption of affections will not suffer that at least pro hic nunc that the goodnesse or bestnesse if I may so say should be believed I believe it is as strong in the Devils as in any Regenerate man in the world I know not how it fares with some whom God may exercise more gently respective to temptations and Satans Buffettings I am sure that there are those that would sometimes freely give up all that is dear to them in the world to be as clear in some fundamental truths as Satan himself he doubtlesse injects Scruples where himself is without scruple I know some question whether there be any such thing as faith in divels notwithstanding James saith The Devils believe and tremble But certain it is there is an Intellectual assent to Divine truth in the Devils as we may see Matth. 8.29 Mark 3.11 Luk. 4.41 Acts 19.15 and yet there is no sanctification wrought And therefore though the wicked match the regenerate in assent in their understanding it will not follow that their understandings therefore are truly sanctified I am further referr'd to Dr. Downam against Mr. Pemble which is not in my hands and whether my answer be equal to silence as is in the close affirmed I must leave to the Reader to determine Advertisements given to Mr. Baxter touching his undertaking for Mr. Firmin IN a distinct Section Mr. Baxter lets us know how good a mind he had to have appeared in this cause for Mr. Firmin which wonderful change in him may well be my admiration All know that have looked into my Birth-priviledge that I delivered the same things there as in my Treatise of the Covenant I have asserted against Mr. Firmin and that past with Mr. Baxter if reports have not deceived me with good approbation I communicated to him a considerable part of my defence of it against Mr. T. his letter in Manuscripts and I blush not to tell the Reader that he applauded it And besides what I have produced already out of him I have a witnesse of reverend esteem that he hath said that I had given him in discourse full satisfaction of the title of unregenerate men or some phrase parâ—llell to Sacraments But in case upon change of judgment he will appear for Mr. Firmin in this particular and that meerly as he sayes in love of the truth least the reputation of man should cloud it and in love to the Church and the lustre of the Christian name lest this fearful gap should let in that pollution that may make Christianity seem no better then the other Religions of the world Further explaining himself For I fear this loose doctrine so he is pleased to call it of Baptisme will do more to the pollution of the Church then others loose doctrine of the Lords Supper or as much If upon these specious pretences he hath still a mind to it I shall crave leave to offer some words by way of advice to him First To reconcile himself to Mr. F. they being as yet so far from agreement either in judgment or in practice both of them are gone out of the road of the Reformed Churches but Mr. Baxters friend for whom he is about to undertake as to his judgment is yet in the lower form when he is in the upper Mr. F. requires not truth of grace to make a visible Church-member but declares himself very largely against it he requires not truth of grace in a parent to entitle his child in the right of Baptisme It is enough with him that he be a man of knowledge and free from scandal which he well knowes to be the case of many in unregeneration And though Mr. Baxter is thus gone beyond him in judgment yet he sits down far short of him in practice and sayes that we are bound to baptize all those that make an outward profession and consequently their children when Mr. F. upon tender conscienciously refuses many of them Mr. F. and I are as I suppose upon neerer terms of accord then Mr. F. and Mr. Baxter both of us agreeing that unregenerate men have their title and a faith that is short of justifying may
it therefore follow that hearing can receive no help from but must exclude seeing Did the Bereans when they had heard the Apostles yet nothing towards faith by their search of the Scriptures Act. 17.11.12 or did they not make use of their eyes in the search that they made When Christ had Preached to the Jewes not yet in the faith and commended to them the search of the Scriptures Joh. 5.39 can we think that this search could be no step in their way of believing Why were miracles wrought if they were of no use to the work of faith f What comment shall we make on those words Joh. 2.23 Many believed in his Name when they saw the miracles that were done If the Word do work faith it will by no means follow but that it may take in assistance by miracles and Sacraments by signes extraordinary and ordinary That consequence if by the Word then not by the Sacrament will never hold till the VVord and Sacrament are proved to be opposite and not subordinate Ninthly That Ordinance which hath neither the promise of the grace of conversion annext unto it or any example in the Word of God of any converted by it is no converting Ordinance But the Sacrament of the Lords Supper hath no such promise of the grace of conversion neither is there such an example Ergo. Answ For Examples though we could give instances of men being converted by receiving of the Lords Supper yet it would still be denyed to have any possible influence towards conversion as the last Argument is an evident witnesse We bring Examples of men that have been brought to the faith by seeing and yet it is still denyed that fight can be any help towards it And though we could bring a promise of such grace annext yet we should have little hopes to be heard or heeded seeing we can bring a Promise of blessednesse to reading which is by sight as to hearing Rev. 3. Blessed is he that readeth and they that hear the words of this Prophecy 2. We have as many examples of mens conversion by the Sacrament as we have of their receiving strength and nourishment If one may be asserted without an example then then other likewise 3. We have no particular precedents by name except at first institution of any that were Communicants and therefore we cannot expect examples of conversion or receiving of strength by communicating 4. The examples of conversion by the Word perhaps well examined would prove short of such conversion as here is intended The conversion in Gospel narratives is to a Christian profession A man may evince calling thence but not elctdion and this is the work of the Word without the Sacrament seeing it must precede the receiving of the Sacrament As to that of no promise made to it 1. When the adversary shall bring a promise made to the Sacrament for Spiritual strength it will happily be found of an equal force to the giving of a new life 2. Though we have no promise explicite and expresse yet we have promises implicite and virtual Every promise made to the Word is made to the Sacrament The Sacrament being not opposite but subordinate to it an appendant that receives strength from it Tenthly That Ordinance whereof Christ would have no unworthy person to partake is not a converting Ordinance But the Lords Supper is an Ordinance whereof Christ would have no unworthy person to partake Ergo. The Minor is proved 1 Cor. 11.27 Answ This Argument well followed will take off every Ordinance from that honour of conversion as well as this of the Lords Supper seeing many Texts may be produced equally calling for qualifications for them as for this equally shewing the danger of unworthy addresses As to this for hearing the Word see 1 Pet. 2.1 2. Wherefore laying aside all malice and all guile and hypocrisies and envies and all evill speakings as new-burn babes desire the sincere milk of the Word that ye may grow thereby Jam. 1.21 Wherefore lay apart all filthinesse and superfluity of naughtinesse and receive with meeknesse the engraffed Word which is able to save your soules Is not the Word a favour of death unto death to such 2 Cor. 2.14 15 16. Shall i. not be more tolerable for Tyre and Zidon then for them Matth. 11.24 For prayer to God see James 1.6 7. But let him ask in faith nothing wavering for he that wavereth is like a wave of the Sea driven with the wind and tossed for let not that man think he shall receive any thing of the Lord 1 Tim. 2.8 I will therefore that men pray every where lifting up holy hands without wrath and doubting Good will never be had by such mens prayers Esay 1.15 And when ye spread forth your hands I will hide mine eyes from you when ye make many prayers I will not hear your hands are full of blood Zach. 7.13 Therefore it is come to passe that he cryed and they would not hear so they cryed and I would not hear saith the Lord of Hosts Shall we now say that neither Word nor prayer is a converting Ordinance But perhaps it will be said Men unworthy must hear must pray to be made worthy must come in unconversion to be converted But they must bring worthinesse hither or else this can have no hand in making worthy they must bring conversion or else this cannot convert This is a begging of the question And as to prayer there is no more ground or colour to make it a converting Ordinance then the Supper we must pray in faith before we can pray with acceptance of our persons and so must the Word be mixt with faith when we hear it Heb. 4.2 Eleventhly That Ordinance which is eucharisticall and consolatory supposeth such that partake of it to have part and portion in that thing for which thanks is given and are such as are fit to be comforted But the Lords Supper is an Ordinance eucharisticall and consolatory Ergo. Answ And might not the Assumption as well have been That the Word and Prayer are Ordinances eucharistical and consolatory I hope none will deny the Gospel our good tydings to be eucharistical and consolatory nor yet thanksgiving which is a branch of prayer And then in case the Proposition be of universal truth both Word Prayer and Lords Supper are excluded from any power of conversion The Proposition then must be understood with limit and restriction That Ordinance which in whole and in part is eucharistical and consolatory can have no hand in conversion and then though perhaps exception might be taken at it it had colour in it But then the Assumption That this Ordinance is in whole and in part eucharisticall and consolatory must be denyed It is for humbling heart-breaking as it is comforting There we shew forth Christs death and see him broken for sin and it is no matter of consolation but humiliation and horrour to see our soules under that guilt that brought upon Christ a
over to any such powers But exclusion from and admission to other Ordinances of eminent height and excellency to which all are not promiscuously admitted as private Fasts and doubtful disputations Matth. 9. Rom. 14. is left to prudence and not to the exercise of any juridick power Ergo. Reason 10 Lastly If this be an act of jurisdiction to admit to the Sacrament and keep off from it then there must be a Law of Jesus Christ in it a Gospel-Ordinance for it This is plain Jesus Christ hath not left to his Officers an arbitrary Goverment he hath left no Commission to rule at pleasure as they are to speak so they are to act according to his will and pleasure known But no such Law no such Ordinance of Jesus Christ is found in Scriptures A command we have in the Gospel for administration of Sacraments as well Baptisme as the Lords Supper and Covenant-interest is our Directory as you have heard to lead us to those that have fundamental interest in them But concerning exclusion of any thus enrighted there is nothing by way of Ordinance written Therefore this can be no act of jurisdiction The Assumption is that which many will question It lyes upon them then to quote this Law to make known this Ordinance of Jesus Christ But instead of that I shall shew upon what grounds it yet appears to me that there is none at all If any such be it is either in plain and full words exprest such as the Law given to Israel to put out of the Camp every leper and every one that hath an issue or is defiled by the dead Numb 5.1 2. or else it must be such as is deduced by fair consequence from the nature and use of the Sacrament or preparation to it or benefit received by it That there is no Ordinance in such plain full words needs not to be doubted In all that enquiry into this so much controverted businesse it would have been long since produced In case it be deduced from any such consequence as hath been spoken it will hardly be made good to be an instituted Law or constituted Ordinance Mr. Firmin hath well excepted against the proof of institutions by syllogismes though to his great disadvantage in that dispute of a Church-Covenant Where there is an Ordinance in power as there was for exclusion from the Passeover proof may be made up by consequence for the latitude to discern who those be that are within the verge of it and concerned in it But consequences will hardly prove the enacting and instituting of it I shall be willing to gratifie Mr. Tombs in this that parity of reason will set up no institution A good cause is wronged when Ordinances of this nature are pretended and cannot be produced and on the other hand when a Ministeriall prudence in the Stewards of Christ is undervalued which might supply it Let it be granted that there is no Ordinance to debar an unexcommunicated man from the Sacrament of the Lords Supper yet a promiscuous admission will not follow when the end and use of the Sacrament is considered it will appear to them that have the care and charge about it that some are not in a present aptitude for it There is command for the preaching of the Word in a way to edification 1 Cor. 143 12. yet the particular way of application suitable to mens capacities so as to give milk to babes and children and strong meat to those of growth that have their senses exercised to discern between good and evil is not done by any vertue of any specifick particular institution but the Ministers prudence VVhich prudence was exercised by Paul 1 Cor. 3.1 2. Heb. 5.12 by Christ himself Joh. 16 12. There is no Ordinance for admission to or exclusion from private Fasts or punctual direction who are to be called and received or who past by yet our Saviour Christ from the high nature of the duty concludes that it is not for novices in the faith And as it is a point of prudence not to put a piece of new cloth in an old garment unwrought cloth some understand there will be a double inconvenience the weaknesse of the one will not bear the strength of the other and so the rent that was before will be made greater and the whole garment become uncomely and unsuitable nor yet to put new wine which is windy and working into old bottles the weaknesse of such a vessel being not able to bear it so neither had it been a point of prudence in our Saviour Christ to have put such an austere discipline upon the necks of his newly entred disciples Matth. 