the visible state of it Abundant more like Testimonies might be added if it would not be the Readers trouble And lest all of this should be evaded with this distinction that respective to us they are members but they are not so in foro Dei let us see what l Ecclesiae Refor distinguunt inter Ecclesiam Christi invisibilem mystâ—cam quae coetus est hominum vocatorum fidelium qui communionem habent cum Christo cui nulli hypocritae annumerari possunt inter Ecclesiam Christi Visibilem externam quae est societas eorum qui veram fidem profitentur ad communionem societatem Ecclesasticam inter se exercendam Apollonius hath in his answer to the question concerning qualification of Church-members He saith The reformed Churches distinguish between the invisible Mysticall Church of Christ which is the company of believers called which have Communion with Christ to which no hypocrite can be joyned c. And the outward visible Church which is the society of those that professe the true faith for the exercise of Ecclesiastical Communion and society among themselves And having expressed his judgement as to the question proves it by three Arguments The 3d. is m Ex descriptione Ecclesiae visibâ—lis cujus natur describitur in jure Dei quod sit horreum in quo cum tritico paleae colliguntur domus Dei in qua vasa aurea ligne a sunt rete quo pisces boni mali capiuntur from the description of the Church visible whose nature in the right of God is described saith he that it is a barne in which chaffe is gathered with the wheat the house of God in which are vessels of Gold and wood a net in which are fishes good and bad This distinction therefore as thus applyed is here by him denyed and to this end we may examine further the definitions given by Divines of the visible Church A definition compriseth no parts that are Monstrous adventitious Excrementitious or barely equivocal but those onely that are of the essence or at least integrality where it is an Integrum as the Church as Mr. Hudson hath shewed is that is defined We have heard Wollâ—bius his definition before Mr. Hudson pag. 9th saith The Church visible is a company of people called or separated by God from Idols to the true Religion and yeelding professed subjection to that call which is true saith he of the godly as well as of the Hypocrites The Leyden Professours disput 40. Thes 32. give this definition n Visibilis Ecclesia est coetus eorum qui per verbum externum Sac amentorum ac disciplinae Ecclesiasticae usum in unum externum corpus coalescunt The visible Church is a Company of those which by the outward Word and use of Sacraments and Ecclesiastical Discipline are gathered into one outward body and society Explaining themselves in he 35. Thes in the same manner as Mr. Hudson before The definition of Trelcatius junior little differs from it pag. 432. And wheras Mr. Baxter saith that our Divines generally plead that Hypocrites are not true members of the universal Church but as a wooden Legge to the body I am almost confident that in turning over all his books he can produce but few such Testimonies Had he said the Catholick Church instead of universal I believe he might have found many Universal and Catholick in Authors use of them dâ—stinguished but whether he can find them speaking in his terms I somewhat question When Whitaker handles the question so voluminously he states it of what sort of men the Catholick Church consists but not universal Dr. John Reynolds maintaining that position The holy Catholick Churâ—h which we believe is the whole company of Gods Elect and Chosen expresseth himself by the word Catholick we see in his Thesis and addes The wicked must needs be a part of the Church if the name of Church did signifie the visible Church Now I think that scarce any will deny that the universal Church is visible which Mr. Hudson so largely hath proved cap. 5. Yet Whitaker as largely makes good that the Catholick Church is invisible quaest 2. de Eccles .. If I be now sent to my Dictionary to see whether Catholick and universal be not both one and demanded whether there be any more difference between them then is between Idolum and Imago about which we have had so much stir with the Papists the one a Greek word the other a Latine I confesse it is so in Grammer but not in their use of it that handle the question of the Church Catholick in this manner and when their Authority is quoted their sense must be inquired into And in case they took it for the same as universal they could not make it invisible in which sense Hudson observes Zanchy Gerard Whitaker Chamier Ames Dr. Willeâ— do use it to which Daverant Trelcatius with other might be added The distinction is usual into Catholick and visible and in that sense a wicked man is no member of the Church Catholick as opposite to vibsile when yet he is a true Member of the Church universal as opposite to particular And therefore I say that a bad man is a true Member of the Church visible and I think I am not gainsayed by any of our Divines but seconded But though they may be true members of visible Churches yet perhaps Mr. Baxter hath a way to make them onely as woodden leggs respective to the true Church visible Churches with him being no true Churches but aequivocally so called owning that Charge of Bellarmines o Confessionistae Calvinus docent duas esse Ecclesias veram quae est Sanctorum fide lium Congregatio externam quae nomine tantum est Ecclesia in qua boni mali reperiuntur sed malos esse in Ecclesiâ non de Eclesiâ where he saith that the Confessionists and Calvin teach that there are two Churches A true one which is the Congregation of the holy and faithfull An outward one which is onely a Church in name in which good and bad are found but the bad are in the Church not of the Church But here he hath Amesius his adversary who bettter understood the mind of Protestant Writers and in this is rather to be believed He answers Tom. 2. lib. 2. de Eccles Cap. 1. p Calumnia est manifesta quod impingitur illis duarum Ecclesiarum Militantium fictio non distribuunt Ecclesiam miltantem in duas species sed duplicem respectum aut considerationem unius ejusdem Ecclesiae distinguunt ac proponunt unam quoad essentiam internam alteram quoad modum existendi ex ternum This fiction of two Militant Churches which is put upon them is a manifest Calumny they do not divide the Church Militant into two Species but they distinguish and hold forth a double respect or consideration of one and the same Church One according to
Christ and several others If I will acknowledge this I shall be soon brought to yield up all Is all Adoption proper to the regenerate what shall we say then to that of the Apostle Rom. 9.4 To them pertained the Adoption Had the Apostle that heavinesse and continual sorrow of heart for Israel after the flesh and doth he yet give them that testimony that they are regenerate Gomarus on the place hath these words Lest any in this place should mistake Adoption and acceptation for sons in Scripture is twofold general and special General adoption is an outward destination or call into the visible Church and Company of the Sons of God upon which account many are said to be the Sonnes of God as opposite to the Sonnes of men that is aliens from the Church Gen. 6.2 And Israel this general way are called the sons of God not onely those that were elect to life eternall and regenerate but also those that were reprobate and meerly carnal and therefore the Jewes Sons of the kingdome or the Church of God are said to be cast into utter darknesse Matth. 8.12 And whether all union with Christ imply regeneration let John 15.2 be consulted where an union with Christ is cleerly held out yet Mr. Baxter brings that text among others to prove that there are some Saints that shall never be saved Mr. Hudson and Mr. Cobbet tell us at large that Christ is the head of the Church visible and hath many unfruitful members Other phrases are there brought or titles as proper to the regenerate which are well known in Scripture to be applyed to such as have Apostatized and are brought by Arminians to prove falling away and are answered by their adversaries Mr. Hudsons words are here worthy of consideration Onely the invisible company have internal spiritual communion and are elect many of those that have external communion and are visible members shall perish and yet by reason of their profession are said 2. Thes 1. 1. to be in God the Father and the Lord Jesus Christ as Ames also confesseth Med. lib. 1. Cap. 32. art 9. Such was the Church off Corinth and Ephesus c. wherein all were not in Communion for life and of such Christ speaketh John 15.2 Every branch in me that beareth not fruit he takes away and verse 6. If a man abides not in me he is cast forth as a branch and is withered and men gather them and cast them into the fire and they are burned These are said to be redeemed 2 Pet. 2.1 denying the Lord that bought them and sanctified Heb. 10.29 yet hath accounted the blood of the Covenant wherewith he was sanctified an unholy thing and much more to this purpose Vindi. pag. 5. And if the Apostle give Testimonies to whole Churches holding out what they ingage to be ought to be and professedly were this comes short of his purpose I find little or nothing in all the other Arguments but that which either looks not at all towards any thing that I hold Humane authorities vouched or else is already spoken to His last onely from humane authority is observable Our Divines against the Papists saith he do generally plead that Hypocrites are not true members of the universal Church but as a wooden leg is to the body I must tell him that if they be Members of a particular Church then they are true members of the Church universal Taking universal and particular in a Similar homogeneal way for the visible Church state as we must take them if we speak any thing to purpose That which is pars partis is pars totius if my finger be a part of my hand it is a part of my body and if Mr. Baxter be an Inhabitant of Kederminster then he is an Inhabitant of Worcestershire and if of Worcestershire then an Inhabitant of England and let us see what they say of the Church visible indefinitely Lord Duplesse in his Treatise of the Church pag. 3. saith The invisible Church conteineth none but the good the visible containeth both the good and the bad that onely the Elect this all those indifferently that are brought into her by the preaching of the truth e Visibilis Ecclesia est coetus communiter vocatotum tum electorum tum reproborum Wollebius saith pag. 194. the visible Church is a company joyntly called as well of Elect as Reprobate f Ecclesia visibilis constat non solum ex electis vere piis sed etiam ex reprobis Hypocritis Ravanellus in verb. Eccles The visible Church consists not onely of the Elect and truely Godly but also of reprobates and Hypocrites g Nostri Ecclesiam universalem non invisibilem quae solos electos vere fideles complectâ—tur de quae Christus loquitur Matth. 16. sed visibilem quae electis hypocritis constant intelligunt Gomarus Analysis in 2 Thes 2. Our Divines understand the Church universal not invisible which onely contains the elect and truely faithful of which Christ speaks Matth. 16. but the visible which consists of Elect and Reprobate Mr. Hudson Vindication pag. 7. In the same sense that a visible Church may be called a Mystical body of Christ Christ may be also called a Mysticall head thereof as Christ terms himself a Master so he hath evil slothfull servants and stewards as a King he hath rebells that will not have him to rule over them even in his Church Matth. 25.6 giving like instance as a shepherd as an householder as a bridegroom a husbandman a fisherman a vine adding Christ saith My people are foolish they have not known me sottish children c. h Alia est Ecclesia vocatorum promiscue bonis malis fidelibus hypocritis constans Alia est Ecclesia electorum vere fid lilium qui quidem in coetu vocatorum sunt Pareus Revelation 3.1 The Church of the called is one consisting promiscuously of good and bad faithful and hypocrites the Church of the elect is another consisting of Elect and truely faithful which indeed are of the same company of those that are called Ames Anti Bel. T. 2. lib. 2. Cap. 1. not 5. when Bellarmine had stated the controversy between his party and his adversaries Others he saies require inward virtues to make any a Church member i Nosautem ut aliquis aliquo modo dici possit pars verae Ecclesiae de qua Scripturae loquuntur non putamus requiri ullam inteman virtutem But we faith he do not think that any inward virtue is required to make a man in some sort a part of that true Church of which the Scripture speaks After discovery of his sophistry in the word after a sort positively answers k Falsum est internas virtutes requirui à nobis ut aliquis sit in Ecclesia quod visibilem ejus statum It is false that inward vertues are required of us to put a man into the Church according to
