The covenant sealed. Or, A treatise of the sacraments of both covenants, polemicall and practicall. Especially of the sacraments of the covenant of grace. In which, the nature of them is laid open, the adæquate subject is largely inquired into, respective to right and proper interest. to fitnesse for admission to actual participation. Their necessity is made known. Their whole use and efficacy is set forth. Their number in Old and New Testament-times is determined. With several necessary and useful corollaries. Together with a brief answer to Reverend Mr. Baxter's apology, in defence of the treatise of the covenant. / By Thomas Blake, M.A. pastor of Tamworth, in the counties of Stafford and Warwick.

THE Covenant sealed . OR , A TREATISE of the Sacraments of both COVENANTS , Polemical , and Practical .

CHAP. I. Of the word Sacrament .

THe mutual relation between the Covenant of God entred with man , and the Sacraments by him instituted and appointed , is generally acknowledged . Sacraments are in that way bottomed on the institution , that both Sacrament and institution have respect to the Covenant ; Though some to keep back such from all interest in any Sacrament , that they know not how to deny to be in Covenant , have made it their businesse ( had it been feasable ) to have made a divorce between them : Having therefore by Gods assistance , published a Treatise of the Covenant , I would willingly adde somewhat ( the subject being of so near affinity ) of the nature and use of the Sacraments , of which I know much is already said , by men of all parties and interests . Though few have written industriously of the Covenant , ( and several books that carry that title have very little of the thing ) yet they are almost above number that have treated of the Sacraments . He that would have a List of names may consult Chamierde Sacramentis , pointing the authours out , as they have dealt in the several heads of this Controversie ; as also Vorstius , Enchirid. Controversiarum : and to compleat the Catalogue ( especially in the addition of English Writers ) Dr. Wilkins his Ecclesiastes : yet notwithstanding this plenty , ( in which abundance of more light by Gods mercy hath been brought forth ) I suppose I may say , That much is left to be further spoken , especially in the particulars in our times most in agitation , where I think there is least need , I shall be more brief ; and if in any thing I shall have hopes to adde any strength to the truth , or light where it is not so clear , I would be more large . And before I come to speak of the thing it self , it may be expected that I should premise somewhat of the name by which these Ordinances are ordinarily known . The word Sacrament vindicated . In which Papists ( saith Chamier ) have disputed much , Catholiques little , giving the reason , Because the mysteries of Divinity are not contained in words . Some have manifested their dislike of the word , seeing it is not a name given of God , nor to be found in Scripture with application to these Ordinances . Bellarmine will have it to be the same with Mystery , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Greek ( saith he ) is to be translated Sacramentum in Latine , but confesses , That though the word Mystery be frequent in Scripture , yet it is only once used in Scripture in reference to any of the Sacraments , and that is , Ephes. 5.32 . in reference to Matrimony . But neither is Matrimony a Sacrament , ( as hereafter may be shewen ) nor yet hath the word Mystery in that place reference to it , ( in which according to Durand there is no Mystery ) but to the Conjunction of Christ with his Church . And upon this account that Scripture useth it not in this sense , ( as is confest by Protestants ) some lay aside all use of it , as we find in the practice of our Dissenting brethren . As they differ from us in the subject of the Sacraments , so they differ from us in the name . One with them is dipping , the other is breaking of bread , but neither of them with them is a Sacrament , to both of which terms , I have spoken somewhat . Bellarmine lib. 1. De Sacrament . Cap. 7. layes the dislike of this name , to the charge of many of our Divines , as Luther , Melancthon , Zuinglius , Calvin ; But falsely , saith Whitaker Praelect. De Sacramentis , pag. 4. And Chamier dealing with him about it , entitles the first Chapter of his first Book de Sacramentis in genere , a a De Sacramenti nomine Calumnia . The Calumny about the name of Sacrament , in which he acquits these Authours , and with Whitaker admits the use of the word , as it is commonly received . So also Vossius , Thes. 13.14 . De Sacrament . Efficacia ; and Vorstius speaking in the name of Protestants in general , in the entrance of this Controversie , taking notice of Bellarmine's defence of the use of the word , saith ; b b Nostri hic facile assentiuntur , licet id quod de Graecae vocis aequipollentia dicitur non omnino admittant : uti nec ca omnia , quae de etymologia Hebraea & Latina dicuntur . Here our Divines willingly assent , onely he saith they make some animadversions on some passages of his making Mystery and Sacrament to be equipollent , as also his Etymologie of the Hebrew word Razi , and the Chaldee word Raza . c c Fallit ergo & fallitur Bellarminus , cum Luthero , Zuinglio litem movet , quasi absoluté à vocibus illis abhorruissent . Bellarmine is deceived , and doth deceive ( say the Leyden Professors , Disput. 43. ) when he contends with Luther , Zuinglius , as though they had absolutely condemned those words . And their unanimous practise speaks their opinion ; In Treatises , Catechismes , Sermons , constantly making use of the word , without the least scruple about it . Religion not consisting in words , but things ; when there is consent in the thing , there is not contention to be raised about the word . In case we had a word in Scripture from the Pen of the Holy Ghost fitted to the thing it self , and comprizing these ordinances , in that generality as the word Sacrament doth , in the common use of it , I should then quit this name , and take to that . But seeing there is no such word , And Tertullian the most ancient of all the Latine Fathers , ( whose works are extant ) using it , as Vossius observes , Thes. 6. De Sacrament . and since his time in the successive ages of the Church it is continued , and now generally received ; it were too much affectation of singularity to recede from it ; yet I would put this caution upon the use of it ; That it must serve onely to denote the thing , that we treat about , and that no argument from the word , be drawn to hold out the nature of these Mysteries . The reason of the word enquired after .

But those that upon this , and the like grounds , do freely admit the use of the word , cannot so easily agree of the reason of it ; how it comes to passe , that these Ordinances came to have this term , or name put upon them ; why Baptisme and the Lords Supper should be called by the name of Sacraments . There are onely three opinions , that I meet withall , that are worthy to be taken notice of ; and these drawn from three several acceptations of the word Sacrament , in prophane Authours .

First , The depositing of money by men striving for Masteries , in Consecrated places , ( upon those terms , that he that conquered should take away his part ; and he that was conquered should leave his with the Priest ) according to Varro was called a Sacrament . They collected therefore , that the Sacrament signifies our depositing of our selves ( as I may say ) with God , or our yielding up of our selves to him . As they that strive for mastery , did leave for a pledge a summe of money , so we leave our selves as a pledge with God . But this use of the word Sacrament , I suppose is more obscure ; and the analogy not so clear , and therefore Divines in ancient times , would scarce borrow this word from thence , so few understanding the allusion , or the application of it .

Secondly , The oath which anciently Souldiers took , when they listed themselves to the Emperour ; for faith and obedience , was called by the name of Sacrament . Therefore others judge it very probable , that these Ordinances are called Sacraments ; in that in them every Christian Souldier doth tye himself to his Captain Christ Jesus . This is far more probable , for three Reasons . 1. The use of the word in this sense , was more common and received , and therefore more apt to give occasion to the like use of it in these Sacred Ordinances . 2. The application is more clear , seeing our Sacraments ( as God willing shall be shewn ) are engagements . 3. Heathen Writers make such allusion ; d d Deo oportebat & nos jurare & milites Caesar . It behoves us ( saith one of them ) to swear to God , and Souldiers to Caesar . And the Fathers used the word Sacrament with this allusion , as Vossius out of Tertullian quotes two passages , e e Vocati sumus ad militiam Dei vivi jam tunc , cum in Sacramenti verba respondimus . We are at that instant called to the warfare of the true God , when we answer in the words of the Sacrament ; and elsewhere , f f Ut Sacramento benedictionis exauctoretur , nunquam in castra Ecclesiae reversu●us . That he may be disbanded and shut out from the blessings of the Sacraments , never more to return into the tents of the Church . To which may be added a third quoted by Bellarmine ; The Devil imitates the very things of Divine Sacraments , in idol-Mysteries , he washes some , and signes other of his Souldiers in their foreheads . And Austine in his Preface to the 181 Sermon De tempore saith , g g Notum est dilectissimi quod beneficia temporalia a temporalibus Dominis accepturi , prius Sacramentis militaribus obligantur & Dominis suis fidem se servaturos profitentur . Quanto magis ergo aeterno Regi militaturi & aeterna praemia percepturi debent Sacramentis coelestibus oligari & fidem per quam ei placituri sunt publicè profiteri . It is known , Beloved , that the Souldiers being to receive temporal rewards from their temporal Masters , do first tye themselves with military Sacraments , and professe faithful service to their Lords . How much more should those that war under an Eternal King , and are to receive rewards from him , bind themselves with heavenly Sacraments , and publickly professe that faith whereby they may please him . In this Rivet rests satisfied , as appears in his Cathol. Orthodox . Tract . 3. Quaest. 2. h h Vox Latina Sacramentum deducta est à verbo Sacrare , & à Scriptoribus Ecclesiasticis Latinis à militia desumpta fuit , in qua juramentum quo milites duci obstringebantur , vocabatur Sacramentum . Refert Claris . Ed. Leigh . Crit. Sac. pag. 270. The Latine word Sacrament ( saith he ) is borrowed from the verb Sacrare , and by Ecclesiastical Latine Writers , is taken from proceedings in war , in which the Oath wherewith Souldiers were tyed to their Captain , was called a Sacrament .

Thirdly , There being so great affinity between Mystery among the Greeks , and Sacrament among the Latines , Mystery signifying that which is secret of any kind whether sacred or prophane , of which there are many instances given ; and Sacrament signifying that which is made sacred , or consecrate , words seldome long holding their signification ; Mystery began to be taken more strictly for holy secrets ; and so Sacraments for Sacred secrets ; afterwards the word Mystery and with it Sacrament began to be used for sacred things held forth in outward signes . The vision of the seven Candlesticks setting out seven Churches , are called Mysteries , Revel. 1.20 . The conjunction in marriage of man and wife , setting forth the union between Christ and his Church , is called a Mystery , Ephes. 5.32 . And when Divines found no word in Scripture , to set out these Ordinances of the Old and New Testament , Circumcision , Passeover , Baptisme , the Lords Supper , they gave them the name of Sacraments , further restraining their signification to holy secrets , held forth in outward signes , and sealing spiritual grace to us . This Vossius takes to be most satisfactory . Though I professe my self scarce satisfied with the reason that he gives , Thes. 16. and comparing it with what he hath said in his 6th . Thesis , it may seem to speak as much in favour of the second opinion , which he rejects , as this third which he followes . The reason that he assignes as taking with him is , i i Latinos in variis Sacramenti notionibus , secutos esse Graecos , qui & ipsi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nunc rem arcanam appellant ; nunc rem arcanam sacram ; nunc rem arcanam symbolicam ; nunc denique rem arcanam sacram symbolicam , gratiae spiritualis significativam . That the Latine Fathers in the use of the word Sacrament , had much respect to the use of the Greek word Mystery . And so in several places by him produced they had respect unto the military use of it in like manner . Here it is not for me to interpose , I suppose none is able to speak any more then conjecture , In which I leave the Reader to use his own liberty , assenting to Vossius , that those are weak arguments that are drawn from the use of the word , either in the first or second acceptation ; and concluding that they are as weak , that are drawn from the use of it according to the third opinion ; There must be a better bottom for an argument , then the bare denotation of the word , especially when it is of humane , not of Divine imposition . And the use of the word being thus taken up by man , the acceptation or use of it upon that account hath been very various , and ambiguous , insomuch that when Writers speak of Sacraments , the Reader is often at a stand what they mean by them . The various acceptation of the word . Sometimes every thing that is secret is called by the name of Sacrament ; therefore the vulgar Latine ( which appears to be more ancient than their number of seven Sacraments ) doth not onely render the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sacramentum , in Eph. 5.32 . ( upon which they take advantage to bring in marriage into the number ) but frequently elsewhere , when nothing towards a Sacrament by their own confession is intended . Having made known to us the Sacrament of his will , Eph. 1.9 . By revelation he made known to me the Sacrament , Eph. 3.3 . To make all men see what is the fellowship of the Sacrament , Eph. 3.9 . To whom God would make known what is the riches of the glory of this Sacrament , among the Gentiles , Col. 1.27 Great is the Sacrament of godlinesse , 1 Tim. 3.16 . The Sacrament of the seven starres , Rev. 1.20 . I will tell thee the Sacrament of the woman , and the beast that carries her , Rev. 17.7 . And Tertullian speaking of Christianity , calls it , k k Religionis Christianae Sacramentum . The Sacrament of Christian Religion : and Jerom saith , l l Sacramenta . Dei sunt praedicare , benedicere , confirmare , communionem reddere , visitare infirmos , orare . Refert Gerardus de Sacram. cap. 1. The Sacraments of God are to preach , to blesse , to strengthen , and establish , to hold communion , to visit the sick , and pray . Allegorical interpretations of Scripture also are called by the Ancients , by the name of Sacraments . Sometimes every outward sign of any thing that is holy is called by the name of Sacrament . And as they began to borrow rites from the Jews in Baptisme , they called them by the name of Sacraments . Their Ointments and Chrismes ( yea the Crosse it self , which the Church of Rome makes no more then a ceremony in Sacraments ) are called by the name of Sacraments . But these acceptations of the word are grown obsolete , and are so far from holding out the nature of those Ordinances , which now passe under the name of Sacraments , that men cannot be brought to any mistake in reading of them . The word Sacrament is ordinarily now taken in that sense as Austine doth define it . An outward visible sign of an inward spiritual grace , that is a sign instituted of God to hold out and seal saving grace to the soul , as afterward ( God willing ) may be more largely held forth . Now in every Ordinance of this nature , there is , first , an outward sign open to the senses ; secondly , there is a spiritual grace ; thirdly , an order established and declared between the sign and the thing signified , and some of these still give the denomination . Sometimes the outward sign is taken for the Sacrament , and therefore the distinction is ordinary between Sacramentum and rem Sacramenti . And it can be no more than a bare sign , when the thing signified is apart considered and put in opposition to it . Sometimes the outward sign and the thing signified , considered joyntly , are called by the name of a Sacrament , and this Gerard sayes is the most proper and most usual acceptation . Sometimes the order or analogy that is betwixt the sign and the thing signified , is called by the name of Sacrament ; and therefore Keckerman defines a Sacrament to be m m Sacramentum est ordo sanctus inter rem externam in sensus incurrentem , et visus imprimis objectum tanquam ●●gnum , et inter rem spiritualem , tanquam signatum , à Christo Mediatore institutus ad obsignandam fidelibus redemptionis certitudinem et simul beneficia quae ex redemptione fluunt , tum significanda tum confirmanda . an holy order between the outward element obvious to the sense , especially to the sight and the spirituall grace as the thing signified , instituted of Christ the Mediatour to seal to Believers the assurance of redemption , and with it all benefits that flow from redemption . So that he makes neither the outward sign , nor yet the thing signified apart considered to be the Sacrament in that definition , nor yet the outward sign and thing signified joyntly considered , but the order or analogy that is held between them . Lastly , the word Sacrament is taken for the outward sign , with relation had to the thing signified , leading to it , and by way of seal confirming it , and in this sense it is taken by Divines when they treat exactly about it . And in that sense the Apostle takes circumcision , when he defines it to be A sign and seal of the righteousnesse of Faith , Rom. 4.11 . The use and office of the cutting off the foreskin of the flesh , as by way of sign and seal it stands in relation to the righteousnesse of faith is there held forth . This therefore we may well judge to be the most proper acceptation of it . Keckerman therefore as soon as he had defined a Sacrament , as before , presently tells us , that n n Sacramenti vox per se concreta est , et significat rem sive subjectum , cum modo rei , id est , cum rel tione rei additâ : interim tamen potest etiam usurpari pro Ipso abstracto , id est , pro relatione ut nos quidem in definitione usurpavimus . the word of it self is a concrete , and signifies the thing or subject with the manner of it , that is , saith he , with the relation added to it : yet it may be taken for the abstract , that is , for the relation as ( saith he ) we have put into the definition . But seeing the word of it self , by our Authors confession , is no abstract , but a concrete , and the Apostle in his definition doth so consider it , we have just reason in that sense to speak to it ; and so in this whole Treatise I shall take it . And before I proceed in any further Enquiry , the Reader may justly expect such a definition as may serve as a thred through the whole Discourse . But my intention being to enquire something into the nature of Sacraments in mans integrity , ( that so the Work may answer the Title ) A Treatise of the Sacraments , but mainly to insist on those that are appointed by God for his people in the Covenant of Grace , I am necessitated to put off the enquiry after such a definition that may give satisfaction , till I come to that which I intend as my principal Subject . Yet that by the way he may not be wholly left unsatisfied , I shall here offer such a definition that may comprehend all Sacraments as well in the Covenant of Works , as in the Covenant of Grace ; intreating him to forbear any strict enquiry into the reasons of it , untill he come into the full Body of the Discourse , where by the definition , which ( God willing ) shall be given of Sacraments in the Covenant of Grace , and from Scripture at large confirmed , he may easily judge of the definition of Sacraments in general , and thus I suppose it may be held out . A Sacrament is a sign instituted of God for the use of his people in Covenant , to signifie and seal his Promises upon Terms and Propositions by himself prescribed and appointed .

CHAP. II.

Sect. I. Of Sacraments in mans state of integrity .

I shall leave the word which is of least moment , being not of divine original , and come to enquire after the thing which must be distinguished before it can be defined either in the general what a Sacrament is , or what this or that Sacrament , viz. Baptisme or the Supper of the Lord is in particular . Now Sacraments ( being instituted of God for the use of men ) in tendency towards their happinesse must be considered according to the several states of man , and dispensations in which God hath manifested himself to him . Distribution of Sacraments . And man may be considered either in his state of integrity , or in his fall , either before sin , or under it . For the state of integrity enquiry is made , whether man enjoyed any Sacrament at all , or were in capacity of any ? In which we have Thomas Aquinas his conclusion , Part 3. Quest. 16. art. 2. in the negative , a a

In statu innocentiae homo non indigebat Sacramentis , nec pro remedio peccati nec pro perfectione animae .

The tr●e of life and the tree of the knowl●dge of good and evil w●re Sacraments .

That man in innocency needed no Sacrament , neither for any remedy of sin , or perfection of his soul . His followers ( it seems ) not satisfied , with his determination , unlesse they themselves may have the interpretation of it ( yet not daring to adventure on a contradiction of their master ) are at odds among themselves about his meaning , enquiring what he means by necessity , and what by innocency : whether he means Adams own state , in which he actually stood , or that which he should have attained if he had stood in his integrity ? A labour worthy of their pains , had they before hand had assurance that an unerring oracle had uttered it : But others have concluded , that the tree of life in Paradise was no other then a Sacrament to our first parents , and it is marvell that Aquinas who denies it , hit not on that of Austin , to have made up at least a fourth objection , that b b Erat homini in lignis aliis alimentum , in hos Sac amentum . In other trees there was nourishment , but in this a Sacrament . For the clearing of this point I shall lay down several propositions .

First , Positions tending to the illustration and c●nfi●mation f●t . That all Sacraments whether in the state of integrity or under sin , must answer to the Covenant which they are appointed for to ratifie and confirm . Now the Covenant of God entred with man in his state of integrity , was for his preservation , not for his reparation , as I have shewed in a Treatise of the Covenant , Chap. 3. pag. 10. and so must this tree of life in case it have the nature of a Sacrament be a Sacrament of preservation , not restitution . And so Thomas Aquinas his foundation , on which he builds , that man in integrity needed no Sacrament , because the whole need not the Physician , but those that are sick , Matth. 9.12 . is answered . There being a Covenant for mans preservation as well as his restauration , there may be a suitable Sacrament for preservation also , and so there is a plain fallacy in his argument , à dicto secundum quid , ad dictum simpliciter , because our Sacraments in the state of sin are for recovery from the disease of sin , he will have it to be so in all Sacraments even before our fall into sin . Chamier returning answer to this argument , distinguishes of persons subject to sickness ; c c Resp. aegrotos , alios actutales dici , qua les omnes homines post pecatum , al●os potentia , in quorum natura principium est morbi propinquum vel remotum . Some are actually sick so are all men ( saith he ) in the state of sin ; some are in possibility or danger of sicknesse , having a principle in them capable of it , either more immediate or remote ; so it was with man in integrity , he needed Physick for prevention , not for cure ; to keep him in the state in which he stood that he might not fall : not to recover him out of evill being fallen .

Secondly , The Covenant of works passing between God and man in an immediate way without any reference had to Christ , ( as hath been largely shewn , and objections answered , Treatise of the Covenant , pag. 13. &c. ) the Sacraments annexed must needs be without reference to Christ likewise : I know many learned men suppose that Christ was a Mediatour between God and the Angels , and between God and man in his integrity : and these will have the tree of life , Gen. 2.9 . to be a symbole of Christ , as the bread and wine in the Lords supper , which indeed necessarily followes upon that supposition : but that falling all the supposed relation of sign and thing signified between the tree of life and Christ falls with it . That opinion of theirs referring the tree of life to Christ they suppose hath strength from that speech of Christ to the Church of Ephesus ; To him that overcometh I will give to eat of the tree of life which is in the midst of the Paradise of God , Revel. 2.7 . which all Interpreters refer to Christ , seeing there is no life but in Christ , 1 Joh. 5.12 . He that hath the Son hath life , he that hath not the Son hath not life . As also from Revel. 22.2 . speaking of the new Jerusalem , it is said , In the midst of the street of it and of either side of the river was the tree of life , &c. which can be no other but that Sun of righteousness with healing in his wings , Mal. 4.2 . But neither of these places serve their purpose , nor is the argument drawn from thence at all cogent . The tree of life in the literal Paradise was a symbole of immortality , and everlasting blisse , which man persisting in obedience should have enjoyed , whether on earth or in heaven , still remained in Gods choyce to determine ; In the state of sin this could not be without Christ , and every symbole of it , therefore in this state leads to Christ . But it followes not that it was so in mans state of integrity . He should then have enjoyed it , by ah immediate gift from God , & not through Christ , whose whole work was not to keep man in statu quo , as before sin , but to recover from sin into which he was fallen . In those places of the Revelation there is ( after the manner of the visions of that book ) an allusion borrowed from that tree in Paradise , which as Ravanellus observes was a type of immortality . This tree assured man of it in Paradise on tearms of bedience . In the state of sin the same is to be had through Christ on Gospel tearms and conditions . In case any will assign the work of mans support in any transcendent way to the second person in the Trinity , who is said to uphold all things by the word of his power , without any reference to his wotk of mediation , as to be incarnate : as I dare not assert it , so I will not contend about it . But in this I am confident the substance of our Sacraments is Christ incarnate , and all the benefits of them is through and by christ , but so it was not in the Sacraments in Paradise .

Thirdly , The life promised in the Covenant of works to man in case of obedience , was not barely a prorogation of his being or preservation from dissolution to an immortality in nature . This he might have enjoyed and have continued for ever perfectly wretched , and so the performance of the promise should have been a curse , and no blessing . As it was said by our Saviour of Judas upon his great sin of betraying Christ , It had been good for that man that he had never been born , Matth. 26.24 . So it might have been said of Adam , though he had never sinned it had been good for him that he had never been created , and therefore those that see no more towards bliss , in this promise of life then a perpetuation in being , according to the vulgar acceptation of it , understand that speech of God concerning our first Parents , Gen. 3.22 . And now lest he put forth his hand , and take also of the tree of life , and eat , and live for ever , to be a speech of mercy to keep man from an immortality of misery : and according to that opinion the curse threatened for transgression had been suffered , and the blessing affixt to obedience at once enjoyed , which is the greatest of paradoxes ; life then ( as elsewhere I have shewed ) in the promise comprises true blessednes , a fruition of all that serves to make happy , and a freedom from all that tends to misery , so that man lived no longer then he stood and sinned not ; death in its measure immediately seized , though the full execution in the highest degree to some is delayed , to others the whole reversd .

Fourthly , The names given to these respective trees must not be accounted vain ( as it fares many times with names given by men ) seeing the Spirit of God hath affixed these names to them . But something must be found in the trees , or from God by the trees , answering the names that they carry : When God gave Abram the name of Abraham , which signifies a father of multitudes , Gen. 17.5 . the event we find answered , how improbable soever ( when the name was given him ) it appeared ; Therfore ( saith the Apostle ) sprang there even of one , and him as good as dead , so many as the starres of the skie in multitude , and as the sand which is by the sea-shore innumerable , Heb. 11.12 . Solomon was called Jedidiah , 2 Sam. 12.25 . which signifies beloved of the Lord , and was not barely so named , but indeed beloved , Nehem. 13.26 . Among many Nations there was no King like him who was beloved of his God . The name of that wonderfull birth , Esay 7.14 . was Immanuel , which the Spirit of God hath interpreted , God with us , Matth. 1.23 . he was so named , and this he did effect , 2 Cor. 5.29 . God was in Christ reconciling the world to himself , not imputing their trespasses unto them . Our first Parents therefore were to expect some way both life and knowledge from these trees : They had their names in reality , and not by way of fiction , or fancy given to them .

Fifthly , This tree of life with that other of the knowledge of good and evil had not any natural power or innate efficacious vigor , to answer their names in giving life by the taste , or eating of them , as Satan bore the woman in hand concerning the one of them . This I know hath been the opinion of some , which false supposition hath occasioned an hot and curious dispute , whether this tree should have given man life totally and wholly to a full immortality ? or whether it should have preserved his life to some definite time of some thousands of years ? But the contrary is plain both by reason and experience , and so the ground of this dispute is taken away .

This appears , first by reason . d d Arbores enim infra homines sunt , imo infra an malia , quia ne sensus quidem capaces fuere ergo propter aliud & ex institutione , adeoque Sacrameenta . Trees ( as Chamier well observes ) are below men , yea , below other creatures that were made for the use of man , being capable of a vegetative life , onely for growth , but not of sense , and so could not confer on man by any power from themselves either life or knowledge . Some that stickle for this opinion see the force of this reason , and therefore yeeld that it is above them to produce any such effect directly . But indirectly they say there may be such an efficacy ; Meates that are singularly suitable to nature have their work , in a direct way on the animal spirits for a life of nature , and indirectly upon the organs of the inward senses . A good constitution ( which a wholesome dyet works ) serves to the preservation of health , and hath hereupon its work upon the faculties of the mind , and consequently preserves life , and increaseth and quickneth knowledge . e e Sed hac ratione omnes arbores horti potussent arbores scientiae boni & mali appellari . Par est enim credere , Deum qui ad e●um hominis in sta●u integritatis constituti arbores illas creaverat , eis etiam talem vim & succum ind●d●sse quo hominis innocentis corpus non gravaretur sed alacrius esset ad omnes suas functiones , & per consequens o●gana sensuum , &c. But ( as Rivet well observes ) all the trees of the garden might in this sense have been called trees of life , and trees of knowledge of good and evil , as well as those two trees in the midst of the garden : All of them being for food , and to keep men in a due temperature both of body and mind .

As the truth of this appears in reason , so also by experience , in that tree forbidden ; when Eve listened to Satan and did eat of it ( and her husband by her sollicitation ) knowledge was not gained but lost , which mankind sadly knowes ; For that speech of the Lord before mentioned , Gen. 3.22 , 23 , 24. And the Lord God said , Behold , the man is become as one of us , to know good and evil . And now least he put forth his hand , and take also of the tree of life , and eat and live for ever . Therefore the Lord God sent him forth from the garden of Eden , to till the ground from whence he was taken . So he drave out the man , and placed at the East of the , garden of Eden Cherubims and a flaming sword , which turned every way , to keep the way of the tree of life ; which may seem to imply that in case man had been permitted to have put forth his hand , and eaten of the tree of life , he had lived for ever , in such an interpretation we should scarce conceive the tree to be any creature of God , but an omnipotent agent , standing in opposition against God , when God for sin had denounced against man the sentence of death , this tree against this sentence would give him life ; f f Quid audimus ? an suam Adae incorruptionem à qua jam deciderat restituere peterit fructus ille ? What is it that we hear ? ( saith Calvln ) can that fruit restore te Adam the integrity that he had lost ? Me thinks the former part of the two and twentieth verse serves well to interpret the latter . Behold , man is become like one of us . Even as the tree of knowledge of good and evil made man like God , in a full omniscience , so the tree of life would have rendred him equally like in immortality . If we confesse an Irony in the former , as is concluded by Interpreters , we must understand the like , or somewhat much like it , in the latter . Man will have like immortality in sin , as he had omniscience by sin . Therefore he puts , and keeps him out of Paradise , that now being deprived of the thing , he might not delude himself in the outward sign or Sacramental representation of it .

Sixthly , It remains therefore that these trees were set apart of God from other trees of the garden for a Sacramental use , having no more power of themselves to confer life or knowledge then water in Baptisme or bread and wine in the Lords Supper to conferre pardon of sin or spiritual life on the soul . g g Arbor igitur vitae non ab in sita vivificandi facultate sed à Sacramentali signif●c●tione sic dicta est . The tree of life was so called ( saith Wollebius ) not from any innate quickning faculty , but from a Sacramental signification . Paraeus indeed putting it to the question whether the tree of life be so called by reason of the effect that it had produced had man stood , or by way of signification ? saith , these two opinions in his judgment may be joyned , and sayes , h h

Sine dubio habitura erat haec arbor seu ut cibus seu ut medicina vim conservandi hominis sanitatem & vitam , ne corpora vergerent in senium , aut sentirent defec●um , donec in coelestem immortalitatem transirent .

Deinde data fuit homini in vitae Sacramentum .

The tree might give life as food or as physick , and preserve from age till man should be translated into an heavenly immortality , and then proceeds to shew how it is a Sacrament of life . But sure these opinions are altogether inconsistent , Sacraments are so signs that they are not physical causes of the thing that is signified . If they had any such effect in nature , then all mystery in the Sacrament ceased and there needed no word from God to clear it , every man would know that food hath a natural tendency to life , and physick to health , if there were no Scripture . If we were able to make it good that they were physical causes of life and knowledge , then we must disclaime their Sacramental use ; but seeing that cannot appear , and the contrary is evident ; This other must be asserted , It may easily be made out that the tree of life was a Sacramen . Man was to put forth his hand to eat of it , as the Jewes did the Passeover , and we do the Lords Supper . i i Voluit igitur hominem quoties fructum arboris illius gustaret in memoriam revorareunde vitam haberet : ut se agnosceret non propria virtute , sed Dei unius beneficio vivere ; Neq●e esse intrinsecum bonum ut vulgo loquuntur sed à Deo provenire . And as often as he ate of it , or had his eye upon it ( as Calvin well observes ) he was to remember from whom he received life and blisse , and by whom he was preserved and upheld , that he had no principle of life and blisse in himself , but as he received it from God , so by his favour and free Grace it was continued : And to mind himself of his duty on what tearms he stood with God , and upon what condition his life and blisse was continued : whilest he sinned not he must not dye , as long as obedience lasted he must enjoy a life in happiness . Others add that it shadowed out Christ , by whom both he and the Angels stood in happinesse : but I have already spoke my thoughts to that particular . But how to bring that other tree of the knowledge of good and evil so aptly to hold out the nature and use of a Sacrament , is not so easie : and I find many Interpreters asserting it , but not any that I can meet with demonstrating it . And it must be confest that this Sacrament did herein differ from all other Sacraments . Those did consist in their use ; This in mans abstinence from it . In this it is said thou , shalt not eat : In the Passeover and the Lords Supper the communitants must eat . But God hath it in his power to institute Sacraments according to pleasure , by way of prohibition , as well as by way of injunction . In other Sacraments in the due use , men attain to the good that is promised : In this by abstinence man should have avoyded the evil threatned . In eating of the tree of life , while man persisted in obedience , he was assured of life , that was a seal and pledge of it . And while he abstained from the tree of the knowledge of good and evil , he had like assurance of freedom from death . This alone was a negative Sacrament , and it was proper to this Sacrament onely , that not the fruition of good , but the avoydance of evil was the thing signified . The reason of the name is the enquiry of many why it was called the tree of the knowledge of good and evil ? Some that would deny it to be any Sacrament , say that it had the name from the natural effect that it was apt to produce , being created to quicken or ripen man in the use of his reason , conceiving that our first Parents were created weak in knowledge , of an infant understanding : And to know good and evil ( that is , choose the good , and refuse the evil ) in the Hebrew phrase setting out the use of reason , as , Esay 7.16 . Before the child shall know to refuse the evil , and choose the good : They say this tree was to work them to this maturity in knowledge . How false this is of our first Parents weaknesse in knowledge is clear by the names that man gave to all creatures upon sight , as he had dominion over them , so he understood the nature of them , as also in that speech that he uttered concerning Eve , when the Lord upon her creation brought her to him to give her in marriage . The Wise man sayes that God made man upright , Eccles. 7.29 . And this uprightnes comprizes mans whole conformity to God in all in which his image doth consist , which was as the Apostle tells us , in knowledge , as in righteousnesse and true holinesse , Col. 3.10 . To avoid suspition of inclination to any such opinion , some when they speak of mans first estate , purposely avoid the word innocency , and choose to use the word integrity . And how unapt the fruit of a tree could possibly be in nature to produce any such effect , that which was spoken concerning the tree of life being applyed hither may demonstrate . And whence this opinion came but from the Devil I cannot tell , who told our mother Eve , that God did know that in the day that they eat thereof their eyes should be opened , and they should be like unto gods , knowing both good and evil , Gen. 3.5 . He was the first that vented it , and she was the first that believed it ; when she saw that the tree was good for food and pleasant to the eye , and a tree to be desired to make one wise ; she did take and eat thereof , Gen. 3.6 . The taste it seems was the taking quality ; the other trees were good for food , and doubtless lovely to the eye , but this alone answerable to the name with the Devils comment upon it was a tree to be desired for this end , but she found the contrary ; light was not only not encreased , but put out , so that man now is a beast by his own knowledge ; others therefore conclude that it had name , not from any such effect that in nature it was apt to produce , but by reason of the event that followed , and upon the taste of it must of necessity follow ; now they experimentally know the good which they had by sin lost , and the evil which they had incurred . k k Quemadmodum qui medicus est theoretice vim morbi & sanitatis bonum cognoscit , in morbum delapsus amissa sanitate nova quadam ratione , per experientiam bonum sanitatis , & malum morbi cognoscit . As a Physician ( faith Riding ) that hath the theory of health , and sicknesse , understanding what health is to desire it , and what sicknesse is to shun it , yet falling into sicknesse he hath another manner of knowledge out of his own experience . Pererius the Jesuit dislikes this Interpretation ; he that pleaseth may read his reason on these words , and Rivets vindication , Exer. 18. in Gen. He fixes upon a third , that this name was given to this tree , upon occasion of the speech of Satan , bearing Eve in hand , that in eating of it , she should gain the wisdom of God , to know both good and evil ; And therefore it had the name of the tree of the knowledge of good and evil . But whosoever gave the name , whether God himself who placed the tree in the garden , or Adam who to his cost knew it , or Moses that wrote of it , it is not probable they would borrow a name from Satans delusion ; The former therefore which the Jesuit confessed to be an opinion most received , I judge to be most probable , and till I see more shall not recede from it .

SECT. II. Corollaries from the former assertion .

FIrst , hence we see the necessity of the use of means , Necessity of the use of means for our help and streng●h in the way of faith and obedience . for our help and strength in wayes of faith and obedience , in all the wayes prescribed and appointed by God , In case our first Parents in their integrity were to make use of a Sabbath to give God a time in a more solemn way as we see , Gen. 2.2,3 . and also of Sacraments ; who are we , that we should cast off Sabbath and Sacraments ? that our faith and obedience should be risen to that growth , and arrived at that height , that all helps should be laid aside ? It is no marvel , that upon this account , so many that seemed to be somewhat , refusing the assistance of God provided , wholly degenerate and come to nothing : In case it be replyed , that Adam was left to his own keeping , carried his life in his own hands , but we have another manner of support and defence ; We are kept by the mighty power of God through faith unto Salvation , 1 Pet. 1.5 . and so we need not to be so sollicitous of our selves . I answer , though there be truth in that which is objected , yet the objection is to no purpose , as easily may be manifested : Jesus Christ would not have provided Ordinances in New-Testament-times , for the perfecting of the Saints , for the edifying of the body of Christ : in case he would not have his to make use of them , and had not seen that they stand in need of them : we are not so kept , that we should sit still , no more then Israel was in the conquest of the promised Land . Gods power in o●r preservation , and our diligent ( though not diffident ) and anxious care very well stands together : Else Peter had not from thence inferred , wherefore gird up the loynes of your mind , be sober and hope to the end , for the grace that is to be brought unto you at the revelation of Jesus Christ , 1 Pet. 1.13 . Nor yet having set out Satans vigilancy annext that exhortation , Whom resist stedfast in the faith , 1 Pet. 5.9 . nor yet had the Apostle John told us that He that is begotten of God keepeth himself , and the evil one toucheth him not , 1 Joh. 1.18 . Souldiers are taught to go out and fight in the Name of the Lord , and that he covers their head in the day of battel ; yet this doth not abate any thing of their watchfulness , or diligence ; they do not cast off weapons either offensive , or defensive . This is an artifice of Satan , to lay mens throats open to him for slaughter , and destruction , under pretence of Divine protection .

Sacraments are without Spiritual profit to those that live in breach of Covena●t . Secondly , Know that there is no saving benefit received by any Sacraments which are seales of the Covenant , longer then men in Covenant , make it their business to keep up to the tearms of it ; Adam was in a Covenant of life from God , upon tearmes of preserving himself from sin , and had it by a Sacrament confirmed to him , he wilfully runs upon sin ; the tree of life now can no more give life to him : Satan then perswades to believe , that in eating of the tree of the knowledge of good and evil , they should as gods know both good and evil . He now perswades , that being baptized in water , which holds forth the Spirit and blood of Christ ( if they understand any such symbolical representation ) they partake of the Spirit , and blood of Christ : And that taking the Bread and Cup , they enjoy all that they signifie and hold forth : That no more then a Sacrament , needs to make up a Christian compleat . This is an outward work , that may be done , and all lust alive within ; An easie work to go through , and here man would fain rest ; but look further to the duty , to which these engage ; otherwise thou wilt find no more of Christ in the Sacrament , then Adam found of life in the tree of life . See Mr. Burges Spiritual Refining , Ser. 19.

Covenant failing all Sacraments relating to it necessarily fall with 〈◊〉 . Thirdly , It yet further followes , That a Covenant falling to which Sacraments are annext as signes , and seals , the Srcraments fall together with it . The Covenant of works being no longer of use to the attainment of Salvation ; the Sacraments which under that Covenant were appointed , are taken out of the way , and no use of them remaint . I know that it is asserted by as learned hand , that Christ doth not absolutely make null or repeal the Covenant of works , but that it still continueth , to command , prohibit , promise , and threaten ; yet confessing this assertion to be difficult , and disputable , to which I readily yeeld ; and therefore in a business of no greater moment then this is , I had rather suspend , then either subscribe or oppose . He and I are wholly agreed , as to that for which it is here produced , seeing he saith , We must neither take that Covenant as a may to life ; as though we must get Salvation by our fulfilling of its conditions ; nor must we look upon its curse , as lying upon as remedilessely . This is as much as I assert , or rather imply in that which I say , that the Covenant of works is of no use to the attainment of Salvation : upon which the Sacraments of that Covenant , the see are laid aside with it : we hear no more of a tree of life , or the tree of the knowledge of good and evil . Rivet Exer. 40. on those words . Lest he put forth his hand , and take of the tree of life , and live for ever , Observes a resemblance between that proceeding of God , and the Churches proceeding in keeping unworthy men from the Sacrament : The l l Quemadmodum nunc ex Dei instituto à Sacramentis arcentur indigni ne sibi Symbola sumant ad judicium & condemnationem , ita hac prohibitione usus est Deus tanquam ex communicatione minori quam abstensionem vocant , ad hominem magis & magis humiliandum , ut se indignum agnosceret vita qui à vitae Symbolo arcebatur . unworthy ( saith he ) are kept from the Sacrament , lest they should eat of those signes to their judgement : And so God made use of this prohibition as a lesser excommunication called suspension , for the further humiliation of man , that he might see himself to be unworthy of life , being kept from the outward symbole or Sacrament of it . But me thinks this is so far from resemblance of that kind of Excommunication which is called the lesser ; that it is a sentence in terrour farre above that which is highest , and greatest : And this it seemes my Author saw , and therefore addes : m m Praeterea tale Sacramentum , homini lapso , non erat amplius aptum : quia arbor vitae non data erat ut vitam restitueret mortuo sed ut viventem in statu vitae commodo conservaret . Ergo Adamo per peccatum mortuo mutanda fuerunt Sacramenta . Furthermore , such a Sacrament was unmeet , or unsuitable to fallen man ; because the tree of life was not given to restore a man dead to life , but to preserve life in a living man ; therefore Adam being dead by sin , and his condition changed , the Sacraments were to be changed likewise . Two sorts of men then are here fitly to be parallelled with Adam , in this proceeding of God against him .

1. Those that God casts out of Covenant , taking away their Candlestick , and his Kingdom , refusing to be their God , or to own them as his people ; God denying them his Covenant , all must deny them the sign and seal of it .

2. Those that cast themselves out of Covenant , and apostatize from the faith of Christ Jesus . Where there is no Covenant in which men may expect happiness , where there is no profession of such expectation , there is to be no Sacrament ; there the seal is put to a blank , and these Sacred Mysteries are prophaned : Therefore I cannot but marvel at those , that deny the Church of Rome all being of a Church ; and affirm , that they are in no Covenant-relation to God ; yet yeeld that they have Baptisme in truth among them , explaining themselves , that it is as a true mans purse in the hand of a theefe . But the purse , and the man stand not in that relation as Covenant and Sacrament ; the Covenant being gone , the Sacrament hath no truth of being remaining .

Satans imitation of God in his precepts of worship to his followers . Fourthly , Let us yet see , how forward Satan is to imitate God , in prescribing a way of worship to his servants ; and how ready the world is to follow Satan in these things by him prescribed . God appointed a tree of life , as a sign and pledge of immortality ; in the due use of which man might have lived for ever , and been preserved from the evils , and infirmities of age ; and Satan among those in the world , that are his for worship , hath of old found out a fiction of certain meats , called by them Ambrosia , and certain drinks named Nectar , and Nepenthe ; which the gods using to take , were preserved from age and death . It cannot be imagined , how they should reach such a fancy , but that the posterity of Noah , had scattered some Divine light of this tradition among them . Their gods , who were but men , and some of them the worst of men , bringing all wickedness to renown by their example , being supposed to have an immortal being , must have some way or means to come up to immortality . As they had their meats , and drinks , that made immortal ; so also their fountains ( found out by Cadmus ; to whom they ascribe the first invention of letters ) Aganippe , Hippocrene , Castalius near to Parnassus , at which their Muses drunk ; which raised them in eloquence . These they have borrowed from these symboles of the tree of life , and the tree of knowledge of good , and evil ; dreaming of a Physical operation , and not understanding any Sacramental efficacy : God also instructed his people in the use of sacrifices , which we know was with his people from the beginning ; and I cannot believe with some Jesuits that this was of the dictates of nature : which ( as they say ) led them without any revelation , to the use of sacrifices : For in what sense soever we take sacrifices , Nature could never teach man to give it unto God . If we take it more largely , for a gift tendred , reason would tell , that the Divine Majestie stands in no need of it : And in case we understand it more strictly , and make the destruction of that which is offered essentiall to a sacrifice : how could this in reason enter into any mans thoughts ; that when a man had sinned , a beast must dye ? And that of the Apostle , Heb. 11. doth fully contradict it , Abell offered by faith , and faith is not of nature , but above it . This then was a worship of God by institution , not commanded in the first , but second Commandment : and this Satan is ready to follow . As there was scarce a Nation , as the Orator observed , but worshipped a god : so there is scarce a Nation , that did not sacrifice to those gods : and the Apostle gives us to understand , what those gods were : The things that the Gentiles offer in sacrifice , they offer to Devils , and not to God , 1 Cor. 10. It is his worship , and he teacheth his the way of it . As in duties of worship , there is this imitation seen , so in wonders , and prodigies in like manner , there is an emulation : God had his miracles in Egypt , and Satan his We know the general Deluge in the sacred Histories ; in which none were preserved from death , but Noah and his family , by an Arke prescribed of God : Heathens must have a fable in imitation , and tell us of drowning of the World , onely Deucalion , and his wife Pyrrha , in an Arke preserved likewise . And as Noahs Arke rested on the Moutains of Ararat , upon the asswaging of the waters : so theirs rested on the Mountain of Parnassus . We have a narrative of Jonah cast into the Sea , 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 Sac●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 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 by his people on earth ? Concerning which , I shall deliver my thoughts in several propositions .

