a body that darkens the place neer to it There are a third sort of signes of a middle nature that have their resemblance of the thing signified but in that indeterminate confused manner that they may rather be said to be fit to signifie that whereof they are signes then that of themselves without further declaration added they do signifie And such are the signes in Sacraments as Thomas Aquinas observes part 3. quaest 60. artic 6. and after him Bellarmine lib. 1. de Sacramentis in genere and Chamier gives his assent to both lib. 1. de Sacramentis in genere Cap. 11. Water hath a faculty to wash as also to refresh and cool when water is set apart for Baptisme though there be a fitnesse in it to signifie washing yet there must be a word to explain that it is to signifie washing and with it the thing that is cleansed 4. Ritual Fourthly They are not barely substantial signes but rituall also The outward elements do not barely signifie but the instituted actions likewise are significant In Circumcision the foreskin alone was not a sign but the cutting of it off in the way appointed of God seemes the chief in signification In the Passeover there is not onely a lamb but rosting eating c. all which are significant In Baptisme there is not onely water but the application of the person to the water in dipping or the water to the person by infusion or sprinkling The word in Scripture use comprizes any washing and therefore in Baptisme it is of it self indifferent In the Lords Supper there is not onely bread and wine but the bread is broke the bread and cup delivered receiving eating and drinking Some indeed question whether the breaking of the bread be any Sacramental rite or at all of the integrality of the Sacrament but all confesse that in case it be within an institution it is then necessary About the beginning of the reformation some that stood for the ejection of Ceremonies pleaded for sitting at the Lords Supper as an instituted Sacramental rite signifying our coheireship with Christ But others that in after times did manage the same cause saw that mistake and therefore urged not the necessity of sitting upon that account but onely did except against kneeling either as Idolatrous or carrying too great an appearance of it Fifthly They are distinguishing and differencing signes separating a people that receive them 5. Distinguâ—shing from all others that are not interessed in them so they have the nature of badges or cognizances Calvin justly rejects those that make the Sacraments no more but bare testimonies of our profession or distinguishing marks That as a Roman was known by his gown from a Grecian in his cloke and in Rome the several orders had their distinctions The Senatour was distinguished from the Knight by his Purple and the Knight from one of the Commonalty by his ring as with us a Knight of the Garter is distinguished by his blue Ribband and a Knight of the Bath by the red yet they cannot be denyed but that they have this distinguishing use By these Sacramental signes the people of God are known from others which is herein plain in that they are signes of the Covenant and by an usual metonomy called by the name of the Covenant Gen. 17.20 Act. 7.8 And therefore distinguished those that received them from all that are out of Covenant So Circumcision distinguished a Jew from all others A man in uncircumcision was an heathen Circumcision in the flesh did denominate a Jew outwardly as Circumcision of the heart which is that to which Circumcision in the letter did engage did denominate a man a Jew inwardly That which Circumcision was in this respect Baptisme is As soon as any joyned himself to Abrahams family and afterwards to the seed of Abraham in Covenant he was to be circumcised Gen. 17.13 Exod. 12.48 None were to be as one born in the land but a circumcised man As soon as any joyned himself to the body and society of Christians he was baptized so was Christs Commission Disciple all Nations baptizing them No sooner was Paul the Eunuch the Jaylour Lydia yea Simon Magus made disciples but they were forthwith baptized The Passeover as well as Circumcision the Lords Supper as well as Baptisme are distinguishing signes But these find men before-hand distinguished The preceding Sacraments whereby men are initiated and first enrolled are more properly distinguishing Sixthly They are congregating uniting and closing signes 6. Congregating this may seem contradictory to the former which makes them distinguishing and differencing To unite and difference are evidently contrary but these well enough agree the contradiction being not ad idem They are not the same that they unite and difference They distinguish men in Covenant from strangers and they unite men in Covenant as one among themselves A Souldiers Colours difference him from all other companies and unite him to those of that body into which he is received As Philosophers say of heat that it doth congregare homogenea and dissipare heterogenea gather together those things that are of a like and separate those that are of a different quality so it is with Sacraments This the Apostle takes for granted 1 Cor. 10.16 17 18 19 20 21. His business there is to take Christians off from joyning with heathens in their Idol-sacrifices because such joyning makes them one body with those Idolaters Which is clear in the 19 20 21. v. What say I then that the Idol is any thing or that which is offered in sacrifice to Idols is any thing but I say that the things which the Gentiles sacrifice they sacrifice to Devlls and not to God and I would not that ye should have fellowship with Devils ye cannot drink of the Cup of the Lord and of the Cup of Devils ye cannot he partakers of the Lords Table and of the table of Devils And this he had also argued against Chap. 8. Vers 10. And he proves that this makes them one Idolatrous body with Gentiles in their sacrifices to Devls by way of an analogy with Christian and Jewish worship Because joyning in the Lords Supper to partake of one bread makes men one body Christian and partaking with Jewes after the flesh eating of their sacrifices made partakers of the Altar of the Jewes and one body Jewish vers 17 18. therefore joyning with heathens in their worship makes one body heathenish A text which some weakly enough have brought against mixt communions to prove that none must joyn with a bad man in a Christian Sacrament when it onely serves to prove that Christians may not joyn with Idolaters in the Devils Sacraments They difference us from all those that want and joyne us unto all those that enjoy these badges of a Christian profession 7. Engaging Seventhly They are engaging signes to answer the profession that we make the company or family to which we relate The name that we bear and
f Quo significat Dominum voluisse aptare suum sermonem ad captum auditorum ob id locutum in parabolis quod nudi sermonis nondum essent capaces at parabolas suas desumsiffe a rebus vulgaribus per quas idiotae utcunque induci parari possunt ad mysteriorum captum Hereby he signifies that Christ would fit his speech to the capacity of the hearers because they were not capable of naked truthes and he borrowed his speeches from vulgar things by which the most unlearned might be fitted for the mysteries of the kingdome of heaven Though some understand the words as they were worthy to hear and not to understand parables being above the common capacities and put for hard and difficult speeches As Matth. 13.10 Christ being demanded Why speakest thou in parables he answers ver 11 12 13 14 15. Because it is given unto you to know the mysteries of the Kingdome of heaven but to them it is not given for whosoever hath to him it shall be given and he shall have more abundance but whosoever hath not from him shall be taken away even that he hath Therefore speake I to them in parables because they seeing see not and hearing they hear not neither do they understand And in them is fulfilled the prophecy of Isaiah which saith By hearing ye shall hear and not understand and seeing ye shall see and not perceive For this peoples heart is waxed grosse and their ears are dull of hearing and their eyes they have closed lest at any time they should see with their eyes and hear with their eares and should understand with their heart and should be converted and I should heal them But blessed are your eyes for they see and your eares for they heare But these texts may be reconciled A parable or Similitude when men stay in the outward bark of it is as a riddle nothing can be more obscure Some mystery men know is hid under it but they know not what Therefore Christ having uttered a parable to the multitude Matth. 15.11 and Peter requesting Declare unto us this parable ver 15. saith Are ye also yet without understanding Parables explained are the plainest way of teaching shewing the face of heavenly things in earthly glasses and therefore the Lord to set out his dealing with his own people faith I have also spoken by the Prophets and I have multiplyed visions and used similitudes by the Ministery of the Prophets Hos 12.10 But the scope be not discerned onely that which is said of earthly things and no more is known Now what words are to the eares in similitudes and comparisons that Sacramentall signes are to the eyes by both the understanding is holpen the memory refresht and as may God willing be unfolded faith strengthened The cleansing from sin we find in Scripture held forth under the metaphor of pouring out water Ezek. 36.25 Then will I sprinkle clean water upon you and ye shall be clean from all your filthinesse and from all your Idols will I cleanse you To which the Apostle alludes Ephes 5.26 where he saith Christ loved the Church and gave himself for it that he might sanctifie and cleanse it by the washing of water by the word Which was typified also in those divers washings mentioned by the Apostle Heb. 9.10 which the blood of Christ doth really work Purging our consciences from dead works to serve the living God cleansing us from all sin 1 John 1.7 and therefore it is called the sprinkling of the blood of Jesus 1 Pet. 1.2 In Baptisme in a standing Ordinance this is held out The party interessed in Covenant is dipped in or washed with water and the reason of it given Acts 22.16 Arise and be baptized and wash away thy sins calling on the Name of the Lord. Christ promises to his Church living bread and water whereof whosoever drinketh shall never thirst He further explaines himself The bread which I will give is my flesh which I will give for the life of the world Joh. 6.51 My flesh is meat indeed and my blood is drink indeed Joh. 6.55 Christ being to dye holds this out in outward signes and with his own Comment upon them Taking and breaking bread he saith This is my body Taking the cup he saith This is the cup in the New Testament in my blood shed for them and for many for the remission of sinnes In elements of frequent use ordinary easy to be compassed these high mysteries and singular mercies are shadowed SECT IV. A further Corollary drawn from the same Doctrine The necessity of explanation of Sacramental signes FOurthly Then there is a necessity that these Sacramental signes be opened explained the mystery cleared the thing signified held out and the Analogy and proportion made known otherwise the soul is still left in the dark and no benefit reaped either for the help of our faith or clearing of our understanding There is no Sacrament as Calvin well observes without a promise preceding The Sacrament is an appendant to the promise as a seal among men is to a Covenant an earnest to a bargain or a ring hath been to a marriage were there no promise there were nothing in those signes As where there is no Covenant there is nothing confirmed by a seal where there is no bargain nothing is ratified by earnest given where there is no matrimoniall consent the ring would be but an imposture the Word of promise gives being to the Sacrament according to that received speech g Accedit verbum ad elementum fit Sacramentum The Word to added to the Element and it is made a Sacrament And there can be no improvement of the Sacrament to any spirituall advantage without understanding of the promise Were the signes such as did proclaime their own signification as a footstep the foot that made the impression or a shadow the body then the signes might stand alone and speak their own intentions But being creatures for civill uses and having only an aptnesse in them to hold out the thing that they signifie and as hath been said equally apt to other significations a further explanation is necessary Signes among men must have their significations known as well as founds in musical and military instruments otherwise as none could know in the one what is piped or harped nor upon sound could prepare themselves to battell 1 Cor. 14.7 8. so in the other none can know what is shadowed out or resembled There was a custome to ratifie Covenants by killing a calfe and the Covenanters passage between the parts of it as you may see Jerem. 34. He that understood not the meaning of that ceremony could know nothing of a Covenant by that means between parties to be solemnized none understand any more then by sight then many of us do now by the reading of it A garland at the door if custome did not give us a reason of it would speak no more to a passenger without
