jurisdiction can here apply this distinction seeing it overthrowes that which they apply hither Whatsoever you bind on earth shall be bound in heaven and whatsoever you loose on earth shall be loosed in heaven Many that are admitted ma want acceptance in heaven but having their right and putting in no visible barre their confessed Ecclesiastical right concludes that their admission is with acceptance of heaven and my great businesse hath been for their comfort and encouragement that give admittance that their benefiting is possible that are thus admitted And here I might take into consideration the opinion of those that would have a promiscuous admittance and indeed I had it in my thoughts to have given a brief answer to Mr. Humphrey's Scriptures and Reasons so much by some applauded and so strongly bottomed Because all Communicants must drink of the Cup therefore all must communicate with some limits which being yielded as I have proved they must will draw the limit necessarily yet somewhat more narrow But this is by one hand already done and I have lately had the happinesse to see a second learned Piece fitted for the Presse dealing largely in it which I doubt not may both satisfie the Adversary and the Reader so that my pains may well be spared onely I cannot but take notice of his fourth Reason for a promiscuous admission which he faith will arise from the vanity formality impossibility of selecting people to this Ordinance Look to the heart of all these separations they come to nothing For put the case you will have a gathered company I pray who do you account indeed to be fit and worthy receivers If not all that make profession as we do mixtly then those onely that have an interest in Christ and are true believers Well but how will you be able to know them The heart of man is deceitfull above all things who can know it And if we can hardly discover our own hearts how shall we discern others so that all will come but to these that have the fairest shew those that seem such and you cannot be secured but there may and will be some hypocrites and so this true partaking as all one body and one blood in such an unmixt communion as you pretend vanishes and there can be no such matter But now if men stand here upon a formal purity and will have the outward purest Church they can they go to separating again and never leave separating and separating as we have daily testimony till they are quite separated one from another Even as in the peeling of an Onion where you may peel and peel till you have brought all to nothing unlesse to a few tears perchance with which the eyes of good men must needs run over in the doing To this I answer If the rule to take in this gathered company be interest in Christ to take in those of a saving interest and refuse all others if regenerate then he shall be admitted in case unregenerate then he shall be refused then I shall yield his conclusion I shall leave that distinction to him that knowes what is in man I should fear many a man of non-interest might be let in and many a man of true interest refused a glozing tongue may here carry it further then an upright heart And for his next of a formal purity to get the Church as pure as we can though this ought to be our endeavour to get the Church as pure not formally but really as possible yet I make it no rule But following the Apostles rule to do as all things else so this to edification though it be a matter of much care and prudence yet not vain and impossible in a good measure to determine it upon this rule I pitch till I hear something that may take me off it SECT XVI An enquiry into the power authorized to judge of mens meetnesse for the Lords Supper THe adaequate subject of Sacraments being found out and some discovery made of those that according to Scripture principles stand in a present aptitude for actual admission A great question yet remains Who must judge of this fitnesse Who are to judge of mens present aptitude so as to approve of men as such and Authoritarively to refuse or passe by others in which we may seem to be much in the dark finding no one expressely set up for that work nor any Scripture-precedent of any that have taken upon themselves such power And herein men have been very different in their thoughts The various claimes that are made to this power The Church of England heretofore hath vested the Minister in sole power as appears in Canon 26. which provides That no Minister shall in any wise admit to the receiving of the holy communion of his cure or flock which be openly known to live in sin notorious without repentance nor any who have maliciously and openly contended with their neighbours untiil they shall be reconciled As also the Rubrick to the same purpose It is true that those that made it their businesse to scrue up Episcopal power to that height that it could not bear did interpret this of such notorious offenders that by the Ordinary had been so adjudged and under present censure expressely contrary to the very words of Canon 27. requiring every Minister so repelling any such upon complaint or being required by the Ordinary to signifie the cause unto him and therein obey his direction In case of such a preceding censure upon the person thus refused he had beforehand his direction and complaint is then supposed to be made onely for his obedience in refusing those that according to command given were to be denied The Schoolmen generally go this way putting the sole power into the hands of a Minister not so much disputing it so farre as I have read as taking it for granted Suarez putting it to the question a Utrum teneantur Ministri hujus Sacramenti non dare illud homini existenti in pâ—câ—ato mortali Whether the Ministers of this Sacrament are bound not to give it to a man in mortal sinne answers b respondetur certum esse habere Ministros hujus Sacramenti hanc obligationem simpliciter absolute loquendo That they are simply and absolutely under such an obligation mentioning none that are over them or assistent to them in it And in his first reason he saith That c Ex quibus sequitur primo hanc obligationem oriri ex ipsa lege naturali ac divina supposita tali Sacramenti institutione potestate ac munere commisso Sacerdotibus this obligation doth arise from natural and divine Law an institution of the Sacrament being supposed and such commission given to the Ministers so that he doth no more question the Ministers authority in this thing then he doth the institution of the Sacrament it self Suarez in tertiam partem Thomae quaest 89. disput 67. sect 1. And Thomas puts the question
d Utrum Sacerdos debeat denegare corpus Christi peccatori petenti whether a Priest ought to give the body of Christ to a sinner seeking it part tertia quaest 80. Art 6 without mention of any other in power for it The Fathers were also of the same judgement we need not quote testimonies from them of exclusion of men from the Sacraments he that will be furnished let him read Mr. Gillespy Aarons rod lib. 3. cap. 17. And we read of no other joyned with the Minister for that work Dionysius Areo pagita who is reckoned amongst ancient Writers though not of that standing to be Pauls Scholar Hierarch Eccles cap. 3. pag. 3 having spoken of those that were possest with Devills and tormented called Energumeni and of flagitious persons saith e Primi igitur isti quidem rectius quam illi Ministri officio voce separentur Let these therefore first and much rather then the other be separated by the voice and office of the Minister It was then accounted to be his office to see to that work That of Chrysostome frequently quoted for exclusion of scandalous persons from this Supper speaks fully to the power of dispensers for it Homil. 83. in Matth. Let no cruel one no unmerciful one none any way impure come unto it I speak these things to you that do receive and also to you that do administer even to you this is necessary to be told that with great care and heedfulnesse you distribute these gifts there doth no small punishment abide you if you permit any to partake of this Table whose wickednesse you know for his blood shall be required at your hands Other reformed Churches place for the greater part this power in the Eldership preaching and ruling Elders joyned together in Consistory Those of the independant Congregational way judge it meet that the whole Church even all the body of the faithful should have their vote in it The best way for the discovery of truth is to hear what each part have to say for themselves and then to examine proofs brought together with inconveniencies that may be objected and are like to follow from any one of these by whom power is claimed and lastly to pitch upon that which we judge to be most suitable to Scripture and to answer the inconveniences charged upon it For that party that can speak most of reason according to Scripture-rule and whose way is followed with fewest inconveniences may in all reason lay the fairest claim to it But to do this throughly were an endlesse labour in which we might take in the whole dispute about Church Government which would be an outlet farre bigger then this whole work Those that vest the Pastor in this power say 1. He is the steward of the Mysteries of God 2 Cor. 4.1 Allegations for a Ministers sole power And as stewards in great families have the care of ordering the food of the whole household so they being called to this honour are to have the like power in the Church of God 2. They alone are to dispense this ordinance as upon a manifold account may be made good and in due place God willing shall be spoken to 3. The administration of Sacraments belongs to the power of order wherewith Ministers are solely vested and not to jurisdiction as is granted and therefore his prudence must guide him in discerning the parties that are to partake of it A faithful and wise steward discerns the season when to give portions of meat to the household Luk. 12.42 as also the persons to whom he is to impart it This learned Mr. Jeans saith is the opinion of the Schoolmen though he is pleased to say They are extreamly out in it in denying the debarring from the Sacrament of the Lords Supper to notorious offenders to be an act of jurisdiction and and so they saith he put it into the hands and power of a Minister to deny it those that he judgeth to be gosse and scandalous sinners pag. 46. quoting a full and pertinent passage out of Suarez in tertiam partem Thomae tom 3. disput 67. Sect. 3. Haec dispensatio vel denegatio Sacramenti non est consideranda ut actio jucialis vel inflictiva poenae sed solum ut prudens ac fidelis administratio Sacramenti ideo non pendet ex testibus aut probantionibus sed solum ex ea Scientia cognitio ne quae prudenti existimatione secundum occuâ—entes circumstantias judicatur sufficiens ut sine incâ—mmodo possit debeat negari Sacramentum This dispensation or denyal of the Sacrament is no judicial act or imposition of a penalty but onely a prudent and faithful administration of it and therefore doth not depend on witnesses or proofs but onely on such a knowledg and understanding of the thing which by a prudential estimate according to emergent circumstances may be judged sufficient that without any inconvenience the Sacrament may be denied 4. If this power be denyed to aM inister many times it so falls out that of necessity either the administration of the Sacrament must be wholly suspended which some of reverend worth have largely shewed to be of dangerous consequence or else the Minister must be necessitated to dispense it to those that are most unfit to partake of it In abundance of places no such power of jurisdiction is set up nor can be expected and food is necessary when we want a rod. Allegations for the power of an Eldership Those that contend for the Elderships power in it affirming that it belong to them and no other First distinguish of the administration of the Sacrament and admission to it confessing that administration belongs to the power of order but admission as they say belongs to jurisdiction Now jurisdiction is in Elders together with the Pastor not so narrow as to be seated solely in the Pastor nor so large as to take in all the people Secondly They dispute largely from the inconveniences that will follow in case it be left solely in the hands of the Minister or put promiscuously into the hands of the people and therefore to avoid both of these extreams they vest the whole Eldership and onely the Eldership in power with it Allegations for the power of the people Those that plead for the power of the people say First that they must in duty avoid such in their converse that are thus under censure and therefore are to have a hand in and to be called to counsel about it Secondly That in excommunication the people are to have a hand we find the Apostles direction for it 1 Cor. 5.4 and consequently insuspension and so they conclude that the power is in all the faithful I must freely professe that the first of these which hath been longest in use takes most with my judgement as that which hath most strength of reason for it and attended for ought I can yet see with least