Annotat Bellar. de Scriptor and though Pamelius and Bellarmine suppose that the Author was ancient and of the same time with Cyprian because the title speaks it as if it had been directed to Cornelius who was Bishop of Rome in Cyprian's time yet B. Usher observes that in old Manuscripts B. Vsher in the Catalogue of Authours cited in his Answer to the Jesuites Challenge Arnoldus Carnotensis Abbas Bonevallis who was many hundred years after Cyprian viz. in the year 1160. is mentioned as the Authour Hilarie about 100 years after Cyprian Quà m autem in eo per Sacramentum communicate carnis sanguinis simus c. Hilar. de Trin. lib. 8. speaks of the Sacrament of Christs body and blood Ambrose about the same time with Hilary or but a little after hath written six Books De Sacramentis and which is observable he treateth therein onely of Baptisme Accedit verbum ad elementum fit Sacramentum etiam ipsum tanquam visibile verbum Aug. in Joh. Tract 80. and the Lords Supper Austine writing not much after Ambrose by whom he came to the knowledge of the truth often useth the word and that in the most strict acception The Word saith he being added to the Element there is made a Sacrament which is also it self as it were a visible Word And again Quid sunt aliud quaeque corporalia Sacramenta nisi quaedam quasi verba visibâ—lia Contra Faust l. 19. c. 16. What else are all corporal Sacraments but as it were certain visible words And having said that Christ did institute Sacraments in number very few for observation very easie Christus Sacramentis numero paucissimis observatione facillimis significatione praestantissimis societatem novi populi colligavit sicut est Baptâ—smus et Communicatio corporis et sanguinis ipsius etsi quid aliud in Scripturis Canonicis commendatur Epist ad Jan. 118. cap. 1. and for signification most excellent he expresly saith that these Sacraments are Baptisme and the Lords Supper adding indeed and if there be any other commended in the Canonical Scriptures But that there is any other Sacrament besides Baptisme and the Lords Supper commended in the Scripture Hoc tempore posteaquam resurrectione Domini nostri Jesu Christi manifestissimum indicâ—um libertatis nostrae illuxit nec corum quidem signorum quae jam intelligimus operatione gravi onerati sumus sed quaedam pauca pro multis eadamque factu facillima et intellectu augustissima et observatione castissima ipse Dominus et Apostolica tradidit discipl na sicuti est Baptismi Sacramentum et Celebratio corporis et sanguinis Domini De doct Christ. l. 3. c. 9. he doth not affirm Yea in another place having used the like words concerning the Sacraments of the New Testaments he mentioneth these two onely leaving no suspition at all as if there were any other Besides when he affirmeth the Sacraments to be as it were visible words as in the places before cited he plainly enough excludeth those Popish Sacraments Penance and Matrimony Satis est ad Sacramenti naturam quatenus signum est sensibile ut alâ—quo sensu percipiatur nec debet excludi sensus audiendi c. Bellar. de Sacr. in gen l. 1. c. 14. Bellarmine would have it suffice if the outward sign be any way sensible though it be perceived onely by the sense of Hearing But as Chamier well observes Austine needed not to have mollified his speeches with as it were if he had not taken the word visible properly and as distinct from that which is perceived by any other sense then that of Seeing Si de Sacramentis secundum aliquas conditiones quas haeretici requirunt loqueremur neque nos diceremus esse tam multa quam ponimus Greg. de Valent. apud Cham. tom 4. lib. 4. cap. 6. Gregorius de Valentia as Chamier cites him granteth That Sacraments being considered in respect of some conditions which Protestants whom he as their manner is termeth Hereticks require so there are not so many as otherwise they hold there are So though Bellarmine in the place above cited will not admit Sacraments to be seals Fatemur Sacramenta novae Legis esse signa seu sigilla quodammodo promissionis divinae And again Sacramenta vetera fuerunt velut sigilla quaedam quibus est obsignata et firmata apud homines Divina promissio Greg. de Valent. apud Cham. tom 4. lib. 2. cap. 9. yet this other Jesuite Valentia is not so strait-lac'd but doth acknowledge that they are after a sort seales of Gods promise whereby it is confirmed unto us So the Councel of Trents Catechisme doth make this one reason why Sacraments were ordained Altera verò causa est quod animus noster haud facilè commovetur ad ea quae nobis promittuntur credenda Quemadmodum igitur in Veteri Testamento Deus fecerat ut magni alicujus promissi constantiam sâ—gnis testificaretur Ita etiam in novâ lege Christus Salvator noster cum nobis peccatorum veniam coelestem gratiam Spiritus Sancti communicationem pollicitus est quaedam signa oculis et sensibus subjecta instituit quibus quasi pignoribus obligatum haberemus atque ita fidelem in promissis futurum dubitare nunquam possemus Catech. Trid. de Sacram. viz. because we are slow to believe and therefore Sacraments are not onely signes but as pledges to assure us of those things which are promised unto us And as the Apostle calls Circumcision a seal Rom. 4.11 So Abrabaneel a famous late Rabbine among the Jews in his Commentary on Esay 52.13 c. speaking of Circumcision doth call it chotham berith that is the seal of the Covenant It is true he speaks of it onely as a seal whereby Abraham did assure himself unto God to be his whereas the Apostle speakes of it as a seal whereby God did confirm his Covenant unto Abraham But the Covenant being mutual wherein God doth engage himself unto man and man doth ingage himself unto God the Sacraments as seales of the Covenant serve to confirm both the one and the other ingagement Now the Sacraments thus having respect unto the Covenant and standing in a subserviency unto it this reverend Author Mr. Blake having by Divine assistance composed and published a Treatise of the Covenant which deservedly hath found good acceptance by the good hand of his God still upon him doth now offer to publick view a Treatise of the Sacraments which I presume will be no lesse accepted The Authours former Works do sufficiently speak his worth he needs not my Elogie neither can it adde any thing unto him Yet having been more then ordinarily acquainted with him above 20 years though more then half of this time the great distance whereat Providence hath set us hath much hindered the improvement of our acquaintance this I cannot but say that I alwaies held him one whose judgment in any matter of
blood p. 570 l. 12 member l. 22 before me p. 573 l. 22 Tome page 576 marg directly page 579 l. 6 ascribes p. 584 up to Ibid. nor p 588 l. 7 older p. 589 l. 4 lesse l. 5 more p. 590 l. 19 which page 606 line 10 a fine Travellers page 611 l. 11 takes off the force of the Law condemning p. 614 l. 4 a fine Then p. 648 l. 20 wait THE Covenant sealed OR A TREATISE of the Sacraments of both COVENANTS Polemical and Practical CHAP. I. Of the word Sacrament THe mutual relation between the Covenant of God entred with man and the Sacraments by him instituted and appointed is generally acknowledged Sacraments are in that way bottomed on the institution that both Sacrament and institution have respect to the Covenant Though some to keep back such from all interest in any Sacrament that they know not how to deny to be in Covenant have made it their businesse had it been feasable to have made a divorce between them Having therefore by Gods assistance published a Treatise of the Covenant I would willingly adde somewhat the subject being of so near affinity of the nature and use of the Sacraments of which I know much is already said by men of all parties and interests Though few have written industriously of the Covenant and several books that carry that title have very little of the thing yet they are almost above number that have treated of the Sacraments He that would have a List of names may consult Chamierde Sacramentis pointing the authours out as they have dealt in the several heads of this Controversie as also Vorstius Enchirid. Controversiarum and to compleat the Catalogue especially in the addition of English Writers Dr. Wilkins his Ecclesiastes yet notwithstanding this plenty in which abundance of more light by Gods mercy hath been brought forth I suppose I may say That much is left to be further spoken especially in the particulars in our times most in agitation where I think there is least need I shall be more brief and if in any thing I shall have hopes to adde any strength to the truth or light where it is not so clear I would be more large And before I come to speak of the thing it self it may be expected that I should premise somewhat of the name by which these Ordinances are ordinarily known The word Sacrament vindicated In which Papists saith Chamier have disputed much Catholiques little giving the reason Because the mysteries of Divinity are not contained in words Some have manifested their dislike of the word seeing it is not a name given of God nor to be found in Scripture with application to these Ordinances Bellarmine will have it to be the same with Mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek saith he is to be translated Sacramentum in Latine but confesses That though the word Mystery be frequent in Scripture yet it is only once used in Scripture in reference to any of the Sacraments and that is Ephes 5.32 in reference to Matrimony But neither is Matrimony a Sacrament as hereafter may be shewen nor yet hath the word Mystery in that place reference to it in which according to Durand there is no Mystery but to the Conjunction of Christ with his Church And upon this account that Scripture useth it not in this sense as is confest by Protestants some lay aside all use of it as we find in the practice of our Dissenting brethren As they differ from us in the subject of the Sacraments so they differ from us in the name One with them is dipping the other is breaking of bread but neither of them with them is a Sacrament to both of which terms I have spoken somewhat Bellarmine lib. 1. De Sacrament Cap. 7. layes the dislike of this name to the charge of many of our Divines as Luther Melancthon Zuinglius Calvin But falsely saith Whitaker Praelect De Sacramentis pag. 4. And Chamier dealing with him about it entitles the first Chapter of his first Book de Sacramentis in genere a De Sacramenti nomine Calumnia The Calumny about the name of Sacrament in which he acquits these Authours and with Whitaker admits the use of the word as it is commonly received So also Vossius Thes 13.14 De Sacrament Efficacia and Vorstius speaking in the name of Protestants in general in the entrance of this Controversie taking notice of Bellarmine's defence of the use of the word saith b Nostri hic facile assentiuntur licet id quod de Graecae vocis aequipollentia dicitur non omnino admittant uti nec ca omnia quae de etymologia Hebraea Latina dicuntur Here our Divines willingly assent onely he saith they make some animadversions on some passages of his making Mystery and Sacrament to be equipollent as also his Etymologie of the Hebrew word Razi and the Chaldee word Raza c Fallit ergo fallitur Bellarminus cum Luthero Zuinglio litem movet quasi absoluté à vocibus illis abhorruissent Bellarmine is deceived and doth deceive say the Leyden Professors Disput 43. when he contends with Luther Zuinglius as though they had absolutely condemned those words And their unanimous practise speaks their opinion In Treatises Catechismes Sermons constantly making use of the word without the least scruple about it Religion not consisting in words but things when there is consent in the thing there is not contention to be raised about the word In case we had a word in Scripture from the Pen of the Holy Ghost fitted to the thing it self and comprizing these ordinances in that generality as the word Sacrament doth in the common use of it I should then quit this name and take to that But seeing there is no such word And Tertullian the most ancient of all the Latine Fathers whose works are extant using it as Vossius observes Thes 6. De Sacrament and since his time in the successive ages of the Church it is continued and now generally received it were too much affectation of singularity to recede from it yet I would put this caution upon the use of it That it must serve onely to denote the thing that we treat about and that no argument from the word be drawn to hold out the nature of these Mysteries The reason of the word enquired after But those that upon this and the like grounds do freely admit the use of the word cannot so easily agree of the reason of it how it comes to passe that these Ordinances came to have this term or name put upon them why Baptisme and the Lords Supper should be called by the name of Sacraments There are onely three opinions that I meet withall that are worthy to be taken notice of and these drawn from three several acceptations of the word Sacrament in prophane Authours First The depositing of money by men striving for Masteries in Consecrated places upon those terms that he
