by his people on earth Concerning which I shall deliver my thoughts in several propositions God had his Church and people in that juncture of time First That God had his Church and People with a way of worship pleasing to and accepted by himself in those times This evidently appears out of the History Abell Henoch Noah Melchizedeck who without all doubt lived in those times and Job as it is commonly received spake so much and the Apostles Comment or observation of those times Heb. 11. makes it more evident Abell offered to God a more excellent gift then Cain and obtained witnesse that he was righteous Heb. 11.4 They both made Visible profession of the same God and both sacrificed to God and God put a difference between their gifts An embleme of the Church in all succeeding ages which is that great house where are vessels of honour and dishonour By faith Henoch was translated that he should not see death and was not found because God had translated him for before his translation he had this testimony that he pleased God Heb. 11.5 and as he affirms that it was by faith that be was thus translated so he proves it he had this testimony that he pleased God But without faith it is impossiblc to please him vers 6. Noah became heir of the righteousnesse by faith vers 7. God had his worship then as appears by Abells and Noahs sacrifice and in Melchizedeks function Gen. 14.18 Who was a Priest of the most high God taken from among men and ordained for men in things appertaining to God that he might both offer gifts and sacrifices Heb. 5.1 The Woman had all that time her seed and the Serpent his who kept up their mutuall enmity as Cain and Abell Noah and the men of the world Lot and the men of Sodom do give witness God had a people of Covenant-holiness those Sons of God that saw thc daughters of men that they were fair and took of them wives of all which they chose Gen. 6.1 He had a people truly holy Lot had that Epithete of just 2 Pet. 2.7 the name of a righteous man Noah had that witness of God that he saw him righteous Gen. 7.1 and of Abel the Apostle saitb that his works were righteous Secondly Scripture makes no mention of any Sacraments of Sacramental signs in that â—ime We read not of any Sacrament appointed of God for these times nor of any Divine Ordinance or sign that comes up to the nature of a Sacrament Those that may be instanced in with most colour are 1. That of sacrifice both before and after the floud and that of the Rain-bow immediately upon the floud That of sacrifice comes more near up to the nature of a Sacrament then that of the Bowe But how both come short of the nature of a Sacrament in the sense generally received and now to be spoken to I shall God willing in a more fit place make known Thirdly Sacraments in substance of the same naâ—ure with the Covenant If there were any Sacraments in those dayes appointed of God for his people in Covenant they must be of the same nature as to the substance of them and thing signified by them with those under the Law and now in the dayes of the Gospel There was one common salvation ours and theirs one and the same Saviour theirs and ours we and they were under the same promises Their Sacraments then must seal these promises Noah was an heir of righteousness of faith These supposed Sacraments could then signe and seal no other thing then that righteousness Fourthly Though we do not rest upon that argument à non dici ad non esse Scripture silence a most probable argument that in those times there was no Sacrament because we read of no Sacarments in those dayes to conclude that there was none then appointed or in use yet we may conclude that it is an high presumption in any in this last age of the world to undertake to assert any Sacraments in those times This were indeed contrary to that which the Apostle warns to presume above that which was written 1 Cor. 4.6 Where Scripture is silent how dare we speak Scripture silence affords an argument of far greater probability for the negative that in those times there was no Sacrament in use then all the imaginary conceits which men can invent or find For the affirmative that there were Sacraments then appointed The old Rabbines had their traditions concerning Gods transactions with his people in that age Weemse in his Divine exercitations Exer. 16. pag. 61. tells us that the Hebrews say that before the Law was written God gave to Moses seven Precepts which he delivered by tradition to his posterity after him These they call the traditions of their fathers which he there reckons up but not any one concerning Sacraments It is then sure a vain labour for us at such a distance to have any thoughts of finding them out Many Jesuites bestirre their wits to conclude Sacraments in those times To save labour of further search for that which is of no greater necessity the Reader may find much of what they have said in Chamier de Sacramentis in genere lib. 1. cap. 8. which Chapter he entitles De Sacramentis in lege naturae Suavez will by all means conclude that there was then some Sacrament for the remedy of Original sin grounding himself on this which he puts into his margin Pag. 40. Colume 2. b Divinae providentiae est omni aetati providere That Divine providence is to take care of all ages taking it fot granted that providence is defective if a standing Sacrament in any age of the Church be wanting and that there is no way in Divine providence to save an infant from Original sin but the actual application of a Sacramental sign Election cannot obtain it nor Regeneration nor Justification by the Spirit and blood of Christ effect it without a Sacrament to make application of it The Jesuit might know and if Divines on our part might be heard they would make known that Sacraments are not the remedy against Original sin but Christ and the righteousness of faith in Christ which is the thing signified and sealed in the Sacrament and the people of God enjoying means in those times to attaine this righteousness Heb. 11.7 they were not without a remedy Himself ingenuously confesses there is nothing in Scripture respective to those times nor in tradition of any such Sacramental remedy nor do any of the Fathers as he saith mention it before Austin And Austin as he also acknowledges speaks of it doubtingly what he speaks by way of conjecture is not consistent as he observes with his own doctrine elsewhere In which the modesty of that Father is farre to be preferred before the Jesuites boldness in it who concludes there was such a Sacramental remedy though not instituted of God but left to the Parents liberty
