well weighed we may well believe that the Primitive times were not acquainted with the rigour of some persons 4. There is no reason that this Ordinance should stand alone that in all other Ordinances there should be a greater latitude and men in an unregenerate state admitted and not held out with limit to men in whom a life of Sanctification through the Spirit is found and this alone pent up in so narrow a compasse I know somewhat is said for the latitude of some Ordinances that all are received to them because they are Ordinances appointed for conversion of men unconverted But this Plea in many will not serve unregenerate mens admission to prayer to thanksgiving to fasts hath been that I know questioned by few And those that deny that the Lords Supper hath any influence to conversion have not asserted these to have any such efficacy or power unregenerate men then must be admitted to the Supper or else they must be denyed to come to fasts thanks-giving and prayer Here some do distinguish between duties naturally Moral and those that are of meer positive institution Moral duties as prayer thanksgiving c. are confest to belong in general unto all but it is not so as is objected in duties of positive institution they are given with limit to some and are not of universal obligation To which I answer 1. By way of concession positive Precepts bind not all because they are not given to all the Gentile Nations were not tied to the Law of Ceremonies given to the Jewes and meer Heathens are not now tied to our Sacraments 2. For a positive answer I say Positive Precepts were never given in charge with any such distinction as to bind the regenerate and to exclude men in unregeneration Men under sin and in nature are bound to the affirmative part of the second Commandement to observe every way of worship that shall be instituted by God all of which are onely of positive right All Israel were tied to sacrifice as well as to hear and pray it was a sin not to sacrifice as not to fear an oath Eccles 9.2 And all Christians are now under an obligation to the Law of the Sacraments as they are to other duties And as to the thing in hand this distinction of Moral and Positive duties as I conceive is of no use for the positive Command being given there is a Moral tie to yeeld obedience Instance may be given in purely Ceremonial Precepts that are seconded with this sanction I am the Lord Levit. 19.23 24 25. So that when a Precept meerly Ceremonial was broke immediately yet the first Command was broken interpretatively and by way of necessary consequence the Law of nature tied Adam to abstain from the forbidden fruit when God had given him a Precept not to eat of it and the young man in the Gospel was also bound to sell all that he had and give it to the poor when Christ had manifested that it was his pleasure There are texts indeed produced seemingly taken of men under sin from the performance of positive duties as Math. 5.23 24. and as much may be said concerning those that are Moral Ezek. 14.2 3.20.2 3. We read that the sacrifices of the wicked are an abomination Prov. 15.8 21.27 and as much is said of their prayers Prov. 28.9 All which textâ— sufficiently imply Gods dislike when they are acted by such hands but none of them imply mans disobligation Fifthly This limit of the Lords Supper to regenerate persons as on the one hand it will take with the consciences of many sanctified Christians to hold them back as hath been said even with all that stand short of assurance of grace so on the other hand it will give encouragement to many unsanctified ones to make addresse to it Broken hearts under the body of sin having not yet attained to the light of Gods smiling face will be so severe in their own censure as to hold themselves back The generation of formal Professors pure in their own eyes and not yet cleansed from their filthinesse Prov. 30.11 will flock to it So that we must either find some other more sure rule or else the hearts of many precious ones whom God would not have made sad will be sadned and the hands of many in sin upon their admission will be strengthned Objections answered I know there are Objections even without number multiplyed against this that I have here delivered and such that have taken with very many to carry them to determine the Point in hand in a contrary way And in case I had not seen that the weaknesse of them is more and more discerned and that by men of eminent parts and integrity I should have been by the multitude as well of Objections as Objectors discouraged to appear against them The duties of the Lords Supper are such say some that onely the sincere servants of Christ that are sanctified by Christ are able to perform The mercies of the Sacrament are such as they onely can receive and therefore onely these are the fit subjects of it And these are driven on very far The duties preparatory to the work cannot be done by others as is objected as self-examination self-judging The duties executory cannot be done that accompany the work it self How specious soever this argument appears and I doubt not but it is with all sincerity of heart and integrity urged yet I desire it may yet be further considered First That this Argument thus urged doth disable all men not sanctified from all other duties by the command of God incumbent upon them as well as from this duty they must upon this account exclude themselves from every Ordinance enjoyned of God as well as from this put the argument into form and this will easily appear They that cannot do the duties charged upon those that are put upon a work nor receive the mercies given in promise to it are to be excluded from it Now as these assume An unsanctified man cannot discharge the duties nor receive the comforts of a Communicant so will I with equal reason assume That an unsanctified man cannot perform the duties charged upon the hearers of the Word upon him that calls upon the Name of God or returns thanks to him He cannot perform the duties that are charged puon him that is to sanctifie the Sabbath to meditate to instruct his family rebuke his brother give almes follow the duties of his calling No unsanctified man does all that is required in the performance of any of these neither is any fit to receive the mercies of these duties that is unfit to receive the mercies of that duty Therefore it followes that he must neither hear pray give thanks sanctifie the Sabbath instruct or reprove any give almes labour in his Calling or any other work If any think to come off by way of distinction That there is difference between this and other duties Then the distinction should have been
on the Sabbath Part. 2. Pag. 176. For further clearing of this point we must consider of the preceptive part of the Moral Law which alone in this place is our business to enquire after 1. As it is epitomized in the Decalogue those ten words as Moses cals them Exod. 34.28 or else us commented upon or more amply delivered in the whole Book of the Law Prophets and Scriptures of the New Testament 2. We must distinguish of the manner how the Law prescribes or commands any thing as duty which is either expresly or Synecdochically either directly or else interpretatively virtually and reductively I very well know that the Law is not in all particulars so explicitely and expresly delivered but that 1. The use and best improvement of Reason is required to know what pro hic nunc is called for at our hands for duty The Law lays down rules in affirmative precepts in an indefinite way which we must bring home by particular application discerning by general Scripture Rules with the help of reason which sometimes is not so easie to be done when it speaks to us in a way of concernment as to present practicall observation 2. That hints of providence are to be observed to know what in present is duty as to the affirmative part of the commandments of God If that man that fell among theeves between Jerusalem and Jericho had sate by the way on the green grass without an appearance of harm or present need of help the Samaritane that passed that way had not offended in case he had taken no more notice then the Priest Levite did But discerning him in that case as he then was the sixt commandment called for that which he then did as a present office of love to his neighbour according to the interpretation of this commandment given by our Saviour Mark 3.4 When the Pharisees watched him whether he would heal the man with the withered hand on the Sabbath day He demands of them Is it lawful to do good on the Sabbath day or to do evill To save life or to destroy It was not their mind that Christ should kill the man onely they would not have had him then to have cur'd him but not to cure when it is in our power according to Christ's interpretation is to kill If diligent observation be not then made the commandment may be soon transgress'd 3. Skill in Sciences and professions is to be improved by men of skill that the commandment may be kept The Samaritane powred Wine and Oyl into the Samaritans wounds knowing that to be of use to supple and refresh them Had he known any other thing more soveraign which might have been had at hand he was to have used it As skill in Medicines is to be used for preservation of mens lives so also skill in the Laws by those that are vers'd in them for the help of their neighbour in exigents concerning his estate and livelihood 4. We must listen to Gods mouth to learn when he shall be pleased at any time further to manifest his mind for the clearing of our way in any of his precepts There was a command concerning the place of publique and solemn worship Deut. 12.5 Vnto the place which the Lord your God shall choose out of all your tribes to put his name there even to his habitation shall ye seek and thither shalt thou come Now they must depend on the mouth of God to observe what place in any of the Tribes he would choose for his habitation When God commands that all instituted worship shall be according to his prescript this is a perfect Rule implicite and virtual tying us to heed the Lord at any time more particularly discovering his will and clearing this duty to us Was not the Law of worship perfect to Abraham unless it explicitely told him that he must sacrifice his Son And if you take your self to be so acute as to set up a new Rule as you are pleased to stile it then you antiquate and abolish the old Rule and singularly gratifie the Antinomian party Two Rules will no more stand together then two Covenants In that you say a new Rule you make the first old Now that which decayeth and waxeth old is ready to vanish away Heb. 8.13 You adde moreover doth not the Scripture call Christ our Law-giver and say The Law shall go out of Zion c. Is 2.3 And was not I pray you the old Law as you are pleased to call it his Saint Paul I am sure quotes that which belongs to the preceptive part of the Moral Law and calls it the Law of Christ Gal. 6.2 His Laws were delivered in the wilderness whom the people of Israel there tempted and provoked This is plain for they sinn'd against their Law-giver and from his hands they suffered And who they tempted in the wilderness see from the Apostles hand 1 Cor. 10.9 And as to your Scripture the words quoted are exegetically set down in those that follow them The Law shall go out of Zion and the word of the Lord out of Jerusalem Which is no more but that the name of the Lord which was then known in Judah shal be great from the rising of the sun to the going down thereof You further demand And is he not the anointed King of the Church and therefore hath legislative power For answer I desire to know what King the Church had when the old Law was before Christ came in the flesh the Kingdome was one the same the King one and the same then and now as I take it Many shall come from the East West shall sit down with Abrah Isaac and Jacob in the kingdom of heaven The Gentiles comming in at the Gospel-call are under the same King and in the same Kingdome And if all this were granted you for which you here plead it is no more then a change in some positive circumstantial Rites and what is this to our question That our righteousnesse which is imperfect according to the old Rule can be perfect according to the new when old and new in that which is naturally Moral is ever one and the same When the Law required heart-service and love with the whole heart upon spiritual ends and motives upon which account all fell short in their obedience and performance shall we say that Christ did dispense with any of this so the Rule being lower our obedience now may answer Others that make Moses and Christ two distinct Law-givers and agents for God in holding out distinct precepts give the pre-eminence to Christ and account his Law to be of more eminent perfection You on the contrary seem to make the Laws of Christ to stoop far beneath those of Moses 2. Exception 2. For Justification of your accusation of the Moral Law of imperfection you say I think the Moral Law taken either for the Law given to Adam or written in tables of stone is not a sufficient Rule for us now for believing in Jesus Christ no nor the same Law of nature as still in force under Christ For a generall command say you of believing all that God revealeth is not the only Rule of our faith but the particular revelation and precept are