7.6 vindicated If any shall object that Text Matth. 7.6 Give not that which is holy unto dogs neither cast ye pearles before swine as I know it is produced as an Ordinance for the withholding of this Sacrament from those that are ignorant and scandalous I shall desire the Reader for answer to take it into consideration whether it be not more agreeable to the Text to make it an exhortation to an holy prudential circumspection in the dispensation of holy things in general whether in a private or a publick way then to make it a distinct peculiar Ordinance about any one piece or part of worship Making it a peculiar Ordinance we shall run our selves upon inextricable difficulties Our Saviour laying it down in an indefinite way All whatsoever that is holy must there be understood and pearles and holy things are the same one being exegetical of the other holy things excelling other things as far as pearles excel acorns And by doggs and swine both which were unclean in the Law we must understand all that Scripture comprehends under those names they are both put for one 2 Pet. 1.21 and so the result of all is that no person in visible uncleannesse must taste of any thing that is holy From which it followes that as Christ thought it not fit at that present to gratifie a Heathen with a miracle when he said It is not meet to take the childrens bread and cast it unto doggs Matth. 15.26 So it will at no time be meet or lawfull to preach the Gospel to any heathen or impenitent and unclean Christian they being no other then dogs or swine and the Gospel the most precious of holy pearles but understanding it as an exhortation to Christian prudence and observing the reason added lest they trample them under feet and turn again and rent you these absurdities and snares will be avoided and the result of all will be onely this that the holy things of God and rich Gospel-pearles are not to be communicated where there is no possible expectation of doing good But all the issue of it will evidently be danger to him that doth impart them and all scorn and contempt of the holy things themselve which was the Apostles way of dealing when the Jewes were filled with envy contradicting and blaspheming Act. 13. and is
frequently given in counsel by the Wise man Rebuke not a scornor lest he hate thee He that rebuketh a sconer getteth to himself a blot Prov. 9.7 And the words being thus understood though the Sacrament be not solely intended yet it is not wholly excluded being of the number of those holy things about which there should be all Christian prudence That Text also 1 Cor. 5.11 is produced by some 1 Cor. 5.11 vindicated as holding out an Ordinance for suspension from the Lords Supper But now I have written unto you not to keep company If any man that is called a brother be a fornicator or covetous or an idolater or a railer or a drunkard or an extortioner with such an one no not to eat But it is more then strange that when the Apostle speaks not at all of the Lords Supper in that Chapter that he should in those words in such a sort delivered make an Ordinance about it And it is clear in the Text that the Apostle gives direction about the common course of our life to shun all voluntary and free converse out of choyce for that end which he specifies 2 Thess 3.14 And if any man obey not our word by this Epistle note that man and have no company with him that he may be ashamed I will not stand to dispute any consequence that may be drawn from civil commerce to that which is religious seeing as I have said consequences will not bear any institution or new setting up of Ordinances and here I know there can be none at all seeing this which the Apostle forbids or rather from which he disswades is in our own choyce where we may forbear and that at the Lords Table is of necessity where we must obey we are not to forbear our duty though another that should be kept back doth obtrude himself If those Numb 9. which were defiled by a dead body had come in their uncleannesse unto the Passeover as those of Issachar and Zebulun did 2 Chr. 7.30 others for their sakes should not have kept absent Neither of these Texts therefore hold forth an Ordinance but both of them Christian prudence one of them respecting things civil the other that which is sacred and religious Thus I suppose that argument is taken off which is drawn from a supposition that admission to the Sacrament is an act of jurisdiction in which I have been large seeing I well know that many are of a different judgment If any can produce reasons of more strength on the other hand I shall be ready to yield In the mean space these with me are cogent and force me to conclude That this in question is an act prudentiall not juridicall Inconveniences objected against the sole power of the Minister As for the Objections that are brought from the inconveninces following from a Ministers sole and single power in this action 1. That before mentioned that to put the Minister into any Object 1 such power is to set him up as a Congregational Pope is already answered in denying it to be any act of jurisdiction and many other things will difference him from any Lordly or Pope-like rule 1. He may erre In his administrations he is not infallible 2. He may be call'd to question upon mal-administration and by an authoritative juridick determination be ordered to reform If a Minister Pope it in all that he doth alone he will be found Pope-like in many things that he doth according to the mind of Christ Jesus Object 2 2. As to the other that hath been mentioned that it hath some resemblance of auricular confession This resemblance will be found to have very much dissimilitude in it We enquire after knowledge in the mystery of Christ and not acknowledgment of sin We declare to men known crimes and do not adjure any by way of whisper to make them known Interlocutory Catechismes that are by question and answer may be called by that name as well as this practice Object 3 3. Whereas it is said It is for one man to make himself the Church it is a mistake It is no more then to make himself a steward in the Church that is to act in his own person as a steward set in the Church by Christ Jesus Object 4 4. Men would not put their lands nay their goods and cattel into the hands of any one person And we cannot then think that the Lord hath put the intererest of his people in the body and blood of Christ to a private discretion Answer 1. Men are many times put to it to put their lands goods and cattel to the arbitrement of one and many judge it better to be in the hands of one in such a case if of worth and place then of many associated and have had experience of it 2. It is not a Christians interest in the body and blood of Christ that is thus referred to the discretion of any I would not put that into the hands of a general Councel none but God is to be trusted with it Nay it is not their interest in the elements but their aptitude at present to partake in which some must judge or else all promiscuously must communicate 5. It is objected it is like this way to go ill oftentimes with Object 5 the deserving members of the Church and such as most deserve shall least feel the severity of this censure wicked Ministers would keep back whom they please Answer 1. We can trust it no where but through corruption there will be danger and no where so much as in the Congregational way when a faction shall gain a plurality of votes it becomes a Church then all is without redresse and Elderships oftentimes are as likely to over-rule a Minister for corrupt proceedings as to ballast and keep him from them 2. What freedom soever the bad may hope to gain from any single hand the good for the most part may be without fear seeing that in publick administrations goodness so far overawes and mens own reputations that dispense them so prevaile that they are in little danger of suspension 3. Such a supposed wicked Minister acts either where there is a government over him to call into question his irregularity so that the wronged may have right upon appeal and complaint or else where there is no government at all but each mans will may be a rule In case there be such a government there is a redresse and what he would willingly do that he is kept from doing In case there be none such but all disorder prevails then there is no more danger in his administration at pleasure then in his delivery of Doctrine at pleasure there is more fear of him from the Pulpit then from the Communion Table And when it is committed to his prudence to divide the Word I see no reason but that he may divide the Bread and Cup. So that all things considered I suppose it to be most consonant to Scripture that
neglected There is strength in that argument from the gift to the use Arguments evincing the necessity of Sacraments from the fruition of any thing from the hand of God as the servant the talent from his Master to the improvement of it These are instituted of God for his people and therefore for the use of his people That which the Apostle speaks respective to Gospel ordinances in general may be applyed to any one in particular We beseech you that ye receive not the grace of God in vain 2 Cor. 6.1 Secondly Frequent explicite commands are added as we have seen in the Scripture proofs respective to either of the Sacraments and though no other reason could be rendred yet the Soveraignty of heaven must be obeyed When the young Prophet that came from Judah 1 Kings 13. did eat bread upon his return expressely contrary to the command of God we know the judgement that followed when the like command is broke in refusal to eat there is the like danger God hath power in positives as well as negatives in commanding of eating as he hath in forbidding Thirdly As it is a duty so also a priviledg we obey a command when we receive a Sacrament and also take a gift And the sleighting of Gods favours equals the evil of disobedience to his commands What sin suffers more then theirs that upon call refuse to come to the wedding supper The gift is annexed to the duty Take eat this is my body they that do not eat have not the promise Fourthly Our necessity calls us to it we have proved the Supper to be an heart-breaking ordinance and there is none that deny it to be a soule strengthening ordinance Hunger will make haste to run to meat guilt to pardon and pain to ease and sorrow to comfort were we as sensible of our hunger or guilt we should make equal haste to Christ in each ordinance in this ordinance Those that are agreed about the necessity of Sacraments are yet at difference about the degree or kind of their necessity That distinction of necessity by precept or command of God and necessity as a means whereby salvation is gained is well known a Adversarii fatentur Sacramenta esse necessaria quia praecepta et etiam necessaira ut media utilia non tamen agnoscunt ullum Sacramentum necessarium simpliciter ut medium Bellarmine saies we yield to them the former that there is the necessity of a divine command upon them And they also yield to us that no other Sacraments of theirs are any otherwise necessary except Baptisme and repentance And we further yield that repentance is of necessity in the most absolute sense being understood of the change of the heart or conversion to God But not under any notion of a Sacrament As to their Sacramental repentance standing in confession in the eares of a Priest taking pennance and receiving absolution from him we do not so much as acknowledg any command of God concerning them All the dispute then is about Baptisme In which also we cannot grant that there is a command given of God concerning it but we must yield that it is necessary as a means whereby God in his ordinary way carries us on by his grace to salvation onely we deny such an absolute necessity of it as that no salvation can be obtained without it They yet yield that desire of Baptisme doth supply the want of it and we yield that those of years that neither have it nor desire it cannot be excluded from contempt of it This growing out of error as in Socinians The kind or degree of necessity in Sacraments and others we say it is dangerous but do not presently conclude it damnable But the want of it where there can be no desire of it as in infants they make damnable in which we wholly are dissenters and cannot yield a necessity of that height in it We have our reasons First Salvation was not tied to Sacraments in the Old Testament not to circumcision in room of which we have baptisme and is by the Apostle called by the name of Baptisme Col. 2.11 This is clear by the delay of it according to Gods command to the eighth day If those perished that died in the mean space which was the case of Davids child their parents obedience of Gods command brought them to perdition And salvation being not tied to Sacraments but attainable without them in the daies of the Old Testament there is no cause to believe that in the New Testament there should be restraint The promulgation of the Gospel did not streighten grace or make the way lesse passeable to life and glory Secondly They that are in Covenant with God are upon that account in capacity of Salvation This is plain what advantage is gained by Covenant if salvation be denyed But such are in Covenant many such that never were baptized This is as clear I will be thy God and the God of thy seed assoone as Abraham had a child he had a child in Covenant which howsoever Jesuits and after them Anabaptists would understand of the spiritual seed yet God as we see through the Old Testament ownes them as his in a greater latitude Those to whom he gave the land of Canaan are his seed there mentioned But he gave not the Land of Canaan to the spiritual seed onely Therefore they onely are not the seed there mentioned The New Testament holds it out in as great latitude as I have abundantly shewed Thirdly As Abraham the Father of the faithful came into a state of justification and salvation so others may attain to it in like sort This is evident of it self But Abraham was in a state of justification without application of any Sacrament in his state of uncircumcision and not of Circumcision as the Apostle argues by computing the time when it was said of him that he believed the Lord and it was accounted unto him for righteousnesse Rom. 4.9 10. Fourthly If Baptisme be of this absolute necessity that regeneration is affixt to it and none can be saved without it then it is in mans power to save and destroy as is said of Nebuchadnezzar whom he would he slew and whom he would he kept alive Dan. 5.19 which was the highest pitch of prerogative in regard of the outward man so it may be said of man respective to eternity of blisse or misery according to them the meanest midwife may Baptize them ready to give up the Ghost and save them neglect them and damne them The Infant set out in type Ezek. 16. And Moses in the flags lay sadly at mans mercy for this fading life but thousands of infants are alike at mercy according to this tenent for eternity Joh. 3.5 vindicated The great objection which is made on the contrary and that onely which is worthy of consideration is drawn from Christs words in conference with Nicodemus Joh. 3.5 Except a man be born of water and of