included and concludes 1. In the negative that it is not to be defined a sign and in the affirmative that it is an action Though this perhaps might rather have been taken into consideration when we spake of Sacramental signes and laid open that part of the definition yet being slipt there it may not inconveniently be spoken to in this place In this determination of his he supposeth he meeteth with a double error One of the Papists but now examined that the Eucharist is a permanent thing and not transient which it cannot be in case it be an action And the other both of Papists and the followers of Calvin as he calls them both of which affirm that it is a sign and that must supply the place of the genus in the definition and though he professes willingly to yeeld that Sacraments may be called signes in respect of their office and end yet he will not have it put into the definition forgetting it seems for he doth not once take notice of it that the Apostle in the Text so defines it His Reasons to conclude that Sacraments are not to be defined as signes are 1. a Aliud est res ipsa aliud ejus officium ac finis aliud appellatio ejus ex officio aliud definitio ex essentia Definitio est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo genus in definitione peti debet ex rei definitae essentiâ jam vero esse signum non pertinet ad quidditatem sed ad ejus finem usum A thing it self is one and the end and office is another The appellation of it by the office is one and the definition by the essence is another Now to be signes and seales is the end and office of Sacraments To which I answer That Sacrament denoteth the office and use for which such and such an element according to Divine appointment serves If we should go about to define bread or water which are appointed to be signes to be signes and seales we should run upon a great errour For it is neither of the essence of bread nor wine to be a sign But defining a Sacrament in that way we hold forth the very essence of it 2. He saies b 2. Definitio debet constare ex prioribus notioribus Sacramenta esse signa sigilla ex prioribus notioribus quia ipsorum cognitio pendet ex actionibus ceremioniis hae enim cum fine qui est signare conjunctae dicuntur signa sigilla The definition ought to consist of that which is before and better known then the thing defined But signes and seales are not before and better known then Sacraments The minor which every one will be ready to deny he proves Because the knowledg of them depends on actions and Ceremonies as though the Elements alone were signes without consideration of the actions which in the institution are enjoyned His third reason is because c 3. Proprium genus debet esse propinquum signum autem est genus Sacramenti remotum tum quia à fine petita est haec denominatio tum quia mediantibus actionibus certo verbo externo elemento constantibus signant to be a signe is not the immediate but the remote genus of a Sacrament which he proves in that it is no sign oterwise then by reason of actions accompanying Where we meet with the same mistake as before If it be by the help of actions that they are signes it is then by help of themselves Elements with their actions and not otherwise are signes 4. He saies d 4. Pars rei non est genus rei ut totius signa in oculos incurrentia sunt pars Sacramentorum una terrena scilicet cui adjuncta res coelestis invisibilis Sacra mentum proprie dictum constituit One part of a thing is not the genus of it as whole But signs are but part of a Sacrament There being two parts one terrene and the other heavenly and therefore it is not the genus To which I reply 1. The action which he puts into the definition is but one part sure and the earthly part whether it be the action of the dispenser or receiver that he understands by action 2. It seems that he would have a definition of an outward Element and Christ put into one notion together 3. We define that which lies upon our hand by divine institution which is the office of such and such Elements with the actions about them leading to the thing signified Lastly He saith e 5. Genus non debet esse ambiguum at qui vox signi est ambigua c. that the genus in a definition must not be ambiguous But this is ambiguous for men speak of signes ambiguously But this is nothing to those that speak distinctly of signes when they put them into a definition and make it to appear what signes they mean So that the Apostles defini-nition making Sacraments signes is yet uncontroulable And defence being made that they are rightly defined to be signes all that is said to prove that action is to be the genus may easily be answered 1. The author by an induction proves that actions are enjoyned in all Sacraments which we easily yield and as easily prove that those are significant actions and so make up the sign and that they are Sacramentall not quâ actions for then as often as we eat bread or drink wine we should be at a Sacrament and as often as a woman puts water upon her childs face she should be about baptisme 2. Sacraments saith he are actions Circumcision is an action so the Paschal Lamb Baptisme and the Lords Supper The first is the cutting off the foreskin the second is the rosting and eating of a Lamb the third is dipping or sprinkling with water and the fourth eating and drinking bread and wine Answ 1. And all these are significant actions in and about an outward element and so we are where we were 2. These instances are no proofes that Sacraments are actions but that action is required to the making up of a Sacrament It is not simply action but an action with restraint to such an Element in and about such a subject Circumcision in any other part could have been no Sacrament nor yet eating of any other creature in the time of the law then a Lamb of the flock or of the herd nor yet any other eating and drinking of bread and wine then in the manner prescribed And so we may say of dipping pouring or sprinkling 3. He does not tell us whether it be the dispensers action or the receivers that makes a Sacrament In Circumcision and Baptisme he speakes nothing of any action in the receiver In the Passeover and Lords Supper he saies nothing of any action of the dispenser And it is for the receivers sake that the Sacrament is appointed and Isaacs Circumcision and every infants Baptisme if not Abrahams Circumcision and Baptisme
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
that we receive as Sacraments whether extraordinary as the Cloud the Red-Sea Manna and the Rock which the Apostle parallells with Baptisme and the Lords Supper 1 Cor. 10.1 2. But also in the ordinary stated Sacraments by a standing law to be observed In Circumcision there was a foreskin to be cut off in the Passeover a Lambe to be eaten In Baptisme there is water to be applyed and in the Lords Supper bread and wine to be taken eaten and drunk God condescending in mercy to our weakness by earthly things to informe our judgments and strengthen our faith in that which is heavenly Though Papists are much put to it to find an outward sign in some of their Sacraments as indeed in some of them there is none at all yet they yeeld to this truth that Sacraments have their signs knowing that to be a true though not a full definition tnat a Sacrament is an outward visibie sign of an inward spiritual grace That we may come to a right understanding of Sacramental signs we must First know what a sign in general is Secondly the several sorts and kinds of signs so farre at least as will conduce to a right understanding of the point in hand and Lastly enquire what Sacramental signs are and their properties What is meant by a sign A sign Austin hath long since defined to be that which shewes it self to the senses and somewhat more besides it self to the understanding and in other words a Signum estres praeter speciem quam ingerit sensibus aliud aliquid ex sefaciens in cogitationem venire A sign is a thing which brings to mens thoughts another thing besides that which it offers to the senses As the Rain-bowe offers it self to the eyes we see the shape of it and the colours in it and brings the promise of God into our minds that the Floud shall no more return to destroy the earth It were an endless labour to undertake to lay down the several kinds of signes with all their sub-divisions I never saw such a Scheme of them but I have thought many more might be added to them Neque enim hujus generis quisquam enmeravit omnia nascuntur enim nova pro homi num arbitrio Pulling Deca 5. Ser. 6. A distribution of signs Natural signs yet those at least that are notable may be reduced to certayn heads Some are naturall some are prodigious and some are signs by institution Natural signs are those that of themselves and of their own nature are apt to signifie somewhat beyond themselves As smoke signifies fire a Rain-bowe showres palenese sickness Teares trouble and grief of mind of these Christ speaks Matth. 16.2 3. When it is evening ye say It will be fair weather for the skie is red and in the morning It will be foul weather to day for the skie is red and lowring Now these signes are sometimes as signes so also causes of the thing signified As the Sun beames in the dawning are a sign and also a cause of the day approaching The interposition of the Moon between us and the Sun and of the earth between the Sun and Moon foreseen in their motions are signs and causes of Eclipses Sometimes they are effects of the thing that they signifie As smoke is the effect of fire and paleness of diseases Some are barely signs and neither causes nor effects as the colour of the skie is no cause of rain but barely an indication that there are those watry vapours in the air that will dissolve themselves on the earth They may be effects of that which is the cause of the thing signified but not the effects of that which is a sign The Rain-bowe is an effect of that which is a cause of rain Rules for the right understanding of natural signs Remote causes are not signs Here we might lay down some rules or observations First Remote causes which have their effects at a great distance so that many things may interpose themselves as remoraes cannot be looked upon by any as signs When that book of common-prayer was imposed by authority upon Scotland upon counsel then over-much heeded it might have been easily concluded upon as a sign of troubles and dissensions in present there But no rational man could then have made it a prognostick of all those tragical stirs which in three Nations have already happened and we yet know not upon the flame kindled what may follow The spark then kindled might in probability have been quenched The Stars say our Stargazers have their influence upon mens bodies and by consequence indirectly upon the operations of their soules Hereupon by the posture of the Stars at mens birth they will conclude the trade of life in which men shall be employed the Arts that they shall profess the fortunes as the world calls them to which they shall be advanced and the very last period of their dayes But here so many things may interpose that the childs Genius supposedly thus disposed cannot sway all these things Parents friends wayes of Education thousands of obstacles and diversifications so intervene that no judgement can be given If more were granted then ever will be proved of the heavens influence on mens minds and bodies to incline or dispose them yet that of the Wise man would utterly spoyle all Predictions Eccles 9.11 The race is not to the swift nor the battel to the strong neither yet bread to the wise nor yet riches to men of understanding nor yet favour to men of skill but time and chance happeneth to them all Seeondly Partial causes in nature cannot be looked upon as signs Patrial causes are no signs but all must concurre that have any influence This if I do not mis-remember good Mr. Perkins doth set down in a similitude to this purpose The heat of an Hen sitting upon Eggs is the cause of a brood of young ones but suppose an Hen should sit on Eggs of divers kinds some of a Dove some of a Partridge some of a Phesant some of a Hawk some of a Kite who could now from the heat of the Hen give his judgement of what kind the birds should be that this heat would hatch would they not be different in kind according to the variety of subjects that this heat works upon If we see flint before us this is no sign of fire to be kindled unless we see steele with it nor yet flint and steele without tinder nor yet flint steele and tinder without a hand employed to strike fire all put together make up a sign and not otherwise To apply this to our purpose First Let it be granted that the heavens have their operations on mens bodies on earth no otherwise then the heat of the Hen hath for procreation of such a kind or the flint to the working of fire yet the heavens have their influence upon divers and diversified objects not diversified by their influence only but done to their hands
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