God had his Church and people in that juncture of time . First , That God had his Church and People , with a way of worship pleasing to , and accepted by himself in those times . This evidently appears out of the History : Abell , Henoch , Noah , Melchizedeck ( who without all doubt lived in those times ; and Job as it is commonly received ) spake so much , and the Apostles Comment , or observation of those times , Heb. 11. makes it more evident : Abell offered to God a more excellent gift then Cain , and obtained witnesse that he was righteous , Heb. 11.4 . They both made Visible profession of the same God , and both sacrificed to God : and God put a difference between their gifts . An embleme of the Church in all succeeding ages , which is that great house , where are vessels of honour , and dishonour . By faith Henoch was translated , that he should not see death : and was not found , because God had translated him : for before his translation he had this testimony , that he pleased God , Heb. 11.5 . and as he affirms , that it was by faith that be was thus translated : so he proves it he had this testimony , that he pleased God . But without faith it is impossiblc to please him , vers , 6. Noah became heir of the righteousnesse by faith , vers. 7. God had his worship then , as appears by Abells , and Noahs sacrifice : and in Melchizedeks function , Gen. 14.18 . Who was a Priest of the most high God , taken from among men , and ordained for men , in things appertaining to God , that he might both offer gifts and sacrifices , Heb. 5.1 . The Woman had all that time her seed , and the Serpent his , who kept up their mutuall enmity : as Cain , and Abell , Noah , and the men of the world , Lot , and the men of Sodom do give witness : God had a people of Covenant-holiness ; those Sons of God that saw thc daughters of men that they were fair , and took of them wives of all which they chose , Gen. 6.1 . He had a people truly holy : Lot had that Epithete of just , 2 Pet. 2.7 . the name of a righteous man : Noah had that witness of God , that he saw him righteous , Gen. 7.1 . and of Abel the Apostle saitb , that his works were righteous .

Secondly , Scripture makes no mention of any Sacraments of Sacramental signs in that ●ime . We read not of any Sacrament appointed of God for these times , nor of any Divine Ordinance or sign that comes up to the nature of a Sacrament . Those that may be instanced in , with most colour are , 1. That of sacrifice , both before , and after the floud ; and that of the Rain-bow immediately upon the floud . That of sacrifice comes more near up to the nature of a Sacrament , then that of the Bowe ; But how both come short of the nature of a Sacrament , in the sense generally received , and now to be spoken to , I shall God willing in a more fit place make known .

Thirdly , Sacraments in substance of the same na●ure with the Covenant . If there were any Sacraments in those dayes appointed of God , for his people in Covenant , they must be of the same nature , as to the substance of them , and thing signified by them , with those under the Law , and now in the dayes of the Gospel . There was one common salvation , ours and theirs ; one and the same Saviour , theirs and ours ; we and they were under the same promises ; Their Sacraments then must seal these promises . Noah was an heir of righteousness of faith : These supposed Sacraments could then signe and seal no other thing then that righteousness .

Fourthly , Though we do not rest upon that argument à non dici ad non esse ; Scripture silence a most probable argument that in those times there was no Sacrament . because we read of no Sacarments in those dayes , to conclude , that there was none then appointed or in use : yet we may conclude that it is an high presumption in any in this last age of the world to undertake to assert any Sacraments in those times . This were indeed contrary to that which the Apostle warns , to presume above that which was written , 1 Cor. 4.6 . Where Scripture is silent , how dare we speak ? Scripture silence affords an argument of far greater probability for the negative , that in those times there was no Sacrament in use , then all the imaginary conceits which men can invent or find . For the affirmative , that there were Sacraments then appointed : The old Rabbines had their traditions , concerning Gods transactions with his people in that age . Weemse in his Divine exercitations , Exer. 16. pag. 61. tells us , that the Hebrews say , that before the Law was written , God gave to Moses seven Precepts , which he delivered by tradition to his posterity after him . These they call the traditions of their fathers which he there reckons up ; but not any one concerning Sacraments . It is then sure a vain labour for us at such a distance , to have any thoughts of finding them out . Many Jesuites bestirre their wits , to conclude Sacraments in those times . To save labour of further search , for that which is of no greater necessity : the Reader may find much of what they have said , in Chamier , de Sacramentis in genere , lib. 1. cap. 8. which Chapter he entitles , De Sacramentis in lege naturae : Suavez will by all means conclude , that there was then some Sacrament for the remedy of Original sin , grounding himself on this which he puts into his margin , Pag. 40. Colume 2. b b Divinae providentiae est omni aetati providere . That Divine providence is to take care of all ages ; taking it for granted , that providence is defective : if a standing Sacrament in any age of the Church be wanting , and that there is no way in Divine providence to save an infant from Original sin , but the actual application of a Sacramental sign . Election cannot obtain it , nor Regeneration , nor Justification by the Spirit and blood of Christ effect it , without a Sacrament to make application of it . The Jesuit might know , ( and if Divines on our part might be heard , they would make known , ) that Sacraments are not the remedy against Original sin , but Christ , and the righteousness of faith in Christ , which is the thing signified , and sealed in the Sacrament : and the people of God enjoying means in those times to attaine this righteousness , Heb. 11.7 . they were not without a remedy : Himself ingenuously confesses there is nothing in Scripture , respective to those times , nor in tradition , of any such Sacramental remedy ; nor do any of the Fathers ( as he saith ) mention it , before Austin . And Austin ( as he also acknowledges ) speaks of it doubtingly , & what he speaks by way of conjecture , is not consistent ( as he observes ) with his own doctrine elsewhere : In which the modesty of that Father is farre to be preferred before the Jesuites boldness in it ; who concludes there was such a Sacramental remedy though not instituted of God , but left to the Parents liberty to make use of some one , according to their own will , when this assertion of his is as inconsistent with his own doctrine as Austins can be ; & that upon a manifold account , as might be shewen . 1. He scarce knowes how to make it out , that Circumcision was any remedy at all against Original sin : seeing that Sacrament did not conferre grace by the work done , but by the merit , or disposition of the doer ; which is not found in infants . 2. He himself confesses , that many infants dye in their mothers wombe ; and yet have no remedy provided , either in the law of nature , or the old Law , or Law of grace ; that is , neither before the Law , under the Law , or in Gospel-times . 3. Water is not alwayes at hand ( as he not absurdly hints , though a Minister with them is scarce wanting , who set up Midwives for the work ) and then the infant dyes remedilesse : All this he thinks to help with a distinction . c c Quanquam enim non de singulis in particulari provideret , ut eis efficaciter applicaretur romedium generaliter omnibus provisum : tamen quantum in ipso est omnibus providet . Though ( saith he ) God hath not provided for each one in particular , that the remedy provided in general for all should be applyed to them : yet he hath provided such a remedy as far as in him lyes . But foreseeing , that there would be some impediment to hinder the application of this Sacramental remedy to some , this he permits . This is a speech beseeming a Jesuit , that God provided ( quantum in se ) a remedy , as though it had been above him to have avoyded these impediments . If the Jesuites position must stand , that God is so tyed up with these limits , that he cannot take away Original sin from infants , without application of somewhat that is sensible : He could have made such provision as he forbade Sampsons mother , whilest with child the drinking of wine , or strong drink , or eating any unclean thing , and that respective to the infant ; because he should be a Nazarite to God from the wombe , to the day of his death , Judg. 13.7 . so he could have enjoyned the mother to have taken that , which might through grace annext , have had that efficacy in the infant in the wombe , to take away Original sin , as they conceive water hath on an infant new-born ; yea , God is so far from doing , what in him lyes , respective to many infants , for provision of a remedy of this nature , that he orders that such a supposed remedy , shall not be applyed . He with much ado , makes Circumcision a remedy to deliver from Original sin , Pag. 51. Yet God took order in his Law , that it should not be administred before the eighth day , and in that interim , between the birth , and the eighth day , it must needs be , that many dyed : and so by the law of Heaven , they were debarred of a remedy through grace provided .

But here he is opposed by divers of his own party , who hold that the faith of the Parent , is sufficient to take away Original sin from the infant : for which opinion he quotes Bonaventure , Dist. 1. Art. 2. Quest. 2. Rich. art. 1. 5. 9. 1. & 2. And Chamier , lib. 1. cap. 8. de Sacramentis in genere , Sect. 6. quotes also Vasquez for the same opinion . These place merit in the Parents faith to work to the justification of the infant ; a merit not ex condiguo , but ex congruo : and for merit of this nature , a faith informed , void of Charity is sufficient say they : Here our Author takes two exceptions against his friends . 1. saith he , d d Sed hi authores in hoc , & falsum supponunt , quia revera ad meritum de congruo non sufficit fides informis , & praesertim ad merendam alteri gratiam & sanctitatem , & praeterea non satis explicant vim , & radicem hujus remedii ; quia ut esset infallibile , quod necessarium est , ut esset verum remedium , non satis erat meritum de congruo , quia non semper & infallibiliter effectum habet , sed necessaria erat divina promiscio , & hanc oportet ostendere . They argue from a false ground , for faith informed will not serve for this kind of merits especially to merit grace for another . And secondly , they do not ( as he saith ) sufficiently set forth the force and efficacy of this remedy . To make it infallible ( as it must be , if it be a true remedy ) merit de congruo is not sufficient , seeing it hath not alwayes infallibly its effects : But a Divine promise is necessary , and this promise ( saith he ) they ought to shew that maintain it . So that one part gives too much to the application of a sensible sign to the infant , and the other over much to the merit of the Parent . Abuleusis on Matth. 25. Quest. 677. comes nearer to Bonaventure , Richard , Vasquez , then to Suarez ; holding , that infants before Circumcision were delivered from Original sin , in that they were born of believers , not requiring ( as Rivet observes , Exer. 88. in Genes. ) any application of faith in the Parents to the infants in any Sacrament for that work , who might be dead before the Sacrament was administred to them . The same opinion is undertaken of late , in behalf of the infants of Christians , to prove the infallibility of their salvation , whether dying before or after Baptisme . I have enough on my hands already , and am not willing to launch out into this controversie : I onely say . 1. I find infants of believers , not onely of the faith of the Elect , but of visible profession in Covenant ; the Scripture is cleare for a Covenant in this latitude . 2. That salvation , according to Scripture wayes , is within the verge of the Covenant , and doth not go beyond it . The Scripture leaves men out of Covenant , in an hopeless condition . 3. As there is salvation for all sorts and degrees of persons of age in Covenant , but not to be extended to all of those sorts , and degrees , to reach every individual person ; so in a parallell way we may think of infants ; I know no text giving us universal assurance of their happiness ; in case there were , I suppose there were much mare cause for believers , to begge of God their infants death , then with David in prayer to seek their life : there being full assurance of their happiness dying , and so much fear of their condemnation , living to see the temptations to which in their growth they are subject . We find salvation entailed upon qualifications of grace , but not upon any age or period of life . 4. There is as much found in Scripture giving us hopes of the salvation of the infants of all in Covenant ( as to their infant-state ) as to the infants of those that are most exact in keeping of Covenant : As much is said for the honour of infants of Parents of a faith barely dogmatical , as of the infants of those that are actually in grace , and justified by faith ; The infants of all such ( yea , of the worst of such ) are the servants of God , Levit. 25.42 . they are born unto God , Ezek. 16.20 . they are the children of God , Ezek. 16.21 . they are holy , Rom. 11.16 . 1 Cor. 7.14 . Either then we must carry it out to all the infants of the visible Church , or else we cannot assure it to the infants of invisible members . And therefore the Schoolemen afore mentioned , justly ascribe as much to a faith informed , as to that which is formed ; respective to the good of the issue of such believers . 5. All that is spoken in Scripture of the blessedness of the seed of the righteous , may as fairly be extended to them through the whole course of their lives , as to the times of their infancy , promises being not put with any such restraint , as to have an end when their infancy is expired . The most ample of promises which we find , is in Esay 59.21 . There it is promised , that the Spirit shall not depart out of the mouth of thy seed or thy seeds seed ; but this rather belongs to them of years , then of an infant-condition . If it be said , that many infants of the righteous persevere not , but cast off the seed of grace received ; I answer , the grace of perseverance is necessarily required to make blessed , and blessedness is promised ; we know temporal blessings are made over by promise to the seed of such . His seed shall be mighty upon earth , wealth and riches shall be in his house , Psal. 112.2 , 3. Psal. 37.25 , 26. I have been young , and now am old , yet have I not seen the righteous forsaken , nor his seed begging bread . He is ever merciful and lendeth , and his seed is blessed . The opposition that is found between the letter of promises , of this nature , and the event which the experience of every age observes , hath wrought a great conflict in mens spirits , how to reconcile them . And this hath been the result of all , that they are not to be understood without their due limits ; and several have been put . I shall not stand to enter into the dispute , onely I say , experience doth as much oppose the literal meaning of true blessedness to all the seed of the righteous , as of temporal prosperity ; one must therefore have its due limits , as well as the other . To wind up this whole discourse concerning Sacraments in that juncture of time : God then had his Church in which there was salvation . Henoch walked with God , and yet without faith it was impossible to please God , Heb. 11.6 . Noah was an heir of the righteousness of faith , Heb. 11.7 . a righteousness in which the Apostle desired to be found for salvation , Phil. 3.8 . yet in all that juncture of time , there was no written Word , in which the succeeding ages have everlasting life , Joh. 5.39 . God had other wayes of discovery of himself to his people for life . So the Church might answerably be without Sacraments : howsoever we judge salvation to be thereby either conveyed or sealed . God that tyes us to Ordinances , is himself free , and in what way he pleases , may communicate blisse , and give assurance of it . The likest conjecture that we can make of Gods ordering by providence , that in this juncture of time ( from the fall to the time of Abrahams call ) there should be no Sacrament , nor any such supposed remedy known , to acquit infants from Orinal sin , is , ●o declare the freedom of God , that as he pleases to ordaine Sacramental signes , so he is not tyed to them , or his hands bound up by them : but as he saved without Sacraments before the floud , and after , to the time of Abraham , and infants under the Law dying before the eighth day ; so he still saves in the want , though not in the sinful neglect , much lesse in the contempt of these Ordinances .

CHAP. IV. Of the definition of a Sacrament .

THe next consideration of Sacraments in mans fallen condition is , from Abraham unto Christ , in the time of the dispensation of the Old Covenant ; In which those known Sacraments , Circumcision , and the Passeover were of force , and given in charge of God to his people : and together with those Sacraments extraordinary ( or such as come near up to the nature of Sacraments , ) The Cloud , the Red-Sea , Manna , and the Rock , Sacraments under the old & new Covenant of one and the same nature . 1 Cor. 10.1 , 2 , 3 , 4. But intending to speak of Sacraments in general , and there being no essential difference between the Sacraments , under the Old and New Covenant : One and the same definition , containing whatsoever is essential to a Sacrament in any of them , as many wayes might be made manifest . Their names are promiscuously used , the cloud that Israel was under , and the sea that they passed through , is called by the name of Baptisme , 1 Cor. 10.2 . and so also is Circumcision , Collos. 2.11 , 12. The thing signified , and benefit received , is in every one the same . The Apostle comparing those that did eat of Manna , and drank of the Rock in the Wilderness , with believers in Gospel-times , that partake of the Lords Supper saith , They all ate the same spiritual meat , and did all drink the same spiritual drink , for they drank of that spiritual Rock that followed them , and that Rock was Christ , 1 Corrinthians . 10.3 , 4. And , we may say the same of those that did eat of the Passeover , As Christ was that bread that Manna did typifie , Joh. 6.49.50 . so it was he that was held out , and his death shewed forth in the Passeover , 1 Cor. . 5.7 . I shall therefore wave this different consideration of them , and make it my businesse to enquire what a Sacramen is , and to make discovery of the generall nature of it which in case out of Scripture I can reach , that will serve for a bottome on which all that I intend to speak may be grounded . Bellarmine spends a whole Chap. in enquiry , whether a Sacrament can properly be defined ? quoting severall Schoolmen for the negative ; That it cannot be defined , because a Sacrament is not one of it self , but an aggregatum ; one by accident , or at least not ens reale , no real being ; and those things that are but one accidentally , or not really , are below a definition . He quotes others in the affirmative ; Some , that it may be defined imperfectly ; others , that it admits of a perfect definition . After a distinction laid down very little to the purpose , ( one member of the distinction being by his own confession not considerable by Divines ) he concludes that a Sacrament morally considered ( as it ought to be considered by Divines ) may be defined , having a reall being , and according to its own way of being , it is one . Morall Philosophers define ( saith he ) a Kingdome , a City , a Family , though they be not one physically , but by aggregation ; so do Divines define a Church , a Councell , or Sacrament , which are one in being no other way . Suarez agrees with him , Disput. 1a. de Sacramentis , Sect. 4 ta . which Whitaker , praelect. de Sacr. pag. 4. acknowledges to be true . A Sacrament may be defined . So that he observes , it is agreed that they may be defined , and I wish we could as well agree upon a definition . It would be an endlesse work to reckon up , and it would no lesse then tyre the Reader , to read all the definitions of a Sacrament , which may be found among those that treat of this subject . Bellarmine reckons up six severall definitions of those that either really are , or at least he would have to be of his party . Two of which , he saies , are gather'd out of Austin , the third is from Hugo , de Sancto Victore , the fourth is from the Master of the sentences , the fifth is the definition of the Catechisme of the Councell of Trent , and the last , he sayes , is found with Gratian. Bellar. lib. 1. de Sacramentis in genere Cap. 11. And Cap. 13. he names two others , one of Scotus , and the other of Occam . which he saies , Chemnitius blames with the other ; yet Cap. 14. observing a great difference among us ( as he saith ) in our definitions of a Sacrament , saith it is an evident argument that we are departed from the truth which is one , when his own party can keep the truth , and differences with it . Whitaker confesseth , that Luther , Melanccton , Chemnitius , Martyr , do differently define a Sacrament , but all their definitions ( he saith ) come to one . He rests in the definition that Calvin gives , lib. 4. Institut. Cap. 14. which he defends against the objections of Bellarmine who spends the whole sixteenth chap. of his book against it . And a definition indeed singularly exact . But seeing the Spirit of God himself hath furnished us with a definition of a Sacrament , which either explicitely expresseth , or virtually comprizeth all , that according to Scriptures can be required in a Sacrament , I suppose that will carry most authority , and this the Apostle delivers , Rom. 4.11 . And he received the sign of Circumcision a seal of the righteousnesse of faith . This Whitaker saies , a a Haec br●vis ac perspicua definitio Sacramenti est , ut mihi videtur . Primo enim 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro genere ponitur , hoc est , Signum externum aut ceremonia . Deinde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hoc est , sigillum just●t●ae , quae ex fide scilicet est , rem Sacramenti & finem & usum d clarat ; Ut si possemus esse Scripturis contenti non meliorem definitionem desideraremus . is a plaine and brief definition of a Sacrament , and if we could be content with the Scriptures we should not desire a better . Praelect. de Sacram. Cap. 2. pag. 3. See Parcus on the words , The adversaries quarrells ( he saith ) hath forced Divines to look out further ; but I think we shall best stoppe their mouths , in holding fast to the letter of Scripture ; And this is therefore my Resolution . And Peter Martyr on Rom. 4. sayes , I Scarce think there is any place , in which the nature of Sacraments is so briefly and explicitely laid down , as in those words of Paul , in which Circumcision is called a seal . But before I come to the opening of this definition , ( which may seem scarce full , in case we look only to that which is explicitely delivered ; I must take out of the way some objections made against it .

First , It is plausibly objected , that this is a definition of Circumcision onely in particular , Vix puto ullum extare locum , quo tam breviter , tam explicite natura S●cramentorum proponitur , quam his Pauli verbis quibus circumcisio vocatur signatum . and therefore can be no definition of a Sacrament in generall . The collection is not sound from the species to the Genus ; If man be defined by reason , or risibility , it will not follow , that Animall , every creature with life may be so defined .

First , Objections against this d●finition . To this Pareus in his answer to the sixth doubt on Rom. 4 sayes , b b Quod omni Spec●ei inest toti generi recte tribuitur . Sicut igitur valet : Homo , Equus , & quodv●s animal sentit , movetur : & sensus ac motus differentia sy statica generis recte d●citur : sic valet : Circumcisio Pascha & quod vis signum foederis est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 addita foederi , obsignation is causa , Ergo omne signum foederis est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 justitiae fidei : & hoc pro generica differentia Sacramentorum recte habetur . That which belongs to every species , is rightly applyed to the Genus ; that which belongs to every particular , is justly applyed to all universally , A man , A horse , and every other Creature of an animal life is sensible , moves , &c. and therefore it is rightly said that every animal is sensible and moves : so it is rightly said that the Passeover , the Lords Supper , and every other Sacrament is as a sign , ( which adversaries confesse ) so a seal of this righteousnesse , and therefore that which is said by the Apostle of this Sacrament in particular , is true of all in generall .

Secondly , I say , the Apostle mentions there nothing properly to Circumcision , as distinguishing it from other Sacraments , all that is in the definition , with equall reason belongs to all Sacraments , as well as to Circumcision , and distinguishes them onely from other Ordinances ; what is said of Abraham in this text , might be applyed to the Eunuch , or the Jaylour , changing alone the name of Circumcision into Baptisme . He received the sign of Baptisme , a seal of the righteousnesse of the faith , that he had being unbaptized .

Secondly , It is further objected by Bellar. lib. 1. de Sacramentis , Cap 17. and after him by others , that Circumcision is not here said to be a seal universally to any faith , but only a seal of the individuall faith of Abraham , and then it can neither be a definition of a Sacrament in the generall , nor yet a definition of Circumcision , the distinct species of it , which is cleere in that it is expressely said , that it was a seale of the righteousnesse of the faith that he had being yet uncircumcised , that he might be the father of all them that beleeve . But onely Abraham could be such a father , and therefore Abrahams Circumcision , not every mans is here held forth .

This I have fully answered , Treatise of the Covenant , Chap. 26. pag. 187 , 188. in my assertion of the purity of the Old Covenant , and therefore I shall not now stand to repeat .

Thirdly , It is objected , this will ill agree to the Circumcision of others , that after Abraham did receive this Sacrament ; It cannot be fairely said , that Isaac received the sign of Circumcision , a seal of the righteousnesse of the faith , which he had being yet uncircumcised , seeing he was not in the faith till after Circumcision ; and that is no definition of Circumcision , that agrees not to all mens Circumcision ; that is no definition of the species , that agrees not to every individuum .

Answ. Neither is it needfull that that additionall particle which is proper to Abraham , as a leading person in the Covenant , to enter into it , should agree to all mens Circumcision : He was in the faith , and had it sealed ; Isaac was confederate with him in Covenant , and was upon that account to be circumcised , which engaged to actual faith ; and upon actual believing it sealed this righteousness of faith to him : This precedency of faith is a separable adjunct , and comes not into the definition . To make the definition full and clear , the whole text of the Apostle is to be taken into consideration with the context , and all that in the History , Gen. 17. to which it relates , hath relation to it , all which is vertually in the words comprized ; where we may observe , 1. The Person receiving , or by right interessed . 2. The thing received . 3. The end or use . 4. The thing signified or sealed ,

The Person receiving , or by right interessed is Abraham , and giving , and receiving being relatives ( as Pareus on the words observes ) if Abraham received it , it is necessarily implyed , that there is some one that gave it ; Christ sayes , Joh. 7.22 . Moses gave Circumcision to the Jewes , because he delivered unto them a Law concerning it , Levit. 12.3 . but God gave it in charge to Moses , as we may see there , vers. 1. as , Gen. 17.9 , 10. he had before given it in charge to Abraham ; And therefore Christ saith , that Circumcision was of the Fathers . God is then the author , as Abraham the receiver of Circumcision .

Abraham that thus received Circumcision from the hand of God may be considered ,

1. As a man , so he stood in no other relation to God , then barely as his creature , and with others in the world was without God , and not within the verge of his Covenant , and for seventy and five years he thus continued ,

2. As a professor of the faith , and worshipper of the true God , renouncing the gods that he had worshipped in Charran , and professedly serving the Lord Jehovah onely .

3. As a man upright , and sincere in the Covenant , comming up to the termes proposed of God , and walking perfect before him . In all of these capacities Abraham may be considered , as any other of the sons of Abraham that are sincere and faithful . In the first capacity he had no right to Circumcision ; all that are in that condition , are called by the Apostle Circumcision : yet it was not of necessity to his interest in the Covenant , or Circumcision , the signe and seale of it , to be sincere in Covenant ; though it be necessary to the attainment of the grace of the Covenant , and mercy sealed in the Sacrament . As others came into Covenant , and were intitled to the initiating sign and seale , so might Abraham , but others came in upon a bare profession : as those multitudes of Proselytes that joyned themselves to Israel : One of which was Doeg an Edomite , 1 Sam. 21.9 . had he not been of Israel by profession , he had not been detained in the Sanctuary before the Lord , upon any religious account , as we find he was , ver. 7. And had he been right in the Covenant , he had not had so many things in charge against him , neither had the Psalmist spoken in that language that we read of him . The Eunuch , as we have cause to think , had an heart right with God , but it was not so with Simon Magus , as Peter expresly tells him , Act. 8.21 . Abraham then is considered as a man professedly in Covenant , when he received this sign of Circumcision .

The thing received is here Circumcision , which I shall speak to onely , as of a Sacramental kind ; and not consider it in the individual nature of it , as the initiating Sacrament of the Old Covenant , held out under that external rite of cutting off the foreskin of the flesh .

The use of it is , to be a sign and seal for signification , and ratification to those that received it .

The thing signified and sealed is , the righteousnesse of faith , so it is also called , Heb. 11. Elsewhere it is called the righteousnesse of God , Rom. 10.3 . being freely given to us of God , and onely able to justifie us in his sight ; but chiefly , because it is wrought by Christ , who was not meer man , nor barely a creature , but the true God , as St. John stiles him , 1 Joh. 5.20 . This righteousness of God is applyed to us , and made ours by faith , Phil. 3.9 . and therefore as it is called , the righteousnesse of God , so also here and elsewhere , the righteousnesse of faith . This text being thus cleared , a full and compleat definition of a Sacrament may be found .

The definition of a Sacrament . A Sacrament is a sign appointed of God , to be received of his Covenant-people , to seal the righteousnesse of faith unto them .

I know there is somewhat put into the definition of a Sacrament by some that treat of this subject , which is not here in words exprest , and therefore upon that account , this definition may be challenged as defective ; as 1. The Minister by whom it is to be dispensed from God to man . But whether this be essential in a Sacrament or otherwise , ( as afterwards is to be enquired into , ) it is sufficiently implyed . In case it must be received from God by his people in that way , and from that hand that he himself in his Word hath appointed . 2. The Sacraments contain as well a profession of our duty towards God , as Gods tender and seal to man , of which here is nothing said . But this we shall find , both in the sign and seal ( which are both mentioned ) necessarily included , and as it appears that it is comprized , so to make it more clear and explicite , it may by the Reader be added .

CHAP. V.

Sect. I. Of Sacramental signes .

I shall here purposely wave several Schoole-niceties , as in what predicament a Sacrament is to be placed : Taking it in the whole nature of it ( as consisting of a twofold matter , the one outward and earthly , which is the visible signe ; the other inward and heavenly , which is the thing signified : and of a twofold forme ; one outward , which is the due participation of it , according to the way prescribed of God ; the other inward , consisting in the analogy between the signe , and the thing signified ) it must needs be an Ens aggregatum , and so not capable of any place in that series of being : And signe , and seale , being clearly relatives ; I shall leave the Reader to informe himself from learned Keckerman , in the third Book and eighth Chapter of his Systeme of Philosophy : what is the Relatum , the Correlatum , the relation it self , the foundation , and the terminus in this Sacramental consideration ; and shall go on to lay open the several parts of this definition . The whole of it being comprized in this text of the Apostle , every part affords some doctrinal Observation . In the first place I shall observe that ,

Sacraments are signes ,

The truth of this observation is so clear of it self , that it needs no proof ; Taking the word Sacrament in the largest sense that we can speak of it ( in which it falls short of these Gospel-Ordinances known by that name ) it is yet Sacrae rei Signum , the sign of an holy thing : And might be made good by a particular induction , not only in those 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 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 , we derive our being from Parents , not onely in our essentials , and integrals , but in a great measure in our temperature of body and mind . Who sees not vertues and defects of body and mind to be hereditary , and that from either sex , Children do patrizare , follow their Parents inclination without any imitation ? now the heavens were not in the same posture , Mars , Jupiter , &c. were not in the same ascendent , in their birth as in ours . A begger is delivered under the same posture of the heavens with a Noble-woman , shall the children of both be of the same trade and way ?

Secondly , If the Stars and their influences were universal causes of what is done in , and shall befall our persons , yet these men profess acquaintance onely with some few , and those almost onely the Planets ; The Stars of an unfixt motion . Those innumerable Stars , which we call fixt , and have been said to be in the eighth ( which we call the starry ) sphere , are not observed nor known in their various postures , what some may incline to , others will thwart and destroy .

For a third rule , Natural signs when causes unlesse an extraordi●a y power inte●v●ne w●rk un●voydably . those signs which fairly may be looked upon as causes in nature , have their effects , and produce the thing signified unavoydable , irresistible ; so that is a labour in vain to use any wayes , a tempting of God to make any addresses to him for prevention ; who ever prayed that the day and night should not be of an equal length , at such a day in the Spring and Autumne , which are known to us by the name of the aequinoctial ; or , that the Sun shall not be eclipsed at such a time when it is known that the body of the Moon will interpose it self in that season ? If the heavens are alike causes of mans vicious wayes , & of the ruine and bane of Nations , endeavours for prevention will be equally vain ; whether it be by prayer , or repentance . He that cannot make the Sun to stand still , or to return backwards by prayer , let him not think to stand in the gap for a land , or turn away Gods fiery indignation , seeing the course of nature appointed of God , brings it about above resistance . I have heard of some Rabbins that pray every night that the Sun may rise again , and the earth enjoy a new morning , as though it were no otherwise in nature by the God of nature ordered , and setled , but it lay in them to hinder it ; but Christians have learned better , then to think by their prayers to impose a new course on the way of nature . And knowing that prayer and repentance are wayes appointed of God , and by experience succesfull for reversal of judgements , and prevention of National desolations , they know that Stars in a way of nature cannot effect it , nor yet the sons or disciples of nature foresee or foretell it .

Secondly , There are prodigious signes , 2. Prodigious signe . such that are , either miraculous , exceeding all power of nature ; or else wounds and monsters in nature ; And I know not the reason why Chamier , lib. 1. Cap. 11. de Sacramentis in genere , should exclude them from the number of signes ; certainly the return of the Sun in Hezekiahs time , was to him a sign of his recovery from sicknesse , and of his deliverance from the Assyrian , Isay . 3 S. 4 , 5 , 6 , 7 , 8. Thus saith the Lord , the God of David thy father , I have heard thy prayer , I have seen thy tears , behold , I will adde unto thy daies , fifteen yeares ; And I will deliver thee and this City out of the hand of the king of Assyria , and I will defend this City ; And this shall be a sign unto thee from the Lord , that the Lord will do this thing , that he hath spoken ; Behold , I will bring again the shadow of the degrees which is gone down in the sun-dyal of Ahaz , ten degrees backward . The like may be said of Gideons fleece , that had dew on it when all the earth was dry besides ; and again the fleece dry when upon all the ground else it was dew ; This was to signifie that the Lord would deliver Israel by his hand ; Those eclipses of the lights of heaven to the Egyptians when there was light in Goshen to the Israelites , Exod. 10.21 , 22. and at Christs death , when from the sixth houre there was darknesse over all the earth unto the ninth houre , Matth. 27.45 . was no other . I will shew wonders in the heavens , and in the earth , blood , and fire , and pillars of smoke , the Sun shall be turned into darknesse , and the Moon into blood , before the great and terrible day of the Lord , Joel 2.30 , 31. There shall be signs in the Sun , and in the Moon , and in the Stars , and upon the earth distresse of Nations , and perplexity , the sea and the waves roaring , mens hearts failing them for fear , and for looking after those things which are coming upon the earth , for the powers of heaven shall be shaken , which Zanchius understands of those Comets , which as wonders in nature , in severall ages have appeared . He that pleases may consult the Author himself treating de Cometarum prognosticis , lib. 3. de operibus Dei , Cap. 2. Thes. 12.

Signes by Instition . Thirdly , There are signes by institution : not so in nature , or by way of prodigy , but as they are designed to signify : These are , 1. Of man , some by imposition , man putting at pleasure such a signification upon them ; words in this sense are signes ; no other reason of primitive names of things can be given , but his pleasure that gave them ; Some by custome , as an Ivy bush is a sign of wine ; Sometimes by covenant , or agreement , so the arrowes that Jonathan shot , with the words that he agreed to utter , were a sign to David that there was peace , or that there was harm intended to him , 1 Sam. 20.20 , &c. So the Scarlet thred was a sign between Rahab and the spies , Joshua 2.18 . A Souldiers Colours , or the word that is given on his guard , or in fight is such a sign . 2. There are signes by institution from God , such was the rainebowe ; It may be a naturall sign of showers ; but it is by institution , that it signifies , that there shall not be any more a flood to destroy the earth , Gen. 9.11 . These instituted signes , whether of God , or man , admit of other distinctions , which will be touched upon in the next place , in opening the nature , and shewing the properties of Sacramentall signes . There are signes of a fourth sort which might have been spoken to , namely those that are Diabolicall or superstitious ; But I shall not trouble my self or the Reader with them .

SECT. II. The properties of Sacramental signes .

FIrst , Sacramental signes are externall , and sensible , Sacramentall signes are , 1. Exte●nal and s●nsible . such that do not immediately , but by the help of the senses , affect the understanding . There are indeed such signes that immediately offer themselves to the mind , which some call mentall , or intellectuall Signes ; These are either notions framed in the understanding , or actions that are past , and called into the thoughts , Matth. 12.39 . An evill and adulterous generation seeketh after a sign ; and there shall no sign be given to it , but the sign of the Prophet Jonas . Though some Popish Writers have affirmed , that this sensibility of the outward signes , is not of the essence of the Sacraments ; seeing God might if he had pleased have instituted Sacraments with signes meerly spirituall , yet they are disliked in this by their own party ; and themselves also confesse , that the signes that God hath instituted , are external and sensible ; and we enquire not after such as God might have given , had he pleased ; but such that he hath pleased to give to his people .

Secondly , They are visible signes . 2. Visible . It is not enough that they are the objects of other senses , as such that may be heard , felt , tasted ; but Sacramentall signes must be the object of sight ; This is cleer by the induction of particulars . The foreskin in Circumcision , the lamb in the Passeover , water in Baptisme , bread and wine in the Lords Supper , with all the actions of each of these are visible ; And thus a Sacrament by the Ancients hath still been defined , An outward and visible sign of an inward and Spirituall grace , which hath never been excepted against as unsound ; but only as insufficient . It is too short , but in no part erroneous . And Austin , lib. 19. Contra Faust . Cap. 25. as he is quoted by Bellarmine , demands , what are all corporall Sacraments but certain visible words ? Other senses may accompany the sight , but nothing can be a Sacramentall sign that excludes the sight , nothing that is not in nature visible . And therefore sounds or words , are no Sacramental signes , which being no object of sight , nor of any other sense , but of that of hearing , they are not in any such capacity . Here a man might think that Bellarmine and we were agreed , Seeing he so often gives Sacramentall signes that Epithete of visible ; and , lib. 1. de Sacramen . Cap. 18. putting it to the question , whether Sacraments consist of things as their matter , and words as their forme ? he determines affirmatively , and laies this down for his second proposition , that , b b In Sacramentis omnibus novae legis inveniuntur res ut materia , & verba ut forma . In all Sacraments of the New Testament , things are found as the matter , and wordes as the forme , and none can doubt but things put in opposition to words as the matter of Sacraments are visible . But he hath his art to come off by distinction , or rather contradiction . To the first he saies , that c c Prima particula , vel accipit elementum visibile & tractabile , pro qualibet re sensibili , ut accipiant Catholicic & , Catholiques take the word visible , and tractable element , for any thing that is any way sensible , that may be perceived by the eare , and not for that onely , which by the sight and touch onely can be perceived , lib. 1. de Sacramentis in genere , Cap. 14. And so a sound will make up his visible , and tractable sign , which is of necessity in Sacraments ; And he can explain that second proposition with a fourth , which is , * * Ut Sacramenta constare dicantur rebus , & verbis , non est necesse , ut res non sint verba , & verba non sint res , sed sat est , si a●quid funga●ur vice rei , aliud vice verbi . That Sacraments may be said to consist of things and words , but it is not necessary that things be not words , nor words be not things ; But it is enough that somewhat supply the place of thinges or words , Cap. 18. And all this wild stuffe , which scarce I think can be parallelled in the most unlearned Writer , to make it good that their Penance and Marriage are Sacraments ; in both which we must take words ( which he saies are the form of those Sacraments ) for visible signes , which also constitute the matter of them , or else we have no visible sign at all , and consequently no Sacrament . Some here question the case of blind people , by whom no sign can be seen ; but it is one thing to be visible , and the proper object of sight , and another thing to be actually seen visible and visum differre one from another ; It is in it self visible , though through defect in the organ , it is not seen of some . Such are at a losse in receiving , though not equall to the losse of deaf people in the Word , which is to be heard , seeing when the Word is not heard , it affects no other of the senses ; but when bread and wine are not seen they are touched , and tasted ; and where blindnesse is not from the birth , there is some supply from the memory likewise

Thirdly , they are Analogicall signes , 3. Analogicall . such as carry Analogy and proportion with the thing signified ; they have ever an aptnesse in them for resemblance . That of Austin is famous , If d d Si enim Sacramenta quandam similitudinem earum rerum , quarum sunt Sacramenta , non haberent , omnino Sacramenta non essent . Sacraments carry no resemblance of the things whereof they are Sacraments , they are no Sacraments at all . Gerrard . de Sacramentis , Cap. 3. Sect. 3. in the name of the Lutherane party doth confesse e e Non negamus signa Sacramentalia 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quandam cum fructu Sacramenti habere . Sed analogia illa significativa est secundarium rei terrenae sive elementi in Sacramentis Novi T. officium ; primarium officium est ut sit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vehiculum & medium per quod res coelestis exhibetur , that there is such Analogy in Sacraments , but he saith , that this Analogy in the Sacraments of the New Testament , is but the secondary office of it . The primary and chief office is to be a medium or vehicalum , a means for exhibition of the grace of the Sacrament to the person ; But gives us no reason . And Suarez ( as Chamier observes ) denyes this Analogy between sign and thing signified to be necessary , yet confesses that in all Sacraments there is such Analogy found ; But , as Chamier demands , how shall an universall necessity be concluded , but by particular experiments ? and what is found in every one , we conclude to be of necessity in all ; finding upon observation this Analogy in every Sacrament , we conclude it necessary in all Sacraments . There are some signs have their signification wholly from their institution , and of themselves carry no proportion . As the sound of a trumpet which is the sign of a troop of horse , the sound of a Bell which is the sign of an Assembly , whether for civill , or for sacred things ; An Ivy bush the sign of wine to be fold . Distribution of Analogicall signes . There are other signes that of themselves declare their own signification as the print of the foot on the ground whether of horse or man , is a sign of the foot that made the impression ; A shadow is a sign of 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. Distingu●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 to do the duty that we owe. What the name of Christian , or servant , or people of God speaks , the same these signs call for , As the Altar set up , Josh. 22.24 . did witness , that those two Tribes and a half did belong with the other Tribes to the God of Israel ; so these Sacramental signes witness the same thing likewise .

8. Remembrancing , Eighthly , They ace remonstrative , and remembrancing signes ; sometimes of mercy conferred : The Passeover was a sign of Israels freedom out of the land of Egypt , Exod. 12.26 , 27. The Lords Supper shewes forth the Lords death untill he come , 1 Cor. 11.26 . being appointed to be done in remembrance of Christ , Matth. 26.26 . Mar. 14 , 20. Luk. 22.29 . 1 Cor. 11.24 . of Christ dying , giving his body and blood for us . As those twelve stones taken out of Jordan by twelve men , out of every Tribe a man , were for a sign in ages following , a memorial unto the children of Israel for ever , that the waters of Jordan were cut off before the Arke of the Covenant of the Lord , when it passed over Jordan , Josh. 4.6 , 7. So these Sacramental signs are memorials of the mercy mentioned : They are alwayes memorials of the Covenant that we have entred , the duty in which we stand engaged . The Apostle having shewed , that Baptisme doth signifie a death to sin , and a life in righteousness , Rom. 6.4 . presently thence gives warning , he that is dead is free from sin , vers. 6.

Ninethly , I might shew that they are ratifying and confirming signes , but this is distinctly mentioned . 9 , Ratifying . They are seals as well as signes which remaines to be handled .

SECT. III. Corollaries from the former Doctrine .

SEveral consectaries follow from this observation , which containes one part of the definition of a Sacrament .

First , The sign and thing signified are analogically one . That the sign and the thing signified in every Sacrament are one , not properly and really one , but in that manner one ; as all those things that remain distinct in nature one from other , yet bear proportion and resemblance one with other are one ; One , as Christ and a door , Christ and a vine are one ; They are so one , that one may be said to be the other ; when yet one distinct thing from other cannot be said to be the other in a sense that is proper , my hand is not my writing , my writing is not my hand , but my hand is that which writes , and writing is written with my hand ; and so my writing is usually called my hand : and these speeches are in all mouthes vulgar , & common ; and are so far from being hard to understand , that indeed they help the understanding . A woman shewes a written peece of parchment , and sayes , Here is my Dower or Joynture ; when Dower , or Joynture is in Lands , not in Papers . Every one knows , that this speech means , that it is that , which vests her in it ; we shew a paper , and say , This is my will , not meaning that faculty of the soul it self , but a manifestation of what our desire is should be done with our estate after our decease ; such a man lives on my trencher , that is on the meat which is laid on the trencher at my table : so that men should blesse God for that he condescends to speak in such perspicuity , and not complain in such speeches of difficulty . Upon account of this oneness between the sign and the thing signified , sometimes the sign is said to be the thing signified , as that Bread is the body of Christ , and the Cup the blood of Christ , Matth. 26.26 , 27 , So that that of Austin is famous , that Christ said , This is my body , when he gave the sign of his body . Circumcision is called the Covenant , Gen. 17.9 , 10 , 11. Ast. 7.8 . The Lambe is called the Passeover , Exod. 12.11 , 21. Matth. 26.28 . And the trees before spoken to , are called the tree of life , and the tree of knowledge of good and evil ; see Ezek. 5.5 . 1 Cor. 10.4 . In all of these places , the signe hath the name of the thing signified ; by reason of Analogy and representation , and all by institution : sometimes on the other hand , the thing signified is called by the name of , and is said to be the sign , as , 1 Cor. 5.7 . Christ our Passeover is sacrificed for us ; so , Joh. 6.55 . My flesh is meat indeed , and my blood is drink indeed ; fitly resembled by meat and drink . Joh. 15.1 . I am the true vine , fitly resembled by a vine , see Joh. 10.10 , 11. Sometimes the effect which the thing signified doth produce , is called by the name of the sign , so in that speech of Ananias related by Paul , Act. 22.16 . Arise , and be baptized , and wash away thy sins , calling on the Name of the Lord ; when it was not the water that he was then to use , but the blood of Christ , that could take away sin , 1 Joh. 1.7 . so Baptisme saves , 1 Pet. 3.21 . when as the Apostle there ( as may be further shewen ) explains his own meaning : so the putting off the sins of the flesh , is called by the name of Circumcision , and of Baptisme , Colos. 2.11 , 12. Sometimes that which is the proper work of the sign , is attributed to the thing signified , Deut. 10.16 . Circumcise therefore the foreskin of your heart , and be not stiffe necked . These , and such like speeches as these , would be familiar with us , and we should be able to give an account of them , in case we understood Sacramental relations , and other resemblances frequent in Scriptures .