inconveniences In which I suppose I should yet have concealed my self had not the present juncture of time and state of things put some necessity upon me treating of these things to speak my thoughts Were Elderships in Congragations setled in their desired power and that order set up and accordingly followed I should so have prized the peace of the Church as not to have cast any bone of contention in a businesse of this nature so disputable and where an error of that hand is of no so great danger As I have without scruple acted in that way so I am not willing to cast scruples into the thoughts of any my reasons will afterwards sufficiently appear But things being in that posture as now they are and for ought is seen like enough to continue Sacraments must be wholly discontinued or anabsolute promiscuous liberty granted to any man woman or child to receive it unlesse it may appear that the Pastor according to prudence may manage it I shall therefore endeavour 1. To satisfie the claimes that are made on the contrary for other interests 2. I shall give answer to the objections brought against a Ministers sole and single power 3. I shalt limit this Doctrine with some needfull cautions to avoid mistake First I must speak to them that say power is committed of Jesus non uni sed unitati not to any single preaching Elder or Pastor but to an Eldership preaching and ruling Elders joyned together for which excepting the arguments drawn from the inconveniencies of placing it onely in one this is the summe of all that I find spoken Allegations for the power of an Eldership taken into consideration That the power of Discipline is given by Christ not to one Elder but to the united company of Elders and for one Minister to assume this power to himself is to make himself the Church it is to make himself a Congregational Pope It is a bringing in of a power into the Church that would have some resemblance as is objected to auricular confession This argument takes that for granted which is most in question and that which Mr. Jeans saith the Schoolmen do deny that this is an act of jurisdiction and belongs to the power of Discipline and this being barely affirmed or rather onely supposed it may be as easily denyed But I would give some reasons of my denyal of it and then the whole of the argument falls First Reasons evincing that admission to the Loâ—ds Supper is no act of jurisdiction This power of jurisdiction supposed to be in the whole Eldership is either respective to the whole businesse of the Sacrament or else solely to the admission or refusal of men for participation of it If it respect the whole work then those that are not commissioned to preach Gospel-promises may yet apply Covenant-seales They that have no call to open and shew forth the Mystery have authority to dispense the Elements Reason 1 which is against the judgement of the Learned of this opinion If it barely respect admission and not administration then unlesse we had expressely the mind of Christ to the contrary it will appear to be the greatest of soloecisms to give a man commission for a work and then to leave him to the courtesie of others not otherwise interested in it for the exercise of it There did a complaint lye against Bishops giving commission in Ordination large enough to preach the Gospel yet afterwards would not suffer it without a license from their Courts to be put into action This at the first sight looks much like it when Ministers shall receive power of order which comprizes Word and Sacrament the Gospel with the seal yet may not act in it without an Eldership to oversee it who as to administration are wholly Heterogeneous Secondly If no other Ministerial act is to be preregulated Reason 2 as I may say by any power of Discipline or the exercise of it to be suspended till they know the pleasure of men in juridick place and power then there is no reason singly and singularly to subject this of Sacramental administration to it This proposition hath all reason in it But there is no other Ministerial act that is to be thus preregulated or the exercise of it thus suspended Ergo there is no reason singly and singularly to subject this of Sacramental administration to it Thirdly If the dispensation of the promises be committed Reason 3 to the Ministerial prudence of the dispensers without any jurisdiction put upon them or any other in a way of jurisdiction associated with them then there is no reason to be given but that they may according to Christian prudence in like manner dispense the seales without any such jurisdiction or association This I see not how any can deny seeing the promises are delivered upon the same termes as the seales But the dispensation of the promises is committed to their Ministerial prudence and no other associated in jurisdiction with them This cannot be denyed It followes then that according to Christian prudence they may dispense the seals without any associated in any jurisdiction with them If any should object that it will follow from hence that the Sacraments are to be delivered unto all to whom the promises are tendered This I shall grant with these three limits 1. That those to whom they are tendered professedly accept them otherwise the Sacraments may be delivered to Heathens 2. That there be some competency of understanding of them otherwise the most ignorant of the Catechumeni were not onely to come to Baptisme but to the Lords Supper 3. That they do not openly and resolvedly in their course of life go against their engagements in them In such case the promise may be tendered to Heathens to grossely ignorant and flagitious ones and yet the seal for present upon these grounds withheld Fourthly Where power for any work is committed to one Reason 4 and no other named to be imployed with him there the work is left to the sole care and prudence of him to whom it is committed and not by power of jurisdiction vested in many But the work of administration of Sacraments is committed to one and no other named to whom it is committed The Proposition cannot be denyed and I know not how the Assumption can be answered The conclusion then followes Fifthly If Ministers have not onely been vested with power Reason 5 for administration but actually also have administred with approbation without any jurisdiction then it is no act of jurisdiction This cannot be denyed seeing that if it were the mind of Christ that a jurisdiction should be set up for administration then the dispensers must have stayed for it as Saul ought to have done for Samuel before administration But Ministers have not onely been in power for administration of Sacraments but have actually administred with approbation without any jurisdiction They have done it in unofficed Churches where no jurisdiction had place this
Apostles 2. the Supper of the Lord is a setting forth of the death of Christ 1 Cor. 11.26 and therefore alone their businesse in a publick way who are to preach Christ crucified 1. Cor. 1.23 3. They are the stewards of the Mysteries of God 1 Cor. 4.1 These are of his Mysteries the outward elements as they hold out and seal Gospel-promises unto us 4. They are set over the household of God to give them their meat in due season having in charge to feed the Flock of God which is among them 1 Pet. 5.2 5. Sacraments are a visible Word which never can profit unlesse they be opened and the Mystery be interpreted 6. They are seales of the Gospel-covenant and instituted appendants to it and therefore to be dispensed by Gospel-Ministers that are in commission to preach the Gospel And so Mr. Tombes his quibble is against him Though saith he the title of the Minister of the Gospel be used in the New Testament yet the title of the Ministers of the Sacrament is a made title Praecurs pag. 82. Sacraments are comprized in the Gospel and Ministers of the Gospel comprizes Ministers of the Sacraments 7. All ages of the Church give in their vote with it no Church regularly giving this power to any other Whether Ministerial dispensation be of the essence of Sacraments Yet I would have this understood with this caution that I do not so make it of the essence of Sacraments in general that no Sacrament can have any being but in the hand of a publick Minister seeing for ought we can read neither Circumcision nor the Paschal Lamb were committed to the hands of men in Ministerial function Circumcision was given in charge to the parent and whether his own hand or any others should be employed in it it is not mentioned They might for ought we read make use of those that were most dextrous in it And for the Paschal Lamb Rivet among the Calvinists and Gerard among the Lutherans deny that it was to be brought to the Prist to offer and though both were Sacraments as may be objected instituted before the Priesthood was settled and while the first born were authorized for publick Ministerial acts yet we do not then find it charged on the first born not yet afterwards vested in the Priesthood The negavit judged probable neither do I yet judge it to be so of the integrality of the Sacraments of the New Testament that it should be no manner of Sacrament if it be not carried on by the hand of a Minister The matter and form being first instituted the Sacrament is after put into a Ministers hand to dispense it And I see not a flat nullity of a Sacrament Gospel order transgressed when Sacraments are othewise dispenced but a foul breach of Gospel-order when that way is neglected As David felt to his grief and was brought to confesse a foul mis-prision in the order of Gods worship when the Ark was carried on a Cart and not on the Levites shoulders 1 Chron. 15.13 so it is when the Sacraments are delivered by any other hand then a Ministers yet the Ark though carried as it ought not wheresoever it was it was yet the Ark of God so these ordinances though administred as they ought not are yet still Sacraments they are still divine instituted ordinances where the man is such that hath his interest by a free Covenant grant and the Ordinance is the seal appointed for ratification of this Covenant though conveyed by an unmeet hand it is I suppose no meer nullity though a transgression That of Mr. Hooker Ecclesiastical Policy lib. 5. Sect. 62. is worth our observation If any thing be herein amisse the harm which groweth by violation of holy ordinances must altogether rest where the bond of such ordinances holds And having shewed how it is otherwise in jurisdiction he addes Factum alterius alii nocere non debet Baptisme on the other hand being a favour which it pleaseth God to bestow a benefit of the soul for us to receive it and a Grace which they that deliver are but as meer vessels either appointed by others or offered on their own accord to this service of which two if they be the one it is but their own honour their own offence to be the other can it possibly stand with equity and right that the faultinesse of their presumption in giving Baptisme should be able to prejudice us who by taking Baptisme have no way offended We justly abominate the opinion of Papists on the one hand that make the intention of the Minister to be of the essence of the Sacrament so that if that be wanting there is no Sacrament as also the opinion of Donatists of old and Anabaptists of later times on the other hand that make the quality of the Minister likewise essential so that where he is defective in holinesse and fidelity there the Sacrament must of necessity be wanting in its power and efficacy And these opinions we reject as upon other accounts so upon this that it brings Christians into inextricable straits how shall they reach the Ministers intention at the time that he is about this businesse None knowes but he that searcheth the heart this thoughts at that time and so no other knowes whether any more then common water hath been applyed or commpn bread received How shall they know the Ministers goodnesse how shall they know his graces Hypocrisie is spunne with a thred so fine that anothers eye cannot discern And in case the Ministers goodnesse were but seeming goodnesse then that which we received were but seeming Sacraments This opinion of the very essence of Sacraments depending on the lawfulnesse of the call of Ministers puts them to little lesse trouble If a man will know whether he were ever baptized he must be put to it to make enquiry whether his Baptist were lawfully ordained being happily dead before he is able to put this to the question And this being the Sacrament of his initiation he may well question whether he stand actually and orderly enrighted in any Church priviledg or be in any orderly way any Church-member in case this fail Many things being done are of force and stand firm though he that did them deserves no praise Though they do not nullify a Sacrament yet they break a Gospel rule Factum valet faciendum none est is an old maxime And the more neer men come to the place of the Ministerial function the more unquestionable is the validity of such administratrions when any assumes other parts of the Ministeriall function to officiate in publick in that way that the peoples esteeme of him is as of a Minister called to this work those that otherwise seem much to scruple yet then conclude that as a Gospel promise is a promise though from his mouth whom God hath not sent to preach the Gospel so a Gospel Sacrament from his hand is a Sacrament The call and the work