in ignorance being so far knowing Christians SECT IX The seventh Proposition enlarged AS for those that are of years Admission of men of years examined though we are not much concerned scarce one unbaptized Person in an age being tendred to us yet it is not meet wholly to omit it when any in the Primitive times upon the Preaching of the Apostles was ready to professe and willing to engage in a way of Christianity he was streight according to the order of Christ to be admitted by Baptisme the Commission it self speaks thus much Disciple all Nations baptizing them is the charge being discipled there needs no further enquiry and accordingly was the practice the Eunuch upon profession of faith and water at hand was presently baptized by Philip Act. 8. and the Jaylour the self same hour that he was converted was baptized by Paul and Silas Act. 16. Those that limit Baptisme to years of discretion appear to be wholly of this mind Mr. Tombes Examen Pag. 159. is clear that profession of faith and holinesse is sufficient warrant to baptize And for their practice let their Proselytes wheresoever they prevail speak when such as we see are admitted we may well conclude that in their judgement none are to be refused There are others that set up a new Church-door having discipled any in their way they do not as Christ enjoyned concerning unbaptized Heathens or as others concerning baptized Christians baptize them but they tender a Covenant of Church-fellowship unto them and that is their way of Church entrance when yet their infants keep the old rode of Baptisme These at least some of them are exceeding strict and will have none admitted but those that the quickest sighthed Admission unto a Church-Covenant and membership looked into Eagle-eyed Christians judge so farre as they are able to apprehend to have both name and thing of Christianity And to add honour to this way the world must be born in hand and that with attestation of no mean ones that the conversion of the Gentiles and Jewes in that infinite number as we read in the Acts of the Apostles was all in reality and that the whole Church of Hierusalem consisting at least of eight thousand members was an homogeneal body under the same light conscience and tendernesse Of a more noble homogeneity and more pure constitution sure then ever came into Christs thoughts to see his Kingdom attain unto upon earth He compares it to a field made up of a mixture of Tares and Wheat Matth. 13.24 to a Draw-net cast into the Sea which taketh fishes of all kinds both good and bad Matth. 13.47 And in the close o◠two other Parables inferres that many are called but few are chosen Matth. 20.16 Matth. 22.14 This he spake in the ears of his Disciples and we may wonder if they should live to see it contradicted He tells his hearers Luk. 9.27 Matth. 16.18 There be some standing here which shall not taste of death till they see the Kingdom of God And can we think that he understood a Kingdom in that resplendent glory which he had ever denyed when he made it his business to decipher and hold it forth unto them When they heare of it they hear of a field with tares and wheat of a draw-net with fish of all sorts They live to see flourishing fields of pure wheat full nets of fishes that are onely good being told that many are called but few chosen they yet see myriads of thousands called and all chosen Yea Paul after he had seen the contrary and gained fellowship according to these men in such an homogeneal pure body still symbolizes in like Parables of a great house that had vessels some to honour and some to dishonour 2 Tim. 2.20 applying it to the Elect and Reprobate in the Church of God We are told that the complexion of a visible Church under the Gospel is conversion the constituted matter converted ones and that this soul-complexion is the same in the whole body members having received the same Spirit of Adoption owning and experiencing the same grace of God But it is plain that Christ did neither see nor foresee any such purity of complexion nor can they that look upon Primitive Churches in the glasse of Scriptures see any more then Christ did discover Those words of Luke Act. 15.3 And being brought on their way by the Church they passed through Phenice and Samaria declaring the conversion of the Gentiles and they caused great joy unto all the brethren is made a fundamental ground-work of this building of such glory as though all conversion by the Word were attended by the changing work of the Spirit which happy glosse in case it would hold would turne all the grounds in the parable into good ground and a cōnvert or proselyte in an historical narrative would ever be the same with elect or regenerate But the words going before and following these if they may be but taken in will serve to spoil all this supposed glory and purity A sect riseth up and teacheth the Brethren that except they be circumcised after the manner of Moses they cannot be saved and what manner of men they were and how their Doctrine took we may read in Pauls Epistles to the Philippians Colossians and especially in that to the Churches of Galatia it almost wrought to the apostatizing of those Churches from the faith of Christ to another Gospel If ever these were one homogeneal body respective to soul complexion an abundant proof is given in against the Saints perseverance and for their falling from grace Paul was not so enamoured with their beauty when he tells them that he is afraid of them and travells again in birth of them And whether he had such high thoughts of the Corinthians let sundry passages in his Epistles to them witnesse Great complexion spots may be seen 1 Cor. Chap. 3.3 Chap. 6.8 Chap. 11.18 19 21. Chap. 15.12 34. 2 Cor. 12.20 21. So that it is plain that in primitive times Jewes and Pagans being wrought upon by the Word heard and miracles seen to make profession of and engage to a Christian faith and life were upon that account received of which as some had hearts sincere towards Christ so many were otherwise Through the whole Scripture there is no demurre put to the Baptisme of any who made profession of the Name of Christ save Saul concerning whom Ananias being warned of God to go to him and conferre sight upon him being struck blind objects the evil that he had done to the Saints at Hierusalem and that he had at present authority from the Chief Priests to bind all that called on the Name of Christ Acts 9.13 14. And when he afterwards assayed to joyn himself to the disciples that were at Hierusalem they were all upon that account afraid of him Neither Ananias at Damascus nor the Church at Hierusalem did put his sincerity in grace to the question upon that account they might
distinction of a Church into visible and invisible Arg. 12 12. The children of God have right in the sight of God to be admitted to baptisme This is clear enough But men short of justifying faith are children of God even those that drew down judgements on the Old world as Gen. 6.2 The whole body of the children of Israel Deut. 14.1 Those that most provoked God amongst them Those that revolted from Christ for whom Paul had so much heavinesse in the flesh Rom. 9.4 If the way of their adoption or sonship be questioned doubtlesse it â—s such as hath with it an inheritance for a child is not adopted but to be provided for And what inheritance can be conceived but Church priviledges Greater will not be yeelded and lesser to one thus related cannot be assigned and what priviledge can be inherited if there be no door of admittance to it Those therefore that are short of justifying faith have right in the sight of God to Baptisme 13. Those whom God ingraffs by his power into the true Arg. 13 Olive and makes partakers of the fatnesse of the Olive they have right in the sight of God to be admitted This is plain God engraffing right must not be denyed But he engraffs by his power those that are short of that faith that justifies even the whole body of the Church of the Gentiles and we expect the like of the Church of the Jewes as appears from the Apostle Rom. 11. Therefore those that are short of a justifying faith have right in the sight of God to Baptisme I had thought to have ended here but let me add two more 14. All of those that professedly imbrace a Gospel tender Arg. 14 in which there is a conditional promise of Justification Adoption Glorification have right in the sight of God to all Ordinances ordinarily necessary and requisite to bring them up to these conditions and to the fruition of these glorious priviledges and consequently to baptisme the leading priviledge This none can deny that know the readiness of Christ in imparting saving Ordinances to a people But those that are short of faith which is justifying may imbrace a Gospel-tender in which there is a conditional promise of Justification Adoption Glorification Those therefore that are short of faith which is justifying have right in the sight of God to all such Ordinances and consequently to Baptisme 15. If the Apostle argue for a right to Baptisme from gifts Arg. 15 that are common to the justified and unjustified then faith which is short of justifying gives right in the sight of God to Baptisme This none can deny unless they will call the Apostles Logick into question and deny his consequence But the Apostle thus argues for a right to Baptisme from those gifts that are common to the justified and unjustified this is plain Act. 10.47 Can any man forbid water that these should not be baptized which have received the holy Ghost as well as we The holy Ghost there is the gift of the holy Ghost then poured out the gift of tongues as in the 45. and 46. verses is held forth which is a gift not onely inferiour to charity but such as may be sever'd from it 1 Cor. 13.1 A gift of that kind that men of a miraculous faith ordinarily did as in an instant confer They are therefore gifts common to the justified and unjustified Those therefore of faith short of that which is justifying have right to Baptisme Arg. 16 16. If the promise be to others besides believers then so is the seal for to whom God promiseth to them he engageth himself to perform But the promise is to others Therefore the seal is to others This will be evident if it be once understood that it is onely the conditional Covenant which God sealeth by the Sacraments for this promise is made to unbelievers though the good promised is not to be enjoyed by any but those that perform the condition Arg. 17 17. If God do no more in his actual sealing to believers then he doth when the Sacrament is rightly applyed to hypocrites then he actually sealeth to hypocrites But God doth no more in his actual sealing to believers then he doth when the Sacrament is rightly administred to hypocrites The Minor is proved by the enumeration of the several acts 1. God maketh a promise 2. He commandeth Ministers to publish it 3. He hath instituted the Sacraments as mutually engaging signs or seals 4. He commands Ministers to deliver or apply them to those that professe their consent and desire to enter or renew the Covenant These two last I confesse I have borrowed and that from Mr. Br. pag. 223. of his Infant-Baptisme and whether they make for him or against him to prove or disprove their right which he here calls hypocrites and distinguishes from believers I leave to the censure of the intelligent Reader Mr. Baxters Arguments reviewed and his Vindication examined Argument 1. MR. Baxter argues When Christ saith Make me Disciples of all Nations Matth. 28.29 Vindicated baptizing them he meant sincere disciples though we cannot know them to be sincere I have answered that this discipleship which Christ here mentions is such of which whole Nations are in a Capacity which was made plain by the Commission concluding If whole Nations yea the whole universal visible Church consisting of discipled Nations were all believers it were a great happinesse Christ on the contrary saith Many are called but few chosen Mr. Baxter replyes If it be not sincere disciples that Christ means in that Text Then no Apostle was bound by that Commission and great Precept to endeavour the making of sincere Disciples but onely counterfeits and half Christians But the Antecedent is false Therefore I am sorry to hear the Constitution of visible Churches to suffer this brand of making counterfeit and half Christians It is well known whose Language it is That all charging or urging of duty upon unregenerate persons is onely to bring them to hypocrisie Do not all know that the means necessarily conducible must be used in order to the end proposed In order to make men sincere disciples they must be made visible professing disciples They may be half Christians if Mr. Baxter will have it so in order to whole Christians Dr. Ames if I do not misremember compares visible Churches to rough stones taken out of the quarry and invisible Christians to stones hewed and polished I am sure they must be taken out of the quarry to be put into the building It is said that Melanchton used to wish that there were more hypocrites in the world then there were not that he would have more dissembling among those that made profession of Christianity but more brought in to make profession Profession being a good step in the way to sincerity which a man would think Mr. Baxter would not dislike who so far speaks the mind of Christ towards men that if they will come but onely to a
but then it would have been as arrogant Sixthly That he make some provision for tender and scrupulous consciences that shall admit his principles 1. In taking in of members into Church-fellowship as it is called A man without grace in a visible Church according to him is as a wooden leg in the body how great a deformity this is and how great a trouble to have such instead of those that are of flesh and bone it is easy to judge and yet how many of these necessarily will and must be received 2. In baptisme of Infants To baptize an Infant is with him not onely to espouse but to solemnize a full and actual marriage with Christ Jesus and that in words not de futuro but de praesenti and what further glory then they may expect from his hand I scarce can tell An illustrious Prince will have none but of noble and Royal blood and Christ will have none to be thus in marriage relation given to him but the seed of regenerate and graciously qualified persons How shall I get intelligence that this or that infant is descended of such a race where shall I learn his or her pedigree that I may thus give to Christ Iesus And in case probabilities must lead us we have need of further help then yet we see to judge of such probability Must we find those qualifications in the man who himself is for Baptisme or his child that may move us to conclude that in all reason and possible apparance here is a child of God or an Infant of a regenerate person Or will it serve our turn and satisfie our consciences that we cannot certainly conclude the contrary If the first be required it will put all the Ministers of Christ hard to it and prove such a snare that I know not how they will extricate themselves If the latter be that which we must receive here is then a loose rule for to lead in so high proceedings For men will be so laxe in their own marriage choice as for to take any into that society if they be not able to conclude her a strumpet or desperately wicked we have hitherto believed that Jesus Christ is pleased to receive in a greater latitude into visible relation Seventhly I desire Mr. Baxter to tell us how he hath mended the matter and provided for the honour and lustre of the Christian name or made up at all that gappe of which