To make all men see what is the fellowship of the Sacrament Eph. 3.9 To whom God would make known what is the riches of the glory of this Sacrament among the Gentiles Col. 1.27 Great is the Sacrament of godlinesse 1 Tim. 3.16 The Sacrament of the seven starres Rev. 1.20 I will tell thee the Sacrament of the woman and the beast that carries her Rev. 17.7 And Tertullian speaking of Christianity calls it k Religionis Christianae Sacramentum The Sacrament of Christian Religion and Jerom saith l Sacramenta Dei sunt praedicare benedicere confirmare communionem reddere visitare infirmos orare Refert Gerardus de Sacram. cap. 1. The Sacraments of God are to preach to blesse to strengthen and establish to hold communion to visit the sick and pray Allegorical interpretations of Scripture also are called by the Ancients by the name of Sacraments Sometimes every outward sign of any thing that is holy is called by the name of Sacrament And as they began to borrow rites from the Jews in Baptisme they called them by the name of Sacraments Their Ointments and Chrismes yea the Crosse it self which the Church of Rome makes no more then a ceremony in Sacraments are called by the name of Sacraments But these acceptations of the word are grown obsolete and are so far from holding out the nature of those Ordinances which now passe under the name of Sacraments that men cannot be brought to any mistake in reading of them The word Sacrament is ordinarily now taken in that sense as Austine doth define it An outward visible sign of an inward spiritual grace that is a sign instituted of God to hold out and seal saving grace to the soul as afterward God willing may be more largely held forth Now in every Ordinance of this nature there is first an outward sign open to the senses secondly there is a spiritual grace thirdly an order established and declared between the sign and the thing signified and some of these still give the denomination Sometimes the outward sign is taken for the Sacrament and therefore the distinction is ordinary between Sacramentum and rem Sacramenti And it can be no more than a bare sign when the thing signified is apart considered and put in opposition to it Sometimes the outward sign and the thing signified considered joyntly are called by the name of a Sacrament and this Gerard sayes is the most proper and most usual acceptation Sometimes the order or analogy that is betwixt the sign and the thing signified is called by the name of Sacrament and therefore Keckerman defines a Sacrament to be m Sacramentum est ordo sanctus inter rem externam in sensus incurrentem et visus imprimis objectum tanquam â—â—gnum et inter rem spiritualem tanquam signatum à Christo Mediatore institutus ad obsignandam fidelibus redemptionis certitudinem et simul beneficia quae ex redemptione fluunt tum significanda tum confirmanda an holy order between the outward element obvious to the sense especially to the sight and the spirituall grace as the thing signified instituted of Christ the Mediatour to seal to Believers the assurance of redemption and with it all benefits that flow from redemption So that he makes neither the outward sign nor yet the thing signified apart considered to be the Sacrament in that definition nor yet the outward sign and thing signified joyntly considered but the order or analogy that is held between them Lastly the word Sacrament is taken for the outward sign with relation had to the thing signified leading to it and by way of seal confirming it and in this sense it is taken by Divines when they treat exactly about it And in that sense the Apostle takes circumcision when he defines it to be A sign and seal of the righteousnesse of Faith Rom. 4.11 The use and office of the cutting off the foreskin of the flesh as by way of sign and seal it stands in relation to the righteousnesse of faith is there held forth This therefore we may well judge to be the most proper acceptation of it Keckerman therefore as soon as he had defined a Sacrament as before presently tells us that n Sacramenti vox per se concreta est et significat rem sive subjectum cum modo rei id est cum rel tione rei additâ interim tamen potest etiam usurpari pro Ipso abstracto id est pro relatione ut nos quidem in definitione usurpavimus the word of it self is a concrete and signifies the thing or subject with the manner of it that is saith he with the relation added to it yet it may be taken for the abstract that is for the relation as saith he we have put into the definition But seeing the word of it self by our Authors confession is no abstract but a concrete and the Apostle in his definition doth so consider it we have just reason in that sense to speak to it and so in this whole Treatise I shall take it And before I proceed in any further Enquiry the Reader may justly expect such a definition as may serve as a thred through the whole Discourse But my intention being to enquire something into the nature of Sacraments in mans integrity that so the Work may answer the Title A Treatise of the Sacraments but mainly to insist on those that are appointed by God for his people in the Covenant of Grace I am necessitated to put off the enquiry after such a definition that may give satisfaction till I come to that which I intend as my principal Subject Yet that by the way he may not be wholly left unsatisfied I shall here offer such a definition that may comprehend all Sacraments as well in the Covenant of Works as in the Covenant of Grace intreating him to forbear any strict enquiry into the reasons of it untill he come into the full Body of the Discourse where by the definition which God willing shall be given of Sacraments in the Covenant of Grace and from Scripture at large confirmed he may easily judge of the definition of Sacraments in general and thus I suppose it may be held out A Sacrament is a sign instituted of God for the use of his people in Covenant to signifie and seal his Promises upon Terms and Propositions by himself prescribed and appointed CHAP. II. Sect. I. Of Sacraments in mans state of integrity I shall leave the word which is of least moment being not of divine original and come to enquire after the thing which must be distinguished before it can be defined either in the general what a Sacrament is or what this or that Sacrament viz. Baptisme or the Supper of the Lord is in particular Now Sacraments being instituted of God for the use of men in tendency towards their happinesse must be considered according to the several states of man and dispensations in which God hath
the understanding or actions that are past and called into the thoughts Matth. 12.39 An evill and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the Prophet Jonas Though some Popish Writers have affirmed that this sensibility of the outward signes is not of the essence of the Sacraments seeing God might if he had pleased have instituted Sacraments with signes meerly spirituall yet they are disliked in this by their own party and themselves also confesse that the signes that God hath instituted are external and sensible and we enquire not after such as God might have given had he pleased but such that he hath pleased to give to his people Secondly They are visible signes 2. Visible It is not enough that they are the objects of other senses as such that may be heard felt tasted but Sacramentall signes must be the object of sight This is cleer by the induction of particulars The foreskin in Circumcision the lamb in the Passeover water in Baptisme bread and wine in the Lords Supper with all the actions of each of these are visible And thus a Sacrament by the Ancients hath still been defined An outward and visible sign of an inward and Spirituall grace which hath never been excepted against as unsound but only as insufficient It is too short but in no part erroneous And Austin lib. 19. Contra Faust Cap. 25. as he is quoted by Bellarmine demands what are all corporall Sacraments but certain visible words Other senses may accompany the sight but nothing can be a Sacramentall sign that excludes the sight nothing that is not in nature visible And therefore sounds or words are no Sacramental signes which being no object of sight nor of any other sense but of that of hearing they are not in any such capacity Here a man might think that Bellarmine and we were agreed Seeing he so often gives Sacramentall signes that Epithete of visible and lib. 1. de Sacramen Cap. 18. putting it to the question whether Sacraments consist of things as their matter and words as their forme he determines affirmatively and laies this down for his second proposition that b In Sacramentis omnibus novae legis inveniuntur res ut materia verba ut forma In all Sacraments of the New Testament things are found as the matter and wordes as the forme and none can doubt but things put in opposition to words as the matter of Sacraments are visible But he hath his art to come off by distinction or rather contradiction To the first he saies that c Prima particula vel accipit elementum visibile tractabile pro qualibet re sensibili ut accipiant Catholicic Catholiques take the word visible and tractable element for any thing that is any way sensible that may be perceived by the eare and not for that onely which by the sight and touch onely can be perceived lib. 1. de Sacramentis in genere Cap. 14. And so a sound will make up his visible and tractable sign which is of necessity in Sacraments And he can explain that second proposition with a fourth which is * Ut Sacramenta constare dicantur rebus verbis non est necesse ut res non sint verba verba non sint res sed sat est si aâ—quid fungaâ—ur vice rei aliud vice verbi That Sacraments may be said to consist of things and words but it is not necessary that things be not words nor words be not things But it is enough that somewhat supply the place of thinges or words Cap. 18. And all this wild stuffe which scarce I think can be parallelled in the most unlearned Writer to make it good that their Penance and Marriage are Sacraments in both which we must take words which he saies are the form of those Sacraments for visible signes which also constitute the matter of them or else we have no visible sign at all and consequently no Sacrament Some here question the case of blind people by whom no sign can be seen but it is one thing to be visible and the proper object of sight and another thing to be actually seen visible and visum differre one from another It is in it self visible though through defect in the organ it is not seen of some Such are at a losse in receiving though not equall to the losse of deaf people in the Word which is to be heard seeing when the Word is not heard it affects no other of the senses but when bread and wine are not seen they are touched and tasted and where blindnesse is not from the birth there is some supply from the memory likewise Thirdly they are Analogicall signes 3. Analogicall such as carry Analogy and