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
beares no relation to the cleansing of sin but washing with water and bread and wine no relation to the setting forth of the Lords death remembrance of him or life by him but the breaking eating and drinking Thirdly That which being removed nulls a Sacrament that is necessary to the being of Sacraments This is plain Nothing can destroy being but the want of that which is necessary to being But the removal or taking away of the use nulls and destroyes the bring of Sacraments Let not the foreskin be cut off nor the Lamb rosted and eaten the water not be applyed to the person nor bread and wine eaten and drunken there is no Sacrament therefore the use of Sacraments gives being to them Fourthly All benefit of and in the thing signified consists in the application therefore the Sacraments for their being use and benefit consist in their application likewise The consequence is grounded upon the analogy that is between the sign and the thing signified The antecedent is clear the blood of Christ the sufferings of Christ not brought home to the soul and interest obtained by application doth not benefit or profit Fifthly That which enters the definition of a Sacrament is of the being of it This none can deny But the use or office of a Sacrament enters the definition of it Ergo. The Apostle defines it to be a sign and seal which plainly speaks not the nature but the use of Sacramental elements Here is no Conroversie in this thing among parties save with the Church of Rome neither is there any with them save in the Sacrament of the Lords Supper They confesse that the being of Baptisme doth so consist in the use that without it it is no Sacrament Onely the Lords Supper for Transubstantiations sake though never used is still a Sacrament when they reserve it in a box carry it about for pomp hold it up for worship it is still a Sacrament The body of Christ is still there and if a mouse falls upon it the mouse receives a Sacrament knawes upon Christs flesh But when worms breed in it as they may by their own confession they are hard put to it They cannot breed upon accidents the shape the colour of bread cannot give being to worms And to say that the substance which remains there which is the flesh of Christ breeds them is no low blasphemy The generation of one is the corruption of another and God will not suffer his holy One to see corruption I remember an answer to this great difficulty when I first read Philosophy out of Conimbricenses Physicks That learned Society did determine that God by miracle did create matter and laid it by the consecrate host and that did putrifie and not the consecrated bread and so Worms were generated They sure believe that it is an easie thing to put God upon miracles Against this permanency of this Sacrament out of the use of it we say First If the use of this be instituted The Sacrament of the Lords Supper equally transient with Baptisme as well as the use of Baptisme and given in command then this Sacrament consists in the use as well as Baptisme This cannot be denyed for the institution and Comman of Christ must equally lead us in both But in the Lords Supper as well as in Baptisme the use is within the institution and given in Command by Christ Therefore this Sacrament of the Lords Supper consists in the use as well as that of Baptisme Whereas Bellarmine replyes to this that Christ commanded the bread to be eaten but not presently after consecration therefore to delay eating is not against the institution To this we answer 1. Neither did he command water as soon as set apart for Baptisme to be applyed to the party to be baptized yet till it be applyed the party is not baptized water is no Sacrament and so the bread and wine in that interim still applyed still wants the nature of a Sacrament 2. He did command it then to be eaten by Bellarmin's confession though not instantly to be eaten and he gave the like command of the cup as of the bread yea with more exactnesse a note of universality added Drink ye all of it yet their Laity have a Sacrament and never drink of it 3. That which the Apostles did that Christ enjoyned as Amesius well replyes they understood Christs intimation as well as the most nimble-headed Jesuites but they did not reserve it but did eat it Secondly If there be no footsteps in all the holy Scriptures of any other way of dealing with the elements of the Lords Supper then the eating and drinking of them then according to the institution they must be eaten and drunken But there is no footstep there of any other dealing with the Sacrament then eating and drinking Therefore according to the institution it is not to be reserved but to be eaten and drunk Indeed Chamier quotes Croquet replying that some of the Ancient have said that Judas took one part of the Sacrament and reserved the other for scorn but this may be well reckoned among others of like nature in their Legends And I would advise all those that believe it if they be ambitious to be disciples of Judas to follow it Thirdly The promise in this Sacrament is not to be divided from the precept by any that will expect a blessing But where the promise is This is my body this is my blood in the New Testament in the institution There is a precept Take eat Drinke ye all of this therefore they must eat and drink that will have benefit in the promise It would little I suppose please the Reader to hear Bellarmine Suarez and other Jesuits to exempt this Sacrament from the common nature of Sacraments and to make it permanent when the other as they speak are transeunt Thomas Aquinas Part 3. Quaest 73. art 1. resp ad 3. makes this difference between the Eucharist and other Sacraments This Sacrament is perfected saith he in the consecration of the matter other Sacraments are perfected in the application of the matter to the person to be sanctified Suarez disp 42. Sect. 4. quotes it with approbation and Scotus in quanto Dist 8. quaest 1. as he is quoted by Amesius All the Sacraments except the Eucharist consist in their use so that in them the Sacrament and the receiving of the Sacrament is the same He that pleases may read Bellar. Arguments lib. 4. de Eucharistia Cap. 2 3 4. Suarez in the place named with Whitakers Amesius Vorstius in 3. Tom. Bellar. Thes 9. pag. 406. Chamier against them both with others of that party de Eucharistia lib. 7. cap. 4 c. I shall desire to take up the Reader with that which I judge more necessary Gerard in his Common places Cap. 4. de Sacramentis makes it his businesse to find out the Genus in the definition of a Sacrament in which the general form of Sacraments he sayes is to be
never speak of the terms or means to attain it are no other then deceivers To speak largely of the Fathers bowels to receive and not a word of the Prodigals duty to come in or the multitude of sins that were forgiven that sinner in the City supposed to be Mary Magdalen and conceal her tears of repentance to be large in one and silent in the other is the way to heal with slight words Whereas as Mr. Baxter sayes The ungodly that I deal with are so confident that their sin is forgiven and God will not damn them for it that all that I can say is too little to shake their confidence which is the nurse of their sin When he makes this his businesse he does the work of the Prophets of John Baptist and of Christ Jesus and I wish that all the labourers in the Lords work may joyn with him in that way and that the Lord may give successe Yet I still believe that all this is to be done in order to a well setled and firmly grounded confidence when he tells those that come to Christ and hear his words and do them not clayming salvation by him and not obeying him that they build their hopes on a sandy foundation and foolishly deceive themselves I believe that he tells those that hear and accordingly yeeld obedience that their hopes of salvation have a firm bottom as a house built upon a rock But I know not why all of this should here in this place be brought in in the close of all that hath past as he sayes concerning himself unlesse it be to bear men in hand that my doctrine of conditional sealing in the Sacraments which he yet confesses differs little from his own may be charged with this danger when I suppose it is the alone way of prevention of it If I should make the words of the institution an absolute tender and the seal wholly unconditional I know not how to avoid it and I may very well fear that he cannot be without some such meaning First In that he puts into his Index as we have heard The danger of teaching men that they are bound to believe that they are justified and shall be saved amidst those things in which none but I are concerned and Secondly Where he first begins with me he utters like language pag. 3. I doubt not sayes he but the difference between you and me is onely about the methodizing of our notions and not de substantia rei and yet presently adds but I doubt lest your doctrine being received by common heads according to the true importancy of the expression may do more against their salvation then is well thgouht on and that not by accidence but from its own nature supposing the impression of the soul to be but answerable to the objective doctrinal seal How unhappy am I in methodizing of wholesome truths which are the same in substance with a mans of such eminence If that alone should have such a sad influence upon mens understanding though age growes upon me and many other weaknesses yet were I sensible of the truth of this charge I would travel on foot to the remotest ground in England to learn from any hand a more happy way and I have therefore been more large that the Reader may see the whole of my thoughts in this where I may seem to be under so heavy a censure that he may help me in prayer that in all that I do I may edifie and not destroy SECT II. Corollaries from the former doctrine LEt us here see the goodnesse of God the singular tender care of Christ thus to condescend to our weaknesse Christs tender care evidenced in his condescension to our weaknesse as to vouchsafe these visible sensible pledges and confirmations of our faith in the promises All that can be thought upon to ratifie and make good whatsoever from any hand we have in expectation Christ hath been pleased in his condescension to vouchsafe unto us In such a case we desire 1. A promise that he from whom we expect it would engage himself by his word for it This Christ hath done in the Gospel-promises we have his promise frequently repeated still inculcated Gen. 32.12 And thou saidst I will surely do thee good and make thy seed as the sand of the Sea which cannot be numbred for multitude 1 Tim. 4.8 Godlinesse is profitable unto all things having the promise of the life that now is and of that which is to come Joh. 11.25 I am the resurrection and the life he that believeth in me though he were dead yet he shall live 2. When we have a word we yet desire an oath that the person by that sacred tye may be obliged not to recede or go back from that which he hath spoke This God hath vouchsafed when God made promise to Abraham because he could swear by no greater he sware by himself that by two immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us 3. When we have both word and oath yet we desire his hand that it may be subscribed that we may have somewhat to produce and shew for that which we expect This God hath vouchsafed Joh. 20.31 These are written that ye might believe that Jesus is the Christ the Sonne of God and that believing ye might have life through his Name Rom. 15.4 Whatsoever things were written afore-time were written for our learning that we through patience and comfort of the Scriptures might have hope 4. Yet we desire earnest a pledge in hand to make good what is in Covenant and promise past and by oath under hand confirmed This God is pleased to vouchsafe Ephes 1.13 In whom also after that ye believed ye were sealed with that holy Spirit of promise which is the earnest of our inheritance untill the redemption of the purchased possession 2 Cor. 1.21 22. Now he which establisheth us with you in Christ and hath anointed us is God who hath also sealed us and given the earnest of the Spirit in our hearts 5. We yet desire a seal As Jeremy had the evidences of his purchase Jer. 32.10 This God hath also vouchsafed and this is of two sorts 1. Inward by his own immediate hand the stamp of his Spirit the impresse of his grace This is the character or mark that we are his these God sets apart for himself Ephes 1.13 Ephes 4.30 1 Cor. 2.21 22. 2. Outward put into the hands of his Ministers and these are Sacraments these outward visible assurances The former needs no conditions but it self all sanctified are saved and sanctification is the seal there are all Gospel-conditions The latter requires all the gracious qualifications of a people in Covenants All that are thus qualified according to the Gospel have here full confirmation and assurance of interest in all promises so willing is God every way to