with the washing of water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy without blemish Ephe. 5.25 26 27. As the spot is taken off by his Spirit in working new principles in us and working us up to new obedience so the guilt is removed by his sufferings He blots out their transgressions for his Names sake He remembers them no more He hides his face from them He casts them into the bottom of the sea removes them as far as the East is from the West He doth not one of these to leave the other undone He vouchsafes purifying and he vouchsafes pacifying grace He delivers from the wrath to come and he makes meet to be partakers of the inheritance of the Saints in light He conferres habitual graces and he honours with relative priviledges Fifthly These may be distinguished Blood and Spirit may be distinguished but must not be divided but they must by no means be divided Christ doth not impart his merit where he doth deny his Spirit We account it a great presumption in men of years to talke of justification and want sanctification and we can say to such If any man have not the Spirit of Christ he is none of his God writes his Law in the heart and puts it into the inward parts where he remembers sin no more Jer. 31.33 They are quickened together with Christ that have their trespasses forgiven them Col. 2.13 And it is an unwarrantable conceit to imagine that relative priviledges of adoption and pardon of sin are conferred on infants in Baptisme or otherwise when their natures remain still the same and unchanged who can think that God fits all of age for glory that he takes into glory and yet takes infants into glory their impurity and birth-defilement continuing Seeing that we have instances as of Gods love of infants Rom. 9.13 of Christs blessing of them Matth. 19.16 so also of the gift of his Spirit Jer. 1.5 Luk. 1.15 In case the former may be avoided yet certainly the later is above exception The reason given by Christ of that sentence of his holding forth an absolute necessity of regeneration Except a man be born again he cannot see the Kingdom of God is the pollution of the first birth as appears by his own words ver 6. inferred immediately upon the repetition of the former That which is born of the flesh is flesh and this is of equal concernment to infants and men of years uncleannesse of birth as well as uncleannesse of life stands as a barre to our entrance into heaven and no unclean person must enter there Sixthly The Sacraments especially those of initiation whether in the old or new Covenant about which concerning this in question there is most dispute The Sacraments especially those of initiation have respeâ—t to both of these havo respect to this whole work both of the change of our nature and the removal of our guilt As the have respect to the one so also to the other and that the whole of their work and the way how it is wrought may be better understood we are to consider that First Somewhat is hinted and implyed in those respective signs of Circumcision and Baptisme and that is our uncleannesse in nature and guilt contracted upon it Why should either infant or man of years have the foreskin of his flesh in that way by Divine appointment cut off but to let us understand the propagation of corruption and derivation of it from man to posterity Why should water be applyed which is of an abstersive cleansing faculty but to let us know that there is uncleannesse to be removed Cleansing for that which is clean is vain and needlesse As Sacrifices for atonement did imply wrath so this cleansing implyes filth and consequently guilt filth and guilt being inseparable Secondly Somewhat is signified and taught us in them somewhat the bare signs themselves are apt to signifie viz. That the taking off of the staine and the removal of our guilt is to be done by anothers power Why is this applyed by another hand but to let us know that it is above our strength Somewhat not the signes of themselves but the Word of the Covenant that is annext teaches and that is That the blood of Christ removes this guilt and that the Spirit of Christ takes away this stain This the signes of themselves could never shew but the words of the Covenant abundantly do demonstrate that remission of guilt is the work of the blood of Christ and Regeneration or Sanctification the work of the Spirit That the water in Baptisme holds out the Spirit unto us for Sanctification and change of our wayes is that I know denyed by none and in the Scripture it is plain I will circumcise thy heart and the heart of thy seed Deut. 30.6 Circumcision is that of the heart Rom. 2.29 which by the Apostle Col. 2.11 is interpreted the putting off the body of the sins of the flesh Baptisme is the same as to the signification as we see in the same place from the Apostle Col. 2.11 12 13. In whom ye are also circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ buried with him in Baptisme wherein ye are also risen with him through the faith of the operation of God who hath raised him from the dead and you being dead in your sins and the uncircumcision of your flesh hath he quickned together with him having forgiven all your trespasses And this death to sin and life in grace are both from the Spirit Rom. 8.11 12 13. and both of these Baptisme holds out to us Rom. 6.4 We are buried with him by Baptisme into his death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life But whether the blood of Christ be at all signified by this element of water some have questioned Sticking so rigidly to that phrase of the Apostle Tit. 3.5 that they will not alone have it understood of Baptisme but they will have nothing else looked after in Baptisme but the work of regeneration But this doubtlesse is a clear mistake The blood that was shed in circumcision gave the circumcised to understand that the guilt propagated could not without blood be remitted And if any think that this is too dark and obscure a proof of a Mystery of this weight let them compare with it the text under hand and the Apostles scope and aime in it which as we have heard is to shew that Abrahams circumcision was not his justification seeing he was justified by faith in his state of uncircumcision and that he received circumcision as a sign and seal of it justification is by blood Rom. 3.25 Circumcision is a sign and seal of justification Righteousnesse of