(e) Tam perfecta est haec lex ut nihil ei in praeceptis moralibus aut à Christo aut ab Apostolis ipsius additum fuerit quoad exactiorem bonorum operum normam sub novo Testamento sit adducta The Law is so perfect that nothing in Moral precepts either by Christ or his Apostles as any more exact rule of good works hath been added under the New Testament Disp 18. § 39. Vrsinus in his definition of the Morall Law inserts this (f) Obligans omnes creaturas rationalies ad perfectam obedientiam internam externam binding all reasonable creatures to perfect obedience both inward and outward Pag. 681. Chemnitius entitles his third Chapter de Lege (g) De perfectâ obedientiâ quam Lex requirit Of the perfect obedience which the law requires and presently laies down these words (h) Variis autem corruptelis omnibus temporibus olim nunc depravata est doctrina de perfectâ obedientia quam Lex Dei requirit This doctrine of the perfect obedience which the Law requires in all ages past hath been and is now depraved Bucan in his Common places Pag. 188. thus defines the Morall Law (i) Est praeceptio divina continens piè justéque coram Deo vivendi regulam requirens ab omni homine perfectam perpetuam obedientiam A divine injunction containing a rule to live piously and justly before God requiring of all men perfect and perpetuall obedience towards God I shall conclude with the Confession presented to both houses of Parliament by the Assembly of Divines Chap. 19. 2. The Law after his i. e. Adams fall continued to be a perfect Rule of Righteousnes and as such was delivered by God on mount Sinai in ten Commandements To these more might be addded but these are sufficient to take you out of that wonder that I should assert the perfection of it But I shall not rest barely upon the authority of these testimonies but offer to your consideration these following reasons Arguments evincing the pefection of the Morall Law 1. If the Law be not a fully perfect and compleat Rule of our lives then there is some sin against God which is not condemned in the Law this is clear Deviation from any rule given of God is a sin Deviation from that supposed additionall rule is a sin But there is no sin which the Law doth not condemn Sin is a Transgression of the Law 1 John 3 4. He that sins transgresseth the Law 2. If the Law alone discovers and makes sin known then it is a perfect full and compleat Rule this is plain Omne rectum index est obliqui But the Law alone discovers sin Rom. 3.20 This office is ascribed there to the Law and is no other but the Morall Law Had not the light of that Rule guided him in this work he had never made any such discovery And it is the moral Law written in the decalogue that he means as appears in the quotation I had not known lust except the Law had said Thou shalt not covet 3. That which alone works wrath is the alone Rule and guide of our lives This is clear in what sence soever it is that we take working of wrath whether we understand it of working of wrath in man against God as some do Mans heart being apt to rise against him that will exercise Soveraignty over him Or of the wrath of God kindled against man upon transgression of the Law But it is the Law that works wrath it is ascribed to it and it alone Rom. 4.15 4. That which being removed will take away all possibility of sinning that is alone the Rule of our obedience This is plain were there any Rule the transgression of it would be still our sin But the Law being removed all possibility of sin is taken away Where there is no Law there is no transgression Rom. 4 15. 5. If the Law only adds strength to sin viz. for condemnation then the Law is the alone Rule of obedience This is plain Any other Rule whatsoever addes like strength to sin and upon transgression will condemne But the Law only addes strength to sin 1 Cor. 15.56 The strength of sin is the Law 6. Either the epithite morall is not justly given to the Law or else it is a perfect Rule of manners that is of obedience This is plain for morall denotes as Amesius observes that use of it But this epithite given to the Law and appropriated to it was never as I think upon any such account challenged Ergo. 7. Either this new Rule doth transcend the old Rule of the Morall Law requiring a more exact degree of perfection as Papists speak of their Evangelicall counsels Socinians of their additionall Gospell precepts or else it falls short and admits of obedience in a degree more low If it require obedience more high then even the doers of the Law in the greatest highth and possible supposed perfection though equall to the Angels are sinners The Law might be fulfilled and yet disobedience charged If it fall short of the old Rule which it seems is your opinion seeing you confesse an imperfection is our personall righteousnesse as it refers to the old Rule and assert a perfection as it relates to the new Rule then the new Rule allows that which the old Rule condemnes and so you bring in a discrepency between them and find an allowance for transgression So that I think I have sufficient authority divine and humane with reasons that are cogent to conclude that which I have asserted That the old Rule the Rule of the Moral Law is a perfect Rule and the only Rule You come in here with six several exceptions taken against the (a) Exceptions taken against the perfection of the Law perfection of this Law or singularity of it as rule 1. You demand What say you for matter of duty to the positive (b) 1. Exception precepts for the Gospel of Baptism the Lords day the Officers and a government of the Church c Is the Law of nature the only rule for these And foreseeing what I would answer as well you might you adde If you say they are reducible to the second commandment I demand 1. What is the second commandment for the affirmative part but a general precept to worship God according to his positive institution 2. Do ye take the precept de genere to be equivalent to the precepts de speciebus c. To this I think I may answer out of your own mouth Aphor. pag. 149. The neglect of Sacraments is a breach of the second commandment In case we break the commandments in the neglect of them then the commandment requires the observation of them For which you may consult also Mr. Burges Vindiciae legis pag. 149. Balls Catechisme Amesius his Sciographia Dod on the Commandments Downhams Tables Zanchy each of them on this Commandment and Cawdry and Palmer
Rome in it Page 227 Whether Infants were saved by their Parents faith and how before circumcision Page 26 27 28 Severall propositions laid down Page 29 c. Infant-Baptisme Severall benefits of it Page 185 c. See Baptisme Infirmities Men Covenant not with God to be above all infirmities Page 392 Meer infirmities no Covenant-breaches ibid. Their happiness whose sins are not above infirmities Page 393 Sins above infirmities and towards presumption ibid. See Sin Institution A word of institution necessary to the being of Sacraments Page 58 Repetition and explanation of this word of institution singularly usefull Page 59 All Sacramentall rites must be of divine institution Instrument Faith The instrumentality of Faith in justification asserted Page 437 Scripture Texts holding out the instrumentality of Faith as in other actions so in justification Page 444 Whether the action of the principall cause and of the instrument in Morall operations is alwayes one Page 445 The unanimous consent of Protestant writers that Faith is an instrument ibid. c. Faiths instrumentality makes not man the efficient cause of his justification Page 438. 464 Faiths instrumentality in receiving Christ being granted its instrumentality in justification cannot be denied Page 441 Faith is the instrument of the soul and not of it self in receiving Christ Page 443 Instruments of meer reception and further operation distinguished Page 448 Faith an instrument of the proper reception of Christ Page 460 It is the instrument both of God and man in the work of justification Page 448. 487 The grant of the New Covenant is not an instrument of justification solely sufficient Page 466 Concauses instrumentall have efficacy one from another Page 470 Instruments Cooperative or Passive Page 474 Whether the word be a passive instrument or Cooperative with the Spirit ibid. An instrumentall effiâ—iency ascribed to Faith respective to Salvation Page 486 Arguments for the instrumentality of faith in justification Page 485 Proofs from Antiquity for its instrumentality in justification Page 628 c. See Faith Justification The relative change in it necessarily presupposes a reall Page 447 God and man not co-ordinate causes in it Page 449 In justification of man God acts not without man Page 446 Quaeres put in what sense the grant of the New Covenant is said to be solely instrumentall in the work of justification Page 478 Arguments against the sole sufficiency of the grant of the New Covenant for justification Page 489 Justification by Gospell grant and by the sentence of the Judge how they differ Page 556 557 Justification at the day of judgement not specifically distinct from that which precedse Page 558 The Father appoints the termes of justification and salvation Page 559 Paul treats directly and industriously of justification by faith Page 576 Justifying Faith which is short of justifying gives title to Baptisme Page 163 c. Severall arguments vindicated Page 120 c. Exceptions examined Page 143 Additionall arguments to prove it Page 161 Covenanting and justifying not Synonima's Page 135 136 None able to Baptize if justifying faith onely give admission Page 160 Jurisdiction Admission to the Lords Supper is no act of jurisdiction Page 253 Arguments evincing it ibid. c. Objections answered Page 262 K. Knowledge A necessary prerequisite in faith Page 500 Knowledge distinguished Page 501 See Ignorance L. Law ANd Covenant are not to be confounded Page 598 Law Morall Arminians Socinians and Papists oppose the perfection of the Morall Law Page 601 Authorities of Protestant writers for the perfection of the Morall Law Page 602 Arguments evincing the perfection of the Morall Law Page 603 Objections answered Page 605 There is no sin that is not condemned in the Morall Law Page 603 In what sense the preceptive part of the Morall Law is a perfect rule of righteousness Page 605 c. Actions are denominated good or bad from the Law onely Page 613 Men are denominated really and not equivocally righteous that imperfectly obey the Morall Law Page 614 The Law commanding duty and the end of the duty are not opposite but subordinate Page 614 Law nature What meant by the time of the Law of nature Page 24 No Sacraments appointed of God during the time called the Law of nature Page 24 c. Scripture silence a probable argument Page 26 Jesuites arguments herein examined ibid. The preceptive part of the Law of nature delivered to Moses and as used by Christ whether they differ Page 600 Leiturgy Divine ordinances must not stand or fall upon the want or fruition of any set leiturgy whatsoever Page 308 Leiturgy of the Church of England taken into consideration ibid. c. 1. As to the work it self Page 308 2. As to the sanction put upon it Page 309 Life What meant by it in the Covenant of works Page 11 Not barely an animall life ibid. c. The tree of life had not any naturall power to answer its name Page 12 Lord. Faith in Christ qua Lord is not the justifying act Page 554 The position at large discussed Page 555 c. Lords Supper See Sacraments Supper Lunatick Persons uncapable of any benefit by the Lords Supper Page 229 M. Man His first originall is in sin Page 363 Arguments evincing it Page 364 In mans restitution his nature must be healed and his guilt removed Page 366 The healing of his nature and the removall of guilt is the work of Christ Page 366 Manna Whence it hath its name Page 523 The time it continued with Israel Page 524 Miraculously provided ibid. A fable concerning it ibid. Of a Sacramentall nature Page 525 No standing Sacrament Page 526 Meanes Their necessity for our help in the way of faith and obedience Page 17 Objections answered Page 17 18 Mediatour See Christ Metonymies Frequent in Scripture Page 572 Marriage The Matter Page 540 Form Page 540 Minister Page 540 Reasons evincing it to be no Sacrament Page 541 Minister Allegations for a Ministers sole power in admission to the Sacrament Page 251 Inconveniences objected against it answered Page 262 A Ministers prudence in this work to see with more eyes then his own Page 272 Where an Eldership is erected to make use of them ibid. To make scrutiny into mens knowledge with all tenderness Page 273 Not to refuse but upon known crimes ibid. When he cannot in this do what he would he is to do what he is able Page 274 Ministerial Dispensation of Sacraments a part of the Ministeriall function Page 277 Whether Ministeriall dispensation be of the essence of Sacraments Page 277 c. Gospell order transgrest when Sacraments are not dispenced by a Ministeriall hand Page 278 Doctor Abbots and Mr. Hookers judgement in it ibid. Mixt. Lawfull to communicate in mixt congregations Page 314 Arguments evincing it ibid. c. Morall Perfection or imperfection is in reference to a rule Page 592 Duties naturally Morall bind all Page 195 Where a positive command is given there is a Morall tye to obedience ibid See Law