seal and confirm in this that we have grace Answ Not to dispute the absolute Covenant in this place as many call it The Covenant to which Sacraments are annext as seales properly promises priviledges upon condition of graces and requires the graces though God in his elect ever graciously works what it is respective to grace that Sacraments do we have now heard that is to shew us our want of it and point us out the fountain of it engaging us to it and upon our making good our engagements through Grace they ratify these promised priviledges to us 7. Scriptures of two sorts are brought by those that would advance Sacraments above that which they work as signs and seales Seventhly The texts of Scripture brought by those that would raise the work of Sacraments above all that they do as signes and seales and to evince that they have an absolute work on the soul without respect had either to the understanding or faith of the receivers are of two sorts The first are such where no Sacrament at all is mentioned neither can it by any good argument be proved that Sacraments in those texts are directly intended Others are such wherein Baptisme indeed is mentioned but faith is evidently required to the attainment of the effect there specified when these two are proved a full answer is given to all the Scriptures which by the Adversaries in this behalf are objected Scriptures of the first rank are 1. Such wherein no Sacrament is mentioned nor can be proved that any is intended Titus 3.5 According to his mercy he saved us by the washing of Regeneration Ephes 5.25 26. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word 1. Cor. 6.12 Such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus Though the thing signified in Baptisme is here evidently spoken to and some allusion may be conceived to be here made to Baptisme yet I suppose that it can by no good argument be proved that the Sacrament of Baptisme in any of these Scriptures is intended First Arguments evincing that Baptisme is not intended in the Sacramental work of it The Lords Supper may be as fairely evidenced out of Christ words John 6.53 54 55. Except ye eat the flesh of the Son of man and drink his blood ye have no life in you whoso eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day for my flesh is meat indeed and my blood is drink indeed as Baptisme may be evinced out of any of those texts alleadged when yet Protestant Writers unanimously conclude and severall learned Papists yield that no Sacramentall eating is there intended To clear this they say there is a meer Sacramentall eating and drinking the flesh and blood of Christ when the outward signs are received and no more a meer spirituall eating and drinking when Christ is applyed by faith without any Sacramentall sign and an eating and drinking both Sacramental and Spirituall when the Sacrament is received by sincere believers and the text in John is understood as they conclude of bare spiritual eating and drinking The same we may apply to washing and conclude that it is meerly spiritual washing that in these texts alleadged is understood Secondly There are the same phrases or those that are parallell with them in Old Testament-Scriptures when no Sacrament of this kind was instituted and therefore could not be intended Psal 51.7 Purge me with Hyssope and I shall be clean wash me and I shall be whiter then Snow Ezek. 36.25 Then will I sprinckle cleane water upon you and you shall be clean from all your filthinesse And it must needs be that meer Spiritual and not Sacramentall washing for the reason alleadged must in these texts be understood Thirdly If outward Baptisme were there intended why should not the word Baptisme be there as in other places used when we see it is yet omitted when other words are in the stead of it industriously chosen when common washing is intended we know that the word Baptisme is frequently used as Mar. 7.8 Luk. 11.38 and so also when legall cleansing is spoken to as Heb. 9.20 And in case Baptisme it self were here purposely intended it is marvel that other words should by the Spirit of God be chose and this laid aside Fourthly This Interpreters of eminent note have seen Mr. Gataker disceptatio de Baptis Infant vi efficacia pag 51. saith It g Dubitari potest non immerito baptismine Sacramentum an interna ablutio hoc nomine eo loci designetur may justly be doubted whether the Sacrament of Baptisme or inward washing in that place of Titus 3.5 be understood then adds h Atque ego certe etiamsi ad baptismi ritum externum respectum aliquem haberi nullus negaverim de interna tamen ab lutione diserte dictum existimo quae externa illa lotione corporis designatur ut ex clausula mox sequente verba illa exponantur per lavacrum regenerationis non videtur apostolus significare baptismum sed ipsam regenerationem quam lavacro comparat Though I am not he that will deny that some respect is had in those words to the outward rite of Baptisme yet I believe that they are expressely spoken of the inward washing and that the words may be interpreted by the clause immediately following the renewing by the Holy Ghost quoting Piscator for his opinion Thes theol vol. 1. loc 25. Sect. 20. who saith By the laver of regeneration the Apostle seems not to intend baptisme but regeneration it self which he compares to a laver and also Dr. Slater on Rom. 2.25 affirming That it is doubtful whether in Titus 3.5 there be any speech of the Sacrament or onely of the blood of Christ and of the Spirit and in his words as the Reader that pleases to consult him may see he takes in Ephes 5.26 likewise Vorstius speaks most fully of all to these Texts mentioning the Argument drawn from Ephes 5. Titus 3. for the opus operatum in Sacraments he sayes Our Divines answer i Aliena testimonia citari viz. quae res quidem in Sacramentis significatas metaphorice declarant attamen de Sacramentis proprie dictis non agunt That impertinent testimonies are urged which hold forth the thing signified in Sacraments by way of metaphor but do not speak of Sacraments properly so called Antibel Tom. 3. Contro 1. Thes 1. 2. And whereas Calvin is produced by some as interpreting Titus 3.5 of outward baptisme his authority will but little help them k Non dubito quin saltem ad baptismum alludat imo facile patior de baptismo locum exponi I do not doubt saith he but that the Apostle doth at least allude to baptisme and further saith I can easily bear
afterwards perish through unbelief and impenitence Therefore faith charity and other Spiritual qualities wrought by the Spirit in the regenerate are sometimes lost And having delivered himself thus in the negative that Baptisme works not these graces or habits in infants His first proposition in the affirmative tending to shew what Baptisme does work is w Omnes infantes baptizati ab Originalis peccati reatu absolvuntur That all baptized infants are acquitted from the guilt of original sin for which opinion many Fathers and Schoolmen are quoted by him as they were for the former So that I think the first part of my position is fully made good that the most eminent that ever have appeared for this power of Sacraments to conferre grace on the receivers either utterly deny or else doubtfully hold that Baptisme works any real change in infants but onely that which is relative and that it conferres not habits but onely priviledges on Infants baptized For the other part of the position that the Scriptures which these bring for proof of this power of Baptisme almost all speak of such a change that is real not relative of habits and not of priviledges The proof is easy What those Scriptures are which by them are produced in this Controversy may be seen in the former position and that almost all of them speak of a real change not barely that which is relative is evident The alone Old Testament text that I can find is Deut. 30.6 with Jer. 9.25 where circumcision of the heart is mentioned which texts as they can hardly be interpreted to speak at all of the Sacrament of Circumcision in the outward rite so it is certain that a real change is spoken to by Moses in Deuteronomy and by the Prophet also complained of to be wanting Reverend Dr. Ward yields that Spiritual Circumcision of the heart is there meant but he saith that by this Spiritual Circumcision the remission of original guilt is understood To which x Cordis circumcisione peccatorum remissionem denotari ut credam nihil adhuc quod suadeat video quod cogat multo minus Certe si quis verba illa Deut. 10.16 Circumcidite ergo praeputium cordis vestri aut illâ—d etiam Jer. 44. Circumcidimini sive circumcidite vos Jehovae exposuerit Remittite vobis peccata vestra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr. Gataker replies that he sees nothing that can perswade much lesse force him to believe any such thing Adding that If any should expound Deut. 10.16 Circumcise the forskin of your heart or Jer. 44. Circumcise your selves to the Lord to be as much as forgive your own sins it would be thought strange Disceptatio pag. 147. yea he makes the contrary plainly to appear As for those texts Titus 3.5 1 Corinthians 6.11 Ephesians 5.25 26. they speak all to the same thing In every one of them a real habitual change is mentioned Acts 2.38 Remission of sinnes is indeed mentioned and very probably Acts. 22.16 But in what sense to be understood I have shewed in the last place so that I think there is so much yielded and so little proved by the eminent advocates in this cause that according to Scripture there is any such causality in Baptisme for the pardon of sinne in every Infant that is presented to that ordinance and received that even upon this account it is justly to be susspected Besides that the blood of Christ and his Spirit are not onely distinguished by them but divided The vertue of his blood is ascribed to those that have no portion in his Spirit as though that Christ came both by water and blood unto some and by blood onely unto others SECT III. Objections against the former doctrine Obj. 1 HEre it is objected Where the blood of Christ on Gods part is offered and applyed for pardon of the guilt of sin and no impediment put on his part that receives it there the guilt of sin is remitted But in the Baptism of Infants the blood of Christ on Gods part is offered and applyed and no impediment put by him that receives it Ergo in the Baptisme of Infants the guilt of sin is remitted Answ 1 Answ 1. This Argument will hold with equal strength for proof of that which these deny as for that which they would assert Where the Spirit of Christ is offered on Gods part and applyed for regeneration and true sanctification and no impediment put by him that doth receive it there regeneration sanctification and all other gracious habits are wrought But in the Baptisme of Infants the Spirit of Christ is thus offered and applyed and no impediment is put Ergo. The Major in this syllogisme can be no more denyed then in the former The Spirit of Christ is as efficacious for regeneration as his blood for pardon It were over-much boldnesse to put any difference between them And for the Assumption none can deny but the Spirit is as well applyed in Baptisme as blood either then both must hold or both must be denyed 2. I utterly deny that the blood and Spirit of Christ that either Answ 2 blood or Spirit are thus applyed in Baptisme In case of such application they would produce their effects above and against all resistance there is no vain application of either of these to any person If the Spirit of Christ had been in Baptisme applyed to Simon Magus it would so have seazed upon him and wrought in him that Peter would not have addressed himself to him in that language which he heard from him and so I may say of the blood of Christ such an application of it to his soul would have had that effect that Peter would have said to him in the words of the Seraphim to Isaiah when he had applyed the coal from the Altar to his mouth Thine iniquity is taken away and thy sin is purged and not as he did that thou art in the gall of bitternesse and the bond of iniquity The blood of Christ upon the soul of an Infant or man of years must needs be as efficacious as a coal from the Altar on Isaiah's lips Universal redemption we know is asserted by these Authors though it be with such limits as not to close with Arminians but to remain their opposite If now there be not onely impetration of the merit of Christ but also application in that latitude as Baptisme is administred I know nothing that can stand in the way of salvation of all those that are baptized He that would see the consent of modern Writers of the most eminent note in the denyal of this proposition let him consult learned Mr. Gataker Discep pap 6 c. whereby his industrious pains after his manner many are multiplied Danaeus leads the way He is deceived saith he that thinks that Christ and his benefits are applyed by the sign of water which is onely the seal of such application 3. According to these principles laid by these