Secondly , Then it further followes , There is no such things as transubstantiation . that there can be no such thing as transubstantiation : The sign and the thing signified remain distinct , and cannot properly be the same in any Sacraments . Of all Scripture-Sacraments , and all those additional forged Sacraments of the Church of Rome , one onely is by them thus honoured . The Paschal Lambe was not turned into the body of Christ , nor is water turned into the blood of Christ in Baptisme ; Nor do any other of their supposed signes lose their nature , onely in the Lords Supper bread is not bread , ( though it be still called bread ) but flesh ; wine is not wine , ( though called the fruit of the vine ) but blood ; we see bread , we taste bread , we handle bread ; and yet we must not give credit either to our eyes , ears , taste , or touch , but we must believe it is no bread . It hath the natural properties of bread and wine ; it gives natural nourishment as bread and wine ; the bread , if eaten in excesse , and the wine drunken will cause surfeit , and intoxicate as bread and wine . As the natural force , so the natural defects of bread and wine , still remain after consecration . The bread breeds wormes , and the wine turnes to vineger ; yet we must believe . that God by miracle hath taken away bread and wine , given blood and flesh , turned bread into flesh , wine into blood , and yet still by miracles keeps up the natural shape , properties and defects of these outward Elements . When God in Scripture wrought miracles , the miracles were seen and known . There have been transubstantiations , but those were never hidden ; Moses his rod was turned into a Serpent , and it was seen to be a Serpent ; so that Moses on sight fled from it , Exod. 4.3 . It was turned again into a rod , and known to be a rod , vers. 4. Christ turnes water into wine . Joh. 2.9 . that was not judged to be still water , or called by that name , but by the taste known to be of the most precious wine , vers. 10. But our senses having thus deceived us , and made us believe that there is still bread and wine , when by miracle bread and wine is gone , where shall we find any Word to ground our faith to believe this delusion ? The words of the institution or nothing must carry it .

This is my body , this Cup is my blood in the New Testament : But such an interpretation , 1. Destroyes the outward sign , and makes it no Sacrament . 2. Makes the speech wholly not Sacramental . No Sacramental speech can be proper , and we have enough from out adversaries to excuse our faith from the acknowledgement of any such a change . If we look no further then three testimonies quoted by learned Mr. Gataker , from three Romish Cardinals in his discourse of transubstantiation , Pag. 2. 3. Cardinal Bellarmine ( saith he ) granteth that these words , This is my body , may imply either such a real change of the bread as the Catholiques hold , or such a figurative change as the Calvinists hold ; but will not bear that sense that the Lutherans give it . And Cardinal Cajetan acknowledgeth , and freely confesseth , that there appeareth not any thing out of the Gospel that may enforce us to understand those words . This is my body properly . And he addeth , that nothing in the text hindreth , but that those words may as well be taken in a metaphorical sense , as those words of the Apostle , the Rock was Christ ; and that the words of either proposition may well be true , though the thing there spoken be not understood in a proper sense , but in a metaphorical sense onely . And he further q saith , he finds alleadged out of Bishop Fisher ( whom Bellar. lib. de Scriptor . Ecclesiast. Pag. 209. makes both a Cardinal , and a Martyr ) that there is not one word in St. Matthewes Gospel from which the true presence of Christs flesh and blood in our Masse may be proved ; out of Scripture it cannot be proved .

And being traduced for this quotation by an adversary , as taking king it out of a nameless Author , ignorant , and unsincere in his assertions ; In his defence of the said discourse , Pag. 44. he tells his adversary , that his Author whom he thus brands , as ignorant and unsincere , is Bishop Andrewes , in his answer to the Apology of Card. Bellar. against King James his admonitory preface , Chap. 1. and I find Musculus in his common places de Coena Domin . Pag. 365. quoting the same words out of the same Author , and much more to the same purpose . — He that would be further furnished against this monster of transubstantiation , in our own language ; let him read the fore-mentioned discourse of Mr. Gatakers , together with the defence , as also Bishop Mortons his Treatise divided into eight parts of the institution of the Sacrament of the body and blood of Christ .

Gods goodnesse seen in his condescension to our weaknesse . Thirdly , We may see the goodness of God , in this way of condescension by earthly things , carnal , sensible , and suitable to our natures , to help our understandings , and strengthen our faith in things heavenly . If we were meer incorporeal substances , and had spirits not shut up , and imprisoned in bodies , then ( saith Chrysostome ) we should have had spirituall things in an answerable way , nakedly in themselves held out unto us ; then Parables had not been used , nor similitudes borrowed , nor Sacramental signs instituted . But having souls affixt to bodies , that which our spirits should learn , these things of earth are imployed of God to teach ; God looked not at himself , when he chose this method , It is farre below him to fill up his sacred Oracles with these things , but at our imbecillity . In case he should speak as God , that is , in a language answering the Majestie of God , we must be as gods to comprehend his words , and understand his speech ; but dealing with us that have bodies made up of earth , and minds over eagerly addicted to earth , he is pleased in his transactions not to deal ( if I may so say ) as God , but as with man , seeking glory onely in manifestation of his goodness , and tender regard of our weakness . Christ saw a necessity of this way of dealing , not onely as God , by his omniscience , but as man , by his practical experience . He taught Nicodemus the nature of regeneration by similitudes borrowed from water , and from the wind , Except a man be borne of water and of the Spirit , he cannot enter into the kingdome of God . The wind bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it cometh and whither it goeth ; So is every one that is born of the Spirit . Joh. 3.5 , 8. Notwithstanding all this endeavour of Christ to cleare this truth , Nicodemus still remaines ignorant , he answers and saies to Christ , How can these things be ? Christ after a sharp reproof , ver. 10. ( Art thou a master in Israel , and knowest not these things ? not onely a Scholar , but a Teacher , and that not in any place of darknesse , but in Israel that valley of vision ) addes , ver. 12. If I have told you earthly things , and ye beleeve not , how shall ye beleeve if I tell you of heavenly things ? Christ had not read a Lecture to Nicodemus of the water , or of the wind , neither had Nicodemus questioned either of those assertions , The wind bloweth where it listeth , thou knowest not whence it comes , nor whither it goes ; that he should on this account charge Nicedemus with not beleeving doctrine of this kind ; But the meaning is , If I speak of regeneration by earthly similitudes , and expressions , obvious to the senses , and you are not able to apprehend , and understand them ; how then if I speak to you of heavenly things in an heavenly manner , without any such sensible representation at all , would you then understand ? This interpretation of these words Maldonate doth give , notwithstanding Bullinger , Decad. 5 Ser. 6. had gone before him in it . Ravanellus in his Thesaurus , and Mr. Burges in his Ser. 35. pag. 211. give the same . In which we see our need of help this way , and the singular condescension of Christ Jesus in dealing this way for our help , which place in my thoughts serves to cleere that speech of the Evangelist , Mar. 4.33 . And with many such parables spake he the word unto them , as they were able to beare it ; many are there reckoned up , and more by Matthew , Matth. 13. many more perhaps were uttered , then either Matthew or Mark relate ; as they were able to bear , saith the text , according to their capacities , say the larger Annotations . And so Jansenius upon the words , f 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 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 , 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 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 ne●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 words 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 the syllables themselves , uttered with all the consecrating intention that the Priest can imagine , to create a new Sacrament .

Bellarmine , lib. 1. de Sacram. in genere , cap. 21. hath a proposition to the contrary , k k Non solum ses , sed etiam verba in Sacramentis novae legis is à Deo determinata sunt , ut non liceat quickquam immutate . Not only the things themselves , ( saith he ) in the Sacraments under the New Covenant , ( of which he saith , there is little difference between them and us ) but the words are so determinate , that they may not anything be changed ; yet when he hath done , he is put to it , to limit his own proposition , and shewes there may be a variation six wayes ; in some of which the essence of a Sacrament is lost , the substantiall forme being taken away ; in others the accidental forme onely , so that the essence continues notwithstanding such variation ; so that he doth not onely approve of the determination of Pope Zachary , who in an Epistle to Bonifacius resolves , that when some out of ignorance of the Latine tongue did baptize in nomine Patria , filia , & speritua sancta , that the substantial forme was not altered ; But also acknowledges that the Baptisme of the Greeks was valid , and the substance not changed when they baptized in this way , Let the servant of Christ be baptized in the Name , &c. yet allowing of it , onely upon that account , because the Church of Rome did tolerate it ; so that their toleration , or prohibition can give , or take away the very substantial forme of Sacraments : Arguments evincing the truth of the proposition . the essence of them is at their courtesie . The truth of this proposition is clear . 1. No prescribed forme of words is laid down in the Old Testament , as is confest ; and therefore Bellarmine puts it into his proposition , That in the Sacraments of the New Law , the words are so determinate , that nothing is to be changed : And that the Apostles did use any such prescript forme in so precise a way , cannot be proved ; yea , the contrary is more then probable , considering the multitudes in so short a space baptized , Act. 2. Act. 8. Peter exhorts his converts , to be baptized in the Name of Jesus Christ , Act. 2.38 . And those mentioned , Act. 19.5 . were baptized in the Name of the Lord Jesus . And Bonaventure ( as he is quoted by Whitaker ) sayes that the Apostles baptized in the name of Christ . And Scotus ( as the same Author affirms ) sayes , that if any should baptize in that manner , he durst not say it were no Baptisme , and this with good reason ; seeing Baptisme in the Name of Christ , virtually comprizes the whole Trinity , Father , Son , and holy Ghost , His work being to reconcile man unto God , essentially , and not personally considered . 2. Either the very syllables themselves , in which the institution is set down , is the forme , and contains the essence of Baptisme , or else the sense and meaning : But it is not the very words and syllables themselves . This is clear in reason , and confest by the adversary . First , it is clear in reason , then the same words and syllables must be used in which they were pronounced , when they were first instituted ; That was the Syriack Tongue , ( as is believed ) being the language in Judea at that time , or at least the Greek , in which Tongue the words of the institution were committed to writing . But the forme of the Sacraments is never tyed to those Tongues , to neither of them . Papists officiate in Latine , Orthodox Churches in their own language , in which the same thing in other syllables is held forth . This is confest by the adversary . Bellarmine approves ( as we have heard ) the ratification of that Baptisme , where scarce ever a word was aright uttered , and that upon this account , that it might be easily understood what he would have said , as well by the act of baptizing as by the word , In nomine , In the name , for that was aright pronounced . It is not then the words , but that which ought to be intended in the words that holds forth the institution , which may be further from the Jesuite cleared , in that he confesses , Scripture to be too short , to hold out the forme of Baptisme-institution , which l l Nos respondemus , illud ( hoc facite ) referre ad totam actionem Christi , ita ut comprehendat etiam verba , Id quod ( ut omittam nunc alia argumenta ) discimus ex traditione , & usu Catholicae Ecclesiae quae traditio si non recipiatur in dubium revocabitur etiàm forma baptismi , nam unde , quaeso , colligitur , dum aqua aspergitur , dicenda esse illa verba : Baptizo te in nomine Patris & filii & Spiritus sancti ? Certe non aliunde quam ex illis verbis Matth. ult. Docete omnes gentes , baptizantes eos in nomine Patris & Filii & Spiritus sancti . At ex hoc loco id non potest certe colligi nisi recipiatur Ecclesiae traditio . Non enim Dominus ait , dicite Baptizo te in nomine Patris , &c. Satis igitur erit si aspergentes aquam dicanus , innomine Patris , & Filii , &c. can be gathered from no place , he saith , but that of Matth. 28.19 . Go teach all Nations , baptizing them in the Name of the Father , and of the Son , and of the holy Ghost . But there it is not said , I baptize , ( as he observes ) nor doth Christ command to say , in the Name of the Father , of the Son , and holy Ghost ; but to baptize in the Name of the Father , &c. If it be done in that Name by that authority , it were ( saith he ) sufficient , had we not tradition to the contrary , De Sacramentis in Genere , cap. 19. All which makes it appear , that an institution is necessary , and not a certain number of words of absolute necessity .

Fifthly , A Sermon formally so called , A Sermon formally so called is not essential to a Sac●ament . to be preacht at the same time , as the Sacrament is administred , is no way of the essence of Sacraments . This Chamier worthily rejects , as a calumny put upon protestant Writers : No protestant Writer ever did affirm it : Bellarmine would fain fasten it upon Calvin , and Beza , but confesses that Calvin speaks doubtfully in it ; And sometimes seemes to speak of a Sermon , as distinct from the Sacrament . They that hold this opinion , must not onely conclude it to be the greatest of prophanations to administer the elements when no Sermon is preached ; But whensoever they administer any Sacrament , their Sermon must ever be of that subject ; for to make a Sermon essential to Sacraments , which treats nothing about Sacraments , is to make the body of a bird essential to a beast . That which we say , is , that every word in the institutions of Sacraments is for instruction of communicants , and without such instruction , they can make no actuall improvement of them to any spiritual benefit , either of justification , or sanctification ; which yet is not of absolute necessity to be prest , as oft as ever the Sacrament is taken ; And words about the Sacrament teaching , and consecrating are not ( as they make them ) of an opposite kind . All words tending to consecration as [ I baptize thee in the Name of the Father , &c. This is my body , This Cup , &c. ] are words as well to instruct , as to consecrate ; are Concionatoria as well , as Consecratoria : so that all words of consecration are words for instruction ( though all for instruction are not for consecration ) as might many wayes be evidenced . 1. They are significant words , to be uttered by the voyce of a publick teacher . 2. They are Scripture words , and whatsoever is there writen , is for our learning , Rom. 15.4 . why is it wrote if not for reading ? Why do we read if not for learning ? 3. The Apostles to whom Christ gave charge concerning the Sacrament , were to understand themselves what they did , and to instruct those to whom they did commend it likewise . But they had no other way to know the Sacraments , either of Baptisme , or the Lords Supper , but from the words of institution , which they call by the name of consecration . 4. The Apostle going about to reforme the abuses about the Lords Supper , and to teach the Corinthians a right way of celebration , repeates the whole institution , and layes down exactly that which they say is of the essence of consecration , and that to instruct , & not to consecrate . The words of consecration are his words of instruction . 5. To this we may add that of Austin , not barely his Authority , but the strength of his reason , Tract. 80. in Jo. Commenting upon his own words , The word is added to the element , and it is made a Sacrawent . m m Unde ista tanta virtus aquae , ut corpus tangat & cor abluat , nisi faciente verbo ? non quia dicitur sed quia creditur . Nam & in ipso verbo , aliud est sonus transiens , aliud virtus manens . Hoc est verbum fidei quod praedicumus ait Apostolus . Whence is there that power ( saith he ) that water should touch the body , and the heart should be made clean , but the word working it , not upon that account because it is spoken , but because it is believed ? For in the word it self the sound that passes is one thing , and the efficacy that remaines is another ; and this ( saith he ) is the word that is Preached . There is none can deny , but that the words of the Sacrament are to be believed , and in case they are to be believed , they are to be preached and heard , for who can believe on him of whom they have not heard , and how can they heare without a Teacher ? Rom. 10.15 . This place of Austin , n n Locus hic mire torquere solet non nullos . Bellarmine saith , hath troubled many , and Whitaker saith , they have as much troubled him as any other . He rejects Calvins Interpretation of it , and then rejects several Interpretations of his own party , and at last produces his own , which Whitaker sayes , is wholly borrowed out of Allen , o o Dico igitur , Augustinum hoc loco , non semper loqui de eodem verbo , sed nunc de Sacramentali , nunc de concionali . that Austin sometimes speaks of the Sacramental word , and sometimes of the Word as Preacht , which two with him are altogether different ; and yet Austin must by all means be acquit from Equivocation ; we willingly yeeld that he doth not equivocate , and therefore the Sacramental word is a branch of that word that is Preached . He that pleases may read Suarez and Bellarmines arguments answered by Chamier , lib. 1. de Sacra . in genere , cap. 17 , 18.

CHAP. VI.

SECT. I. God is the Author of all Sacraments , and Sacramental rites .

THese Sacramental signes have God for their Author , as it followes in the definition , and is implyed ( as we have heard ) in the text of the Apostle , Abraham receiving it , God appointed it , Gen. 17.10 . So that the Observation is , God is the Author of all Sacraments , and Sacramentall rites .

This is clear of it self , and hath scarce any adversary . Look through all Sacraments , whether ordinary , or extraordinary , whether taken in the largest signification for holy signes , or in the strictest sense , as here defined ; we shall still find that they were by Divine appointment ; The Cloud , the Passage through the Red-Sea , Exod. 13. Manna , Exod. 16. The Rock , Exod. 17. The Rainbowe , Genes. 9. Gideons fleece , Judg. 6. The shadow on Ahaz his dyal , Isa. 38. Circumcision , Gen. 17. The Passeover , Exod. 12. Levit. 12. Baptisme , Matth. 28. The Lords Supper , Matth. 26.1 Cor. 11. All of them are of Divine institution ; And though Popish Writers are much put to it , to find any Divine institution for some of their Sacraments , ( as may God willing be shewen ) yet with a joynt consent they acknowledge this that we say , and give their reasons of it . Thomas Aquinas puts the question , part . 3. quaest. 64. art. 2. Whether Sacraments be alone of Divine institution ? and determines it in the affirmative . Bellarmine spends the whole 23. Cap. of his first book , de Sacra . in genere , to assert , that onely Christ is the author of the Sacraments . And Suarez , Quaest. 64. disput. 12. Sect. 1. laies down this conclusion , a a Christus Dominus immediate ac per se institut omnia Sacramenta novae legis . Dico se cundo , Sacramenta veteris legis omnia fuere ab ipso Deo immediate inst●tuta . that the Lord Christ immediately , and by himself , did institute all the Sacraments of the New Covenant ; And addes a second conclusion , that all the Sacraments of the old law were immediately instituted of God himself ; either of them both quote Canon . 1. sess. 7. of the Councel of Trent , that thus determines , b b Si quis dixerit Sacramenta novae legis non fuisse omnia a Jesu Christo Demino nostro institua , Anthema sit . If any shall say that the Sacraments of the New Covenant , were not in stituted by Christ , let him be accursed ; which Canon they both understand to thunder out an ana thema against Protestants ; seeing we hold that their extreme unction , and confirmation were never instituted of Christ , ( to which thiey may adde matrimony ; for though the God of nature did ordain it , yet not Christ the Mediatour of the Covenant ) which they affirme to be Sacraments , and I think they did not mistake the meaning of the Councell , seeing the Canon laies a curse , not onely on thole that shall deny that Christ was the author of all the Sacraments , but also on those that shall say there were more or lesse then seven , reckoning up their seven in order . But we may retort this curse upon them , as well as they fling it at us , Baptismus Johannis ab ipso Johanne institutus erat . Baptisme of John of Divine institution . seeing they deny the Baptisme of John to be of Divine institution , and make it meerly humane , as Bellar. lib. 1. de Baptis . Cap. 20. which yet we know to be a Sacrament , and able sufficiently to cleare it , that God himself , and not John was the Author of it ; Let John himself speak whether he went on his owne head , on this work ; He that sent me to baptize with water , the same said unto me , Vpon whom thou shalt see the Spirit descending and remaining on him , the same is he which baptizeth with the holy Ghost , Joh. 1.33 . The people of the Jewes certainly had another opinion of his Baptisme , as appears by their reasoning , when Christ demanded , The Baptisme of John , whence was it ? from heaven , or of men ? and they reasoned with themselves , saying , If we shall say from heaven , he will say unto us , Why did ye not then beleeve him ? But if we shall say of men , we fear the people ; for all hold John as a Prophet , Matth. 21.25.26 . When the opinion among the people was so generall , that the Chief Priests and Elders were afraid to oppose it , had it been an errour doubtlesse Christ would not in that way have nourished them in it ; And to say with Bellarmine that Deus solum in genere inspiravit , & inspiratione , illa mandavit ut baptizaret : sed ritum in particulari quo baptizandum esset , ipse Johannes instituit , non a Deo prae scriptum accepit . God did command him to baptize , but the particular rite was left unto John himself , is nothing . When Christ demanded of the Baptisme of John , whether it were from heaven , or of men ? the Priests and Elders to whom he spake , understood the whole work , and to conceit that the work was commanded , and the way of doing concealed , is an ungrounded fancy . All that are confest to be Sacraments , are ( we see ) yeelded to be of Divine institution , which is further plain in reason .

First Sacraments are parts of worship , a piece of the homage that is due from man to God ; And it is God , and not man that is to prescribe in his own worship ; here God hath declared himself to be jealous , Exod. 20.5 . that not any thing of the invention of man come within that worship that is Divine . And if Nadab and Abihu fell for adulterating the worship of God , bringing in strange fire , when fire from heaven was provided to their hands ; How shall they stand that coin a worship it self , as do our adversaries , or put a new stamp upon it , when it is set up of God , which is their way likewise ? Marriage which is an Ordinance without the Church , they make a Sacrament in the Church ; Of duties they make ordination , and repentance Sacraments ; and in case Pharisees made the Commandements of God void by their tradition , when they imposed a necessity of washing of hands before meat , when yet they did not raise it to the honour of a Sacrament ; How much more had John offended , if out of his own fancy he had set up such an Ordinance as Baptisme ? David hath been charged that he appointed singers , and other officers in the house of God , without any command or direction from heaven ; but the contrary to this appeares , 2 Chron. 29.25 . where in the life of Hezekiah it is said , He set the Levites in the house of the Lord , with Cymbals , with Psalteries , and with harpes , according to the commandement of David , and of Gad the Kings Seer , and Nathan the Prophet ; for so was the Commandement of the Lord by his Prophets .

Secondly , Sacraments are notes of distinction between the people of God and others that beare not that relation to him , as we have heard Circumcision and uncircumcision divided the world . The Circumcised were a people of God , when all others were children of a strange god , so we may say of all Sacraments ; And as men of place alone have power to give liveries to their own servants , to distinguish them from those that have their dependance on others , so God hath alone power to give differencing Cognizances to his servants likewise .

Thirdly , God onely can give strength and efficacy to the Sacraments ; what that is rests to be enquired , and is not a little controverted ; but whatsoever it is , that it is wholly of God was never doubted ; and he onely that can give efficacy to them , is to ordaine them . This is Thomas Aquinas his reason in the place mentioned .

Fourthly , Sacraments are teaching signes , visible words , whereby man is instructed in Divine mysteries ; but God alone is the author of the Word ; It is given by inspiration of God , 1 Timothy 3.15 . God alone therefore is the author of Sacraments .

Fifthly , Sacraments are seales put to promise , annext for confirmation of Covenants , as shall be further shewen . But he onely that makes the promise and appoints the Covenant , can give the seal . The Schoolman then ( quoted by Bullinger , de Sacr. Decad. 5. Ser. 6. ) hath well minded the Church , that she is no Lady over the Sacraments , but barely a servant , and can no more appoint a Sacrament , then abrogate a Divine Commandement . And Bellarmine puts this for the first reason , that Ministers are Stewards of the Mysteries of God ; therefore they are not to institute them , but being instituted of God , are onely to administer them .

This holds true not onely of Sacraments in their essence , that none may adde any to the number of those that God hath instituted ; But of all that is of the integrality of Sacraments likewise there is not the least Sacramental rite , that is to be of humane , but all of Divine institution . There is the same reason of the whole , and of every part . He that may not appoint a Sacrament , may appoint no piece of a Sacrament . A worship made up of Divine and humane Commandements , stands in the Church like Nebuchadnezzars image , the head of Gold , but the feet of earth . The Poets device of a mans neck joyned to a horses head is not so great a soloecisme . Thomas Aquinas saw that this might be objected against much in the Sacraments in the Church of Rome , and therefore when he had put the question , Whether Sacraments have their institution from God ? in the first place objecteth , c c Ea quae sunt divinitus instituta , t aduntur nobis in sacra Scriptura , sed quaedam aguntur in Sacramentis , de quibus nulla fit mentio in sacra Scriptura , puta de Chrismate , quo homines confirmantur , & oleo quo Sacerdotes inunguntur , & de multis aliis tam verbis quam factis quibus utimur in Sacramentis . Illa quae aguntur in Sacramentis , per homines instituta , non sunt de necessitate Sacramenti , sed ad quandam solennitatem , quae adhibetur Sacramentis ad excitandam devotionem & reverentiam in his qui Sacramenta suscipiunt . Ea vero quae sunt de necessitate Sacramenti , ab ipso Christo instituta sunt , qui est Deus & homo . that there are some things done in the Church of which there is no mention in Scripture , as Chrisme wherewith men are confirmed , and oyl wherewith Priests are ordained , and much else , as well words as actions ( saith he ) which we use in Sacraments ; and answeres , that those things which are done in Sacraments instituted by man are not of the necessity of the Sacrament , but are used for solemnity , and to beget devotion , and reverence in those that receive them . But those things that are of necessity to Sacraments , are instituted of Christ , who is God-man . But how the Angelicall Doctor can be reconciled to himself , I cannot see ; when , part. 3. quaest. 72. art. 2. he concludes , that Chrisme ( which with him is oyl mixt with Balsome , ) is the matter of this Sacrament ; as also Bellarmine de Scramento Confirmationis , Cap. 8. prop. 1. which he saies is certain among Catholiques from the Councell of Florence , and the Councell of Trent . and gallantly proves it out of 2 Cor. 1.21 . Now he which stablisheth us with you in Christ , and hath anointed us , is God ; And certainly the matter of a Sacrament is of necessity to a Sacrament . And secondly , what devotion or reverence the things that are instituted of man can beget in the Sacrament appointed of God , can hardly be shewen . It is as an addition of Tinne , to silver in our common coine ; As Ahaz his Altar fetcht from Damascus to the worship at Hierusalem . It is true that a reverend way of solemnizing these Ordinances in order , and decency , keeps up their honour , and addes to their honour comparative , to that whith from some hands they had , and much is variable about them in those things that are meer matter of order , in which Scripture gives no precept ; But no device of man addes any thing to the honour of an institution of heaven ; God writes no imperfect work to leave it to man to adde his supplement .

SECT. II. Corallaries from the former Doctrine .

Sacr●m nts must have the honour of divine Ordinances . THen let them have that esteem that is due to the Ordinances , and institutions of heaven ; Let not our thoughts be below God , when our eyes are fixt on them , or our hearts employed about them . If we look at the terrene part of these institutions , our thoughts may then fall flat , and their esteem very low ; many a creature of God will stand in competition with them : Themselves being of earth must needs fix our thoughts to earth , and so there will be no more then bare formality in the work , perhaps a confused conceit of some holy thing which is little understood , begetting a superstitious blind devotion : But when we consider from whose hand they are , and the end for which they serve , as seales appointed of God , to ratifie to our souls his gift of Christ , pardon of sin by him , and consequently glory with him ; these despised Ordinances will be in more honour . We look upon Parchment , Inke , Wax , in the shops where they are put to sale , as common Commodities : thousand of shops have more high-prized wares ; How low do men look on them comparative to those things of which the Exchange glories : But he that hath one skin of this Parchment , made up into a pattent , or deed with the Broad-seal to it ; confirming a grant of some large revenue , eyes it in another manner , and prizes it above thousands of all that we have spoken of , as not with him to be named that day . We may look upon water as an element , as mean as it is common , as low in our esteem , as it is in price ; and upon bread and wine as somewhat more noble : But a slender pittance of either , is with us of slender value . But when they serve for a seal of all that the Gospel tenders , and are made up into a seal of the Gospel grant , it should be , and to a spiritual eye is , of more high , and honourable regard . If this were duly considered , Sacraments would be had in more honour with us .

The contempt , or neglect of Baptismo censured . First , The Sacrament of Baptisme , that door of entrance into the Church of Christ , our matriculation into the society of Saints ; when other Ordinances are over in the Congregation , and that entered upon , we see the way of a great party immediately to post out : The Apostles thought it too low a business for the Lord Christ to have to deal with infants that had not legs to carry them , but must be brought in the armes of others ; and therefore rebuked those that brought them . These think it below them , to waite upon a business where such onely are concerned : Infant Ordinances are below their attendance . These are of two sorts . 1. Those who out of judgement leave , and are so principled , that they think they must leave , and declare their dissent from that practice . 2. Those that out of neglect leave : They judge that infants of right ought to be baptized : It is the Ministers duty to do it , and Parents and near friends and neighbours are to see it done , but it might be done in a corner , with more or fewer , it doth not matter : when they are gone , it will be baptized , and what is it to them to waite on the Baptisme of it ? The first of these that in departing , act out of principles that they have laid , ( and therefore in case they were better principled , there is hope that they might act better ) are of two sorts . 1. Those that protest against all title of infants to this Ordinance ; and therefore upon that account refuse to honour it with their presence : And their very departure from it speakes this language , Here is one that is to be dedicated to God in an Ordinance that is of God , ( For I speak not of those that go above water-Baptisme , they hardly come into us , and therefore do not on this account leave ) but one that God will not own , being within no Covenant of his , and therefore no member of that society that appertaines to him , to whom we say , in case God will not , who then must receive him : If he be no member of this society , nor in capacity of it , then he is also in an uncapacity to be saved ? Act. 2.47 . But they will not so determine , they say ; but leave him to his own Master ; But denying him a Covenant interest , and all title to Church-fellowship , they deny that Christ is his Master , ( though that expresly affirme it , Levit. 25.42 . yet they peremptorily deny it ) and so thrust him from all interest in his redemption . Papists were the first in this cruel infant-damning principle , That they are out of Covenant with God ; Anabaptists taking it from them , fight for it with their weapons . May we not think that Papists laugh in their sleeves , to see these men of new light , dispute for them , reforme for them , separate with them ? And do they not very well know , that if by these mens help , they can bring into the Protestant Church their premises , we shall never be able to avoid their conclusions . Others are not so rigid against all infants , but appear more tender to some ; Infants of believers they judge to have their interest ; when parents make good their part in the Covenant , and are steady in it , then they judge the children to be in Covenant ; and this their charity ( as well as it can ) must determine . These might do well , 1. To examine those texts that themselves produce for the interest of such infants , of whose Parents their charity thus hopefully determines , and see whether those texts will not carry it for all the infants of professing Parents . I am sure I know none but carry it as clear for all , as they do for any . 2. Let them consider , whether children of God are not to be baptized ? These infants of whose Parents they have saddest thoughts , are children of God , Ezek. 16.21 . Whether servants of God ought not to be baptized ? These children of such Parents are servants of God . Levit. 25.42 . Whether Saints are not to be baptized ? Such children are Saints , where one Parent is removed from an infidel , 1 Cor. 7.14 .

But the greatest part leave us not out of error , but neglect ; not as being misled in judgement , but prophane : Let these seriously take to heart these Queries . 1. Why did you joyn in any Ordinance in publick , as that of praying , hearing , singing ? was it not upon that account , as of God , by his appointment ? Why then are those attended , and this ( which you allow also to be of God ) neglected ? 2. Is this the closing duty , doth not a blessing follow upon this Ordinance ? quitting this you quit both ; you will joyn with others in the duty : but you will give them leave to be alone in receiving a blessing upon it . 3. Is not he , she , or they , that now are to be received a fellow-member , or members ? must not thou , and they , make up one body ? are not they a part of Christ mystical , as thou ? It is but a little honour that thou givest them , when thou hast not patience to abide a few minutes , to be a witness of their happy initiation . 4. Doth not their case , upon this account call for thy prayers ? the Churches prayers . ? It would scarce please that thy own child should be offered to God in this Ordinance , without a word of prayer to God . They that consider the great business that lyes upon the hands of a Christian , that high engagement to which this Ordinance tyes , the manifold temptations that accompany a Christian course cannot but confess , that their case calls for all mens prayers . 5. Note the scandal , and offence that thou givest ; the censure that thou leavest behind thee upon others that joyn in the duty ; and on the other hand , the censure that thou bearest from them , in thus forsaking of them ; either Minister , and people do manifest their trifling folly , and so a taking of Gods Name in vain in the open Congregation on the Lords day in his presence , to wait upon such an Ordinance that is unworthy of the honour of thy presence ; or else thou manifest much sinful neglect in thy refusal , or with drawing of thy self . Thou canst not but think their continuance is vain , or else must conclude thy own departure to be wicked . 6. Is there nothing of edification in this Ordinance ? no Word to be heard , by which thou maiest profit ? dost not thou here see Gods engagement to thy soul , and thy souls engagement unto God ? Doth Baptisme save , as the Arke of Noah , and is there nothing in it , whereby thou maiest be benefited ?

But here is objected , weakness of body , or haste of business , that lyes upon them in that they can bear no longer .

Answer , 1. How is it , that these reasons do not send thee away from other Ordinances , as well as barely from this ? that thy weakness can bear , and thy business stay just to this time , that thy patience is bespoke for this work : when the Minister intreats to stay this Sacrament , a man might think mens ears mistook , and they thought he said . Turn your backs , clap to your pew-doores , tumble down the stayrs , haste , be gone , give your Amen to no more prayers , stay for no blessing ; If these were the words , many could make no more haste to be gone , then they do on request to stay . 2. Let that text be well weighed , Ezek. 46.9 , 10. where order is given , both for the comming in , and going out of the publick assembly . The Prince may ordinarily speak of as much business-intanglements to hinder as any other , by reason of the burden of his heavy employments , and yet he is to go in with the first , and stay in with the last ; and his example is prest , that it may be a precedent to others . Some are slow to come in , and as hasty to be gone ; come as a Bear to the stake , and fly away as an Ape from a whip . They are for Ordinances , and from Ordinances , as a truantly boy is for school , and from school . These have none of Jacobs thoughts , Surely God is in this place , Gen. 28.16 . or that they have to deal with God in all the Ordinances of the day , otherwise they would rise up early ( as Job to his sacrifices ) to partake of them , and would not make any such forward haste to be quit of them .

And this respect , that it hath God for the Author , should move us not barely to vouchsafe our presence in the occasional administration , which may be done gazingly , carelessely , sleepily ; An improvement is to be made of Baptisme . But we should make use of our own Baptisme ; being instituted of God as a standing Ordinance of his Church ; we should have other thoughts , then that as soon as it is past in the act , it is over in the use : we should eye it all our dayes as our inlet into the society of Saints , which is a greater honour then a Kings Coronation , and as a high engagement unto duty : to faith in the blood of Christ , to a death to sin , and a resurrection to righteousness by power of the Spirit of Christ . Though it be low in the Ceremony , it is high in the obligation , tying us fast to him whose name we bear by vertue of our baptisme , our whole business should be , that our conscience may answer this obligation ; as a seal put to , the promise for pardon of our sin , and salvation . If Baptisme saves by the resurrection of Christ ( as the Apostle tells us , 1 Pet. 3.21 . ) there should be other improvement of it ; were it aright considered , and duly improved , it would neither suffer sin nor doubtings , it would not suffer any way of sin , nor any prevalency of doubtings concerning our spiritual state and condition .

Parents should look above civil decency and complement . It should quicken Parents to think of more then bare Ceremony , civil decency , and complement in the work : which is almost the whole of all that is regarded : If friends in due order be invited , and in a way suitable to their place entertained , that is the great care ; any blessing on the Ordinance is but little mattered . When they give a child in marriage , they do not neglect a wedding-feast , and such civil appurtenances that usually attend : but their great care , is about assurance for their livelihood : on this account counsel is retained , friends consulted : But this being as the day of their espousal for visible communion with Jesus Christ , little thought is taken of the weight of that work , few prayers sent up , or sought for that purpose : did they think they were dedicated to God , they would be at care , and would not grudge pains to seek a blessing from God .

For the Lords Supper , that seemes often to have a little honour , when that of Baptisme hath none at all , being administred in times of mens growth , when the other was over in mens infancy , carrying terrour in the face of it by reason of those explicite words of the Apostle upon the Corinthians prophanation of it : He that eateth and drinketh unworthily , is guilty of the body and blood of the Lord , and eateth and drinketh his own judgement . The examination called for upon addresse unto it , and those lists of judgements that are upon record upon the prophanation of it , many weak , and many sick , and many sleeping : And perhaps some reliques of superstition not yet wholly outed , since that time that a corporal presence was believed , and the bread worshipped : As is said of some , that they receive so devoutly , as though God were in the bread ; and they live as though there were no God in heaven . But if the Author and nature of this Sacrament were aright weighed , another reverence , a reverence beseeming the glory of it , would be given it , which is not my business now to prosecute , being to speak here of the general nature onely of Sacraments . Men would then be content , that the whole of the Administration should be carried on so as becomes the honour of the Ordinance , and would make it their business to promote a way that a due preparation might be made in fitting the communicants , and taking cognizance of them that come , that they may be able to discerne the Lords body , and so honour , and not prophane it . They would then take care to avoid unworthinesse , lest the Author of this Feast should detect them , as the Master of the Feast did detect the man that came without his wedding-garment ; we should see more reverence in the duty , more careful consciencious waiting upon the duty .

CHAP. VII .

SECT. I. The adaequate subject of Sacraments .

THe next thing here to be considered in this definition of a Sacrament laid down by the Apostle , is the subject of it , grounded upon the person that here received this sign of Circumcision and considered , as accepting of the Covenant of God , as we have heard : He entered the Covenant in his own name , and in the name of all them that were confederates with him : And he received Circumcision the sign of it : and they in their time respectively were also circumcised : and from hence these Conclusions may be drawn .

1. The Covenant-people of God , are the adaequate subject of the Sacraments ; They , and they onely , have their right and interest in them

2. Sacraments are not arbitrary , but necessary ; they are not only priviledges , but duties : The Covenant-people of God may , and they must receive them .

3. Their efficacy depends upon their use ; They are no Sacraments to those that do not partake of them . Of these in their order .

The Covenant people of God are the adaequate subject of Sacraments . First , The Covenant-people of God , are the adaequate subject of the Sacraments ; They , and they only , have their right and interest in them . There can be no truth more clear then this , in case we look into the Scriptures , and for full proofe of it , I shall lay down these Positions .

Propositions evincing the truth of the Point . First , It is upon the account of the Covenant , that any among the sons of men are of the people of God ; that they have any relation to him in order and tendency to their everlasting welfare . Where the Covenant is not , all relation-interest in God is wanting ; these are without God , Ephes. 2.12 . Deut. 29.10 , 11 , 12 , 13. Ye stand this day all of you before the Lord your God ; your Captains of your tribes , your Elders , and your Officers , with all the men of Israel ; your little ones , your wives , and the stranger that is in thy Campe , from the hewer of wood , unto the drawer of thy water : that thou shouldest enter into Covenant with the Lord thy God , and into his Oath which the Lord thy God maketh with thee this day ; that he may stablish thee to day for a people to himself , and that he may be unto thee a God , as he hath said unto thee , and as he hath sworn unto thy Fathers , to Abraham , to Isaac , and to Jacob. They that were no people , by Covenant are made a people , as he that was no servant , by Covenant is made a servant ; and she that was no wife , made a wife : These are nigh , when others are afar off , Ephes. 2.17 . Hereupon the Jewes to whom the Covenants pertained , Rom. 9.4 . have this glory , Psal. 148.14 . A people neare unto the Lord . A wife is called by the name of her husband , Esay 4.1 . And the whole of the family , by the name of the Master of the family , so all of the people of God in Covenant , are called by the Name of God . He owns them as his , Ephes. 3.15 . God mentions it as a motive taking with him , to hear prayers , 2 Chron. 7.14 . If my people that are called by my Name , do humble themselves and pray , I will hear : And the people of God urge it , as a motive to prevail that they may be heard , Jer. 14.8 , 9. O the hope of Israel , the Saviour thereof in time of trouble , why shouldest thou be as a stranger in the land , and as a wayfaring man that turneth aside to tarry for a night ? why shouldest thou be as a man astonied , as a mighty man that cannot save ? yet thou , O Lord , art in the midst of us , we are called by thy Name , leave us not , Esay 64.18 , 19. Our adversaries have troden down thy sanctuary : we are thine : thou barest not rule over them , they were never called by thy Name ; upon termes of Covenant onely they are the Lords .

Secondly , It is upon the same account that they have any interest in the Sacraments , which are the badges and markes of a people of God in profession . When the Covenant was entred with Abraham , and his seed , Gen. 17. Circumcision was forthwith instituted ; These therefore were called the Circumcision , & all others the Vncircumcision , Ephes. 2.11 . The title Jew did denote the people of God , Thou art called a Jew , ( saith the Apostle ) and restest in the law and makest thy boast of God , Rom. 2.17 . and Jew and Circumcision are the same , Rom. 2.25 , 26 , 27. Rom. 3.1 . And hereupon , as Abraham entring Covenant was circumcised , and his seed : so proselytes joyning to them and their seed , were circumcised . And the self same that had their title to Circumcision , had their interest in the Passeover , and onely these , as to males , Exod. 2.43 , 44 , 45. This is the ordinance of the Passeover , there shall no stranger eat thereof : But every mans servant that is bought for money , when thou hast circumcised him , then shall he eate thereof ; A Forrener and an hired servant shall not eat thereof . Rivet on the words concludes the Ergo Ben necar est homo alterius populi qui neque in populo Dei natus est neque ascitus . stranger to be every one that was not borne among the people of God , nor taken in into them , Exod. 12.48 , 49. And when a stranger shall sojourne with thee , and will keep the Passeover to the Lord , let all his males be circumcised , and then let him come near , and he shall be as one born in the land ; for no uncircumcised person shall eate thereof . One law shall be to him that is home-born , and unto the stranger that sojourneth among you ; whence we see that as the Covenant did entitle to Circumcision , which is called the Covenant , Gen. 17.10 . Acts 7.8 . so Circumcision did entitle to the Passeover . Hereupon there were ordinances enacted in Israel , for observation of it through Israel ; as , Levit. 23. Numb. 28. may be seen . After a long time of intermission of it , we see a proclamation by Hezekiah throughout all Israel , to invite to it not onely those of his own subjects , but all the rest of the revolted tribes , 2 Chron. 30.5 . The invitation reached to all in Covenant , and onely to those in Covenant , cleerly shewing that all Covenanters , and Covenanters alone , are inrighted in the priviledge of Sacraments . In New Testament times , it is as cleer , discipling and baptizing go together in Christs commission : Disciple Nations , and baptize them , Matth. 28.19 . as it did before the enlargement of that commission , Joh. 4.1 . When the Lord knew that the Pharisees had heard that Jesus made , and baptised more disciples then John . Being made disciples , we see they were baptized . And a disciple of Christ , converted to the faith , and in profession a Saint , was never doubted to be in Covenant with Christ , being of those that belong to Christ and bear his Name , as the thing it self speaks , and the Evangelists compared shew , Matth. 10.42 . Mar. 9.41 . Upon conversion there was no delay of Baptisme , as appeares through the history of the Acts , Chap. 2.41 . Chap. 8. ver. 12 , 13.38 . Chap. 9.18 . Chap. 10.48 . Chap. 16. ver. 15 , 33. Chap. 18.8 . Baptisme inheriting the roome and honour of Circumcision . As the Covenant gave immediate title to Circumcision in the former dispensation : Now it gives the like title to Baptisme . For the Lords Supper , it was never doubted but Christians made up into Churches by this Ordinance of Baptisme , were inrighted in it ; and the Apostle plainely shewes it , 1 Cor. 10.17 . For we being many are one bread , and one body ; for we are partakers of that one bread . And therefore Ravanellus in verbum Sacramentum , inquiring into the terminus cui , and cujus , for which they are appointed , saies , The terminus cui , the end for whom they serve , is soli foederati , alone persons in Covenant ; and then explaines himself , that b b Inter foederatos autem Dei censentur omnes illi quisunt in externa Ecclesiae Communione , et profitentur se in Christum credere : ar vero , cum inter nos quidem possunt esse Hypocritae et impii , ideo Sacramenta in Ecclesia communia sunt piis et impiis , ita tamen ut impii pro piis probabiliter habeantur . All these are reckoned within the Covenant , that are in the external Communion of the Church ; and professe to beleeve in Christ . And seeing that among those there may be many hypocrites and ungodly , therefore the Sacraments in the Church are common to the godly , and ungodly ; quoting 1 Cor. 1.27 , 29. and giving instance , that Circumcision was thus conferred on Ishmael , Gen. 17.23 . on Hemor , Shichem , and the men of their Cities , Gen. 34.24 . Baptisme on Simon Magus , Acts 8.15 . and the Lords Supper on Judas the traitour , Luke 22.21 . When he saies that the Sacraments are common to the godly and wicked , he presently inserts indeed by way of parenthesis [ So that the wicked are probably judged to be godly ; ] In which he seems to meane no other , but that their very profession is the probability , ( as some say none can conclude any professour of Christinity to be ungodly ; there may ( say they ) be some sparkes of grace under ashes , and seed in due time to sprout out , yet lying under the clods , and not appearing ) else he contradicts himself in distinguishing ungodly and hypocrites asunder , and the text also that he quotes ; There was but little outward probability of godlinesse in those that so prophaned the Lords Supper , as in that chap. is held forth . And though few in their Treatises of the Sacraments in general , stand much on this particular , who they be that have their interest in these priviledges , nor do explicitely put it into the definition ; yet we have it almost from every penne , and sounding out of every pulpit ; Are not Sacraments called seales , and that of Gods Covenant ? are not arguments drawn in behalf of those , that some would exclude from Sacrament priviledges , that they are Foederati , and therefore should be Signati ? They are in Covenant , and therefore are entitled to the seales of the Covenant , which is an argument of undenyable strength . So farre as a man is vested in a grant , so far he is entitled to the seal , for ratification of it , and may require it ; why is there a phrase borrowed from these proceedings among men , in case it be not so here as it is in their proceedings ? Look into all Grants , Patents , Charters , Deeds , Leases , Bonds , Testaments , you shall still see the Covenant , and seal of equall latitude .