and received by a Whale and after three dayes and three nights cast safe upon the shore Satan must set up his Arion and make him famous in his Historians and Poets A skilfull Harper of Greece having by excellency in musick gained a great summe of money in Italy and Sicilia returning to his own Countrey with his treasure Mariners with whom he agreed for his Fare greedy of his money cast him into the Sea a Dolphin delighted with his musick carries him safe and landed him at Taenarus See the relation and application elegantly brought home to this purpose by Dr. Abbot Lect. 15. on Jonah making notable observations of Satans policy In case the Narrative carry any truth in it by his wonders so far as his art and power can reach Satan then makes it his business to disgrace Gods miracles and cast dishonour upon them by his imitation though he falls farre short of the Originall as he there shewes and followes him as little Ascanius his Father with very unequal steps And in case we take it for a meer fiction which is his judgement upon it his art is no lesse observable to discredit as farre as in him lyes the writings of Scriptures When this miracle of Jonahs shall be Preached and published in the world Arions fable shall be produced that like faith may be yeelded to either of both See Mr. Burges Spiritual Refining Pag. 131 132. Where this thing in many particulars is enlarged And the more high the wayes of Religion are raised of God in a Spiritual way the more easie it is for Satan who is a spirit to delude The Spirit is the great Gospel-promise to be poured out on all flesh that is on men of all sorts Joel 2.28 God will be served in types and shadowes no longer but in Spirit and truth Joh. 4.23 When the Jewes gloried of Circumcision as that which did denominate them a people of God and distinguished them from all other Nations and urged the necessity of it to salvation the Apostle tells us that they are the Circumcision that worship God in Spirit Phil. 3.3 Satan now on the other hand can take the hint and heighten his way in a destructive manner to Gospel wayes All outward Ordinances shall now be decryed as formes and beggarly rudiments and with Circumcision in the letter laid aside though they be Ordinances of the Spirit it self in which the Spirit expresses its power and efficacy 1. The written Word which was dictated by the Spirit 2 Pet. 1.19 is the sword of the Spirit by which it exercises his power on the soul must be laid aside as a dead letter and over carnal The Ministers of the Word that great gift from the Fathers right hand Ephes 4.11 set over the flocks by the holy Ghost Act. 20.28 on this pretence are to be cast off with Moses and Aaron taking too much upon them when all the Congregation is holy notwithstanding for a real confutation when this Spirit was first given in glory it came upon the heads of his Ministers in forme of tongues fiery cloven Act. 2.3 To let all know is that great appearance that was there that their tongues are sanctified of God to Preach the Word in power and life to all Nations And as the gifts of the Spirit encreased so the Ministers of the Spirit were multiplyed and that very title and name given Ministers of the Spirit 2 Cor. 3.6 And the mind of Jesus Christ made known that these in a peculiar order distinct from other men are set apart to preach the Gospel as the Priests under the Law in a peculiar order were to wait at the Altar 1 Cor. 9.13 14. Upon the same pretence Sacraments must be laid aside the Baptisme of the Spirit is pleaded for the overthrow of the Baptisme of water Though the Apostle that first spake by the Spirit after it was given in glory doth argue the clean contrary Act. 10.47 Who can forbid water that these should not be baptized which have received the holy Ghost as well as we They that have the Spirit will be raised in zeal for the honour and establishment of every Ordinance of God by the Spirit the more spiritual men are the more care they will take to advance the Word the Ministers of the Word Sabbaths Sacraments Let us then observe his imitations his falsifications He vents doctrine of his own sets up wayes of his own that carry a resemblance of Gods wayes And similitude is mater erroris we shall never heed them as long as we know they are the Devils but when he transformes himself into an Angel of light and puts the stamp of God upon his own coyn we must not be ignorant of his sleights but to have our senses exercised to discern between good and evill CHAP. III. Whether there were any Sacraments from the fall to the institution of Circumcision THe next consideration of Sacraments is in mans fallen condition under a Covenant not of works but grace not for mans preservation in life but his restitution to life A further distribution of Sacâ—aments And these are to be distinguished according to Gods way of dispensation of us Covenant to his people which is wont to be done into three periods The first is from the fall till Abraham or unto the time that God entered Covenant with him and his seed which Suarez saith according to the common account doth end at the giving of the Law by Moses when the old Law began yet Circumcision which was in use long before the Law continuing the same under the Law he determines the law of nature at that time when Circucision began The second from Abraham till Christ The third from the first comming of Christ in the flesh till the second comming of his to judgement The first juncture of time hath usually been known by the time of the Law of nature The second the time of the Old And the last the time of the New Covenant Why the first of these should bear the name of the Law of nature I can read of none that have given satisfaction The phrase should seem to imply that then men had no more light then that of nature for their guide in the wayes of God But this is evidently false God did not then begin by way of supernatural revelation to speak to men in the world Suarez in tertiam partem Thomae Tom. 3. Disput 4. Sect. 1. taking upon him to answer the question hath much to amuse the Reader nothing to satisfie him he sayes a Lex naturae intelligitur dictamen rationis non solum ex naturali sed etiam ex supernaturali lumine ortum The law of nature is the dictate of reason arising not onely out of natural but supernatural light And in ihat sense the Gospel is the Law of nature Concerning this space of time whatsoever is the period of it much enquiry is made whether there were any Sacraments at all instituted of God and enjoyed