well pleased in their bearing up and holding opposition against it These walk up to their Covenant-vow made in Baptisme and come every way fitted for the Lords Table In application of themselves to the one and looking back to the other they find all manner of encouragements and no cause of fears or terrours Every promise made to the believing sincere upright perfect obedient is theirs These may sit down at the Lords Table with all alacrity having a work upon their spirits to abide for ever When they are taken hence they shall change their place but not their company and fellowship Their humbling of their soules under weaknesses plainly speaks their pressing after further strength Their hatred of sin speaks their love of Christ Their resistance of sin their care to walk with Christâ— Of these Christ sayes Thou art all fair my beloved there is no spot in thee Cant. 4.7 that is universally fair they are those that have respect to all Gods Commandments And these whilest such and as such come not within the compasse either of failing in or forfeiture of their Covenant Others are sins above infirmity and unavoidable weaknesses and these are either meer breaches in or violations of our Covenant with God or else such breaches that are also forfeitures and those I call meer breaches or violations of this kind how foul soever that are short of forfeitures such as was Davids uncleannesse and blood Solomons Idolatry Hezekiahs pride Jonas his flight to Tarshish Jobs passion Peters denyal of Christ and whatsoever other sins that may stand parallell with these whether of omission or commission These are sins above infirmities towards presumption at least much of will and consent of heart is in them these are outbreaches from God and violations made upon our Covenant entred with him notwithstanding they be not with full consent of heart and afterwards broken off by repentance And concerning these I shall first lay down severall Positions and then apply all to our present purpose Positions holding forth the danger of notable sins in regenerate persons 1. Though these sins thus acted do not take away all title to the Kingdome of heaven yet they cloud and obscure the evidence and assurance of it I know not how this can be made up to the soul otherwise then by a practical syllogisme inquiring as before into the answer of the conscience to Covenant-engagements He that believes and repents shall be saved is the bottome on which the whole edifice of assurance must stand and how the soul under so sad a witnesse that conscience in this case is ready to give can return answer I believe I repent I yield sincere obedience I cannot understand Yea Conscience in this plight will presently syllogize on the opposite hand No Whoremonger Idolater Murderer Drunkard hath title to the Kingdome of heaven This is a Gospel-Proposition and whatsoever other of like nature that conscience can assume and how far this is from yielding matter of assurance let any judge Neither let election here be objected seeing this is no bottome on which assurance can be built further than we find clear evidence of the fruits of it Those unclean Corinthians reckoned up in that List 1 Cor. 6.9 10. had no assurance of salvation from Election in their unconversion Nor yet can regeneration be objected seeing these are not acts of the regenerate part Unregeneration then bearing dominion and exercising present power evidence is clouded When Hezekiah was left to himself in the matter of the King of Babylon he was not raised above himself in the beatifical vision They that will keep up assurance must keep off from sins Position 2 2. Sin of this nature in a regenerate man brings an inaptitude on the soul in the present state to enter into glory Heaven is a place of greater purity then for a man to step out of Murder and Adultery into it In case a well-ordered discipline will not suffer such without censure in the Congregation much lesse can we think him fit in that state for heaven I wonder how those that pretend at least to keep up Church-Government to that height that none that is impure may be suffered among them can yet in their doctrine set open the gates of heaven for to receive them Is the visible Church on earth in a more narrow latitude then the state of blisse or may we without danger pervert Christs speech and say Few are called but many chosen If Miriam upon sin was not fit for the Camp for seven dayes Numb 12.14 much lesse are these immediately upon the acting of like enormities fit for glory If any think that the merit of Christ steps in and keeps from hell yet doubtlesse the Spirit of Christ hath not in present made them meet or glory Some say What if David had dy'd after his adultery before his recovery what then had been his case He was a child of God and could a child of God have perished And I demand What if Paul had dyed in his persecution when he was exceedingly mad against Christianity He was elected and could a chosen vessel of God have been damned He that can reconcile one of these may be able easily to reconcile them both An Elect person cannot be damned and an enemy of Christ cannot be saved A Child of God cannot dye and a Murderer and Adulterer cannot live We find therefore that Paul did not dye in his Persecution he that chose him to life chose him also to the acknowledgment of the truth David did not dye in his Adultery He that had adopted him for glory wrought him to repentance for remission of sins The salvation if both of them was doubtful respective to their estates now mentioned in case we look onely at the men being both in a plain road towards perdition but the damnation of either of them was impossible if we look at the election and purpose of God Gods Election carries on undoubted and infallible effects through doubtful and contingent means z Omnis actus à duobus dependens quorum unum est necessarium alterum veto contingens licet habet necessitatem ex parte necessarii habet tamen contingentiam ex parte contingentis Ordo praedestinationis certus est et tamen voluntas effectum suum producit non nisi contingenter Praedestinatus potest perire si consideratur ipsius potentia non potest si consideratur ordo quem habet ad Deum praedestinantem Refeâ—t Davenan epist ad Dr. Ward Every action saith Gandavensis depending upon two agents whereof the one is necessary and the other contingent though it be necessary respective to the necessary agent yet it is contingent and doubtfull on the part of the contingent agent Quodl 4. q. 18. The order and way of predestination saith Aquinas is certain and yet the will of man produces its effects no otherwayes than in a contingent manner An elect man may perish if we consider his own power he cannot
there are many who scarce ever questioned but that they do believe yet when they come to the test are nothing TEKEL may be written upon them Thou art weighed in the balance and art found wanting Dan. 5.27 What the Wiseman saith of riches is true being applyed to faith Prov. 13.7 Some boast themselves of the strength of their faith that they thank God they have ever believed when as their faith is a meer fancy These boasters are but a crack like a banquerupts vapour Others complain of their unbelief yet ready to renounce all for Christ their complaint is not out of want of faith no more then the covetous worldlings is out of want of wealth but because they cannot give themselves satisfaction in believing Fifthly In case upon a due search and tryal thou find but a Mot. 5 shadow of faith and no substance Howsoever the case is not forlorn and remedilesse a meer resemblance of justifying faith and not the faith that doth justifie yet it is not so remedilessely gone but that it may be holpen not so deplored but that a cure may be had The most barren ground may be made fruitfull and the heart that is most obdurate may be made fleshy God out of the number of unbelieving ones and out of the number of meer pretenders to the faith chooseth to himself those that are truly faithful When the evidences of a mans lands are faulty and the fault past help men are willing to shuffle all over and rub out as well as they can but go with many sick thoughts about it but if there may be any way found they will not be wanting in their endeavours neither will they spare any cost to settle and establish it Deal so with thy faith bring thy evidences to Councel and what is amisse let be amended SECT VII Helps for the discovery of the truth of our Faith FOr our help in this discovery we must consider First The soyl where faith growes Every ground will not bear all grain and every heart is not capable of true faith Secondly The proper and true kind and nature of it Every plant that doth grow up like it is not it Thirdly The means that is to be used for preservation of it It will not live and grow without nourishment Fourthly The fruit that it bears or effect that it produceth True faith is not idle dead or barren Some of these or all of these will lay open thy faith to thee The humbled soul the proper soyl for faith 1. The soyl where it growes is the humble or rather the humbled soul The heart rent torn broken and nothing in its own eyes is the proper seat of it You may as soon find a fair rich garden or a fruitful corn-field upon an hard rock or in ground where no plough hath toucht as you can find faith in an heart not cast down but lift up in it self This we may see in the opposition put by the Prophet Hab. 2.4 His soul which is lifted up is not upright in him but the just shall live by his faith The heart is sometimes said to be lift up for God high in resolutions and actings in his obedience 2 Chron. 17.6 This is not done but by the strength of faith The unbelieving soul in the wayes of heaven is low and dastardly but the lift-up heart in this place of the Prophet is an heart high in it self never yet brought down to the sight of its own defiled and deplored condition and this is put in opposition to the believing heart This soul little heeds a threat as little regards a promise sees no necessity of reliance upon Christ and hath no strength for obedience The opposite to this is the believing soul and that is the humbled soul brought down in sense and sight of its own condition Humiliation as the word bears is a bringing down laying low and rendring base and contemptible and this is the most proper acceptation and in Scripture variously used 1. As the act of God upon man or any society of men as Deut. 8.2 3. 1 Sam. 2.7 2 Cor. 12.21 2. The act of man upon man one man upon another and this either to make sinfully vile filthily low so the defiling of a woman is called humbling her Levit. 21.14 Ezek. 22.10 11. or to make outwardly low and mean so Nebuchadnezzar took an oath of Zedekiah and brought him under homage to make the Kingdome base Ezek. 17.14 3. As the act of man upon himself and this also either to make sinfully vile as the sons of Eli made themselves vile 1 Sam. 3.13 or outwardly vile and so the Lord Christ for our sakes humbled himself Phil. 2.8 And as the word is used to make low or render vile so also to esteem repute and account as low and vile Sin brings a man lower then the dunghill then the dungeon and man hath made himself so by sin When we see our selves in this low estate and are brought to a sense and acknowledgment of it then we are humble then we humble our selves and the soul that is brought into this frame is the soyl in which faith takes and kindly growes Such a soul sees nothing but want and therefore is glad of supplyes sees nothing but danger and therefore is glad of support and deliverance As the lift-up heart will not come to Christ that it may have life being under no sense of death so these cannot be kept from Christ The soul which is naturally high and lofty is not in Gods ordinary way wrought into this frame without some sensible work upon it being so foul and yet in its own eyes clean so wretched and yet in its own thoughts happy it must be brought to conviction in order to conversion it must by the Law be brought to see sin before it will be washt from it or will seek a pardon of it There must be John Baptists to make way for Christ some soul-shakings before the sweet and still voyce of Gospel-comforts Something indeed may be said as to those that with Timothy have been trained up from childhood in the knowledge of Scriptures and with John Baptist sanctified in the womb for the abatement of this soul-humbling and shaking work as to the degree of it though not to the total exclusion They were not capable to make observation of the pollution of sin till they were in their measure by the Spirit cleansed nor to know the danger of sin till they were justified and acquitted yet even in those there is so much of the reliques of sin and remainders of corruption that upon discovery of their inconformity in such a measure to the will of God they cannot want some workings of Spirit But as to those that live all their dayes and never apprehend any thought of fear by reason of sin nor ever called the state of their soul into question but have alwaies carried it in the same plight Among all the questions that they have
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
desired to be found as I think in judgment not having his own righteousness but that which is through the faith of Christ the righteousnesse which is of God by faith I think he could find no other which would be as a Screen or cover to hide sin or keep off the wrath of God He knew nothing by himself He could not therefore be charged as unbelieving or impenitent Yet he was not thereby justified 1 Cor. 4.4 Be it faith as a work or other work of obedience they are all within the command of the Law and I dare not rest there for Justification And the Apostle acquaints us with no other way then faith for interest in this righteousnesse You farther say in in the place quoted They that will needs to the great disgrace of their understandings deny that there is any such thing as Justification at Judgment muâ—t either say that there is no Judgment or that all are Condemned or that judging doth not contain Justification and Condemnation as its distinct species but some men shall then be judged who shall neither be Justified nor Condemned All men have not their understandings elevated to one pitch I know no Justification to be expected then specifically distinct from that which did precede I would for the bettering of my understanding learn whether this Justification at the day of Judgment be not a Justification of men already justified yea of men already in possession of their Crown except of those who then are found alive though not compleat in regard of the absence of the body I have fought a good fight says the Apostle I have finished my course henceforth there is laid up for me a Crown of Righteousnes 2 Tim. 4.7 8. At the end of his combat he receives his Crown This must needs be unlesse we will be of the Mortalists Judgment to deny any separate existence of the Soul Or of theirs that assert the Souls-sleeping both of them against the Apostle who saith To be absent from the body is to be present with the Lord 2 Cor. 5.8 And upon that account had a desire to depart be with Christ Phil. 1.23 which present advantage seem'd to him to over-weigh or at least to ballance all the good that the Church migh reap by his labour surviving Your third distinction is between the Physicall operation of Christ and his benefits on the intellect of the Believer per modum objecti apprehensi as an intelligible species and the morall conveiance of right to Christ and his benefit which is by an act of law or Covenant-donation If you call the first a Justification then very bad men in the Church on earth and the worst of Devils in hell may be justified They may have such operations upon their understanding You seem else where to distinguish between the acceptance of him by faith and this morall conveyance of right Your fourth distinction is between those two question What justifieth ex parte Christi