and received by a Whale and after three dayes and three nights cast safe upon the shore Satan must set up his Arion and make him famous in his Historians and Poets A skilfull Harper of Greece having by excellency in musick gained a great summe of money in Italy and Sicilia returning to his own Countrey with his treasure Mariners with whom he agreed for his Fare greedy of his money cast him into the Sea a Dolphin delighted with his musick carries him safe and landed him at Taenarus See the relation and application elegantly brought home to this purpose by Dr. Abbot Lect. 15. on Jonah making notable observations of Satans policy In case the Narrative carry any truth in it by his wonders so far as his art and power can reach Satan then makes it his business to disgrace Gods miracles and cast dishonour upon them by his imitation though he falls farre short of the Originall as he there shewes and followes him as little Ascanius his Father with very unequal steps And in case we take it for a meer fiction which is his judgement upon it his art is no lesse observable to discredit as farre as in him lyes the writings of Scriptures When this miracle of Jonahs shall be Preached and published in the world Arions fable shall be produced that like faith may be yeelded to either of both See Mr. Burges Spiritual Refining Pag. 131 132. Where this thing in many particulars is enlarged And the more high the wayes of Religion are raised of God in a Spiritual way the more easie it is for Satan who is a spirit to delude The Spirit is the great Gospel-promise to be poured out on all flesh that is on men of all sorts Joel 2.28 God will be served in types and shadowes no longer but in Spirit and truth Joh. 4.23 When the Jewes gloried of Circumcision as that which did denominate them a people of God and distinguished them from all other Nations and urged the necessity of it to salvation the Apostle tells us that they are the Circumcision that worship God in Spirit Phil. 3.3 Satan now on the other hand can take the hint and heighten his way in a destructive manner to Gospel wayes All outward Ordinances shall now be decryed as formes and beggarly rudiments and with Circumcision in the letter laid aside though they be Ordinances of the Spirit it self in which the Spirit expresses its power and efficacy 1. The written Word which was dictated by the Spirit 2 Pet. 1.19 is the sword of the Spirit by which it exercises his power on the soul must be laid aside as a dead letter and over carnal The Ministers of the Word that great gift from the Fathers right hand Ephes 4.11 set over the flocks by the holy Ghost Act. 20.28 on this pretence are to be cast off with Moses and Aaron taking too much upon them when all the Congregation is holy notwithstanding for a real confutation when this Spirit was first given in glory it came upon the heads of his Ministers in forme of tongues fiery cloven Act. 2.3 To let all know is that great appearance that was there that their tongues are sanctified of God to Preach the Word in power and life to all Nations And as the gifts of the Spirit encreased so the Ministers of the Spirit were multiplyed and that very title and name given Ministers of the Spirit 2 Cor. 3.6 And the mind of Jesus Christ made known that these in a peculiar order distinct from other men are set apart to preach the Gospel as the Priests under the Law in a peculiar order were to wait at the Altar 1 Cor. 9.13 14. Upon the same pretence Sacraments must be laid aside the Baptisme of the Spirit is pleaded for the overthrow of the Baptisme of water Though the Apostle that first spake by the Spirit after it was given in glory doth argue the clean contrary Act. 10.47 Who can forbid water that these should not be baptized which have received the holy Ghost as well as we They that have the Spirit will be raised in zeal for the honour and establishment of every Ordinance of God by the Spirit the more spiritual men are the more care they will take to advance the Word the Ministers of the Word Sabbaths Sacraments Let us then observe his imitations his falsifications He vents doctrine of his own sets up wayes of his own that carry a resemblance of Gods wayes And similitude is mater erroris we shall never heed them as long as we know they are the Devils but when he transformes himself into an Angel of light and puts the stamp of God upon his own coyn we must not be ignorant of his sleights but to have our senses exercised to discern between good and evill CHAP. III. Whether there were any Sacraments from the fall to the institution of Circumcision THe next consideration of Sacraments is in mans fallen condition under a Covenant not of works but grace not for mans preservation in life but his restitution to life A further distribution of Sacâ—aments And these are to be distinguished according to Gods way of dispensation of us Covenant to his people which is wont to be done into three periods The first is from the fall till Abraham or unto the time that God entered Covenant with him and his seed which Suarez saith according to the common account doth end at the giving of the Law by Moses when the old Law began yet Circumcision which was in use long before the Law continuing the same under the Law he determines the law of nature at that time when Circucision began The second from Abraham till Christ The third from the first comming of Christ in the flesh till the second comming of his to judgement The first juncture of time hath usually been known by the time of the Law of nature The second the time of the Old And the last the time of the New Covenant Why the first of these should bear the name of the Law of nature I can read of none that have given satisfaction The phrase should seem to imply that then men had no more light then that of nature for their guide in the wayes of God But this is evidently false God did not then begin by way of supernatural revelation to speak to men in the world Suarez in tertiam partem Thomae Tom. 3. Disput 4. Sect. 1. taking upon him to answer the question hath much to amuse the Reader nothing to satisfie him he sayes a Lex naturae intelligitur dictamen rationis non solum ex naturali sed etiam ex supernaturali lumine ortum The law of nature is the dictate of reason arising not onely out of natural but supernatural light And in ihat sense the Gospel is the Law of nature Concerning this space of time whatsoever is the period of it much enquiry is made whether there were any Sacraments at all instituted of God and enjoyed
to make use of some one according to their own will when this assertion of his is as inconsistent with his own doctrine as Austins can be that upon a manifold account as might be shewen 1. He scarce knowes how to make it out that Circumcision was any remedy at all against Original sin seeing that Sacrament did not conferre grace by the work done but by the merit or disposition of the doer which is not found in infants 2. He himself confesses that many infants dye in their mothers wombe and yet have no remedy provided either in the law of nature or the old Law or Law of grace that is neither before the Law under the Law or in Gospel-times 3. Water is not alwayes at hand as he not absurdly hints though a Minister with them is scarce wanting who set up Midwives for the work and then the infant dyes remedilesse All this he thinks to help with a distinction c Quanquam enim non de singulis in particulari provideret ut eis efficaciter applicaretur romedium generaliter omnibus provisum tamen quantum in ipso est omnibus providet Though saith he God hath not provided for each one in particular that the remedy provided in general for all should be applyed to them yet he hath provided such a remedy as far as in him lyes But foreseeing that there would be some impediment to hinder the application of this Sacramental remedy to some this he permits This is a speech beseeming a Jesuit that God provided quantum in se a remedy as though it had been above him to have avoyded these impediments If the Jesuites position must stand that God is so tyed up with these limits that he cannot take away Original sin from infants without application of somewhat that is sensible He could have made such provision as he forbade Sampsons mother whilest with child the drinking of wine or strong drink or eating any unclean thing and that respective to the infant because he should be a Nazarite to God from the wombe to the day of his death Judg. 13.7 so he could have enjoyned the mother to have taken that which might through grace annext have had that efficacy in the infant in the wombe to take away Original sin as they conceive water hath on an infant new-born yea God is so far from doing what in him lyes respective to many infants for provision of a remedy of this nature that he orders that such a supposed remedy shall not be applyed He with much ado makes Circumcision a remedy to deliver from Original sin Pag. 51. Yet God took order in his Law that it should not be administred before the eighth day and in that interim between the birth and the eighth day it must needs be that many dyed and so by the law of Heaven they were debarred of a remedy through grace provided But here he is opposed by divers of his own party who hold that the faith of the Parent is sufficient to take away Original sin from the infant for which opinion he quotes Bonaventure Dist 1. Art 2. Quest 2. Rich. art 1. 5. 9. 1. 2. And Chamier lib. 1. cap. 8. de Sacramentis in genere Sect. 6. quotes also Vasquez for the same opinion These place merit in the Parents faith to work to the justification of the infant a merit not ex condiguo but ex congruo and for merit of this nature a faith informed void of Charity is sufficient say they Here our Author takes two exceptions against his friends 1. saith he d Sed hi authores in hoc falsum supponunt quia revera ad meritum de congruo non sufficit fides informis praesertim ad merendam alteri gratiam sanctitatem praeterea non satis explicant vim radicem hujus remedii quia ut esset infallibile quod necessarium est ut esset verum remedium non satis erat meritum de congruo quia non semper infallibiliter effectum habet sed necessaria erat divina promiscio hanc oportet ostendere They argue from a false ground for faith informed will not serve for this kind of merits especially to merit grace for another And secondly they do not as he saith sufficiently set forth the force and efficacy of this remedy To make it infallible as it must be if it be a true remedy merit de congruo is not sufficient seeing it hath not alwayes infallibly its effects But a Divine promise is necessary and this promise saith he they ought to shew that maintain it So that one part gives too much to the application of a sensible sign to the infant and the other over much to the merit of the Parent Abuleusis on Matth. 