he speaks He saies the Church is bound to baptize as largely as I say men have right to Baptisme I think here he will find little or no difference and when he refuses none that I receive and where I say they have right he saies we are bound to baptize without right how will this make Christianity to look with any better face how much will Worcestershire Congregations where this is received exceed other Congregations where unanimously it is denyed I would have him to reflect on his 18th Argument and see whether the force of it be not evidently as much against hinself as it is against me against whom it is brought It is thus framed That doctrine which makes it the regular way in Baptisme for all men to promise that which they can neither sincerely promise nor perform is unsound But such is Mr. Blakes Ergo. And after much work to explain himself it comes to this that unregenerate men cannot resolve or sincerely promise to love believe or obey and therefore upon that account are without right to baptisme Let it be taken into consideration that when I say these men that in their present state are thus unable to love believe and obey have notwithstanding right to Baptisme and he saies that this inability notwithstanding they ought to be baptized how is the matter mended If my Doctrine upon this account be unsound his doctrine and practice will be found unsound likwise Mr. Baxter saith Vocation which is effectual onely to bring men to an outward profession of faith is larger then election and makes men such whom we are bound to baptize Eighthly I shall desire some Scripture text or cogent reason to make it appear that we are bound to baptize those that in the sight of God have no right to Baptisme the command given will argue with me their right unlesse I hear an injunction from heaven that notwithstanding their want of right we are to baptize them Peter argues the right of those Acts 10.47 for their admission to Baptisme which had been more then needed in case without any such right the water in Baptisme might have been applied unto them and I marvel that Mr. Baxter should so tenaciously hold to Philips speech to the Eunuch If thou believest with all thy heart thou mayest seeing he believes as well as I that faith short of this which he saies these words necessarily imply might have admitted him and put a necessity on Philip to have baptized him though it would not have given him right to Baptisme His actual admission and not his right is there put to the question If these things be well considered Mr. Baxter may see cause to begin with a confutation of Mr. F. before he undertakes a defence and I suppose the Reader will see that he had small cause to censure my Arguments to be so dilute unlesse he himself had brought some of greater strength Lastly I would have Mr. Baxter seriously consider whether that which we have observed already out of him and might yet further be gathered may not make up a forcible Argument and conclusive of this title to Baptisme in those who yet rise not up to the Faith that is justifying when they are separate from Paganisme into fellowship with the visible Church as he asserts Saints Rest Part 4. Sect. 3. pag. 105. and with them their issue as he hath concluded from 1 Cor. 7.14 when they attain to graces real and true as we have seen from him I am sure the Apostle as hath been said Act. 10.47 argues from such qualifications to an interest in Baptisme when they have their interest in the Covenant of grace as a fruit of Christs death as he saith doubtlesse reprobates have Treatise of Infant-Baptisme pag. 224. when their Baptisme hath all that is essential to Gods sealing as he asserts it hath pag. 222. All of this laid together with more that may be taken up will in all indifferent Readers eyes conclude a title And further whether he have not spoken as much in plain words terminis terminantibus for the interest of unregenerate men or men of a meer visible profession in Baptisme let his words be considered Saints Rest Part 4. Sect. 3. pag. 104 105. Where giving holy and seasonable advice to beware the company of sensual and ungodly men he limits it with Cautions least it should be thought that he perswades as he rightly stiles it unto an ungodly separation he addes As I never found one word in Scripture where either Christ or his Apostles denyed admittance to
life in the Sacrament either of thy initiation or confirmation either in Baptisme or the Lords Supper is it in the Sacrament it self or is it in Christ that thou shouldest seek and look after in the Sacrament If thou lookest for it from Sacraments thou Idolizest them and deceivest thy own soul Bread and Wine never were nor ever can be saviours Our Fathers ate Manna in the Wildernesse and are dead Joh. 6. We may eat bread at the Lords Table and eternally dye All Israel in the wildernesse did eat of Manna and drank of the Rock which the Apostle calls Spiritual meat Spiritual drink being Sacramentally such yet with many of them God was not well pleased but they were overthrown in the Wildernesse 1 Cor. 10.5 If thou sayest thou lookest for life in Christ I desire to know where thou findest that men in unbelief have life in Christ The Apostle saith I live yet not I but Christ liveth in me and presently adds The life that I live in the flesh I live by faith in the Son of God Gal. 2.20 And the same we may say of repentance Christ with his own mouth denounceth death and destruction to the impenitent I tell you Nay except ye repent ye shall all likewise perish Luk. 13. Where he gives life he gives repentaace to life Act. 11.18 I have said that the Sacrament may be improved with the help of the Word towards conversion But if there be no such change already wrought in thy soul nor any such thing in thy endeavour then this great Orinance is sadly prophaned thou pretendest to Christ when indeed thou treadest under foot the blood of Christ seemingly wouldst have thy interest in his blood and dost become guilty of his blood Here Christs death is set out his sufferings for sin called to remembrance Art not thou now affected with delight in his death when thou art affected with delight in thy sin when thou seest a man murthered and sportest with the murtherers with those whom thou knowest to have had the alone hand in the murther how then dost not thou be come an accessory This is the case of the man that comes to the Sacrament and will keep his sin He looks not upon Christ Sacramentally broke to the breaking of his heart but he looks upon him to his hearts rejoycing Look upon all that hath been said of the danger of unworthy receiving by all that have written practically upon this subject all is thy danger that art in sin and resolvest not to relinquish thou art admitted into the Church by Baptisme and upon that account art of that number and reckonest thy self among those that are called Christians and here perhaps thou hast hopes highly prizest this priviledge as sometimes the Jews did circumcision in order to the favour of God and assurance of eternal life And doubtlesse rightly understood it is to be prized otherwise God would not have given it it is an honorarium or token of love to his people Nor would the Apostle Peter have said that Baptisme saves 1 Pet. 3.21 But our building of hopes upon Scripture-words without Scripture-Comment doth undo us When the Jewes took themselves to be secure against all the judgements that the Prophets could denounce by reason of sin upon the priviledge of circumcision Jeremy undervalues not circumcision at all but helps them to a right understanding of it will have them to have it full and compleat reckoning up many Nations by name he saith They are uncircumcised they were wholly destitute of it and mentioning the house of Israel saith that they are uncircumcised in heart Jer. 9.26 They want the best and choisest part of it and so are in the same condition with uncircumcised ones and the Apostle after him beating down the vain confidence of the Jewes in their outward title called Jewes and circumcision which was a badge of their relation to God as a people in Covenant tells them that he is not a Jew that is one outwardly that was not enough to give a full and true denomination but he is a Jew that is one inwardly who is for God in soul as well as in name and circumcision is that of the heart Rom. 2.28 and he beats down the carnal opinion of the Jewes in circumcision by a definition given of the circumcised We are of the circumcision that worship God in Spirit and in truth Phil. 3.3 And baptisme of the flesh can neither be nor do more then circumcision in the flesh The Apostle therefore telling us that Baptisme saves is as willing to undeceive us as the Prophet was to undeceive the Jewes and tells us that he doth not mean the outward putting away of the filth of the flesh the application of water is but the outside of Baptisme but the answer of a good conscience towards God when conscience answers to that which this washing signifies and to which it engages then Baptisme saves not of it self but seales Salvation through the Resurrection of Christ when conscience fails in its duty Baptisme fails in its efficacy then it brings not Salvation but is an aggravation of condemnation as after may appear Thou art admitted to the Supper of the Lord upon that account that through knowledge gained and profession made thou art in a capacity for improvement of it for eternity But if thou stay here and thy remembrance of Christ broken for sin do not work thee to brokennesse of heart under sin canst drink of this Cup and gulf in wickednesse here is no pardon sealed but condemnation heightened I know on the other hand to discourage men from endeavour some say that there is no acting for life but from life what can be gained by sin and all actions done in unregeneration are no other but sin I marvel then what that Counsel of our Saviour means Joh. 6.27 To labour for the meat that endures to everlasting life The context acquaints us with the unregeneration of those to whom this Counsel is given As also what that complaint of our Saviour means Ye will not come unto me that ye may have life These works in unregenerate men are acts of obedience and not as is objected sins onely by accidental pollution they are sinful such subtleties are above the Logick that we read in Scriptures which gives duties in charge in reference to their respective ends without consideration of the state of the subject under command whether in nature or grace Actions we know work to habits and in case that rule hold that Habitus infusi infunduntur more acquisitorum which Dr. Wilkin sayes is a golden rule in Divinity Treatise of the gift of prayer pag. 8. this is above controversie I yeeld to that of Austin that as a wheel is not made round by turning but turnes because it is round so a man is not made good by doing good but is good through grace and then does good as the tree is first good and then brings forth good fruit But it is not
the Spirit he cannot enter into the Kingdom of God The water there is meant of Baptisme that laver of regeneration without this there is no entrance into heaven When Paul said Except these stay in the ship ye cannot be saved Acts 27.31 all will presently understand that their abode in the ship was of absolute necessity to safety and so also baptisme according to Christs words for eternity Answ Though it be not easy to determine what is the right meaning and genuine interpretation of those words yet it is of no great difficulty to vindicate them from them that would fasten this sense upon them and gather this consequence from them And before I come to a full answer I shall premise two things 1. That it is a wonder that Nicodemus coming to our Saviour in the night and as yet knowing nothing in the Mystery of Christ should hear that from him that others in the open light and farre more knowing in Christianity could never hear from his mouth 2. Bellarmine himself as Amesius doth observe confesses and if I do not much mistake Suarez somewhere that at that time of Christs conference with Nicodemus there was no such absolute necessity of Baptisme He puts the question when baptisme began to be necessary and determines it in four propositions Baptismus Châ—â—sti non fuit necessarius necessitate medii aut praecepti ante Christi mortem Baptismus Christi coepit esse necessarius necessitate medii praecepti a die pentecostes The third is That it was not necessary before the death of Christ neither necessitate praecepti or medii The fourth is that it was not necessary necessitate me dii praecepti before the day of Pentecost And let any judge whether it be probable instructing that novice in the faith Christ would in the first place inform him not what in present but what afterwards would be of necessity especially seeing that after that time by him set down when the absolute necessity should commence we hear of no such necessity of it For more full satisfaction I further answer First That text which names not Baptisme and cannot be concluded by an argument infallibly cogent to speak of Baptisme cannot enforce an absolute necessity of it This is cleare But this text names not Baptisme neither is there any argument to conclude infallibly that it speaks of baptisme probabilities are mentioned but no necessary concluding argument is by any produced Secondly A Scripture-text carrying like colour hath been urged for a like necessity for infants to receive the Lords Supper John 6.53 But this is agreed on all parties not to hold This then how eagerly soever it is prest may fail likewise Thirdly Either water there must be taken for Baptisme of water or else by way of Exegesis to hold out the same thing that was exprest before by the birth of the Spirit If the latter will hold as there are many parallel instances given and multitudes of Divines so interprete it Gerrard in his common places reckons up many more then I have to consult then this text comes to nothing in this particular And that this should be the