and what justifieth or is required to our Justification ex parte peccatoris Which as it is laid is without exception Your fifth is between the true efficient causes of our Justification and the meer condition sine qua non et cum qua Which I can scarse tell whether to approve or disapprove with your comment upon it I have spoken to it Your last distinction is between Christs meriting mans Justification and this actuall justifying him by constitution or sentence which as the fourth is above exception Your propositions offer themselves in the next place to consideration 1. You say Christ did merit our Justification or a power to Justifie not as a King but by satisfying the justice of God in the form of a servant This I imbrace with thanks and do believe that it will draw more with it 2. You say Christ doth justifie constistutivè as King and Lord viz. ut Dominus Redemptor i. e Quoad valorem rei he conferreth it Ut dominus gratis benefaciens But Quoad modum conditionalem conferendi Ut Rector et Benefactor For it is Christs enacting the New Law or Covenant by which he doth legally pardon or confer remission and constitute us righteous supposing the condition performed on our part And this is not an act of Christ as a Priest or Sacrificer but joyntly Ut Benefactor et Rector Hereto me are termini novi and Theologia nova But let the terms alone of Dominus Redemptor Rector Benefactor That which you ascribe to Christ in this place so far as I understand Scripture still gives to the Father Christ gave himself for us indeed according to his Fathers command but the Father gives him to us and he that gave his Son appoints the terms on which Justification and Salvation is to be obtained by him God so loved the world that he gave his only begotten Son that whosoever believeth on him should not perish John 3.16 So that this New Law if you will call it so is of the Fathers appointment John 6.40 This is the will of him that sent me that every one who seeth the Son and believeth on him may have everlasting life And in this sense if we will follow Scripture The Father justifies Rom. 8.33 34. It is God that Justifies whche is that condemneth Christs work is to work us into a posture to obtain it The Father judicially acts in it 3. You say Christ doth justifie by sentence as he is Judge and King and not as Priest Answ If he justifie by sentence Then he condemnes by sentence when yet he says J 1.47 He judges that is condemnes none The truth is as the Psalmist speaks God is Judge himself Psal 50.6 and the Apostle tells us he hath appointed a day in which he will judge the world in righteousnesse by the man whom he hath ordained Act. 17.31 This unquestionably Christ doth as King but in this Kingly power he is no other then the Fathers Agent who hath set him on his holy Hill of Zion Psal 2.6 He is therefore at the Fathers right hand as prime in power for that work Those that are next to him that is chief are so seated and Zebedees Children look'd for it in Christs temporall Kingdome When this is done Christs mediatory power will be finished and he shall give up his Kingdome to the Father 4. You say Sententiall Justification is the most full compleat and eminent Justification That in Law being quoad sententiam but vertuall Justification Answ To this I have spoken upon the first distinction 5. You say Faith justifies not by receiving Christ as an object which is to make a reall impression and mutation on the intellect according to the nature of the species I say to justifie is not to make such a reall change c. Answ To this I have spoke under that head of the instrumentality of faith The works ancedent to this of Justification as Humiliation Regeneration faith imply a reall change Such a change is wrought in the Justified Soul
with you are God for you tell us presently that he was justified by them The Apostle indeed addes in the following words He that judgeth me is the Lord But those words have not reference to these now in hand as is plain in the context but to that which he had spoken to vers 3. With me it is a very small thing that I should be judged of you or of mans Judgment yea I judge not mine own self to which these words come in direct opposition But he that judgeth me is the Lord. And thus then the Apostle here argues He that must stand to the Judgment of the Lord may account it a very small thing to be judged of men But I must stand to the Judgment of the Lord Ergo. I think the Reader may find a better interpretation of this text from Mr. Ball quoted by me in this treatise which might be seconded by the authority of severall others and such as he sayth renders the text strong against Justification by works When you have expounded the words as you have done they serve to shut out all works in which Paul ever appear'd from Justification There followes such an inference that you would hardly bear with from another Can you hence prove say you that accepting Christ as a Lord is not the condition of Justification then you may prove the same of the accepting of him as a Saviour It seemes every word in a whole treatise must immediatly of it self formally prove the main thing that is in question It proves that works parallel to Abrahams offering Isaack or leaving of his Country are none such whereby men are justified It fully proves that which the next words seems to disprove I brought in by way of objection that text of James and endeavoured to give some answer to it James 2 24. vindicated James indeed saith that Abraham was Justified by works when he had offered Isaack his Son on the Altar Jam. 2.21 But either there we must understand a working faith with Pisator Paraeus and Penible and confess that Paul and James handle two distinct questions The one whether faith alone Justifies without works which he concludes in the affirmative The other what faith Justifies Whether a working faith only and not a faith that is dead and idle Or else I know not how to make sense of the Apostle who streight infers from Abrahams Justification by the offer of his Son And the Scripture was fulfilled which saith Abraham believed God and it was imputed to him for righteousnesse How otherwise do these aceord He was Justified by works and the Scripture was fulfilled which saith he was Justified by faith Here are many exceptions taken If James must use the term works twelve times in thirteen verses a thing not usuall as if he had fore-seen how men would question his meaning and yet for all that we must believe that by works James doth not mean works it would prove as hard a thing to understand the Scripture as the Papists would perswade us that it is Answ First it seemes the difficulty of interpretation is supposed when the word is used 12 times so near together otherwise I doubt not but your self wil confesse a necessity of interpretation of this kind which yet you would be loath to have branded with such absurdity Secondly If I durst take the liberty that others assume the doubt were easily solved and say that Paul speakes of a reall Justification James of an equivocall which interpretation would far better suit here then else where A dead faith is fit to work a dead Justification and such as carries as full resemblance to Justification in truth as a dead corps doth of a living man Thirdly were you to interpret that of David Psal 22.6 I am a worm and no man I think you would so interpret it as to make him a man and no worm But to leave Metaphors Metonymies frequent in Scripture and come to the Metonymies of this kind How frequently are such found in Scripture which inforce us to say that not to be in strict Propriety of speech what Scrippture saies is He hath made him to be sin for us 2 Cor. 5.21 When yet we must say he was not made sin an entity cannot be made a non ens or meer privation He was made then an atonement for sin a sin-offering as we say a Metonymy of the Adjunct These died in faith having not received the promises Heb. 11.13 They had received the promises Rom. 9.4 It is a contradiction to say They died in the faith and had not received the promise It is taken there for the land promised a Metonymy of the Object When Herod the King heard these things he was troubled and all Jerusalem with him Matth. 2.3 Jerusalem was not troubled It was alone the Inhabitants that were troubled by a Metonymy of the Subjâ—ct This is the Will of God even your Sanctification 1 Thes 4.4 and this was not voluntas Dei but res volita not the Will of God but the thing willed by a Metonymy of the Cause A Thousand more of these might be named which yet are as well understood as we understand each others common Language 2. Do but read say you over all the severses put working faith instead of works trie what sense you will make Answ Here is implyed that As works are taken in some of these verses So they must be taken in all If there be no Metonymy in all then there is no Metonymy in any As one so all are to be understood But if you please to consult Gomarus in his vindication of those words of Christ Matth. 23.27 Com. 1. Pag. 110.111 One and the same word is often repeated in the same verse or neer to it in a different sense Infirma est haec consequentia nititur enim falsa hypothesi quasi ejusdem verbi repetitio semper eundem sensum postularet cum contra pro circumstantiarum ratione saepe diverso sensu accipiatur quem admodum illustria ex empla demonstrant You will find frequent instances where the same word in the self same place or verse must be taken in a different sense in one properly and in the other figuratively Interpreting those words O Jerusalem Jerusalem of the heads and leaders of the people of Jerusalem there lies an objection against him that in Luk. 13.33 the words immediatly before are It cannot be that a Prophet should perish out of Jerusalem where the word Jerusalem is taken for the City it self and not for the heads and leaders of the people He answers This consequence is weak For it is built upon a false ground as though the repetition of the same word should also enforce the same sense when contrawise according to the circumstance of the place it may be taken in a different sence as many illustr ous examples make manifest Instancing in Joh. 3.17 God sent not his Son into the world to condemne the world
writers of note much differing one from the other in one particular subject I think I should first mention Bp. Davenant and Mr. Richard Br. in the point of justification Your Reader may well judge that he is amongst those that you say Confes pag. 459. you may safely and boldly advise all those that love the everlasting happiness of their souls that they take heed of Where you warn all such that they take heed of their doctrine who make the meer receiving of that is affiance in the righteousness of Christ to be the sole condition of their first justification excluding Repentance and the reception of Christ as a Teacher and King and Head and Husband from being any condition of it yea and will have no other condition of our justification at judgement who call that affiance only by the name of justifying faith and all other acts by the name of works And as to that which you here assert that he speaks as much as you for the interest of works in justification you may conceit it but those that have perused him will hardly be induced to assent to it Why is it then that he admits no other condition in the Covenant then faith only (m) In hoc foedere ad obtinendam reconciliationem justificationem atque aeternam vitam non alia requiritur conditio quà m verae vivae fidei In this Covenant saith he cap. 30. de Justit act pag. 396 there is no other condition then that of true faith required to obtain Reconciliation Justification and life eternall And having quoted Rom. 3.16 Rom. 4.5 Gal. 3.8 he adds Justification therefore and right to life eternall is suspended upon condition of faith alone But good works are also required of justified men not to constitute a state of justification or demerit life eternall but to yield obedience and testifie thankfulness towards God who justified us freely and hath markt out that way for their walk whom he hath designed for the kingdome of glory How is it (n) Justificatio igitur jus ad aeternam vitam ex conditione solius fidei suspenditur Sed ab hominibus jam justificatis opera etiam bona exiguntur non ad constituendum statum justificationis aut promerendam vitam aeternam sed ad exhibendam obedientiam testificandum gratitudinem erga Deum qui nos gratuito justificavit atque ad ambulandum in illâ viâ quam ad regnum gloriae designatis ipse delineavit then Haec gratia sc inhaerens ut saepe dictum est est appendix five consequens gratuitae justificationis that again and again as he says himself hath said that it is but an Appendix or consequence of Justification pag. 317 If he thus interest works in Justification how he will be reconciled to himself where in the passage before quoted he says that They that affirme that man is Justified by other vertues or works do not leave the whole glory of Mans salvation in Justification alone to God but ascribe some part to themselves And in all that you quote out of him Pag. 319 c. to Pag. 326. how little is there that looks this way You think you have just cause to charge contradictions upon the Reverend Author of the first and second part of Justification Because having delivered that very doctrine which here is held forth out of Davenant concerning the imputation of Christs active obedience in which they scarce differ in termes yet afterwards adds Though holy works do not justifie yet by them a man is continued in a state and condition of Justification So that did not the Covenant of grace interpose grosse and wicked waies would cut off our Justification and put us in a state of condemnation If you can reconcile Davenant to Davenant which I doubt not may be done this Author may then be as easily reconciled to himself Passages of this kind only you quote out of Davenant which are as much opposite to himself as to the Author now mentioned SECT VI. Vnbelief and Impenitence in professed Christians are violations of the Covenant of Grace THe next you enter upon is a Query How far unbelief and impenitence in professed Christians are violations of the new Covenant Opposing your self against that Position of mine Chap. 33. Pag. 245. The men in impenitency and unbelief that lie in sin and live in the neglect of the Sacrifice of the blood of Christ live in a continuall breach of