proportion with the thing signified they have ever an aptnesse in them for resemblance That of Austin is famous If d Si enim Sacramenta quandam similitudinem earum rerum quarum sunt Sacramenta non haberent omnino Sacramenta non essent Sacraments carry no resemblance of the things whereof they are Sacraments they are no Sacraments at all Gerrard de Sacramentis Cap. 3. Sect. 3. in the name of the Lutherane party doth confesse e Non negamus signa Sacramentalia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quandam cum fructu Sacramenti habere Sed analogia illa significativa est secundarium rei terrenae sive elementi in Sacramentis Novi T. officium primarium officium est ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vehiculum medium per quod res coelestis exhibetur that there is such Analogy in Sacraments but he saith that this Analogy in the Sacraments of the New Testament is but the secondary office of it The primary and chief office is to be a medium or vehicalum a means for exhibition of the grace of the Sacrament to the person But gives us no reason And Suarez as Chamier observes denyes this Analogy between sign and thing signified to be necessary yet confesses that in all Sacraments there is such Analogy found But as Chamier demands how shall an universall necessity be concluded but by particular experiments and what is found in every one we conclude to be of necessity in all finding upon observation this Analogy in every Sacrament we conclude it necessary in all Sacraments There are some signs have their signification wholly from their institution and of themselves carry no proportion As the sound of a trumpet which is the sign of a troop of horse the sound of a Bell which is the sign of an Assembly whether for civill or for sacred things An Ivy bush the sign of wine to be fold Distribution of Analogicall signes There are other signes that of themselves declare their own signification as the print of the foot on the ground whether of horse or man is a sign of the foot that made the impression A shadow is a sign of
then a flower in the window within To see Baptisme and the Lords Supper acted in the highest way of decency and reverence may possesse with wonder but not at all edifie the ignorant beholder Here as almost every where we have those of the Church of Rome our adversaries And there hath been no small contest whether this word which gives being to Sacraments be Concionatorium or Consecratorium whether it be a word for communicants instruction or the elements consecration He that pleases may read Bellar. de Sacramentis in genere lib. 1. Cap. 19 20. Suarez de Sacramentis disput 2. quaest Sexages art 8. on the one part Chamier de Sacramentis in genere Cap. 15. Whitaker praelect de Sacram. Cap. 6. on the other part All of which was occasioned as Chamier observes by a speech of Calvin lib. 4. Institut Cap. 14. Sect. 4. who speaking to that common saying that a Sacrament doth consist of a word and outward signe saith h Verbum enim intelligere debemus non quod sine sensu fide insusurratum solo strepitu velut magica incantatione consecrandi elementi vim habeat Sed quod praedicatum intelligere nos faciat quid visibile signum sibi velit Quod ergo sub Papae Tyrannide factitatum est non caruit ingenti mysteriorum profanatione Putarunt enim satis esse si Sacerdos populo sine intelligentia obstupente consecrationis formulam obmurmuraret Imo id data opera caverunt ne quid doctrinae inde ad plebem proveniret om nia enim Latine pronunciarunt aput homines illiteratos Post ea eousque erupit Superstitio ut consecrationem non nisi rauco murmure quod a paucis exaudiretur rite peragi crederent We are to understand such a word that hath not power of consecration of the element barely with a noise whispered without sense or faith as by a magicall spell But such as being preached or published gives us to understand what the visible sign meanes Therefore that which is done saith he under the Tyranny of the Pope is not without a notable prophanation of the mysteries for they have thought it enough for the Priest to mutter the forme of consecration while the people stand amazed and without understanding yea they puposely provide that no help in knowledge should come to the people pronouncing all in Latine among illiterate men yea afterward superstition so farre prevailed that they beleeved consecration to be done aright when it was done with a low muttering sound which few could hear A notable character worthy of his penne setting out to the life their art to hold the world in blindnesse In stead of giving an account what hath been on both parts handled in this Controversy I shall lay down that which I will judge to be truth in severall propositions Explicatory Propositions A word of institution neâ—essary First That an institution from God and words from his mouth that hold out such an institution of every Sacrament is of absolute necessity even to the very being of a Sacrament It were a dumbe element and a superstitious Ceremonious observation without it if we can find no institution for water-Baptisme our men that stand for a pure spirit-Baptisme will have the upper hand in that particular But here our adversaries and we are at an agreement Consecration respects not the elements but participants Secondly That consecration if we may so call it that is used in the publique solemnization of any Sacrament is not in respect of the elements or outward signes themselves whose essence remaines entire and unchanged But it is for their sakes that use these signes and unto whom in their use onely they suffer a change from common to sacred And therefore being not for the elements Nam Catholici omnes docent verbum Sacramenti esse pauca quaedum verba â Deo praescripta quae super materiam a ministro pronuntianda sunt but for believers sakes a magical incantation is not of use but verbal instruction Therefore that of Bellarmine in the name of all the Catholicks as he calls them i That the word which makes a Sacrament is only a few words prescribed of God to be pronounced by the Priest over the matter of the Sacrament is not to be suffered Those words might as well be concealed as thus muttered the elements do not heare them neither do they suffer any change by them That speech of Austin we willingly grant that the word is added to the element and it is made a Sacrament But not with a Romish Glosse upon it that by the word there should be understood barely the uttering or as they would rather have it the muttering of a few words But the word of institution holding forth a Divine designation of it to that end and use which is not to be concealed from those for whose use it is ordained as though it did work by way of a secret change but in the plainest way to be made known to them So that those bare words in Baptisme I baptize thee in the Name of the Father c. are not that which makes it up into a Sacrament But the command of Jesus Christ by the application of water to baptize in that Name Neither is the uttering of those words This is my body This Cup in the New Testament is my blood sufficient but the whole series of the institution in the words and actions of Christ Jesus Thirdly For an orderly administration of the Sacrament Repetition and explanation of the words of institution singularly useful it is of singular use that the institution be repeated and that in Scripture-language which Bellarmine confesses we do alwayes in Baptisme and many of us at least out of 1 Cor. 11. at the Lords Supper and much for edification to have them briefly explained This addes authority and honour to the administration and the understanding of many deploredly ignorant is hereby benefited If Parents must teach their children when they saw the rite of the Passeover a reason of it Exod. 12. then much more should Ministers of the Gospel teach it their people Christians should act nothing in way of worship of God but they should see and know reason for their actings Fourthly It is not essential to a Sacrament A precise forme of wo ds not essentiall in a Sacrament that a precise forme of words be observed in the administration of it so that the being of a Sacrament is lost if a word be changed But it is sufficient that the summe and substance of the institution be held out and repeated and the signs accordingly in the administration applyed to the end for which they are ordained to illustrate and seal the thing signified to those that partake of it though a licentious freedom of variation of the words is to be avoyded so the sense and meaning of the institution may be if not lost yet at least obscured there being no secret force in
So that in case any will contend still that it is an inward Covenant that Scripture usually mentions and honours with that title yet being here in as for a great part we seem agreed that priviledges of Sacraments are annext to the outward Covenant or outward administration we have what we desire When this was almost ready for the Presse Mr. Baxters Apologie came forth in which pag 103. I am challenged for this distinction of an outward and inward Covenant as though I had been the Author of it when all know that it is a distinction that of a long time among Divines hath been in common use and in case it had not been commonly received I should have forborn the use of it As I heard Mr. Ball once in discourse say that he denyed any such distinction of an outward and an inward call to the Ministery all calling being external unlesse the man called were a Prophet That which men terme an inward call being onely qualifications fitting for the work so I deny in exact propriety of speech that the inward Covenant is any Covenant but the answer of the soul unto that which the Covenant requires And whereas Mr. Baxter saith It is apparent that Mr. Blake distinguisheth ex parte Dei between the outward and the inward Covenant It is probable that he thus distributes them from the blessings promised whereof some are inward and some outward for though he explain not himself fully yet I know no other sense that it will bear I thus distinguish them to apply my self to the Readers understanding that hath been accustomed so to call them and I say indeed that men that barely Covenant and keep not Covenant have onely privlledges that are outward they are visible Church-members and they have visible Church-priviledges And those who answer to Covenant engagements which usually is called the inward Covenant have priviledges both outward and inward A Jew outwardly had outward priviledges A Jew inwardly that is he that answered to his outward profession that worshipped God in his spirit hath both those that were outward and inward It is there said It is evident that his outward Covenant hath no seal for it is a Covenant de sigillis conferendis If therefore it have a seal it is either the same which is promised or some other What he meanes when he saies it is a Covenant de sigillis conferendis I am to learn If he mean that the seal followes the Covenant and is put to after the Covenant so it is in all Covenants whatsoever He saies they no where tell us what is the seal of their outward Covenant me thinkes we had no need to tell what the seal of that Covenant was that the Jew entred was it not Circumcision and did there not another follow viz. the Passeover Now I tell him that Circumcision and the Passeover were and Baptisme and the Lords Supper are seales of this Covenant The Nation of the Jewes were in Covenant as Mr. Baxter though he would yet must not deny they were in no inward Covenant and yet they had these seales Mr. Baxter sayes we are bound to give the seales to such Apolo 88. Vocation which is effectual onely to bring men to an outward profession of saving faith is larger then election and makes men such whom we are bound to baptize And such we say have right to Baptisme And to help Mr. Baxter those men that he saies the Church must baptize though without right we say are truely in Covenant and have right when he knowes what child he is to baptize he knowes who we say are in Covenant and have Covenant right to Baptisme so that a second Covenant of which he speakes to give right to a first is a strange fancy But of this I shall have further occasion SECT IV. Proposition 3. Fundamental rihgt and priviledge of actual admission to be distinguished VVE must yet distinguish between a fundamentall right and title to the Sacraments and the priviledg of actual admission between a first and second right in them between jus ad rem jus in re In civil titles this distinction holds A child in non-nage upon his Fathers death is entitled to his inheritance A post thumus child whose Parents death prevents his birth which was the case of Asher the son of Ezron 1. Chron. 