Here indeed is somewhat objected which hath over and over been answered .

First , That servants bought with money , and taken into Abrahams family , were to be circumcised , Gen. 17.12 , 13. and so also into the family of others in Israel , Exod. 12.44 .

Answ. 1. This is strangely brought to prove that men out of Covenant , should be circumcised , when the text saies , even of them , My Covenant shall be in their flesh . Is the Covenant of God in the flesh of those that are out of Covenant ?

Secondly , It is no where enjoyned to compel them to Circumcision , nor yet is there any Example of such compulsion .

Thirdly , Every Masters duty was ( as Abrahams practice ) to Catechize their families , and so , not to compel them , but to invite them into Covenant . Cajetan , c c Cajetanus ergo qui necessitatem hanc supposuit , cum videret non convenire Sacramento qua tali , ut ab in vito susciperetur , existimavit invitos qu●dem fuisse circumcisos servos , sed ad fidei professionem non fuisse adactos : notam vero istam fuisse , istis , etiam in vitis impressam quatenus erat signum Reipub. politicum seu externum , quo Israelitae ab aliis gentibus discernebantur . as he is quoted by Rivet on Exod. 12.43 , 44. ( supposing that the words sound towards a compulsion ) understands , that servants were compelled to receive Circumcision , but onely as a mark to distinguish them in a political way from other Nations ; seeing it agrees not with a Sacrament as a Sacrament to be received against heart . Rivets own thoughts about it may be brought into four heads . 1. That as to the cutting off the foreskin , and the smart suffered in it , it was no injustice in Masters to compell them , seeing they were their Money . 2. That he best approves of their opinion , That hold that the Law of circumcising of Proselytes was on that condition , that they were willing to be circumcised . 3. That Masters ought to make it their businesse to perswade them ; but not against heart to circumcise them . 4. If that any think that a necessity lay upon Masters to circumcise all servants , it is safest to be of Cajetans mind , to deny it to be any note of profession of the Jewish Religion .

Secondly , It is objected on the other hand , that some in Covenant were denyed Circumcision ; as , 1. Infants before the 8th . day : But that is unworthy of any answer . A stated day for it , is not any denyall of it . 2. Females were not to be circumcised , seeing the institution is onely for the males . To which three things may be answered . 1. For those that make use of this objection , they have authors of their own , namely , Walafridus Strabo de rebus Ecclesiasticis ( as he is cited by à Lapide on Genes. 17. ) affirming that they were circumcised . 2. The reason of their exclusion from any actuall participation , was their incapacity of it . And thirdly , they were circumcised virtually , and so reputed of that number , as appeares in that they were admitted to the Passeover , when the law was expresse , no uncircumcised person must eat of it , Exod. 12.48 . And Samson was charged that he took a wife of the uncircumcised Philistines , Judg. 14.3 . So that I say , a Covenanting people of God , and they onely are entitled to the right of Sacraments ; when they are given to a people out of Covenant , a seal is put to a blank , which must needs be an horrid prophanation of the seales of the Covenant of God . And when they are denied to those in Covenant , ( as not their right ) they are injured from whom they are thus detayned .

SECT. II. FOr further explanation of this point , several Propositions must be laid down . Explicatory Propositions . Proposition . 1.

First , A Covenant properly so called is entred between God and his people . God enters a Covenant exactly and properly so called with his people . A Covenant in the true nature of it , passeth between God and man : I took this for granted in the introduction into the Treatise of the Covenant of God entered with mankind , where in its proper place it might have been handled , supposing that there had been none that had denyed it ; But since that time I have seen my mistake , and among the many questions that have been moved and agitated about the Covenant , it is questioned whether there be any such thing as a Covenant entered between God and any of the sons of men upon earth ? Commands and promises are confest , but a Covenant is disputed . The way to make it good , is , to prove from Scripture the name , and the thing ; when these are proved , all is clear . The word Covenant proved . The word we find in places above number , Deut. 29.12 . They stood that they might enter into Covenant with the Lord God . God is often put in mind by his people of his Covenant , Psal. 74.20 . and he promises , Levit. 26.42 . to remember his Covenant . These are then such transactions between God and his people that are called by the name of a Covenant ; when this cannot be d●nyed , the impropriety of the word is objected , that the word of command given of God out of Soveraignty , and the word of promise given out of mercy ; they are called by the name of a Covenant , when strictly so called they are ( as is objected ) no Covenant at all . But to avoyd this , the thing it self may be as easily proved as the word , The th●ng it self proved and when we have nomen and nominis rationem , then we have a Covenant not aequivocally , but truly so called . And here I may deal liberally with any adversary , and undertake to make proof not onely of all the essentials of a Covenant , but the usual adjuncts : not onely all that makes up the nature , but all accessories usually added to the solemnity of Covenants . For the essentials of a Covenant , or real properties , they are ( as Mr. Burges saith ) A mutual consent and stipulation on both sides . In the essentialls of it . Parties , consent , and mutual engagement is all that is required to the being of a Covenant ; when two parties agree , and either of them both have their conditions to make good , there is a Covenant or bargaine ; see it exemplified in several instances given , Treatise of the Covenant , Pag. 3. All of these we find in that one place , Deut. 26.17 , 18 , 19. in the Covenant that God enters with his people , Thou hast avouched the Lord this day to be thy God , and to walk in his wayes , and to keep his Statutes , and his Commandements , and his Judgements , and to hearken to his voyce : And the Lord hath avouched thee this day to be his peculiar people , as he hath promised thee , and that thou shouldest keep all his Commandements ; And to make thee high above all Nations which he hath made , in praise , and in name , and in honour ; and that thou maiest be an holy people unto the Lord thy God , as he hath spoken . There are the Covenanters , God and his people . There is consent on both parties . Thou hast avouched , the Lord hath avouched . And there is a stipulation on both sides ; On Gods part , to make them high above all Nations , which he hath made , in praise , and in name , and in honour : On the peoples part , to keep all his Commandements , to be an holy people . There are Covenant-mercies from God to his people , unto which of grace he engages himself ; and there are Covenant-duties unto which man stands engaged , Psal. 103.17 , 18. But the mercie of the Lord is from everlasting to everlasting , upon them that fear him , and his righteousness unto childrens children ; to such as keep his Covenant , and to those that remember his Commandements . Let none say that this was a legal Covenant , in which man had his conditions , but is freed from all in the Covenant Evangelical . Not to mention what I have elsewhere said , Mr. Ball , Treatise of the Covenant , Pag. 102 , 103 , 104. Mr. Burges , Vindiciae legis , Pag. 224 , 225. have abundantly manifested the contrary , and most amply of all others ( that I have read ) Mr. Cobbet in his Vindication , Pag. 60 , to Pag. 70. where he delivers this conclusion , that the body of the Jewish Church was under the Covenant of grace , making it good with twelve arguments , and answering as many objections . Gods engagements in Gospel-times none deny , mans restipulation is all the question . And this is as clear in New Testament-times , as it was in the dayes of the Law ; that of Christ fully holds it out , Joh. 8.51 . If any man keep my sayings , he shall never see death . Christs engagement there , is to keep from death ; and upon these termes , that man keep his sayings : Here is a full tender of a Covenant , and Covenant-termes on Christs part , he that accepts of Christ as his Lord , and professes to keep his sayings , enters Covenant : he that hath in him such an heart as God wished in Israel , To feare him , and keep all his Commandements alwayes , Deut. 5.29 . keeps Covenant . Gospel-Preachers hold out Christ in Covenant , and they do not onely tender mercies , but engage to duties : Act. 5.31 . Him hath God exalted to be a Prince , and a Saviour , to give repentance and remission of sins : and this duty of repentance is in order to the priviledge of remission of sins , as we find from Peter , Act. 3.19 . Repent and be converted , that your sins may be blotted out : when the duty of the Covenant is neglected , the mercy of the Covenant is lost . This caused them in their Ministery , to be so zealous to urge men to it : Testifying both to the Jewes , and also to the Greeks , repentance towards God , and faith towards our Lord Christ .

For the usuall solemnities of a Covenant , In the usual accessories on solemnities . These are found in the transactions between God and his people , as well as the essentials of it . 1. Covenants used to be written for memorial for posterity , and so is the Covenant between God and man , as in Old , so in New Testament-times . These things are written that you might believe , and that believing you may have everlasting life , Joh. 20.31 . 2. Covenants used to be confirmed with outward visible signes , as the killing of beasts , Jo. 15. Jer. 34 This was done in the old administration , Exod. 24. Half of the blood was sprinkled upon the Altar , to denote Gods entering of Covenant , vers. 6. The people also were sprinkled with blood , to shew their voluntary entering into Covenant , vers. 8. And in the new dispensation , a new and unheard of ratification was used , the blood of the Mediatour of the Covenant , Matth. 26.27 , 28. This Cup is my blood in the New Testament which was shed for you , and for many , for the remission of sins . This latter is a plain allusion to the former , in which you may find , 1. A threefold agreement . Either of both these were Covenants . 2. Either of both these had their ratifications and confirmations . 3. Either of both were confirmed with blood . 2. A threefold difference . 1. The former was the Old Covenant , which was antiquated ; This is the New . 2. The former was ratified , and sanctified with the blood of beasts : This is ratified and sanctified in the blood of Christ . 3. That blood could never take away sin , Heb. 10. This was shed many , for remission of sins .

Thirdly , Covenants use to be confirmed by seal : so is this Covenant between God and his people , as remaines to be spoken to . As the being of a Covenant is thus plentifully proved by Scripture-testimony , so we might as amply prove it by arguments drawn from thence . Arguments evincing a Covenant in the proper nature of it . The Churches of Christ are espoused unto Christ , Hos. 2.19 , 20. And I will betroth thee unto me for ever ; yea , I will betroth thee unto me in righteousnesse , and in judgement , and in loving kindness , and in mercies ; I will even betroth thee unto me in faithfulnesse , and thou shalt know the Lord . 2 Cor. 11.2 . I have espoused you to one husband , that I may present you to Christ ; and Spouses are in Covenant with their Bridegroom . The Churches of Christ are married to Christ : Esay 54.5 . Thy maker is thine Husband , the Lord of hosts is his Name , and thy Redeemer the holy One of Israel , the God of the whole earth shall he be called . And wives are in Covenant with their husbands . Their sins against God are branded with the names of Adulteries , Whoredomes ; and these are not barely disobedience of a Command , or neglect of a favour , but breaches of Covenant . The Churches of Christ are servants of Christ , Levit. 25. houshold servants , Ephes. 2.19 . and servants are their Masters by Covenant . Their sins in this relation are not barely obstinacy , stubbornness , or ingratitude , but they are charged with treachery , falsehood , dealing falsely in Covenant , and their hearts being not stedfast in Covenant . It is above me to conceive , how man can be a Covenant-breaker , not alone respective to man , but God as he is frequently charged , when there hath past no Covenant between God and man . They may question whether there were ever any such thing as a Covenant in the world .

SECT. III. Proposition . 2.

SEcondly , Whereas there is an usual distinction ( almost in all that write or speak of the Covenant ) of a double Covenant between God and his people ; one external , and the other internal ; one passing outwardly , and the other inwardly kept and observed . Or ( as Doctor Preston expresseth it ) a single and a double Covenant , which I shall forbear to examine , seeing I know there is a right meaning ; though I much doubt whether there be in the Reader a right understanding . My second Proposition shall be , that it is the external Covenant , not the inward , that exactly and properly is called by the name of a Covenant : and to which priviledges of Ordinances and title to Sacraments are annext . This Proposition ( occasioned by this received distinction ) is of three heads , which in case the Reader please , he may subdivide into three distinct Positions .

1. The outward and not the inward Covenant is most exactly and properly called by the name of a Covenant , The outward and not the inward Covenant , is properly a Covenant . which I thus make good : That Covenant to which the definition of a Covenant doth belong , hath exactly and properly the nature of a Covenant , this none can deny : The definition sets out the nature of the thing defined ; But the definition most actly belongs to the outward Covenant , not to the inward , this is plain ; An agreement of parties on tearms and Propositions is the definition of a Covenant : Now the outward Covenant , is an agreement on tearms and Propositions , as elsewhere I have abundantly declared . In that Covenant God engages himself to man for his happiness ; and man engages to faith and obedience . The inward Covenant hath no tearms or Propositions at all for man to make good upon account of his Covenanting : seeing the performance of the conditions of the Scripture-Covenant , is his very entrance into the inward Covenant . He that believes and repents keeps Covenant , nothing more is expected of God , or promised by man : But believing and repenting is the first closing with God in Covenant according to them that speak of an inward Covenant . A Covenant to perform conditions is a Covenant properly so called ; But the outward Covenant , not the inward , is a Covenant to performe conditions , is plain : The conditions in the inward Covenant are the Covenant . That which confounds entrance into Covenant and keeping of Covenant , is no Covenant properly so called ; In a Covenant properly so called these are distinct : But the inward Covenant confounds entrance into Covenant and keeping of Covenant , and therefore in exact propriety of speech is no Covenant .

The outward Covenant is most usually in Scripture called by the name of Covenant . 2. The outward and not the inward Covenant is most usually in Scripture called by the name of a Covenant ; which is plain , in that they that have no part or portion in the inward Covenant , are still spoken of in Scripture as a people of Covenant ; God calls all Israel his people , and that upon Covenant termes ; see the place quoted , Deut. 29.10 , 11 , 12 , 13. All of those that there thus Covenanted with God , were not in the inward Covenant . This people at their worst , and the worst among them , are called the people of God , as by those that were strangers to this Covenant : These are the people of the Lord , ( say the men of Babylon ) and are gonc forth out of his land , Ezek. 36.20 . so also by the Lord himself , Jer. 2.32 . Can a Bride forget her attire ? yet my people have forgotten me dayes without number . How often doth God own Israel as his people , when he yet brands them as a rebellious , revolting , stiff-necked , treacherous , and adulterous people . They that forsake the Covenant of God , that break Covenant , that deal falsely in it , upon whom God brings a sword to avenge the quarrel of his Covenant , are in the outward , not in the inward Covenant : But such there be among Gods Covenant-people , as he frequently complaines , that break Covenant , &c. These are not then in his inward , but outward Covenant .

The great objection is , ( and all that carries colour against this ) Jer. 31.32 , 33. where the Lord differencing the Old and New Covenant , saith , This is the Covenant that I will make with the house of Israel , and the house of Judah : not according to the Covenant that I made with their fathers , in the day that I took them by the hand to bring them out of the land of Egypt , which my Covenant they brake , although I was an husband to them , saith ●he Lord : But this shall be my Covenant that I will make with the house of Israel , After those dayes saith the Lord , I will put my Law in their inward parts , and write it in their hearts , and will be their God , and they shall be my people . That is alone the inward Covenant , and the elect regenerate are alone within it . The inward Covenant then is called in Scripture a Covenant , and is in exact propriety of speech a Covenant .

For answer , I shall refer the Reader to what I have said , scil. Treatise of the Covenant , Pag. 64 , 65. 66. In this place onely putting these Queries .

1. Whether those that carry this text to an unconditionate Covenant , and restrain it to that which they call the inward Covenant , do not make the Covenant in the time of the Law , and that in Gospel-times essentially different , and consequently either make two Covenants of grace , distinct in kind ; or thrust those under the Old Covenant out of all hope of salvation , contrary to all Interpreters , who make these Covenants one in substance ? See the last larger Annotations on the words .

2. Whether such an Interpretation do not utterly contradict New-Testament-light , which holds out the New Covenant in like latitude with the former , in which many are called , but few are chosen ; and where conditions are as explicitely , and fully required , as in Old-Testament-dispensations ?

3. Whether when Scripture speaks of things in opposition to mens erroneous conceits , and for a further explanation of them , and rectifying mens judgements in them , it do usually lay down a full compleat and formal definition , to which nothing is to be added ? or whether it doth not usually supply that , in which men through mistake were defective and short ? And whether those texts , Esay 58.6 , 7. Is not this the fast that I have chosen , to loose the bands of wickednesse , to undo the heavy burdens , and to let the oppressed go free , and that ye break every yoak ? Is it not to deal thy bread to the hungry , and that thou bring the poor that are cast out into thy house , when thou seest the naked , that thou cover him , and that thou hide not thy self from thy own flesh ? Jer. 22.15 , 16. Did not thy father eat and drink , and do justice and judgement , and then it was well with him ? He judged the cause of the poor and needy , and then it was well with him ; was not this to know me , saith the Lord ? Jam. 1.27 . Pure Religion and undefiled before God and the Father is this , to visit the fatherlesse and widowes in their affliction , and to keep himself unspotted from the world , are not parallell to this text in their way of delivery . And in case we cannot find a full definition of a religious Fast in that of Esay , nor the whole of it that makes up saving knowledge in that of Jeremy , nor the whole that makes religion compleat in that of James ; why is it that we should earnestly contend , that the full nature of a Covenant is in this text exprest , being fully parallell in the way of delivery to those other texts .

Men enjoy priviledges of ordinances and interest in Sacraments upon account of the outward Covenant . Thirdly , It is upon the account of the outward Covenant , and not the inward , that men enjoy priviledges of Ordinances , and interest in Sacraments ; men that are so farre honoured as to an outward Covenant , have just title to these priviledges . It is in behalfe of the Jew outwardly that the Apostle , Rom. 3.1 . puts the question ; having so decried his condition , respective to the approbation of God , he objects , What advantage hath the Jew ? what profit is there of Circumcision ? The Jew and Circumcision are there one ; A Jew outwardly , and Circumcision in the flesh go there in equal latitude . He that by nature is a Jew ( as Paul speaks , Gal. 2.15 . ) is of the Circumcision ; And to these the oracles of God are committed ; The instruments , deeds and evidencos of the Covenants , say the last Annotations . It was the priviledg of Israel , Psal. 147.19 . Rom. 3. and then the priviledg of no other Nation ; now it is the priviledg of all engraffed in their stead . This is confest even by a great part of those that understand the inward Covenant ( or Covenant keeping to acceptation , ) almost whensoever they mention a Covenant , in that they baptize infants upon Covenant grounds , all their infants that make a Covenant profession , and that upon just warranty : Scripture honouring them ( as I have shewen ) with the name of children , and servants of God . It is further plain in reason . The outward Covenant must have priviledges suitable to it , otherwise there is no manner of benefit or advantage of it . This priviledg of the Sacrament is suitable , being outward as the Covenant is outward ; And it was sufficiently cleered in the proofe of the main observation , where the Covenant people of God are affirmed to be the adaequate subject of the Sacraments , and all the Scriptures there urged , lead us to an outward Covenant , or ( as some speak ) to the interest of an outward administration of it ; So that in case any will contend still , that it is an inward Covenant that Scripture usually mentions and honours with that title , yet being here in ( as for a great part we seem ) agreed , that priviledges of Sacraments are annext to the outward Covenant or outward administration , we have what we desire .

When this was almost ready for the Presse , Mr. Baxters Apologie came forth , in which , pag 103. I am challenged for this distinction of an outward and inward Covenant , as though I had been the Author of it , when all know that it is a distinction , that of a long time among Divines hath been in common use ; and in case it had not been commonly received , I should have forborn the use of it . As I heard Mr. Ball once in discourse say , that he denyed any such distinction of an outward and an inward call to the Ministery , all calling being external , unlesse the man called were a Prophet . That which men terme an inward call , being onely qualifications fitting for the work : so I deny in exact propriety of speech , that the inward Covenant is any Covenant , but the answer of the soul unto that which the Covenant requires . And whereas Mr. Baxter saith , It is apparent that Mr. Blake distinguisheth , ex parte Dei , between the outward and the inward Covenant ; It is probable that he thus distributes them , from the blessings promised , whereof some are inward , and some outward ; for though he explain not himself fully , yet I know no other sense that it will bear . I thus distinguish them , to apply my self to the Readers understanding , that hath been accustomed so to call them ; and I say indeed , that men that barely Covenant , and keep not Covenant , have onely privlledges that are outward , they are visible Church-members , and they have visible Church-priviledges . And those who answer to Covenant engagements ( which usually is called the inward Covenant ) have priviledges both outward and inward . A Jew outwardly had outward priviledges , A Jew inwardly ( that is , he that answered to his outward profession , that worshipped God in his spirit ) hath both those that were outward and inward . It is there said , It is evident that his outward Covenant hath no seal ; for it is a Covenant de sigillis conferendis ; If therefore it have a seal , it is either the same which is promised , or some other . What he meanes , when he saies , it is a Covenant de sigillis conferendis , I am to learn ; If he mean that the seal followes the Covenant , and is put to after the Covenant , so it is in all Covenants whatsoever . He saies , they no where tell us what is the seal of their outward Covenant ; me thinkes we had no need to tell what the seal of that Covenant was , that the Jew entred ; was it not Circumcision ? and did there not another follow , viz. the Passeover ? Now I tell him , that Circumcision and the Passeover were , and Baptisme and the Lords Supper are seales of this Covenant . The Nation of the Jewes were in Covenant , as Mr. Baxter ( though he would , yet ) must not deny they were in no inward Covenant ; and yet they had these seales . Mr. Baxter sayes , we are bound to give the seales to such , Apolo . 88. Vocation which is effectual onely to bring men to an outward profession of saving faith , is larger then election , and makes men such , whom we are bound to baptize ; And such we say have right to Baptisme . And to help Mr. Baxter , those men that he saies the Church must baptize , though without right , we say are truely in Covenant , and have right ; when he knowes what child he is to baptize , he knowes who we say are in Covenant , and have Covenant right to Baptisme ; so that a second Covenant of which he speakes to give right to a first , is a strange fancy . But of this I shall have further occasion .

SECT. IV. Proposition . 3.

Fundamental rihgt and priviledge of actual admission to be distinguished . WE must yet distinguish between a fundamentall right , and title to the Sacraments , and the priviledg of actual admission ; between a first and second right in them ; between jus ad rem & jus in re . In civil titles this distinction holds ; A child in non-nage upon his Fathers death is entitled to his inheritance ; A post thumus child , whose Parents death prevents his birth ( which was the case of Asher the son of Ezron , 1. Chron. 2.24 . ) upon the first instant that he sees the light , stands thus entitled , yet the law suffers not his admission to an actual personall managing of it , till he be able to improve and employ it to his own and the publique benefit . The leper whom the Priest had pronounced unclean ; so that he must dwell alone without the Camp , in a several house , severed from all company ( which was the case of Vzziah King of Judah , 2 Chron. 21.26 . according to the law in that case provided , Levit. 13.46 . ) had in the mean space title to his house and his whole inheritance , and upon his cleansing , was to be actually received unto it . There is a Sequestration , and there is a confiscation , and proscription . Men that are held from their estates upon just reasons , are not yet totally , and finally outed ; This distinction also holds in Ecclesiasticall immunities , in that Passeover held in the Wildernesse by Gods appointment , the fourteenth day of the first moneth , there were certain men that were defiled by the dead body of a man , that they could not keep the Passeover on that day , and they came before Moses and Aaron , and said unto them , We are defiled by the dead body of a man , wherefore are we kept back , that we may not offer an offering to the Lord in his appointed season ? Numb. 9.6 , 7. They stood equally entitled with the rest of the children of Israel to that Ordinance , yet there was a barre in the way , that they saw , to keep them back : They therefore plead their priviledg , and hold it as a matter of grievance , that there was any obstacle in their way . This puts Moses to a stand , he cannot deny their right , yet by reason of the barre in the way dares not give them admission : therefore he saies , Stand still , and I will hear what the Lord will command concerning you , ver. 8. And the Lords order upon it was , If any man among you , or your posterity , shall be unclean by reason of a dead body , or be in a journey , a farre off , yet shall he keep the Passeover unto the Lord , the fourteenth day of the second moneth , at even shall he keep it , ver. 10 , 11. Their right is there confessed by the Lord himself , and the present barre also acknowledged . A physicall barre is confest , when being distant in place , they cannot come ; A legal barre is also confest , when in their present condition they are not fitted for it . And when some that were under this law of suspension in Hezekiahs time , came to the Passeover otherwise then was written , having not cleansed themselves , even many of Ephraim , Manasseh , Issachar , and Zebulon , Hezekiah prayed for them , 2 Chron. 30.18 , 19. The good Lord pardon every one that prepareth his heart to seek God , the Lord God of his fathers , though he be not cleansed according to the purification of the Sanctuary ; The answer of the Lord we have , ver. 20. The Lord hearkened to Hezekiah , and healed the people ; which doth either imply , that they were struck of God for their sin , ( as was Abimelech , his wife and maid servants ) and were healed by Hezekiahs prayer , ( as they by Abrahams ) or else that by their sin they were in danger of Gods hand , and by Hezekiahs prayer preserved ; so that enough hath been said for this distinction between a first and second right , a fundamental right and priviledg of actual admission . There may be a true right when yet there is a barre that stands in force .

SECT. V. Proposition . 4.

AS the fundamental right to Sacraments must be grounded on the written Word of God ; so the barre to actuall admission must be written likewise . Fundamental right and bar to actual admission must be both written . None may be admitted without known right , their visible Covenant-title must appear ; in such case a seal would be put to a blank , and the Ordinance prophaned . It was therefore provided that no uncircumcised person must eat of the Passeover , Exod. 12.48 . and none in Covenant in right , that stand in any visible relation to God , without a known barre may be kept back . There must be a reason seen of their admission , and a reason seen of their suspension . The sin of those of Ephraim , Manasseh , Issachar , and Zebulon was ; that they ate of the Passeover otherwise then was written . There was that barre upon them , that according to the written Word they were not in present to eat of it . He that gives warranty to his people to come , must also put in the exception against those that are to be denyed . No Person , no Church must take in , or refuse by their own power ; this were to Lord it over Gods heritage , and an high usurpation of a power not put into their hands . Stewards in great houses are to take in , and hold back from the family , not at their own will , but according to their Masters pleasure

SECT. VI. Proposition . 5.

THis right unto , or barre put to detain from Sacramental participation , is not alwayes explicite , and expresse , Right unto , or barre to detain from Sacramental participation , is not alwayes and explicite . it is sufficient that by a clear and full consequence from Scripture it may be deduced . The fundamental title is clear , and before cleared . It is the Covenant that gives a title , the outward Covenant is a sufficient title to all outward priviledges , prove a Covenant made , ( kept or not kept , if not renounced ) and then a right stands . The right unto , or barre put to present acceptance , is often more disputable , which the written Word in expresse termes or by necessary consequence must also determine . When those were kept back by reason of a touch of a dead body , from eating the Passeover , Num. 9. there was no expresse precept in the Law for such prohibition of them ; but seeing such were to be kept out of the Campe , Num. 5.2 . and they must be clean that eat of the offerings of the Lord , they were evidently included , and it appears that they saw it . And when the Lord himself names those barres , which in after times should withhold an Israelite from the Passeover ; the instances which he gives are no sufficient explicite enumeration : It is there said , that he that is in a journey could not eat of the Passeover , neither could he that was in prison , or imployed in war , or under sicknesse : One legal uncleanness is there named , which did defile ; there were other defilements as well as that , which disabled an Israelite actual participation , Num. 5.2 . Onely those that inferre such consequences , must be able to make good their consequences , and take heed of framing principles of their own , and then deduce consequences from them : were this heeded , the door would not be set so wide open , as many complaine , not yet kept too narrow , as perhaps there may be cause of complaint , according to many mens rules , though according to their practice , perhaps there is no such great cause of grievance ; perhaps the grievance may be found on the other hand .

SECT. VII . Proposition . 6.

Rules for actuall admission and bars put in Old Testament times were more explicite and expresse . IN Old Testament-times Scripture-rules for mens actual admission , and barres put to detain them , were more explicitely delivered , When men ( according to the rule of the Sanctuary ) were to be received , or denyed ( as other circumstances of like nature ) were then more punctually delivered , and fitted to the Churches minority , which was taught , as a child with a feskue : In Gospel-times when there is more light , and the Church hath attained further growth ( as it doth not need ; so ) we do not find such punctual direction . The nature and use of the Sacraments being known , together with the end of their institution , general Scripture-rules observed , ( that all is to be done to edification ) and the end of the Ministerial function compared , for the perfecting of the Saints , for the edifying of the body of Christ ; It may be more easily collected , to whom the Sacraments may be of use , and to whom they will be unserviceable .

SECT. VIII . Proposition . 7.

Admission unto the Sacrament of initiation is facile . THere being a double Sacrament in the Church , both in the Old and New Testament : one for initiation into the Church visible , the other for confirmation : one in which it is sufficient having a due title to be passive , and the other such in which we must be active . Admission unto the Sacrament of initiation , seems more facile , whether it be of grown persons in the first plantation of Churches , upon conversion from Gentilisme , Judaisme , or any other way distinct from Christianity , or of infants that are confederate with their parents ; and though some lay it down as a Maxime , Adultorum eadem est ratio utriusque , There is the same reason for admission of men of years to either Sacrament ; yet it is but gratis dictum . Neither any Scripture text , nor solid argument drawn from thence doth evince it . Lesse is expected in a childs entry into the School , or a youths matriculation into the University , then in the time of growth and further proficiency . Professed Disciples are taken into the Church by Baptisme to learn ; but they must be proficients as shall appear , before they are able to make improvement of the Supper .

For infants there can be no barre at all for their initiation . There is no barre to the initiation of infants in confederation on with their Parents . They that hold that Sacraments conferre grace non ponenti obicem , that is , upon all such that put no barre or obstacle to it , do withall conclude ( and undenyably if they can make good their Position ) that all infants in Baptisme , are regenerate , seeing , they put no actuall barre , either by sin or unbeliefe , to the working of it for regeneration ; so we that hold that infants are confederate with their Parents , do conclude likewise , that they put no obstacle or barre to their admission to the sign or seal . As there was no further qualification required in an infant for title to Circumcision , then to be the son of an Israelite , or one by Circumcision joyned to Israel : so there was no barre by reason of uncleannesse , or want of previous purification mentioned either in the command given to Abraham , Gen. 17. or in the Law given by Moses , Levit. 12. There is mention made of the uncleannesse of the Mother , that hath born a man child , Levit. 12.1 , 2 , 3. she was to continue in the blood of her purifying thirty three dayes , and to touch no hallowed thing , nor come into the Sactuary untill the dayes of her purifying be fulfilled : but nothing said of the uncleanness of the child , but on the eighth day the flesh of his foreskin was to be circumcised ; without mention either of uncleanness , or purification . Those that can find no barre in the child tendred to Baptisme , but seek for one in the Parent , to withhold it from this initiating Ordinance , may here see that when the Parent was personally polluted , the child was clean ; when the Parent might touch no hollowed thing , the child was yet to be circumcised . And moral uncleannesse in the Parent can have no more influence on the child , to indispose for this priviledge , then legal , when according to themselves Original sin ( though transfused by the Parent into the child ) is no barre . In vain do they make the Parents actual sins an obstacle , which is terminated in the Parent as defiling the person , but transmitting no blot to posterity . It is a most un-Scriptural way in those , that in their judgement are for Paedo baptisme , to inhibite the tender of infants , upon pretence of either their Parents sin , or their want of Congregational membership . And here that supposed great argument , to debarre the infants of ignorant and scandalous persons from Baptisme , may have an easie answer ; Such Parents , if they were now to be Baptized , ought not to be Baptized ; Ergo they cannot challenge it for their children ; Baptisme belongs primarily to the Parent . The consequence is here manifestly false , seeing such Parents have unquestionably a fundamental first right , both to Baptisme and the Lords Supper , in their respective order , by virtue of their profession of the worship of God in Christ as their God , in opposition to all false gods ; and their profession of the wayes of Christianity , in opposition to all other wayes ; though their ignorance and scandal do prove a barre to their present admission to either , and having this right , and being to be Baptized , their children with them are enrighted ; and children putting in no barre , may be actually admitted . Priviledges in Church , and Common-Wealth , are ex traduce , and so are not crimes . In this I have delivered my self , Treatise of the Covenant , chap. 46. as also in my Birth-priviledge , making good this position by several arguments , That the children of all that by profession are Christian , are by virtue f Covenant-interest to be received into the Church by Baptisme ; Enlarging my self in several particular instances , in such whose seed some would debarre , which yet according to Scripture rules we ought to receive ; Examining Mr. Firmins grounds to the contrary in his serious question stated ; Mr. Firmins appendix as to the latitude of infant-Baptisme examined . And answering his arguments , he hath been pleased in one day to read , and undertake to refute what I have spoke . He must therefore give his Reader leave , from his own mouth , to believe that it is a very hasty birth , and what need there is that he should yet lick it over , the work it self will speak . I little expected ( I confesse ) so unfair dealing from a man of his candour , he might easily have seen that all that I speak to him in this thing there , is by way of Corollarie or inference drawn from that which by Scripture-testimony , and arguments in several foregoing Chapters I had made good . Which ( as it appears from his own hand ) when his refutation came out , he had never read , and therefore ( by his own acknowledgement ) hath taken my conclusion into consideration , having never seen the premises , and so must judge according to his own reason , onely having never had any sight of mine . Before I come to give answer to his exceptions against that which this Position affirmes , I must clear my selfe from some imputations of his , touching my dealing with him . The Author cleared from some imputations . I observe sometimes ( saith he ) you dresse my argument in such a fashion , that I cannot know it to be mine but , disclaime it , then you find fault .

To give the Reader here an account , Mr. Firmin had framed this argument against the power of mediate Parents to conferre Baptisme on posterity ; If that promise doth give this power to predecessours , then though there were none to educate this child ( for the ignorant and prophane Parents will not , but teach them how to breaks Covenant ; predecssours cannot , they are dead , and are not ) yet we must seal to the child . Having explained my self to avoid mistake , I first answer , that Mr. Firmin himself here concludes such a childs interest . In case he can be brought to break Covenant , he is interessed in the priviledges of the Covenant ; to which he sayes nothing at all , but either in haste or prudence passeth it by , and dealing with Mr. Caudrey speaks fully to confirm the strength of it : Interest in the Covenant of the Gospel ( he saith , Pag. 4. ) gives first right to Baptisme . This child hath this interest , otherwise he can be in no capacity to break Covenant , he hath therefore this first right , and let Mr. F. see how he can deny an infant the second . I add in the second place , let him make it up into a formal argument , and then it runs thus : That child whose immediate Parents will not bring it up to the power of Godliness , hath no right to Baptisme . Here his exception lyes , and therefore he demands , Where have I mentioned the power of Godlinesse , as a requisite in him who claimes Baptisme ? but to bring up a child in it , is harder matter . To which I reply , 1. That here is a strange question , seeing we were not speaking to any prerequisite for Baptisme , but after education , which was his exception . 2. Though he mentions not education in the power of godlinesse in words ; yet in case his meaning be not so , his argument answers it self ; For the child of such a parent that he mentions , shall infallibly ( so farre as man can judge ) have education in a away of Christianity , so farre as to be of the Society of professed Christians , under the dispensation of those Ordinances that are able to save the soul , and are called by the Apostle the power of God to salvation , Rom. 1.16 . He further addes , Sometimes your answer is a bare laying down your own judgement , with a similitude added for illustration , quoting pag. 441. He addes , we call for Scripture and reason , Similia ad pompam non ad pugnam . This that he relates unto was thus occasioned : In his serious Question stated , pag. 8. he saith , If the predecessour may by this promise give right to Baptisme without the immediate parent , then I pray tell us how farre we may go for this predecessour ? how many generations ? where hath Gods Word limitted Ministers ? you may go to this predecessour , and no further . After that I had replied , that I knew but few that say the predecessour gives right , without the immediate parent , but all concurre in a joynt way to communicate a Covenant interest ; I there for further satisfaction of his Question demand , in titles of honour and inheritance of Lands which men claim by descent from their Ancestors , where is it that they will stay ? adding that it will soon be answered , that they stay , when they can go no higher , to find out any other predecessor vested in such honour , or inheritance ; and then I bring it home by applicatian of Scripture instances , full to our purpose . Some can make no claime at all from parents , they are the first of their house in honour or inheritance ; and this was the case of Abraham , he had no interest in Covenant from Terah ; such was the case of the primitive converts ; and such is the case of the Indians , that now by a gracious providence are converted by the English . Some can go no further then their immediate parents , they were the first in honour , or that gained an inheritance to their house ; This was the case of Isaac and those children called by the Apostle , holy , 1 Cor. 7.14 . and will be the case of the children of Indian converts . Others can rise to the third or fourth generation ; others can go as high as the conquest ; some can claime beyond the conquest , by Deeds without date : so it is with Christians , they may go as high as Ancestors have been in Christianity . I here demand , whether there be not reason in this parallel , seeing Christian priviledges ( as I have proved at large , and he never denyed ) are descendable from parent to child , as are honours and inheritances , and whether Scripture be wanting in that answer ? I had proved at large , pag. 436. that mediate parents give this right : and I appeal now to the Reader , whether that question of his , Where we may stay ? hath not a sufficient answer both from Scripture and reason , so that he might have spared his call for it ?

I tell Mr. F. that his first argument brought for the exclusion of infants of ignorant and scaudalous persons from Baptisme managed in the way that he doth , was Mr. Blackwoods argument before him , to debarre all Infants from Baptisme , putting his own Medium into Syllogisticall forme against him , with equall force concluding against all Infant Baptisme , which he saies , Sir , is no clever way of disputation , pag. 53. Then I am to learn how to dispute cleverly , if I may not deal by retortion against a man , with his own weapon : did not Christ dispute in a clever way with the Pharisees , when they charged him to cast out devills by Beelzebub ? answering them , By whom then do your children cast them out ? Matth. 12.27 . He answeres for himself , that he never saw any thing of Mr. Blackwoods , and I never had it in my thoughts to charge him with borrowing from him , but onely to shew him that either his arguments might have an answer , or else he must deny Baptisme to all Infants , which is against both his own judgement , and practice . He tells me that Mr. Johnson hath answered the argument before me , and I in his words , though he saies , it may be I saw him not , which to me is strange , that we should so hit in one , I having seen no more of Mr. Johnson then he hath done of Mr. Blackwood ; but it is worth the observing how he goes about to avoid it , as turned against himself ; For he knew well that I brought it not as an argument ad rem , ( for he saies , I have answered it ) but ad hominem . His argument is this , pag. 18. of his Serious question , Such persons as de jure ought , and de facto are excluded by godly Ministers from the Lords Supper , ought also to be excluded from their childrens Baptisme : But such persons as the question mentions , de jure ought , and de facto are excluded from the Lords Supper : Ergo. The Major he proves thus , If Baptisme doth seal to the same Covenant , which the Lords Supper doth , and doth signifie and seal as great blessings and priviledges , as the Lords Supper doth , then those who are excluded from the Lords Supper , ought also to be excluded from their childrens Baptisme : But the antecedent is true : Ergo the consequent is true . This in Mr. Blackwoods behalfe I thus urge against him , If Baptisme doth seal to the same Covenant , which the Lords Supper doth , and doth signifie and seal , as great blessings , and priviledges as the Lords Supper doth , then those that are excluded from the Lords Supper ought also to be excluded from Baptisme : But all Infants are excluded from the Lords Supper eo nomine because they are Infants ; and therefore they are to be excluded from Baptisme . Further adding , when Mr. Firmin hath given a fair , and a full answer to this Syllogisme , he may easily fit it to his own , to give like satisfaction .

All his answer is , My argument is not hurt at all , though the parent may be suspended for a time , what is this to the suspension of three parts of a Church , six or ten yeares together , and never proceed further ? And I say , what is this to the purpose ? Though parents be suspended all their daies , whether justly , or injuriously , root and branch are not therefore under suspension .

Words of mine , pag. 426 , 424. he challenges : Infants of parents that are nomine tenus Christians have right to Baptisme , if they professe the worship of the true God , though nothing more of a Christian be in them . In which how much my words are curtailed , for haste , I leave to the Reader , by comparing to find out .