Covenant Here you confesse that I cite no words of yours and therefore you are uncertain whether it is intended against you To which I say that it is intended against all that deny what in the Position is asserted which you seem to do Aphor. Thes 34. Pag. 163 Where you say That the Covenant of grace is not properly said be violated or its conditions broken except they be finally broken But before I enter upon the thing it self Men in finall unbelief and impenitency in Covenant with God a give me leave to assume thus much out of your own mouth That men in finall unbelief and impenitency are in Covenant with God This is clear They that break Covenant and render themselves properly guilty of the violation of if are in Covenant The breach of promise presupposes making of a promise and bâ—each of Covenant presupposes entrance into Covenant Jer. 34.18 The Lord threatneth those that trasgressed his Covenant and had not performed the words of Covenant And those that thus transgressed Covenant did likewise as wee see there enter into Covenant But these as you affirm break Covenant and render themselves properly guilty of violation of the conditions of it Therefore it follows that they are in Covenant And as the Covenant is that they transgresse such the Covenant is that they enter They do not enter one Covenant and transgresse another They transgresse a reall and not equivocall halfe-erring Covenant It is therefore a reall and not an equivocall halfe-erring Covenant that they enter And as this clearly follows from hence so that from you prosition that immediatly goes before it That Christs passive obedience and merit was only to satisfie for the violation of the Covenant of works but no at all for the violation of the Covenant of grace it clearly follows Universall Redemption overthown That there is no universall Redemption by Christs Death or satisfaction If Christ died not for satisfaction of their sin that stand guilty of the breach of the Covenant of grace then he died not for the sins of all This is clear But according to you he died not to make satisfaction for their sin that thus stand guilty Therefore he died not for the sins of all Yea it will follow that he dyed for the lesser part only of those that make profession of his name Seeing the greater part die in impenitency and unbelief Yea it will follow that he dyed for the Elect only For Faith and repentance are proper to the Elect All others
of Tertullian Cyprian and Austine If so then the doctrine of merit in the highest way as it is now taught in the Châ—â—â—â— of Rome was delivered by the Fathers the oppositioâ—◠〈◊〉 is as notorious a novelty as this of the instrumen◠〈◊〉 â—f Faith or justifying act by you is pretended How high Aquinas is for merit as also his followers all that cast their eyes upon him may soon see And in case in this time a change intervened and a new way be introduced you were not so advised to jumble together so many ages of so different a complexion even Lombard himself was not the same man as Schoolmen that in some ages followed him 2. Whether there be any important change in the doctrine of Justification in the Church of Rome since that time that closeth up your account viz. ann 1400. to this day As I take it their doctrine is substantially the same now as it was in Aquinas his age and some time before him The Council of Trent laid down the same doctrine in this thing that their Doctors had of severall ages held And though they put upon it their sanction yet they made no sensible variation as they expresly declare themselves Sess 6. Cap. 8. And the present Church of Rome rigidly adheres to it It being therefore the same for 1400. years time as the most Antient Fathers taught yea as Christ and his Apostles delivered as afterwards you take the boldnesse to assert and the same now as it was then The doctrine of Rome in the doctrine of Justification is now the same as Christ and his Apostles left it Being faithfully kept by Fathers Schoolemen determined by the Council of Trent now maintained by Jesuites their adhaerents This is too clearly by you implied If it be indeed your thoughts that there is none or very little difference betwixt us and them in this poynt see how much you dissent from your learned friend Mr. Gataker where he tells you in his second letter of that great difference that is between us and the Papists in the Dâ—ctrine of Justification As I heare you bring in the name of reverend Mr. Ball to give honour to this that the doctrine of the Church of Rome and the Reformed Churches is one and the same or inconsiderably differing in this of Justification which you speak as you say being so informed and I believe you have heard as much For many years before his death I heard it from an eminent hand and acquainted Mr. Ball with it who with much â—xpression of trouble of Spirit that it should be so voyced disclamed if and afterwards in his Treatise of Faith not then published and his posthumus work of the 〈◊〉 â—nt hath given to the world sufficient testimony agains◠〈◊〉 â—his bâ—uit perhaps gave occasion to that which Mr. Cranâ—â— â—nconsidâ—rately vented and you have so praise-worthily vindicated and I judge it necessary that this of mine own knowledge as being an ear witnesse should be added 3. Whether the Fathers that you mention and others their contemporaries that you do not name were so distinct as might be desired in and about the word Justification and other words of concernment touching this controversie Though as to the thing it self they speak according to the Scriptures when thâ—y speak of Justification Reconcilliation Remission yet so farr as I have read find in the observation of others they too usually confound the word Justification and Sanctification together which you declare your self at least to dislike in others making it not verbum forense as you yeeld it is but rather relating to our inhaerent habituall Righteousnesse whereby we are not pronounced and acquitted as just upon the merit of Christ which otherwise they orthodoxly own but habituâ—lly so and therefore so denominated Being said to be Justified because of unjust we are made just which is the work of Sanctification and implies a reall and not a relative change such as is found in Justification And if some termes of theirs need amendment upon further inquiry into this doctrine then why not others 4. Whether it be the word only when you speak of the instrumentality of Faith or Faith in Christ quà Lord not to be the justifying act or the thing it self that you intend in that so large challenge of yours If it be the want of the words only instrument or quà Lord that you mention your charge is very low upon severall accounts 1. Words of art of this nature are seldome found in the Fathers There are few discourses in them about causes whether Efficient Finall Materiall Formall Instrumentall neither are there any so exact logicall distinctions under what notion they take that which they are upon in their writings Words of this kind were brought in by Schoolemen and little use made of them as I think before Lombards daies Protestant writers finding them in the Church are necessitated to make use of them as well that their adversaries may understand them as with their own weapons to deal with them And the Schoolemen having found another instrument in Justification viz. Baptism as appears â—y the determination of the Council of Trent Sess 6. Cap. 7. it is no marvel that when the Fathers use not the word at all that these do not so use it as it ought according to Scriptures 2. You would be I doubt not as much wanting in making proofe of the use of your own termes among the Fathers as your adversaries of theirs we may find the word instrument and the restrictive particle quà in your twenty six Fathers ascribed to Faith in Justification as oft as you can find your causa sine quâ non or as I think your conditio cum quâ We may likewise find that distinction of fides qua and fides quà which you make the generall cheat as often as you can find your distinctions already examined which Pag. 3. Sect. 1. you heap together When you challenge the words of others as novel it lies upon you to assert the antiquity of your own If it be the thing it self that you challenge as not found in any Authors in this Compasse of time I believe you will not be found so happy in your defence of this provocation as B. Jewell was in the defence of his that he published at Pauls Cross I do not doubt but many Authors in this time ascribe that office to Faith and the whole of it that the Protestant Churches make the instrumentall work and that they assigne the same specificall object of Faith in the work of Justification as is by the Reformed Churches now asserted 5. To acquaint us how many of the Fathers by you mentioned have purposely treated upon particulary spoken to this doctrine of Justification and in what part of their works this subject is by them thus handled that they that do not know it may turn and read it I have a considerable part of those that you mention though some
Page 111 Over much rigour in admission to Baptisme hinders the progress of the Gospell Page 112 The admission of some to Baptisme in prudence may be delayed Page 113 Papists expect not grace for but a convenient disposition to grace in the person to be Baptized Page 111 The restraint of right to Baptisme a breach in the Church of Christ Page 181 Baptisme a leading Church-privilege Page 161 In what sense Baptisme works what it figures Page 383 Babtisme engages to the first work of regeneration Page 369 The Bloud and Spirit of Christ are not alwayes applyed in it Page 381 Dangers attending the restraint of Baptisme to the regenerate Page 551 Baptized A man unbaptized is bound to believe in Jesus Christ for justification Page 144 The Author vindicated from a supposed assertion of the contrary ibid. Titles given by the Apostle to Baptized persons do not argue they were alwayes answered with inherent grace Page 149 Vpon what grounds Simon Magus was Baptized Page 160 c. Believers A title in Scripture not proper to the justifyed Believing What ordinarily meant by believing in the History of the Acts. Page 177 The distinction of believing Christ and believing in Christ groundless ibid. Bloud Faith in the bloud of Christ onely justifies Page 766 This assertion quit from danger Page 582 Bloud and Spirit may be distinguished but must not be divided Page 367 C. Call AN outward call asserted Page 169 Calvin Vindicated Page 118. 550 Catholick And universall in Authors use of them distinguished Page 155 Chemnitins His testimony for the instrumentality of the word and faith in justification Page 490 See Antiquity Christ The Covenant of works was without reference to Christ as Mediator Page 10 Whether the Covenant of works be made null or repealed by Christ Page 19 Faith in his bloud onely justifies Page 566 Faith hath respect to whole Christ to every part and piece of his Mediatorship Page 562 Interest in him interests us in all other privileges Page 458 Scripture speaks of receiving Christ and not of the Species of Christ onely Page 459 The healing of our nature and the removall of our guilt is his work Page 366 Faiths instrumentality in receiviug Christ being granted it 's instrumentality in justification cannot be denyed Page 441 Communication of titles between Christ and his Church Page 448. 449 Christians Vnregenerates are reall and not equivocall members of visible Churches Page 153 Humane authority vouched for it ibid. c. Christian a title in Scripture not proper to the justified Page 149 Church-Membership What gives right to it Page 201 102 Circumcision How Infants were saved before Circumcision Page 26 27 28 Severall propositions for clearing of the truth Page 24 Circumcision and Baptisme engaged to the first work of regeneration Page 369 The right of Circumcision implyed the propagation of corruption Page 368 Circumcision was no earnall badge Page 425 Cloud Whether two or onely one Cloud with Israel in the wilderness Page 521 No ordinary one but supernaturall Page 522 The motion of it guided by an Angell ibid. The form of it in appearance as a pillar ib. The use of it twofold As Israels guide Page 522 As Israels guard ibid. It was of the nature of a Sacrament Page 525 No standing Sacrament Page 526 Communicants The Lords Supper must be administred for their edification Page 199 Communication Of titles between Christ and his Church Page 448 Conclusions Desperate conclusions often inferred from right principles Page 579 Condition The great condition to which Baptisme engages is not a prerequisite to the essence and being of Baptisme Page 143 44 The Authors meaning cleered Page 145 In what sense faith is the condition of the promise of remission of sin Page 171 Actuall existence not necessary to the being of conditions in a Covenant Page 462 One and the same thing is not the condition of both parties in a Covenant Page 632 Confirmation Preferred by the Church of Rome before Baptisme Page 528 Perfects what Baptisme begins ibid. The matter of it Page 529 The form Page 529 The fruit Minister Ceremonies at consecration at administration Page 529 Arguments evincing it to be no Sacrament Page 530 The Apostles imposition of hands no proof of it Page 530 The ancient use of it degenerated Page 531 Consecration Respects not elements but participants Page 58 Whether the word which gives being to Sacraments be Consecratorium or Concionatorium ibid. Contradiction The Author acquit from any Page 447 Conversion The Lords Supper with the word as an Appendant to it may be serviceable towards Conversion Page 200 Arguments evincing it Page 200 201 c. Whether the Lords Supper may be stiled a Converting Ordinance Page 211 Explicatory propositions ibid. c. The Lords Supper doth not necessarily suppose a through conversion Page 217 Covenant Law and Covenant are not to be confounded Page 598 Keeping Covenant failing in Covenant and forfeiture of it to be distinguished Page 392 The Covenant falling Sacraments annexed fall with it Page 18 c. Where God denies his Covenant there the seal must not be granted Page 20 The Covenant people of God the adaequate subject of Sacraments Page 74 All relation to God in tendency to salvation is founded in the Covenant ibid. Interest in Sacraments is upon the account of the Covenant Page 75 c. God enters a Covenant with his people exactly and properly so called Page 79 The word Covenant asserted ibid. The thing it self asserted Page 80 in the essentials of it Page 80 81 in the solemnities Page 81 Arguments evincing a Covenant between God and man in its proper nature Page 82 Covenant and seal are commensurate Page 120 Covenant outward and inward This distinction examined Page 83 The Author vindicated in it Page 124 The outward Covenant is most properly a Covenant Page 83 c. To it belongs the definition of a Covenant ibid. It usually bears the name in Scripture Page 84 Men enjoy privileges of Ordinances and interest in Sacraments upon account of the outward Covenant Page 86 Scripture characters of men in Covenant Page 115 Covenant God Gods Covenant with his people not equivocall Page 80 Men of a visible profession timely and really not equivocally in Covenant with God Page 128 Covenant of works Passe between God and man in an immediate way without any reference to Christ as Mediatour Page 10 11 Whether this Covenant be made null or repealed by Christ Page 19 Covenant of Grace Righteousness of faith the great promise of it Page 414 Duty and condition in it are one and the same Page 641 643 It requires and accepts sincerity Page 637 Arguments evincing it vindicated Page 639 Mr. Cramdons Arguments against Mr. Br. herein answered Page 645 Covenant absolute Conditionall Arguments offered against an absolute Covenant Page 626 Faith and Repentance are mans conditions not Gods in the proper conditionall Covenant Page 626 Covenant Old and New Sacraments under the old and new Covenant one and the