25. Quest 677. comes nearer to Bonaventure Richard Vasquez then to Suarez holding that infants before Circumcision were delivered from Original sin in that they were born of believers not requiring as Rivet observes Exer. 88. in Genes any application of faith in the Parents to the infants in any Sacrament for that work who might be dead before the Sacrament was administred to them The same opinion is undertaken of late in behalf of the infants of Christians to prove the infallibility of their salvation whether dying before or after Baptisme I have enough on my hands already and am not willing to launch out into this controversie I onely say 1. I find infants of believers not onely of the faith of the Elect but of visible profession in Covenant the Scripture is cleare for a Covenant in this latitude 2. That salvation according to Scripture wayes is within the verge of the Covenant and doth not go beyond it The Scripture leaves men out of Covenant in an hopeless condition 3. As there is salvation for all sorts and degrees of persons of age in Covenant but not to be extended to all of those sorts and degrees to reach every individual person so in a parallell way we may think of infants I know no text giving us universal assurance of their happiness in case there were I suppose there were much mare cause for believers to begge of God their infants death then with David in prayer to seek their life there being full assurance of their happiness dying and so much fear of their condemnation living to see the temptations to which in their growth they are subject We find salvation entailed upon qualifications of grace but not upon any age or period of life 4. There is as much found in Scripture giving us hopes of the salvation of the infants of all in Covenant as to their infant-state as to the infants of those that are most exact in keeping of Covenant As much is said for the honour of infants of Parents of a faith barely dogmatical as of the infants of those that are actually in grace and justified by faith The infants of all such yea of the worst of such are the servants of God
an one sees bread and wine but what they mean he knowes nothing nor any proportion between sign and thing signified or what the Ministers tender or his own receiving speaks to him These may perhaps have some blind devotion towards this Sacrament which Popish Schoolmen judge sufficient if not obstructed with mortal sin by reason of the Churches custome to receive it and some high opinion of some hidden and unknown vertue in it but it is not the least account that they can give of any necessity of it as a reason of their devotion towards it being scarce able to produce any command for it not knowing either the author time or end of the institution of it much lesse are they able to understand any need their soules have of it When the Corinthians came unworthily to the Lords Table all is laid upon this that they discerned not the Lords body I do not think that this is alone the ignorant mans sin All are in their measure guilty that do not considerately observe the glory of that Ordinance and of Christ in it A man of rude behaviour in a great Personages presence is told that he knowes not where he is or to whom he speaks when he well enough knowes and needs no information but doth not consider his distance but I say there is a necessity of that guilt in all that are ignorant All do not consider as they ought that know but none that does not know can consider This is to be done in remembrance of Christ which contains in it a calling into our thoughts all the work of his sacrificing himself for sin which is never done by the man that knowes not sin that knowes not the Law which is transgrest by sin that neither knowes the nature of sin nor the guilt of attending it that hath not any possible experimental sense of the danger of it and that remaines ignorant of Christ that redeems from it being able to give no account why the blood of Christ rather then the blood of any other should take away sin or how this death hath any such satisfying temitting vertue as to answer the Justice of God or merit his Grace neither knowing the Person of Christ in his humanity or Deity nor able to give account which Person in the Trinity took our nature and gave himself a ransom perhaps they will say that Christ was God and Man and as ready to say that the Father the Holy Ghost were God and man in like sort knowing as little or lesse of his offices what he does as a King or what he does as a Priest or what he does as a Prophet for his Church If you look on the Sacrament as a spiritual medicine they never knew their soules sicknesse nor ever understood any healing vertue in it If you look upon it as spiritual food for the strengthning of graces they never knew what hunger was or any strengthning vertue that here can be found look upon it as a spiritual cordial and they never had sense of sin to any swooning fit nor yet knew any restaurative vertue to be found in it look upon it as an heart-breaking soul-melting Ordinance as the Law never discovered to them the danger of sin so they see nothing here held out for the aggravation of sin They see what in course the Minister does and what the Communicants do But any end or reason why he or they do it they know nothing If the Word which is added to the element to make up a Sacrament were a bare Word of consecration to be muttered over the elements for their change so that the bare participation would serve turn as Physick works without any regard of the Patients knowledge or ignorance it were somewhat But the Sacrament as hath been said is a seal appendant to the Covenant of God and there is no improvement of it other wise then as the Covenant and the Promise is improved which must be known before it can be believed and applyed ignorance is a necessary barre to all benefit by it Though I account it the weakest thing in the world to make ignorance of this nature in the parent any just ground of non-admission of the Infant to Baptisme There is no necessity to conclude that the child who is born and to be bred in a vally of visions and interested in Ordinances able to save the soul should unavoidably be ever held with Parents in blindnesse yet I can Judge no otherwise but that it is a just barre to the parents when it is enough for the Infant to be passive in his first admission the parent must act and make use of his light for further growth and confirmation Some I know have said Who can tell but the person deemed to be ignorant and heretofore such indeed yet making addresse to the Lords Table and there hearing that mystery laid open and the use of those elements unfolded and cleared may in that very time receive competent instruction and be put into a capacity for this Ordinance knowingly to partake of it Whether or no there be any absolute possibility in this I will not determine I am sure there is little moral probability or possibility that a man that hath lived under Ordinances 20 30 40 50 perhaps more years and all of this time hath been confessedly ignorant and upon that account in an incapacity of this Sacrament for his profit that now at this time in a few minutes he should grow such a proficient as to fit himself for it And in case any such thing if not by miracle yet to wonder and amazement should happen it will be little losse for such a one to delay his actual participation for once that he may give an account of his profiting and upon a further progresse in knowledge have admittance the next time with greater satisfaction If any do desire to know the minimum quod sic where is the lowest pitch of knowledge that will put a man into a capacity of improvement of this Ordinance to his advantage this of necessity must be lest to ministerial Christian prudence in which there must be much of care and tendernesse not to make blear-eyednesse blindnesse nor a dim-light midnight darknesse where the wretchednesse of sin is known and Christ who is our remedy so understood that account can be given of his person and that there is no other name under heaven by which we can be saved and the Sacrament so understood as that Christ crucified is there held but under those elements and tendred to believers I durst not passe a vote to have such a one excluded let this be got out of them in language of any kind such that we may discern that they know it though they can scarce expresse it in which also many circumstances should be prudently weighed as the natural ingeny of the party if ripe in other things it is an evidence of affected ignorance to be havy and dull here The means that they have
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
Cyrenius in Syria to Pilate in Judea Luke 2.2 Luke 3.1 is given by the Apostle to these here mentioned A military or politicall word saith one which is spoken of a publick person who is possest of power either in Common Wealth or Army And if those other texts of the Apostle be consulted Hebr. 13.17 1 Tim. 5.17 1 Tim. 5.19 2 Cor. 2.6 and 5.12 13. 1 Thes 5.12 to mention no more so much will easily be found in them that speaks a government within the Church it self not going out of its own limits Whether some texts ordinarily produced hold out so large an enumeration as is by some bottom'd upon them may happily be disputed but that there should not so much as any government at all be spoken to cannot be imagined which thing in reason is also plain 1. The Church is a society a visible Kingdom an incorporation a body and when all of these have their lawes governours censures punishments it cannot be thought that this society should herein so farre differ and be so farre inferiour to all other societies as to be wholly destitute when all others enjoy government governours for their strength defence and more compleat being the Church alone shall be like that City which the Wise man speaks of broken down and without walls Prov. 25.28 2. The Church consists of men as do other societies subject to failings yea to enormities and exorbitances in judgement and practice There hath no age past in which the Church hath not had her schisms errors and scandals No society or body politick is so like to run upon miscarriages seeing the lawes to which Christ ties are so averse to our natures when we can bear others we are apt to say we will break these bonds and cast them away from us Satan envies no other society or bond of men as he doth the society or bond of Christians His kingdome will consist together with all other states and kingdomes they may rule and he rule likewise onely this of Christs Kingdome is wholly averse to Satans and militates against it for the ruine of it 3. The Church from the beginning hath exercised this power within it self when all other powers were adverse and contrary to it How long was it before the Church had a Christian Magistrate and lay under the persecution of heathen states in all which time a discipline vvas yet kept up If the Church had no such povver hovv could it then exercise it 4. The Churches that have been remisse in their improvement of this povver have had their check from Christ himself in glory He manifests his displeasure from heaven against the Church of Pergamos that they had those that held the doctrine of Balaam and the doctrine of the Nicolaitans and against the Church of Thyatira because they suffered Jesabel to teach and seduce his servants Rev. 2.14 15 20. The censure that lyes upon the Kings of Judah upon neglect of reformation in their time argues that they vvere in povver for it So the censure of these Churches upon like account argues their povver in like manner Even those that plead most for freedome of conscience and liberty in religion vvith all impunity from the civil povver yet confesse from these and like texts a povver vvithin the Church it self for censure of delinquencies To all this some are ready to subscribe as being not able to gainsay the clear Scripture evidence of a povver Ecclesiastical and confesse that it vvas so in those times but novv they contend that the case is othervvise Providence hath ordered a change of things and all is swallowed up in the