meaning Chamier with fair probabilities argues seeing in this sense the words bear an absolute truth without any limitation All being of a corrupt birth there is a necessity of a new birth and that by the Spirit there being no more births then that of the flesh which is corrupt and that of the Spirit that comes to heal corruption If the former stand that water must of necessity hold out Baptisme of water as Papists and Lutherans generally contend and many Protestants yield then either the words must be taken in an absolute way without any limit at all or else with their just and due limitations If limits must be put then no absolute unlimitted necessity can be concluded and to understand it without any limit at all our adversaries themselves see to be lyable to dangerous absurdities Some therefore understand it of the Baptisme of water or some other that supplies the place and room of it and it is on all hands granted that Baptismus flaminis sanguinis the Spirit or blood in Martyrdome may supply the room of it for salvation And this Chamier saies is the limit that Arboreus puts Others understand it of Baptisme of water if it can be had and it be not contemned and despised and this Chamier saies is the limit that Lombard Bonaventure Gorran Carthusian and Villagadus put to it Others understand it of that regeneration that is ordinarily by baptisme of water though by other meanes it may be wrought And this limit Alexander of Hales puts to it as Amesius observes either of actual Baptisme or else of the desire of it and this Suarez sayes is the opinion of all Divines and charges it for an heresy to hold that none of years can be saved unlesse actually baptized notwithstanding their earnest desire of it and in his time he saies one a Michael Baius a Divine of Lovain held it But as he saies Pius 5. and Gregorius 13. in their letters published did condemne it And this text being subject to so many limitations our adversaries being judges I hope I may without any just exception adde one that it be understood of men of years such as Nicodemus was to whom it was spoken seeing so many helps are provided for men of yeares in the want of Baptisme it is altogether unreasonable to leave Infants in such exigents as to be irremedilesly under damnation for eternity when it is not in their power to make provision of it and so are holpen by Lombard and those of that party Any man may be their Compurgitor that they are not guilty of contempt of it Besides this Text there are many high speeches alledged out of some of the Ancient for the necessity of Baptisme and heavy doom of those that passe out of this world in the want of it But these are not onely under the dislike of Protestants but of those that these lay claim to be of their own party Bernard Epist 77. is large against them and Vossius hath a full quotation out of Petrus Blessensis who was Bernards contemporary c Sufficit Spiritus aqua Sufficit Spiritus sanguis si aquam non exclusit contemptus Religionis sed articulus necessitatis Sufficiet solus Spiritus quia testimonium ipsius pondus habet The Spirit and water sufficeth The Spirit and blood sufficeth if instant necessity and not contempt of Religion depriveth of Water The Spirit alone may suffice for his testimony hath weight in it And whereas Austin of all other is most frequently quoted for this rigid sentence as being in name most eminent my author sets Austine against Austin having in his 5th Book against Donatists these words d Etiam atque etiam considerans in venio non tantum passionem pro nomine Christi id quod ex Baptismo decrat posse supplere
the day that he was to dye he held a passeover In New Testament-times not onely through the Apostles times but to this time Baptisme and the Lords Supper have continued Reasons may also enforce this as to Sacraments in general so to Baptisme and the Lords Supper in particular 1. The Covenant is to be kept for ever there is no dispensation at any time for the breach of it The seals then which by Divine institution are appointed as appendants to it must be continued As reason it self may speak enough for the validity of this consequence so the Text of Scripture likewise confirms it Gen. 17.7 13. compared I will establish my Covenant between me and thee and thy seed after thee in their generations for an everlasting Covenant to be a God unto thee and unto thy seed after thee He that is born in thy house and he that is bought with thy money must needs be circumcised and my Covenant shall be in your flesh for an everlasting Covenant 2. We have as much need as ever this generation as any other generation to have our weaknesses supported our faith strengthened there is not any benefit ever gained by a Sacrament but as primitive times did so we may reap spiritual advantage by it For reasons for the perpetuity of Baptisme Mr. Baxter pag. 341 342. of his Treatise of Infants Church-membership and Baptisme hath furnished the Reader with plenty of ten that he urges I judg nine at least to be unquestionable to which I shall adde onely one and that is such a one that with weaknesse enough hath been brought by some for warranty of the disuse of it If the gift of the Spirit be lasting and continuing in the Church then the use of Baptisme is lasting and continuing likewise But the gift of the Spirit is lasting and continuing Ergo. The assumption that the Spirit is a lasting gift I suppose none will question The major Proposition is grounded on the Apostles words Act. 10.47 Can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we When others do reason from the having of the Spirit to the needlenesse of Baptisme the Apostle disputes in the direct opposite manner where the Spirit is there Baptisme is not to be denyed For the Sacrament of the Lords Supper we may likewise evince the constant standing necessity of it 1. The death of Christ is to be shewed forth constantly and every way preached This is a shewing forth of the death of Christ a means of declaring of him crucified 1 Cor. 11.26 2. The memorial of Christ is to be preserved and endeared This is for his memorial done in remembrance of him Matth 26. Luke 22. 1 Cor. 11. If the deliverance from Egypt must be kept as a memorial for ever in that Ordinance of the Passeover then much more the remembrance of Christ in his Supper 3. Every way of Communion with Christ is to be preserved and upheld This is a way of Communion with Christ 1 Cor. 10.16 4. Union with the Members of Christ is to be studied This is the way of our union with the Members of Christ and therefore this is to be continued I shall not enlarge much for refutation of Objections of those that in our times are contrarily minded seeing I have read little of any thing that they have to say a noise is abroad of such with whom I have had small converse that cry down rebaptisme by the denyal of Baptisme as Lucian made it his businesse to confute Polytheisme by bringing in of Atheisme made himself merry with the Pagans rabble of gods by believing no God Opposition of errour ordinarily leads men into opposite errors but a better way may be found for the overthrow of a double Baptisme then by the nullifying of all baptisme One God asserted by the Apostle will overthrow Atheisme and Polytheisme and one Baptisme asserted by him in the same place will overthrow Anabaptisme But these are not the first founders of this opinion Austin speaking of the Manichees Heres 46. saith e Baptismum in aqua nihil cuiquam perhibent salutis adferre nec quenquam eorum baptizandum putant That they hold that Baptism with water not at all usefull for salvation neither do they think it meet to baptize any that they deceive and speaking of other Hereticks Heres 49. Seleuciani and Hermiani he saith f Baptismum in aquâ non accipiunt They do not hold any baptisme with water And Philastrius who as Bellarmine witnesses de Scriptor Ecclesiasticis pag. 93. wrote before Austin of Heresies and is quoted by Austin saith g Seleucus Hermius haeretici animas hominum de igne Spiritu esse existimantes isti baptismo non utuntur propter verbum hoc quod dixit Johannes Baptista ipse vos baptizabit in Spiritu igne Seleucus and Hermius the hereticks hold that the soul consists of fire and the Spirit These use not Baptisme by reason of John Baptists words He shall baptize you with the Spirit and fire Socinus in this last age hath revived this opinion and saith h Baptismum aquae habere praeceptum Christi aut saltem non perpetuum universale That Baptisme with water hath no command from Christ or at least no perpetual and universal command The Reader if he please may see the Scriptures by him wrested and Reasons by him brought Refert Vossius vindicated and answered by Vossius de necessitate Baptismi pag 381. to pag. 388. Rule 2 Secondly There appears a greater degree of necessity of the initiatory leading Sacrament Initiatory Sacraments are of greater necessity then those that follow which serves for our first admission whether in the dayes of the Old or New Testament into the Church of God then of the other that succeeds for our further strength and growth Both of them are necessary neither of them are arbitrary but in case we may enter comparison the greater weight lyes on the former as may several wayes appear unto us Arguments evincing this necessity First There was a leading Sacrament for initiation many years in the Church before any was ordained to follow after it Circumcision was given in charge 400 years before the Passeover that of Circumcision was not long after Abrahams call and the promise of the land of Canaan being before Isaac's birth which was onely 25 years distant from his first removal out of Haran for Canaan as appears Gen. 12.4 21.5 compared The Passeover was given in charge upon Israels departure out of Egypt Exod. 12. one year before the Law was given which was 430 yeares after the promise to Abraham Gal. 3.17 All this time the seed of Abraham entred into the Church by Circumcision and enjoyed no other Sacrament properly so called Secondly Gods displeasure never shewed it self so high upon the neglect of the Passeover as upon the neglect of Circumcision though the penalty threatned
another will by no means excuse neglect of it this were to sin because another sins to despise an Ordinance because another prophanes it when one came without a wedding garment no invited guest for his sake did keep from the wedding Fourthly No one Communicant is bound to examine what all are that are his fellow-Communicants there is neither expresse command for it nor yet reason to evince it each man is bound to see himself arrayed as he ought and not to find fault in others addresses Let a man examine himself and so let him eat though he be to admonish as his brothers visible sin gives him occasion Fifthly The penalty of him that comes unworthily reaches his own self that comes in his unworthinesse and extends no further Legal uncleannesse defiled the man that was personally unclean and not his neighbour so it is here He that eateth and drinketh unworthily eateth and drinketh judgment to himself c. Sixthly If one mans sin this way do defile another the sin of one Communicant doth defile all other Communicants then it must be either from the nature of sin thus to defile all in so near Communion or from the nature of the Ordinance thus to be defiled to all when one in defilement comes to it or from some positive precept forbidding all to come when any that is unclean is there I doubt not but this is a sufficient enumeration But 1. It is not of the nature of sin thus to defile all in such communion then it would every where thus defile wheresoever any have society or do accompany together Then the chief Priests had done well to keep out of the Judgment-Hall that they might be clean to keep the Passeover John 18.28 and the Pharisees to wash when they came from Market 2. It is not of the nature of the Ordinance to be thus defiled to all It is not so in other Ordinances Cain's offering defiled not Abels nor did Hophni and Phinehas in their offerings defile Elkanah and Hannah when they offered 3. Nor yet is there any positive precept forbidding a cleansed soul upon the account of the uncleannesse of another to come to this Table Seventhly If one mans presence in this way defile another then it is either his simple presence such a ones being there in his infection or else a willing and witting presence with such a one If simple presence do defile then there is no man that can be secure The closest hypocrite that creeps in unawares would be the undoing of all when Christ said Ye are clean but not all Joh 13.10 according to this opinion it had been a contradiction the uncleannesse of one had been the defilement of all Neither is it willing or witting presence that can in this way defile then it must be in every single mans power to determine him to be such and exclude him thence or else of necessity exclude himself When the Eldership hath judged and received according to the general way of Reformed Churches or the plurality of votes of believers as it is with men of the Congregational way he must make an after-search a further scrutiny he that one judges fit that most judge fit some will judge unworthy and upon that account must shut themselves out of Communion Men of such principles must everlastingly avoid all Church-fellowship or act against their principles and we need not to speak it it is too plainly visible what manner of persons men of such high pretences have in their Congregations There are multitudes of Arguments heaped to nourish this scruple but I shall not further trouble the Reader there is nothing I think can be said but that which here hath been spoke will afford a sufficient answer CHAP. IX The being of Sacraments depends upon their use Another Position yet followes from the words The being of Sacraments depends upon their use they are no Sacraments to those that do not partake of them This is grounded upon this act of Abraham appointed of God and accordingly done by him The being of