2.24 upon the first instant that he sees the light stands thus entitled yet the law suffers not his admission to an actual personall managing of it till he be able to improve and employ it to his own and the publique benefit The leper whom the Priest had pronounced unclean so that he must dwell alone without the Camp in a several house severed from all company which was the case of Vzziah King of Judah 2 Chron. 21.26 according to the law in that case provided Levit. 13.46 had in the mean space title to his house and his whole inheritance and upon his cleansing was to be actually received unto it There is a Sequestration and there is a confiscation and proscription Men that are held from their estates upon just reasons are not yet totally and finally outed This distinction also holds in Ecclesiasticall immunities in that Passeover held in the Wildernesse by Gods appointment the fourteenth day of the first moneth there were certain men that were defiled by the dead body of a man that they could not keep the Passeover on that day and they came before Moses and Aaron and said unto them We are defiled by the dead body of a man wherefore are we kept back that we may not offer an offering to the Lord in his appointed season Numb 9.6 7. They stood equally entitled with the rest of the children of Israel to that Ordinance yet there was a barre in the way that they saw to keep them back They therefore plead their priviledg and hold it as a matter of grievance that there was any obstacle in their way This puts Moses to a stand he cannot deny their right yet by reason of the barre in the way dares not give them admission therefore he saies Stand still and I will hear what the Lord will command concerning you ver 8. And the Lords order upon it was If any man among you or your posterity shall be unclean by reason of a dead body or be in a journey a farre off yet shall he keep the Passeover unto the Lord the fourteenth day of the second moneth at even shall he keep it ver 10 11. Their right is there confessed by the Lord himself and the present barre also acknowledged A physicall barre is confest when being distant in place they cannot come A legal barre is also confest when in their present condition they are not fitted for it And when some that were under this law of suspension in Hezekiahs time came to the Passeover otherwise then was written having not cleansed themselves even many of Ephraim Manasseh Issachar and Zebulon Hezekiah prayed for them 2
and so both seales are of equall latitude which yet is more plainly exprest in his following words But if you speak onely of Covenant-right to Baptisme coram Deo by his gift of Covenant then I make them of the same extent and I cannot tell what other Covenant-right to speak of but that in which God avoucheth a people to be his and himself to be their God and I dare not have a thought of any thing but reality in his words For his distinction which he hints here and plainly delivers elsewhere of right in foro Dei and in foro Ecclesiae both to Covenant and Baptisme I suppose considerate men will pause upon it before they receive it especially in the sense which he puts upon it 1. They may presse him with his own rule Vbi lex non distinguit â—ibi non est distinguendum Such a right to visible Ordinances before men never granted of God I would learn 2. They may demand whether it be the Will of God that any upon the latter right coram Ecclesia should be baptized by the Church If it be then they have right coram Deo If it be not his will then they have no right coram Ecclesia I know no Court that God keeps respective to visible Church-priviledges but his Church 3. They may tell him of the necessity that is put upon Ministers to profane this Divine Ordinance in putting this seal ordinarily and unavoidably to meer blank paper which is a most contumelious abuse of it Of many that are called few are chosen and yet all that are visibly called are thus sealed when in Gods sight all title is wanting 4. They may tell him that poor soules are thus miserably cheated in bearing them in hand that this great priviledge and consequently all further Church-priviledges are theirs when the conveyance is more fraudulent that casts it upon them 5. They may yet tell him that a door is here opened to Anabaptisme or multiplication of Baptisme A new door of which either nothing or very little hath ever been spoken When discovery shall be made as according to these principles it may be often made that the title when Baptisme was administred was barely seeming then all was null ab initio in such proceedings and as such persons alwayes were in the eye of God so now in the eye of men they are unbaptized persons And in case God ever vouchsafe the grace of conversion to this man he is now by Divine appointment to seek baptisme In case Simon Magus who after baptisme did discover himself to be in the gall of bitternesse by Gods grace should ever attain repentance and forgivenesse which Peter did not judge to be desperate he must then upon conversion afresh offer himself to Baptisme If Titius be admitted into possessions presumed to be his true inheritance and afterwards it be made to appear that it never appertained to him but to Sempronius when this appears all is to be judged invalid And if Titius ever gain due right he must again procure possession and is not to hold on his former crackt and seeming title So that whensoever a Minister converts a baptized man he must look upon former proceedings as null and upon his conversion baptize him Neither let Anabaptists here triumph as they may baptize whom we have baptized when they see them converted so we may baptize whom they have baptized too many of both parties manifesting over-evident signs of their unconversion 6. They may tell you that that Scripture-distinction of circumcision in the flesh and circumcision in the heart is hereby overthrown seeing circumcision in the flesh where circumcision in the heart is wanting is uncircumcision which the Apostle grants respective to true happinesse Rom. 2. ult but denyes respective to Church-priviledges Rom. 3.1 7. They may tell him that this principle standing all persons dying unregenerate dye unbaptized yea all that were baptized in infancy and after converted remain still unbaptized 8. That it is much to be feared if not certainly to be concluded that the major part by far of Worcestershire combination consists of unbaptized persons there being I doubt no good evidence of true conversion in the most considerable part of them subscription to the confession there and consent to membership being all that is required and whether it be enough for a good satisfying evidence that a man or woman is in grace that he or she hath subscribed or put to their mark let any judge I am sure it is voyc'd that the most prophane where the Minister carries any authority are as forward for subscription as any If all marriages were null where grace were not in truth in the parties I fear that through the Christian world there would be more adulterous then marriage-copulations And in case where there is no grace there is no subject for Baptisme there are as many unbaptized persons Argument 4. vindicated My fourth Argument is The great condition to which Baptisme engages is not a prerequisite to the being of Baptisme The great condition to which baptisme engages is not a prerequisite in Baptisme This is plain no man is bound to make good his condition before engagement to conditions no servant is tyed to do his work before he hath received earnest no Souldier to fight before he is listed or hath given in his name But faith that is justifying to accept Christ is the condition to which Baptisme engageth To this Mr. Baxter answers What is the conclusion Therefore justifying faith is not a prerequisite in baptisme or according to the Simile no man is bound to accept Christ to justification before he is baptized And then begins highly to Rhetoricate I confesse the reading of such passages in Grave Learned Godly Divines and that with such confidence uttered as undoubted truth and that in zeal to save the Church from the errors of us that are contrary minded doth very much convince me of humane frailty and that the best of men do know but in part and in a little part too If Mr. Baxter seek an instance of humane frailty he hath made no mischoice in casting his eyes upon me he cannot see so many in me as I know but I am sorry that he must put his wit upon the device of one or at least take hold on the most handsome seeming opportunity to cry up one and so to give too much evidence as one said upon the first sight of it of his own weaknesse As to the conclusion that justifying faith is no prerequisite in Baptisme in the sense that every Reader may see I have given of it I shall maintain and as Mr. Br. hath heard I have the strength of the reformed Churches for my confirmation in it but for the other which serves onely to blind the Reader and to bring me under a charge that no man is bound to accent of Christi before he be justified I look upon it as an assertion both senselesse and gracelesse I believe
to baptize no Infant as being unable to know the Parents faith to justification and further with Walaes concluding that the Parents faith doth not justifie the child but as Calvin resolves lib. 4. instit cap. 16. Sect. 20. they are baptized into future faith and repentance which Walaeus also sayes is the opinion of most others Neither shall I baptize any man of years till I have as high assurance if not more of his justification than Mr. Baxter seems to think any man can have of his own If this must stand then Paedobaptists and Anabaptists must all leave their Principles and both men and women when they have learn'd to read that new name in the white stone that is have concluded their assurance must turn Sebaptists and then let us look for as many counterfeits as there were Jews in Christs time with broad Phylacteries Those that bottom Baptisme on the Covenant holinesse of Covenant distinct from that of sanctification stand ensnared in none of these difficulties or inextricable perplexities All the following Arguments to the 9th may be easily granted and that is thus formed Titles given by Apostles do not argue that in their thoughts they were alwaies answered with inherent grace If the Apostles use to communicate the proper titles of the justified to all that are baptized till they see them prove apostates or hypocrites then they did take all the baptized to be probably justified though they might know that there were hypocrites among them yet either they knew them not or might not denominate the body from a few that they did know But the antecedent is true Therefore For the truth of the antecedent here laid down That the Apostles use to communicate the proper titles of the justified to all that are baptized I expect better proof then a naked affirmation And all that is brought for proof is I need not cite Scripture to prove that the baptized ar called by the Apostles Believers Saints Disciples Christians Mr. Bl. hath done it already pag. 28. And he very well knowes that I there make it good That those titles are not proper to the justified but ordinarily given to those that are not justified nor in any saving condition But if my words in the place quoted or elsewhere may not be heard Mr. Baxters sure will take who in his Saints rest Part 4. Sect. 3. p. 105. saith There are many Saints or sanctifyed men that yet shall never come to heaven who are onely Saints by their separation from Paganisme into fellowship with the visible Church but not Saints in the strictest sense by separation from the ungodly into the fellowship of the mysticall body of Christ quoting these following Scriptures Heb. 10.29 Deut. 7.6 and 14.2 21. and 26.19 and 28.9 Exod. 19.6 1 Cor. 7.13 14. Rom. 11.16 Heb. 3.1 compared with vers 12. 