or the sacrifice to be offered Bellarmine tells us that the Ordination of Presbyters is a Sacrament by the consent of all and he himself determines that the Ordination of Bishops is a Sacrament and according to him there is no other Scripture-Ordination seeing all the Scriptures that speak of it speak as he sayes of the Ordination of Bishops Most of these doubted among themselves whether they be Sacraments though he multiplies Authors denying their Ordination to be any Sacrament Ordination of Deacons he sayes is very probable and to be believed that it is a Sacrament though it be no Article of faith to believe it which he proves because it cannot be evidently deduced out of the Written Word or tradition Neither is there saith he any determination of the Church for it For Sub-Deacons he sayes there is not that certainty as of Deacons yet he sayes it is very probable that it is a Sacrament though he hath such an argument against it as that none but himself will be ever able to answer Imposition of hands he sayes and proves out of the fourth Councel of Cartharge Canon 5. is not used in it and yet his whole nineth Chapter is spent to prove that imposition of hands is essential in this Sacrament It is a Sacrament save onely that it wants the essentials of a Sacrament as do indeed all their five supposititious ones The four last which with them are the lesser Orders have not as he sayes that probability that they are Sacraments as that of subdeaconship yet the opinion that affirmes their Sacramentality The matter of these Sacraments not agreed upon is far more probable then that which denyes it Their learned Councel are not yet agreed what is the matter of this or these Sacraments whether it be the imposition of hands or the holding out of such an instrument as belongs to their function as a Chalice to the Priest c. The words uttered to each respectively The form when such an instrument is delivered are the form The effect The effect of these is 1. A Spiritual and perpetual power for discharge of their function of which the indelible character is a token 2. Saving grace for a right discharge of their function The Minister The Minister of these is a Bishop and the Ceremonies Anointing and Shaving That the Ordination of Ministers for their function is Gospel Ordinance we willingly grant and that no man should take upon him this honour to deal for men in things appertaining to God unlesse he be called as Aaron Tymothy was this way called to the work 1 Tim. 4.14 and he hath a directory given him for the call of others 1 Tim. 5.22 Titus is left in Crete for this purpose Tit. 1.5 and Paul and Barnabas in every City where they come act in it Yet it is far short of the honour of a Sacrament properly so called Reasons evincing it to be no Sacrament The outward rite of imposition of hands was used not so much for significancy as decency being an usage in religious acts of solemnity before the Law under the Law and continued in Gospel-times as standing with the simplicity of it yet we dare not with Bellarmine make it essential to Ordination finding no institution of it for a sign much lesse any saving grace annext to it by way of promise so that here both an outward instituted sign and inward grace are wanting â—â—ither is it such in which all the people of God are interested One peculiar order onely can claime to it In the time of the law this was in use and yet by their own confession it was then no Sacrament And it is very strange that not onely power given for administration of Sacraments should be a Sacrament but authority to open the door for these that come for the Sacrament as for other Ordinances should be a Sacrament likewise The greatest thing that adversaries talke of is that Calvin in Instit lib. 4. Calvin vindicated cap. 14. sect 20. saith that he can willingly suffer Ordination to be called a Sacrament but they are unwilling to take notice that he denyes to number or reckon it among Ordinary Sacraments and therefore it is plain that he takes the word in a more large acceptation then ordinary which is further clear in that in his Comment on Jam. 5.14 he makes the oyl which Christs Disciples used Mark 6.13 for the time that the use of it continued to be a Sacrament when yet he restrains the whole effect or fruit of it to the health of the body onely which falls far short of his famously known definition of a Sacrament so that Ordination neither according to Scripture nor Calvin is to be accounted a Sacrament SECT X. Marriage no Sacrament THe last Sacrament which they would obtrude upon us is Marriage which they have determined to be a Sacrament as well as the rest that serve to make up the number whilest the solemnizing of it holds and the parties are upon the work The words or signes expressing consent according to Bellarmine is both matter Matter and form Form of this Sacrament But when the work is over then the married couple in their persons are the matter and the words or signes are the form The married persons expressing their consent in any manner whatsoever are themselves the Minister Minister of this Sacrament Canus seeing how great a dishonour it is to Sacraments to make that which is acted in the most prophane and clandestine manner a Sacrament resolves that the words of the persons thus expressing consent are the form of the contract of Marriage and that upon that account marriage is valid but it is no Sacrament according to him unlesse it be done by a lawful Minister but this Bellarmine opposeth as a singular and new opinion A Sacrament then according to him is wheresoever a marriage is and marriage is where consent of Parties is expressed though in the lewdest way by persons under Parents power and not at their own dispose by divine appointment We willingly yield it to be an Ordinance Reasons evincing it to be no Sacrament established by God but very short of the nature or honour of a Sacrament for divers reasons 1. It was the same as it Reas 1 is now from the beginning and yet all that space of time from Adam to Christs coming in the flesh it was no Sacrament by our adversaries confession 2. It is an Ordinance Reas 2 in common for mankind and no Ordinance peculiar to the Church The whole world of mankind have their interest in it and Sacraments are known to be onely Church-priviledges 3. All the people of God are not tyed to it some Reas 3 have their liberty to abstain from it and all Sacraments are under a precept yea according to our adversaries it is a degree of perfection unto merit in all to keep out of it and unto men of some orders a defilement
Chron. 30.18 19. The good Lord pardon every one that prepareth his heart to seek God the Lord God of his fathers though he be not cleansed according to the purification of the Sanctuary The answer of the Lord we have ver 20. The Lord hearkened to Hezekiah and healed the people which doth either imply that they were struck of God for their sin as was Abimelech his wife and maid servants and were healed by Hezekiahs prayer as they by Abrahams or else that by their sin they were in danger of Gods hand and by Hezekiahs prayer preserved so that enough hath been said for this distinction between a first and second right a fundamental right and priviledg of actual admission There may be a true right when yet there is a barre that stands in force SECT V. Proposition 4. AS the fundamental right to Sacraments must be grounded on the written Word of God so the barre to actuall admission must be written likewise Fundamental right and bar to actual admission must be both written None may be admitted without known right their visible Covenant-title must appear in such case a seal would be put to a blank and the Ordinance prophaned It was therefore provided that no uncircumcised person must eat of the Passeover Exod. 12.48 and none in Covenant in right that stand in any visible relation to God without a known barre may be kept back There must be a reason seen of their admission and a reason seen of their suspension The sin of those of Ephraim Manasseh Issachar and Zebulon was that they ate of the Passeover otherwise then was written There was that barre upon them that according to the written Word they were not in present to eat of it He that gives warranty to his people to come must also put in the exception against those that are to be denyed No Person no Church must take in or refuse by their own power this were to Lord it over Gods heritage and an high usurpation of a power not put into their hands Stewards in great houses are to take in and hold back from the family not at their own will but according to their Masters pleasure SECT VI. Proposition 5. THis right unto or barre put to detain from Sacramental participation is not alwayes explicite and expresse Right unto or barre to detain from Sacramental participation is not alwayes and explicite it is sufficient that by a clear and full consequence from Scripture it may be deduced The fundamental title is clear and before cleared It is the Covenant that gives a title the outward Covenant is a sufficient title to all outward priviledges prove a Covenant made kept or not kept if not renounced and then a right stands The right unto or barre put to present acceptance is often more disputable which the written Word in expresse termes or by necessary consequence must also determine When those were kept back by reason of a touch of a dead body from eating the Passeover Num. 9. there was no expresse precept in the Law for such prohibition of them but seeing such were to be kept out of the Campe Num. 5.2 and they must be clean that eat of the offerings of the Lord they were evidently included and it appears that they saw it And when the Lord himself names those barres which in after times should withhold an Israelite from the Passeover the instances which he gives are no sufficient explicite enumeration It is there said that he that is in a journey could not eat of the Passeover neither could he that was in prison or imployed in war or under sicknesse One legal uncleanness is there named which did defile there were other defilements as well as that which disabled an Israelite actual participation Num. 5.2 Onely those that inferre such consequences must be able to make good their consequences and take heed of framing principles of their own and then deduce consequences from them were this heeded the door would not be set so wide open as many complaine not yet kept too narrow as perhaps there may be cause of complaint according to many mens rules though according to their practice perhaps there is no such great cause of grievance perhaps the grievance may be found on the other hand SECT VII Proposition 6. Rules for actuall admission and bars put in Old Testament times were more explicite and expresse IN Old Testament-times Scripture-rules for mens actual admission and barres put to detain them were more explicitely delivered When men according to the rule of the Sanctuary were to be received or denyed as other circumstances of like nature were then more punctually delivered and fitted to the Churches minority which was taught as a child with a feskue In Gospel-times when there is more light and the Church hath attained further growth as it doth not need so we do not find such punctual direction The nature and use of the Sacraments being known together with the end of their institution general Scripture-rules observed that all is to be done to edification and the end of the Ministerial function compared for the perfecting of the Saints for the edifying of the body of Christ It may be more easily collected to whom the Sacraments may be of use and to whom they will be unserviceable SECT VIII Proposition 7. Admission unto the Sacrament of initiation is facile THere being a double Sacrament in the Church both in the Old and New Testament one for initiation into the Church visible the other for confirmation one in which it is sufficient having a due title to be passive and the other such in which we must be active Admission unto the Sacrament of initiation seems more facile whether it be of grown persons in the first plantation of Churches upon conversion from Gentilisme Judaisme or any other way distinct from Christianity or of infants that are confederate with their parents and though some lay it down as a Maxime Adultorum eadem est ratio utriusque There is the same reason for admission of men of years to either Sacrament yet it is but gratis dictum Neither any Scripture text nor solid argument drawn from thence doth evince it Lesse is expected in a childs entry into the School or a youths matriculation into the University then in the time of growth and further proficiency Professed Disciples are taken into the Church by Baptisme to learn but they must be proficients as shall appear before they are able to make improvement of the Supper For infants there can be no barre at all for their initiation There is no barre to the initiation of infants in confederation on with their Parents They that hold that Sacraments conferre grace non ponenti obicem that is upon all such that put no barre or obstacle to it do withall conclude and undenyably if they can make good their Position that all infants in Baptisme are regenerate seeing they put no actuall barre either by sin or
put into the Proposition and it not delivered in that generality and whensoever that distinction shall be put I shall not doubt but an answer in the distinction will be suggested Secondly Inabilities to perform duties upon the bare account of natural corruption in a right way and in that acceptable manner as to receive the comforts of them do not discharge a man from obligation to the duty In case indeed it could be proved that God never gave the Sacrament in charge to an unsanctified man but left this visible Ordinance as a Legacy or charge to an invisible Society whom none but themselves can distinguish and few of them able to distinguish themselves then the argument were of some force but from the inability to reason against obligation to the duty to take men off from it upon that account of weaknesse through natural corruption will take all men off that are unregenerate from all duties Thirdly Those that in this way disable all men in nature from these duties which are given in charge to a Communicant upon that ground to keep them from the Sacraments yet confesse they may do this work in order at least to their own exclusion they cannot examine themselves in order to receive but they may and must examine themselves in order to hold themselves off from it When the Apostle speaks to the whole visible Church of Corinth expressely Let a man examine himself and so let him eat of this bread and drink of this cup. This few say they can reach but to examine and not to eat is in the power of all the other Fourthly Though these reach not the highest duties and so come not up to the ultimate end of the Sacrament yet they perform in their measure several duties and reach the intermediate and subordinate end of it They see Christ there evidently set forth and crucified before them There they see the highest aggravation of sin Christ wounded for sin bruised for transgression under the Fathers wrath for mans guilt suffering for sin the just for the unjust They see him bearing the sins of many and they cannot nor may not exclude themselves from the number They see there a ransome paid for sin a discharge made to the Fathers Justice They see Christ tendered and offered They may further oblige themselves to all duties required as well to the interesting grace which is faith as to the qualifications of obedience They do believe Acts 2.12 13. Luke 8.13 Joh. 12.42 43. 