8 The Apostles definition Rom. 4 11 Vindicated Page 33 34 A full definition thence laid down Page 36 The sign and thing signifiâ—d in every Sacrament are Analogically one Page 49 50 No Sacrament without a promise preceding Page 56 Sacraments The distribution of them Page 9 God not tyed to Sacraments Page 30 31 They are standing Ordinances Page 294 Reasons evincing it Page 295 296 When they are dispensed they may not without weighty reasons be omitted Page 306 The being of them consists in their usâ— Page 317 c. Arguments evincing it ib. The Sacrament of the Supper not exempted Page 119 Reasons given ibid. c. Sacraments have respect both to the change of of our nature and the removall of our guilt Page 368 We are to look for no more from Sacraments then God hath put into them Page 405 As the word teacheth by the ear so Sacraments by the help of the word teach by the eye Page 413 Men professing relation to God may see in Sacraments further engagements and provocations to holiness ibid. Sacraments are necessary means of faiths nourishment Page 508 Sacraments are seales entrusted in the hand of men Page 192 c. Sacraments seal the promise of the Gospell condionally Page 194 Gospell Sacraments lead us unto Christ in his priestly office Page 567 All Sacraments from the fall substantially one Page 424 426 Sacramentall Gods condescension in sacramentall signes Page 52 53 Sacramentall signes must be explained Page 56 Mens aptness to delude themselves in Sacramentall privileges Page 405 All ages have over-highly advanced Sacramental privileges Page 406 Sacraments Covenant All interested in Sacraments must come up to the terms of the Covenant Page 280 Sacraments annexed te the Covenant of works were without relation to Christ Page 10 11 That righteousness which the Covenant requires the Sacraments appendant to it seal Page 413 Sacraments are ever suitable to Covenants Page 413 All Sacraments must answer to the Covenant to which they are annexed Page 6 Sacraments without spirituall profit to them that live in breach of Covenant Page 18 A Covenant falling Sacraments that are annexed fall with it Page 18 c. Sacraments under the Old and New Covenant one and the same Page 25 The Covenant people of God the adequat subject of Sacraments Page 74 All interest in Sacraments is upon the account of the Covenant Page 75 c. Sacraments Number The way to find out the number of Sacraments Page 514 No express Scripture to determine their number Page 515 Two onely standing ordinances in the Old Testament of the nature of Sacraments ibid. Five suppositious Sacrments of Rome examined Page 528 Sacrifices Whether of the dictates of nature Page 21 Not Sacraments Page 529 How far Sacramentall ibid. How they differ from Sacraments ibid. Saint A title in Scripture not proper in the justified Page 149 Sanctification The Spirit of God and not man is to have the denomination in it Page 452 Satisfaction How Christs satisfaction to God for us is received by us Page 457 Sathan His imitation of God in the wayes of his worship Page 20 Sea Israels passage through it of the nature of a Sacrament Page 525 No standing Sacrament Page 526 Seales Various acceptation of the word Page 326 Severall use of a Seal Page 327 For secrecy ibid. For warranty ibid. For distinction ibid. For security ibid. For ratification ib. c. Seal of the Covenant and the Seal of the Spirit not of equall latitude Page 141 Seals Sacraments Sacraments are Seales Page 326 Serving for ratification of promises Page 328 Objections answered ibid. c. The whole use and office of Sacraments is by way of signe and seal Page 352 Reasons confirming it Page 354 355 Humane authorities produced Page 356 Variety of opinions about the working of Sacraments Page 359 c. Propositions tending to cleer the truth Page 363 Texts of Scripture brought by those that would raise the work of Sacraments higher of two sorts Page 372 1. Such where no Sacrament is mentioned ib. 2. Such where faith is required to the attainment of the effect Page 376 Objections answered Page 380 Sermon Formally so called not essentiall to a Sacrament Page 61 Whether the word which gives being to Sacraments be concionatorium or consecratorium Page 57. c. Scripture Must not be left to hunt after humane authorities Page 111 Scripture order of words no foundation for arguments Page 170 Scripture characters of men in grace are laid down for men to try themselves by Page 189 Signe What it is Page 38 c. Severall kinds of Signes Page 39 Naturall ibid. Prodigious Page 41 c. By institution Page 42 Rules for the right understanding of naturall signes Page 39 Remote causes are no signes ibid. Partiall causes are no signes Page 40 Natural signes when causes work unavoidably Page 41 Sacramentall signes Sacraments are signes Page 38 Sacraments are to be defined as signes Page 321 Objections answered ibid. c. Sacramentall signes Their properties Page 43 Externall and sensible ibid. Visible Page 43 44 Analogicall Page 45 Rituall Page 46 Distinguishing Page 46 47 65 c. Congregating Page 47 48 Engaging ibid. Remembrancing ibid. 49 Ratifying Page 49 Gods condescension in Sacramental signes Page 52 53 Sacramentall signes must be explained Page 56 Sin All sins are not Spirit-grieving sins Page 392 Notable sins in regenerate persons followed with many dangers Page 394 They cloud assurance of glory ibid. They bring an inaptitude on the soul to enter into glory Page 395 They bring under wrath and displeasure though they work not into a state of wrath Page 396 They are such an obstruction in the way of bliss that they bring a necessity on the soul to come in by repentance Page 397 Rules to discern the nature and quality of sins Page 399 The more of light the less of weakness and the crime more hainous ibid. The less of temptation the more of sin and the less of weakness ibid. c. The more of deliberation and conviction the more of sin Page 400 The more opportunity for duty the greater the neglect Page 401 Severall sorts of sins that are Covenant forfeitures Page 402 c. Sincerity Of heart in covenanting not of the essence and being of a Covenant Page 131 Spirit The seal of the Covenant and the seal of the Spirit not of equall latitude Page 141 Bloud and Spirit way be distinguished but must not be divided Page 367 The acts of the Spirit in a believing soul are ascribed to faith Page 463 The Spirit works not in us respective to Salvation after faith is implanted without us ibid. The Spirit hath a further hand in justification or pardon of sin then alone by enditing the Gospell Page 483 Scriptures and humane authorities produced for it ibid. The Spirit of God and not man is to have the denomination in Sanctification Page 452 Lords Supper A privilege of the Church visible Page 187 It is not limited to
the actually regenerate Page 189 192 Arguments evincing it ibid. c. It must be administred for the communicants edification Page 199 With the word as an appendant to it it may be serviceable towards conversion Page 200 Arguments evincing it Page 200 c. Objections answered Page 209 c. Generall charges Page 209. to 216 Particular arguments Page 216 Whether the Lords Supper may be stiled a converting ordinance Page 211 Explicatory propositions ibid. c. The Lords Supper supposeth not thorough conversion and faith justifying Page 217 Not instituted onely for justified persons Page 218 All of present incapacity to receive benefit by the Lords Supper are to be denied access to it Page 225 Scandalous persons of a vicious and profligate course of life are in an incapacity of profit by the Lords Supper Page 238 Arguments evincing it Page 239 Objections answered Page 240 Who are to judge of mens present aptitude for the Lords Supper Page 249 The judgement of the Church of England formerly concerning it ib. The judgement of the School-men ibid. The judgement of the antient Fathes Page 250 The judgement of a great party of the reformed Churches ibid. The Lords supper may be occasionally delayed Page 299 The argument borrowed from delay of the passeover vindicated ibid. Just occasions of delay instanced in Page 302 No prescript for the time frequency of observation of the Lords Supper Page 303 Directions for our guidance about it Page 304 When dispensed it may not without weighty reasons be omitted Page 306 Excuses for absence from it removed ib. The excuse of unfitness examined Page 307 The excuse of the want of a wonted Leiturgy examined Page 308 The excuse from the variation of a gesture or posture examined Page 310 The excuse from a call to give an account of knowledge examined Page 311 The excuse from mixture of such that are supposed unworthy examined ibid. See Sacraments T. Tree OF life in Paradise a Sacrament Page 9. 14 Tree of knowledge a Sacrament ibid. These Trees had somewhat that answered their name Page 12 Not by any naturall power ib. Reasons and experience making it good Page 13 Why the Tree of knowledge bears that name Page 15 16 Transubstantiation There is no such thing Page 51 Titles A communication of them between Christ and his Church Page 448 449 Titles given by the Apostle to Baptized ones do not alwayes argue that in their thoughts they were answered by inherent grace Page 149 Type Variously used Page 428 Leviticall types lead unto Christ in his Priestly office Page 566 U. Visible BAptisme and the Lords Supper privileges of the Church visible Page 187 Visibility Of interest the Churches rule in administring Sacraments Page 118.187 Extreme Unction The Matter Page 534 Form Page 534 Minister Page 534 Effects Page 534 Qualifications of the subject ib. Arguments evincing it so be no Sacrament Page 585 Unfitness For the Lords Supper no excuse for a continued neglect of it Page 307 Unregenerate Man may assent to the whole truth Page 178 W. Doctor Ward VIndicated Page 116 117 Water In Baptisme implies uncleaness with a possibility of cleansing not by our own but by anothers power Page 368 It holds out the Spirit for sanctification ib. With the bloud for pardon Page 369 Word One and the same word often repeated in the same verse or neer to it in a different sense Page 573 Word of God A necessary meanes of faiths nourishment Page 509 Works Paul excludes not onely works of merit but all works from justification Page 574 He excludes all works that we have done ib. He excludes all those works or righteousness which is inherent ib. He excludes all those works which the Law commands Page 575 He excludes all those works which any in the highest pitch of grace can attain unto ibid. FINIS A Table of those Scriptures which are occasionally cleared briefly illustrated or largely vindicated in this Treatise Genesis Chap. Verse Pag. 2 9 10 3 22 33 13 14 5 9 598 8 21 363 9 8 c. 516 Exodus Chap. Vers Pag. 12 25 301  43 44 45. 75. 78  48 49 75 13 4 5 399  21 22 521  45 301 14 19 20 521  21 22 523 16 14 15 ibid. 17 6 524 Numbers Chap. Vers Pag. 9 1. 300  15 521 11 7 523 14 14 521 20 9 524 21 17 18 525 Deuteronomie Chap. Vers Pag. 8 3 523 10 16 380 12 5 6 7 300  10 11 301 16 usque ad 8 299 300 30 6 376. 379 4 25 523  2 Chronicles  16 8 9 638 34 3 301  3 4 ibid. 35 19 ibid. Ezra Chap. Vers Pag. 6 19 301 Nehemiah Chap. Vers Pag. 9 19 521  20 523  25 524 Psalms Chap. Vers Pag. 32 7 8 352 37 25 26 30 51 5 363  7 373 54 3 363 78 13 523  15 524  23 ib.  24 523 98 14 521 105 41 524 112 2 3 30 114 7 8 524 Jeremiah Chap. Vers Pag. 9 25 379 10 25 299 11 3 4 281 23 6 449 31 32 33 84 85 33 16 449 Ezekiel Chap. Vers Pag. 12 10 204 Matthew Chap. Vers Pag. 5 48 645 6 30 590 7 6 230 9 22 486 11 28 460 13 11 12 54  39 40 49 269 15 26 260 20 29 166 24 32 269. 295 Mark Chap. Vers Pag. 4 33 54 5 34 486 6 13 534 10 14 227 16 16 170 Luke Chap. Vers Pag. 1 6 598  75 596 7 59 486 14 15 219 15 33 188 15 22 225 17 6 590 John Chap. Vers Pag. 1 4 645 2 23 220 3 5 290  5 8 10 12. 53 54 6 53 227  53 54 373  31 49 58 523 8 31 188 12 42 177 Acts. Chap. Vers Pag. 2 38 367  37 38 108  39 174  41 217  47 299 8 13 160  17 530  37 176 10 47 165 217 15 9 449 450 22 16 376. 380 Romanes Chap. Vers Pag. 2 28 128 3 25 432. 567  28 587  30 451 4 1. usque aed 12 352  3 177  11 33 35  17 218 5 9 587  8 9 567  19 365 9 4 151 7 22 594 1 Corinthians Chap. Vers Pag. 4 4 431. 575 5 11 261 6 12 372 7 14 150. 176 10 1 2 3 424  1 2 525  4 524  5 6 7 11 428  16 17 c. 48  17 358 11 28 227 12 12 4â—9  13 358 14 14 15 16 c. 199 15 34 100  56 604 2 Corinthians Chap. Vers Pag. 1 12 431  21 67 7 1 452 13 5 492  11 645 Galatians Chap. Vers Pag. 2 19 599 3 14 444  18 451 Ephesians Chap. Vers Pag. 2 12 299 3 17 444 448 4 24 592 5 26 372  32. 2. 541 c. 1 Thessalonians Chap. Vers Pag. 5 23 586 2 Thessalonians Chap. Vers Pag. 3 14 261 Titus chap. vers pag. 3 5 374. 380 Hebrews chap. vers pag. 4 2 471. 481 8 7 364 9 26 269 11 29 523 11 throughout 569 James chap. vers pag. 2 25 572. 577 5 14 15 535 536 1 Peter chap. vers pag. 1 4 17  22 452 3 20 21 353. 387  21 170 1 John chap. vers pag. 4 7 596 Revelation chap. vers pag. 22 2 10  11 592 2 7 10 FINIS