Sacraments consists in their use He received the sign of Circumcision All that he did was in obedience of the Divine Commandment Gen. 17.11 And ye shall circumcise the flesh of your foreskin and it shall be a token of the Covenant betwixt me and you It was not the foreskin but the foreskin cut off that was the token of the Covenant So also in that of the Passeover Israel had a command from God to take every man a lamb and to eat the flesh rost with fire and unleavened bread and with bitter herbs ye shall eat it Exod. 12.3 8. It is not barely the Lamb but eaten in the way that God prescribed that made the Sacrament In Baptisme the command is Baptize them in the Name of the Father of the Son and of the Holy Ghost It is not water that makes up Baptisme but water applyed to the subject or the subject to the water In the Lords Supper there is bread and wine in their significancy held out not for bare sight but a Command is added Take eat drink ye all of this bread and wine makes not up the Sacrament without breaking giving taking and eating In those Sacraments extraordinary The Sea was no Sacrament but Israels passage through it The Cloud was no Sacrament but Israels guidance by it or the cloud guiding Israel and Israel following after it Neither was the Manna a Sacrament or the rock considered in themselves but the Manna eaten the water of the rock drunk by the Israelites Even the fictious Sacraments of the Church of Rome consist in their use Their Order is no Sacrament where there is none Ordained and Marriage is no Sacrament where none are married Their Chrisme in confirmation oyl in extream unction not applyed are of no use or efficacy This is plain in Reason Arguments to â—vince it First The being of Sacraments depends on their institution Take away their institution and they have no being at all But the institution leads us not barely to an element but prescribes the use not onely to a sign but the application of it not onely to water but to be baptized with water not onely to bread and wine but the eating of bread drinking of wine and the beholding of both Secondly the being of Sacraments depends upon the relation of the sign to the thing signified with the analogy and proportion that is held between them This is plain Take away such relation and the element is a common element and not a Sacrament set aside the consideration of the blood and Spirit of Christ and water is an element for common use to take away the filth of the flesh but for removal neither of the guilt nor filth of sin Take away the consideration of the body and blood of Christ and bread may strengthen nature but not nourish the soul But the relation is not barely in the signs or elements but in their applications to the subject water
beares no relation to the cleansing of sin but washing with water and bread and wine no relation to the setting forth of the Lords death remembrance of him or life by him but the breaking eating and drinking Thirdly That which being removed nulls a Sacrament that is necessary to the being of Sacraments This is plain Nothing can destroy being but the want of that which is necessary to being But the removal or taking away of the use nulls and destroyes the bring of Sacraments Let not the foreskin be cut off nor the Lamb rosted and eaten the water not be applyed to the person nor bread and wine eaten and drunken there is no Sacrament therefore the use of Sacraments gives being to them Fourthly All benefit of and in the thing signified consists in the application therefore the Sacraments for their being use and benefit consist in their application likewise The consequence is grounded upon the analogy that is between the sign and the thing signified The antecedent is clear the blood of Christ the sufferings of Christ not brought home to the soul and interest obtained by application doth not benefit or profit Fifthly That which enters the definition of a Sacrament is of the being of it This none can deny But the use or office of a Sacrament enters the definition of it Ergo. The Apostle defines it to be a sign and seal which plainly speaks not the nature but the use of Sacramental elements Here is no Conroversie in this thing among parties save with the Church of Rome neither is there any with them save in the Sacrament of the Lords Supper They confesse that the being of Baptisme doth so consist in the use that without it it is no Sacrament Onely the Lords Supper for Transubstantiations sake though never used is still a Sacrament when they reserve it in a box carry it about for pomp hold it up for worship it is still a Sacrament The body of Christ is still there and if a mouse falls upon it the mouse receives a Sacrament knawes upon Christs flesh But when worms breed in it as they may by their own confession they are hard put to it They cannot breed upon accidents the shape the colour of bread cannot give being to worms And to say that the substance which remains there which is the flesh of Christ breeds them is no low blasphemy The generation of one is the corruption of another and God will not suffer his holy One to see corruption I remember an answer to this great difficulty when I first read Philosophy out of Conimbricenses Physicks That learned Society did determine that God by miracle did create matter and laid it by the consecrate host and that did putrifie and not the consecrated bread and so Worms were generated They sure believe that it is an easie thing to put God upon miracles Against this permanency of this Sacrament out of the use of it we say First If the use of this be instituted The Sacrament of the Lords Supper equally transient with Baptisme as well as the use of Baptisme and given in command then this Sacrament consists in the use as well as Baptisme This cannot be denyed for the institution and Comman of Christ must equally lead us in both But in the Lords Supper as well as in Baptisme the use is within the institution and given in Command by Christ Therefore this Sacrament of the Lords Supper consists in the use as well as that of Baptisme Whereas Bellarmine replyes to this that Christ commanded the bread to be eaten but not presently after consecration therefore to delay eating is not against the institution To this we answer 1. Neither did he command water as soon as set apart for Baptisme to be applyed to the party to be baptized yet till it be applyed the party is not baptized water is no Sacrament and so the bread and wine in that interim still applyed still wants the nature of a Sacrament 2. He did command it then to be eaten by Bellarmin's confession though not instantly to be eaten and he gave the like command of the cup as of the bread yea with more exactnesse a note of universality added Drink ye all of it yet their Laity have a Sacrament and never drink of it 3. That which the Apostles did that Christ enjoyned as Amesius well replyes they understood Christs intimation as well as the most nimble-headed Jesuites but they did not reserve it but did eat it Secondly If there be no footsteps in all the holy Scriptures of any other way of dealing with the elements of the Lords Supper then the eating and drinking of them then according to the institution they must be eaten and drunken But there is no footstep there of any other dealing with the Sacrament then eating and drinking Therefore according to the institution it is not to be reserved but to be eaten and drunk Indeed Chamier quotes Croquet replying that some of the Ancient have said that Judas took one part of the Sacrament and reserved the other for scorn but this may be well reckoned among others of like nature in their Legends And I would advise all those that believe it if they be ambitious to be disciples of Judas to follow it Thirdly The promise in this Sacrament is not to be divided from the precept by any that will expect a blessing But where the promise is This is my body this is my blood in the New Testament in the institution There is a precept Take eat Drinke ye all of this therefore they must eat and drink that will have benefit in the promise It would little I suppose please the Reader to hear Bellarmine Suarez and other Jesuits to exempt this Sacrament from the common nature of Sacraments and to make it permanent when the other as they speak are transeunt Thomas Aquinas Part 3. Quaest 73. art 1. resp ad 3. makes this difference between the Eucharist and other Sacraments This Sacrament is perfected saith he in the consecration of the matter other Sacraments are perfected in the application of the matter to the person to be sanctified Suarez disp 42. Sect. 4. quotes it with approbation and Scotus in quanto Dist 8. quaest 1. as he is quoted by Amesius All the Sacraments except the Eucharist consist in their use so that in them the Sacrament and the receiving of the Sacrament is the same He that pleases may read Bellar. Arguments lib. 4. de Eucharistia Cap. 2 3 4. Suarez in the place named with Whitakers Amesius Vorstius in 3. Tom. Bellar. Thes 9. pag. 406. Chamier against them both with others of that party de Eucharistia lib. 7. cap. 4 c. I shall desire to take up the Reader with that which I judge more necessary Gerard in his Common places Cap. 4. de Sacramentis makes it his businesse to find out the Genus in the definition of a Sacrament in which the general form of Sacraments he sayes is to be
condescend to our weaknesse to answer what infirmity can expect or feeblenesse crave We might think that Gideon was exceeding bold with God to ask a double sign for the strengthening of his faith in the promise of God to save Israel by his hand yet we see God is pleased to gratify him Judg 6.39 40. yet God deales more abundantly with us not onely in a double but a multiplied confirmation to make good every truth which he hath been pleased to manifest And as he teacheth us by similitudes drawn from earthly things as we see in the Prophets and parables from our Saviours mouth so also to speak to our eyes in these signes and seales ratifying and confirming heavenly things unto us Those great mercies which no thought can reach are set out in so obvious a way that every eye doth behold and see That water which we employ for our common use and among other necessary services cleanses all filth that cleaves to us serves to set out that great mystery of the blood and Spirit of Christ taking away both guilt and filth of sin The bread which we have at our table the wine which we drink for our food and repast that sets out both the attonement and divine nourishment which our soules find in the flesh and blood of Christ crucified and dying for us There is abundant weaknesse and tottering in our faith that needs in this manner to be strengthened Abundance of sweet mercies in our God that will vouchsafe this to strengthen and support us Secondly If Christ thus condescends to our weaknesse Christs compassion towards us should move us to compassionate our selves in making provision of these helps let us learn to have compassion of our selves and not neglect or despise so great favours If Christ had judged us to have been of strength he had never tendred us this crutch and when he sees that we need it and therefore hath provided it let us see that we do not reject or despise it Is it not to imitate Ahaz in his obstinacy who when he could not believe the promise that God would deliver him and his people from the combined power of Israel and Syria that were then before Jerusalem and having a sign tendred him of God either in the depth beneath or the height above for his assurance in the thing he answers he will not desire a sign Isa 7.11 12. he will rather dwell in his unbelief and perish As that sign was to that promise so all Sacraments are to Gods great promise He that casts away Sacraments indulges unbelief and we may well fear that he shall dwell in it to destruction CHAP. XI SECT I. The whole of the work of Sacraments is by way of sign and seal THe next observation followes The whole office and use of Sacraments All that the Sacraments work on the soules of receivers is by way of sign and seal They have no immediate effects for the working of any inward graces or priviledges but as our understanding is exercised by them as Indicative signes and our faith as ratifications and seales of the promises The text that we have under our hand is abundantly full to his purpose Scarce any text holds out a truth I may say more clear and full then this text doth that which is here delivered if we take in the context with it The Context opened to which the copulative And leads The Apostle having in the former Chapter delivered the doctrine of justification by faith goes on here to make it good by the Example of Abraham and his argument rendred in syllogistical form appears to be this As Abraham the father of the faithful was justified so must all the faithful This is taken for granted as needing no proof But Abraham the father of the faithful was justified not by works but by faith The Assumption consists of two parts and the Apostle proves both 1. The negative that he was not justified by works this he proves by two arguments 1. If he were justified by works then he hath whereof to glory ver 2. But he hath not whereof to glory before God Ergo he was not justified by works 2. If he were justified by works the reward were reckoned not of grace but of debt ver 4. But the reward is not of debt but of grace Ergo. Which he further confirmes by the testimony of David describing the blessednesse of man to whom the Lord imputeth righteousnesse without works saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lord will not impute sin ver 7 8. As David describes blessednesse that way man is blessed But David describes it to be by imputation of righteousnesse and not by works Ergo. The affirmative that Abraham was justified by faith he proves by a full testimony of Scripture Gen. 15.6 He believed in the Lord and he counted it to for him for righteousnesse Now it might be objected that this justification of Abraham and blessednesse that David speaks of was nothing to the Gentiles uncircumcised but to the Jewes in the state of Circumcision and so Circumcision may yet have an hand in justitification This the Apostle denies ver 10. and proves the contrary by the time of Abrahams justification which was in uncircumcision not in Circumcision If Abraham were justified in uncircumcision then Circumcision hath no hand in justification But Abraham was justified in uncircumcision Ergo But then the greatest question is to what end or purpose he was circumcised having already that righteousnesse which doth justify what needs more Circumcision then might have been let alone The Apostle answers that he was circumcised on a twofold account for a double reason The first is in reference to his own estate in faith which equally concerns all in his state of believing He received the sign of Circumcision a seal of the faith which he had being yet uncircumcised The second in reference to the whole Church that he might be the Father of all that believe in Circumcision or in uncircumcision so that we have both the Apostles authority and his argumentative discourse for confirmation of our point That the work and efficacy of Sacraments is by way of sign and seal We shall find Peter giving his vote with Paul in this thing where he enters a dispute about Baptisme as Paul here doth about Circumcision as you may find 1 Pet. 3.20 21. having mentioned Gods long suffering towards disobedient ones in the daies of Noah while the Ark was a preparing he saies Few that is eight soules were saved by water That element which as an executioner of divine vengeance destroyed the world of the ungodly as an instrument in the hand of God preserved Noah and his family It destroyed the world by overwhelming of them as after it did Pharaoh and his host It saved Noah and his household by keeping the Ark above trees rocks mountaines buildings or whatsoever might have been