hand of him that is chief in power since the time that the Church hath enjoyed Kings for her nursing fathers and Queens for her nursing mothers not barely accusing them of error that dissent in opinion but charging them to resemble those sons of Belial that upon the Israelites institution of Kingship were ungratefully asking this question How shall this man save us 1 Sam. 10.27 Making good their assertion of a change of this nature by this similitude As in the first Church among the Jewes whilest they were in a wandring condition as their need was greater so Gods personal providence and guidance of them was more expresse and apparent and therefore whilest they were in this Theocraty their government was not to be managed by any setled universal authority besides that of God himself or any one who took not in all weighty things immediate direction from him until such time as being throughly settled in peace and security from their enemies he might make his recesse and permit and appoint to them a King of their own Nation So in the first founding of the Christian Church during the time of their persecution as their weaknesse required were in a Theocraty too guided by the expresse direction of our Saviour himself given to the Apostles during the time of those fourty daies that he was conversant with them upon earth but now after the time that God hath perfected the time of the Churches deliverance and free establishment in peace and rest from all about her and the Prophecy is fulfilled by appointing Kings her nursing fathers and Queens her nursing mothers and having sons to be set as Princes in all Lands so that now under Constantine the uproomes and wandring Tabernacles as formerly under Solomon are converted into stately temples for men now to think of their running into their Wildernesse and persecuted condition by entertaining those temporary forms which unto that condition were most fit doth import both ingratitude and murmur against God and imprudence towards themselves Thus farre this similitude But those of this opinion I doubt would take ill that free dealing toward themselves which they use toward others and that upon their casting off all Ecclesiastical government under the notion of temporary forms we should apply that speech of the Lord himself to Samuel concerning the people of Israel upon their resolution to make a change in government 1 Sam. 8.7 They have not rejected thee but they have rejected me that I should not reign over them And to make the dissimilitude in this simile further apparent it should I suppose be taken into consideration that when God was pleased first to permit and then appoint a King over Israel that the former fabrick of Government written in the Law was not taken down but the whole Levitical order still stood as to all purposes prescribed of God the change was no more nor further but in him that rul'd in chief Instead of one raised by an immediate hand of God as their exigence required they now had one after the manner of other Nations of constant standing And God forbid that we should murmur that the Church hath her sons for Princes and that those that rule over us serve the Lord Jesus with us But we think that these servants of Christ thus raised in honour should see that what Christ hath set up should
another will by no means excuse neglect of it this were to sin because another sins to despise an Ordinance because another prophanes it when one came without a wedding garment no invited guest for his sake did keep from the wedding Fourthly No one Communicant is bound to examine what all are that are his fellow-Communicants there is neither expresse command for it nor yet reason to evince it each man is bound to see himself arrayed as he ought and not to find fault in others addresses Let a man examine himself and so let him eat though he be to admonish as his brothers visible sin gives him occasion Fifthly The penalty of him that comes unworthily reaches his own self that comes in his unworthinesse and extends no further Legal uncleannesse defiled the man that was personally unclean and not his neighbour so it is here He that eateth and drinketh unworthily eateth and drinketh judgment to himself c. Sixthly If one mans sin this way do defile another the sin of one Communicant doth defile all other Communicants then it must be either from the nature of sin thus to defile all in so near Communion or from the nature of the Ordinance thus to be defiled to all when one in defilement comes to it or from some positive precept forbidding all to come when any that is unclean is there I doubt not but this is a sufficient enumeration But 1. It is not of the nature of sin thus to defile all in such communion then it would every where thus defile wheresoever any have society or do accompany together Then the chief Priests had done well to keep out of the Judgment-Hall that they might be clean to keep the Passeover John 18.28 and the Pharisees to wash when they came from Market 2. It is not of the nature of the Ordinance to be thus defiled to all It is not so in other Ordinances Cain's offering defiled not Abels nor did Hophni and Phinehas in their offerings defile Elkanah and Hannah when they offered 3. Nor yet is there any positive precept forbidding a cleansed soul upon the account of the uncleannesse of another to come to this Table Seventhly If one mans presence in this way defile another then it is either his simple presence such a ones being there in his infection or else a willing and witting presence with such a one If simple presence do defile then there is no man that can be secure The closest hypocrite that creeps in unawares would be the undoing of all when Christ said Ye are clean but not all Joh 13.10 according to this opinion it had been a contradiction the uncleannesse of one had been the defilement of all Neither is it willing or witting presence that can in this way defile then it must be in every single mans power to determine him to be such and exclude him thence or else of necessity exclude himself When the Eldership hath judged and received according to the general way of Reformed Churches or the plurality of votes of believers as it is with men of the Congregational way he must make an after-search a further scrutiny he that one judges fit that most judge fit some will judge unworthy and upon that account must shut themselves out of Communion Men of such principles must everlastingly avoid all Church-fellowship or act against their principles and we need not to speak it it is too plainly visible what manner of persons men of such high pretences have in their Congregations There are multitudes of Arguments heaped to nourish this scruple but I shall not further trouble the Reader there is nothing I think can be said but that which here hath been spoke will afford a sufficient answer CHAP. IX The being of Sacraments depends upon their use Another Position yet followes from the words The being of Sacraments depends upon their use they are no Sacraments to those that do not partake of them This is grounded upon this act of Abraham appointed of God and accordingly done by him The being of Sacraments consists in their use He received the sign of Circumcision All that he did was in obedience of the Divine Commandment Gen. 17.11 And ye shall circumcise the flesh of your foreskin and it shall be a token of the Covenant betwixt me and you It was not the foreskin but the foreskin cut off that was the token of the Covenant So also in that of the Passeover Israel had a command from God to take every man a lamb and to eat the flesh rost with fire and unleavened bread and with bitter herbs ye shall eat it Exod. 12.3 8. It is not barely the Lamb but eaten in the way that God prescribed that made the Sacrament In Baptisme the command is Baptize them in the Name of the Father of the Son and of the Holy Ghost It is not water that makes up Baptisme but water applyed to the subject or the subject to the water In the Lords Supper there is bread and wine in their significancy held out not for bare sight but a Command is added Take eat drink ye all of this bread and wine makes not up the Sacrament without breaking giving taking and eating In those Sacraments extraordinary The Sea was no Sacrament but Israels passage through it The Cloud was no Sacrament but Israels guidance by it or the cloud guiding Israel and Israel following after it Neither was the Manna a Sacrament or the rock considered in themselves but the Manna eaten the water of the rock drunk by the Israelites Even the fictious Sacraments of the Church of Rome consist in their use Their Order is no Sacrament where there is none Ordained and Marriage is no Sacrament where none are married Their Chrisme in confirmation oyl in extream unction not applyed are of no use or efficacy This is plain in Reason Arguments to â—vince it First The being of Sacraments depends on their institution Take away their institution and they have no being at all But the institution leads us not barely to an element but prescribes the use not onely to a sign but the application of it not onely to water but to be baptized with water not onely to bread and wine but the eating of bread drinking of wine and the beholding of both Secondly the being of Sacraments depends upon the relation of the sign to the thing signified with the analogy and proportion that is held between them This is plain Take away such relation and the element is a common element and not a Sacrament set aside the consideration of the blood and Spirit of Christ and water is an element for common use to take away the filth of the flesh but for removal neither of the guilt nor filth of sin Take away the consideration of the body and blood of Christ and bread may strengthen nature but not nourish the soul But the relation is not barely in the signs or elements but in their applications to the subject water
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
mentions and not the sense 2. Saith he I knew I had much Scripture and reason against it but I find no reason from him but that which some know that I have urged Terminis Terminantibus before his Aphorismes ever came to light and had I not been able to have given my self satisfaction I had been in that opinion if not before him yet before I had any light from him to lead me to it That horned Argument of his that if faith justifie as instrument it is either as an instrument in the hand of God or in the hand of man with his reasons against both I have made use of argumentandi causâ before any work of his saw the light 3. The instrumentality of faith makes not man the efficient cause of his own Justification I thought it saith he of dangerous consequence to say that man is the efficient cause of justifying and pardoning himself and so doth forgive his own sins And I think every honest man should be of that mind and I shall wait the time when proof shall be made that Justification by faith in opposition to works makes man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The efficient and that Justification by works gives it to God onely If this be once made good I shall be more sorry than ever for holding such self-exalting and man-advancing doctrine as Justification by faith and that ever I opposed that self-denying man-depressing doctrine of Justification by works and shall hence forth conclude Where is boasting then It is excluded by what Law of faith Nay but by the Law of works There is added Yet all this had never caused me to open my mouth against it but for the next viz. I found that many learned Divines did not onely assert this instrumentality but laid so great a stresse upon it as if the main difference betwixt us and the Papists lay here For in the doctrine of Justification it is say they that they fundamentally erre and we principally differ and that in these four Points Four great errours laid to the charge of Reformers 1. About the formal cause of our righteousnesse which say these Divines is the formal righteousnesse of Jesus Christ as suffering and perfectly obeying for us or as others adde in the habitual righteousnesse of his humane nature and others the natural righteousnesse of the Divine nature 2. About the way and manner of our participation therein which as to Gods act they say is imputation which is true and that in this sense that legaliter we are esteemed to have fulfilled the Law in Christ 