1 Cor. 3.17 and 14.33 1 Cor. 1.2 compared with 11.20 21. c. Gal. 3.26 compared with Gal. 3.3 4. and 4.11 and 5.2 3 4. John 15.2 His demand therefore to me is strange Now who knows not that salvation is made the portion of Believers Saints Disciples when he himself affirms that there are Saints that never shall be saved He afterwards puts a further question Is it another sort of them or doth the Scripture use to divide Saints as a genus into two species Not that I know of It is but an aequivocum in sua aequivocata The name belongs to them but as the name of a Man to a Corps c. Then it seems that there is nothing of Reality in such Separations Camero tells us otherwise that there is a reality in this Saintship by separation In the relation of his dispute with Courcellius he affirmed that the Text of the Apostle 1 Cor. 7.14 was without doubt to be understood of reall holinesse To which Courcellius replying He that is really holy hath no need of regeneration and baptisme But Infants of Believers after they are borne have need of baptisme and regeneration Ergo. Which Camero answered as the relation sayes by distinguishing of real holinesse which is twofold One consisting in the bare relation of the person to the people of God or the Church and depends wholly upon birth within the pale of the Church and of parents embracing the Covenant The other is c. And it seems that the Scripture is still under the change of equivocal speeches all over As Camero hath somewhere observed that the word Saints in Scripture is far more frequently taken for Saints on Earth then for Saints in heaven so I doubt not but it may be maintained that it speaks far more frequently of Saints by dedication and separation and so of Believers and Disciples by profession then by inherent qualification and doth it in all these places speak equivocally had it been affirmed to be Genus Analogum in opposition to uni vocum Scripture Language real and not aequivocal as is said of Ens in respect of Substantia Accidens it had been lesse but to make nothing of this noble priviledge of which Scripture speaks so honourably is too plainly to side against the truth it self I would know for my learning what advantage or profit a dead Corps is in Capacity to enjoy I think one at all but these as the Apostle tells us have much every way even they that have no more then sanctity of this nature If such equivocation be found in the word Saint their the like is to be affirmed of the word Believer and believers having their denomination from their faith that is equivocal in like manner and so our Common division of faith into dogmatical or historical temporary miraculous and justifying is but a division of an aequivocum in sua aequivocata which I should think no man would affirm much lesse Mr. Baxter who makes common and special graces to differ onely gradually and then as cold in a remisse degree may grow to that which is intense so one aequivocatum may rise to the nature of another animal terrestre may become Sidus coeleste one of our dogs that we use on Earth may become a star in heaven then miraculous faith it self hath onely the name and nothing of the power and nature of faith in it Judas had power given him to cast out unclean spirits Maetth 10.1 4. and he never had faith that justifieth if his faith was onely aequivocal then the unclean Spirits were equivocall likewise I shall never believe that an aequivocal faith can cast out a real devil The Apostle tells us of faith to the remooval of Mountains void of charity 1 Cor. 13.2 If this were equivocall faith those must be equivocal Mountains Mr. Baxter addes To put the matter beyond doubt I wish Mr. Bl. to consider that it 's not onely these forementioned titles but even the rest which he will acknowledge proper to the regenerate which are given by the Apostles generally to the baptized Instances given in Adoption Gal. 3.26 27. union with
plain in the whole visible Nation of the Jewes as appeares Deut. 4.7 Psal 147.19 20. 148.14 Those therefore that are short of justifying faith have right in the sight of God to Admission to this nearer relation Arg. 3 3. Those that God ordinarily calls his People and ownes as his openly avouching himself to be their God have right in the sight of God to the Signs and Cognisance of his people and are to have admission into the Society and fellowship of his people This is plain If God in Covenant will own Servants then his stewards may open the door to them if he will own sheep his servants doubtlesse may mark them But God owns all in visible Communion though short of faith that is justifying as his people and openly avouches himself to be their God as in abundant places of Scripture is evident see Deut. 26.18 these have therefore right to the signs and Cognisances of his people to admission into the society and fellowship of his people Arg. 4 4. Those whom the Spirit of God ordinarily calls by the name of Circumcision they had right in Gods sight to Circumcision and those of like condition have like right to Baptisme This I think is clear The Spirit of God doth not misname doth not nickname nor ordinarily at least give equivocal names But men short of justifying faith are called by the Spirit of God by the name of Circumcision as needs no proof Christ was a Minister of the Circumcision Rom. 15.8 and he was sent to the lost sheep of the house of Israel Those then of a faith short of that which is justifying have right in the sight of God to Baptisme Arg. 5 5. Those that are the servants of God whom God owns as his servants have right in his sight to be received into his house and to be entitled to the priviledges of his Church This we think should not be denyed and that God will take it ill if any shall deny it But men short of that faith which justifies are owned of God as his servants as is clear Levit. 25.41 42. There every Israelite that was sold to any of the children of Israel and his children are called of God his servants and that as Israelites of which a great part were void of that faith which justifies Therefore those that are short of faith which justifies have right in the sight of God to be thus received This argument me thinks might be of force with Mr. Baxter when he had urged it for proof that infants are servants and ought to be baptized he adds pag. 18. Is not here then direction enough to help us to judge of the mind of God whether infants are his Disciples and servants or no Doth not God call them his servants himself What more should a man expect to warrant him to do so Men call for plain Scripture and when they have it they will not receive it so hard it is to informe a forestalled mind If God took such care upon that account that they should not be held in bondage under any of his people he takes like care that they should not be kept from the society of his people 6. Those that bring forth children to God have a right in Arg. 6 the sight of God to be of his houshold and to be taken into it This is plain especially to those that know the law of servants in families that all their children in right were the Masters and had their relation to him But those that are short of justifying faith bring forth children to God Ezek. 16.20 21. 7. Children of the Kingdom of God or those that are subjects Arg. 7 of his Kingdom have right in the sight of God to be received into his Kingdom This Proposition Mr. Br. hath proved pag. 21. therefore I may save my pains But those that are short of faith that justifies are children or subjects of this Kingdom Matth. 8.12 The children of the Kingdom shall be cast out into outer darknesse Those therefore that are short of justifying faith have right in the sight of God to be thus received 8. The children of the Covenant have right in the sight of Arg. 8 God to the seal of the Covenant This is evident the seal is an affix to the Covenant where a Covenant is made and a seal appointed there it is not of right to be denyed But those that are short of faith that justifies are the children of the Covenant Act. 3.25 The Apostle speaking to the people of the Jewes saith Ye are the children of the Prophets and of the Covenant which God made with our fathers 9. Disciples of Christ have right in the sight of God to Baptisme Arg. 9 as appears in Christs Commission Matth. 28.19 But many are Disciples of Christ that are short of a faith that justifies Therefore those that are short of faith that justifies have right in the sight of God to Baptisme If all that I have said pag. 208. of the Treatise of the Covenant to prove this assumption be too weak as I think it is not Mr. Brs. proof pag. 21. of his Treatise hath sure strength sufficient there he proves that infants are Disciples because they are subjects of Christs Kingdom and what Kingdom he means he there explaines himself I speak not here saith he of his Kingdom in the largest sense as it containeth all the world nor yet in the strictest as it containeth only his Elect But in the middle sense as it containeth the Church visible as it is most commonly used And therefore by the way not aequivocally used Those then of this middle posture non-Elect are Disciples Arg. 10 10. Christians have right in the sight of God to Baptisme This is Mr. Brs. proposition in the page before quoted and in reason is plain Christians must not be kept out of Christian fellowship This is Mr. Baxters likewise in the place quoted he makes Disciples Christians and subjects of Christs visible Kingdom to be one and the same Therefore those that are short of justifying faith have right in the sight of God to Baptisme If he object that that particle in the sight of God is an addition they have no such right being but aequivocal Christians yet as is the Christian with him so is the Church or Kingdom as aequivocal Christians they may have right to an aequivocal Church or Kingdom Arg. 11 11. All that ought to be admitted visible Church members ought to be admitted in the right of God to Baptisme This none can question unlesse they charge it as Tautological and it is Mr. Brs. pag. 23. and the medium of that argument which he makes the chief of all he useth But those that are short of justifying faith are members of the Church visible Ergo those that are short of justifying faith are to be admitted to Baptisme The assumption is his likewise where he distinguisheth the visible Kingdom from the Elect and no man can deny it that grants the
necessity to suffer Though it is a matter of consolation that guilt by suffering is removed and an atonement made in which there is either present assurance or at least a possibility of future actuall interest Twelfthly That Ordiinance unto which Christ calleth none but such that have spiritual gracious qualifications is not a converting but a sealing Ordinance But the Lords Supper is an Ordinance unto which Christ calleth none but such as have spiritual and gracious qualifications Ergo. The Assumption is proved Matth. 11. 28. Joh. 7.37 Isa 55.1 Matth. 22.12 1 Cor. 11.28 Cant. 5.1 Answ Onely one of these speaks of the Lords Supper the rest have immediate relation to Christ not to this Ordinance of the Supper and positive spiritual qualifications as preceding all coming is not required in any of them upon sense of want we may come to Christ for spiritual qualifications as wen may come with them though without positive spiritual qualifications there is no assurance of interest in him 2. As to that worthinesse which is spoken to in that Text of the Corinthians there is an usual distinction of worthinesse of merit and worthinesse suitable to the work in hand It is the latter onely that as is confest is called for There is yet a double suitablenesse to the work One is compleat answering to all that the work can call for which comprises grace not onely in the habit but in the act an actual improvement of our graces for the participation of it and this is alike required in other Ordinances of hearing praying c. as in this Orainance of communicating The other is a worthinesse respecting the person that doth communicate such a worthinesse of suitablenesse and conveniency whereby according to the measure of grace vouchsafed whether common or saving he addresseth himself to it Now though the regenerate man alone receives to the acceptation of his person as he onely hears and prayes with such acceptance yet a man in unregeneration may be so far suitably worthy for this work that he may know himself called untp it and that it would be his sin to hold back from it and he may hopeuMlly expect blessing in it and such a worthinesse was in Christs and John Baptists hearers so many of them as have their commendations in the Gospel for such ready and forward hearing and such a worthinesse as I take it is mentioned Matth. 