Levit. 25.42 they are born unto God Ezek. 16.20 they are the children of God Ezek. 16.21 they are holy Rom. 11.16 1 Cor. 7.14 Either then we must carry it out to all the infants of the visible Church or else we cannot assure it to the infants of invisible members And therefore the Schoolemen afore mentioned justly ascribe as much to a faith informed as to that which is formed respective to the good of the issue of such believers 5. All that is spoken in Scripture of the blessedness of the seed of the righteous may as fairly be extended to them through the whole course of their lives as to the times of their infancy promises being not put with any such restraint as to have an end when their infancy is expired The most ample of promises which we find is in Esay 59.21 There it is promised that the Spirit shall not depart out of the mouth of thy seed or thy seeds seed but this rather belongs to them of years then of an infant-condition If it be said that many infants of the righteous persevere not but cast off the seed of grace received I answer the grace of perseverance is necessarily required to make blessed and blessedness is promised we know temporal blessings are made over by promise to the seed of such His seed shall be mighty upon earth wealth and riches shall be in his house Psal 112.2 3. Psal 37.25 26. I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread He is ever merciful and lendeth and his seed is blessed The opposition that is found between the letter of promises of this nature and the event which the experience of every age observes hath wrought a great conflict in mens spirits how to reconcile them And this hath been the result of all that they are not to be understood without their due limits and several have been put I shall not stand to enter into the dispute onely I say experience doth as much oppose the literal meaning of true blessedness to all the seed of the righteous as of temporal prosperity one must therefore have its due limits as well as the other To wind up this whole discourse concerning Sacraments in that juncture of time God then had his Church in which there was salvation Henoch walked with God and yet without faith it was impossible to please God Heb. 11.6 Noah was an heir of the righteousness of faith Heb. 11.7 a righteousness in which the Apostle desired to be found for salvation Phil. 3.8 yet in all that juncture of time there was no written Word in which the succeeding ages have everlasting life Joh. 5.39 God had other wayes of discovery of himself to his people for life So the Church might answerably be without Sacraments howsoever we judge salvation to be thereby either conveyed or sealed God that tyes us to Ordinances is himself free and in what way he pleases may communicate blisse and give assurance of it The likest conjecture that we can make of Gods ordering by providence that in this juncture of time from the fall to the time of Abrahams call there should be no Sacrament nor any such supposed remedy known to acquit infants from Orinal sin is â—o declare the freedom of God that as he pleases to ordaine Sacramental signes so he is not tyed to them or his hands bound up by them but as he saved without Sacraments before the floud and after to the time of Abraham and infants under the Law dying before the eighth day so he still saves in the want though not in the sinful neglect much lesse in the contempt of these Ordinances CHAP. IV. Of the definition of a Sacrament THe next consideration of Sacraments in mans fallen condition is from Abraham unto Christ in the time of the dispensation of the Old Covenant In which those known Sacraments Circumcision and the Passeover were of force and given in charge of God to his people and together with those Sacraments extraordinary or such as come near up to the nature of Sacraments The Cloud the Red-Sea Manna and the Rock Sacraments under the old new Covenant of one and the same nature 1 Cor. 10.1 2 3 4. But intending to speak of Sacraments in general and there being no essential difference between the Sacraments under the Old and New Covenant One and the same definition containing whatsoever is essential to a Sacrament in any of them as many wayes might be made manifest Their names are promiscuously used the cloud that Israel was under and the sea that they passed through is called by the name of Baptisme 1 Cor. 10.2 and so also is Circumcision Collos 2.11 12. The thing signified and benefit received is in every one the same The Apostle comparing those that did eat of Manna and drank of the Rock in the Wilderness with believers in Gospel-times that partake of the Lords Supper saith They all ate the same spiritual meat and did all drink the same spiritual drink for they drank of that spiritual Rock that followed them and that Rock was Christ 1 Corrinthians 10.3 4. And we may say the same of those that did eat of the Passeover As Christ was that bread that Manna did typifie Joh. 6.49.50 so it was he that was held out and his death shewed forth in the Passeover 1 Cor. 5.7 I shall therefore wave this different consideration of them and make it my businesse to enquire what a Sacramen is and to make discovery of the generall nature of it which in case out of Scripture I can reach that will serve for a bottome on which all that I intend to speak may be grounded Bellarmine spends a whole Chap. in enquiry whether a Sacrament can properly be defined quoting severall Schoolmen for the negative That it cannot be defined because a Sacrament is not one of it self but an aggregatum one by accident or at least not ens reale no real being and those things that are but one accidentally or not really are below a definition He quotes others in the affirmative Some that it may be defined imperfectly others that it admits of a perfect definition After a distinction laid down very little to the purpose one member of the distinction being by his own confession not considerable by Divines he concludes that a Sacrament morally considered as it ought to be considered by Divines may be defined having a reall being and according to its own way of being it is one Morall Philosophers define saith he a Kingdome a City a Family though they be not one physically but by aggregation so do Divines define a Church a Councell or Sacrament which are one in being no other way Suarez agrees with him Disput 1a. de Sacramentis Sect. 4 ta which Whitaker praelect de Sacr. pag. 4. acknowledges to be true A Sacrament may be defined So that he observes it is agreed that they may be defined and I