1 Tim. 1.19 This faith is true in its kind they do not onely yeeld assent but reach to some measure of joy and delight Luke 8.13 They are in Christ their way of inhesion or implantation I shall not determine But in the latitude as he is an head he hath members that are inherent in him he is an head of a Church visible and hath many members suitable as the Reader may see in Cobbet of Infant-Baptisme Conclus 5. pag. 56. Whilest those hearers mentioned Luke 8.13 believed I cannot think it was the seeds-mans office who had sounded the Word in their ears to have withheld the visible Word from their eyes or advised them to have withdrawn themselves And as they do duties incumbent on Communicants so also they receive mercies many intermediate mercies though in that state they receive not the highest and choicest mercies They partake of the fatnesse of the Olive Rom. 11. even all that come into that state that the blinded Jewes and the worst part among them did relinquish SECT XII Proposition 10. THe Lords Supper as all other Ordinances of Christ must be so administred The Lords Supper must be so administred that Communicants may be edified that the Kingdom of Christ may be most advanced and the Church in her members most edified Let all be done to edification is the Apostles rule 1 Cor. 14.26 Not as an Apostolical Canon as Mr. Hooker in his Ecclesiastical Policy hath observed for then if the Apostle had been silent that injunction had not been obliging but as a necessary result from all that they had in charge from Jesus Christ Prophecie exceeds unknown tongues because it edifies 1 Cor. 14.4 And unknown tongues are without profit and of no use without interpretation to edifie ver 5. Therefore we have the Apostles resolution for publique prayers ver 14 15 16 17. For if I pray in an unknown tongue my spirit prayeth but my understanding is unfruitfull what is it then I will pray with the Spirit and with understanding also I will sing with the Spirit and I will sing with the understanding also Else when thou shalt blesse with the Spirit how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest for thou verily givest thankes well but the other is not edified And for the preaching of the Word ver 18 19. I thank my God I speak with tongues more then you all yet in the Church I had rather speak five words with my understanding that by my voice I might teach others also then ten thousand words in an unknown tongue Matters circumstantiall and of themselves indifferent if they be not reduced to this end prove inexpedient and to the doer evil All things are lawful for me but all thinges edifie not 1 Cor. 10.23 The whole of the Ministerial work and every appendant to it must be reduced hither what have builders to do but to edifie And if they edifie not what do they do In what other metaphor soever their work is set out this is still their businesse the perfecting of the Saints the edifying of the body of Christ Ephes 4.12 When they have done this and made it their whole businesse they may with confidence speak to God in the words of Christ I have glorified thee I have finished the work that thou gavest me to do Joh. 17.5 This thread which runs through the whole of the Ministeriall work is not to be excluded here Those of whom there is hopes that they are willing to learn Christ are to be taken into Christs School by Baptisme and those are to be admitted to the Lords Supper that knowingly will engage for continuance and comming on in the waies of Christ Baptisme is the entry door into the Church visible no man must be refused of whom there is reason of expectation that they will be professedly Christs And the Lords Supper is the means of the growth of those that are thus visibly and in the face of the Church received where this may conduce to their building up it is not to be denyed so that the dispensers great enquiry must be whom the Lords Supper may benefit where it may edifie which according to Scripture rules may be discerned and determined otherwise the Apostle had not given this charge Let all things be done to edification and where it may edifie to give it and where it serves not for edification to forbear it not whether
unconfest did hinder To deny penitents where there is any fair and possible hopes by reason of conviction wrought is their sad discouragement we see them lame and weak and we deny them a Crutch that is provided for them And to receive obstinate ones that without remorse carry it on in wickednesse seems dangerously to strengthen them in their wayes and not at all to help them out of their ungodly courses From this that hath been spoken a fair answer therefore may be given to the arguments before past by concerning any power in this Ordinance for conversion And first for that from the Directory where the ignorant scandalous and prophane that live in any sin or offence against their conscience are warned not to presume to come nigh that holy Table it is meant of those that purposely resolve to hold their sin and doubtlesse that purpose standing here is no comfort to be put into their hands It is no other then that counsel of our Saviour Matth. 5.23 24. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee leave there thy gift before the altar and go thy way first he reconciled to thy brother and then come and offer thy gift Sacraments will not be accepted from that hand where malice is seated in the heart and implacably continued but it followes not but that where the soul is startled and such resolutions for sin do not appear this maybe a means further to awake and provoke to a resolution against it As to that of Communicating to Heathens Pagans enough hath been said before It can neither be done with allowance nor any possible benefit And for Excommunicate persons they are supposed to be in an obstinate way of wickednesse The last is onely worthy of consideration That Ordinance that is not communicable nor lawfull to be administred to any known impenitent sinner under that notion but onely as penitent sinners truly repenting of their sins is not a converting but a sealing Ordinance But the Sacrament of the Lords Supper is not communicable nor lawfull to be administred to any known impenitent sinner c. Ergo. Here I might justly except against that opposition that is still put between converting and sealing Ordinances as though it must be taken for granted that no sealing Ordinance could have any hand in or towards conversion Gods seal added to his promise may by the blessing of God be serviceable here as well as his oath added for confirmation but this is grounded upon the mistake of the way of the Sacraments sealing in which I have sufficiently expressed my self For answer to the Argument it self The major Proposition is not true unlesse it be understood with just limitation Reproof is an Ordinance that may well be reckoned among those that work to conversion being the way of life Prov. 6.23 and called the reproof of life Prov. 13.31 an excellent oyl Psal 141.5 and upon that account to be used towards a brother in sin Levit. 19.17 And yet prudence must be used in the application of it Every man is not a meet subject to get good by it There is no such warinesse explicitely required in the dispensing of the Sacrament of the Lords Supper as there is in the application of reproofs nor yet any so punctually pointed out not to communicate as there is not to be reproved The Wisemans observation is that He that reproveth a scorner getteth to himself shame and he that rebuketh a wicked man getteth to himself a blot Therefore he gives advice upon it ver 8. Reprove not a scorner lest he hate thee rebuke a wise man and he will love thee Every Ordinance therefore that is for conversion is not meet to be applyed to every man in an unconverted condition Rebukes set out the danger of sin and the Lords Supper is for the aggravation of it in holding forth the sad effects of it yet neither of both meet to be applyed to all in sin That charge of our Saviour is deliveted in an universal way Cast not holy things to dogs nor pearles before swine The Proposition there included is general Nothing that is holy nothing that is of the honour of a pearly is to be cast to any dog or swine whence we may assume But there is no converting Ordinance but it is of the number of holy things Ergo. No converting Ordinances are to be given to any that are dogs and swine which way soever any think to extricate themselves by putting limits to any term in the Proposition they must necessarily be brought to yield that all converting Ordinances are not promiscuously to be applyed to all in sin But choyce must be made unto whom they may with profit be delivered And thus I have spoke my full thoughts of the subjects of this Ordinance concluding without the least hesitancy or scruple That all in Covenant have a fundamental or first right to it a jus ad rem and making it my businesse to find out who they be that may be admitted in expectation of benefit by it and who are justly detained from it In which I trust I have given just offence on no hand either in giving way to the admission of any that according to any Scripture-rule or just deduction thence should be held back and so hardening them in any way of ignorance or sin in giving them any encouragement I have a witnesse in heaven that I intended nothing in this but to find out the mind of Jesus Christ and to have this Ordinance so administred that the edification of the visible Members of Jesus Christ might be most prompted and godlinesse encouraged And in case that this which I have done may not be serviceable this way I desire that it may prove an abortive I know there is a distinction used by some and applyed to admission both of Infants to Baptisme and men of growth to the Lords Table that there is a twofold title one in foro Dei in the Court of Heaven and here onely the Infants of the elect regenerate have title as they say to Baptisme and the elect regenerate themselves to the Lords Supper The other in foro Ecclesiastico in the Court of the Church and here all tiie Infants of professed believers have right in Baptisme and the knowing and not scandalous though unregenerate to the Lords Supper By the favour of which distinction those of that judgment and I may be well enough agreed and as I think there is small difference about the persons to be admitted to this Supper yet for the distinction I confesse I do not understand it Both the Sacraments being Church-Ordinances I suppose God keeps no other Court about them save the Court of his Church If they have this right in foro Ecclesiastico then it is the mind of God that the Church should admit them and so they have right in foro Dei likewise And I marvel how those that bring this within the power of
it be left to a Ministers prudence according to Scripture-rule to manage it It is further said that this is to assume a power without any Object 6 warrant or power from Jesus Christ No text can be produced in which any such power is given To this I answer None that would take this power from the Minister can own this objection It is of equal force against any other hand Let them shew where any other is set up for it and we will presently yeeld it Those onely that are for promiscuous administration can with any pretended colour in this way object it and to these I suppose enough hath been spoken that it is a necessary result from that power that is given for administration of this Ordinance All Ordinances must be so dispensed that they may profit where profit cannot follow there is to be no dispensation Allegations for the power of the people taken into consideration As to the claime of those of the Congregational way before mentioned the former failing this falls with it They both agree that it is an act of jurisdiction in which one party will have all to vote the other onely the Eldership But when it appears that it is an act of prudence and not of juridick censure either of both are at losse for their interest If these have power by their vote to let in and keep from the Sacraments it is either as dispensers of these Mysteries or by vertue of a juridick power of rule and government vested in them That it is not as dispensers themselves will acknowledge for they cannot in a joynt way thus administer neither can it be by virtue of any juridick power of rule and government In case it were granted if all are in place of rule where then are those that are ruled and under government If every member be an eye where is the foot The Apostle salutes the Saints and those that rule over them Heb. 13.24 Here are no Saints but what are Rulers Obey them that are over you in the Lord saith the Apostle these must obey one another If these thus govern and this be an act of their government then no man must be admitted to the Supper but together with it he must be vested in Church-power and rule None must be a member unlesse he be a Commander Christ's Army must have all leaders no followers all Commanders no common Souldiers by this means either worthy Communicants must be shut out or men unfit for rule promoted seeing every godly man that hath the spirit of sanctity hath not presently a spirit of rule Hence will follow that confusion by the experience of many found and complained of by Mr. Blackwood Mr. Firmin and others not to be suspected of partiality And when they argue from their power in excommunication to their power in barring from this Ordinance as the antecedent is to be denyed so the consequent is false All the faithfull are not to decree excommunication The meeting together mentioned 1 Cor. 5.4 was not of members but officers there being more Congregations then one in Corinth as is justly presumed and in some Churches is undenyably proved and therefore their members could not meet about any act of government but officers onely So also the