10 11. Let the Learned Consider whether either the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indigne or the context in that place will necessarily take in every unregenerate man or rather the irreverend prOphanation of that duty and whether arguments drawn from want of saving faith and sincere repentance in performance of this work do not bring unregenerate men under like danger in fasting praying thanksgiving hearing Sabbath-keeping and every other duty of worship whatsoever Thirteently That Ordinance which is instituted for the Communion of Saints is intended onely for such as are Saints and not for unconverted sinners But the Lords Supper is an Ordinance instituted for the Communion of Saints and those that are members of the same body of Christ The assumption proved 1 Cor. 1016 17. compared with 1 Cor. 1.2 Answ Saint is either such that are so by calling and separation for God or else by qualifications and regeneration from God In the former sense unconverted sinners prosessing the Gospel are Saints as of old they were of the people of God and called by his Name Saint is a New Testament-word taking in all of a Christian profession and outward Covenant-interest and then the Proposition is to be denyed Saint being taken in the latter sense the assumption is false This Lords Supper is a priviledge of the Church as visible dispensed by visible officers not as invisible as those very Texts quoted do manifest Fourteenthly If Baptisme it self at least when administred to those that are of age is not a regenerating or converting Ordinance far lesse is the Lords Supper a regenerating or converting Ordinance But Baptisme it self at least when ministred to those that are of age is not a regenerating or converting Ordinance Ergo. Answ This Argument seemeth to suppose an opinion of regeneration or conversion by the very work done in Baptisme and the Lords Supper which seeing I do not own but in either of both disclaim I need to give no further answer Fifteenthly If the Baptisme even of those that are at age must necessarily precede the receiving of the Lords Supper then the Lords Supper is not a converting but a sealing Ordinance But Baptisme even of those that are of age must necessarily precede the Lords Supper Ergo. Answ I see no necessity of this consequence unlesse I should believe that all that are baptized are ipso facto regenerate and that not with an initial regeneration of which some speak that may be lost but the immortal seed of the Spirit that abides for ever But being not as I am not of that faith I suppose a baptized man may be to use Pareus his phrase Christianus non regeneratus sed regenerandus a Christian not regenerate but to be regenerate and so regeneration may as ordinarily it doth not precede but follow Baptisme Sixteenthly There is an Argument drawn from the Parable of the Prodigal There is a robe ring and shoes put upon him and a fatted calf killed for him but this when he comes to himself and sayes Father I have sinned c. But this is done in the Sacrament of the Lords Supper more especially and manifestly then in any other Ordinace Ergo. Answ All Ordinances as I take it are to bring a prodigal unto such a returning posture in the discovery of the hatefulnesse of sin against such a Father and the riches that are in his Fathers family There are some Arguments of this nature follow which may seasonably be spoke to in the close of these Propositions I shall onely here by the way hint so much to the Reader that in case these Arguments had been framed against the power of this Sacrament for conversion the sense as generally the opposers of it understand it that it works as a medicine to heal and hath an opus operatum in it I should not at all have undertaken them how inconcluding soever I had judged them But seeing a tendency in them to interest alone men already in grace in this Ordinance and denying all hope of benefit by it to the majority of those that men of all interests ordinarily admit to it to the necessary ensnaring of all that are concerned in the administration of it I could not be silent let the Reader impartially weigh and determine SECT XV. Proposition 12. THose that are in a present inaptitude All of present incapacity to receive benefits by the Lords Supper are to be denyed accesse to it and incapacity to improve this Sacrament to any spiritual advantage but are under an inevitable necessity either to receive no good or much danger and damage
Page 111 Over much rigour in admission to Baptisme hinders the progress of the Gospell Page 112 The admission of some to Baptisme in prudence may be delayed Page 113 Papists expect not grace for but a convenient disposition to grace in the person to be Baptized Page 111 The restraint of right to Baptisme a breach in the Church of Christ Page 181 Baptisme a leading Church-privilege Page 161 In what sense Baptisme works what it figures Page 383 Babtisme engages to the first work of regeneration Page 369 The Bloud and Spirit of Christ are not alwayes applyed in it Page 381 Dangers attending the restraint of Baptisme to the regenerate Page 551 Baptized A man unbaptized is bound to believe in Jesus Christ for justification Page 144 The Author vindicated from a supposed assertion of the contrary ibid. Titles given by the Apostle to Baptized persons do not argue they were alwayes answered with inherent grace Page 149 Vpon what grounds Simon Magus was Baptized Page 160 c. Believers A title in Scripture not proper to the justifyed Believing What ordinarily meant by believing in the History of the Acts. Page 177 The distinction of believing Christ and believing in Christ groundless ibid. Bloud Faith in the bloud of Christ onely justifies Page 766 This assertion quit from danger Page 582 Bloud and Spirit may be distinguished but must not be divided Page 367 C. Call AN outward call asserted Page 169 Calvin Vindicated Page 118. 550 Catholick And universall in Authors use of them distinguished Page 155 Chemnitins His testimony for the instrumentality of the word and faith in justification Page 490 See Antiquity Christ The Covenant of works was without reference to Christ as Mediator Page 10 Whether the Covenant of works be made null or repealed by Christ Page 19 Faith in his bloud onely justifies Page 566 Faith hath respect to whole Christ to every part and piece of his Mediatorship Page 562 Interest in him interests us in all other privileges Page 458 Scripture speaks of receiving Christ and not of the Species of Christ onely Page 459 The healing of our nature and the removall of our guilt is his work Page 366 Faiths instrumentality in receiviug Christ being granted it 's instrumentality in justification cannot be denyed Page 441 Communication of titles between Christ and his Church Page 448. 449 Christians Vnregenerates are reall and not equivocall members of visible Churches Page 153 Humane authority vouched for it ibid. c. Christian a title in Scripture not proper to the justified Page 149 Church-Membership What gives right to it Page 201 102 Circumcision How Infants were saved before Circumcision Page 26 27 28 Severall propositions for clearing of the truth Page 24 Circumcision and Baptisme engaged to the first work of regeneration Page 369 The right of Circumcision implyed the propagation of corruption Page 368 Circumcision was no earnall badge Page 425 Cloud Whether two or onely one Cloud with Israel in the wilderness Page 521 No ordinary one but supernaturall Page 522 The motion of it guided by an Angell ibid. The form of it in appearance as a pillar ib. The use of it twofold As Israels guide Page 522 As Israels guard ibid. It was of the nature of a Sacrament Page 525 No standing Sacrament Page 526 Communicants The Lords Supper must be administred for their edification Page 199 Communication Of titles between Christ and his Church Page 448 Conclusions Desperate conclusions often inferred from right principles Page 579 Condition The great condition to which Baptisme engages is not a prerequisite to the essence and being of Baptisme Page 143 44 The Authors meaning cleered Page 145 In what sense faith is the condition of the promise of remission of sin Page 171 Actuall existence not necessary to the being of conditions in a Covenant Page 462 One and the same thing is not the condition of both parties in a Covenant Page 632 Confirmation Preferred by the Church of Rome before Baptisme Page 528 Perfects what Baptisme begins ibid. The matter of it Page 529 The form Page 529 The fruit Minister Ceremonies at consecration at administration Page 529 Arguments evincing it to be no Sacrament Page 530 The Apostles imposition of hands no proof of it Page 530 The ancient use of it degenerated Page 531 Consecration Respects not elements but participants Page 58 Whether the word which gives being to Sacraments be Consecratorium or Concionatorium ibid. Contradiction The Author acquit from any Page 447 Conversion The Lords Supper with the word as an Appendant to it may be serviceable towards Conversion Page 200 Arguments evincing it Page 200 201 c. Whether the Lords Supper may be stiled a Converting Ordinance Page 211 Explicatory propositions ibid. c. The Lords Supper doth not necessarily suppose a through conversion Page 217 Covenant Law and Covenant are not to be confounded Page 598 Keeping Covenant failing in Covenant and forfeiture of it to be distinguished Page 392 The Covenant falling Sacraments annexed fall with it Page 18 c. Where God denies his Covenant there the seal must not be granted Page 20 The Covenant people of God the adaequate subject of Sacraments Page 74 All relation to God in tendency to salvation is founded in the Covenant ibid. Interest in Sacraments is upon the account of the Covenant Page 75 c. God enters a Covenant with his people exactly and properly so called Page 79 The word Covenant asserted ibid. The thing it self asserted Page 80 in the essentials of it Page 80 81 in the solemnities Page 81 Arguments evincing a Covenant between God and man in its proper nature Page 82 Covenant and seal are commensurate Page 120 Covenant outward and inward This distinction examined Page 83 The Author vindicated in it Page 124 The outward Covenant is most properly a Covenant Page 83 c. To it belongs the definition of a Covenant ibid. It usually bears the name in Scripture Page 84 Men enjoy privileges of Ordinances and interest in Sacraments upon account of the outward Covenant Page 86 Scripture characters of men in Covenant Page 115 Covenant God Gods Covenant with his people not equivocall Page 80 Men of a visible profession timely and really not equivocally in Covenant with God Page 128 Covenant of works Passe between God and man in an immediate way without any reference to Christ as Mediatour Page 10 11 Whether this Covenant be made null or repealed by Christ Page 19 Covenant of Grace Righteousness of faith the great promise of it Page 414 Duty and condition in it are one and the same Page 641 643 It requires and accepts sincerity Page 637 Arguments evincing it vindicated Page 639 Mr. Cramdons Arguments against Mr. Br. herein answered Page 645 Covenant absolute Conditionall Arguments offered against an absolute Covenant Page 626 Faith and Repentance are mans conditions not Gods in the proper conditionall Covenant Page 626 Covenant Old and New Sacraments under the old and new Covenant one and the