3. About the nature of that faith which justifies which most of our forreign Reformers say is an assurance or full perswasion of the pardon of my sin by Christs blood 4. About the formal reason of faiths interest in Justification which say they is as the instrument thereof Adding his own censure I doubt not but all these four are great errours Of how dangerous consequence soever it is that man should be made the efficient of justifying and pardoning himself yet it had pass'd without controll if worse than this had not been vented by the learned of the reformed Religion It is yet well that when the ignorance of all his professed Antagonists is of that eminence that yet so many learned are on their party Those learned errours should be taken into further consideration and some that are learned have entred the lists with Mr. Baxter in them The second of these great errours he tells us is true and how a great errour can be true I cannot tell unlesse his meaning be that it is truly an errour which is as high an equivocal speech as any that is fastened upon the Scriptures And when this second is true I cannot see and I think few of his Readers will see how the first to which it relates can be false If it be true that by Gods imputation of this righteousnesse of Christ we are legalitèr esteemed to have fulfilled the Law in Christ then that is true also that they say that Christ is our righteousnesse or that the righteousnesse of Christ of meer grace is made ours And how much good will is here shewen to the reforming part is too manifest in making one Party amongst them to hold The natural righteousnesse of Christs Divine nature is not our Justification that the natural righteousnesse of the Divine nature is our Justification as Bellarmine did before him and is answered by Davenant de just habit p. 313. That in this all the Churches of the Protestants have exploded Hosiander It being his singular opinion and another sayes This opinion was almost like Jonas his gourd that did presently wither As for the third the charge is upon our forreign Reformers onely and not upon all that have idly busied their learned heads in this bad cause They onely say that saith is a full perswasion of the pardon of my sins by Christs blood I shall request from him therefore a Latine Treatise for their better information in this thing and not to trouble Controversies in English with that in which his English Antagonists stand right himself being witnesse Neither is it all forreign Divine that go that way Gomarus putting it to the question saith That there be some of those that have opposed Papists on either part All forreign Reformers make no faith a full perswasion and himself determines with them that side in this with our English Reformers Tom. 2. pag. 371. So that in these three our English Reformers at least stand fully acquitted That which followes I doubt not will be the trouble of many of his Readers That which troubled me saith he was this to think how many thousand might be confirmed in Popery by this course and what a blow it gave to the reformed Religion For who can imagine but that young Popish students will be confirmed in the rest of their religion when they find that we erre in these and will judge by these of the rest of our doctrine especially when they find us making this the main part of the Protestant cause what wonder if they judg our cause naught It is a greater wonder that old Popish students have not discovered this to their novices but have left this work to Mr. Baxter to give them light in this in which Reformers so erre and unreformed Papists stand right so that it must be his work not Bellarmines Stapletons Suarez or any others to unreform But lest this should be a stumbling block to offence that so eminent a man that is like if himself may be heard to draw away so many speaks out such Language let us oppose against him on the other hand Albertus Pighius whom those of his party as Peter Martyr saies loc com pag. 541. made their Achilles and thought that he alone by his subtile wit had pierced into the inward Mysteries of truth So that I hope I am not too low in my comparison Pighius
these that they cannot cast them out of themselves 2. Faith makes that resolute choyce of Christ that it suffers all manner of afflictions rather than to be driven and divided from him After ye were illuminated saith the Apostle to the believing Hebrewes ye suffered a great fight of afflictions Heb. 10.32 To save the labour of turning over large Volumes of Martyrologies read over that little book of Martyrs as some have called Heb. 11. especially ver 35 36 37 38. Faith kindles that flame that many waters cannot quench Christ upon earth was a man of sorrowes and acquainted with griefs yet he had those disciples that never left him till he came to the Crosse and then sollicitously enquired after him Where Christ dwells by faith there the Spirit strengthens for sufferings Ephes 3.16 17. If men now look into their hearts and see themselves willing to follow Christ in fair weather and to own his cause whilest it costs them nothing but in worldly respects rather gain by the bargain but when trouble ariseth they are gone These may look into the Parable of the sower whether this be not an evidence of a rocky and stony heart A strong wind is the tryal of the root of the tree of the foundation of the house an hot scorching fire of the truth of the mettal It is true that self-ends sometimes put a man upon sufferings But it is alwayes true that self-ends onely put a man upon profession when he will not stand out in sufferings They whose Religion is the States Religion the Times Religion will not lose an hair by any profession they make Self and not Faith carries on that profession 3. As faith carries the soul up to Christ to be one with him so also it carries it on in every affection and office of love to his brethren In Jesus Christ neither Circumcision availeth any thing nor uncircumcision but faith which worketh by love Gal. 5.6 It is not to be of this opinion or of that which men call their faith nor of this Nation nor of that which too oft prescribes all that men in their way of faith believe But to be possest of that faith which works by love which commends us unto God A man may be of this or that faith according to pleasure and yet his faith utterly destitute of that grace Faith carries a man not any further at all towards Christ then his love carries him on towards his brethren An idle faith is a dead faith and a dead faith never reacheth righteousnesse to Justification and life James never disputed against Paul's assertion of Justification by faith onely Writing after him as is generally confest he did not write to contradict any doctrine or correct any errours delivered by him When Paul concludes Justification by faith James concludes that it is by a working faith Where it works not it doth not then justifie and where it works to acceptation it works by love CHAP. XIII SECT I. Of the number of Sacraments AS a result from all that hath been said of the nature and use of Sacraments we may conclude the definite and distinct number of them So many Ordinances that we can find in Old or New Testament-Scriptures that are signs and seales of this nature as here hath been set out from the Apostles words so many Sacraments there are truly so called equally worthy of that honour of Sacraments with this of Circumcision being every way of the same nature and use they are deservedly to have the same esteem But falling short of such they are to have esteem as they are and their dignity may challenge but not to be put into this number The way to find out the number of Sacraments And I know no other way then this to find out the set and definite number of them Those trifling arguments made use of by some that the matter of New Testament-Sacraments viz. Water and Blood came out of the side of Christ and that blood and water as John affirms bear witnesse on earth are not worthy to be mentioned save onely that they are used by some of eminent name And upon diligent search we shall find onely two stated standing Ordinances in Old Testament-Scriptures and onely two in New Testament-Scriptures that are to be thus received We have not indeed any distinct Text in either of both Testaments expresly testifying that there are two and two onely Sacraments as we find it ordinarily in Catechismes Neither is there any distinct Text in the Law or Prophets that as we would that men should do to us so we should do to them Yet our Saviour Matth. 7.12 tells us that that rule is both in the Law and in the Prophets being a clear result from that which the Law and the Prophets have delivered The like may we say concerning the number of Sacraments It is as clear a result from that which is delivered to us both from Old and New Testament-Scriptures so that the conclusion is twofold drawn by way of deduction of this nature 1. Two onely standing Ordinances in the Old Testament of the nature of Sacraments Two onely Sacraments in the New Testament There were in Old Testament-times onely two standing Ordinances of the nature of Sacraments viz. Circumcision and the Passeover 2. There are in New Testament-times onely two Sacraments viz. Baptisme and the Lords Supper We shall begin with Old Testament-times and here our way of discovery is First To find out all those Signes or Ordinances that are set up in competition as Sacraments Secondly To enquire into the nature and use of them Thirdly To find out how nigh they come to the nature of Sacraments and what agreement they have with them Fourthly where it is that they are defective and fall short of Sacraments truly so called SECT II. Rainbowe no Sacrament THe first that offers it self is the Rainbowe of which we might speak First as it is in nature for discovery of the physical being of it Secondly as a sign appointed of God But the first consideration of it is not my businesse but the work of Philosophers who out of Aristotle have defined it to be A Bowe of many colours seated in an hollow and duskish cloud The definition of a Rainbow appearing upon the reflection of the Sun in opposition against it He that pleaseth may read further in Magirus physiol peripat lib. 4. cap. 5. Keckerman Syst Phys lib. 6. ad finem Zanch. de oper Dei lib. 3. cap. 3. Valesius de Sacrâ Philosoph cap. 9. So that the efficient cause is the Sun The subject in which it appeares is a cloud standing in Diametrical opposition The thing it self is the reflex of the Sun The form and shape is a bowe of variety of colours Whereupon it is generally concluded that there were bowes of this nature before the flood the Sun being then in equal vigour to produce it and clouds in which the reflex might be apparent And the cause being then 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