consequence is false and though excommunication were in their power yet the power of administration of Sacraments and mens admission may be in an other hand as a prudential act And so every part of the argument is found faultie It is true that excommunication being a juridical suspension from all Church-Communion and Participation in Church-priviledges comprizes in it suspension from the Lords Table as he that is cast out of the house is no more ordered for his diet in the house but kept from it Yet there may be a non-administration by the Minister where there is not any such Church-censure A Christian in his minority suppose of the age of ten or twelve years is not upon the account of his minority to be excommunicated yet he is not of that age as to be admitted to the Lords Supper And whereas it is said that it is their dutie to avoid such in their converse that are thus denyed I answer that were it granted to be a Church-censure formally executed Mr. Rutherford hath sufficiently answered that their duty to avoid them under censure is no argument that they are to have an hand in the censure But being denyed to be any formal censure of the Church there needs no further answer and they are to avoid them no further then the manifestation of their condition according to Scripture-grounds gives them occasion So they must avoid children youth and all others that are not competently instructed in Gospel-wayes and according to the principles of many of them all those that are not highly vers'd in Christian Mysteries And as for crimes that carry the name of scandal the Minister is in a publick way to debar none but upon known manifest evidences openly seen of which any may be competent witnesses And in case they suffer wrong by the Ministers imprudence or otherwise they are not to suffer farther by other mens avoiding their society and communion The community of the faithful therefore having no power of juridick censure they have no colour of claime to it under any such a notion And being no formal censure Elderships that have that power are not formally qua rulers vested in it It therefore remains that it is an act of prudence in the dispenser and no act of jurisdiction in them that have right of censure or inflicting of penalty Some cautions are here needful for a right understanding and to avoid mistakes in that which hath been delivered Cautions to be observed in these proceedings 1. This which hath been spoken must not any way be understood Cauti 1 to be prejudicial to Church government or the power of Church censure For though Governours are not to be consulted before these seals be dispens'd yet government still stands in due power notwithstanding of this we have all cause to be tender seeing whilest some dispute in what hand to place it others take their advantage quite to abolish it But that Scripture speaks of a Government distinct from that which is in the hands of civil powers is a truth that carries such evidence that it can with no colour of truth be opposed As the Romans divided that state into Senatum populumque Romanum implying that some were in power of Governing and others were to yield subjection the Spirit of God himself makes like division of the state of Israel into Elders and people Ruth 4.9 So the Apostle to the Hebr. in like sort distinguisheth Christians Salute the Saints and those that rule over you Hebr. 13.24 Some were without any power for rule and these are styled Saints without any further addition others are in power for Government and these have their just title given them The same title that is given to
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
be aright managed and that they should have that inspection as the Kings of Judah had to rectifie what they find out of order but not to pull down any thing that Jesus Christ had raised up no more then the praise-worthy Kings of Judah did that which Moses had prescribed especially seeing the Lord Christ even in the space of those forty daies before mentioned asserting his pleni-potentiary power that he had received from his Father and giving power to his Church declares it to be of that lasting tenure to continue to the end of the world Matth. 28.18 19 20. And because these words which import this continuance are variously interpreted and some will understand them with limit to the end of the Apostles age seeing the age of a man is often set out by the word seculum the sports at Rome which were seen once in mans age were called ludi seculares and so we have this text against us But against this interpretation let the Reader observe 1. The frequent use of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end of the world by this Evangelist chap. 13.39 The harvest is the end of the world ver 40. So shall it be in the end of this world ver 49. So shall it be in the end of the world and Matt. 24.3 Tell as when shall these things be what shall be the sign of thy coming and of the end of the world none of all which can be understood of the end of one but of all ages 2. Let the context there be considered Christ there promises his presence in the work of discipling all Nations but that was not the work of one age onely many ages are past over and yet many Nations are not discipled His presence is promised in the Word and Sacraments which must have their continuance till Christs second coming 1 Cor. 11.26 The Apostles words Heb. 9.26 may well serve for a comment on these words of our Saviour the alone place as Gomarus notes where this phrase is used excepting the texts out of Matthew mentioned But now once in the end of the world he hath appeared to put away sin by the Sacrifice of himself There are two ages of the world one determining upon Christs suffering resurrection and ascension the other commencing at that time and concluding at the end of all time and therefore the space betwixt Christs first and second comming is ordinarily called the last daies Christ dyed at the consummation of the first and the promise of his presence is made till the consummation of the second and the power given and received is no otherwise temporary Cauti 2 2. Neither is this to make for the prejudice of the office of ruling Elders Ruling Elders not hereby prejudiced Various opinions concerning them concerning whom there is in the Church so hot dispute Some own no such power but make it to be a new device not heard of before this last age Others plead a divine right for it and produce Scriptures that appear to speak very fair that way though they meet with very shrewd objections A third not insisting upon any such formal institution being jealous that the texts held forth will scarce bear it out yet concluding that the whole body of the faithful have their interest in government Church Government being neither Monarchical nor purely Aristocratical but mixt with a Democraty they bring in ruling Elders not as officers set up by any immediate institution but as representers of the people So that as Knights appear in Parliament not in their own names as the Peers of the realm heretofore have done but in the name of the respective Counties and Burgesses in the name of their respective Corporations so ruling Elders chosen by the vote of the people have no other power but what they exercise in the name and right of those that set them up Pastors have their power primitively vested in their own persons by immediate appointment of Christ Jesus These have power by way of delegation from them that authorize and appoint them others yet are not at all displeased with this power but upon neither of the former grounds but as a prudential course for the more easy and orderly regulating of the affairs of the Church in case either the chief Magistrate shall set them up or the Church it self by his appointment allowance or connivance Asserting a liberty in the chief Magistrate or Church for this purpose That as in the Jewish Sanedrim there were of the people appointed to assist the Priests both in civil and sacred affaires so when nothing to the contrary appears in New Testament-times it may be still so provided As the Church might set up some to determine Controversies and prevent law-suits 1 Cor. 6.4 and might appoint a brother to be joyned with Apostles to receive and disburse the Churches Alms 2 Cor. 8.9 10. And the Church of Antioch might delegate some to be present at the debate and determination of the Apostles and Elders of Jerusalem in a case then controverted Act. 15.2 so it is not unlawful with prudent limits to appoint some that may be assistant to carry on Church Government I shall not determine on what bottome it is safest to fix them I onely say that I do not see how the Church can well want them And though Mr. Mede whom some adore as their oracle for antiquity Apparet ex his quae diximus in munere adsessorum qui nonnullis in locis in usu sunt quos distinctionis causa temporarios aut laicos praesbyteros appellare possumus nihil esse quod possit reprehendi Non deesse in pia antiquitate exempla quae si non plane conveniant certe ad hunc morem accedunt Quae urbs si non prima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certe praecipuos ejus defensores edidâ—t and all deservedly magnifie calls it a new device yet Grotius of no lesse esteem speaks with more favour Imper. Summar potestat circa Sacra Cap. 11. After a large discourse about them He saith that it appears by that which we have said that in the office of Assessors which are in use in some places whom for distinction sake we may call temporary or lay Elders there is nothing that may be blamed Affirming further that there is not wanting in Sacred Antiquity examples which come very near to this custome though not wholly up to it Neither does he make Geneva with some others the first Authors but onely the chief defenders of this order instancing in the benefit that may hence arise both respective to the civil Magistrate and Church Pastors The second of these with me is very rational and being fixt upon that bottome though those exceptions hold that are usually taken against those texts on which their Divine autority is usually built yet the order may still stand and those negative arguments which are brought against them from the Apostles inscription of his Epistle to the Philippians directed to
Bishops and Deacons without mention of ruling Elders as also from the distinct qualifications required in Bishops and Deacons with their wives and families when as to these Elders there is all silence may be more easily answered in case it appear that these had not any constant standing in this work I onely here say that on what bottome soever they stand this which I have said can nothing prejudice them 3. Neither must this exempt admission to or exclusion from Cauti 3 the Sacrament from all cognizance of Church power nor quite take it out of the verge of their censures Not to be wholly exempted from all cognâ—zance of Church-power though those in juridick place be not aforehand consulted or taken into association in it For though it be left solely to Pastors to discern those to whom they may distribute these Elements as it is to divide the Word and give every one his portion yet upon mal-administration they may be called to question If pro imperio they shall keep back those that are duly qualified or admit such that evidently according to Church-determination should be denyed they are liable to censure as they are for corruption or imprudence in doctrine And therefore it was well provided Canon 27. That he that shall repel any from the Sacrament upon complaint or being required by the Ordinary shall signifie the cause to him and therein obey his direction Presupposing Church power to be vested in him who for the most part was a meer lay person which might cause ruling Elders to stand more right in the eyes of some persons this was well determin'd Should Pastors be set up for this work without any appeal or controul it migbt then indeed be spoken to as a grievance Cauti 4 4. It is a Ministers wisdome if it may be to see with more eyes then his own A Ministers prudence to take in assistants and to take in to himself if they may be had assistants in this work especially to judge of men as to their conversations and to be witnesses of their promises and engagements in case admonition be needful for amendment and reformation More eyes see more then one and reason it self suggests the convenience of all helps to be taken in to lighten the burden Paul tells Timothy of the profession that he had made before many witnesses 1 Tim. 6.12 as a Motive to be constant An engagement made before witnesses carries authority with it and possesses with shame upon violation of it Thus the Pastor also shall in a great part avoid that charge of partiality that notwithstanding all circumspection he is like to suffer If any object that this is to set up officers pro arbitrio which will make way for the introduction of any upon like grounds of supposed prudence I answer this were somewhat if he should make over his power from himself by delegation being himself in office But discharging his duty in his own person he may doubtlesse take in all usefull helps Paul may make use of Tertius to write Epistles to Churches and yet not make him an Apostle Aaron and Hur may stay up Moses his hands and yet not usurp Cauti 5 Moses his place Where an Eldership is erected to imbrace them as helpers 5. Where an Eldership is erected then gladly to imbrace them as helpers in the work Happily they may think their power weakened and their right denyed in case they joyn not in it If the Pastor be of another judgement it is not yet his prudence to raise stirs about it If others come in as assistant to carry on what he might otherwise do alone he hath small cause of grievance it favours too much of arrogance and of the spirit of such as love preheminence to affect to be alone though it is ordinarily most seen in resolving and attempting to overrule all where a man confesses himself to be no more then in association with