any man that desired to be a member of the Church though but onely professing to repent and believe so neither did I ever there find that any but convicted Hereticks or scandalous ones and that for the most part after due admonition were to be avoided or debarred our fellowship And whereas it is urged that they are to prove their interest to the priviledges that they lay claim to and not we to desprove it I answer If that were granted yet their meer sober professing to Repent and believe in Christ is a sufficient evidence of their interest to Church-membership and admittance thereto by Baptisme supposing them not admitted before and their being baptized persons if at age or members of the universal visible Church into which it is that they are baptized is sufficient evidence of their interest to the Supper till they do by heresie or scandall blot that evidence which evidence if they do produce yea though they are yet weak in the faith of Christ who is he that dare refuse to receive them And this after much doubting dispute and study of the Scriptures I speak as confidently as almost any truth of equall moment so plain is the Scripture in this point to a man that brings his understanding to the model of Scripture and doth not bring a model in his brain and reduce all he reads to that model What have I spoke more then here is said and did I ever speak with more and higher confidence I say that a faith which is short of justifying gives title to Baptisme and he sayes Such give sufficient evidence of their interest to Church-membership and consequently admittance to Baptisme so that if my doctrine herein be loose as he chargeth it the Reader will hardly find his to be fast and it heares not well to play fast and loose The evasion of equivocal will not here serve that will utterly spoyl the whole strength of his Caution and put men amain on this separation as it will contradict his assertion of their grace as real and true They will say They will have no fellowship with a dead Corps instead of a reall man for that is his expression of the difference between what is real and what is equivocal Neither can he here come off by the help of his distinction of forum Dei and forum Ecclesiae These gifts and graces from God these priviledges vouchsafed of God and purchased by Christ plainly enough speak a right in the sight of God Neither is there as we have heard in this Controversie any such distinction to be admitted I am therefore in this no further to blame then he hath been and if he see cause to recede from yet I see all reason to persist in my opinion SECT X. Proposition 8. FOr the Sacrament of the Lords Supper No such vast difference between baptisme and the Lords Supper that the one should be a priviledge of the Church visible and the other peculiar to the Church invisible there cannot be that vast difference and disproportion between it and baptisme that the one should be a priviledge of the Church visible and the other peculiar and proper to the Church invisible that all in the outward administration of the Covenant as some speak should be interessed in the one and onely those that come up to the termes of the Covenant should have any interest in the other Christ gave order that Disciples should be baptized Matth. 28.19 and he delivered his Supper to Disciples Matth. 26.26 27. and it is more then strange that disciples should be taken in that aequivocall way as to hold out all in outward profession confoederation and visible Church communion in the one as is almost generally agreed upon between Paedobaptists and their adversaries and to be restrayned to those that answer to their profession in the other so that in the administration of the one the dispensers have a firme rule to lead them viz. visibility of interest as Mr. Cobbet hath largely shewn in his Vindication pag. 52. Cou. 4. and in the other can have nothing for their guide but an invisible work left to their charity to conjecture Disciple therefore respective to either of the Sacraments which are outward visible ordinances and visible Church priviledges can be no more then a man of visible interest When Christ sate down to the Passeover it is said he sate down with the twelve onely they had right to eat of it in his company Exod. 12.3 being of his family And as he was eating he gave the Supper but then the phrase is changed he gave it to his Disciples onely the twelve were occasionally there but it was instituted in behalf of all Disciples of which the number could not be small considering how many John had made and baptized and Christ had made and baptized more then he though not in person but by his Disciples Joh. 4.1 2. A reverend brother makes this practice of Christ at the first institution and administration of the Supper to be a directory for future to receive such onely to it as are the Disciples of Christ To which I willingly condescend provided that the word be aright understood I know the word is sometimes taken in a restrayned sense for those that indeed do the duty of disciples Joh. 8.31 If ye continue in my word then are ye my Disciples indeed and Luke 14.33 Whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple As the word Israelite is sometimes taken for those that do the duty of Israelites and are such as Israelites ought to be Joh. 1.47 Behold an Israelite indeed in whom there is no guile when respective to fruition of Church ordinances of what nature soever all that were of Israel according to the flesh or visible Church-Members in Israel are expressed by it Disciple or Israelite is a man of outward Covenant interest The latitude of it according to Scripture expressions I have shewen Treatise of the Covenant pag. 208. All that were Christs family Disciples did eat of the Passeover with him Matth. 26.18 even Judas as is acknowledged and scarce to be doubted of but he did eat of the Supper It is more then strange that as a Disciple he should be taken into the Passeover and a few houres after as no Disciple should be put from the Supper The Lords Supper is for the building of those that Baptisme takes in But Baptisme takes into the Church visible Visible Church members have then interest in the Supper When Sacraments are in their use distinguished one for admittance into the Church and the other for growth one as the Sacrament of our birth and the other our nourishment most understand the first of admission into the Church visible well knowing that regeneration is not tyed to baptisme but the growth many will have to be in the Church invisible which inharmonious discord between Ordinances of the same kind cannnot be suffered To give notes of
the Disciples of Christ for discovery of a Disciple in the former sense by their affections to him and suffering of affliction for him are of singular use Christ himself hath gone before us in it But upon the notation of the word because Christ gave the Bread and Cup to Disciples to make the subject of that Sacrament to be onely those that reach these markes is besides the holy Ghosts intention All outward Ordinances are for the Church in fieri and not onely in facto for the bringing of it on to Christ I should desire to know where any outward sensible Ordinance is made or how in reason and according to Scripture it can be made the proper peculiar right of invisible members SECT XI Proposition 9 THe Sacrament of the Supper no more then other Ordinances is not limited to those that have received a new life in Christ by the Spirit that are actually regenerate and in grace The Lords Supper is not limited to those that have received a new life by the Spirit others as they may be admitted without sin so they are in a capacity and possbility to receive benefit from it This I am not ignorant that some will question But let these consider before they censure First That it is an external Ordinance as hath been said Arguments a priviledge of the Church as visible put into the hands of those for edification that are not able to discern men of spiritual life and invisible interest And though there be characteristicall differnces whereby a man in grace and he that is short of it may be distinguished whereby all bad ground at the best may be differenced from that which is good yet they are such whereby a man is to make trial of himself onely they are Spirit-works and none knowes them in any man save the Spirit that is in him and therefore no marks for any others cognizance For a Minister of Christ to dispence by command the Sacrament to many when he knowes that it is of possible use and benefit to some few unto these it is food and nourishment unto life unto the others as Rats-bane Poyson and onely for death is such a snare that may hold him in his administration in all horror and amazement A fad dilemma either to lay aside an Ordinance of Christ and so never come up in his place to the whole of his duty or else to deliver to them that which will inevitably be the ruine and destruction of so many of them I know no possible way that can be supposed or so much as pretended for avoidance but in the Name of Christ to give warning to all in whom this new life by the Spirit is not to abstain every man and woman not actually regenerate on their peril to keep off Let them say some know their danger in the highest terms that can be uttered and then if they come their blood is on their own heads and the Minister of Christ hath by this means delivered his soul But to this I have three things to say 1. That it is as I suppose without all Scripture-precedent to warn men upon account of want of a new life by the Spirit wholly to keep off from this or any other Ordinance of Christ I know we must warn men of their sin and the judgement hanging over their heads for sin in which let it be our prayer that we may be more faithful but that we should warn men upon this account upon this very ground to hold off from all addresse to Ordinances I have not learnt 2. I say this doth presuppose that which is wont to be denyed unregenerate men to be in a capacity to examine themselves respective to this Ordinance How can we warn them upon want of justifying faith and the saving work of repentance to hold back when they are in an incapacity upon trial to find themselves thus wanting 3. Shall we not hereby pluck the thorne out of our own sides and as much as in us lyes thrust it into the sides of many of our hungry thirsty and poor in spirit people How many may we suppose are in grace through a work happily begun on their souls yet for several reasons are not able to see this grace or reach to any discovery of it Sometimes by reason of the infancy of the work upon their hearts being yet babes or rather embryo's in grace The first that appears upon light received is an army of lusts and potent corruptions as we know Paul sets it out This cloudes for present any other weak work that as yet in present is wrought In this time Satan is not wanting he did not shew so much artifice before to lessen their sin but he now makes use of as much to aggravate it and as he was industrious before to seduce now he is as busie to accuse He led the incestuous man to incontinency 1 Cor. 7.4 And we know Paul feares least upon continuance of the Church-censure he would gain advantage to swallow him up in overmuch sorrow 2 Cor. 2.8 11. These perhaps as yet are not able to give an account of the nature of faith and repentance or their genuine fruits much lesse are they able by a reflex act to conclude the truth of them in their souls Sometimes by reason of some sharpe conflict of temptation being under the shock and assault of it and therefore whatsoever they have seen of grace heretofore or the favour of God now it is under a cloud which I believe was Pauls case when a messenger of Satan was sent to buffet him and a thorne in the flesh given him seeing it is put in opposition to the abundance of revelations that he had being taken up into the third heavens 2 Cor. 12. and therefore had need of Ordinances for support Sometimes on a soyle received by temptation of which his own heart and not the Church is witnesse and therefore is at a losse of the joy of his salvation and stands in need of strength for recovery Sometimes by over-much sloath and rust contracted on his graces through negligence which is supposed to be the case of the spouse indulging her self too much in carnal ease Cant. 5.2 I have put off my coat how shall I put it on I have washed my feet how shall I defile them Sometimes God out of prerogative withdrawing the rayes of his Spirit and refusing to testifie with our spirits in which case the soul that is most upright with God and sincere in his feare walks in darknesse and sees no light in which there is need of all communications from God and attendance upon him in Ordinances When these shall hear all in whom the work of grace is not in truth thus warned to keep back and told of the high danger of approaching to this Table in such away aggravated will not they put in their name and say their souls are now spoke to They must therefore absent themselves and so the smoaking flax is quenched