and the bruised reed broke There have not been a few hungry sad souls that I have known that have born the terror of the Lord separate themselves for this reason But it will be replyed by those that give this warning that they mean not these they are not at all intended in their speech these they would tender and with all endeared affection of love encourage as those that have most need and are most fit to receive food for their strength But all of this helps not when this Proposition is laid down That no man in whom justifying faith and a new life by the Spirit is not wrought may dare otherwise then on the peril of his soul to draw nigh hither will not such a soul necessarily assume A new life through the Spirit is not wrought in my soul I am conscious to my self that I am carnal whatsoever endeavours I have used to believe yet how far am I from faith in strength and truth I find my self all over doubts and fears and plunged in unbelief And though I have made it my businesse to keep off from sin yet how far am I from a true change by repentance I find my heart hard obdurate even as an adamant yea the poor deserted soul will take to it self the state of Cain the condition of Judas If there be any other high in wickednesse they have matched yea they have exceeded them They are to put it to the question whether they are in grace or no whether they have a new life wrought or as yet are short of it This they must either determine in the affirmative that they are in grace at least there are those hopeful signs in present that they cannot but conclude it and then they safely may come upon sight of this they may with cheerfulnesse make their addresse or else they must carrie it in the negative all that is yet wrought is not life is not grace is not faith in its power is not repentance in truth as they can do no other that walk in darknesse and see no light that say God hath forgotten to be gracious and so they must keep off from the Ordinance and debar themselves from those cordials those apples those flagons that are there tendered and sick of love yet dare not intermeddle with the Lords tokens that are tendered to them or in the third place suspend and so sit down in doubtful fears whether they have grace or no and then that of the Apostle Rom. 14.23 He that doubteth is damned if he eat because he eateth not of faith for whatsoever is not of faith is sin will soon come into their thoughts and so all that are short of fulnesse of assurance must in dreadful horror separate themselves Secondly This Sacrament in that it is a Sacrament hath the name and nature of a seal as we see in the text and God willing shall be shewn a visible seal intrusted in the hands of man and therefore must needs be of a more different latitude and large extent then that seal which God reserves in his own keeping the seal of the Spirit The Lord knowes them that are his 2 Tim. 2.19 But man is to seek who are the Lords God knowes how to put to his seal to his own man who hath not this knowledg must needs be here allowed a greater latitude either men entrusted with it must have the knowledge of God as to this particular who they are in whom a new life is and grace wrought or else they must be allowed a greater latitude to take in men that make profession of God and as members in Church-Communion may be edified by it I know this argument is carried another way and that we conclude the contrary upon a double account 1. These seales of God outward and inward should answer each to other Those that have the outward seal they are to have the inward those that take into their hand the seal of the Sacrament should have the impresse of the Spirit on their soules To which I answer That the writing of the Word with Inke and Paper in the Bible and the writing in the heart by the Spirit should answer each the other that is every Christian should make it his businesse to hide that Word in his heart that by the Ministery sounds in his ears and yet Christians are not warned not to take a Bible into their hands till the impresse of that which is there is put on their hearts The Word is delivered in a greater latitude and so also must the Sacrament 2. Some say this Sacrament seales Gospel-promises onely they therefore that can claime the promise and have their interest in it can claime the seal otherwise the seal is put to a blank there is a seal where there is no Covenant-promise 1. I answer this argument thus carried speaks sadly to the hearts of all dispensers of the Sacraments they must see there is a Covenant-promise or else they must not dare to put to a seal To put any mans seal to a blank paper where nothing is written is a vain use of that seal It stands there as a cypher Now to put Gods seal to a blank where nothing is written doubtlesse is as vain and an high taking of Gods Name in vain according to these the Covenant is written in non-legible and invisible characters This inward work is that white stone with a new name written which no man knoweth save he that receives it Revel 2.17 and so the dispensers too often against convictions of conscience allwayes at hap-hazard must deliver them any thing written or not written whether a blank or filled up they cannot tells but are all at uncertainties 2. I answer as is the seal so is the Covenant both of them external and one must answer to the other Now these in question as hath been demonstrated at large are in Covenant An outward Covenant is by few questioned and so the seal is put to no blank but given to one interested in Covenant It seals the grace of the Covenant and mercy tendred in the promise on Gods termes and propositions So that the different latitude of the seal of the Spirit and of the seal of the Sacrament do conclude that men of no more then visible Church-interest may partake of it 3. The Church de facto hath injoyed it in this latitude not to instance in some ages following the times of the Apostles in which the Pastors called all their people to daily Sacraments and the use of it in Austins time when wicked ones in the Church were so numerous that they durst not deal with Church-censures but look into the Scripture though we are kept much in the dark concerning their practice little mention being made of the administration after the institution yet we know that this Sacrament was the priviledge of visible members then in being and it is clear enough how far many even then were short of sincerity If that of 1 Cor. 11. be