others And for those that refuse to come where an Eldership sits it argues too sullen an humour Were I an inhabitant in London or like place I should take my self to be bound to passe through all the Elderships there rather then hold out of Communion 6. In making scrutiny into the knowledge of them that offer Cauti 6 themselves to deal with all gentlenesse To proceed with all gentlenesse in tryall of mens knowledge especially towards such as have been of a more mean education many times such know that which they can scarce expresse and strength of affection is often seen in plain hearts without any great light Let these be holpen in their words and let speech be to them in words fitted to their capacity Let not a question be put of any thing save that which is needful to be known when it appears that the creation is known and particularly mans estate by creation in the image of God and his fall by sin and redemption through Christ so that the party can distinguish the Persons in the Trinity to give an account which of them is the Saviour of the world that each person is God the second God and man in assuming our nature and withall able to give an account of the death of Christ in satisfaction for sin our way of interest by believing the necessity of repentance and a new life as qualifications of those that shall be saved knowing the outward signs in the Sacrament and in some competent measure their signification and use Such may be exhorted with tendernesse to grow in knowledge but not to be kept back as ignorant ones 7. Neither is a Minister upon whisper of any scandal Not to refuse but upon known crimes Nos a Communione quemquam prohibere non possumus nisi aut sponte confessum aut in aliquo judicio Ecclesiatico vel seculari nominatum atque convictum to set Cauti 7 upon proof by witnesses much lesse to undertake the giving of oathes to that purpose as hath been observed out of Suarez But upon evidence of knowledge of a way in flagitious practices known to him and scarce doubted by any That of Austin is famous We can forbid none Communion unlesse he voluntarily make confession and be called and convicted in some Court either Ecclesiastical or Civil I know this is produced by some to prove that a single Minister may not in any case withhold the Sacrament from any person But this is a great mistake it onely proves that upon any particular charge it cannot be done without due proof and proof cannot be made without power of judicature either Civil or Ecclesiastical Aquinas quotes this of Austin Sum. 13. quaest 80. art 6. and yet he never doubted of the sole power of the Pastor in it It plainly thence appears that there were both Ecclesiastical and Civil Courts then appointed to take cognizance of crimes which some would make to be inconsistent And that Ministers did take occasion upon convictions there to deny Communion It doth no
are not so inviolably joyned but that the work is done though unduly by him that is not called to it yet though the validity of the work be asserted the disorder must be opposed Entring upon Aarons work and never called of God as Aaron was with Vzziah officiating in that work that appertains not to him leaving scruples in the thoughts of those to whom in this disorder they have administred these ordinances This the Church hath never suffered save onely tha Papists and Lutherans dispense with Baptisme in case of necessity putting so much weight upon it and placing such efficacy in it which the Church of England also suffered after the reformation till King James his dayes and then as appears in the conference at Hampton-Court it was reformed Dr. Abbot in his Lectures read while it stood in power appeared publickly against it and as I remember for the book is not in my hands affirmed that zealous Ministers then generally did distaste and decry it The Midwife was usually employed in the work as nearest at hand to cast water upon the infant ready to dye in her armes though in no capacity of that function by reason of her sex and though the sex might have born it she was never called to it But they must first make that good that all perish without Baptisme or that the act of Baptisme assures us of salvation before they can justifie this practice Protestant Writers with irrefragable arguments opposing it produce as a dispensation from God for the breach of an order by him set up otherwise we shall conclude that from the time of the said conference it hath justly been put into the hands of the lawful Minister and notwithstanding Mr. Tombes his quibble it was upon just grounds concluded by the late Assembly in their confession of faith Chapter 27. Sect. 4. SECT XVIII A further Corollary from the former doctrine All that are interested in Sacraments must come up to the termes of the Covenant IT further followes that all those that interest themselves in Sacraments expecting benefit by Baptisme and comfort at the Lords Table must come up to the tearms of the Covenant They receive them as signes and badges of a people in Covenant with God They receive them as seals of the Covenant God puts to his seal to be a God in Covenant In their acception they engage as by seal to be his people in Covenant The obligation now is mutual in case man fail on his part God is disobliged If any tye be upon him it is to inflict the just merit of breach of Govenant upon them I have spoken to the necessity that lyes upon the Ministers of Christ to bring their people up to the termes and Propositions of it Treatise of the Covenant chap. 20 21. Here I speak to it onely as the interest in the Sacraments tyes to it And this obligation hath all force and strength in it When God entred Covenant with man in his integrity upon condition of perfect and compleat obedience and gave him as we have heard Sacraments for the ratification and confirmation of it when man failing in obedience and falling short of the duty of the Covenant those Sacraments were of no avail notwithstanding the tree of life man dyed and notwithstanding the tree of the knowledge of good and evil man became brutish in his own knowledge It fares no better with those that are under a Covenant of grace and live and persist in breach of Covenant we see the heavy curse that God pronounceth against them Jer. 11.3 4. Thus saith the Lord God of Israel Cursed be the man that obeyeth not the words of this Covenant which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt from the iron Furnace saying Obey my voyce and do them according to all which I Command so shall ye be my people and I will be your God And to this Jeremy adds his Amen or So be it O Lord which assent of his though it may be referred to the Prophets duty in obedience of Gods Command when he had said to him ver 2 3. Speak to the men of Judah and inhabitants of Jerusalem and say unto them Thus saith the Lord Cursed be every man that obeyeth not c. The Prophet in these words says What thou hast enjoyn'd me I will do it and so Junius and Tremelius understand it or to the Prpphets earnest desire to have the promise fulfilled which the Lord utters in the close of his speech ver 5. That I may perform the oath which I have sworn unto your fathers to give them a Land flowing with milk and honey as it is this day To which the Prophet answers So Lord let it be that this people being careful to keep Covenant with thee may still enjoy that land which thou didst by oath bind thy self to settle them in as the last larger Annotations understand it or to Jeremies answer in the name of the people binding themselves to obedience as Diodati understands it yet doubtlesse it also comprizeth the Prophets acknowledgement of the equity that the curse should fall on those that obey not the words of the Covenant The Amen is of that latitude that it comprizeth the whole that goes before of the Prophets duty his desire the peoples obligation and the equity of the curse that lyes upon disobedience As the Sacraments in Paradise could be no protection to man in sin so the Sacraments under the present Covenant whether in the old dispensation of it in the dayes of the Fathers or new dispensation of it in Gospel-times can be no protection of those that lye in unbelief and impenitence Let not an unbeliever let not an impenitent person think to find shelter here as the Jewes did think to find in the Temple and say They are delivered to do these abominations Priviledge of Sacraments can help Christians no more then birth-priviledge could the Jewes who are checkt by John Baptist for making it a plea to this purpose and called to bring forth fruits worthy of repentance and amendment of life Matth. 3. I do not say that unlesse you are assured that you do believe to justification and repent in sincerity and unfeignednesse that you must not come to the Lords Table I have declared my self to the contrary but I say you must make it your businesse to believe your work to repent in truth and sincerity or else you shall never find here acceptation The Covenant of works was for mans preservation in life and Adam could have help towards immortality in the tree of life no longer then he made it his businesse to keep up to that which the Covenant required The Covenant of grace is for mans restitution to life none under this Covenant can find any help towards life in any Sacraments annext to it otherwise then in keeping up faith and repentance which are the termes and conditions of it Which way doest thou expect
eat of this bread or drink of this cup he must upon that account take care that they be so farre knowing as to do it If he must administer it for edification he should see so farre as he is able to discern whether they be in a capacity to be edified by it If this knowledg be wanting then by their own confession they are unmeet in case they be of knowledg it is easily signified and made known especially fundamental necessary principles being alone demanded Secondly Among other graces wilt not thou in this self-examination look for that grace of humility that of hungring after Christ Jesus evidenced in the love of his Ordinances If thou art wholly wanting in the grace of humility thou standest unfit for this Table God resists the proud The soul that is lift up is not right If once this be obtained then thou wilt as to thy guidance in heaven-way not be too high to obey those that are over thee in the Lord. Those speeches that we have heard of scorn and comparisons entred never came from an humble heart If thou wantest an hungring fervent affection after Christ Jesus thou then art not meet for this Table as being without a spiritual appetite If thou hast attained to it no such barres will be pleaded or spoken of to hold thee from it Hunger will break stone-walls iron-bars This is a hard weapon that will break through all obstacles For the manner some say The association of Elders in the work no warranty for absence If this were done by the Minister alone they could easily bear but others associated they do not like Ruling Lay-Elders they suppose are not of Gods institution To this I say First What do they say to all the Reformed Churches almost in the World that have that way of Discipline if thou wert a member of the Church there wouldest thou upon this account separate and leave Church-Communion Secondly What sayest thou of our Government in this Church when Bishops were in power who acted then in Government but Chancellors and Officials who were for the most part lay-persons If such could rule over a whole County perhaps three or four Counties three or four may then with the Minister have inspection into one Parish The 26 Canon required Ministers to keep back notorious offenders from the Sacrament and Canon 27. provided that he should give his reason upon complaint to the Ordinary and obey his direction This Ordinary was for the most part a Lay-person and he was set over both the Ministers and Communicants of many Congregations Thirdly In case any judge that according to Gospel-order no others should joyn with the Minister but that he should act alone in admission what prejudice is this to the Sacrament when he that is confessedly called to the work acts alone in the administration of it And in case a Minister see it expedient to crave assistance in so weighty a businesse especially where he is cast upon a large Congregation for his further information and advice where then is the evill When Ministers this way go alone then it is auricular confession shrift and whatsoever prophanenesse can devise then partiality is objected that out of spleen they put men from this Ordinance when to avoid these even by consent help is chosen that on the other hand it is such a grievance The mixture of such that are supposed unworthy no warrantly for absence that it is thought a sufficient reason of mens absence These that we have hitherto seen are extreams on the one hand There are those of an opposite party that have their Objections likewise and would come as they say to this Table in case they could meet with suitable guests there and those onely that become such a Feast such that are holy and no other but looking for others there whom God never called they resolve upon that account to keep absent I answer 1. Let these take heed lest they take too much upon them in passing sentence upon all that come to joyn in this duty and think better upon it whether that or somewhat else ought not to be there their businesse 2. Whether they go not higher then the Word of God will bear them out in the principles that they lay for the qualification of such a one that is admittible to this Supper and take heed that their great ambition be not to find out a Church in that purity and glory that Christ hath altogether denyed to be enjoyed on earth 3. Where it is that they can have hopes to go to joyn where all give evidences of regeneration and no other are received These betake themselves all their dayes to the Society of Seekers As those under the famine of the Word threatened by the Prophet shall wander from Sea to Sea and from the North even to the East and shall run to and fro seeking the Word of the Lord So may these seeking a Church of their own fancying but shall find none But for more full satisfaction let these take these following Arguments into consideration Arguments evincing the lawfulnesse of communicating in mixt Congregations First There is never an approved example in all the Scripture of any one man that did separate or withdraw himself from an Ordinance which God hath enjoyned upon the account of the impurity or defilement either of him that did administer or of those that were to joyn in it It is true that it is said 1 Sam. 2.17 as the aggravation of the sin of Hophni and Phinehas the sons of Eli that men then and as appears for their sakes abhorred the offering of the Lord and therefore in all probability absented themselves from it but Elkanah and Hannah did not so as appears Chap. 1.3 7. and Mr. Hildersam Lect. 29 on John pag. 129. observes from Chap. 2.24 that it was their sin that made any such separation Secondly There are many approved Examples of the people of God to the contrary how much do we read in the Prophets of the peoples wickednesse and corruptions in the State Civill and Ecclesiastical yet which of them for that cause did make separation We see what company did resort to the house of God in Jeremy's time Jer. 7.9 10. and yet we see Jeremy ready when he had liberty to resort to it Jer. 36.5 Much was out of frame and little in due order in Christs time yet as he acknowledged that even then salvation was of the Jewes Joh. 4.22 they had then saving Ordinances among them so he held Communion with them as he religiously observed other Feasts so some have observed as we have heard that he kept four Passeovers after he appeared in publick for the work of mans Redemption Thirdly One mans sin must not keep another from a necessary enjoyned duty if one man will make himself by his prophane addresses guilty of Christs death another must not therefore forbear to shew forth his death This is such a duty and the sin of