as you have laid them down The first of your seven is If no man be called Righteous by the Law of works but he that perfectly obeyeth so as never to sin then no imperfect obeyer is called Righteous nisi aequivocè by that Lawy But the Antecedent is true Therefore so is the consequent Here I would desire that you would explain your self in what sense any Law can call any particular man Righteous The Law laies down generall Rules and makes not particular application to this or that person If you mean that no man hath the denomination of a righteous or just person upon his observation of the precepts of the Law you must except Zachary and Elizabeth and all other which in Scripture have the title of just or righteous I pray you consult Calvin on Luke 1.6 (o) Neque enim est haec definitio negligenda justos esse qui vitam suam formant ad legis praecepta Dominus quia illis peccata non imputavit sanctam illorum vitam licet imperfectam justitiae titulo dignatus est Neither is this definition saith he to be neglected that they are just that frame their lives according to the precepts of the Law and afterward adds Because the Lord doth not impute unto them sin he honours their holy life though imperfect with the title of righteousness See also Rivet on Gen. 6.9 Exercit. 5.2 * Perfectio verò inchoata per omnes partes in nobis etsi non absoluta per gradus est sincera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum totam legem obedientia sive sincerum ac serium studium obediendi Deo secundum omnia ejus praecéta Perfection begun in us in all parts though not compleat in degree is a sincere and undissembled obedience according to the whole Law or a sincere and serious endevour of obeying God according to all his Commandments God in the Covenant of Grace looks upon and accepts a sincere endeavour of ordering our conversation according to the precepts of works All the rest of the arguments carry it to a deniall of justification by the Law which is far from me to go about to assert but touch not upon denomination of righteous or righteousness upon a sincere endeavour of conformity to the Law Who knows not but that the Law curseth upon the least trangression were there not a redress in the Gospel yet men of Gospel-grace to whom sin is not imputed are denominated righteous upon their sincere though weak endevour of conformity to the Law (p) Potest homo in se justus denominari ab illâ qualitate justitiae quae est quantumvis imperfecta modo vera at non potest constitui justificatus coram Deo nisi ab illâ justitiâ quae omnes perfectionis numeros comprehendit A man may saith Davenant be denominated just (q) A man may be denominated just from that rule that will not denominate him justified in himself from such quality of righteousness which is true though it be imperfect but he cannot be constituted justified before God but from that righteousness which comprizeth all kind of perfection in it Davenant de Just habit pag. 342. * Mortui sumus legi diversâ ratione Nam legi ceremoniali ratione necessaria observationis justificationis condemnationis morali vero non ratione justitiae seu observationis sed justificationis condemnationis We are dead to the Law saith Gomarus upon a severall account To the Ceremoniall Law as to necessary observation justification and condemnation To the Moral Law not as to righteousness and observance but as to justification Gomarus in Galat. 2.19 So that the whole of these seven Syllogisms may be put to the other thirty one concerning unbaptized persons believing in Christ Jesus There is not one of the Conclusions that touch me I say not that the Law judges righteous or that men by the Law are judged righteous but that God in the Covenant of Grace cals weak conformity to the Law righteousness and men of such conformity righteous Davenants distinction of denomination of a just man and a justified man is a sufficient answer to all these arguments SEC III. The Morall Law is a perfect rule of righteousnesse IN the next place you take me up for saying I know no other Rule but the old Rule the Rule of the Morall Law that is with me a Rule a perfect Rule and the only Rule And make it your businesse to Catechize me better And thereupon you say distinguendum est And so we have a multitude of distinctions too many to write out with this Elogy upon them I think the solidity and great necessity of all these distinctions is beyond dispute But I confesse I cannot be induced to be of your mind Mr. Brs. distinctions discuss'd I think the solidity of some of them may well be disputed and the necessity of most of them as to our businesse wholy denyed I am to seek how the preceptive part of the Law of nature delivered to Moses and the preceptive part of the Law of nature now used by Christ as his own Law which is one of your distinctions do differ Whether Christ and Moses in holding out a Law of nature stand at any such distance may at least be disputed though perhaps when others see it not you may be able to conclude it I as yet neither know any detraction from or addition to the preceptive part of the Law of nature by Christ I think there was neither any abolition addition or diminution respective to the Law thus considered made by our Saviour I do not yet see reason so much as to recede from that opinion that this Law as delivered by Moses is binding to Christians If you be able to conclude the negative yet I know that as it hath been so it may be still disputed And when we are speaking of the rule of Righteousnesse or obedience which is the line and thread according to which our actions should be squared under which you justly comprehend the prohibition as proeceptum de non agendis I see no necessity of talking either of a rule of reward or punishment or a rule of the condition of the reward or punishment which is another of your distinctions These three last Rules if they be true Rules may here as to this businesse be very well over-ruled They are not at all essentiall to a Law as comming neither within the direction for duty nor obligation to duty but only serve ad bene esse to quicken our obedience and to withold from transgression As to the Promise God might have commanded us to work and never have told us of any pay and The Punishment is upon supposall of fayling in duty And if you thus bring them in as accessary parts of the Law yet I see no imaginable reason to speak of them as Rules unlesse it be such as God hath proposed to himself in his way of distributive Justice They
can be no Rule to us determining only as your self observe what shall be done to us not what shall be done by us The first branch then of your fourfold distinction of a Rule is here alone of useful consideration that is the Rule of Obedience or what shall be due from us We have nothing to say here either of the Rule of Reward or Punishment nor of the Rule of the condition of the Reward or Punishment which are your other branches And that only I here intended and I had thought all I would have known that I only intended it This you say you suppose is my meaning as well you might but withall you say It is strange to your ears and give your reasons 1. That is but part of that very Law of nature Doth not the Law of nature say you as well as the Positive Law determine de debito poenae as well as de debito officii But sure debitum officii and not debitum poenae is our Rule 2. You say If you took it for the whole of nature is that the only Rule And here comes in it seems that which is strange to your ears that I should make the Moral Law as determining de debito officii our only Rule perfect and compleat Which assertion being so unanimously received might well have delivered you from all wonder at the strangenesse of it With whom they joyn that oppose the perfection of the Morall Law how erroneous soever you had judged it Undertaking the negative part and impleading it of imperfection you have indeed Arminians Socinians and Papists on your part But Protestants for ought I know unanimously your adversaries Papists have their Traditions added as well to the Law as to the Gospel which is an accusation of the written Law as imperfect They have also their Evangelicall Counsels which though they are not commanded yet as Bellarmine speaks are commended as raising Christians to an higher perfection then ever the Law required Socinians with whom many Arminians joyn affirm that Christ hath instituted new precepts of Obedience in the Gospel and added them to the Commands of the Law such as transcend and exceed all that were delivered in Old Testament-times Gerrard having disputed for the perfection of the Law against Papists cap. 14. De Evangelio saith The Popish opinion of New Laws promulgated by Christ the Photinians which is an other name of Socinians greedily imbrace making a fair way for Mahometism seeing that in the Alcoran it is in like manner said That Moses gave a Law lesse perfect Christ more perfect and Mahomet most perfect of all Out of the Cracovian Catechism in the same Chapter Gerrard quotes this passage Christ came not only to fulfill the Law for us but added new precepts to it These new precepts the same Author saith they make twofold Some of which do appertain to manners Some to ceremonies or outward rites in worship He names three that appertain to manners To deny a mans self take up his Crosse and follow Christ Which three precepts my Author in way of opposition saith belong to the first Commandement Peltius in his Harmony of Arminians and Socinians Chap. 4 4 6. sheweth their combination against the Orthodox party as in many other things so in this proposition now controverted He there quotes from Socinians these positions That Christ in the New Testament did not only abrogate the Ceremoniall and Judiciall Law but did much increase and add unto the Morall Law That he came not to destroy the Law but to fulfil it which fulfilling saith he is nothing else but a perfecting of it and addition of what was wanting That we ought not only to observe those things that are given to us of God and not abrogated by Chrijst but those precepts in like manner that are added by Christ Much more from many Socinians and Arminians may be seen in that Author to that purpose Dr. Hammond in his Practicall Catechisme speaking of Christs Sermon in the Mount agrees indeed with the Papists against the Protestants That Christ doth not here expound Moses and vindicate the Law from false glosses but that he addes to the Law and names many additions to the 6. 7. Commandement other Commandements but dissents from Papists that make these Evangelicall Counsels and makes them precepts not precepts of Moses but of Christ added by him to the Law but this with much Modesty as though he would not be peremptory in his opinion So that * Authorities vouchsafed for the perfection of the Morall Law as a Rule Mr. Burges pag. 166. handling controversies about the Law saith I shall now handle the perfection of it and labour to shew that Christ hath instituted no new duty which was not commanded before by the Law of Moses And this question saith he will be profitable partly against the Arminians partly the Papists and lastly the Socinians He further saith pag. 169. That Christ did not add new duties which were not commanded in the Law because the Law is perfect and they were bound not to add to it or detract from it Therefore we are not to conceive a more excellent way of duty then that prescribed Further if we speak of holy and spirituall duties there cannot be a more excellent way of holinesse this being an Idaea and representation of the glorious nature of God Dr. Ames in his Sciagraphia handling the Decalogue makes this his first doctrine (a) Lex ista Dei quae in Decalogo continetur est perfectissima regula ad vitam hominis dirigendam The Law of God contained in the Decalogue is a most perfect Rule of the guide for the life of man He gives four reasons with an use of information (b) Vt legem istam Dei eo loco habeamus quo debemus i. e. ut non aliter de eadem cogitemus quam ut de vitae nostrae unica forma tanquam de illa norma quae nullum habet defectum sed perfecta est in sese perfectionem omnem à nobis requirit That we esteem this Law as it ought to be esteemed that as the only Rule of our lives and such a Rule that hath no defect but is perfect in it self and requires all perfection in it Davenant de Justit actual cap. 40. pag. 463. saith (c) Ipsa le◠Christi est exactissima pefectissima regula Sanctitatis et justitae The Law of God it self is a most exact and perfect Rule of Holiness and Righteousness And in the proof of it saith (d) Passim in Scripturis confirmatur quae perfectionem legis divinae mirificè extollunt This is every where confirmed in Scripture which wonderfully extols the perfection of the divine Law Downham in the preface of his Tables of the Commandements saith that The Law of God is perfect requiring perfect obedience both inward and outward not only in respect of the parts but of the degrees The Leyden Professors say