received If any such be detected seeing though the substance of religion be not in the Sacrament so much as in the Covenant yet a man of so low an opinion of this ordinance of necessity debarres himself of any benefit of it a diffident opinion of a medicine or conceit against it is said to hinder the working I am sure it will obstruct the working of the Sacraments which have no innate physical vertue nor any other efficacy further then our understanding and faith makes improvement For errors against Christ the summe and substance of the Sacraments as every error is some way against him who is the foundation and carries on the whole work of our salvation that which I have delivered Treatise of the Covenant pag. 232. where I made it my businesse to give rules concerning separation when we are to stay with a Church and when to leave it may here be taken into consideration weighing both the kind and degree of these errors and the place that they have got in the affections and resolutions Those errors that necessitate us to leave a Church when it is in the whole face of it tainted and polluted may justly give occasion to deny a member accesse in case he tender himself to this ordinance These as hath been said are either such that render Christ in an uncapacity to be our Mediator and Saviour or such that are inconsistent in whole or in part with his Mediatourship of the former kind are those that are against his person 1. Those that impugne the Godhead of Christ such that though they give him the glory to be above Angels yet will have him to be no more then a creature a God in title and place as are Magistrates not in nature or power an opinion that involves the Apostolique Church and all Churches in succession in Idolatry giving the honour of God the worship due to God unto him who by nature is no God a doctrine that will make Christ an impotent and not an omnipotent head too weak for his work to governe the world to bring under his enemies 2. Those that deny his manhood as having not taken our flesh and so no suitable head but a phantastique or seeming body Those that are against his Mediatorship are either such that obscure or some way eclipse it as every error doth that is any way considerable or such that rase if not utterly overthrow it in some of the necessary parts of it his Kingdome Priesthood or Prophetical office These are overthrown either directly in termes of full opposition or else by consequence and this either is immediate and evident the truth being confest they cannot be denyed or else the consequence more remote and not so easily discerned These things being premised we must bring it home to our purpose 1. Where fundamental truths are not onely questioned doubted and disputed but abjured and denyed errors directly Errors directly against the foundation or by clear consequence opposing fundamental truths tender the peâ—son uncapable of benefit by the Sacrament or by immediate cleer consequence introduced so that the fundamental truth cannot be known but the error must be seen Here is such a flaw in the Covenant that no improvement can be made of the seal to allude to that of the Psalmist Foundations are destroyed and what can the stewards of the mysteries of God do Such a soul hath framed to it self such a Christ as the Gospel never held out for his salvation These are such of whom the Apostle speaks Col. 2.19 that hold not the head from which all the body by joynts and hands having nourishment ministred and knit together increaseth with the increase of God and how can they then find any spiritual nourishment When they thus withdraw from Christ they are justly denyed to sit at his Table But when the error is of an inferiour nature as neither rendring Christ in an incapacity to be a Saviour nor yet wholly inconsistent with the work of his Mediatorship or at least not such directly but only by way of consequence and that not immediate and evident but more obscure and remote so that it may justly be hoped that in case the consequence were seen the conclusion that they draw would be best rather then the principle of truth denyed the case is then otherwise As we might live in such a Church in case doctrine of that kind were received and taught so we may not refuse such a member making his farther conviction our businesse where ignorance may stand with grace there errour is not wholly inconsistent with it And where there is any fair possibility that Christ may be there this Ordinance is not to be denyed And in case the opinion entertained and contended for be yet more soul so that we have just cause as the Apostle of the Galatians to say that their doctrine is inconsistent with grace yet being not as we can discern fixedly settled and resolutely received and concluded upon but with hesitancy and wavering their faith rather staggered then destroyed these should not hastily be refused But as the Apostle gives counsel respective as I take it to private converse After once or twice admonition reject so let it be here make essay to regain a brother rather then lose him It cannot be conceived that the Apostle when he wrote his Epistle to the Churches of Galatia would upon the account of their error how dangerous soever have discontinued this ordinance as long as he saw any hopes of their reestablishment though they were in eminent danger to be dischurched yet he would continue Church-ordinances Men of a resolved profligate course of life are uncapable of benefit by the Sacrament As for those that put a bar to their benefiting by the Sacrament by their vicious life or profligate course most mens verdict is soonest of all other against them with the Poets Peribomius Morbum gressu incessuque fatentur they have their faults written in their foreheads And certain it is that those men that are in their sin and resolved for sin in present can receive no benefit by the Sacrament First They that look upon Christ to receive benefit in the Sacrament look upon him pierced by their sins and that withall sorrow and grief of spirit The greatest grief in Family or Common-Wealth is borrowed to expresse it Zach. 12.10 11. They shall mourne for him as one mourneth for his onely son and shall be in bitternesse for him as one that in bitternesse for his first-born In that day shall there be a great mourning in Jerusalem as the mourning of Had adrimmon in the valley of Megiddon VVhich was the mourning upon occasion of Josiah's slaughter 2 Chron. 35.24 But these now look upon him suffering for sins with all pleasurable delights and content in sin they see him under all this burden for our trangression and in the mean time take delight to add to the weight of it and so stand at the greatest distance from