world and death by sin so death passed upon all men for that all have sinned or in whom all have sinned 4. The readinesse and pronenesse of little ones to run upon sin is an evidence of it The thornes bryars and weeds that the earth casts out when precious flowers and choise plants are more hardly nourished is an argument that the earth is under a curse and is not now as once it was The sins that even in childhood appear and together with age grow forwards when graces are difficultly planted and that which is good very hardly produced is as great an evidence of a mans innate degeneration This even Heathens could see though they knew not whence it was e Homines natura sua esse malos induci non posse ut justitiam colant Plato observed that men by nature are wicked and that they cannot be brought to learne righteousnesse and f Hominem à natura noverca in lucem edi corpore nudo fragili atque infirmo animo ad molestias anxio ad timores humili in quo divinus ignis sit obrutus Referunt Theol. Lydenses Disp 15. Thes 6. Tully lamented that man is brought into the world by his stepdame nature with a body naked frail and weak a mind anxious in troubles low under fears weak for labour prone to lust in whom every Divine spark is overywhelmed If any man demand how it comes to passe that we are thus we must look as far as Adam to see the inlet of it By one mans disobedience many were made sinners Rom. 5.19 His was peccatum originans giving the rise to all evils in us thence issued peccatum originatum our original condition as before decribed Sin seizing upon the Angels made them unclean and they have through that defilement the denomination of unclean spirits sin seizing upon man hath rendered him unclane It defiled not onely the person of man but the nature of man had man stood all mankind had stood man falling all mankind became filthy Who can bring a clean thing out of an unclean not one Job 14.4 Adam begat a son in his own likenesse Gen. 5.3 like himself when he had lost the image of God what sin made man that an infant is so far as of capacity to be not to act sin he that can do nothing cannot do evil but in them there are those principles that shew themselves in action so far as there is power to act A young Serpent doth sting none poysons none but there is in them a poysonous and destroying na ure which growes as nature growes 5. By the duty incumbent upon Christians to put off the old man Ephes 4.22 which is not so called in opposition to that which is young as though man grew up to it by degrees many years being gone over his head before he had gotten that name but in opposition to that which is new as we see ver 23. The old hath the precedency of the new and is before it as the old garments are worne and put off before the new put on why must all of necessity be new if the old would serve the turn Secondly This sin which is mans hereditary estate This Original state of man is not onely a want of Primâ—tive integrity but is attended with universal defilement hath in it not onely a want of that Priwitive purity which God stamped upon man according to his own likenesse but also an universal defilement and pollution Therefore the Apostle setting out this estate under the name of the old man gives it this character corrupt according to deceitfull lusts Ephes 4.22 All the pollution in the world is from lust 2 Pet. 1 4. that is the sink and source from whence all proceeds and the old man is wholly made up of these corrupt filthy and defiling principles They promise better when they draw aside but that is their work and therefore as they are corrupt so they are branded as deceitful likewise Upon this account it is that man is dead in trespasses and sins able to rise no higher in nature then that which is sin and this renders his conversation to be according to the course of this world after the prince of the power of the air the former is his pattern and the later is his Soveraign the one is followed the other served And consequently with guilt or ordination to punishment In fulfilling the desires or wills of the flesh and mind Ephes 2.23 serving divers lusts and pleasures Tit. 3.3 as wholly enslaved by this defiling principle And as this is of the being so guilt or ordination to punishment is a necessary adjunct or consequent of it Death is in as great a latitude as sin Rom. 5.12 the proper wages of that work Rom. 6.23 Therefore all that have a nature thus defiled are by nature the children of wrath Ephes 2.3 Men may descant as they will upon the word and tell us of another use of it in prophane Authors but all their wit will not work men from under this guilt or gain him any thing more in his birth-state but wrath for his portion Thirdly To restore man to his Primitive happiness his nature must be healed Nature must be healed and guilt removed for restitution of man to his Primitive glory and his guilt removed there must be a change wrought in his principles and a pardon vouchsafed of his sin If either the stain continue or the guilt hold man will be wretched till he be again like God and reconciled to God his case is forlorne This needs no proof man was without stain or guilt when God made him upright his stain must be washed and guilt removed or else his happinesse is not repaired And this was the converted Corinthians glory they were under the defilement of Adultery Idolatry Fornication Drunkennesse c. and upon this account under the sad doome of exclusion out of the Kingdom of heaven but being washed sanctified justified the doome is reversed However you Interpret these several phrases we have their deliverance from the stain and guilt of sin in them Fourthly Either of both of these is the work of Christ and the happy priviledge of all of Gospel-interest Either of both of these is the work of Christ by his blood and Spirit He takes off the stain in the work of Regeneration and Sanctification by the power of his Spirit as by our fall we were dead in sin so by this new work on our hearts we are dead to sin we were free from righteousnesse now we are alive to righteousnesse Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you When we were dead in sins he hath quickened us together with Christ Ephes 2.5 Christ loved the Church and gave himself for it that he might Sanctifie and cleanse it
bigger then the Earth that â—e may call an opinion That which by reason we can certainly conclude we may call knowlege but that which we believe upon the credit of him that speaks it that is faith or belief This is so of the being of faith that without it there is no faith neither humane nor divine The Nobleman of Israel 2 Kings 7.1 Zachary the father of John Baptist Luk 1.18 Martha John 11.39 40. were all of them herein faulty This Truth of God was above their reason and therefore they suspended their faith in it We believe not what man saith when we do not assent to the truth of that which he speaks and we believe not what God speaks further then we assent to the truth of his Word Thus far the devills go having sufficient experience of the Truth of God and thus far and further we must go if we be in the faith Now this assent hath these two properties first It is Firm secondly Vnlimitted absolute 1. Firm. and full First firm Not alwaies free from assaults and doubtings Satan and our own hearts will muster up objections but such that yeilds not but withstands and overcomes doubtings holds firm to truth when all means are used to wrest from it Herein Eve failed God had said The day that ye eat ye shall surely die Satan brought such objections that upon his word she believed that she should procure good to her self 2. Absolute and unlimited and not incur evil by eating and so yielded to unbelief upon Satans reasonings As our assent must be firm so also absolute and unlimitted to the whole of all that God speaks such was the faith of Paul Acts 24.14 Believing all things which are written in the Law and the Prophets and Christ blames the two Disciples that their faith was not such Luk 24.25 How little honour do we give to man when sometimes we give credit and belief to that which he saies because we see reason and probability of truth in his words and at other times call all to question that he speaks such is the honour that many give to God when they pick and choose in believing as they do in obeying Promises must be believed in the way of Gods tender of them with limit to the conditions annexed to them Threatnings must be believed upon those grounds that they are menaced commands must be believed that is Gods soveraignty in them the justice and equity of them and a necessity of our yielding to them As it must be an assent to the whole Word of God So it must be an assent to it in that sense as God propounds it The Word in that sense that it gives of it self is the Word of God and not otherwise when we put our sense upon it we make it our word not Gods Where we must not condemn all for unbelief that are any waies subject to mistakes or that through weaknesse of judgment do not apprehend every thing as it is Willing and wilfull wrestings of the Word are here spoke against when carnall reasonings out of singularity vain-glory carnall contentment hope of gain and admiration of men are set up against the Truth of God if we should go no further in our scrutiny how many would be found unsound in the faith Have we not those that are so far from any close adherence to truth tendred that every wind tosseth them to and fro and drives them up and down that hold no longer in an opinion then a mimick gallant keeps in a fashion and change their faith as these do their dresse Have we not those that believe where they list and that is where it may serve for their advantage or repute but where they list not they can deny all faith to any truth that God speaks deny it they wil where they see it tends to their danger No swearer no drunkard no adulterer no extorting oppressor c. can believe the truth of God in his Word but he must with it believe his own condemnation 2. In the will with the affections But faith is a work of the whole soul and implyes the will with the affections as well as the understanding Faith is exprest in Scripture by our coming to Christ Joh. 6.35 And that is a work of the will and not of the mind of the judgement and not of the affections It is called a receiving of Christ Joh. 1.12 this is also done by the will and affections Consideration and deliberation are works of the understanding but choise and imbracing are works of the will when the woman of Samaria Joh. 4.29 saith Is not this the Messiah There was matter of consideration and deliberation there was work for the understanding to be imployed in whether he were to be acknowledged indeed the Messiah But now to leave all and follow Christ to forsake all and cleave to him This is matter of choise and work for the will and affections whose work it is to take or refuse Therefore as faith is set out in Scripture by words implying knowledge and assent so likewise by words implying affiance trust rolling casting a mans self on the Lord. Faith then takes Christ and cleaves to him in all of those relations in which a Christian stands to Christ takes Christ and lookes for no other delight or comfort takes Christ and will not indure any other Lord or commander takes Christ and lookes for no other helper takes Christ and lookes for no other Saviour takes Christ as a Saviour and trusts in him takes Christ as an husband and delights in him takes Christ as a Lord and obeyes him Thus according to the several offices that Christ does there are several actings of faith for to answer The great work of Christ was to give his soul an offering for sin to shed his blood to take away our guilt there faith answers and it is not alone said that they that believe are justified from all things from which they could not be justified by the Law of Moses which might imply no more then a qualification of the person to be justified but it is further said that Christ is set forth a propitiation through faith in his blood Rom. 3.25 which plainly denotes the instrument whereby we have our interest When there are many acts of faith that which respects his blood alone doth justifie Christ is set up as a King and hath all things put in subjection under him Here faith yields up all to him and consents as to be saved so to be ruled by him Christ in his Kingly power protects as well as commands as he holds out a Scepter so he is a shield Faith flyes unto him for shelter and so receives and quenches all Satans darts Christ is given as an head to his body the Chuch not onely for command but for quickning and enlivening power to supply with vitall energies every part and member Here faith answers and takes in from Christ the Spirit by the promises