parties in Covenant and the engagement of either party Gods engagement is to be to Abraham Almighty and Al-sufficient for protection for provision so that he need not look else-where to compass good or keep off evill Abrahams Engagement is to walk before God and to be perfect or as it is in the Margent reading upright sincere which walking saith Ainsworth comprehendeth both true faith Heb. 11.5 6. and carefull obedience to God's Commandments That faith is called for in this perfection see 2 Chron. 16.8 9. To rely alone upon God in one verse is to be perfect in the other That this perfection of service of obedience is no other then sincerity all interpreters that I have seen acknowledge See Peter Martyr Vaetablus Paraeus Calvin on the place God Covenants for obedience saith Calvin from his servant and the integrity which is here mentioned is opposed to hypocrisie Rivet closeth with Calvin and in many words expresseth himself that this perfection means nothing else but integrity or sincerity otherwise saith he they that walk and are yet in the way do not attain to a perfection properly so called So that according to him the Covenant requires the same that through grace the Saints here attain and that is a perfection not property so called Dr. Preston on the words is very large to this purpose As for that which you produce as an opinion of an acquaintance friend of mine of extraordinary learning and judgement leaving me to guess whom you mean as indeed I do but with possibility of mistake That the Morall Law is the matter of the new Covenant I cannot well understand at least as you express it How far the word matter may reach I know not I believe that it is their Rule in the New Covenant but otherwise held out then it was in the Covenant of works as I have before expressed my self As a Law it loses nothing of it's ancient strictness for it is ever unchangeably the same the rule of our duty and not of our strength onely the terms of the Covenant of Grace are not for exact observation but sincere endeavour So that the least failing is a sin against the Law but not a breach of Covenant which for ought I discern is the sense that you give As for that which in the second place you urge from him whom you stile Learned Judicious and much Honoured Brother and my friend and acquaintance making these two but one Law quo ad formam I command thee fal'n man perfect obedience and oblige thee to punishment for every sin yet not remedilesly but so as that if thou Believe and Repent this obligation shall be dissolved thou saved else not I should rather take them disjunctim then conjunctim but I know not whether there be any considerable difference I so far subscribe that all that perish by the sentence of the Law to whom the Covenant was ever tendered are by neglect of Covenant left in a remediless condition The Law damns the unbeliever and impenitent unbelief holds him that he is not by the Covenant of Grace delivered from the Law 's sentence When you come to bring all home by application to me with your censure for laying an heavy charge upon them that I oppose and apologizing on their part I do not well know how to understand your words that so I might see my own error You say It is most likely that those Divines that affirm that the Covenant of Grace doth require perfect obedience and accepts sincere do take that Covenant in this last and largest sense and as containing the Moral Law as part of the matter Before you spake of the Moral Law as the matter of the Covenant and now you speak of it as part of the matter And so understood you say No doubt it is true if I understand it of perfection for the future And then doubtless it is an error for I understand perfection for the present And what the Law of God or Covenant do's require it doth in present as I think require And what gave you occasion to suspect otherwise I cannot imagin When you have taken upon you their defence or at least their excuse that hold against you you come to answer my arguments that hold with you I said This opinion Arguments that the Covenant of grace requires onely sincerity vindicated That the Covenant requires perfection establishes the former opinion opposed by Protestants and but now refuted as to the obedience and the degree of it called for in-covenant You answer If you interpret the Papists as meaning that the Law requires true perfection but accepts of sincere then if it be spoken of the Law of works or nature it is false and not the same with theirs whom you oppose Answ I marvail that you will put the case if I do when I tell you expresly that I do not I limit the parallel to the obedience and degree called for in Covenant which these Reverend Divines make to be the same as those that I had spoken to but differ respective to acceptation and so their mistake if it be one is infinitely below the Popish error in the Councill of Trent held forth which I did oppose You further say If you take them as no doubt you do as meaning it of the Law of Christ as the Trent Council express themselves then no doubt but they take the Law of Christ in the same extended sense as was before expressed and then they differ from us but in the fore-mentioned notion Answ I do not understand your distinction between the Law of nature and the Law of Christ as I have before largely told you and given in my reasons You speak somewhat in that which follows that the Papists do not indeed take the Covenant or Law it self to command true perfection but that which they call perfection which is no other then the grace of Sanctification as I expressed out of some of the chief of the writers But it is true perfection that those mean whom I now write against And so you conclude that you see not the least ground for my first charge But you might observe what I further say in words more at large then is here fit to he repeated purposely to prevent this objection that they look upon this which we say is no more then Sanctification as full Perfection and such that answers to the Law in the sense in which it was given Our character of grace inherent is their interpretation of the Law and so they raise up men in a conceit that they answer the Law when they live in a continual breach of it 2. I said If this opinion stand then God accepts of Covenant-breakers of those that deal falsly in it whereas Scripture chargeth it upon the wicked upon those of whom God complains as rebellious Deut. 29.25 Jos 7.15 Jer. 11.10 and 22.8 9. c. You answer This charge proceedeth meerely from the confounding of the duty as such
Moses Baptisme into him what Page 526 N. Names GIven by God not empty titles Page 12 Nature What meant by the times of the Law of nature Page 24 Necessity Of Sacraments asserted Page 285 c. Argumeats evincing it Page 288 c. The kind of degree of the necessity of Sacraments enquired into Page 289 Not absolutely necessary to Salvation Page 289 Objections answered Page 290 Explicatory Rules delivered in it Page 294 c. A greater degree of necessity in the initiatory leading Sacrament then in that which follows Page 298 Arguments evincing it ibid. c. O. Obedience MAns sin disobligeth him not from obedience Page 195 196 197 Obligation Mans Obligation of himself unto God implies Gods mutuall obligation Page 130 Oblige Mans inability for duty doth not disoblige from duty Page 197 Orders Their number in the Church of Rome and their divisions Page 538 Most of this number doubted by themselves whether they be Sacraments ibid. The Matter Page 539 Form Page 539 Effect Page 539 Minister Page 539 Reasons evincing it to be no Sacrament ib. Ordinances All outward Ordinances are for the Church in fieri and not onely in facto Page 189 Sacraments must have the Honour of divine Ordinances Page 68 Originall sin Asserted Page 363 Distinguished into peccatum originans orinatum Page 365 Originall sin not a meer want of primitive integrity but attended with unversall defilement ibid. c. Oyle Anointing with Oyle Jam. 14 15. What it means Page 536 537 Queres put to those that would revive this practice Page 537 P. Parables CHrist speaking in Parables what it meaneth Page â—4 Pardon Closing with God for pardon is not to pardon a mans self Page 452 Passive Neither believing nor receiving are to be judged meerly passive Page 442 In what sense faith passive in justification Page 476 c. Pemble Not sole and singular in asserting the word to be a passive instrument Page 476 He is large in reasons of it Page 475 Penance The parts of it Contrition Page 531 532 Confession Page 531 532 Satisfaction Page 531 532 Papists agree not what that is in Penance that makes up a Sacrament Page 533 Arguments evincing it to be no Sacrament ib. People Allegations for their power examined Page 252 264 Perfection Of the subject and perfection of parts respective to the universality of the object distinguished Page 586 Pighius A learned Papist with divers others joynes with us in the doctrine of justification Page 440 Pope He hath his visible pardoner as well as others Page 464 Prayer A necessary means of faiths nourishment Page 509 Priest The several functions of Christ as Priest King Prophet are to be distinguished but not divided Page 562 Priestly Levitical types lead us unto Christ in his Priestly office Page 566 Privileges A faith short of justifying entitles to visible privileges Page 161 Profession Men of a visible profession truly and really in Covenant with God Page 128 Profession of faith engages to a lively working faith Page 172 c. Promise That which is the condition of the thing promised is not the condition of the Seal Page 173 Exceptions against it examined ibid. Gospell promises are a savour of death unto many Page 469 Protestants Vindicated from four supposed great errors Page 452 The author is confest to appear in the common cause of Protestants ibid. R. Rainbow DEfined Page 516 It had respect to a Covenant improperly so called Page 517 It was an instituted sign ibid. Correspondencies between it and the promise Page 518 How far it was Sacramentall ibid. How far it fals short ibid 519 Reall Covenants may be broke by men in Covenant Page 138 Common grace is reall Page 132 Men of a visible profession really in Covenant with God Page 128 Regenerate Duties of positive institution do not onely bind the regenerate Page 195 Repentance How prerequired in Baptisme Page 108 Repentance and Faith Are mans conditions not Gods in the proper conditionall Covenant Page 626 Right Fundamentall and actuall distinguished Page 88 The distinction cleered In civill immunities Page 88 Ecclesiasticall privileges Page 89 They must be both written Page 90 Right unto a bar to detain from Sacraments not alwayes express Page 91 Righteous Men are so denominated really and not equivocally that imperfectly obey the Law Page 614 Righteousness Non reaâ—us is not righteousness Page 588 Imperfect righteousness is no contradiction Page 589 Righteousness as well as holiness is intended and remitted ib. Righteousness and holiness in what sense commonly used Page 592 Righteousness in an imperfect conformity to the Law asserted Page 595 There is a partiall reparation of in herent righteousness in regeneration Page 611 That righteousness which the Covenant requires the Sacraments appendant to it seal Page 413 Righteousness Christ The naturall righteousness of Christ is not our justification Page 439 Whether the righteousness whereby Christs person was righteous be given to us Page 453 Queries put concerning this gift of righteousness Page 454 Faith being terminated on Christ is terminated on his righteousness Page 455 To receive his righteousness for justification no fancy or delusion Page 456 Righteousness Faith The Righteousness of Faith is the great promise of the Covenant of grace Page 414 This righteousness is sealed in the Sacraments of the Covenant of grace Page 415 Proved by Scriptures Page 417 Confirmed by reasons Page 418 Explained by rules Page 419 420 Bellarmines five objections answered Page 421 c. Propositions explaining the meaning of the righteousness of Faith Page 415 So called in opposition to the righteousness of works required in the Covenant ibid. It is the Synechdochically put for the whole of the Covenant that interests us in this righteousness ibid. c. All blessings and privileges flowing from and following upon this Covenant unto true blessedness are comprized under the righteousness of faith Page 416 Christ the Mediatour of the Covenant is the fountain from whence the blessedness of this righteousness comes ibid. Faith considered as an instrument receiving this righteousness ib. All must see that they be right principled in the doctrine of the righteousness of faith Page 429 Ignorance here was the Jews undoing ib. Papists mistake in this point Page 429 c. Faith the alone grace that interests us in this righteousness Page 432 Rock How it was said to follow Israel Page 524 The Rock it self was not intended as a sign but the water flowing out of it Page 525 Of the nature of a Sacrament ib. No standing Sacrament Page 526 Rule See Law S. Sacrament THe word vindicated Page 2 3 The reason of the word enquired after Page 4 5 The various acceptations of it Page 6 7 8 Whether man enjoyed or was capable of a Sacrament in the state of integrity Page 9 No Sacrament instituted of God during the time called the Law of nature Page 24 c. A Sacrament may be defined Page 32 c. The definition of a Sacrament in generall Page