it such To which I say I read in Divines of a justification active and that is the work of God and a justification passive of which man is the subject as I read of a double miraculous faith one active to work a cure the other passive to be cured Paul saw that the Cripple at Lystra had faith to be healed Acts 14.9 Yet I suppose that this is called a passive faith not that it acted not at all which is contradicted by Christ in saying Thy faith hath made thee whole but that it served for a passive work on the diseased so I think this faith which tends to our justification is not meerly passive though it serves for such a work as receives that denomination When I receive a gift that enriches I act Yet he that gives onely does enrich and I that receive am enriched so it is in justification we do not justifie but are justified and yet act in receiving Christ for justification as sick ones in Christs tyme did not heal but were healed yet their faith acted for cure and ours for justification I confesse I did somewhat needlessely runne upon this discourse of passive instruments upon occasion of Mr. Pembles words and Mr. Baxters denyal that there was any such thing as a passive instrument never intending to make faith meerly passive which was never my opinion neither am I altogether without scruple in that which Mr. Pemble delivers yet I would have those that are confidently opposite to weigh the streng◠〈◊〉 his reasons and find out if they can a more moderate middle◠〈◊〉 to ascribe somewhat more to the Word without injury do◠〈◊〉 the working of Gods Spirit I am afraid to utter any thing that may be prejudicial to either and of two extreames detracting from the Spirit I take to be the greater which I leave to the learned after a more full enquiry further to determine I am loath to trouble the Reader with that which upon occasion of some passages in Mr. Baxters Aphorismes I mentioned that if Burgersdicius his gladius and culter be active instruments and Keckermans incus c. yet it followeth not that there is no passive instrument but onely to rectifie Mr. Baxters complaint that these words do import an intimation as he expresses it that I said all these were active instruments And as the words stand in my Book it is hard to say what they import It should have been expressed and Keckermans incus c. and his scamnum and mensa accubitus and terra ambulationis no instruments which words I know not by what meanes were left out yet the Reader may see that they were intended seeing they are opposed to the other which are made active instruments But so much is spoken of passive instruments by others that I may well spare my paines neither is it any way necessary for me to speak to them seeing though I doubt not but there are thousands of such kind of instruments I put not faith into that number as I know many godly learned do But it is easie to bear a dissent in a word of art when the thing in question is agreed upon As to the rest which followes in this tract against me in this thing there is very little but what hath been spoken to and this paper already growing more big then is meet for an interposition in this kind in a positive Treatise though not impertinent to the subject in hand I am loath to cause it to swell further with impertinencies onely I must take notice of two passages one where I am charged with ignorance the other with complyance with Rome in the height of their doctrine of merit In the first there are several particulars 1. A charge of misunderstanding Mr. Br. when it was hoped that I had understood better I suspect saith he by your words when you say the Word is produced and held forth of God and by your discourse all along that you understand not what I mean by the Covenants justifying yet I had hoped you had understood the thing it self So 〈◊〉 it is taken for granted that he cannot be mistaken when 〈◊〉 â—ruth is known Mr. Baxters writings and truth are one and 〈◊〉 same 2. My error is detected and I am sent where I may understand my self better You seem to think that the Covenant justifies by some real operation on the soul as the Papists say and our Divines say it sanctifies or as it doth justifie in foro Conscientiae by giving assurance and comfort but Sir saith he I opened my thoughts fully in Aphoris pag. 173 174 c. I scarce bestowed so many words on any one particular point But I marvel that it should be expected that my new learning should be bottomed on his doctrine there delivered seeing himself there speaks with so much vacillancy Mr. Baxters former vacillancy and hesitation in this doctrine pag. 176. I dare not be too confident in so dark a point but it seemeth to me that this justifying transient act is the enacting or promulgation of the new Covenant wherein justification is conferred upon every believer and in the close of all when he hath spoke his full mind he addes pag. 180. This is the present apprehension I have of the nature of remission and justification adding Si quid novisti rectigus c. But now he peremptorily sayes I speak not of the effect of Gods Word as preached to mens heart but as it is lex promulgata foedus testamentum and so doth convey right or constitute the duenesse of the benefit 1 Joh. 5.11 12. I would learn of my Catechrist that is now thus raised out of douhtings in this manner to take the chair 1. Whether this enacting or promulgation of the new Covenant which is the transient act in which justification is conferred on every believer find men in the faith upon the promulgation of it If so then actual faith ptecedes any knowledge of the Covenant if not whether he presupposeth that men upon the Lawes promulgation will believe of themselves without any further work or whether God makes use of any other instrument for the work of faith If these be answered in the negative that men will not believe of themselves upon such promulgation nor there is any other like instrument for this work then I think it must follow that God makes use of this Covenant thus enacted to work men to believe and so I am further confirmed in my former supposed mistake that the Covenant works by a real operation on the soul in order to justification Namely By working men out of unbelief into faith I had thought that when Paul and Appollos are Ministers by whom men believe that they had by the means of this encted or promulgated Covenant brought men to this posture And though justification be a relative change and not a real as is truly affirmed yet that a real change had been wrought in the soul for this work Whereas