from their wicked waies then I will hear in heaven and pardon their sin and heal the land The pardon of the Lands sinne is there in order to the removal of the Lands judgement The pardon of the sinne of the sick patient is here for his healing likewise Much more might be spoke against our adversaries use of it They limit it to Oyl olive when Scripture speaks of Oyl in general They must have the Bishops blessing upon it when Scripture hath no such thing And in Scripture he that administers a Sacrament is sufficient for the blessing of it No one word of their form is found in the Scripture They never intend recovery when that yet is the whole of Scripture-intention For a right understanding of this text in James about which most of the controversy lyes Jam. 5.14 15. opened it is not so easy to determine It stands much upon matter of fact and we are at too great a distance for any clear discovery It is ordinarily understood of a Miraculous power as that other text Mark 6.13 must be understood And the miraculous gift ceasing the rite say Divines would soon appear ridiculous and that it doth cease we need no more for proof then our own experience and in case it had constantly held it would have been look't upon as ordinary and not miraculous But I ingenuously confesse I see more difficulties attending this interpretation then I know well how to salve 1. I see not in any age of the Church any rule given to all that were sick to look after a miraculous way of healing but that they made use of it as providence extraordinarily did offer the opportunity 2. Had they had direction from God to seek for a miraculous cure it should still have answered their expectation when yet that is denied on all hands And whereas it is said that they that had this power had also with it a spirit of discerning to whom to apply it why should then the command be given to all promiscuously to enquire after it 3. Miraculous gifts were for healing of deaf dumb blind as well as sick persons as Bellarmine not impertinently observes why then are onely the sick here mentioned 4. It seems to imply that all Elders of the Church had this gift of healing which is contrary to that text 1 Cor. 12.29 30. Others understand it of a medicinal power in the oyl but all Elders were not Physicians and one oyl would not cure all diseases Some speak of it as an hieroglyphick or outward Symbol which was in use amongst the Jevves to hold out any thing that is spiritual but it is very doubtful vvhether the Apostle vvould permit much lesse can I think that he would prescribe the use of these to Christians I most readily therefore subscribe to that of Amesius which I confesse gave me great content when I found it in him that so I might not be said to be alone in the opinion a Oleum potest Synechdochice poni pro medicamento salut This oyl saith he may be taken Synechdochically for any healing medicine whatsoever And answering Bellarmines objection why direction is here given onely to the sick and not to the blind c. he saies b Consilium datur tantum de aegrotis quia non de miraculoso usu olei in genere sed de aegrotorum directione tractatur that it is given onely to them because the Apostle speaks not of the miraculous use of oyl onely but the way to deal with sick persons So that miracles where the gift was are not excluded but all means whether ordinary or extraordinary according to the Apostles prescript are to be applyed The Elders are to be sent for saith he especially for prayer and consolation but so that the use of means upon that pretence be not neglected so that it is little other than that which Christ gave in charge concerning the damsel that he had raised to life that something should be given her to eat Mark 5.43 Some as is said have made an essay to revive this custome in these times and in their visit of the sick will follow the Apostle in the letter they will pray and praying will anoint with oil likewise I would that these would give some distinct account of their proceedings 1. Whereas there are in the world so many sorts of oyl even beyond number whether any that is called oyl will serve the turn Trayn-oyl which yet in most places is readiest would sure be thought too grosse to be imployed in it 2. To what part of the Patient they do apply it and in what quantity In our colder clinates and especially in colder seasons in stead of helping perhaps this liquid stuffe may soon wrong weak persons 3. What effect they expect from it whether corporeal or spiritual or a mixture of both 4. Whether they use it as an instrument to work that which they expect upon application of it or onely a symbol for assurance that God will work If they make use of it as an instrument it must either be for conferring of spiritual grace vvhich as vve have heard is denyed to Sacramental signes or else for the obtaining of bodily health then they must see that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 othervvise they are in danger not onely to use it in vain but for harm If they make use of it as a symbol or sign to assure that God will work then let them first produce a promise there the effect is attributed not to the oyl but to the prayer of faith and secondly let them acquaint us how to discern those unto whom we may with successe apply it otherwise we shall not onely lose our oyl and our labour but expose it unto scorn likewise And it cannot be expected that all should be thus healed SECT IX Orders are no Sacrament THe fourth which they would obtrude upon as is Orders or the solemn way of the call of Ministers to their functions This or rather these they will have to be a Sacrament properly so called And these Orders are divided into seven The number of orders and their divisions and offices and one of the seven is subdivided inco two so that this one Sacrament if it hit right hath gained seven more and so they have fourteen Sacraments The first of these is the office of Priesthood which they subdivide into two Bishops and Presbyters which as they say differ in order and not in degree onely as a Bishop and an Arch-Bishop and therefore must have distinct Ordinations The next is of Deacons to assist the Priest in all things which are done in the Sacrament The third is Sub-Deacons to bring the Chalice and Patin the Cruse with water and Towell to the Altar The fourth is Door-keepers to receive the Keyes The fifth Readers to read Scriptures in unknown languages The fixth Exorcists to cast out uncleane spirits The last Acolythes to carry Torches or Tapers when the Gospel is read
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
much for you as the most of those that are by you produced You may see that I distinguish of conditions serviceable to man in his return to God 1. For recovery of his lost estate of happiness 2. For the repair or new frame of his qualifications depraved and spoiled cap. 11. pag. 74. The condition immediately serviceable for mans return to God reconciled in Christ I say is Faith in the page quoted The condition respecting mans reparation in his qualifications to hold up communion with God I say is Repentance cap. 14. pag. 93. This then with me enters not the act of justification but is the justified mans way to bliss and glory And when Repentance is at the highest and obedience at the best it is not repentance nor obedience but the bloud of Christ in which faith alone interests us that must be our discharge So that if I may take the boldness to interpose my thoughts as to that multitude of quotations which you have produced for the interest of works in justification I think for the greatest part they labour of that Fallacy called Ignoratio Elenchi Put them into Syllogistical form and the Reader shall find that they do not conclude the thing in question They very fully speak a necessity of good works to Salvation which is the unanimous judgement of all Orthodox writers and the question is about their interest in Justification Which two in the judgement of Protestant writers very much differ as you may see in Mr. Ball Treatise of the Covenant pag. 18. Whose testimony I have produced at large p. 434. c. and thither I here refer you Where you may see the sole interest of faith the instrumentall efficiency or causality of it with an utter deniall of any interest of works in this of justification So that he alone may speak for all that the acknowledgement of the interest of works according to the tenor of the Covenant as a way appointed of God for attainment of glory doth not argue any interest at all of works in the work of justification But to return to that from which these quotations have caused this short digression I think you might have spared those words If I were on one side and all the Divines in England on the other there is yet the same reason to prefer all the first Churches before all them as there is to prefer all them before me In a word I shall ever think him more culpably singular who differeth from Christ and his Apostles and all his Church for 1200. or 1400. yeers then he that differeth from any party now living and differeth not from them forementioned Unless you could make it better appear that Christ and his Apostles and the Church for this space of time were more cleerly for you It is the Churches Testimony that is now our business and if the Reader have no more then Chemnitius bare word affirming with so much confidence as we have heard that all ages have been against you it is enough against your bare word that all former ages have been for you You now see my thoughts how they stand upon the Reading of that part of your Apology in which I am concerned Though it be above my hopes to give you satisfaction yet others I doubt not wil be more flexible in their opinion What you wil please to do further I know not it is enough that I understand my own mind which is so far as I can before-hand resolve not to intermeddle further and whatsoever I shall hear from you to impose silence on my self You have drawn me out to speak what is here said in my own just defence If this will not do it I shall think it will not be done Let me request that Christian Candor that the Common cause may not suffer and that you will not dwell on literall mistakes or unaptness as you may conceive sometimes of the phrase but take that which you shall judge to be my full meaning which I have made my business as fully as I can to make known I have no more to make yours or the Readers trouble but shall leave all to your candid interpretation and his impartiall censure and not onely subscribe but with unfeigned resolution by the help of grace remain in acknowledgement of your manifold eminent graces Your true affectionated Friend Brother and fellow labourer THOMAS BLAKE An Alphabeticall Table relating to the chief heads handled in this Treatise A. Abraham WHether any Sacraments from Adam to him Page 24 The question discussed in severall propositions Ibid. c. Acts Of God are entitled to man and the acts of man to God in Scripture Page 451 Actions Are denominated good or evill from the Law onely Page 613 Adam Was not Created an infant in understanding Page 15 Admission Of men of yeers to Baptisme examined Page 101 The way of the Primitives in it laid open ibid. Admission by a Church-Covenant examined Page 102 Admission to the Lords Supper is no act of jurisdiction Page 253 Admission to the Lords Supper not to be exempted from cognizance of Church power Page 273. c. Rules for admission to Sacraments more explicite in the Old Testament Page 92 Antiquity Who they be that make the highest claimes to it as being on their party Page 652 Chemnitius his thoughts of the judgement of Antiquity concerning the Protestants doctrine of iustification Page 65â— 653 Quere's put concerning Mr. Brs appeal to Antiquity in point of Controversie Page 653 c. Proofs from Antiquity for the instrumentality faith Page 628 c. Evasions of these testimonies examined Page 661 Proofs from Antiquity that faith in Christ as pardoning sin is the justifying act Page 633 Proofs from Antiquity against the interest of mans obedience in justification as consummate Page 665 Apostates Application of the Seales of the Covenant to them is a putting a Seale to a blank Page 20 Assent Essentiall in Faith Page 502 It must be firm Page 503 Vnlimitted ibid. Assurance Of faith is possible Page 496 What sins cloud it Page 394 Astrology Judiciall Astrology censured Page 39 c. Arminianisme The Author vindicated from it Page 158 c. B. Mr. Ball. HIs testimony of the instrumentality of faith in justification Page 434 That works do not justifie ibid. That the New Covenant hath its conditions ib. That repentance is a condition of the Covenant Page 435 No condition of justification Page 436 Baptisme Johns Baptisme in the whole of it of divine institution Page 436 Contempt and neglect of Baptisme censured Page 68 An emprovement is to be made of it Page 72 The sin of Covenant Parents destroyes not the Child 's right to Baptisme Page 97 Visibility of interest the Churches guide in admission to Baptisme Page 104. 110 How far Faith and Repentance antiently were required in Baptisme Page 109 Their grounds or reasons who delayed Baptisme in the Primitive times Page 110 Their way of admission of the Catechumeni to Baptisme