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
faith is not Sanctification Sanctification is inherent the righteousnesse of faith is imputed but circumcision is a sign and seal of the righteousnesse of faith And that Baptisme signifies and seals the same thing we find expressely in Peters words Ast. 2.38 Be baptized every one of you in the Name of Jesus Christ for the remission of sins Remission of sins is by blood Heb. 9.22 Without shedding of blood there is no remission Baptisme is for remission of sins and therefore the water in Baptisme holds out the blood of Christ And I doubt not but Ananias had respect to this in his speech to Paul Act. 22.16 Rise and be baptized and wash away thy sins Somewhat it is to which these signs engage and that is all unto which a Christian in duty as duty stands engaged whether for his change in heart or life or in order to the pardon of his sin Baptisme engages to the first work of regeneration and to the first work of making all new within To this circumcision did tye as it signified it so it engaged to it Deut. 10.16 Circumcise the foreskin of your hearts and be no more stiffenecked If by vertue of their circumcision in the flesh God did not require it why is the want of it charged on Judah as their sin or how could it lay them open with other Nations to punishment Jer. 9.25 26. Behold the dayes come saith the Lord that I will punish all them that are circumcised with the uncircumcised Egypt and Judah and Edom and the children of Ammon and Moab and all that are in the uttermost corners that dwell in the wildernesse for all these Nations are uncircumcised and all the house of Israel are uncicumcised in the heart And that the first work is required as well as a further degree and progresse both in circumcision and baptisme is clear In baptisme we are explicitly dedicated as the Jewes were implicitly in circumcision to Father Son and holy Ghost and therefore engaged to be sincerely his in Covenant But this cannot be till a change be wrought and we be born again from above To this therefore we are engaged We are engaged to love the Lord with all our heart with all our strength but this cannot be while our hearts are in an unchanged condition and therefore the circumcision of the heart Deut. 30.6 is mentioned in order to this of the love of the Lord The Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul what is it but the first work that is called for in that of the Prophet Make ye a new heart and a new spirit Ezek. 10.31 And in those texts of the Apostle Awake thou that sleepest and stand up from the dead Ephes 5.14 Be ye transformed by the renewing of your minds Rom. 12.2 That ye put off concerning the former conversation the old man And be renewed in the spirit of your minds Ephes 4.22 23. Howsoever some of these Scriptures may be conceived to be directed to men in a state of Regeneration and therefore that they call not for the first work but for a further progresse in grace yet all of them cannot be so Interpreted And there is not any of them but implyes that where the first work is not done it must be done where the old man is not put off it must be put off and where the new man is not put on it must be put on where the spirit is not renewed it must be renewed Neither is it of force against this to say that the first work is out of our power and that in it we are wholly passive and therefore we do not in baptisme engage to it but God rather engages for it To which I answer Though it be out of our power yet it is within the command of God and is matter of our duty Gods command is no rule of our strength neither is it brought down to answer our weaknesse so a carnall man should be under no spiritual command but it is a rule of our duty what we once were and still ought to be it commands us for to be And though we be passive in the first work yet we are alwaies concerned to be active and assoon as we do receive power we are to act Dead Lazarus was commanded to rise and having power communicated from God he did actually rise and come out of the grave There is not any promise of God for inherent Grace nor any work of Grace but it comes within our duty and a command lies on us as instance might be given and consequently there is an obligation and engagement to it Gods command and his promises stand not in opposition but in subordination and to say that God is engaged and not man is dangerous then all that are baptized must be regenerate or else God fails in his engagement Somewhat it is that these signs seal and in sealing ratify and confirm and that is as the text shewes the righteousnesse of Faith and consequently all other priviledges whatsoever of like nature that are annexed to it Remission Justification Adoption Glorification Sacraments as seals have not as I conceive at least immediately and directly reference to graces or inherent habits but priviledges They are as Mr. Baxter hath well observed seales of the conditional Covenant and so they must seal whatsoever they do seal on Gods terms and conditions they ratifie mercies promised on those termes that the Covenant doth promise now graces are the conditions and termes of the Covenant and mercies are promised upon those termes and therefore the Covenant requires them but the Sacraments do not ratifie and seal them The Sacraments as signs shew us our wants of or wants in grace by the help of the Word and light received from it they point us out where supply may be found they engage us to this change to the whole of duty required from the people of God and upon answer of our conscience in this work they seal and confirm all promised priviledges to us The nature efficacy and operation of Sacraments would be better understood if that which is proper to each part or the particular office in each relation were better known The seal in a Lease as from the Lessor doth not ratifie the homage that is to be done by the Lessee or the service from him due but the inheritance or benefit whatsoever which upon condition of such homage or service is conveyed Graces are the homage and priviledges are the benefit or the inheritance the priviledges then and not the graces are directly in Sacraments sealed to us It is not sealed up to us either in Baptisme or the Lords Supper that we do believe or repent but that believing and repenting we have forgivenesse of sin and salvation But some say that the Sacraments seal all that the Covenant promises but the Covenant promises Grace and therefore the Sacraments
the Leekes and the Onions and the Garlick but now our soul is dryed away there is nothing at all besides this Manna before our eyes They might according to this fancy have found flesh fish cucumbers melons leekes onions garlick and all things else in the Manna it self unlesse any will turn it into an Allegory that that which answers to all is found in Christ whom Manna did typifie Num. 20.9 opened The last of these providences is the Rock The history we may see Exod. 17. Num. 20.9 and observations made upon it by the Psalmist Psal 78.15 Psal 105.41 Psal 114.7 8. and the like by the Levites Nehem. 9.25 As the Manna was given upon Israels want of bread so this upon their complaint of want of water Go on before the people saith the Lord and take with thee of the Elders of Israel and thy rod wherewith thou smotest the river take in thine hand and go Behold I will stand before thee there upon the rock in Horeb How the rock is said to follow Israel and thou shall smite the Rock and there shall come water out of it that the people may drink How it is said to follow the Israelites 1 Cor. 10.4 is the great difficulty Rocks being above all other things immovable The Jewish fable that it was carried those fourty years on Chariots in the wildernesse is not worthy to be named in order to our inquiry into it This must be taken for granted that the Rock it self is not here intended as a sign but the water flowing out of the rock As the cup is not the blood of Christ in the New Testament but the fruit of the vine that is in it and this of following the Israelites being referred to the water which flowed out of the rock That resolution which is generally received is most probable that many running streames were framed to draw the water along according to their several stations and removals to which River wil have that song Num. 21.17 18. to allude Spring up O well sing ye to it The Princes digged the well Nobles of the people digged it by the direction of the Law-giver with their staves But if we referre it to Christ the thing signified as Diodate on the words sayes it is very properly spoken for not onely his benefits are perpetual but he himself who is the spring of them is ever separated from his but resideth alwayes in and with them by his Spirit If now we look upon these respective signs with our Saviours and St. Pauls Comment upon them we shall not find for the time that they were in use any thing that serves to make up the proper nature of Sacraments that was wanting in them All that is essential in Sacraments was found in these providences during the time that they served the Israelites And the Apostles hope at which it appears he aimes when he speaks of these 1 Cor. 10.1 2 3. plainly doth evince it The Corinthians taking themselves to be high in the favour of God by reason of their priviledge of Baptisme and the Supper of the Lord the Apostle lets them know that the Jewes had that which answers to our Baptisme figuring out salvation by Christ to them as Baptisme to us They were all baptized unto Moses in the Cloud and in the Sea As the deliverance of Israel out of Egypt was a figure of their redemption by Christ and their pilgrimage through the wildernesse an image of the Elects life in the world and the Land of Caanan a shadow of that Kingdom of heaven so their passage through the Red-Sea and their being under the Cloud were a sacred figure correspondent to Baptisme And Manna and the water coming out of the rock a sign which had its relation to the Lords Supper And our Saviour applyes that type of Manna to himself as we see Joh. 6. throughout When the Jewes said v. 31. Our Fathers did eat Manna in the wildernesse quoting the Psalmists words He gave them bread to eat Christ answers Verily verily I say unto you Moses gave you not that bread from heaven but my Father giveth you the true bread from heaven For the bread of God is he which cometh down from heaven and giveth life unto the world And upon their request Lord evermore give us of this bread v. 34. he answers v. 35. I am the bread of life he that cometh to me shall never hunger and he that believeth on me shall never thirst So also v. 49 50 and 51. Your fathers did eat Manna in the wildernesse and are dead This is the bread that cometh down from heaven that a man may eat thereof and not dye I am the living bread which came down from heaven if any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will give for the life of the world Here is an outward visible sign given of God and received of his Covenant-people sealing Christ or righteousnesse by Christ unto them The whole therefore that is of the essence of a Sacrament is found in them Onely these were found with Israel but for a time namely the time of the pilgrimage in the wildernesse when Circumcision and the Passeover Baptisme and the Lords Supper are Ordinances stated and constant therefore the observation is that in Old-Testament-times there were onely two standing Ordinances of the nature of Sacraments Here some questions might be put necessary to be answered Object 1 1. Though we have the word Baptisme in this text of Scripture yet the addition seems to make it no Sacrament They were baptized into Moses saith the text and being baptized into Moses how could it be the same with Christian Baptisme We are baptized into Christ and not into Moses Answ Ans Into Moses is here no more then the Ministery of Moses or by the hand of Moses who was a Mediatour in type between God and that people And though some would overthrow our argument drawn from Baptisme into the Name of the Son and holy Ghost as into the Name of the Father to prove that the Son and the holy Ghost are God as is the Father seeing we are baptized as they object into Moses yet Moses is not God It will not yet serve their turn seeing the Name of the Son and of the holy Ghost are made equall in Baptisme to the Name of the Father and so is not the name of Moses We are Baptized into the Name of Christ and called by his Name so the Israelites never were into the name of Moses no more then the Corinthians into the name of Paul 1 Cor. 1.13 That is Christs peculiar with the Father and the holy Ghost not communicated to any creature 2. It is objected that these outward elements were given not Object 2 onely to the Israelites but also to their beasts for the water of the rock the text saies They drank of it and their cattel Num 20.11 And as