of them I confess I have not seen as Polycarp Tatianus Macarius Athenagoras Vigilius as I have severall others that you mention not and I would fayne see what they have either for or against the Protestant belief Those that have not treated at all on this subject as in some of them that you name I am told by Dr. Prideaux that Christ is scarce mentioned or have spoken upon it only be the by are as much as nothing their names might as well have been spared as mentioned Mr. T. hath done as much for his Antipadobaptism in naming some of the Antients that never appeared for Infant-Baptism when they have not at all spoken to it and their contemporaries have asserted it 6. Whether the present Church of this age in which we live taking in our Fathers that lived within this happy 150. years since the Romish yoke hath been cast off be not as considerable and as much to be heeded in this controversie as all of those in your list mentioned if you should put in yet more to encrease so far as names could do it both weight and number They were subject to error and humane frailty as well as the Church that is and of late was They were not able to decide their own Controversies but laboured as well as we under contentions and divisions they were seldome unanimous but often at difference not only with others but themselves Nay have not our Writers the far greater advantage 1. Being far above yours in number go through Protestant Learned Writers within this Compasse of time and we shall find your List of names far exceeded 2. They have fully debated the cause and in publick Assemblies determined it in Confessions openly professed it Considered of and answered arguments against it turning over every stone to find out the truth in it so it cannot be said of the Fathers in your List mentioned and Nil tam certum quam quod ex dubio certum The Fathers that wrote before Pelagius have not been thought of that account nor so meet Judges in the point of Grace and Freewill having no adversary and therefore spake more loosly as Austin Prosper Fulgentius and those that followed who were by the adversary put upon the study of it Quid opus est ut eorum scrutemur opuscula qui priusquam ista haeresis oriretur non haebuerunt necessitatem in hâc aifficili ad solvendum quaestione versari quod proculdubio facerent si respondere talibus cogerentur The greatest Doctors at some times saith Dr. Fr. White Treat of the Sabb. p. 89. before Errors and Heresies are openly defended are not neither can be so circumspect in their writing as to avoid all forms and expressions all sentences and propositions all and every tenet which in after times may yield advantage to the adversaries of truth Quoting Austin de Praed Sanct. cap. 14. To what purpose should we search into their works which before this heresie arose had not need to busie themselves in the answer of this difficult question which doubtless they had done if they had been put to deal with such adversaries This we may fitly apply to this point of justification we are beholding the opposites of it for a more industrious fifting of it and more cleer light in it Paul had never spoke so much to assert a resurrection had there been none in that age that had denyed it Hâ—d not Popish School-men perverted the doctrine of justification Protestant Divines had never appeared with that zeal and fervor of Spirit in it And the Fathers doubtless had been more exact in their Treatises of this point had they seen it as we have done perverted and abused 7. If Fathers and all Antiquity were so abhorrent from the instrumentality of faith in justification How is it probable that any singularly verst in Antiquity so as to have few parallels and no way affected to the Protestant doctrine in the point of justification but averse from it and siding with the adversary should own the instrumentality of faith and argue for it if Antiquity were so averse from it he that takes it up is sure either ignorant in Antiquity or much engaged in his affections to the Protestant party But such there have been that can neither be challenged as ignorant nor suspected for partiall engagement that yet assert the instrumentality of faith witness Bp. Montague In whatsoever he hath otherwise been thought defective and detected by Bp. Carleton Dr. Featley and others yet he hath ever been of eminent name for an Antiquary For his averseness to the Protestant Doctrine of justication let not onely his adversaries speak that have appeared against him but Sanct. Clara our adversary who Problem 26. quotes Montagues Appeal Chap. 6. to prove the justification of a sinner consists in the inward work of grace inherent agreeable as he sayes with the holy definition of the Councill of Trent Now that this great Antiquary and friend of our adversaries appears for the instrumentality of faith in the work of justification see his Appeal cap. 9. part 2. putting it into his title that God doth justifie originally and faith instrumentall and reasoneth for it in the Chapter it self These things being prâ—mised as to the first concerning the Instrumentality of Faith Proofs from antiquity for the instrumentality of faith I thus argue They that are for justification alone by faith without limit or distinction as excluding all whatsoever else in man they are for that which we call the instrumentality of faith in justification But Antiquity is very large for justification alone by faith without limit or distinction as excluding all in man except faith in this work Therefore Antiquity is for that which we call the instrumentality of faith in justification Here the Proposition is first to be proved and then the Assumption The Proposition I â—hus prove To be justified by faith alone plainly holds forth somewhat peculiar to faith which is not found in any other grace this none can deny and you confess pag. 96. of your Confession Conclus 29. But nothing else can be faiths peculiar work distinct from other graces but to be an instrument in this work This is cleer This peculiar work or office of faith must be either to be an instrument in this work or else a Conditio cum quâ or causa sine quâ non or else somewhat more noble then all of these as the formal meritorious cause c. But it s peculiar office cannot be meerly to be Conditio cum quâ or causa sine quâ non both these equally belong to the works of Sanctification Though they be all present together saith our Book of homilies yet they do not justifie together pag. 15. At the same instant that God justifies saith Davenant he infuses inhaerent grace which yet he denies to be any cause but an Appendix to our justification de Justit habit cap. 23. pag. 315. Bellarmine sayes That Protestants agree in this