For answer , He speakes first by way of concession , I make no question but many such nominal ones a Minister may baptize , and their children , though they have not truth of grace in them ; and goes on , But I perceive your scope is to spread the Word very large , and that directly opposite to my question ; If they will say they are Christians , bear the Name of Christ , own his worship ( though it be but from the custome of the Nation , others do so , and so do they ) though their course and frame of conversation be like the infidels , or worse , yet they are Christians nomine tenus , hence we must baptize if they have but fides , no matter for observation . The great fault is , it seemes , that I presume to go opposite to his question , which I must ingenuously acknowledge ; but seeing I am allowed to baptize both parent and child , where there is no truth of grace in the parent , and yet am chidden for being too large , I demand when I must stay ? in what latitude I may walk ? Men of the Congregational way are wont to limit me to parents one or both of the truth of grace , and will allow none but beleevers children ; If justifying faith be not in the parent , no baptismal water shall come on the child . All other Christians from the beginning of Christianity ( those excepted that as of yesterday have opposed infant Baptisme ) look upon them under what notion you will , have allowed to go as farre as profession of Christianity . Mr. Firmin that will be larger then the one , and narrower then the other , must tell us where we must fix . He hath my rule to except against , I have not his to challenge . To let me understand my error in being too large , he demands , But , Sir , I pray what if they be heretical about the natures of Christ , as of old some deny the humanity of Christ , and some the Deity of Christ ? and then proceeds to further instances . To which I first answer , Perhaps he may find some called Christians , that it is a contradiction in adjecto to name them so , such that receive not the Gospel at all , but professedly abhorre it . If any such are intended , I shall say my meaning is known . They that are no Turkes , Infidels , Pagans , but in opposition to them of the faith , worship , and way , that is Christian . Secondly , For the Heretiques instanced in , such as were of old , Mr. Firmin being so well verst in the way of antiquity , I wish him to enquire what the Orthodox thought in those times of their Baptisme ? Did they rebaptize those that had received their Baptisme ? Did they deny their infants Baptisme ? They were to be trained to hear that Word that was able to convince this error : And how much worse , respective to salvation , were these tenents then that of the denyall of the resurrection ? yet the Infants of som such were circumcised , ( as I have shewen ) and of others baptized . He goes on : What if they think Christ was a Woman ? as ( he saies ) he hath given instance in one ; And indeed a wild one , of one who had a prayer where this was often repeated , that Jesus was her name ; perhaps he was a Welsh-man , and then ( according to their dialect ) her is the Masculine gender . This indeed were an error , full of folly , but not of such danger , for two reasons . 1. Christ were yet of mankind , and had taken our nature , had he been of that sex . 2. It were not likely that he should make over such an opinion to his posterity : He leaves heresy , ( which he might have spared , such shunne our Congregations ) and falls to instance in ignorance What if he knew not whether he was God or man , as before ? what : if ten Gods ? with abundance such stuffe . I say , the case of such is sad , & more sad in the degree , then I have met with any of the use of reason , and in capacity for marriage society . I wish from my soul that all meanes were sought that these blind might see ; yet as long as God is not hereby provoked to remove our Candlestick , but light still shines in our Horizon , the Kingdome of God being not yet removed ; so that when the parent is blind , the child may see , as I have known many happy experiences , yea , the ignorant parents glorying in it . There is not cause that we should be more severe then the Lord himself , as to thrust out their posterity from the society of the Lords people . This were to provoke them to shut their eyes , and not to open them to receive the light that shines about them ; I think it were to exceed in our zeal against ignorance , as farre as the disciples did against the Samaritanes , when they would have fire to come down from heaven to consume them , Luke . 9.54 . I had instanced in ignorance in Church-members , not onely among the Jewes , but Christians , as the H●brewes , Heb. 5.12 . the Corinthians , 1 Cor. 15.34 . That of the Hebrewes , he saies , he thinkes hurts him not ; That of the 1 Cor. 15.34 . ( he saies ) is most likely , when I know not whether of these two is more likely . To that concerning the Corinthians , some have not the knowledg of God , I speak this to your shame , ( which he onely thinkes is worthy of an answer ) he saies , 1. Sir , do you think it was such grosse ignorance as I have given instance ? To which I answere , 1. That I know no more then the Apostle tells me , and he saies it was want of the knowledge of God . 2. I demand , will you allow me to baptize the children of those that I find not equalling such in ignorance that you mention , viz. the children of all that know that God is one , and the Commandements tenne ? 2. He demands , Was not Paul as true to his work as Abraham or the Jewes were to be in admitting to Circumcision ? which I mention , pag. 445. To which I say , I do not think that the admission of all was Pauls work , and that many were admitted , after he left them , before he wrote this Epistle to them . 2. I know he admitted few among them , their admission was by Baptisme ; and how many , or ( if you will ) how few he baptized in Corinth , you may learn from himself , 1 Cor. 1.14 , 16. 3. He saies , I have found so much ignorance that the persons deserved shame , but yet dared not to keep them from the Lords Supper , because I found such a work on their heart , though they could not expresse it in a definition . To which I say , that I find so much ignorance in my self that deserves shame , and such that may not be able to expresse the thing that might be in question , might passe with me , for knowing men ; Periti est artificis definire ; But were they such that you could say to their shame , that they had not the knowledge of God ? and yet durst you not exclude them from the Lords Supper ? He tells us of many sad instances of ignorance in fathers , upon which he refuseth to give admission to infants ; But were it granted that such , as to all priviledges were meer heathens , as it was with those in Corinth mentioned by the Apostle that were joyned in marriage with believers , and their ignorance not onely grosse , but total , and in all respects to be reckoned among those that were without God in the world ( as I shall not yeeld as long as the candlestick is not removed , ) yet I do not hear that he makes any enquiry after the mothers of those infants ; that he takes the paines to go to them in Child-bed , to demand any account of their proficiency : perhaps they might give as good an account , as some that he saies he durst not keep from the Lords Table . And then as in the Apostles judgement , they sanctifie their husbands in unbelief , as to the producing of an holy seed , being no professed infidels , but in name Christians : So according to his own judgement , as to that end , they sanctify their husbands 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 have challenged thousands of others ; But they feared , that he onely pretended conversion , upon a design to advance his way of persecution . Let Mr. Cobbet from New England in this particular be heard , who laies down this conclusion , That the Church in dispensing an enjoyned initiatory seal of the Covenant of grace , looketh into visibility of interest in the Covenant to guide her in the application thereof , nor is the saving interest of the persons her rule by which she is to proceed . There , we find in the affirmative , what that is that must lead , viz. visibility of interest in the Covenant , and in the negative , what must not lead , and that is , saving interest in the Covenant . And visibility of interest is certainly theirs , who professe Christ , engage for Christ , and avouch themselves to be for him , unlesse we will utterly confound Covenant entring , and Covenant keeping , which Scripture so carefully distinguishes . I know Mr. Firmin in his reply to Mr. Caudry speaking of Scandalous persons , Mr. F. appendix as to the admission of men of years examined . pag. 4. saith , According to our Congregational principles , that which gives a man the first right to a Sacrament , viz. his interest in the Covenant of the Gospel , this man hath not ; for he doth visibly declare to the Churches , that he hath no interest in the Covenant . That interest in the Covenant of the Gospell gives a man the first right to a Sacrament , we willingly imbrace ; but that censure of scandalous persons , that they visibly declare to the Churches , that they have no interest in the Covenant , we must reject , as evidently contrary to Scripture principles . Israel , of whom Moses gave that testimony , that the Lord had not given them an heart to perceive , and eyes to see , or eares to hear , speaking of the generality of them , had some that might have been judged scandalous , yet they all of them even then entred Covenant with God , Captaines of their tribes , Elders , Officers , even all the men of Israel , from the hewer of wood , to the drawer of water , Deut. 29.10 , 11. Those that God owns as his people in Covenant , and calls by the name of his people , I shall take to have interest in the Covenant , though thousands say the contrary : But God ownes these as his people , respective to Covenant interest ; they that did steal , murder , commit adultery , sweare falsely , burne incense to other gods , and walk after other gods , all men would judge to be scandalous , yet such come , and stand before the Lord in his house , and professe themselves to be his people in Covenant , and whether or no God doth not so esteem them , let his own mouth speak , Jer. 7.12 . Chap. 6.26 . Chap. 8.11 . The Vineyard of the Lord consists of a people in visible Covenant , yet with these we find not a few scandals and scandalous ones , as Isay 5. is manifest ; see , Hos. 4.6 , 12. My people are destroyed for lack of knowledg : my people aske counsel at their stockes and their staffe , declareth unto them , for the spirit of whoredome hath caused them to erre , and they have gone a whoring from under their God . Shall we say they were not Gods people , or shall we say that these were no scandals ? to put all out of question , the Apostle tells us , Rom. 9.2 , 3. that interest in the Covenant pertaines to all Israel after the flesh , neither is it any otherwise in Gospel times , 1 Cor. 5.11 . If any man that is called a brother , be a fornicator , or Covetous , or an Idolater , or a rayler , or a drunkard , or an extortioner , &c. he that is called a brother is visibly in Covenant , but such a one ( we see ) may be scandalous . The seven Golden Candlesticks are the seven Churches , amidst which Christ walkes , and whether there were not scandals among these , read the Epistles to them . If visible interest in Covenant give a first right , then these undoubtedly may claime it , their first right ( according to the forementioned principle ) is undoubted ; and for actuall admission ( as well as the first right ) to the Sacrament of initiation , let the same Mr. Cobbet speak ; John Baptist did , and lawfully might baptize those multitudes , albeit in the general he knew that many , yea , most of them would prove false , and frothy quoting , Matth. 3.5 , 6 , 7 , 8 , 9 , 10 , 11 , 12. and afterward , Albeit , we may think in the general that to be sure in all visible Churches there will be some vessels of dishonour sometimes , yet Ministers which are the Churches as well as Christs servants , are not therefore to refuse to dispense Church ordinances since , they are in the face of the Church such utensills as the Lord may have and hath need of . Hence the Apostles ( which are extraordinary persons knew the guile of persons secret from the Church , witnesse , that act against Ananias and Sapphira , Acts 5.1 ; &c. ) yet in administring the Church seal of Baptisme they refused not Ananias and Sapphira no , nor Simon Magnus , Acts 8. Nor thousands of other of the Jewes , amongst whom how many proved false ? Acts 2.41 . and 4.1 , 2 , 3 , 4. compared . 21.20 , 21 , 22 , 23 , 24 , 28 , 30 , 31 , 36. and 22.20 , 22 and 23.12 , 13. witnesse . So that we see Scripture gives precedents ( if we judge them safe to follow ) of a very facile admission of those that professe and manifest their willingnesse to engage in Christian waies .

Mr. Firmin saies , If a bare profession of faith in Christ be sufficicient to make a member of a Church , then no person can be justly excommunicated out of a Church , for the vilest sinnes or heresies , provided he doth but hold this profession of his faith : The consequence is cleere , the person is the same now , which he was when you took him into the Church . To this I have answered , pag. 449. The consequence is cleerly erroneous , for he made a profession of his faith and not of his sin . To this Mr. Firmin replyes , Then it seemes the man must professe his sin with his own mouth , as his faith , though Mr. Blake knowes he is a ranter , &c. The members of the Church witnesse it , yet because the mans own mouth doth not professe it , you admit him . I desire to know where witnesses were called in for this purpose to speake what they had to say against such and such a mans admission to Baptisme , as now by an instrument affixt on the door of the publique place of meeting men are called to except , ( in case they have any thing to speak ) against Ministers ordination . Had Paul and Silas nothing against the Jaylour at Philippi ? who was so serviceable to those in power , that he thrust them into the inward prison , and made their feet fast in the stockes , Acts 16.24 . And wheras our author saies elsewhere , that there was a legal work on his conscience , so there is many a time on mariners in a sea storm , which a calme will suddenly quiet . Can he imagine that the lives of all the people , even the Publicanes and harlots that John baptized ( Matth. 21.31 . Luke 7.29 . compared ) were so inoffensive , that none could say black to their eye ? whatsoever John knew ( in case they had been called in and heard , ) some could have said somewhat against these Publicanes and harlots , and yet even these were admitted . As to that which followes , Then , Sir , though you know the same abominations afterwards , and your members testifie it , witnesses come in you must not cast him out , unlesse he will professe it . Though he is pleased to say that this argument will cost me more then two lines , before it be answered , yet a few words will shew that it is a meer non sequitur . If a man make it his request , upon the fame that he hath heard , and the good that he hath seen in Mr. Firmins Family , to be admitted to serve him in it , confessing his wayes to have been bad , but now professes that he is resolved upon a new way , and in order to it , desires to be received into such a Society , where godlinesse may be learnt , may not he now admit him ? and may he not afterwards upon breach of this engagement dismisse him ? I will averre my similitude to be fit , yet I confesse it is not full ; for when Mr. Firmin hath dismissed this servant , and put him out of doores , he hath now no more relation to him . But when a man upon profession to be for God , is once in Covenant , though his wickednesse deserves that the priviledges of the family should be denyed , yet he is still in Covenant , though under breach of Covenant , and stands related to the Church of God in title , otherwise , upon his repentance he must have a new admission by Baptisme . The Church , I say , may receive a man upon engagement of amendment , ( which must be done in baptisme ) to be baptized , and upon his return to wickednesse Excommunicate him : His profession gives him right to Baptisme , and his sin deserves excommunication . He tells us , Though we read not that Philip required repentance , yet others did : But did they so require it , as in reality to precede baptisme ? Or were they satisfied with a profession of it ? If they so required it as in reality to precede , they then must give a day over to give evidence of it ; and whether this was the manner in Johns baptisme , in Philips , or the Apostles , let adversaries be Judges .

I cannot tell what should move Mr. F. when he had given me thanks , pag. 54. for my courteous handling of him without scorn , to adde in the next page , Sir , I thought Christianity had taken in the heart , and outward conversation as well as the head ; a real Christian is one united to Christ , sound in the doctrine concerning Christ , and walking as Christ did [ we suppose an old Adam ] . Let him who is a nominal Christian appear like one , though he be not real . And I do think that it is little below a scorn , to bear the world in hand that I think otherwise ; what have I said for him to Sir me in this particular ? perhaps because I somewhere speak of a profession of faith , not mentioning repentance ; so he may challenge Philip to be defective , who when the Eunuch demanded , What doth hinder me to be baptized ? answered , If thou believest with all thine heart thou mayest , Act. 8.37 . And Paul and Silas likewise , who when the Jaylour ask'd , What shall I do to be saved ? answered as we know , Believe in the Lord Jesus , and thou shalt be saved , and thine houshold ; Nay , will not the same charge fall upon the head of our Saviour himself , who in his Commission to the Apostles , saith , He that believeth and is baptized , shall be saved ? None of these mention repentance ; what can be said for them , will excuse me : I am so far from being against repentance in a Christian , that I expect some will think that I have said too much for the necessity of it , and put too high an honour upon it . He proceeds farther , and saith , Let us view the Scripture in administration of Baptisme , Mar. 4. Baptisme of Repentance , that is more then Faith . More explicitely , but no more implicitely . Faith takes Christ to give repentance , as well as a Saviour to give remission of sins . They confessed their sins , saith he . 1. Some will have it to imply no verbal confession , but virtual , coming for baptisme for remission of sins , it was an acknowledgment that they were guilty ; which glosse carries strong probability with it , in regard of the multitude , that in so short a space were baptized . 2. I require more , an engagement to leave sin , which their taking upon them the Name of Christ doth imply , 2 Tim. 2.19 . Let every one that nameth the Name of Christ depart from iniquity . He goes on , Acts 2.37 , 38. First Jewes so had knowledge not so ignorant as ours I believe . The Reader may believe the contrary , till he see some proof . Secondly , having a legal work by the power of the Word : They that had crucified Christ as a blasphemer , deceiver , must needs have some work upon them before they would take him professedly for a Saviour . Thirdly , Receiving the Word ; That implies no more then giving credit to what the Apostle spake , that Jesus whom they had crucified was Lord and Christ . Fourthly , Repenting they are baptized , this is more still . And more then is exprest in the Text. Baptisme in his Name doth indeed imply , that now they repented that they had crucified him , otherwise , we read not of their repentance : Acts 8. ( saith he ) though there is not mention made of the Samaritans repentance , who were apostatized from the Jewes , but laid claim to the Patriarchs , Joh. 4.20 . expected Christ , verse 25. worshipped God , Ezra 4.2 . yet that Philip should know them to be so abominable in conversation , and yet baptize them , that is to be proved , since that others required repentance . He may adde to these Elogies of the Samaritanes , that they worshipped they knew not what , Joh 4.22 . and that they bore that good will to the people of the Jewes , that when they perceived Christ with his Disciples to be for Hierusalem at the time of the Passeover , they would not let them have meat for money , Luk. 9.51 , 52. And I confesse , as much of repentance in them , as was required in any to the acceptation of Baptisme , namely , a renuntiation of their false way , and a professed acceptation of the tender of the Gospel . There yet followes , If this be not a giving of holy things to dogs , ( which Tertullian and Austin give warning of even in baptizing ) I know not what is ; Let a man be a notorious Ranter , Sodomite , Scoffer at godlinesse , drunkard , no matter what ; this is known and proved , yet a Christian nomine tenus , therefore you must baptize him . Where I pray do I speak of baptizing any that is nomine tenus a Christian ? My opinion is , that such that have the name Christian , are baptized already , I hope such contradictions seldom come from my pen. That these are no words of mine , my adversary will acknowledge , and that any such consequence can be gathered from any thing that I have said , that I must baptize persons of this quality already baptized , the Reader can scarce imagine ; this I impute to haste or passion preventing or obstructing the use of reason . He must then blot out Christian nomine tenus , and insert instead of it , an Heathen , Jew or Pagan ( otherwise he is already a baptized person , and in incapacity for baptisme ) by the power of the Word preached , brought to renounce his way of Paganisme , Judaisme : and to professe and engage to a Christian faith and conversation . These are the men that I would have baptized , and if we must account them to be dogs , and swine , all Scripture-baptizers are within the lash , they have given baptisme to them . That repentance as well as faith was required in baptisme , appeares ( saith he ) by the ages following the Apostles , yea , and in the Apostles time likewise . A profession of both was indeed required , they that renounced heathen worship , renounced heathen conversation with it ; They engaged to a Christian faith , and they engaged to a Christian conversation . Mr. F. addes , For those who would live in their lusts , they deferred their baptisme , knowing what that required . I have read of the deferring of baptisme in those times , and the reasons assigned , why they put it off : But I have not met with this reason . Mr. Marshall in his defence of Infant-Baptisme hath given many reasons , why some put off baptisme . Some to be baptized at the age that Christ was baptized ; Some to be baptized in the river where he was baptized ; Some to be baptized by some special Bishop of eminent place ; Some , ( which it seems was most common ) because they conceived , that it takes away all sin , and therefore they would have it delayed , till sin was well over , for which he quotes many authorities : Tertullian ( it appears ) would have it delayed upon this ground , seeing he would not have unmarried persons baptized , but to stay till lust were extinguished ; and disswading from baptisme in younger years , he hath these words , Quid festinat innocens aetas ad remissionem peccatorum ? de baptis . cap. 18. Yet perhaps some might delay it upon the account that he mentions , though he quotes no authority for it , but that Tertullian and Nazianzen intimate it , one of whom was for delaying of baptisme in the place quoted , the other against it , as I find him cited . But in case any did delay it upon the grounds by him mentioned , might it not be their fault that did administer it ? in keeping the door too narrow , as well as their sin who put off the time of it , seeing Mr. F. himself complains of the rigour of some in New-England , in holding men off from entrance into Church-fellowship , by that door which is set up in the room and place of baptisme .

Mr. Firmin , as well in his Serious question stated , as in his Appendix against me , vouches many authorities , first Presbyterians , instancing in his margine Lond. Min. Jus Div pag. 115. But in my book that page hath no such thing ; Gillespies Aarons Rod quoting many pages , I can recompence him in setting up some of the Congregational way against him . Mr. Gillesp . will not have a known unregenerate man baptized ; But Mr. Cobbet saith , John did and might lawfully baptize those multitudes , albeit in the general he knew that many , yea , most of them would prove false and frothy ; And makes visibility of interest in the Covenant the Churches guide in application of Baptisme , pag. 52. And how large a visibility of interest is , is cleer , and I have already shewen , Let his words before quoted be considered ; and to these adde that which he hath , pag. 54 , 55. The initiatory seal is not primarily and properly the seal of mans faith , or repentance , or obedience , but of Gods Covenant rather : The seal is to the Covenant , even Abrahams Circumcision was not primarily a seal to his faith of righteousnesse ; but to the righteousnesse of faith exhibited and offered in the Covenant ; yea , to the Covenant it self , or promise , which he had believed unto righteousnesse : hence the Covenant of grace is called the righteousnesse of faith , Rom. 10. Hence , Acts 2.38 , 39. the seal of baptisme is put to the promise , as the choyce matter and foundation in view , and as that was a ground of repentance it self , Repent and be baptized , for the promise is to you : Not , for you have repented , as if that were the thing to be firstly sealed by baptisme , but the promise rather .

Appendix , pag. 57. Mr. Firmin quotes in the Lump the Fathers , Councels , School-men , out of Gregory de Val. as if all were of that mind . In his Serious question he quotes , Austin , Alexander Hales , Aquinas , Gregory de Valen. In his appendix , Justin Martyr , Concil. Naeocesar . Concil. Nic. Concil. Elib . as strict in admission of their Catechumeni , concerning which I might have much to say .

First , How would he like it in other things , to leave the clear rode and track of Scriptures , to hunt after humane authorities ? If we can but say , From the beginning it was not so , In case the authorities were more in number , more eminent in honour , we have sufficient . The Scripture-way taking in those that the Word had brought to a profession of Christianity upon engagement to it , is as clear as though it were written with a ray of the Sun .

Secondly , For Fathers and Schoolmen , their opinion about Baptisme , on which they ground the necessity of praerequisites to it , is known ; and as he may quote them against me , so I can quote them against him , and those of his party . They maintain ( and as unanimously as they do the thing in debate ) that Sacraments confer grace on the receiver , in case he put no obstacle , on which account they expect not grace in the person for baptisme , ( which they believe not to be possible , seeing the Sacrament is to work it ) but a convenient disposition to grace , which they call merit ex congruo . Let Suarez speak in the name of the rest , having laid down this Proposition , d d Ut alicui digne detur baptismus , praeter voluntatem suscipiendi Sacramentum necessaria est dispositio conveniens sanctitati Sacramenti . That Baptisme may be worthily administred ; besides a willingnesse to receive the Sacrament , a disposition suitable to the holinesse of the Sacrament is required . And then answering the question , What this disposition is , he answers , e e Resp. Eam sufficere & necessariam esse quae ad consequendum effectum Baptismi fuerit sufficiens ac necessaria : quia cum per baptismum detur gratia , si aliquis est recte dispositus ad effectum baptismi consequendum in instanti , quo receperit baptismum perfectum , recipiet gratiam : Ergo cum sufficienti dignitate & sanctitate recipit Sacramentum : Quia cum hoc sit Sacramentum mortuorum non est ad illud digne suscipi●ndum prae exigenda gratia ad quam conferendam ipsum est constitutum : Ergo sufficiet illa dispositio , cum qua Sacramentum conferet talem effectum . That is necessary and sufficient , which is necessary and sufficient to attain the effect of the Sacrament , and gives his reason , seeing by baptisme grace is given ; If any one be rightly disposed to receive the effect of baptisme , in the instant that he receives perfect Baptisme , he shall receive grace ; therefore he receives the Sacrament with sufficient dignity and sanctity ; further adding , Seeing this is a Sacrament of the dead , grace is not praerequired for the receiving of it , being ordained to confer grace , that disposition is sufficient upon which the Sacrament confers such an effect , Suarez in tertiam partem Thom. Tom. 3. Q. 68. Dis. 24. art. 4. Sec. 2. p. 250. Our opinion being otherwise of the work of baptisme , it is otherwise concerning admission to baptisme , when men are willing to be received into the number of Christians , and will engage for Christian wayes , ( which necessarily implies a profession of repentance of all unchristian practices ) we judge them to have right of admission .

Thirdly , How far rules laid down by some Fathers , and Councils for the way of discipline did exceed in rigour , hath been the complaint of many ; not admitting those that had been overtaken by temptation , to Church-fellowship : notwithstanding any evidence of repentance , till after many years space of humiliation ; In which time how much advantage might be given to Satan , let men of experience judge . Mr. F. himself dislikes their long deferring of their Catechumeni from baptisme , and may not others have liberty to manifest their dislike as well as he ?

Fourthly , Let it be taken into due consideration , whether such rigour in holding converts off so long a space ; and requiring such an height in preparatory graces , were not a great remora to the progresse of the Gospel ? and gaining in men to Christian profession ? How speedy a progresse the Gospel made in the Apostles times we may see in the Acts of the Apostles , and Ecclesiastical Story . Dr. Andrewes in his Preface to his Work on the Commandements , quotes a testimony of Egesippus , That by the diligent instructing of the Church , there was no known Common-Wealth of any part of the world inhabited , but within 40 years after Christs Passion received a great shaking off of heathenish Religion . But how slowly it proceeded after some time , is over-plain : May not the difference of their way , that thus swerved from the Apostles , and men in Apostolique times , be assigned as a great reason ? We find them facile in admission , but in the mean time exceeding plain in making known what was required of them in order to the end of their professed faith , their everlasting salvation that were admitted .

Fifthly , If it may be granted , ( which according to Scripture rules can never be denied ) that men wrought off from Turcisme , Paganisme , Judaisme , and brought to a profession of Christianity , and a professed engagement to Christian wayes , have their right , and stand in title to baptisme ; If then upon observation of inconveniences arising , ( as jealousies conceived that they may offer themselves out of design to work themselves into a fairer opportunity of persecution , as was suspected in Paul ) the Church in Prudence , for some space shall delay their admission , I shall not contend ; Onely I assert their right , and justifie their practice , that proceed accordingly , and unlesse some great cause appear to the Churches prejudice , tendring themselves they are actually to be received .

A Digression for Vindication of Chap. 32. of the Treatise of the Covenant , from Mr. Baxters Exceptions touching the Faith that entitles to Baptisme .

HEre I am put upon it to take into consideration , The occasion of this Digression . that which Learned Mr. Baxter in his Apology hath been pleased to oppose against me . Though he be large , I shall make it my businesse ( if it may be ) to be more brief . I entitled the two and thirtieth Chapter of my Treatise of the Covenant , in this manner , A dogmatical Faith entitles to Baptisme : being a Corollary , naturally ( as I yet think ) inferred from the Doctrine , that I had before delivered , of the latitude of the Covenant ; explaining my self , that I meant such a faith , that assents to Gospel-truths , though not affecting the heart , to a full choyce of Christ , and therefore short of that Faith which is justifying , and saving ; ratifying it with several arguments . In which I might well have thought , that I should have found my ancient friend , my Second , rather then an Adversary , considering what he had delivered , pag. 224. of his Treatise of Infants Church-Membership . This opinion , Mr. Baxters concession . that the Covenant of grace which Baptisme sealeth , is onely to the Elect , and is not conditional , is one of the two master pillars in the Antinomian fabrick : and afterwards , If any shall think that this affirming [ that Christ hath brought the reprobate also into a Covenant of grace conditional ] be any part of the Arminian errors , as the whole scope of Scriptures is against them , so Mr. Blake hath said enough to satisfy : He that will deny reprobates to be so farre within the Covenant of grace , must not onely denye infant Baptisme , but all Sacraments , till he be able infallibly to discern a man to be Elect. I did never rise so high in words for my opinion as the Reader may here see my adversary hath done for me , and I shall have more occasion to observe his concessions in this thing . But how to reconcile all , with that which , pag 327. of the same Treatise he delivers , I know not . If men be taught once that it is a Faith short of justifying , and saving faith , which admitteth men to Baptisme , as having true right in foro Dei , it will make foul work in the Church . This he asserts with five several arguments , to which in the Chapter quoted I gave a brief answer , not once naming the Author , that ( if it might be ) such contests with a man that I so much honour , might not have been observed , and yet the truth not deserted . Before he enters upon any refutation of my arguments , or vindication of his own , he is pleased to spend nine full pages , to shew how farre he takes unregenerate men to be in Covenant , and to discover ( as he saies ) my mind in this point . Neere to the close of that discourse , he saies , that what I mean by Covenanting , he despairs to know ; which surely will be the Readers wonder , that knowes what he hath said , pag. 224. before mentioned , I speak impartially , according to my judgement , I think there is more true worth in those two or three leaves of Mr. Blakes book in opening of the Covenant , then in all , &c. And as he despaires to know my meaning , so I as much despair ever to make it known to him . He quotes very many expressions of mine , and knowes my meaning in none of them , and some that I borrow from others , as Dr. Preston and Pareus , and he knowes neither my meaning nor theirs in them . And in case I should make attempt , if it might be , to make it further clear , he hath still an art , to render it obscure . He observes , that I say , ( that which I think all say ) that the accepting of the word [ preacht is the note of the Church ] and gives his censure that that is a more laxe , and ambiguous terme , then the former . And seeing that I am not able to satisfie him with any notions that I can reach , I shall endeavour at present to help his sight , in pointing out to him , men in Covenant with God ; that when he lookes upon the men , and the character given of God himself , of them , he may ( if he please ) guesse at the Covenant it self . Scripture-characters of men in Covenant . Do's Mr. Baxter know what Covenant that was , that the Captains of tribes , Elders , Officers , with all the men of Israel , little ones , wives , strangers , from the hewer of wood to the drawer of water entred into ? Deut. 29. and what kind of men they were that avouched the Lord to be their God , and whom God avouched to be his peculiar people ? Deut. 26.17 , 18. Do's he know who those be , that throughout the Old Testament-Scriptures , the Lord calls his people , his inheritance , his portion , his sonnes and daughters ? And who those kinsmen of Paul according to the flesh were , to whom pertained the Adoption , the glory , and the Covenants ? Rom. 9.4 . Do's he know who those were in New Testament-times , that were converted by thousands , myriads of thousands ? then he knows who God lookes upon , as his in Covenant , and to whom Covenant priviledges appertain . And doubtlesse those hearers that Isaiah describes ( and from him all the Evangelists ) of fat hearts , dimme eyes , heavy eares , whilest God had not removed his Candlestick , were included : They were in Covenrnt with God . If it be said that these are said to be in Covenant equivocally ; I answer , 1. I dare not charge the constant language of the Spirit of God in Scripture with equivocation . 2. I am sure that they upon that account , really enjoyed the priviledges under dispute , were called by the name of a Church , Acts 7.38 . and had that elogy , a people near unto the Lord . And to say that these were in Covenant with a quatenus , aliquo modo sic , aliquo modo non , when God testifies that they avouch him to be their God , I think is too great boldnesse . That those that rose no higher , then these mentioned , have no right to the great blessings of the Covenant , as Christ , pardon , Justification , Adoption , glory , upon that account , that they come not up to the faith called for in Covenant , I freely with Mr. Baxter grant ; Those are too high Favours for Covenant breakers , yet I say , as all Israel did de facto enjoy , so all of the like faith in foro Dei have their right of his free bounty to all those Church-priviledges that serve to fit for glory . He is pleased to say , Mr. Bl. had done better , if , with that moderate , reverend , godly man Mr. Stephen Marshall he had distinguished between those two questions [ who are Christians , or Church-members ? ] and [ whom we are to judg such and use as such ? ] and to bring in the latter rank onely . I know not where Mr. Marshall thus distinguishes . If he speaks of members of the Church invisible , it is not at all to our purpose , we are not speaking to them : And if he mean members of the Church visible , I know no use of such distinction , we can well enough know such members , otherwise they were not visible . Let Mr Baxter look upon those notes of a Church-member which he mentions , where he intended a confutation of my 31. chap. in case I had not spoken to his mind , and the same things with him , and then see whether such cannot be known ? I think those of the Worcestershire combination , may know who those be whom they take into Communion . In a parenthesis he is pleased to tell me , that herein I joyn with Mr. Tombs . To which I reply , what animosity soever he hath against me , I shall not leave any one truth to shunne agreement with him , when Mr. Baxter himself affirms , that Mr. Tombs and he are agreed in that particular that he there mentions , pag. 92. though most Divines , ( as he there saies ) are against them both ; sure I may boldly joyn with him , when most Divines are for us . He tells me , Those that professe to fear God , and love him , we must love and honour as men , that do fear and love him : yet in different degrees , as the signs of their graces are more or lesse probable . In some common confessing Christians , we see but small probability : yet dare we not exclude them from the Church , nor the number of true believers , as long as there is any probability ; Others that are more judicious , zealous , diligent and upright of life , we have far stronger probability of : and therefore love and honour them much more . All this is true , in case we were to enquire after the fear of God in its power , or the image of God , renewed in sincerity ; But when it is applyed to visible Church-membership , I know not what to make of it . Must I more or lesse honour a man , accordingly as he appears more or lesse visibly in Congregations ? After a long discourse about the Covenant , and faith dogmatical , which I shall have occasion further to touch upon , he concludes thus , The words which Mr. Bl. questioneth , I confesse are mine , against Dr. Ward , The Author vindicated from singularity . and I did not think in so grosse an opinion Dr. Ward would have found any second to undertake that cause . How this passage fell from his penne , may well be to every intelligent Reader matter of admiration : not that he chargeth an opinion from which he dissents , to be so notably grosse , ( which is not very unusual ) but that a man of such multiplicity of reading , should think that Dr. Ward in this opinion would not have found a second , when if he hath perused our approved Authors about the question , especially since it came to a punctuall just debate , he may soon see that he hath almost every one to appear for him if this which he mentions be his opinion , unlesse perhaps he hath been so held in reading the Fathers , and other Writers for the first thirteen , or fourteen hundred years ( in which few will , I think , come out and vye with him , ) that he hath not regarded what hath been said this hundred and fifty years , in this corner of the world , when his book came first out , I received a letter from as learned an hand , as any I have to converse withall , noting this , as a singular tenent ; and when upon occasion I have mentioned it , that Mr. Baxter holds that no faith that is short of that which justifies , gives title to Baptisme , it sounded so strange that I could not gain credit to the report of it . He that hath spent so much pains in that Scripture , 1 Cor. 7.14 . cannot be ignorant of that usual distinction , of Covenant holinesse , and holinesse habituall , and personall . The former , ( according to Divines and Mr. Baxter himself ) is an holinesse of relation to God , and separation for him ; which was found in all the Nation of the Jews , and now is in all professed believers , and their seed . The latter is an inherent quality , infused by regeneration , by which the man is brought into conformity with the Law of God . The former ( according to them , and him in that Treatise ) gives title to Baptisme , even where the latter is wanting . Those words therefore were more then needed : [ If men be once taught , that it is a faith short of that which is saving and justifying , which admitteth to Baptisme ] seeing it is in reformed Churches generally , and universally taught , Mr. T. very well knowing , ( as all do know ) that in these last ages it is a doctrine generally received : and setting himself to oppose it , saith , that he can derive its pedigree no higher than Zwinglius : but he hath heard of those that were Zwinglius his seniors , to be of the same mind , as the Reader may see in my answer to his letter . The Jesuites generally charge it upon Calvin , and Beza , and those of that party ; and well they may , as their opinion , but not as their invention . As to that charge , they stand acquitted by their adversaries : Suarez in Thom. part. 3. tom. 3. q. 69. art. 8. dis. 27. Sect. 1. speaking of this opinion , saith , It is ancienter then Calvin , as appears by Waldens . tom. de Sacram. tit. 3. cap. 53 , 54. yet Calvin ( saith he ) either encreased or revived it , as appears by Ruardus , Lindanus , Prateolus and others . This easily may be yielded , and if Chamier may be heard , all Protestants embraced , it . Mr. Baxter in the words before may see the opinion of that Divine , whom he so deservedly magnifies , Mr. Cobbet full against him ; notwithstanding he lives where the greatest strength of that party is , that are his opposites . Let the Reader observe his fourth conclusion , pag. 52. The Church in dispensing an enjoyned initiatory seal of the Covenant of grace , looketh unto visibility of interest in the Covenant , to guide her in the application thereof ; nor is it the saving interest of the persons in view , that is her rule , by which she is therein to proceed . And compare with it the close of his whole discourse upon it in these words : And I the more wonder , that any which confesse , that it 's not to be denyed that God would have infants of believers in some sense to be accounted his , to belong to his Church , and family , and not to the Devills , as true in facie Ecclesiae visibilis , &c. yet do oppose us in this particular now in question . If he please to peruse Pareus , 1 Cor. 7.14 . as he shall find Stapleton , in objections there produced , his friend , so Pareus fully his adversary . And I shall adde one testimony that carries many more in the belly of it , in which the Reader may see that Dr. Ward in this thing now in agitation , hath the generall vote of reformed Churches for him , and against Mr. Baxter . Apollonius speaking to the question , Quaestio quarta , An infantes quorum parentes proximi solenni & Ecclesiastico foedere alicui particulari Ecclesiae sese non adjungunt , in Ecclesia non sint baptizandi , sed ut baptismi in capaces & privilegiorum Ecclesiae expertes sint aestimandi ? Resp. Existimant Reformati , quod federalis quaedam sanctitas , qua jus habent illi qui hoc modo sancti sunt , ad media salutis & Sacramentum Baptismi , & qua ab Ethnicis , Turcis , similibusque aliis infidelibus separantur , 1 Cor. 7.14 . toti nationi seu populo communicetur , cui Deus tabulas sui foederis ita impertit ut easdem suscipiant , & profiteantur , quos ad statum visibilis Ecclesiae suae vocat & ducit , Rom. 11.16 , 17 , 18 , 19 , 20. Haec foederalis sanctitas transfertur ad posteros non per proximorum parentum sanctitatom inhaerentem , qui sua fide vel infidelitate eam posteriis proximis vel tollerent vel stabilirent ; sed misericordi Dei voluntate , qua foederis illius privilegia externa parentibus etiam remotioribus promissa extendit & constanter impertit in multas generationes posteris fidem profitentibus etiam iis quorum parentes proximi impii , & in foedere Dei perfidi fuere . Whether infants whose immediate parents do not joyn themselves by any solemn Ecclesiastical Covenant to any particular Church , are not to be baptized in the Church , but are to be esteemed incapable of Baptisme and void of Church priviledges ? answers the question in these words : The reformed hold that a certain foederall holinesse , ( whereby those that are in this manner holy , have right to the means of salvation , and whereby they are differenced from Heathens . Turkes and other like infidels , 1 Cor. 7.14 . ) is communicated to the whole Nation or people to whom God do's so impart the tables of his Covenant , that they receive and professe them , whom he calls and brings to the state of his church visible , Rom. 11.16 , 17 , 18 , 19 , 20. This foederall holinesse is transmitted to posterity ( saith he ) not by the inherent holinesse of immediate parents , which either their faith or unbelief should take away , or establish , to their immediate posterity : but by the good and gracious will of God , whereby he extends and constantly bestowes the outward priviledges promised to more remote parents , for many generations to posterity , professing the faith ; even to those whose immediate parents have been found wicked and false in their Covenant , quoting these texts , Ps. 106.35 , 36 , 44 , 45. Isa. 63.10 , 11.51.1 , 2 , 3. Ezek. 20.8 . And confirming this assertion with severall arguments , the last of which is this ; c c Quia adulti omnes in Novo Testamento à Johanne Baptista & Apostolis sunt baptizati , telonarii , milites & quicunque ex Judea & circumjacentibus regionibus ad Baptismum devenerunt absque longiore examine , si modo fidem profiterentur & peccata confiterentur ; et si hypocritae , genimina viperarum & homines malae frugis iter eos essent , proinde & infantes eorum ad baptismum admittendi . Causam hanc pro praxi Ecclesiarum Reformatarum multis disputat Cl. Walaeus , in locis communibus , operum in Folio , pag 494 , 495. Because all of years in the New Testament were baptized by John Baptist and the Apostles , as Publicanes Souldiers , and whosoever out of Judea , and the regions round about came to Baptisme , wit hout any further tryal : provided that they professed their faith and confessed their sins , though there were many Hypocrites , generations of vipers and men of dissolute courses amongst them : and therefore ( saith he ) their infants are also to be admitted unto Baptisme , adding that learned Walaeus largely defends this cause for the practice of reformed Churches in his Common places , pag. 494 , 495. adding yet further , d d Rejicimus igitur Antitheses eorum qui denegant Baptismum filiis eorum qui impie vivunt & vita sua improba efficatiam baptismi sui irritam erga se reddunt . Hisce opponimus judicium Leydensium in Synopsi Theol. ubi sic disserunt , disput. 44. thes. 50. We therefore reject the contrary opinion of those which deny Baptisme to the children of those who live wickedly , and by their wicked life render the efficacy of their baptisme to themselves as null and vain . To those we oppose ( saith he ) the judgement of the professors of Leyden in their Synopsis of Divinity , dis. 44. thes. 50. If the Reader please to consult this quotation from these Authors , he shall see it very full to the purpose ; as also Walaeus in the place before mentioned . So that Mr. Baxter may see that he hath not onely me to oppose , together with the ashes of Dr. Ward , ( whose memory yet is to be had in reverence ) but ancient Writers within these 1300. years , together with the concurrent voice of Divines in the generality of them in these 150 years last past , which in other Points he confesseth are his adversaries , on whose side the truth is , whether on his few , or the Churches many , is further to be enquired .

A Vindication of several Arguments in the Treatise of the Covenant .

Chap. 32. of my Treatise of the Covenant , I bring severall Arguments to evince this Proposition , [ that A Faith which is short of Justifying , and saving , admits to Baptisme . ] The first of which refers to that , which I had before spoken at large , concerning the latitude of the Covenant , expressing my self in this manner , Argument vindicated . 1 [ All that hath been said for the latitude of the Covenant , may fitly be applyed for the like latitude of Baptisme ] . To this Mr. Baxter replies , Therefore did I say the more of the Covenant before , Covenant and Seal commensurate . to shew your confusion and mistake in that . It is not every Covenant , or Promise , that Baptisme is the seal of . I desire no more of the judicious Reader , but to reflect upon that which I have spoke , Chap. 27 , 28. of that Treatise , together with that which he hath been pleased to speak so largely against me : His distinctions of Covenants , and Promises ; The severall wayes that ( according to him ) men may be in Covenant : How unregenerate men may be in Covenant , and how not ; together with his multitude of Positions , ( most of which look not at all towards the businesse ) and then consider whether he , or I , stand more guilty of mistake or confusion , and whether he hath brought any thing home , after so tedious a discourse , for satisfaction , or to give any colour to it , that unregenerate men are not so in Covenant as thereby to have interest in Baptisme , which must be done , if he speak any thing in opposition to me : My businesse being to prove that they are so in Covenant , that they have upon Covenant-right , title to the seal ; and if the Reader can find any thing tending that way , let Mr. Baxter consider whether it be not in full opposition to himself , who reckoning up Mr. Tombs his errors , makes this the fifth in order : that he holdeth , That the Covenant whereof Baptisme is the Seal , Mr. Baxters Concessions of the latitude of the Covenant . is the absolute Covenant of Grace made onely to the Elect. Did not Mr. Baxter then believe that those that are non-Elect were comprized in it ? The conclusion of his large discourse is laid down by himself , pag. 63. in these words , Though wicked men have many Promises from God , especially the great conditional Promise of life , if they will repent , and believe , and though they are also by their imperfect equivocal covenanting with God ; yet God remaineth still unoblig'd to them . But how this stands with that which he hath in dispute in the place before mentioned , let him also take into further consideration ; where he chargeth this , as his adversaries fourth error : That every right administration of Baptisme , is not Gods sealing : Actually God sealeth not , but when it is administred to a Believer . It may be called a right act of the administrator , according to Gods appointment , but not Gods sealing . Against which he thus disputes , pag. 222. If the Sacrament rightly administred to an hypocrite , have all that is essential to Gods actual sealing , then it is his actual sealing ; But the Sacrament rightly administred to an hypocrite , hath all things essential to Gods actual sealing ; Ergo. The Minor he proves at large , as I may have occasion hereafter to make known . And whereas he so peremptorily determines , that though wicked men oblige themselves , yet God still remains disobliged , let him consider , God stands obliged to all that he doth avouch his people . whether God be not some way obliged to all that he avoucheth to be his people . If this be denyed , there will be found no great happinesse to a people , to have the Lord for their God . But God avoucheth those to be his people , Deut. 26.17 . who are yet in an unregenerate estate . And if we look into Scriptures , we shall see that this is Gods ordinary language . Are there many worse to be found in any visible Church-state , then those with whom God holds contest , Psal. 50 ? Yet to these he sayes , verse 7. Hear , O my people , and I will speak ; O Israel , and I will testifie against thee : I am God , even thy God : Together with those , Isa. 1. to whom he addresses himself under these titles , Rulers of Sodom , people of Gomorrah : yet we see , verse 2. what language he speaks of them , Israel doth not know , my people do not understand . And whereas he states the Question as though the whole of the dispute turned on this hinge ; Whether these men be in Covenant with God , as to Gods actual engagement to them ; so far as that Gods promise is in force for conveying actual right to them , as to the promised blessings ? and so whether it be a mutual Covenant , and both parties be actually obliged ? And thus I say that wicked men are not in Covenant with God , that is , God is not in Covenant with them : Neither have they any right to the main blessings given by the Covenant , viz. Christ , Pardon , Justification , Adoption , Glory . I know no man that hath spoke so much as himself towards the proof of it in the affirmative : So long as they break not the Covenant-engagement , ( in which he confesseth they have oblig'd themselves , ) God stands engaged to them for the greatest spiritual blessings . But according to him , they break not Covenant untill they arrive at final impenitence and unbelief . He very well knowes that I hold that every wicked man in the Church lives in continuall breach of Covenant , and is therefore under the curse and penalty of it ; and that I should think that God were actually engaged to give Christ , Pardon , Justification , Adoption , Glory , to them , in that state and condition , were more then strange . These may know by vertue of their Covenant-priviledges upon what terms they may attain the mercies mentioned , and upon what terms God stands engaged to give them , and they enjoy the power of Ordinances to work them up to the said terms , which they do not , who are without Covenant , and therefore are afar off , when men in Covenant are near . Did ever man , speak of an absolute tye in a conditional Covenant , whether the conditions are kept or no ? That therefore before mentioned which he calls the great question between him and me ; is no question at all . It were madnesse to affirm that , which with these limits he thus denyes . Yet still I say , that the Covenant which Baptisme seales , is made with the unregenerate as well as regenerate persons ; which as we have heard , he makes Mr. Tombe's error to deny . And because the Covenant belongs to them , Baptisme in like sort belongs to them : and as upon that account we must baptize them , so in foro Dei , according to the mind of Jesus Christ , they have right to Baptisme : Which in case Mr. Baxter shall deny , I shall desire him to reflect upon the afore-cited passages of his own ; together with that which , pag. 65 of this Treatise he delivers . If it be the whole matter of Christianity that is professed , but dissembledly : then as he is equivocally , or analogically a believer , or Christian , so I yield he is a member of the Church visible . And Church-membership is one of his own mediums to prove a right to Church-entrance by Baptisme , and here is a Faith not above dogmatical ; At least , short of that which is justifying , and yet such a faith as is real , having reall fruits and effects , and sometimes reall miracles . If the argument hold when it is thus enfeebled , how much more when it is put in its full strength ? Such an one is univocally in Covenant , whose dissimulation is no other then necessarily attends an unregenerate estate : in case there be any thing in Scripture above equivocation , They remembred that God is their Rock , the high God their Redeemer , Psal. 78.34 . And whereas I stand charg'd in this discourse by Mr. Baxter with several uncouth , if not wild , opinions and assertions about the Covenant , and Mr. Baxter despairs ( as we have heard ) of understanding of my meaning , I shall here endeavour , as to vindicate , so to explain my self in like manner , that the Reader ( if not Mr. Baxter ) may be brought to a right understanding ; avoiding , as much as may be , both nicety , and multiplicity .