promise and that in Scripture made to men baptized for a larger measure of grace for strength for confession of faith But our acute disputant should shew us where this promise is made to his Chrisme made up of oyl and Balsame and thus cross'd and bless'd 2. He should remember that he himself tells us that the Apostles had this promise made good unto them without this or any sign at all 3. He might have found many of these promises in Old-Testament times which yet made up no such Sacrament in those daies Act. 8.17 vindicated The outward sensible sign he finds Act. 8. where it is said They put their hands upon them and they received the Holy Ghost But 1. Papists use no imposition of hands in this supposed Sacrament 2. In other Sacraments both we and they make the outward sign and matter to be one and the same why is it then that imposition of hands is the sign and other things the matter 3. The gifts there mentioned are not saving but miraculous proper to those times and not found in ours 4. Those were conferred before Baptisme as well as after Act. 10.44 Who can forbid water that these should be baptized seeing they have received the Holy Ghost as well as we The command from God Bellarmine will prove from the Apostles use of this sign If God had not enjoyned imposition of hands The Apostles imposition of hands no proof of Confirmation they would not so ordinarily saith he have laid on their hands in conferring of gifts Answ 1. we look for a command for that which our adversaries do use viz. their Chrisme Balsame Crosse and not for imposition of hands which they use not 2. John did baptize yet our Author will not allow that for a proof that he had a command to baptize 3. The pen-men of the Holy Ghost wrote Scripture yet that is no proof with him that they had a command to write 4. Alex. Hal. part 4 quaest 9. affirms that Christ the Lord did neither institute nor dispense this Sacrament as it is a Sacrament 5. Thomas Aquinas is more modest likewise as we heard before when we spake to the Author of Sacraments confessing that their Chrisme is not found in Scriptures and he excuses it as not belonging to the being but solemnity of Sacraments therein confessing that all that belongs to the being of Sacraments ought to be written in Scriptures But though his answer is more modest yet it is lesse advised that which all his fellowes make the matter of this Sacrament he denies to belong to the being of it The ancient use of that which afterwards did degenerate into this soppery The ancient use of confirmation degenerated into this practice Bellarmine out of Chemnitius layes down in six Propositions 1. When a child baptized in infancy comes to discretion he is to be instructed in the principles of Religion and then to be brought before the Church and put in mind of his Baptisme how and why he was baptized 2. He is to utter a profession of his own faith according as he hath learned 3. He is to be examined in the principal heads of Christian Religion 4. He is to be admonished that hereby he now differs from Heathens Hereticks and all of prophane opinions 5. There is to be added an exhortation concerning the vow of Baptisme and the necessity of perseverance in the doctrine 6. This is to be concluded with prayer And if laying on of hands be used it may be well done saith Chemnitius without any superstition But when care in Catechizing and examination is wanting it is no better saith he then an idle Ceremony and with addition of the forementioned Ceremonies a meer foppery SECT VII Pennance no Sacrament THe next that they would obtrude upon us as a Sacrament is Pennance Satan not enduring the grace of Repentance hath made it his businesse to rob us of the Word and to bring in that of Pennance in the stead of it leaving little that is of God in it and making it up with the device of man It is not my work in this place to speak to Repentance as it is held forth in the Gospel to us and to be practised of Christians whether as it is inward the change of the mind and will from evil to good from Satan to God or outward in answerable works of obedience We confesse a necessity of it in this sense in the highest degree a necessity as well medii as praecepti being not onely enjoyned by command from God but of that necessity that salvation cannot be obtained without it Luk. 13.3 Except ye repent ye shall all likewise perish but the Sacramentality of it which they assert we wholly deny Our souls having all made shipwrack in our first parents and upon that account made lyable to wrath the first plank for safety they say is Baptisme in which all sin Original or Actual before contracted is actually pardoned and that Sacrament is as they say of no further use for the pardon of any sins following after it The second plank for safety after shipwrack with them is Pennance which is a following Sacrament for remission of sins not so easie as the former but attended with more trouble The parts of pennance 1. Contrition consisting of three parts Contrition Confession and Satisfaction The first of these aright understood we willingly acknowledge to be a Christian duty and a necessary requisite to the grace of Repentance 2 Cor. 7.10 Godly sorrow worketh Repentance to Salvation not to be repented of Upon sense of sin we are brought to turn from sin 2. Confession Confession we likewise acknowledge knowing with Job that it is an evil to hide our sins as Adam Job 31.33 and that the Apostle tells us If we confesse our sins God is just and faithful to forgive us our sins and cleanse us from all unrighteousnesse 1 Joh. 1.10 But that which they would bring in which is a whisper of all in a Priests ear in order to take from him some bodily Pennance and accordingly receive his absolution we deny and well know that it were a vain labour to search into the Scriptures or antiquity for it Satisfaction we so farre receive that offenders to publick scandal must make that publick acknowledgement that the Church may with freedom receive them into communion 3. Satisfaction But for satisfaction to God we must let it alone for ever unlesse we will shoulder Christ out of that function and take it upon our own persons he will never suffer that we should be sharers with him in it and so we should be for ever on the work as the damned in hell are and never able to go through with it This is as though a man were fined of his Prince as much as the servant in the Parable was indebted to his Lord ten thousand talents and should attempt to pay it with a few pence of a counterfeit coyn of his own stamp
stand charged I desire the indifferent Reader impartially to consider In that of Sacramental Seals you had given me at least some occasion When I had delivered my self in private to you and also made my judgment publick that they seal conditionally you are pleased peremptorily to determine the contrary Herein being not alone unhandsomely censur'd by your Quaerist with whom you there deal but terminis terminantibus by you also gainsaid I indeed make mention of your name yet so as almost wholly agreeing with you in the thing in question and differing in some notions and expressions only In which I made it my work to beat out the right meaning for a true understanding and in language I hope altogether without offence And therefore that piece was scarce worthy the name of a difference In one or two more problematicall things I likewise mention your name taking notice of your opinion perhaps with some dissent as we are constrain'd to deal with all since the pen-men of the Holy Ghost compleated that Canon But for the points that are worthy the name of controversall whether allready inserted into the forgoing treatise or following in this Post-script the Reader may see that your name is not so much as once mentioned unlesse it be with approbation I was loath indeed to appear your professed adversary and more loath to honour those Tenents of which I had no other esteem with the mention of your name Had you held like course with me how inobservant would the differences have been that are between us Not many that read your Aphorisms read my treatise and so on the contrary and all Readers would not have observ'd the author of arguments when the Man industriously is concealed The offence of Br. against Bl. and Bl. against Br. would howsoever have been avoided I had indeed many debates with my self whether or no I should not have totally waved all that in opposition to that which I intended to publish you had delivered My inclination to peace and that great respect I had to you led me strongly that way On the other hand being resolv'd upon a tract in that method and way that found you in full oppposition Conscience of duty to appear against all where I was convinc'd that truth was opposed put me upon it to deal with your arguments yet with resolution to let alone your name So that I think the indifferent Reader will judge you rather than I respective to these bickerings in this Apology of yours where in this publick way you deal with me to be the beginner You are pleased to tell the Reader in the Preface to your Confession that you have us'd more care to avoid offensive words to me than any other which cannot but much engage me But truly Sir to speak of things as they are I am apprehensive of not a little gall in the ink that thou spent upon me and take my self to be much more bedabled through your writings than the cause required And indeed it is seldome the cause that I defend that hears so much which yet must fall before arguments not words as my weakness as you endeavor to hold it forth to your Reader Were it alone my thoughts exceptions might soon be put in but being all Readers thoughts as I think as well as mine there is no likely-hood that I am much deceived I may over-value my self but others will not be so hasty to put that over-high esteem upon me Let your Index speak which appears in the vann Many eyes will fasten there that perhaps will look no further And what honourable language Mr. Bl. upon all occasion hears will soon be discerned But I hope I have learn'd better than to make returnes If I can I fain would avoid it But to leave the Porch and to get more neer into the House You see my thoughts in three particulars already laid down in the preceding treatise I was there resolv'd to wave nothing that fairly came into my way nor to take in any thing that was impertinent to the work in hand The first I must confess is most in my thoughts viz. The interest that faith which is short of justifying gives to Baptisme In which you are pleased to charge me with a doctrine of a very dangerous nature Though in all that you have said I hear not a word of any dangerous consectary that followes upon it And truly Sir if I should have a thought of changing my opinion I know not how to look to the end of the danger that will follow Dangers that attend the restraint of right to Baptism to the Regenerate I must first necessarily engage my self in an everlasting Schism being not able to find out a Church in the world of any interest in which I shall dare in this account to hold Communion I shall see in many members unlesse I offer violence to my judgment too clear symptoms of non-regeneration and unbelief as to that faith which justifies And though this will not bear a separation as is clear in all the examples that we find to the contrary in the Scriptures and the Epistles wrote from heaven to the Churches in Asia yet this consideration of their non-baptism will necessarily enforce it Church-communiō is not to be held with any that are no Church-members But all in non-regneration according to this tenent are no Church-members upon account of their non-baptism or their null-baptism And if I meet with men that are able to give a good account and as to men satisfying of their regeneration yet if there ever were a time since their baptisme that they were unregenerate that concludes the nullity of their former baptisme And being Baptized upon the account of their Fathers faith That failing and falling short of that which justifies as often it doth Their baptisme fails and I must upon my new taken up principle renounce Communion till they have made all good by a new baptisme And if I shall betake my self to the Antipaedobaptists for so many of them as I do know where I now live or have lived or hear of by report I must upon all occasions among them plead for Anabaptism So slender signes of regeneration but all on the contrary being too evidently manifested for the most part by them The great reason that ever I could gather from the principles of Antipaedobaptism why God should so blast that way wheresoever it appears as you after Bullinger Bucer and many others have abundantly shewn is the Schism in which they unavoidably engage themselves The whole face of Christianity through the world had their baptism in infancy and this proving no more than the sprinkling of a little common water and meer mock-baptism they are eo nomine put upon a separation and necessitated to disband themselves and deny society to the whole Church on earth The like will as appears to me here follow upon this principle That only the faith that justifies gives title in a man of years