1. It is said , that I suppose certain Promises to go before the great Law of Grace . Those that suppose such ( saith he ) are of two sorts , 1. The Arminians and Jesuites . 2. Such as Mr. Bl. about Church-Ordinances . And having spent many lines upon the Arminians to shew his dissent , and assent , so that the Reader may well have forgotten both me and my charge , he saith , 2. The Author vindicated from a fiction imposed . The second part of promises before the great Covenant of Grace is feigned by Mr. Bl. ( and if there be any other that go that way , as some do , and that with some difference amongst themselves ) and that is a promise of Church-priviledges upon condition of a faith , not justifying , nor saving . One that Mr. Baxter will not deny to be eminently learned , ( and I think as well vers'd in his Writings , and mine , as any man alive ; Far better , I believe , then he in mine , or I in his ) upon observation of this passage , replyed as by addresse to him , You rather feign this of Mr. Bl. then find it in him . And I professe I know no man whose brain ever either hatch'd , or vented such a crotchet . Neither do I know how this mistake was ever entertained , ( for I believe it was a mistake ) unlesse it be , that taking for granted that there is no Covenant of grace entred with any out of the state of grace ; and finding , that I assert , that Church-Ordinances appertain to unregenerate Christians , and those that are short of faith that is justifying , he here fancies a promise of these made to a faith of this kind : Whereas that which I say is , That every acceptation of a Gospel-tender ( which tenders a man a Christian outwardly ) actually vests him in right to these Ordinances , as it did the Jew outwardly , Rom. 3.1 . And that these Ordinances are necessarily requisite to bring men up to the fruition of those happy priviledges of Pardon , Justification , Adoption , Glorification . So that I conceit no promise of these Ordinances made to such a faith , but an actual investiture of every such believer in them . Neither do I know any promises preceding the Covenant of Grace . Such must be made to meer Heathens , or those that are in a parallel estate , aliens from the Common-wealth of Israel . Unlesse perhaps some such promise to some such , upon some particular account may be found . Yet if he can work me to be of his mind , that Election , Regeneration , and the Covenant of Grace , are commensurate , so that no non-elect man is in Covenant , then shall I say that there are Promises made before the Covenant . The Apostle speaking of the Jews , that for the generality of them , were neither elect nor regenerate , saith , To them appertained the Covenants . I may therefore charge it upon him , with better reason then he upon me : Those stand vested in promises , that , he sayes , are out of Covenant . The Promise is said to belong to those Jews , Rom. 9.4 . on whom yet the Word took no saving effect , verse 6. Hence by opposition to the Gentiles they were those that were not strangers to the Church , but of it . They were not strangers to the Covenant of Promise , but in the same , Eph. 2.11 , 12. Hence God , saith he , maketh his Covenant with them all , Deut. 29.10 , 12 , 13 , 14 , 15. speaking there of that solemn renewal of the Covenant of Grace , as Deut. 30.6 , 10 , 12 , 13 , 14. compared with Rom. 10.6 , 7 , 8. evinceth . So , Ezek. 16.8 . he made a Covenant with that Church and people , many whereof proved very base , as that Chapter sheweth . Cobbet just vindicat . pag. 46. Where much more to this purpose from many Texts of Scripture may be seen .

The Authour further vindicated . I am farther charged , that my common phrase is , That they ( namely unregenerate men ) are in the outward Covenant , with this note upon it , what that is I cannot tell . Who would not now think but that here were a phrase peculiarly mine : Upon which the same learned hand as before , expresseth himself in these words , I do not see that that phrase is common with Mr. Bl. He rather useth it as from others : which any may evidently see , if they consult pag. 189 , 190. of my Treatise of the Covenant . But of this I have spoke before , and therefore his guesses upon it , that he believes that it is called outward , by reason of outward blessings annexed to it , might have been spared . They that use it , expresse their own meaning , The Covenant ( they say ) is but one and the same ; but all are not in the Covenant after one and the same manner : Some are onely in it by outward profession , to the present participation of outward priviledges ; but some by cordial acceptance to the enjoyment of saving benefits by means of these priviledges . He sayes in the place quoted , I should have thought it but reasonable for Mr. Bl. 1. To have told us what those outward blessings are that this Covenant promiseth . But what need I to tell him , when , pag. 61. he hath told me , that it is a promise of Church-priviledges , and I now tell him that these stand actually possest of these priviledges , and have all the Promises , together with these priviledges that the Gospel contains . And that these priviledges are appointed of God , to bring them in Gods way to the possession of them . 2. Saith he , That he would have it proved out of Scripture that God hath such a Covenant distinct from the Covenant of grace , which promiseth Justification and Salvation , and having other conditions on our part . To this I know not what to say ; but that when Mr. Baxter hath proved that there are not onely mountains of earth in his West side of England , viz. Wreakin , Mawbourn , Clee , but also mountnins of Gold , I will endeavour the proof of this , if I can tell how : for he hath had as many thoughts of such golden Chimaera's , as I have had of any such Covenant , distinct from the Covenant of Grace , which in my name he here imagineth . Having vindicated my self from these imposed fancies that never entred into my thoughts , I shall now endeavour , if it may be , further to clear my own meaning in these following Propositions . Propositions tending to cleer the Authors meaning .

1. Those that take upon themselves a Christian profession , being separate for God , calling him by the name of Lord , that have Ordinances of God as their inheritance , that acknowledge a Deity , and no other but the true Deity ; a necessity of worship , and none but the Christian worship , these with me are in Covenant with God , as was Propos. 1 the whole state of the Church of the Jewes , and the whole face of the visible Church of the Gentiles , that were engraffed in their stead . This to me is plain in that they are the Church or Churches of God , Acts 7.8 . Gal. 1.2 . The called of God , Mat. 22.14 . The people of God , Isa. 1.2 . Psal. 90.7 . They that sacrific'd to the true God , Psal. 50.7 . Are the sons of God , Gen. 6.1 . Deut. 14.1 . Rom. 9.4 . Are a people nigh unto the Lord , Deut. 4.7 . Psal. 148. ult. God professing himself to be their God , Psal. 90.7 . Are Children of the Covenant , Acts 3.35 . Saints , Psal. 90.5 . Act. 26.10 . 1 Cor. 14.33 . Believers , Act. 8.12 , 13. Act. 21.20 . Luke 8.13 . Disciples , Matth. 10.1 , 4. Acts 9.1 . & 15.10 . Christians , Act. 11.26 . That all of these imply a Covenant-state ; and that unregenerate men have in Scripture all this honour , is clear . These therefore with me are in Covenant . I know that as to all of these elogies it is answered in a word , that they are equivocal . An answer that I can scarce take into my thoughts without horrour ; As though Gods oracles were all over , from one end of the Bible to the other , like those of Apollo , and there were no reality either in their separation for God , or gifts that they receive from God , ( which as to illumination , conviction , faith , as well ordinary as extraordinary oftentimes are many ) or priviledges that they enjoy : But this we shall have further occasion to consider ; and when there can be no plain denial that all of this here mentioned argues Covenant-state , a quarrel seems to be pickt , rather then any direct answer given . For as I say , pag. 189 of my Treatise , That in Old-Testament-times the Covenant was made with Israel in the uttermost latitude of it , with all those that bore the name of Israel , making proof at large from Deut. 29. as the Reader may see . Mr. Baxter quoting the place , takes notice of no more then that it was made with all Israel : and infers , pag. 65. So that it seems he takes all to be in Covenant that bear the name , Christian . And then questions ; What ? Though they know not what Christ or Christianity is ? Is taking a name , entring into Covenant ? The poor Indians that by thousands are forced by the Spaniard to be baptized are said to know so little what they do , that some of them forget the name of [ a Christian ] which they assumed . And do's not he think that a man may take as plausible exceptions against his word , where he saith , The rule is , That a serious professour of the faith is to be taken for a true Believer ; If he would travel as far as India for it , as he doth here against Gods Word ? Do not we know , that force may make these poor Indians to appear serious in their profession ? And it is wonder that it should be so strange with him , that taking a name should be entring Covenant , or at least that it should imply a Covenant-state : Let him consult , Isa. 4.1 . and those manifold Scripture-Texts , which expresse the relation of Gods Covenant-people to him , in these words , A people called by his Name ; or on whom the Name of God is called . And distinction should be put between children of the Covenant by descent from parents in Covenant , whether Jewes or Christians , ( who continue their Covenant relation , till they professedly cast it off , notwithstanding their ignorance ) and such that of meer aliens are to be received , having no other title then their own present qualification . This ought to be voluntary , as well in renouncing their old false way , as embracing the present , as we see it was in those converts through the Acts of the Apostles . And it is not to be without some competency of knowledge , discerning the evill of their former course , and the happinesse attainable in the present . And I am easily induced to believe that more knowledg by the industry of teachers , is now required , then was in the primitive times , seeing there is not so much of God by miracle to perswade , and , as it were , to overrule : So that it is not a naked taking of a name that is intended , but that which still attends upon it : As a wife is called by her husbands name , and withall makes her abode in his house , so it is with a Covenant-people , and was with Israel : They bore the name of God , and they made abode in the Church of God , enjoying his Ordinannances as their inheritance . Mr. Baxter saies , For the Word of God , God oft bestowes it on infidels , and in England there aremen that deride the truth of Scripture , and esteem it : afliction , and yet for credit of men come ordinarily to the Congregation . These have the Word given , and so have other unregenerate men , but not by Covenant that I know of . That God doth bestow his Word on infidells , to me is strange : it is true that he often tenders it to them , but in case they remain infidells , they put it away from them , and bestowing implies not onely a tender , but an acceptance . It is the great advantage of Israel above other Nations that to them was committed the oracles of God , when others had not that honour . And to speak of Gods giving his Word by Covenant , is a most improper speech , seeing it is the very Covenant droughts ; as though we should say , he gives his Word , by his Word . And these sure are no open deriders that for the credit of men make such a publique profession : this would work restraint on the one hand , as it puts upon profession on the other . And in case any such thing be , though the Covenant is perfidiously broke , yet ( as I conceive ) not totally cast off , as long as any open profession is continued . What shall we say of those that take their sons , and daughters to give them to Moloch ? this can be no low crime , and an high departure from the true God , yet these bring forth children unto God : and they are his children , that they thus sacrifice , Ezek. 16.20 , 21. So also , Psal. 106.35 , &c. Israel was mingled among the Heathen , and learned their works , and they served their Idols , which were a snare to them ; yea , they sacrificed their sons and daughters unto Devils , and shed innocent blood , even the blood of their sons and daughters . Yet this , as appears , casts them not out of Covenant ; God notwithstanding remembred with them his Covenant , ver. 45. This was therefore doubtlesse but a partial apostasie ; taking in the worship of Idols , they did not totally cast off the worship of God : God was not totally cast off in Judah , neither did cast off Judah . Ahaz was of the worst of Kings , and yet his posterity was reckoned among the people of the Lord . Had the Jews then been as severe disputants against a Covenant-state as are risen up now , the Church of God had wanted an Hezekiah , he had never lived , much lesse wrought so happy a Reformation in the Church of God .

Propos. 2 2. Those that are look'd upon by men , as in Covenant with God , and so ordinarily judged ( as the people of Israel were ) by the name that they bear , their abode in the Church , and profession that they make , and so accordingly styled , they are truly , and really in Covenant . A man may know a man to appertain to such or such a person , because he sees him in his family , hears him call him Master , sees him , sometimes at least , in his work , and knowes him to have the repute of his servant ; Though to know him to be a faithful servant requires more diligence of enquiry , and a stricter scrutiny : So a man may be as easily known to appertain to Jesus Christ ; The same Characters make him known . For all that is required to being in Covenant is visible , open , evident : but sincerity of heart in covenanting is invisible and secret . And therefore the Jew outwardly , Rom. 2.28 . is called by the Vulgar , Vatablus , Tremelius , Arias Montanus , and Castalio , Judaeus in manifesto ; by Calvin , Judaeus in aperto ; by Beza , Judaeus in propatulo : the Jew inwardly , Judaeus in abscondito , or , occulto : Their Church , or Covenant-station giving them those great advantages after mentioned , was open and manifest . Those that say , Lord , Lord , as , Matth. 7.21 . are of those that avouch God to be their God , and God avoucheth them to be his people . And therefore when they come with their sacrifices , though in their sins , and God upon that account testifies against them ; yet he sayes , I am God , even thy God . It is confess'd by Mr. Baxter , that we must judge those that make profession , to be in Covenant with God : we must give them the name of Christians , and men in Covenant with God , and we must use them as Christians in works of charity and Ordinances , and Church-communion , and so must use their Children as Christians children . And seeing reason to judge so , ( according to Scripture-character of men in Covenant ) they are so . Either in this we judge right , or else we proceed upon mistake . If we judge aright , then all is well : If we mistake , then all in these proceedings is null . Water hath been applyed to the child of such an one , but no Sacrament dispens'd ; And according to a mans hopes , thoughts , or fears of his fathers regeneration , are his hopes , thoughts and fears of his own baptisme , and consequently of his interest in Church-communion ; for this stands or falls according to his fathers interest or non-interest in the Covenant . When Mr. Baxter is urged with this , he uses to refer to his Treatise of Infant-Baptisme , where he layes us down a grand Rule or Maxime , and out of that extracts many others . His grand Rule is , That a serious Professor of the faith is to be taken for a true Believer : and this being laid down , he proceeds on . If this Proposition were a Scripture-Maxime , then it would have born a farther superstruction ; but being neither found there , nor any proof made that it is any way deduced thence , mother and daughters may all justly be called into question : and seeing he cannot but know , that very many as to the thing for which it is produc'd , ( which is in order to admission to Ordinances ) will utterly deny it , he might have done well to have made some essay to have proved it . I do yield that charity is to hope the best , but that we should put our charity to it , or our reason either , for probability or certainty , when we are no where so taught , and have a more sure rule for our preceeding , I see no reason . I can scarce meet with a Minister that sayes , ( and I have put the question to many of the most eminent that I know ) that he baptizeth any Infant upon this ground of hope that the Parent is regenerate , but still with earnest vehemence professes the contrary . I desire the Reader to consider Mr. Cobbets third and fourth Conclusions in his just Vindication , pag. 46 , 52. There is a bare external being in the Covenant of Grace , saith he , of persons who possibly never shall be saved . Concl. 3d. The Church in dispensing an enjoyned initiatory seal of the Covenant of Grace looketh unto visibility of interest in the Covenant , to guide her in the application thereof : Concl. 4th . Visibility of interest , and saving interest are there oppos'd . See also Mr. Hudson , pag. 249. John Baptist did not in his conscience think they had all actually , really and compleatly repented and reformed themselves , whom he baptized , but he baptized them unto Repentance , Matth. 3.11 . and they by receiving the same bound themselves to endeavour the practice thereof . It were a sad case for Ministers , if they were bound to admit none , or administer the Lords Supper to none , but such as were truly godly ; or that they judged in their conscience to be so , or were bound to eject all that they judged were not so .

Propos. 3 3. Mans obligation of himself in Covenant unto God , upon the terms by him proposed , necessarily implies Gods obligation to man . Where God makes tenders of the Gospel by his Ministers to any one out of Covenant , there he makes tender of the Covenant ; and where a person or people professedly accept , that is , engage themselves , ( as myriads of thousands did through the Acts of the Apostles ) this person , this people , each man of them is in Covenant . As Scripture calls them by the name of Saints , Disciples , Believers , Christians , so we may call them Covenanters . They have all a sanctity of separation , which Camero sayes , is reall , and Mr. Baxter disputed from thence to a right in Baptisme , from that Text , 1 Cor. 7.14 . There is in most of them , if not in all , some graces that are reall , either common or saving , and a Covenant doth not wait till the terms be kept , and the conditions made good , before it hath the being of a Covenant . And whether these be every way sincere , or any way dissembling , yet , as Mr. Baxter acknowledges , they really oblige themselves : And God howsoever dissembles not , but is bound by himself upon his own terms which they professedly accept to confer all that the Covenant holds forth . So that wheresoever man is obliged , there a compleat Covenant is made up . For Gods tender goes before , and man is the last party , and compleats the Covenant .

Propos. 4 4. Sincerity , and integrity of heart ; or full reality in a mans intentions to stand to the whole of a Covenant , is not of the essence , and being of it . Both parties stand engaged upon their respective terms , though one part should have unsincere intentions . A wife is a wife , and the marriage is compleat , when both parties have publiquely express'd consent , though she hold a resolution to be stubborn , refractory , profuse , &c. A man consenting to serve , whether in bare words , or taking earnest , ( as is most usual ) or by hand and seal , ( as in the case of apprentices ) is a servant , although he intend with Onesimus to purloyn , or take his opportunity to be gone . Mr. Baxter thinks it makes for his advantage , to say that unregenerate men are unsincere in Covenant ; but that is a concession , that utterly destroyes him . If they be unsincere , or , as the Psalmist speaks , not stedfast in Covenant , then they are in Covenant . A Propositione secundi adjacentis ad propositionem primi adjacentis valet argumentum . If it be true that Catiline is a seditious man , then it is true that he is a man : that Peribomius is a vicious man , then he is a man ; that Judas is treacherous and perfidious in Covenant , then he is in Covenant : A mans conviction that he is an unjust steward , or an unfaithfull servant , doth not conclude him to be no servant , or no steward , but the contrary . And whereas , pag. 66. he saith , The differences , Mr. Bl. must take notice of , between humane Covenants and ours with God ; or else he will marre all . Men know not one anothers hearts , and therefore make not Lawes for hearts , nor impose conditions on hearts : and therefore if both parties do confesse consent , though dissembledly , they are both obliged , and the Covenant is mutual . But God offers to consent onely on condition that our hearts consent to his terms , and therefore if we professe consent , and do not consent , God consenteth not , nor is , as it were , obliged . This were somewhat to purpose , in case he could make it appear that Scripture denyes all being of a Covenant , where the all-seeing eye of God sees not all integrity and sincerity . But Scripture-language , which is the safest for us to follow , being ( as we have heard ) far otherwise , there is nothing marr'd in non-observance of any such supposed difference : For which we shall presently hear again and again Mr. Baxters own confession .

5. There is a reall and serious purpose in many unregenerate persons Propos. 5 to serve the Lord , and to come up to as much as they think he in Covenant requires , though with Austin they have a great mind to delay , and often to put off the thought of their more exact , and serious service ; and too ordinarily think that they keep Covenant , when they break it . Having not as yet any right knowledge , either of their own hearts , or Gods commands : And in this posture in which they thus stand before they come up any higher , yea , though they never come higher , they reach unto graces in themselves reall , true , and good , and also do the works which God commands ; and this sometimes is Mr. Baxters own thoughts . When his businesse is , to inform his Hearers , or Readers , and not to make opposition against others , then he can use the word [ reall ] and forbear the word [ equivocall ] as appears in his Saints everlasting rest , Part 3. Sect. 6. There is a common grace which is not saving , yet reall , and so true , and good , and so true grace as well as special grace which is saving . Which may be a fair answer to that which himself hath said , pag. 68. of this Treatise ; Mr. Bl. in his explication of this Dogmaticall faith , addeth by way of exclusion [ though not affecting the heart to a full choyce of Christ ] where he seems to imply , though he expresse it not , that the faith that he meaneth doth affect the heart to a choyce of Christ which is not full . But if so , then , 1. It is much more then assent , or a meer Historical , Dogmatical Faith . 2. But is the choyce , which he intimateth , real as to the act , and suited to the object ? That is , the reall choyce of such a Christ as is offered , and on such terms ? If so , it is justifying faith : If not , either it is counterfeit , as to the act , or but nominal , as to the object , and is indeed no choosing of Christ . That which is reall and true , is neither counterfeit nor merely nominall , so far as they know either Christ or their own hearts , they undissembledly choose and take to him , as expecting to be happy in him , rather then any other object ; though too often it is upon mis-information : and when they come to a right understanding of the terms , they are in danger to quit the way in which they might enjoy him . He further sayes , Mr. Bl. thinks that there may be an undissembled profession , which yet may not be of a saving faith ; and addes , But then I conceive it is not an entire profession of the whole essential object of Christian faith , viz. of assent and consent . In which it doth but cast dust in his Readers eyes , in confounding the entirenesse of the object , and the integrity of the subject . There may be an entire profession of the whole essentiall object of faith , where the will is brought in to make no more full choyce , or consent then hath been said . There is added , It will be an hard saying to many honest Christians , to say , that a man not justified may believe every fundamental article , and withall truly professe repentance of all his sins , and to take God for his Soveraign to rule him , and his chief good to be enjoyed to his happinesse , and to take Christ for his Lord , and onely Saviour , and his Word for his Law and Rule , and the Holy Ghost for his guide and sanctifier , and the rest which is essentiall to Christianity . I think it will be nothing hard for any honest Christian to say , that a man not justified may believe every fundamentall article , as to assent , and that he may be convinc'd of the necessity of such repentance , and accordingly to make profession of it , as Johns converts were baptiz'd into it . That such an one may freely yield that God hath right of Soveraignty and rule , and that he is the chief good to be enjoyed for happinesse , and that he ought to take Christ for his Lord , and Saviour , &c. and that this may be done truly , not onely as to reality of assent , but as to reality of purpose to make this choyce , so far as the man knowes his own heart , or the mind of God in this work : though there be not that integrity to yield up himself wholly , which yet by the power of Ordinances through the Spirit in Gods time may be done , and through grace perfected .

Lastly , God setting up a visible Church upon earth in order to that Propos. 6 which is invisible , will have those admitted that give assent to Scripture-doctrine , and accordingly make profession : And this of it self in foro Dei , brings them into Covenant-right , and visible Church-membership . And therefore according to the mind of God , and , as Apollonius speaks , jure Dei in this estate are to be received ; Though they shall hit or misse of the mercy of the Covenant accordingly as by grace they come up to , or by sin fall short of the Propositions contained in it . A Scholar ( sa●th Mr. Hudson ) that is admitted into a School , is not admitted because he is doctus , but , ut sit doctus ; and if he will submit to the rules of the School , and apply himself to learn , it is enough for his admission . The like may be said of the Church visible which is Christs School ; Vindicat. p. 248. To which Mr. Baxter himself , if I understand him , hath given his assent in his Treatise of everlasting rest , Part 4. Sect. 3. The door of the visible Church is incomparably wider then the door of heaven ; and Christ is so tender , so bountiful and forward to convey his grace , and the Gospel so free an offer , and invitation to all , that surely Christ will keep no man off : if they will come quite over in spirit to Christ , they shall be welcome : if they will come but onely to a visible profession , he will not deny them admittance . This seems to speak the mind of Jesus Christ for their admittance , and that in foro Dei , as well as in foro Ecclesiae , they stand in Covenant-relation , and have title to Church-membership . Thus Mr. Baxter and the Reader may see my thoughts in this thing : and though I doubt not , but that he will question much that I have said ; yet now at last I hope both he and others may know my meaning .

Argument 2. vindicated .

Argument vindicated . 2 My second Argument is , All the obsurdities following the restraint of the Covenant to the Elect , or men of a saving Faith : follow upon this restraint of interest in baptism . ] Mr. Baxter answers , What absurdities follow such restraint of it to sound believers , as I have asserted , I should be willing to know ; though with some labour I have searched for it . Bear with me therefore , whilest I examine what you referre me to . It is , pag. 109. where you charge those absurdities . I wonder that all this labour for search should need , when as he saies , he hath a reference , and the Reader I think may see enough from Mr. Baxters own hand in the places already mentioned ; one part of the first absurdity which I have pressed , Mr. Baxter is pleased to repeat ; This restriction of the Covenant ( to shut out all the non-regenerate ) makes an utter confusion betwixt the Covenant it self and the conditions of it : The restriction of the Covenant to the regenerate , confounds the Covenant and conditions together . or ( if the expression do not please ) the Covenant it self , and the duties required in it : between our entrance into covenant , and our observation of it , or walking up in faithfulnesse to it . All know that a bargain for a Summe of money , and the payment of that Summe : the covenant with a servant for labour , and the labour according to this covenant , are different things . Faithfull men that make a bargain , keep it ; enter covenant , and stand to it : But the making , and keeping ; the entring , and observing , are not the same : and according to this opinion , Regeneration is our entrance into Covenant , and regeneration is our keeping of Covenant : before regeneration we make no Covenant , after regeneration we break no Covenant , there is no such thing as Covenant-breaking . All this makes an utter confusion in the Covenant . After a charge big enough , he saies , I cannot give my judgement of the intolerablenesse , and great danger of your mistake here manifested ; without unmannerlinesse , I will therefore say but this , It is in a very weighty point , near the foundation , wherein to erre cannot be safe . To which I onely say , I wish he had spoken fully out , that the intolerablenesse and supposed great danger of my mistake , might have been seen , and I earnestly desire all my friends , that in case I erre in this manner as I stand charged , that they would afford me their help to discover my error ; but I trust I shall make it good , that my error at the highest is but equivocal . He addes : In my Aphorisms , ( pag. 265. ) I gave my reasons for the contrary ; we must therefore see first what is said there , where he thus bespeakes his Reader . Here let me mind you , of one useful observation more . The Covenanting on our parts , is a principal part of the conditions of the Covenant , though this may seem strange , that a covenanting and performing conditions , should be almost all one : And indeed , I think all intelligent Readers will judge it to be farre more strange than true , though we are to hear of that which is more strange presently , we are told of reasons in this page , but I find no piece of a reason in it , but onely , I say , instead of a reason ; And I know not where any thing towards a proof of this position may be found , unlesse it be in the Poets Hyperbole , Dimidium facti , qui bene coepit , habet ; He that hath well begun , hath half done ; yet half is not almost all . He goes on . It is a truth so farre beyond all doubt , that our own Covenanting is a principal part of the condition of the Covenant of grace , as that it is in other terms a great part of the substance of the Gospel . Here are mysterious words . Is our covenanting a part of the condition , or is the condition a part of the Covenant ? The condition is here made the integrum , and our Covenanting one part of the condition . This is above my reason . And for the other part , I say , if our covenanting be a great part of the substance of the Gospel , then the Jew outwardly did make a better progresse in Gospel-waies then we are yet aware of , or the Apostle understood when he spake so much as we read , Rom. 2. concerning him , for he was in Covenant , otherwise he had been no Jew at all , but a Pagan or Heathen . Having told us , ( I cannot guesse to what end ) that the same act is called our conditions , as the performers ; and Gods conditions , as the imposer , and promiser : giving his blessings onely on these imposed conditions , he addes , Most properly they are called the conditions of Gods Covenant , or promise , rather than of ours ; for our own promise is the first part of them , and our performance of that promise , but a secondary part : Is not here a convincing reason ? Our own promise is the first part , our performance the second part ; Ergo they are more properly the conditions of Gods , Covenant then of ours . I deny not the thing , but wonder at the reason ; but , speed it as it will , I thence collect , that promises and performances are distinct things , and that is enough for me . Our promising to God , I am sure , is our covenanting ; this then differs from Covenant-keeping , or performance , and is not to be confounded with it . There followes , For , 2. Gods Covenant is a free gift of Christ , and life to the World on condition of their acceptance : This our Divines against the Papists , and the doctrine of merit have fully proved . That God doth freely give Christ to those that accept him , I freely yield , and that our Divines have fully proved it against Papists , I confesse , and that it must be asserted against Antinomians ; but what Divines have proved that Gods Covenant is his free gift of Christ , and life to the world on condition that they will accept , I know not : It is the first time ( I think ) that ever I heard it . This then is a full definition of a Covenant , which I yet think comes short of it ; and if it be a truth , it well serves my purpose ; many a Covenant is made , and conditions never performed . After his expression of himself about the modification of our acceptance of Christ by faith , he addes , Our acceptance or consent , is our Covenanting and our Faith . So that our Covenanting with Christ , and our Faith is the same thing : that is our accepting an offered Saviour on his terms , or a consent that he be ours , and we his on his termes . And who knowes not that this Faith or Covenanting , or consent is the condition by us to be performed , that we may have right to Christ , and life offered . I do know the latter , and therefore upon that account , ( as upon divers others ) I deny the former . I know that justifying faith is the condition by us to be performed ; and I as well know , that it is not our covenanting , but our making good our Covenant . That Faith by which the Romans stood in Covenant with God , was such a faith that the whole visible Church of the Gentiles had , and the Jewes both , Rom. 11. But this was not a justifying faith , but short of it . To make justifying faith , and Covenanting Synonyma is an error , I am confident , of what size I leave to others to determine . If they were both one , Scripture would promiscuously speak of them ; but we find that it still distinguisheth them , and gives us clearly to understand , that the greatest part of Covenanters are short of Faith that is saving and justifying . Ordinances in which the Covenant of grace is dispensed , and which speak all those that entertain them to be in Covenant , are granted of God to men short of justifying faith , as their proper inheritance , Rom. 3.1 . Deut. 33.4 . Titles implying a Covenant-state , ( as I have abundantly shewed ) are given of God to them that are short of this faith , viz. Christian , Disciple , Saint , Believer , Called , Brethren : God imposes Covenant-conditions , makes promise of Covenant-blessings upon these imposed conditions , to those that are short of Faith that justifieth ; These therefore are in Covenant . Though I hear neither of Scripture nor argument , nor any thing else but bare words in two or three Paradoxes for my conviction , yet by a similitude I shall understand , that our own Covenant-act is the primary condition of Gods Covenant . In his Aphorismes he sayes , It may seem strange , but now a similitude shall render it familiar , If a King ( saith he ) will offer his Son in marriage to a condemned woman , and a beggar , on condition that she will but have him , that is consent , and so covenant and marry him ; here her covenanting , consenting , or marrying of him is the performance of the condition on her part , for obtaining her first right in him and his : but for the continuance of her right is further requisite . If we had had either Scripture or argument to have given us a first light , then a Simile might have served for somewhat , and come in as a garnish ; but being served in alone , it may speak the Authors thoughts , but never settle any in the truth . And I shall leave it to the Reader to judge whether the edge of it may not easily be turned against himself , and whether when it is brought home , it will not prove destructive to his own opinion . I must therefore tell the Reader , that our relation to Christ whilest on earth , is more frequently expressed in Scriptures , by espousals , then marriages : as we may see through the book of Canticles , and Hos. 2.14 . 2 Cor. 11.2 . and that there is ordinarily a relation of men to God , preceding faith that justifies . Now Mr. Baxter is not so ill read in the Civill Law , but that he knowes that there are sponsalia de futuro , and sponsalia de praesenti . Those , God is pleased to take for his people , that are his onely in the first relation , and to honour them with priviledges to bring them on to the second . Whereas he sayes , Our Covenant principally is to receive , nor is it onely de futuro , but de praesenti . I may answer , first , If our Covenant be to receive , then it doth precede this receiving ; and secondly , if he mean , that it is our duty to receive Christ in present , and not to delay the least moment of time , I shall readily yield ; but in case he say , that present profession and engagement to receive gives a people no title to any Covenant-relation , before Christ be actually and savingly received , I may well ask what we are to say to the whole body of Old Testament-Scriptures ? were not all Israel in Covenant ? were they not all visibly the people of the Lord ? are they not owned of God for such , when they were at the worst and lowest ? How many thousands of Scripture-Texts may be brought to evince it ? Had they called themselves so , and valued themselves as such , on this account to be a people nigh unto the Lord ; and no people so nigh , it might have been said to be their own vapour ; but when God gives them that testimony of honour , and hath never done with it , sure he would have us to believe it . There is a first right therefore , before that right in the similitude contended for ; and that is no other but a right of Covenant : to be without God and without hope is the case of a meer heathen uncircumcised in the flesh , Eph. 2.11 . The state of visible relation is one step nearer , than aliens from the Common-wealth of Israel do enjoy ; and yet too short of a state of salvation . Mr. Baxter concludes , By this time I leave it to the Reader to judge who it is that introduceth confusion about the Covenant , and whether it be an error of the lower size : And I am very well contented to sit down and hear his judgment : and if it be upon this determined against me , I shall say the authority of man is mightily prevalent . I have yet seen no title of Scripture , nothing of reason , onely that which I take to be Scripture-Paradoxes , are laid down as Maximes . Restraint of Covenant denies any breach of Covenant . There followes , As for that you adde , that then there is no Covenant-breaking , I reply , 1. quoad essentiam , et possibilitatem , there is , 2. quoad existentiam , there is a breaking of mere verbal and erring half Covenants ; but if you think , that sound Covenanting may be utterly broke , then you are against the certainty of perseverance . Real Covenants may be broke . I desire to know whither this essence , possibility and existence refers , whether to the Covenant , or to the breaking of Covenant . If it refer to the Covenant , as the words seem plainly to imply , then here is a new piece of learning , that the essence of a thing may be broke , and the existence stand firm . I have learnt that existencies may be destroyed , and essences remain , and instance is commonly given in Roses in winter ; But I have not untill now heard the contrary . But if these referre to breaking of Covenant , then the meaning is , there is a possibility , but there shall not be a futureity : But this is flatly to gain-say the Scriptures , that complain so frequently of actual breach of Covenant . Somewhat therefore is granted , and somewhat denyed . It is granted that there is a breaking of mere verbal , and of erring , half-Covenants ; but I am told , that if I think that sound Covenanting may be utterly broke , then I am against the certainty of perseverance . If by sound Covenanting , truth of Covenant be meant , this may be broke , and no Saint apostatize , but if integrity of heart and such soul-qualifications as might be desired in Covenanters be understood , the truth of a Covenant stands , where this is wanting : otherwise none but upright , honest , sincere men , can ever make bargains . It follows , They broke their particular Covenants about reforming Idolatry , and such particular sins . And these particular Covenants were branches of their grand Covenants , and so habemns reum confitentem . It is farther said , They broke their verbal , and equivocal Covenant , or promise to God , whereby they seemed to accept him on his own terms , but did not . But it should be remembred , that this Covenant they broke was a marriage-Covenant , as is frequently testified in Scriptures , as , Jer. 31.32 . where the Lord speaking of the Covenant made with Israel when he brought them out of the Land of Egypt : Which my Covenant they brake , saith he , although I was an husband unto them : which is further clear , Jer. 3.1 , 14 , 20. Hos. 2.17 . This then was a reall , and no equivocal Covenant , or else Mr. Baxters similitude , on which he puts so much stresse , is spoyled . And I never knew , that verbal Covenants , where sincerity of intention for faithful performance was wanting , were equivocal Covenants : much lesse where a man did not fully understand himself in covenanting . All want of integrity is not equivocation : Men may promise and not perform , men may promise and never mean to perform , ( which I think few unregenerate men directly do ) and yet not equivocate . If a Gentleman shall promise a Tenant a Lease for life , provided that he will give him a dogge , he brings him one , and accordingly expects his Lease , the Landlord puts him off in telling him that he indented with him for a dog-star , or a dog-fish , here is equivocation ; but had he directly promised and broken faith , it had been no equivocation , but falsification . I have heard of one of quality that often solicited one to serve him , after long importunity he got a promise from the man , that such a day he would come and serve him , he kept his day , and came and served a writ upon him : This was equivocation ; but if he had not come at all , as the son in the Parable did not work in the Vineyard , when he had said he would , that had been plain falsification . If those were equivocal Covenants , and no reality of the being of a Covenant between God and them in them , then all the honour that followed upon them , and mercies enjoyed were equivocal likewise . Then whensoever God calls Israel his people , we must understand him his equivocal people : when he calls them his portion , we must understand it his equivocal portion : when he sayes , Judah is his inheritance , we must understand his equivocal inheritance : and Christs word , Matth. 8.12 . The children of the Kingdom shall be cast out , must be interpreted , the children of the equivocal Kingdom : and , Matth. 22.14 . Many are equivocally called : and , Rom. 9.4 . the Apostle must be understood , To whom pertaineth the equivocal adoption and the equivocal glory . These certainly broke Covenant , and yet we have no example of Saints apostasie in them . When the Jesuits forced Texts of Scripture to find ( if it had been possible ) one or two equivocal speeches in our Saviours words , as Joh. 7.8 . I go not yet up to this feast , leaving out [ Yet ] that so there might be either an untruth , ( for he did go up ) or an equivocation : as also in those words of his quoted from the Psalmist , Joh. 10.34 . I have said ye are gods : how would they have gloried , in case they had learned , that Scripture was almost all over equivocal ? Give them this , and the day is theirs in the doctrine of equivocation .

Mr. Baxter addes , Your second absurdity is , That then there are no hypocrites , and replyes rather , Then all unregenerate professors are hypocrites . They pretend meerly to real proper covenanting , and they do covenant but verbally and equivocally . But the great falshood of this I have sufficiently discovered , and therefore my Argument which he notably curtails still stands firm . It were too tedious to trouble the Reader with all my words and his .

The third absurdity which I presse , Mr. Baxter doth not vouchsafe to name , but onely refers to his answer to Mr. T. I shall therefore let it alone , not intending to interpose between them .

Argument 3. vindicated .

My third Argument to prove , [ That a faith short of justifying may give title to baptisme , is , To make the visible seal of baptisme which is the priviledge of the Church visible to be of equall latitude with the seal of the Spirit which is peculiar to invisible members , is a Paradox . ] To which he answers , The seal of the Covenant , and the seal of the Spirit , not of equall latitude . But you take it for granted , that we do so ; which is too easie disputing : and I may well take it for granted , seeing in the next words he yields it ; where he sayes , We give the seal of Baptisme to all , that seem sound Believers , and their seed ; and we say , the seal of the sanctifying Spirit is onely theirs that are such believers . Their seeming faith works then onely by way of cheat ; to procure that which is none of their right , and so both seales are of equall latitude , which yet is more plainly exprest in his following words : But if you speak onely of Covenant-right to Baptisme , coram Deo , by his gift of Covenant , then I make them of the same extent ; and I cannot tell what other Covenant-right to speak of , but that in which God avoucheth a people to be his , and himself to be their God , and I dare not have a thought of any thing but reality in his words . For his distinction which he hints here , and plainly delivers elsewhere , of right in foro Dei , and in foro Ecclesiae , both to Covenant and Baptisme , I suppose considerate men will pause upon it , before they receive it , especially in the sense which he puts upon it : 1. They may presse him with his own rule , Vbi lex non distinguit , ●ibi non est distinguendum . Such a right to visible Ordinances before men never granted of God , I would learn . 2. They may demand whether it be the Will of God , that any upon the latter right coram Ecclesia should be baptized by the Church . If it be , then they have right coram Deo : If it be not his will , then they have no right coram Ecclesia . I know no Court that God keeps respective to visible Church-priviledges , but his Church . 3. They may tell him of the necessity that is put upon Ministers to profane this Divine Ordinance , in putting this seal ordinarily and unavoidably to meer blank paper , which is a most contumelious abuse of it . Of many that are called , few are chosen ; and yet all that are visibly called , are thus sealed , when in Gods sight all title is wanting . 4. They may tell him , that poor soules are thus miserably cheated in bearing them in hand , that this great priviledge , and consequently all further Church-priviledges are theirs , when the conveyance is more fraudulent that casts it upon them . 5. They may yet tell him , that a door is here opened to Anabaptisme , or multiplication of Baptisme . A new door , of which either nothing or very little hath ever been spoken . When discovery shall be made , ( as according to these principles it may be often made ) that the title , when Baptisme was administred was barely seeming ; then all was null ab initio in such proceedings : and as such persons alwayes were in the eye of God , so now in the eye of men , they are unbaptized persons : And in case God ever vouchsafe the grace of conversion to this man , he is now by Divine appointment to seek baptisme . In case Simon Magus , who after baptisme did discover himself to be in the gall of bitternesse , by Gods grace should ever attain repentance and forgivenesse , ( which Peter did not judge to be desperate ) he must then upon conversion afresh offer himself to Baptisme . If Titius be admitted into possessions presumed to be his true inheritance , and afterwards it be made to appear that it never appertained to him , but to Sempronius ; when this appears all is to be judged invalid . And if Titius ever gain due right , he must again procure possession , and is not to hold on his former crackt and seeming title . So that whensoever a Minister converts a baptized man , he must look upon former proceedings as null , and upon his conversion baptize him . Neither let Anabaptists here triumph , as they may baptize whom we have baptized , when they see them converted , so we may baptize whom they have baptized , too many of both parties , manifesting over-evident signs of their unconversion . 6. They may tell you that , that Scripture-distinction of circumcision in the flesh , and circumcision in the heart , is hereby overthrown ; seeing circumcision in the flesh , where circumcision in the heart is wanting , is uncircumcision : which the Apostle grants respective to true happinesse , Rom. 2. ult. but denyes respective to Church-priviledges , Rom. 3.1 . 7. They may tell him , that this principle standing , all persons dying unregenerate , dye unbaptized ; yea , all that were baptized in infancy and after converted , remain still unbaptized . 8. That it is much to be feared , if not certainly to be concluded , that the major part by far of Worcestershire combination consists of unbaptized persons , there being , I doubt , no good evidence of true conversion in the most considerable part of them ; subscription to the confession there , and consent to membership , being all that is required ; and whether it be enough for a good satisfying evidence that a man or woman is in grace , that he or she hath subscribed , or put to their mark , let any judge . I am sure it is voyc'd , that the most prophane ( where the Minister carries any authority ) are as forward for subscription as any . If all marriages were null , where grace were not in truth in the parties , I fear that through the Christian world there would be more adulterous , then marriage-copulations . And in case where there is no grace , there is no subject for Baptisme , there are as many unbaptized persons .

Argument 4. vindicated .

My fourth Argument is , The great condition to which Baptisme engages , is not a prerequisite to the being of Baptisme . [ The great condition to which baptisme engages , is not a prerequisite in Baptisme . This is plain , no man is bound to make good his condition before engagement to conditions ; no servant is tyed to do his work , before he hath received earnest ; no Souldier to fight , before he is listed , or hath given in his name . But faith that is justifying , to accept Christ is the condition to which Baptisme engageth . ] To this Mr. Baxter answers , What is the conclusion ? Therefore justifying faith is not a prerequisite in baptisme , or according to the Simile no man is bound to accept Christ to justification before he is baptized : And then begins highly to Rhetoricate . I confesse the reading of such passages in Grave , Learned , Godly Divines , and that with such confidence uttered , as undoubted truth , and that in zeal to save the Church from the errors of us that are contrary minded , doth very much convince me of humane frailty , and that the best of men do know but in part , and in a little part too . If Mr. Baxter seek an instance of humane frailty , he hath made no mischoice in casting his eyes upon me , he cannot see so many in me as I know ; but I am sorry , that he must put his wit upon the device of one , or at least take hold on the most handsome seeming opportunity , to cry up one , and so to give too much evidence ( as one said upon the first sight of it ) of his own weaknesse . As to the conclusion , that justifying faith is no prerequisite in Baptisme , in the sense that every Reader may see I have given of it , I shall maintain , and as Mr. Br. hath heard , I have the strength of the reformed Churches for my confirmation in it ; but for the other , which serves onely to blind the Reader , and to bring me under a charge , that no man is bound to accent of Christi before he be justified . I look upon it as an assertion , both senselesse and gracelesse . I believe it never came into the heart of any that is either grave , A position by the Author disavowed and detested . or godly to utter it , and that there is scarce any so witlesse , or gracelesse as to beleeve it , and so Mr. Brs. volume of 31. Reasons , five , pag. 84 , 85 , 86. Twenty six , pag. 94 , to 107. are almost at one breath answered . Few of them tending to oppose any thing that I hold , but in the farre greatest part brought against his own conceit ; and no assertion , or opinion of mine . I suppose I could easily furnish him with a large addition of reasons , to deny this fancy ; Faith is commanded in the morall Law , Reasons evincing that a man unbaptized is bound to beleeve in Jesus Christ to justification . as I have asserted Treat . of the Covenant , pag. 18. and I think no man believes that Baptisme doth first put a man under such obligation . Some Papists do charge upon us , that we maintain that Baptism delivers us from the morall Law , and therefore the Councel of Trent anathematizeth those that hold it , but never any I think were charged to say , that Baptisme is our first obligation to it . 2. An unbaptized man is bound to endeavour to avoid damnation , but he that believeth not shall be damned . 3. He is bound to endeavour to obtain Salvation ; but we must believe with the heart , and confesse with the mouth to Salvation . 4. Baptisme presupposeth the Covenant ; but the Covenant , as I have often said , engages to believing . 5. None can be exempted from believing , but they are withall exempted from repentance ; but unbaptised persons are to repent , Act. 17.30 . 6. Faith in Christ hath been actually required of the unbaptized , Act. 16.30 . And therefore it is marvell that when Mr. Br. judgeth me to be overtaken in this folly , he would spend so much time with me or so many words upon me , transgressing the wise mans advice , Prov. 26.4 . Answer not a fool according to his folly . When he thought I had no more wit than to think that no man is bound to accept Christ for justification before he be baptized , I marvel that he would set his wit to mine . But what is it that I have said to induce him to think that I am in that opinion . I have said ? The great condition to which Baptisme engages , is not a prerequisite in Baptisme ; and can any man imagine that I meant any more than that it is not required to the being of Baptisme ? Can any man think that I ever meant that it is not required of the person that is for Baptisme , till after he be baptized ? and have I not in the next page cleared mine own meaning , where I say , that there is no necessity that justifying faith go before , but a necessity that it must follow after Baptisme : further explaining my self , It is true that in men of years justifying faith sometimes goes before Baptisme , as in Abraham it went before Circumcision : but it is not of necessity required to interest us into a rite either of baptisme or Circumcision ; and doubtlesse I never thought that either Abraham or any other was justified by that work that was never required at their hand . I say , justifying faith , or grace in the truth of it , is no prerequisite in marriage ; and I further say , that a Minister in times past might , and a Magistrate at this time may lawfully marry persons void of justifying faith or grace , and yet he is no better than a gracelesse man , that thinks that persons unmarried are not tyed to faith and godlinesse . Grace is no prerequisite to buying and selling . A bargain of sail stands firm , though there be no grace in them that make the bargain . Men without grace may go to Kidderminster to buy hangings and curtains , and those of that place may lawfully trade with them , and yet both parties are before hand bound to grace and godlinesse . But though my assertion is clear enough , yet some may say , my similitude darkens it . I say , No servant is tyed to do his work , before he hath received his earnest ; no Souldier to fight , before he be listed , The Authors meaning in some mistaken expressions cleared . or hath given in his name . To this I say , If my expressions which I thought were clear , ( well knowing my own meaning , yet ) to others seemed dark , no candid man would draw them further then the proposition which my argument was brought to confirm , which is , That a faith dogmaticall , or as I explain it , a faith short of justifying , entitles to Baptisme . In my similitude I looked at the resemblance that is between a Souldiers listing , a servants entertainment into his Masters service , and a Christians Baptisme . And as a Souldier is not bound in order to listing , first to fight : nor a servant in order to his entertainment , first to work : so a Christian is not bound in order to Baptisme , first to believe to justification . And thus I fully explained my self in the next page but one . That faith which is the condition of the promise , is not the condition in foro Dei of title to the seal , an acknowledgement of the necessity of such faith with engagement to it is sufficient for a title to the seales and the performance of the condition of like necessity to attain the thing sealed ; To promise service and fidelity in warre is enough to get listed , as to do service is of necessity to be rewarded . So that any Reader I think might clearly have seen , and I hope now will more fully understand my meaning : Having taken notice of Mr. Baxters great mistake , and upon it his injurious charge , I think it most meet in this place to take notice of another ( though under another head ) that so , at once I may vindicate my self from things of this nature . I say , in my Treatise of the Covenant , chap. 16. pag. 111. Sincerity is said to be the new rule , or the rule of the New Covenant . To this Mr. Baxter is pleased to reply , When I first read these words which you write in a different character , and father on me , I was ashamed of my nonsense , for they are no better : but it came not into my thoughts , once to suspect a forgery in your charge . Farre was I from imagining that so reverend , pious , and dear a friend , would tell the world in print , that I said that which never came into my thoughts , and confute that soberly and deliberately as mine that I never wrote . After many other words added , If when we are dead , men should read Mr. Bl. book that never read mine , and there see it written that I said [ sincerity is the new rule , or the rule of the New Covenant ] can any man blame them to believe it , and report of me as from him , and say , what shall I not believe such and such a man that reports it in expresse words ? Can any man now think but that I father this upon him ; Mr. Baxter not injured by the Author as he is injuriously charged . and that I report it to the world in print , in expresse words , that he hath said it ? will it not be said on Mr. Baxters credit that I said it , and wrong'd him in it ? But I desire the Reader to peruse the whole Chapter ; and in case he find not Mr. Baxters name there at all , then he must needs conclude that this was spoken at least improvidè et inconsultè , and some testimony of humane frailty given in it . I recite indeed some passages of Mr. Baxters in that Chapter without his name , being unwilling indeed to make it known that he was in any such opinion , or that he had laid any such charge of intolerable ignorance upon learned Divines as there he does . But of this he hath heard enough already from other hands ; How can he tell that I mean him in those passages , seeing I never named him , but that the words are his ? And when these words now in question ( produc'd at a good distance from the other ) are none , of his , who can say that I meant him ? much lesse can they say , that I have expressely charged them uppon him . If they be in any odde corner of his book ( as he saies he knows not but that they may be ) , he then may be yet charged with them , and therefore injuriously complains of any injurious charge upon him . But to return to what we have in hand . Though in Mr. Baxters five first Reasons , there is much very well worth animadversion , yet seeng there is nothing , but that which hath either already been spoken to , or else that tends to the overthrow of that senselesse sottish tenent , ( which I professe to abhorre ) I shall passe them by . For his additionall 26. Arguments which he sets , ( I know not for what reason ) at a great distance from the rest ; the greatest part of them are brought , and mightily fortified to beat down that which I think never any but himselfe set up . I think his misconceit first hatch't it , and I am well content to stand by ; and see him murder it ; For so many of them as look at all in opposition to any thing that I hold , I shall take them into consideration .

His two first arguments drawn from Authority , Arguments bowrrowed from humane authority examined . the first of the Assembly of Divines , and others of a number of Fathers , are brought to prove that the profession of a justifying faith is required to baptisme ; and what is that to me , who never denyed it ; but in plain words have often affirmed it ? It is sufficiently implyed where I require a dogmatical faith to Baptisme . A dogmatical faith assents to that of Apollos , Jesus is the Christ , and when I say that this entitles , I cannot mean , concealed or denyed , but openly professed . If I say that a man hath six pence in his purse may dine at such an ordinary , I do not mean with six pance concealed , or denyed , but produced and payed . Have I not both the words [ professing ] and [ profession ] both in the margent and in the Index ? seeing Mr. Baxter calls upon me to declare my self further in this thing , I do believe , and professe to hold that , he that upon hearing the Gospell preacht and the truth of it published and opened , shall professedly abjure all other opposite waies whatsoever , and choose the Christian way for salvation , promising to follow the rules of it , is to be baptized and his seed , and that upon a right not onely coram Ecclesia , but coram Deo ; It being the mind of God that such should be admitted . The authority of reverend Mr. Gataker against Dr. Ward is onely worthy enquiring into , citing Luther , Calvin , Bucer , Whitaker , as Mr. Baxter observes . But Mr. Gataker himself understands not ( as he saies ) what Dr. Ward means by the initial faith and repentance which in the judgement of the Apostles gave right to those that desired baptisme , and upon that account I cannot directly tell what that is that Mr. Gataker opposeth . The authorities quoted by him , reach not the thing that we contend about Luther saies , He ( meaning Philip ) will not baptize him unlesse he beleeve ; I say the same : Neither Simon Magus nor any of the Samaritans men or women could have baptisme , before they believed . Calvin saies , He had not baptized him without true faith , which is doubtlesse to be understood of fides quam , not quâ credimus , as appears in his words before . There is no doubt but Ananias had first faithfully instructed Paul in the principles of godlinesse . A beliefe of such principles then Calvin meanes . Bucer speakes onely of profession of faith , and requiring of men to believe . Neither is there any thing in Whitakers testimony that comes up to our purpose : For Mr. Marshalls Sermon of unity that is added , I have it not , and there is nothing quoted out of it . Whereas it is said , that an hundred might easily , and truly be cited to this purpose : I say , if it be but to this purpose , it is not to our present purpose . If they be brought to prove that justifying faith is required of men before baptisme , they may well prove that : but as I have said , so I do say , I think never man denyed it . Dr. Ward I believe never opposed it . If they be brought to prove that no faith that is short of that which is justifying gives title to baptisme , and speak no more than those already quoted , they speak not home to the purpose . And in case there be any that have said , that Baptisme still presupposeth regeneration , and that we baptize infants or men of age onely upon this supposition as regenerate . As Mr. Baxter , Append. pag. 71. saies that , Learned Divines have given Papists great advantage in mistaking the nature of justifying Faith , thinking that it consists in [ a belief of the pardon of my own sins ; ] So I may say , that those , whosoever they are , that have confounded Covenant-holinesse , with that of regeneration and inherent sanctification , have given as great advantage to others , yea , to the Papists themselves . And as the former doctrine ha's perplexed many a weak soul , being not able to make good their assurance , they conclude thereupon their want of Faith ; so these as much perplex the consciences of those that administer this Ordinance , which I had rather expresse in Mr. Baxters words then mine own , Append , pag. 70 , 71. No Minister can groundedly administer the Sacraments to any man , but to himself , because he can be certain of no mans justification , being not certain of the sincerity of their faith . And if he should adventure to administer upon probabilities or charitable conjectures , then should he be guilty of profaning the Ordinance , and every time he mistaketh he should set the seal of God to a lye : And who then durst ever administer a Sacrament , being never certain but that he shall thus abuse it ? adding further , I confesse ingenuously to you , that it was the ignorance of this one point , which chiefly caused me to abstain from administring the Lords Supper for so many years . And I confesse as ingenuously , that in case he can work me to his opinion , I stand resolved for present to baptize no Infant , as being unable to know the Parents faith to justification ; and further with Walaes concluding that the Parents faith doth not justifie the child ; but as Calvin resolves , lib. 4. instit . cap. 16. Sect. 20. they are baptized into future faith and repentance , which Walaeus also sayes is the opinion of most others : Neither shall I baptize any man of years till I have as high assurance , if not more , of his justification , than Mr. Baxter seems to think any man can have of his own . If this must stand , then Paedobaptists and Anabaptists must all leave their Principles ; and both men and women when they have learn'd to read that new name in the white stone , [ that is ] have concluded their assurance , must turn Sebaptists , and then let us look for as many counterfeits , as there were Jews in Christs time with broad Phylacteries . Those that bottom Baptisme on the Covenant , holinesse of Covenant , distinct from that of sanctification , stand ensnared in none of these difficulties or inextricable perplexities .

All the following Arguments to the 9th . may be easily granted , and that is thus formed , Titles given by Apostles do not argue that in their thoughts they were alwaies answered with inherent grace . If the Apostles use to communicate the proper titles of the justified to all that are baptized , ( till they see them prove apostates or hypocrites ) then they did take all the baptized to be probably justified , ( though they might know that there were hypocrites among them , yet either they knew them not , or might not denominate the body from a few that they did know ) But the antecedent is true ; Therefore . For the truth of the antecedent here laid down , [ That the Apostles use to communicate the proper titles of the justified to all that are baptized , ] I expect better proof then a naked affirmation . And all that is brought for proof , is , I need not cite Scripture to prove , that the baptized ar called by the Apostles Believers , Saints , Disciples , Christians ; Mr. Bl. hath done it already , pag. 28. And he very well knowes that I there make it good , That those titles are not proper to the justified , but ordinarily given to those that are not justified , nor in any saving condition . But if my words in the place quoted , or elsewhere may not be heard , Mr. Baxters sure will take , who in his Saints rest , Part 4. Sect. 3. p. 105. saith , There are many Saints ( or sanctifyed men ) that yet shall never come to heaven , who are onely Saints by their separation from Paganisme into fellowship with the visible Church , but not Saints in the strictest sense , by separation from the ungodly into the fellowship of the mysticall body of Christ , quoting these following Scriptures , Heb. 10.29 . Deut. 7.6 . and 14.2 , 21. and 26.19 . and 28.9 . Exod. 19.6 . 1 Cor. 7.13 , 14. Rom. 11.16 . Heb. 3.1 . compared with vers. 12. 1 Cor. 3.17 . and 14.33 . 1 Cor. 1.2 . compared with 11.20 , 21. &c. Gal. 3.26 . compared with Gal. 3.3 , 4. and 4.11 and 5.2 , 3 , 4. John 15.2 . His demand therefore to me is strange : Now who knows not that salvation is made the portion of Believers , Saints , Disciples ? when he himself affirms that there are Saints that never shall be saved . He afterwards puts a further question , Is it another sort of them ? or doth the Scripture use to divide Saints as a genus into two species ? Not that I know of : It is but an aequivocum in sua aequivocata . The name belongs to them but as the name of a Man to a Corps , &c. Then it seems that there is nothing of Reality in such Separations . Camero tells us otherwise , that there is a reality in this Saintship by separation . In the relation of his dispute with Courcellius he affirmed , that the Text of the Apostle , 1 Cor. 7.14 . was without doubt to be understood of reall holinesse . To which Courcellius replying , He that is really holy hath no need of regeneration and baptisme : But Infants of Believers after they are borne have need of baptisme and regeneration ; Ergo. Which Camero answered , ( as the relation sayes ) by distinguishing of real holinesse , which is twofold : One consisting in the bare relation of the person to the people of God , or the Church , and depends wholly upon birth within the pale of the Church , and of parents embracing the Covenant . The other is , &c. And it seems that the Scripture is still under the change of equivocal speeches all over . As Camero hath somewhere observed , that the word Saints in Scripture is far more frequently taken for Saints on Earth , then for Saints in heaven ; so I doubt not but it may be maintained that it speaks far more frequently of Saints by dedication , and separation , and so of Believers and Disciples by profession , then by inherent qualification ; and doth it in all these places speak equivocally ? had it been affirmed to be Genus Analogum , in opposition to uni vocum , Scripture Language real and not aequivocal . as is said of Ens in respect of Substantia & Accidens , it had been lesse ; but to make nothing of this noble priviledge of which Scripture speaks so honourably , is too plainly to side against the truth it self . I would know for my learning , what advantage or profit a dead Corps is in Capacity to enjoy ; I think one at all : but these ( as the Apostle tells us ) have much every way , even they that have no more then sanctity of this nature ; If such equivocation be found in the word [ Saint ] their the like is to be affirmed of the word Believer , and believers having their denomination from their faith , that is equivocal in like manner , and so our Common division of faith into dogmatical or historical , temporary , miraculous , and justifying , is but a division of an aequivocum in sua aequivocata , which I should think no man would affirm , much lesse Mr. Baxter , who makes common and special graces to differ onely gradually , and then as cold in a remisse degree may grow to that which is intense , so one aequivocatum may rise to the nature of another , animal terrestre may become Sidus coeleste ; one of our dogs that we use on Earth , may become a star in heaven ; then miraculous faith it self hath onely the name , and nothing of the power and nature of faith in it . Judas had power given him to cast out unclean spirits , Maetth . 10.1 , 4. and he never had faith that justifieth ; if his faith was onely aequivocal , then the unclean Spirits were equivocall likewise ; I shall never believe that an aequivocal faith can cast out a real devil . The Apostle tells us of faith to the remooval of Mountains void of charity , 1 Cor. 13.2 . If this were equivocall faith , those must be equivocal Mountains . Mr. Baxter addes , To put the matter beyond doubt , I wish Mr. Bl. to consider that it 's not onely these forementioned titles , but even the rest which he will acknowledge proper to the regenerate , which are given by the Apostles generally to the baptized . Instances given in Adoption , Gal. 3.26 , 27. union with Christ and several others . If I will acknowledge this , I shall be soon brought to yield up all . Is all Adoption proper to the regenerate ? what shall we say then to that of the Apostle , Rom. 9.4 . To them pertained the Adoption ? Had the Apostle that heavinesse and continual sorrow of heart , for Israel after the flesh , and doth he yet give them that testimony that they are regenerate ? Gomarus on the place hath these words , Lest any in this place should mistake Adoption and acceptation for sons in Scripture is twofold , general and special . General adoption is an outward destination or call into the visible Church and Company of the Sons of God , upon which account many are said to be the Sonnes of God , as opposite to the Sonnes of men , that is , aliens from the Church , Gen. 6.2 . And Israel this general way are called the sons of God , not onely those that were elect to life eternall and regenerate , but also those that were reprobate and meerly carnal , and therefore the Jewes , Sons of the kingdome , or the Church of God , are said to be cast into utter darknesse , Matth. 8.12 . And whether all union with Christ imply regeneration , let John 15.2 . be consulted , where an union with Christ is cleerly held out ; yet Mr. Baxter brings that text among others to prove that there are some Saints that shall never be saved . Mr. Hudson and Mr. Cobbet tell us at large that , Christ is the head of the Church visible , and hath many unfruitful members . Other phrases are there brought , or titles as proper to the regenerate ; which are well known in Scripture to be applyed to such as have Apostatized , and are brought by Arminians to prove falling away , and are answered by their adversaries ; Mr. Hudsons words are here worthy of consideration . Onely the invisible company have internal spiritual communion , and are elect , many of those that have external communion and are visible members shall perish , and yet by reason of their profession , are said , 2. Thes. 1. 1. to be in God the Father , and the Lord Jesus Christ , as Ames also confesseth , Med. lib. 1. Cap. 32. art. 9. Such was the Church off Corinth and Ephesus , &c. wherein all were not in Communion for life ; and of such Christ speaketh , John 15.2 . Every branch in me that beareth not fruit , he takes away . and verse 6. If a man abides not in me , he is cast forth as a branch , and is withered , and men gather them and cast them into the fire , and they are burned . These are said to be redeemed , 2 Pet. 2.1 . denying the Lord that bought them ; and sanctified , Heb. 10.29 . yet hath accounted the blood of the Covenant , wherewith he was sanctified , an unholy thing , and much more to this purpose , Vindi. pag. 5. And if the Apostle give Testimonies to whole Churches holding out what they ingage to be , ought to be , and professedly were , this comes short of his purpose .

I find little or nothing in all the other Arguments but that which either looks not at all towards any thing that I hold , Humane authorities vouched . or else is already spoken to . His last onely from humane authority is observable . Our Divines against the Papists ( saith he ) do generally plead that Hypocrites are not true members of the universal Church , but as a wooden leg is to the body . I must tell him that if they be Members of a particular Church then they are true members of the Church universal , Taking universal and particular in a Similar homogeneal way for the visible Church state , as we must take them if we speak any thing to purpose . That which is pars partis , is pars totius , if my finger be a part of my hand , it is a part of my body , and if Mr. Baxter be an Inhabitant of Kederminster , then he is an Inhabitant of Worcestershire , and if of Worcestershire , then an Inhabitant of England ; and let us see what they say of the Church visible indefinitely . Lord Duplesse in his Treatise of the Church , pag. 3. saith , The invisible Church conteineth none but the good , the visible containeth both the good and the bad ; that onely the Elect , this all those indifferently that are brought into her by the preaching of the truth . e e Visibilis Ecclesia est coetus communiter vocatotum tum electorum tum reproborum . Wollebius saith , pag. 194. the visible Church is a company joyntly called as well of Elect as Reprobate . f f Ecclesia visibilis constat non solum ex electis & vere piis , sed etiam ex reprobis & Hypocritis . Ravanellus in verb. Eccles. The visible Church consists not onely of the Elect and truely Godly , but also of reprobates , and Hypocrites . g g Nostri Ecclesiam universalem non invisibilem ( quae solos electos & vere fideles complect●tur , de quae Christus loquitur . Matth. 16. ) sed visibilem quae electis & hypocritis constant intelligunt . Gomarus Analysis , in 2 Thes. 2. Our Divines understand the Church universal not invisible ( which onely contains the elect and truely faithful , of which Christ speaks , Matth. 16. ) but the visible which consists of Elect and Reprobate . Mr. Hudson , Vindication , pag. 7. In the same sense , that a visible Church may be called a Mystical body of Christ , Christ may be also called a Mysticall head thereof , as Christ terms himself a Master , so he hath evil , slothfull servants , and stewards , as a King he hath rebells that will not have him to rule over them , even in his Church , Matth. 25.6 . giving like instance , as a shepherd , as an householder , as a bridegroom , a husbandman , a fisherman , a vine , adding , Christ saith , My people are foolish , they have not known me , sottish children , &c. h h Alia est Ecclesia vocatorum promiscue bonis & malis , fidelibus & hypocritis constans , Alia est Ecclesia electorum vere fid lilium qui quidem in coetu vocatorum sunt . Pareus , Revelation 3.1 . The Church of the called is one consisting promiscuously of good and bad , faithful and hypocrites ; the Church of the elect is another consisting of Elect and truely faithful , which indeed are of the same company of those that are called . Ames . Anti Bel. T. 2. lib. 2. Cap. 1. not. 5. when Bellarmine had stated the controversy between his party , and his adversaries . Others he saies require inward virtues , to make any a Church member , i i Nosautem ut aliquis aliquo modo dici possit pars verae Ecclesiae de qua Scripturae loquuntur , non putamus requiri ullam inteman virtutem . But we ( faith he ) do not think that any inward virtue is required to make a man in some sort a part of that true Church of which the Scripture speaks . After discovery of his sophistry in the word after a sort , positively answers , k k Falsum est , internas virtutes requirui à nobis , ut aliquis sit in Ecclesia quod visibilem ejus statum . It is false that inward vertues are required of us to put a man into the Church according to the visible state of it . Abundant more like Testimonies might be added if it would not be the Readers trouble . And lest all of this should be evaded with this distinction , that respective to us they are members , but they are not so in foro Dei , let us see what l l Ecclesiae Refor distinguunt inter Ecclesiam Christi invisibilem myst●cam ; quae coetus est hominum vocatorum fidelium qui communionem habent cum Christo cui nulli hypocritae annumerari possunt , & inter Ecclesiam Christi Visibilem externam , quae est societas eorum qui veram fidem profitentur ad communionem & societatem Ecclesasticam inter se exercendam . Apollonius hath in his answer to the question concerning qualification of Church-members . He saith , The reformed Churches distinguish between the invisible Mysticall Church of Christ which is the company of believers , called , which have Communion with Christ , to which no hypocrite can be joyned , &c. And the outward visible Church , which is the society of those that professe the true faith for the exercise of Ecclesiastical Communion and society among themselves . And having expressed his judgement , as to the question , proves it by three Arguments . The 3d. is m m Ex descriptione Ecclesiae visib●lis cujus natur describitur in jure Dei , quod sit horreum in quo cum tritico & paleae colliguntur , domus Dei in qua vasa aurea & ligne a sunt , rete quo pisces boni & mali capiuntur . from the description of the Church visible whose nature in the right of God is described ( saith he ) that it is a barne in which chaffe is gathered with the wheat , the house of God in which are vessels of Gold and wood , a net in which are fishes good and bad . This distinction therefore as thus applyed is here by him denyed , and to this end we may examine further the definitions given by Divines of the visible Church : A definition compriseth no parts that are Monstrous , adventitious , Excrementitious or barely equivocal , but those onely that are of the essence or at least integrality where it is an Integrum , as the Church ( as Mr. Hudson hath shewed ) is , that is defined . We have heard Woll●bius his definition before . Mr. Hudson , pag. 9th . saith , The Church visible is a company of people , called or separated by God , from Idols to the true Religion : and yeelding professed subjection to that call , which is true ( saith he ) of the godly as well as of the Hypocrites . The Leyden Professours , disput. 40. Thes. 32. give this definition . n n Visibilis Ecclesia est coetus eorum qui per verbum externum , Sac amentorum ac disciplinae Ecclesiasticae usum , in unum externum corpus coalescunt . The visible Church is a Company of those which by the outward Word and use of Sacraments and Ecclesiastical Discipline , are gathered into one outward body and society . Explaining themselves in he 35. Thes. in the same manner as Mr. Hudson before . The definition of Trelcatius junior little differs from it , pag. 432. And wheras Mr. Baxter saith , that our Divines generally plead that Hypocrites are not true members of the universal Church , but as a wooden Legge to the body ; I am almost confident that in turning over all his books , he can produce but few such Testimonies . Had he said the Catholick Church instead of universal , I believe he might have found many , Universal and Catholick in Authors use of them d●stinguished . but whether he can find them speaking in his terms , I somewhat question . When Whitaker handles the question so voluminously , he states it of what sort of men the Catholick Church consists , but not universal . Dr. John Reynolds , maintaining that position , The holy Catholick Chur●h which we believe is the whole company of Gods Elect and Chosen , expresseth himself by the word Catholick , we see , in his Thesis , and addes , The wicked must needs be a part of the Church , if the name of Church did signifie the visible Church . Now I think that scarce any will deny that the universal Church is visible , which Mr. Hudson so largely hath proved , cap. 5. Yet Whitaker as largely makes good that the Catholick Church is invisible , quaest. 2. de Eccles .. If I be now sent to my Dictionary to see whether Catholick and universal be not both one , and demanded whether there be any more difference between them , then is between Idolum and Imago , about which we have had so much stir with the Papists , the one a Greek word , the other a Latine ; I confesse it is so in Grammer , but not in their use of it that handle the question of the Church Catholick in this manner , and when their Authority is quoted their sense must be inquired into . And in case they took it for the same as universal , they could not make it invisible , in which sense Hudson observes , Zanchy , Gerard , Whitaker , Chamier , Ames , Dr. Wille● , do use it , to which Daverant , Trelcatius , with other might be added . The distinction is usual into Catholick , and visible , and in that sense a wicked man is no member of the Church Catholick , as opposite to vibsile , when yet he is a true Member of the Church universal as opposite to particular ; And therefore I say that a bad man is a true Member of the Church visible , and I think I am not gainsayed by any of our Divines , but seconded . But though they may be true members of visible Churches , yet perhaps Mr. Baxter , hath a way to make them onely as woodden leggs respective to the true Church visible , Churches with him being no true Churches , but aequivocally so called , owning that Charge of Bellarmines , o o Confessionistae & Calvinus , docent duas esse Ecclesias , veram quae est Sanctorum fide lium Congregatio : & externam quae nomine tantum est Ecclesia , in qua boni & mali reperiuntur : sed malos esse in Ecclesiâ , non de Eclesiâ . where he saith , that the Confessionists , and Calvin teach , that there are two Churches , A true one , which is the Congregation of the holy and faithfull : An outward one , which is onely a Church in name , in which good and bad are found , but the bad are in the Church , not of the Church : But here he hath Amesius his adversary , who bettter understood the mind of Protestant Writers , and in this is rather to be believed . He answers , Tom. 2. lib. 2. de Eccles. Cap. 1. p p Calumnia est manifesta , quod impingitur illis duarum Ecclesiarum Militantium fictio , non distribuunt Ecclesiam miltantem in duas species : sed duplicem respectum aut considerationem unius & ejusdem Ecclesiae distinguunt ac proponunt , unam quoad essentiam internam , & alteram quoad modum existendi ex ternum . This fiction of two Militant Churches which is put upon them , is a manifest Calumny , they do not divide the Church Militant into two Species , but they distinguish and hold forth a double respect or consideration of one and the same Church : One according to the inward Essence , and the other according to the outward manner of Existence . Yet this must be taken further into Consideration , seeing from this distribution of the Church , Mr. Baxter hath got up an Argument to prove visible Churches to be no Churches , which is his nineteenth Argument of his 26. and is thus framed : If the distribution of the Church into visible and invisible be but of the subject into divers adjuncts , and not of a Genus into its Species , then that part or those Members , which are meerly visible , are indeed no part of the Members of the Church so distributed , but are onely Equivocally called a Church , Church-Members , &c. The Antecedent must be yielded him ; the Consequence ( he saith ) is undeniable , in that adjuncts are no part of the Essence , much lesse the form , or the whole Essence ; and therefore cannot denominate , but aequivocally , instead of the essence .

To this I answer , the consequence might as fairly have been , that these members which are invisible , are no parts or members of the Church so distributed , seeing invisibility , or invisible ( as is confest ) is an adjunct as well as visibility or visible . There may be a distribution of man by hundreds of adjuncts , either corpulent or leane , high or low , black or fair , old or young , rich or poor , learned or unlearned , &c. If one of these so denominated be a true man , shall the other then be onely aequivocally a man ? If a corpulent man be a true man , is a leane man no man ? If a tall , black or old man be a true man , shall then a low , fair or young man be no man ? This must needs follow as well as the other . The reason given , that adjuncts are no part of the Essence , is not at all to the purpose , seeing the subject that is denominated by such adjuncts , hath its Essence ; though blacknesse be not of the essence of a man , yet the man that is black hath his essence ; and though visibility be not of the essence of the Church , yet the Church which is denominated visible hath its essence . And whereas we are warned to note , that visibile is not the same with visum ; so I can give warning that invisibile , is not the same with non visum , though I know not to what purpose .

Secondly , I answer , the Church being an integrum , and that per aggregationem , and onely one , in exact propriety of speech , it cannot be capable of any such distribution : so there must be one Church of one denomination , and another of another , but it is a distribution of Church-members , which serve as parts to make up the whole : some of which are onely visible , that is all their honour , to make a visible profession , and to enjoy the glory of Ordinances , and the Divine protection of God over his vineyard ; upon which account they are nigh , when others are a far off . The other are invisible members ; As they have all the visible honour before mentioned , so they have an addition of a far greater glory of invisible graces . The former I take to be the Church most properly ( though I know others are of another opinion ) for two reasons . 1. When the Church is an integrum ( as Mr. Hudson hath largely proved it ) the visible Church containes the whole , for the invisible part is also visible , invisible respective to graces , but visible respective to profession and outward priviledges : The invisible is onely one part , and so not the Church in its most proper signification . 2. The Scripture almost wheresoever it speakes of a Church , takes it in this acception , and that which is the ordinary and common language of the holy Ghost , which he uses most often , almost alwayes , is that which is most proper . Some have said , that the word Church is not more then once taken for the Church invisible , which is , Heb. 12.23 . The Church of the first born . If it should be granted , that there is two or three places more , which will bear that acceptation of it , which is as much as can be pretended ; yet I dare say , there is not one for twenty , where the Church is taken for the Church visible : And is the language of Scripture still all over aequivocal ? When Christ sayes , The Kingdome of heaven is like to a man that sowed good seed in his field ; is like to a draw-net : shall we say , the Kingdome of heaven aequivocally taken ? Stephen sayes , This was he that was in the Church in the wildernesse ; must we understand it of the Church aequivocal ? And when Paul gave Timothy a directory , how to behave himself in the house of God , which he sayes , is the Church of the living God ; must we understand it of a Church aequivocal ? Such a one would be but a weak ground or pillar of the truth ; we may say the same of abundant other places . If all these aequivocals be granted , it will shortly be questioned , whether there be any reality in Scripture language .

The Author vindicated from Arminianisme . As the authority of our Divines is produced against the Papists , so also their authority against the Arminians is brought forth . Our Divines against the Arminians ( saith he ) do suppose the first act of believing to be the first time that God is as it were engaged to man in the Covenant of grace ; and that it is dangerous to make God to be in actual Covenant with men in the state of nature , though the conditional Covenant may be made to them , and though he hath revealed his decree , for the sanctifying his elect . That God is then first engaged for the graces of the Covenant I easily yeeld , for then the grand condition by the help of grace is put in by the soul . But let us here take up that which he is pleased to yield , and compare it with that which he hath put into the Index of his Treatise of Infant-Baptisme , where he notes this as Mr. T. his Error ; That the Covenant whereof Baptisme is the seal , is onely the absolute Covenant made onely to the Elect , which pag. 223. he confutes . And if men in the state of nature be in that Covenant that Baptisme seales , ( viz ) the conditional Covenant , then men in the state of nature , and short of justifying faith , have right to Baptisme . It follows , In my opinion the transition is very easie from Mr. Blakes opinion to Arminianisme , if not unavoidable save by retreat , or by not seeing the connexion of the consequence to the antecedent . When this was charged upon me by another hand , I was acquitted by Mr. Br. and he testified for me , that I had acquitted Mr. M. from any such charge . I marvel therefore that now it should be fastened upon me . But let us hear his reason , For grant once that common faith doth coram Deo give right to Baptisme , and it is very easie to prove , that it gives right to the end of Baptisme , God having not instituted it to be an empty sign to those that have true right to it . What is it that we hear , will it give immediate right to the end of Baptisme ? That may be easily said , but I think hardly proved . It is no empty sign , if in the right use of it , it may prove serviceable to it ; I am sure the Jew outwardly had right to the Oracles of God , and yet no immediate certain right to their end , which is to be the power of God to salvation , It will be an hard task , to prove the certainty of all their salvation , that in the right of God stand entitled to any Ordinance of his : the reason will hold of all as well as one , they are not empty and vain . The Jewes had right to Circumcision in the flesh , and none that was a Jew outwardly might neglect it , and yet were void of Circumcision of the heart , or forgiveness of sin . The conclusion is , That it will be no hard matter to prove , that it is some special grace that is the end of Baptisme , at least remission of sin . And so upon the right use of common grace , God should be in Covenant obliged to give them special grace , which is taken for Pelagianisme . It will far rather follow from that opinion , that a common and special grace differ onely gradually , not specifically ; According to that promise of our Saviour , Matth. 13.12 . To him that hath shall be given , which our Divines have still understood of graces of the same , and not of a different kind : he that hath common graces and improves them , shall have a larger measure of those graces ; and he that hath spiritual graces and improves them , shall have a more large measure of spiritual gifts . And if they be both of one kind , then Christs promise holds from the one to the other . It will be an hard matter I think to prove , that all that have right in Ordinances , though they make no right use , shall attain to the end of them .

Argument 5. vindicated .

My fifth Argument was , An enquiry into Simon Maegus his Baptisme . [ That faith upon which Simon Magus was in the Primitive times baptized , is that which admitteth to Baptisme : Simon himself believed and was baptized , Acts 8.13 . But Simons faith fell short of saving and justifying . ] To which a sudden answer is given , Concedo totum , sed desideratur Conclusic . He is certainly much to seek both in Syllogismes and Common reason that could not infer , and could not know that I left the Reader to infer , that , Ergo a faith that is short of justifying , entitles to Baptisme . And so I have the whole in question yielded , and that which was once said would make foul work in the Church if once granted . But as soon as it is yielded me , a Means is unkindly used to take it away from me . And it is further answered , That may be said to admit to Baptisme which so qualifieth the person as that we are bound to baptize him , as being one that seemeth sound in believing as Simon did . If such liberty of interpretation be yielded , who may not easily elude the sense of any Scripture-Text ? the Text saith , that Simon believed , and was baptized : Is it now enough for us to say he seemed to believe , and therefore those whom he thus deceived were bound to baptize him ? Let the whole Text be viewed , and the former Verse taken in , and then let us see whether such a Glosse be fair . When they believed Philip , preaching the things concerning the Kingdome of God , and the Name of Jesus Christ , they were baptized both men and women . Then Simon himself believed also . That faith upon which all the other Samaritans were admitted to Baptisme , Simon was admitted upon also : But it was not a seeming to believe , but a believing that admitted the other Samaritans ; Therefore it was believing , not a seeming to believe that admitted Simon . When the Holy Ghost saith , Simon believed , as he saith other Samaritans believed , and his faith satisfied Philip , full of the Holy Ghost , to give him admittance ; How may we that stand at this distance dare to call it into question ? If the Seal were put to a meer blank paper , why is not all reversed upon discovery of a Misprision in proceeding ? So any man would do that had put a Seal where no name was written . Why was not all ipso facto made null ? what reason could be given but that Peter , had he been of that mind , should have said , Repent of this thy wickednesse , that upon testimony given of thine integrity thou mayest yet be baptized ? But when the Text sayes he did believe , and Philip upon that account thus proceeded , and no retractation upon such discovery was made , I believe no such Glosse is to be suffered . My sixth and last Argument was , [ In case onely justifying faith give admission to Baptisme , then none is able to baptize , seeing this by none is discerned . ] To which Mr. Baxter sayes very little , but onely refers to what he hath said to Mr. Tombs ; and I having had occasion before , and may have occasion hereafter to speak of it , shall here make no further defence of it .

Additional Arguments , that a faith short of that which justifies , gives title to Baptisme .

SEeing these Arguments have given Mr. Baxter so little satisfaction , I shall endeavour to make some addition , onely premising this , That Baptisme is our door of Entrance , or way of admission into the Church visible , which I shall take for granted , seeing Mr. T. pag. 54. of his Apology , as Mr. Baxter observes , hath yielded it ; and Mr. Baxter to my hand , Treatise of Infant-Baptisme , pag. 24. by Arguments hath proved it . If then I shall prove , that such are to be received into the Church , I shall take the Conclusion to be the same as if they said they were to be baptized ; and proving their right to be taken into the Church , I prove their right to be baptized .

1. They that have right in the sight of God , to many and Arg. 1 great Priviledges of his gift , have right in his sight to the first and leading priviledge ; this I think cannot be denyed : Having a right to those that follow , they have right to those that lead . If any had in the time of the Law right to the Passeover , they had right to Circumcision ; and if any now have right to the Lords Supper , they have right to Baptisme . But those of a faith that is short of that which justifies , have right to many and great priviledges in the sight of God . This is clear from the Apostle , Rom. 3.1 . The Jew outwardly where Circumcision of heart was wanting , had every way much profit and advantage , he had therefore right to Circumcision , and those with him that are short of a faith that justifies , have right in the sight of God to Baptisme .

2. Those that are a people by Gods gracious dispensations , Arg. 2 nigh unto God , comparative to others , have right in the sight of God to visible admittance to this more near relation This I think is clear , Men have right to be admitted to their right . But those that come short of justifying faith , are a people by Gods gracious dispensation nigh unto God comparative to others ; this is plain in the whole visible Nation of the Jewes , as appeares , Deut. 4.7 . Psal. 147.19 , 20. & 148.14 . Those therefore that are short of justifying faith , have right in the sight of God to Admission to this nearer relation .

Arg. 3 3. Those that God ordinarily calls his People , and ownes as his , openly avouching himself to be their God , have right in the sight of God to the Signs and Cognisance of his people , and are to have admission into the Society and fellowship of his people . This is plain , If God in Covenant will own Servants , then his stewards may open the door to them ; if he will own sheep , his servants doubtlesse may mark them . But God owns all in visible Communion , though short of faith that is justifying , as his people , and openly avouches himself to be their God , as in abundant places of Scripture is evident : see Deut. 26.18 . these have therefore right to the signs and Cognisances of his people , to admission into the society and fellowship of his people .

Arg. 4 4. Those whom the Spirit of God ordinarily calls by the name of Circumcision , they had right in Gods sight to Circumcision ; and those of like condition , have like right to Baptisme . This I think is clear ; The Spirit of God doth not misname , doth not nickname , nor ordinarily at least give equivocal names . But men short of justifying faith , are called by the Spirit of God by the name of Circumcision as needs no proof . Christ was a Minister of the Circumcision , Rom. 15.8 . and he was sent to the lost sheep of the house of Israel . Those then of a faith short of that which is justifying , have right in the sight of God to Baptisme .

Arg. 5 5. Those that are the servants of God , whom God owns as his servants , have right in his sight to be received into his house , and to be entitled to the priviledges of his Church . This we think should not be denyed , and that God will take it ill , if any shall deny it . But men short of that faith which justifies , are owned of God as his servants , as is clear , Levit. 25.41 , 42. There every Israelite that was sold to any of the children of Israel , and his children are called of God his servants , and that as Israelites ; of which a great part were void of that faith which justifies . Therefore those that are short of faith which justifies , have right in the sight of God to be thus received . This argument me thinks might be of force with Mr. Baxter . when he had urged it for proof , that infants are servants , and ought to be baptized , he adds , pag. 18. Is not here then direction enough to help us to judge of the mind of God , whether infants are his Disciples , and servants or no ? Doth not God call them his servants himself ? What more should a man expect to warrant him to do so ? Men call for plain Scripture , and when they have it , they will not receive it : so hard it is to informe a forestalled mind . If God took such care upon that account , that they should not be held in bondage under any of his people ; he takes like care that they should not be kept from the society of his people .

6. Those that bring forth children to God , have a right in Arg. 6 the sight of God to be of his houshold , and to be taken into it ; This is plain , especially to those that know the law of servants in families , that all their children in right were the Masters , and had their relation to him . But those that are short of justifying faith bring forth children to God , Ezek. 16.20 , 21.

7. Children of the Kingdom of God , or those that are subjects Arg. 7 of his Kingdom , have right in the sight of God to be received into his Kingdom . This Proposition Mr. Br. hath proved , pag. 21. therefore I may save my pains . But those that are short of faith that justifies , are children or subjects of this Kingdom , Matth. 8.12 . The children of the Kingdom shall be cast out into outer darknesse . Those therefore that are short of justifying faith have right in the sight of God to be thus received .

8. The children of the Covenant have right in the sight of Arg. 8 God to the seal of the Covenant : This is evident , the seal is an affix to the Covenant : where a Covenant is made , and a seal appointed , there it is not of right to be denyed . But those that are short of faith that justifies are the children of the Covenant , Act. 3.25 . The Apostle speaking to the people of the Jewes , saith , Ye are the children of the Prophets , and of the Covenant which God made with our fathers .

9. Disciples of Christ have right in the sight of God to Baptisme , Arg. 9 as appears in Christs Commission , Matth. 28.19 . But many are Disciples of Christ , that are short of a faith that justifies . Therefore those that are short of faith that justifies , have right in the sight of God to Baptisme . If all that I have said , pag. 208. of the Treatise of the Covenant , to prove this assumption be too weak , as I think it is not , Mr. Brs. proof pag. 21. of his Treatise hath sure strength sufficient ; there he proves that infants are Disciples , because they are subjects of Christs Kingdom , and what Kingdom he means , he there explaines himself . I speak not here ( saith he ) of his Kingdom in the largest sense , as it containeth all the world ; nor yet in the strictest , as it containeth only his Elect : But in the middle sense as it containeth the Church visible , as it is most commonly used : And therefore by the way not aequivocally used . Those then of this middle posture non-Elect are Disciples .

Arg. 10 10. Christians have right in the sight of God to Baptisme . This is Mr. Brs. proposition in the page before quoted , and in reason is plain , Christians must not be kept out of Christian fellowship . This is Mr. Baxters likewise in the place quoted , he makes Disciples Christians , and subjects of Christs visible Kingdom , to be one and the same . Therefore those that are short of justifying faith , have right in the sight of God to Baptisme . If he object that that particle in the sight of God is an addition , they have no such right being but aequivocal Christians : yet as is the Christian with him , so is the Church or Kingdom , as aequivocal Christians , they may have right to an aequivocal Church or Kingdom .

Arg. 11 11. All that ought to be admitted visible Church members , ought to be admitted in the right of God to Baptisme . This none can question , unlesse they charge it as Tautological , and it is Mr. Brs. pag. 23. and the medium of that argument which he makes the chief of all he useth . But those that are short of justifying faith are members of the Church visible . Ergo those that are short of justifying faith , are to be admitted to Baptisme . The assumption is his likewise , where he distinguisheth the visible Kingdom from the Elect , and no man can deny it that grants the 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 ●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 visible profession , he will not deny them admittance there , because they intend to go no further , but will let them come as neer as they will . And what he sayes of Christs readinesse for admittance , I may say of Ministers endeavours , they must bring them thus far , in order to a greater work . Ministers are to be instrumental by the work of regeneration to make men babes in Christ , and by remisse heat resembling smoaking flax , to bring them up to greater fervour ; Shall we thence infer , that they are to make men luke-warm , which is a temper that Christ will not bear ? We therefore distinguish of luke-warmnesse : 1. As a medium to further heat , so Ministers must bring men up to it . 2. As a terminus , or end in which men rest : So considered , a Ministers work is to bring men beyond it ; the same we may say of a visible profession , as a medium , not as a terminus , it must be all Ministers endeavours . Mr. Baxter cannot be ignorant that Mr. Marshall , and others that are for Infant-Baptisme , have proved , ( and Mr. T●mb's hath yielded ) That this inlarged Commission given here to the Apostles , is put in opposition to their limited Commission , Matth. 10.5 , 6. They were first sent unto a Nation discipled to their hands ; entring , as Christ tells them , into other mens labours , what that Nation was , they must by their endeavors work all to be . That was a Nation of professed , disciples , and hither they are by their Commission to bring all Nations . Mr. Baxter addes , For your Argument , I grant the Conclusion , and what would ye have more ? I wish no more , so that you will stand to your word , and then visible disciples , of which whole Nations consist , according to Christs Commission , have right to Baptisme , and I think that is the thing in Question . He yet saith , I grant the Minor , taking the word disciples equivocally , as a Corps is called a man , and I confesse it usual so to take the word , but otherwise I deny the Minor . But I abhor that acceptation . Honest-meaning men do not use to say so , much lesse the Holy Ghost , as though I should say , that I had kept twenty men in my house these twenty years , and then come off with a tale of twenty pictures . I assert a reality in that discipleship which you call aequivocal : As for that which followes , To be Christs Disciple ( as to the Aged ) is to be one that hath unfeignedly taken Christ for his Master to teach him and rule him , renouncing the contrary guidance of the flesh , the devill , and the world , &c. This is true as to the Inheritance of heaven , but not as to Inheritance of Ordinances ; in order to the further work of sincerity , that qualifies for heaven . The Jew outwardly was not thus qualified , and yet he had upon that account just title to Church-priviledges , and in particular to Circumcision . There followes to your Confirmation , I deny the Minor , and I say that it is so new a doctrine to affirm , that whole Nations are not capable of being sound believers , that it deserved one word of proof : Much lesse should you have hid your Minor , and turned it into a Negatio Existentiae , when it should have been but a Negatio Capacitatis : Doth it follow that a Nation is not capable of sound faith , because they have it not ? or will not have it ? and afterwards you say , If there be any Nation uncapable of faith , then God cannot make them believers . And so in conclusion you will have stones to be in this capacity , for God can make them disciples , as well as he can of them raise up Children to Abraham . But you might easily know that I intended a Capacity to be brought into this state in Gods ordinary regular way by the Apostles Ministry . And , Chap. 27. pag. 194. I had before thus explained my self , That which a whole Nation in Gods ordinary way of administration is in a Capacity to attain , and enter into , is onely a Covenant professed , visibly entred upon , and doth not require any inward change or work upon the soul to the being of it . This is plain , it cannot be expected in Gods ordinary way , that a Nation should be brought forth at once , all inwardly holy and sanctified , such a field without tares hath not been seen , such a floor without chaffe , such a draw-Net without any fish that 's bad ; such a feast and none without a wedding Garment . So that this is a doctrine so clear , that proof needs not , where there never shall be any futuriety we may well and fairly speak of an incapacity . Capacity is vain when it is known and confest , Existence shall never follow : But there must never be any such existence , as appears in Christs and the Apostles Parables of mixtures in visible Churches , and hitherto all ages have had experience . Whereas you say , Do you think Preachers yet be not bound to indeavour the saving conversion of whole Nations ? If you say , No ; you take them off the work their Master hath set them on . If you say , Yea : Then you think they must indeavour to perswade men to that which they have not a Capacity of . I think they are to bring them if heathens to a visible profession , and as many as may be to thorow conversion . That is somewhat remarkable which followes , Vocation uneffectual is common to Pagans . Vocation throughly Effectual is of the same extent with justification , and I think Election . A Pagan called according to Scripture , is a Contradiction in adjecto . Calling in Scripture-phrase is not a bare tender , but accompanied with a professed answer . That speech of Christ , Many are called , but few chosen , is the close of two Parables , Matth. 20.16 . & 22.14 . the one of Labourers called into the vineyard , the other of Guests called to the wedding . And in both applyed to them that answered to the Call , that came and laboured in the vineyard , that came with other bidden ones to the Feast , and not to those that refused . According to this doctrine there is no Medium between a Pagan and a justified man , all Pagans and unjustified men are upon the same terms , the Jew outwardly ( whatsoever St. Paul saith to the contrary ) hath no profit or advantage above the heathen . When the Psalmist gives that Elogy to the children of Israel , a people near unto the Lord , Psal. 148.14 . the same may be said of every Pagan that is an alien from the Common-Wealth of Israel , if once he hath manifested so much stubbornnesse as to refuse a Gospel-tender . Scripture makes visible Church-Members nigh , when others are afar off , Ephes. 2.13 . and in visible Churches some according to Scriptures are more nigh then others , Mark 12.34 . when yet both are in an unjustified Condition .

Argument 2. reviewed .

Mar. 16.16 . vindicated . Mr. Baxters second Argument to prove , that onely justifying Faith gives title to Baptisme is thus laid down , When he saith , He that believeth and is baptized shall be saved , here Faith goes before Baptisme , and that not a common , but a saving faith ; for here is but one faith spoken of , and that is before Baptisme . I have answered , that this is the weakest of all Arguments , to reason for a precedency of one before another from the order in which they are placed in Scripture , and gave divers Instances not needful to repeat . Upon which Mr. Baxter confesseth , there may be an Hysteron Proteron : and then if Hysterons and Proterons be any a thing to our present purpose , it rests upon him to prove that here is none . 2. I know not how this figure of Rhetorick came to be talked on , I think no such thing is here to be asserted . So I should say Baptisme doth alwaies lead , and Faith follow . I onely said that all that can be collected hence , is , that in Gods ordinary way of conferring salvation we must have both Faith and Baptisme , though ( as our Divines have generally observed against the Papists ) there is not one and the same kind of necessity , which they confirm by the words that follow . If Mr. Baxter will contend for an exact order , then he must say that Faith alwaies precedes , and never followes after Baptisme , against the common observation , that sometimes it precedes , sometimes it accompanies , sometimes it followes , and he must also say that without inversion of a Divine order no baptized man can be converted to a Faith that is justifying ; And then he may preach in England to build up Converts , but not to convert : or at least when he hath converted , he must baptize his convert ; the seal is null that goes before a Covenant . I gave instance in that place of Peter , 1 Pet. 3.21 . where the restipulation or answer of a good conscience followes upon Baptisme , affirming that justifying Faith is that restipulation , or at least a principall branch of it ; and therefore there is no necessity that it should precede ; but a necessity that it should follow ; In which I did not imply that a man before Baptisme may not believe , as I gave instance in Abraham to the contrary , but that it tyeth him to the faith , at least to follow after . Mr. Baxter saith , I gratefully accept your Concession , that justifying faith is that restipulation , which is your Minor , ( that is , justifying faith professed ) and thence I conclude , that justifying faith is essential to the Mutual Covenant , and so without it God is not in Covenant with men . It is very well worth our enquiry how this can follow which is thus made good . Who knowes not that ever read Civil Law , that there is no stipulation sine promissione , which you call , and so do other Divines , Restipulation . And that this Restipulation is an essentiall part of the Contract called stipulation , This being past doubt , it followes , that justifying faith being our Restipulation , is an Essential part of the Contract or Baptismall Covenant . They onely ( it seems ) that have read the Civil Law , can see a necessity of this Conclusion . I , and other Divines , call this promise Restipulation ; and I ( though other Divines do not ) say that justifying faith is this Restipulation or promise . And so the Promise being essential , Faith is essential to our being in Covenant likewise . But can Mr. Baxter think that it is the Promise or Restipulation strictly so called , or that I so intended it ? then this is a true Proposition , justifying faith is a Promise ; can any think that I ever intended so egregious a peece of affected nonsense ? Justifying faith with me is the thing promised , or that to which we restipulate . Who that hath read Rhetorick , or heard any man speak , doth not know that the promise is ordinarily put for the thing promised ? and then the Conclusion will follow the clean contrary way . If you could prove out of the Civil Law or elsewhere , that there is no Pollicitatio sine Praestatione , that every man that enters Covenant eo nomine makes good his Covenant . Then you hit the nayl on the head , and till that is done , you have done nothing .

Arg. 3. reviewed .

Mr. Baxters third Argument is , That faith to which the promise of remission , and justification is made , must also be sealed to ( or that faith which is the Condition of the promise is the condition , in foro dei , of the title to the seal ) : But it is onely solid true faith which is the condition of the promise ( of remission ) : In what sense faith is the condition of the Promise . Therefore it is that which gives right , in foro Dei , to the seal . To this I have answered , faith is not sealed to , but remission of sins , or Salvation upon condition of faith ; and when I come to speak of the sealing of Sacraments , I shall God willing make this more evident , that the Sacrament qua seal immediately respects our priviledges , and not duties , and I referre the Reader thither . When I say a professor of faith may ingage to a lively working faith , I am followed with this Dilemma . You mean either a professor of that lively faith or a professor of a dead , not working faith . If the first , it is a contradiction to say he professeth to have a lively faith , and he onely ingageth so to believe hereafter . For if he professe to have it already , then he can ingage onely to the continuation , and not to the inception of it . If you mean the latter , then I shall shew you anon , that a man professing a dead , not working faith , is not in Scripture called to Covenant with God in Baptisme , to believe lively for the future , ( inceptivè ) and to believe for the future with a working faith . I shall first second this dilemma with another of like nature , and then answer . He that thus professeth to have a lively faith , either professeth it knowingly , so that he is assured that he speaks the truth , or with haesitations , doubts and fears , so that he questions the truth of all that himself saies . The latter doubtlesse can give no title according to Mr. Baxter . For a man to professe , and remain wholly uncertain of the truth of such profession , can give no such title as is required ; if the former be intended , that every man professing must know the truth of his profession , then none that are below assurance that in present they savingly believe , have any right to Baptisme , and then you see how high we are gone . Some think it is too much to require a full assurance of Grace from all that enter or are allowed to possesse their places in the Ministery , much more of all that enter into Christianity . For a direct answer , I therefore say , It is not profession to say that we have this faith , but a profession of our assent to the necessity of it , with ingagement to it that gives this title . There followes , You suppose then , such a professor as this coming to Baptisme , saying , Lord , I believe that thou art God alone , and Christ the onely Redeemer , and the Holy Ghost the guide and sanctifier of thy people , and that the world , flesh and devil is to be renounced for thee : but at present there are lusts so deare to me , that I will not forsake them for thee . I will not take thee for my God , to rule me , or be my happinesse ; nor will I take Christ to governe me , and save me in his way ; nor will I be guided , or sanctified by the Holy Ghost ; but hereafter I will , and therefore I come to be baptized . If I say such have right to baptisme , and you say we are bound to baptize them , how do you mend the matter ? do not you conclude your fourty sixt Section with these words ? Vocation which is effectual onely to bring men to an outward profession of saving faith , is larger then election , and makes men such whom we are bound to baptize . 2. I say and do professe of those that have those secret reservations wrapt up in their brests , and not yet from under the power of lusts , yet convinced of their duty , and acknowledging the necessity , that it is the mind of God that they should be baptized , and have admission to ordinances , in order to bring them more sincerely and unreservedly to God . And this being the will of God , as you seem to yeeld when you say we are bound to baptize them ; I say they have right in the sight of God to Baptisme , and it were ill with the Church if those in Austins case , that would pray , Da castitatem , da temperantiam Domine , sed non modò , should be denyed all investiture in Church priviledges . Where Mr. Baxter saies , that faith which is the condition of the promise is the condition in foro Dei of title to the seal : And I say , that I judge the contrary to be undenyable ; After many words which are needlesse to repeat , we have his reasons , with a complaint that I have given no reason of my denyal . To which I say , That which in a parenthesis without reason is affirmed , may without rendring any reason be denyed . But before I come to consider of his reasons , it is necessary that the terms be looked into , and the question rightly stated , that there may be no misunderstanding . When Mr Baxter speaks of the condition of the promise , I suppose he means the condition called for , in order to the attainment of the thing promised , the promise for the object of the promise , as it is taken , Heb. 11.13 . Otherwise the promise it self properly taken hath no condition . There was no condition inducing God to make promise of Christ , nor to make tender of any such promise . But he promises glory by Christ on his own terms and propositions . Now for the reasons themselves to make good that ; that which is the condition of the promise , is the condition of title to the seal . The first is , The seal is but an affix to the promise : therefore that which is the condition of the promise , is , the condition of the seal . The seal is no affix to the thing promised , but it is often separated from it . It is a means to convey , and a way to confirm it upon Gods tearms to those that have their Interest in the Covenant . 2. The use of the seal is to confirm the promise to him to whom it is sealed : Therefore the condition of the promise is the condition of the seal . When it is granted that the use of the seal is to confirm the thing promised , it will not therefore follow that there is the same condition required for interest in the seal as for interest in the thing in promise . If a man will ingage under seal to give me one hundred pounds , provided that I will come to such a place and accept it , my professed willingnesse will Interest me in the seal , my actual acceptance in the Moneys . 3. If the promise and seal have two distinct conditions , then there are two distinct Covenants , ( for from the conditions most commonly are contracts specified ; and therefore Wesenbechius and such like Logical Civilians , call it the form of the contract , or stipulation , to be either pura , vel in diem , vel sub conditiene , and those subconditions are specified oft from their various conditions ) But there is not two Covenants : Therefore . I know not well how to reach this . Is there not one thing needful to interest me in a bargain , or to make me a Covenanter , and another thing to obtain the benefit accruing by such conditional bargain or Covenant ? 4. Is it not against the nature and common use of sealing that it should be in order before the promise or Covenant ? And that men should first have right to that seal on one condition before they have right to the promise , and then have right to the promise after on another condition . But sure it is not against the nature of seals to be before the mercy covenanted for , and promised . And I beseech you take this into serious consideration , and do not sleightly passe it . Justifying faith with you is the Covenant , and do not you preach to work men up to it ? and I hope your labours are happily successeful . Yet all of these to whom you preach ( perhaps not a man excepted ) hath this seal , and is baptized . Do you now in all your Ministerial labours go against the nature and common use of sealing ? To keep a due order we must then forbear baptizing , not onely till men professe to believe , but are actually in the faith , in a way that justifies . 5. If it be so undenyable that that faith which is the condition of the promise , is not the condition in foro Dei of title to the seal , as you affirm , why then do ye build so much against Mr. Tombs , on that Argument from Acts 2. The promise is to you and your Children , arguing a right to the seal from an interest in the promise ? I Argue not from an interest in the seal to an interest in the thing promised , but require something further . By this it appears that you take the promise properly , and not for the thing promised , and then I pray you reconcile this to your second reason ; The use of a seal is not to confirm in this that I have a promise , but that I shall have interest in the good that is promised . 6. Where you say that an acknowledgement of the necessity of such faith with ingagement to it is sufficient for a title to the seal ; I reply then those that at present renounce Christ so it be against their knowledge , and conscience , and will ingage to own him sincerely for the future , have a title to Baptisme . How comes I pray you that [ future ] in ? you manifest much reading in the Law , and I have heard this as a Maxime , In obligationibus ubi nullus certus statuitur dies , quovis die debetur , There is no day overtaken but the ingagement is for present ; though God in mercy except when for a long time the ingagement hath been presumptuously neglected . But bring me a man that in his heart is convinced that Jesus is the Christ , with his mouth professes him , and ingages for him , and in the mean space actually renounceth him , and I will do what you would have me with him ; That is , a man that is falling headlong down a ladder , at the same instant he is climbing up it . When I bring this similitude for illustration of the point in hand , that a promised service and fidelity in war is enough to get listed , and to do service is of necessity to be rewarded , I am told that this runs upon the great mistake which I have been so often told of , and am further informed that the formal reason and denomination of a condition is from the donors constitution , or imposition , giving this benefit onely on the terms by him assigned , and not upon our promise to perform them . If I have been told of it often , it is well if I can be convinced of it now . I utterly deny that the denomination of conditions of a Covenant in actual being , is from the one , and not from the other , that is , exclusively to the other . I well know the donour is to prescribe , and the receiver is to accept without putting in Exceptions . But if there be no acceptance of terms , there is no Covenant ; and there being no Covenant , there can be no Covenant conditions , as is plain by the usual definition of Covenants ; where the Gospel is preached , and no entertainment at all given , there is no Covenant people of God , they stand bound by Law precepts , but are under no obligations to Covenant conditions .

Argument 4. reviewed .

The next Argument in which I am concerned , and the last which in this thing is produced , is , That the Eunuch must first believe , and then be baptized ; upon his desire of Baptisme , Philip saith , If thou believest with all thy heart , thou maiest . This I have confest carries more colour then all the former ; and indeed I never met with any thing , either in Scripture , or reason produced , that carries with me so much as any colour for it , this excepted . Yet this is not unanswerable . One difficult text does not use to take us off our hold of many plain ones . I answer , 1. Philip may call for that de bene esse , when the Eunuch was to be admitted , which was not yet essential to his admittance . Those that preach preparatory Sermons for the Lords Supper , call for allthat may give the highest comforts , and not barely for that which is the Minimum quod sic , to give admission . 2. As I have said , so I say still , that dogmatical faith is a true faith , and to prevent needlesse Criticisms , it is truly a divine faith , so that none can say that Jesus is the Christ ( can believingly subscribe that Article ) but by the holy Ghost , 1 Cor. 12.3 . And whosoever sayes with assent of judgment and understanding , that Jesus the Son of Mary is Christ , the Son of the living God , speaks more then flesh and blood can suggest , and is not attainable but by Divine revelation . And whereas it is objected , that it is a false faith , when it pretends to be that which Scripture calls faith in Christ , and denominateth believors ; I answer , 1. I have shewed before , that our prosession qualifying for Baptisme , is not a profession that we have such faith , ( which cannot be done without an eminence of faith to assurance ) but a profession of the necessity of it to salvation , and an engagement to it . 2. It denominates believers in the ordinary and common language of Scriptures , and wheresoever believer is put in opposition to unbeliever or infidel , faith of this nature is still understood . In that famous text , 1 Cor. 7.14 . every man and woman is a believer , that was removed from heathenish Idolatry to the profession of Christianity , or ( as Paulinus , whom Jerom so much magnifies , speaks ) was a baptized person . Otherwise the case there put about the validity of marriage , and lawfulness of marriage society were not between an infidel and a professour of Christianity , but between a regenerate man whom this language onely makes a believer , and one unregenerate , which in this language are infidels , which were a case never yet put to question . When mention is made through the History of the Acts of so many thousands that upon the Apostles preaching believed , it can denote no more then the embracing of the way of Christianity , in opposition to Judaisme or Heathenisme . If it imply a through Regeneration of the soul , there could be no unregenerate ones among them , which is wholly against the nature of visible Churches , and all experience , as hath been abundantly manifested . As for that distinction ( which seems to be hinted ) between believing Christ , and believing in Christ , Mr. Ball in his Treatise of Faith , pag. 5. hath sufficiently shewed the groundlesnesse of it , pointing out Scriptures where a preposition is added to the word believe , when nothing but assent of mind is signified ; And where it is put without a preposition , when trust and confidence is implyed . Abraham believed God , Rom. 4.3 . ( where no preposition is added ) and it was counted to him for righteousnesse . And on the contrary the Rulers believed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in or on Christ , and loved the praise of men more then the praise of God , Joh. 12.42 , 43. It followes , I think if a man say , This is the Son , the Heir , Come let us kill him , and the inheritance shall be ours , we will not have this man reign over us , that these are not true believers , nor have right to Baptisme , though their belief that he was the heir be a dogmaticall faith true in its kind . I am sorry that such things should be mentioned , where inquiry after truth is contended , and contention not studied . It is well known , that I speak to a faith of profession , which is theirs that take to that party which is for Christ , and not with those that professedly go in a full opposition against him , and are in a high rode ( any such conviction of spirit supposed ) of sin against the Holy Ghost . I know not why Dr. Ames should be brought in , telling us , that in those places where saving faith is spoke to , trust in the Messiah is ever included : seeing we are speaking of a faith that is short of saving , nor yet that I should be told that words of knowledge and assent do in Scripture oft imply affection and consent , unlesse that it be to let me know that it doth not generally hold ; which in case I were in a strait , and at want for a present answer , would well help me out . And whereas I am demanded , whether I do not know how ordinarily saving faith it self is denominated from the Intellectual act alone ? I answer , that I do know it , and if I were ignorant of it before , Mr. Burgesse hath taught me the same thing , with the same reason of it in his Spiritual Refining , page 170 , 171. Pos . 8. And I know also , that it hath its denomination often from the act of the will alone ; But will it follow that the understanding is never fully perswaded for assent , but the will is also ( not alone somewhat moved , but ) throughly inclined for consent and acceptance . If the understanding at any time be brought to a reall assent whilest the will is swayed by lusts and takes to other objects , that is to me sufficient . Or will it follow that either the Eunuch did or must necessarily be presumed to understand , upon that little acquaintance that it seems he yet had in the Gospel , the whole of those choyce observations ? or can it be any way certainly collected , that such a Confession that he made was accompanied with a present saving work ? But Mr. Baxter hath singularly engaged me to him , quoting those Texts , John 11.25 , 26 , 27. John 1.49 , 50. 1 Joh. 4.15 . he addes , Here is more then right to Baptisme . Then a man may have right to Baptisme that is short of those great priviledges of dwelling in God , and being born of God ; and I scarce know what to say more for my own opinion . It further followes , If you think ( as you seem by your answer to do ) that a man may assent to the truth of the Gospel with all his heart , and yet be void of justifying faith , you do not lightly erre . It followes not ( I think ) from any thing that I have said , that I am in any such opinion . That Expression is in Philips words , and I have told you he might require de bene esse , that which is not necessary to the esse of Baptisme . But in case I be in any so heavy an Error , I am thus holpen out of it . Though an unregenerate man may believe as many truths as the regenerate , yet not with all his heart ; Christ saith , Matth. 13. The Word hath not rooting in him . It is then granted , that he may believe all truths , and that which is added to prove that he cannot believe them with his whole heart , is not with me convincing . The Word had not root : not because they did not intirely from the heart assent to it ; But because they received it not in the love of it . They received the light to inform their judgments , not any thorow heat for the warmth of their affections . There followes , Doubtlesse whether or no the practical understanding do unavoidably determine the will , yet God doth not sanctifie the understanding truly , and leave the will unsanctified : which must be said , if the dogmatical faith that is the Intellectual assent of a wicked man , be as strong as that of a true believer . Here is suggested that I say , that the Intellectual assent of a wicked man is as strong as that of a true believer . I know not where I have said it , or any thing that implies it . It may be a true assent , though not of that strength . But if I had said it will it thence follow , that God doth sanctifie the understanding truly , and leave the will unsanctified ? I trow not . Is every strong Intellectual assent sanctified ? is every Intellectual assent which is of equal strength with that in the regenerate truly sanctified ? Clearnesse of light commands assent to truths , when corruption of affections will not suffer that at least pro hic & nunc , that the goodnesse or bestnesse ( if I may so say ) should be believed . I believe it is as strong in the Devils as in any Regenerate man in the world . I know not how it fares with some whom God may exercise more gently respective to temptations and Satans Buffettings , I am sure that there are those that would sometimes freely give up all that is dear to them in the world , to be as clear in some fundamental truths as Satan himself ; he doubtlesse injects Scruples where himself is without scruple . I know some question whether there be any such thing as faith in divels , notwithstanding James saith , The Devils believe and tremble . But certain it is , there is an Intellectual assent to Divine truth in the Devils , as we may see , Matth. 8.29 . Mark 3.11 . Luk. 4.41 . Acts 19.15 . and yet there is no sanctification wrought . And therefore though the wicked match the regenerate in assent in their understanding , it will not follow that their understandings therefore are truly sanctified . I am further referr'd to Dr. Downam against Mr. Pemble , which is not in my hands , and whether my answer be equal to silence , as is in the close affirmed , I must leave to the Reader to determine .

Advertisements given to Mr. Baxter , touching his undertaking for Mr. Firmin .

IN a distinct Section Mr. Baxter lets us know , how good a mind he had to have appeared in this cause for Mr. Firmin , which wonderful change in him , may well be my admiration : All know that have looked into my Birth-priviledge , that I delivered the same things there , as , in my Treatise of the Covenant , I have asserted against Mr. Firmin ; and that past with Mr. Baxter ( if reports have not deceived me ) with good approbation . I communicated to him a considerable part of my defence of it , against Mr. T. his letter in Manuscripts , and I blush not to tell the Reader that he applauded it . And besides what I have produced already out of him , I have a witnesse of reverend esteem ; that he hath said that I had given him in discourse full satisfaction , of the title of unregenerate men ( or some phrase par●llell ) to Sacraments . But in case upon change of judgment , he will appear for Mr. Firmin in this particular , and that meerly ( as he sayes ) in love of the truth , least the reputation of man should cloud it ; and in love to the Church , and the lustre of the Christian name , lest this fearful gap should let in that pollution that may make Christianity seem no better then the other Religions of the world . Further explaining himself , For I fear , this loose doctrine ( so he is pleased to call it ) of Baptisme will do more to the pollution of the Church , then others loose doctrine of the Lords Supper , or as much . If upon these specious pretences he hath still a mind to it , I shall crave leave to offer some words by way of advice to him .

First , To reconcile himself to Mr. F. they being as yet so far from agreement , either in judgment or in practice ; both of them are gone out of the road of the Reformed Churches , but Mr. Baxters friend ( for whom he is about to undertake ) as to his judgment is yet in the lower form , when he is in the upper . Mr. F. requires not truth of grace to make a visible Church-member , but declares himself very largely against it ; he requires not truth of grace in a parent to entitle his child in the right of Baptisme . It is enough with him that he be a man of knowledge , and free from scandal , which he well knowes to be the case of many in unregeneration . And though Mr. Baxter is thus gone beyond him in judgment , yet he sits down far short of him in practice , and sayes that we are bound to baptize all those that make an outward profession , and consequently their children ; when Mr. F. upon tender , conscienciously refuses many of them . Mr. F. and I are , as I suppose , upon neerer terms of accord , then Mr. F. and Mr. Baxter , both of us agreeing that unregenerate men have their title , and a faith that is short of justifying may give interest .

Secondly , To reconcile Mr. Firmin to himself , Mr. Baxter much honours him ( as also many others ) for his book against the separation , and he tells reverend Mr. Cawdrey ( who hath wrote against him in this subject ) that possibly he may make use of his book about the separation against him ; and Mr. Cawdrey hath in readinesse ( as I am informed from his own mouth ) not a few contradictions to charge upon him , and this I can tell both Mr. Baxter , and Mr. F. that the best friends that I ever met with of them both , confesse , that he is a far other man in these writings then when he wrote against the separation .

Thirdly , To help him out of the principles of Anabaptisme into which he is also observed by his friends to be fallen , in making the interest of the seed in Covenant-title , to be peculiar to the Jewish Nation .

Fourthly , to take further care to shut the door against a new flood of Anabaptisme , which ( as I have shewed ) himself hath set wide open ; If unregenerate persons be void of all right to Baptisme , then their Baptisme is null , and upon regeneration are to be baptized .

Fifthly , To consider with himself how he will answer the breach he makes in the Church of Christ , having the whole face and practice ( as Apollonius speaks ) of reformed Churches against him . That Black ink which he casts , not onely on me , and reverend Mr. Cawdrey , ( who have appeared in this cause against Mr. Firmin ) but on the face of so many Churches so glorious , is unworthy of his pen ; what man of name in all the reformed Churches that is not guilty of this fearful pollution as he is pleased to call it ? Amesius is a man not to be suspected here of partiality , ( in some things departing from the way of discipline of those Churches where he lived , ) yet he tells the world , That it is false that they require inward vertues to make a man a visible Church-member : in which he is Mr. Baxters adversary : and what liberty he allowes ( which Mr. F. denyes ) for the Baptisme of the Infants of wicked Parents , of Infants of illegitimate birth , of Infants of excommunicate persons , let him be consulted , Cases of Conscience , lib. 5. Cap. 27. Wallaeus excluding from Baptisme the Infants of such Parents that professe they will bring them up in impiety , heresie , and idolatry , But out of this case ( saith he ) we judge that Baptisme belongs to all those Infants which are born of a Christian race , Extra vero hunc casum judicamus omnibus illis insantibus competere Baptismum qui ex sti●pe Christiani nati sunt , si secundum ordinem consuetum Ecclesiae ad Baptismum offerantur , etsi proximi eorum parentes vel vitae improbitate , vel haeresi laborant , vel idolatriae crimine adversus secundam tabulam ; nam idololatria adversus primam tabulam potius apostasia est . En praxis manifesta & perpetua totius Ecclesiae Israeliticae in adm●nistratione Circumcisionis . if they be tendred to baptisme , according to the Churches custome , although their immediate Parents remain lewd in conversation , or lye under heresie , or the crime of idolatry against the second Commandment ; for Idolatry against the first Commandment is rather apostasie : fortifying it with several arguments , the first of which is , The manifest practice of the Church of Israel in the administration of Circumcision . The Professors of Leyden in their Synopsis of more pure Divinity , are as far guilty of this supposed pollution as any , Disput. 44. Sect. 50. Neither ( say they ) do we exclude those Infants from participation of this Sacrament , Nec tamen excludimus ab hujus Sacramenti communione Infantes eos , qui ex Christiana stirpe & baptizatis parentibus nati sunt , etsi ipsorum parentes per vitam improbam , aut fidem impuram foederis in baptismo obsignati efficaciam adversus se irritam reddant ; si ab iisdem parentibus aut eorum propinquis , sub quorum potestate sunt juxta ordinem in Ecclesiis nostris consuetum baptismo offeruntur ; quia sub novo foedere filius non fert iniquitatem patris , & Deus nihilominus manet ejusmodi liberorum Deus , quemadmodum ipse testatur , Ezek. 16.20 . Ubi impiorum Israelitarum liberos filios suos vocat , quos Deo genuerant , ersi eos Molocho offerrent ; Unde & ejusmodi Israelitarum , quorum multi in impietate sua fuerant mortui , non minus quam piorum liberos circumcidi jussit , Josh. 5.4 , & 6. quod etiam Ecclesia Israelitica & Christiana Primitiva faciendum esse extra controversiam semper habuit . who are born of Parents of a Christian race , and baptized , although their parents by their wicked life , or impure faith , render the efficacy of the Covenant sealed in Baptisme as utterly void to them , if they be offered by those parents or other kindred under whose power they are according to the order accustomed in our Churches , because under the New Covenant the son doth not bear the iniquity of the father , and God neverthelesse remains the God of such children , as he himself witnesseth , Ezek. 16.20 . where he calls the children of those wicked Israelites his sons , which they had brought forth unto God , although they had offered them to Moloch , whereupon he commanded the children of those Israelites whereof many of them dyed in their sin in the wildernesse , as well as the children of the godly to be circumcised , Josh. 5.4 , 6. which also the Church of Israel and the Christian Primitive Church never questioned . Mr. Baxter sayes he will consult Dr. Drake , to find who they be , that those of his judgment admit to the Lords Supper , and I would have him withall at the same time to enquire whether he do not professe that it is their practice to baptize promiscuously ? which is directly against Mr. Firmins way ; and let him read Mr. Goodwins Evangelical Communicant ; and how high soever he goes to keep many from the Lords Table , yet he is as large as either Mr. Cawdrey or my self , in admission to baptisme ; let him look upon the practice I may say almost universal in the Nation , and see what course they generally hold , and I have not heard that they have yet learnt to distinguish between the Infants right , and the Churches obligation ; that the Infants of such or such Parents are without any right , and yet the Church stands bound to give them admission . Mr. Firmin doth sufficiently declare how sensible he is of his dissent from his brethren , let Mr. Baxter then undertaking for him , see how wide a breach he is like to make instead of union . If that complement therefore which is cast upon me by Mr. Baxter , Si pace tanti viri dixerim , had been tantorum virorum , and had spoken out who those be that he so heavily charges as before , to obscure the Church , and the lustre of the Christian name , &c. and plainly told us that it is the generality of all that go under the name of Churches reformed , the speech does not now appear so modest , 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 any man that desired to be a member of the Church , though but onely professing to repent and believe ; so neither did I ever there find that any but convicted Hereticks , or scandalous ones ( and that for the most part after due admonition ) were to be avoided , or debarred our fellowship . And whereas it is urged , that they are to prove their interest to the priviledges that they lay claim to , and not we to desprove it ; I answer , If that were granted , yet their meer sober professing to Repent and believe in Christ , is a sufficient evidence of their interest to Church-membership , and admittance thereto by Baptisme ( supposing them not admitted before : ) and their being baptized persons , ( if at age ) or members of the universal visible Church , ( into which it is that they are baptized ) is sufficient evidence of their interest to the Supper , till they do by heresie , or scandall blot that evidence ; which evidence if they do produce , yea , though they are yet weak in the faith of Christ , who is he that dare refuse to receive them ? And , this after much doubting , dispute , and study of the Scriptures , I speak as confidently , as almost any truth of equall moment ; so plain is the Scripture in this point , to a man that brings his understanding to the model of Scripture , and doth not bring a model in his brain , and reduce all he reads to that model . What have I spoke more then here is said ? and did I ever speak with more and higher confidence ? I say , that a faith which is short of justifying gives title to Baptisme ; and he sayes , Such give sufficient evidence of their interest to Church-membership , and consequently admittance to Baptisme ; so that if my doctrine herein be loose , ( as he chargeth it ) the Reader will hardly find his to be fast ; and it heares not well , to play fast and loose . The evasion of equivocal will not here serve , that will utterly spoyl the whole strength of his Caution , and put men amain on this separation , as it will contradict his assertion , of their grace as real , and true : They will say , They will have no fellowship with a dead Corps , instead of a reall man ; for that is his expression of the difference between what is real , and what is equivocal . Neither can he here come off by the help of his distinction of forum Dei , and forum Ecclesiae . These gifts and graces from God , these priviledges vouchsafed of God , and purchased by Christ , plainly enough speak a right in the sight of God . Neither is there ( as we have heard ) in this Controversie any such distinction to be admitted . I am therefore in this no further to blame , then he hath been ; and if he see cause to recede from , yet I see all reason to persist in my opinion .

SECT. X. Proposition . 8.

FOr the Sacrament of the Lords Supper , No such vast difference between baptisme and the Lords Supper : that the one should be a priviledge of the Church visible , and the other peculiar , to the Church invisible . there cannot be that vast difference and disproportion between it and baptisme , that the one should be a priviledge of the Church visible , and the other peculiar and proper to the Church invisible : that all in the outward administration of the Covenant ( as some speak ) should be interessed in the one , and onely those that come up to the termes of the Covenant should have any interest in the other . Christ gave order that Disciples should be baptized , Matth. 28.19 . and he delivered his Supper to Disciples , Matth. 26.26 , 27. and it is more then strange that disciples should be taken in that aequivocall way , as to hold out all in outward profession , confoederation . and visible Church communion , in the one , ( as is almost generally agreed upon between Paedobaptists and their adversaries ) and to be restrayned to those that answer to their profession in the other ; so that in the administration of the one , the dispensers have a firme rule to lead them , viz. visibility of interest ( as Mr. Cobbet hath largely shewn in his Vindication , pag. 52. Cou. 4. ) and in the other can have nothing for their guide , but an invisible work , left to their charity to conjecture . Disciple therefore respective to either of the Sacraments ( which are outward visible ordinances and visible Church priviledges ) can be no more then a man of visible interest . When Christ sate down to the Passeover , it is said he sate down with the twelve , onely they had right to eat of it in his company , Exod. 12.3 . being of his family ; And , as he was eating he gave the Supper , but then the phrase is changed , he gave it to his Disciples , onely the twelve were occasionally there , but it was instituted in behalf of all Disciples , of which the number could not be small ; considering how many John had made and baptized , and Christ had made and baptized more then he , though not in person , but by his Disciples , Joh. 4.1 , 2. A reverend brother makes this practice of Christ at the first institution and administration of the Supper , to be a directory for future , to receive such onely to it , as are the Disciples of Christ . To which I willingly condescend , provided that the word be aright understood . I know the word is sometimes taken in a restrayned sense , for those that indeed do the duty of disciples , Joh. 8.31 . If ye continue in my word , then are ye my Disciples indeed ; and , Luke 14.33 . Whosoever he be of you that forsaketh not all that he hath , he cannot be my Disciple . As the word Israelite is sometimes taken for those that do the duty of Israelites , and are such as Israelites ought to be , Joh. 1.47 . Behold , an Israelite indeed , in whom there is no guile ; when respective to fruition of Church ordinances ( of what nature soever ) all that were of Israel according to the flesh or visible Church-Members in Israel , are expressed by it . Disciple , or Israelite , is a man of outward Covenant interest . The latitude of it , according to Scripture expressions , I have shewen , Treatise of the Covenant , pag. 208. All that were Christs family Disciples , did eat of the Passeover with him , Matth. 26.18 . even Judas , as is acknowledged , and scarce to be doubted of but he did eat of the Supper . It is more then strange , that as a Disciple he should be taken into the Passeover , and a few houres after , as no Disciple should be put from the Supper . The Lords Supper is for the building of those that Baptisme takes in ; But Baptisme takes into the Church visible . Visible Church members have then interest in the Supper . When Sacraments are in their use distinguished , one for admittance into the Church , and the other for growth ; one as the Sacrament of our birth , and the other our nourishment , most understand the first of admission into the Church visible ( well knowing that regeneration is not tyed to baptisme , ) but the growth many will have to be in the Church invisible , which inharmonious discord between Ordinances of the same kind cannnot be suffered . To give notes of the Disciples of Christ , for discovery of a Disciple in the former sense , by their affections to him , and suffering of affliction for him , are of singular use : Christ himself hath gone before us in it . But upon the notation of the word , because Christ gave the Bread and Cup to Disciples , to make the subject of that Sacrament to be onely those that reach these markes , is besides the holy Ghosts intention . All outward Ordinances are for the Church in fieri , and not onely in facto , for the bringing of it on to Christ . I should desire to know where any outward sensible Ordinance is made , or how in reason , and according to Scripture , it can be made the proper peculiar right of invisible members .

SECT. XI . Proposition . 9 ,

THe Sacrament of the Supper ( no more then other Ordinances ) is not limited to those that have received a new life in Christ by the Spirit , that are actually regenerate , and in grace ; The Lords Supper is not limited to those that have received a new life by the Spirit . others as they may be admitted without sin , so they are in a capacity and possbility , to receive benefit from it . This I am not ignorant that some will question : But let these consider before they censure .

First , That it is an external Ordinance as hath been said , Arguments . a priviledge of the Church as visible , put into the hands of those for edification , that are not able to discern men of spiritual life , and invisible interest . And though there be characteristicall differnces , whereby a man in grace , and he that is short of it , may be distinguished ; whereby all bad ground at the best may be differenced from that which is good : yet they are such , whereby a man is to make trial of himself , onely they are Spirit-works ; and none knowes them in any man save the Spirit that is in him , and therefore no marks for any others cognizance . For a Minister of Christ to dispence by command the Sacrament to many , when he knowes that it is of possible use and benefit to some few , unto these it is food and nourishment unto life ; unto the others as Rats-bane , Poyson , and onely for death ; is such a snare that may hold him in his administration , in all horror and amazement . A sad dilemma , either to lay aside an Ordinance of Christ , and so never come up in his place to the whole of his duty ; or else to deliver to them that which will inevitably be the ruine and destruction of so many of them . I know no possible way that can be supposed , or so much as pretended for avoidance ; but in the Name of Christ , to give warning to all , in whom this new life by the Spirit is not , to abstain every man and woman not actually regenerate , on their peril to keep off . Let them say , some know their danger in the highest terms that can be uttered , and then if they come , their blood is on their own heads , and the Minister of Christ hath by this means delivered his soul . But to this I have three things to say , 1. That it is , ( as I suppose ) without all Scripture-precedent , to warn men upon account of want of a new life by the Spirit , wholly to keep off from this , or any other Ordinance of Christ . I know we must warn men of their sin , and the judgement hanging over their heads for sin ( in which let it be our prayer , that we may be more faithful ) but that we should warn men upon this account , upon this very ground , to hold off from all addresse to Ordinances , I have not learnt . 2. I say , this doth presuppose that which is wont to be denyed , unregenerate men to be in a capacity to examine themselves respective to this Ordinance . How can we warn them upon want of justifying faith , and the saving work of repentance , to hold back , when they are in an incapacity upon trial to find themselves thus wanting ? 3. Shall we not hereby pluck the thorne out of our own sides , and as much as in us lyes , thrust it into the sides of many of our hungry , thirsty , and poor in spirit people ? How many may we suppose are in grace , through a work happily begun on their souls ? yet for several reasons are not able to see this grace , or reach to any discovery of it . Sometimes by reason of the infancy of the work upon their hearts , being yet babes , or rather embryo's in grace . The first that appears upon light received , is an army of lusts and potent corruptions , as we know Paul sets it out . This cloudes for present any other weak work , that as yet in present is wrought . In this time Satan is not wanting , he did not shew so much artifice before to lessen their sin , but he now makes use of as much to aggravate it : and as he was industrious before to seduce , now he is as busie to accuse . He led the incestuous man to incontinency , 1 Cor. 7.4 . And we know Paul feares , least upon continuance of the Church-censure , he would gain advantage to swallow him up in overmuch sorrow , 2 Cor. 2.8 , 11. These perhaps as yet are not able to give an account of the nature of faith and repentance , or their genuine fruits ; much lesse are they able , by a reflex act to conclude the truth of them in their souls . Sometimes by reason of some sharpe conflict of temptation , being under the shock and assault of it , and therefore whatsoever they have seen of grace heretofore , or the favour of God , now it is under a cloud ( which I believe was Pauls case , when a messenger of Satan was sent to buffet him , and a thorne in the flesh given him , ) seeing it is put in opposition to the abundance of revelations that he had being taken up into the third heavens , 2 Cor. 12. ) and therefore had need of Ordinances for support . Sometimes on a soyle received by temptation , of which his own heart , and not the Church is witnesse ; and therefore is at a losse of the joy of his salvation , and stands in need of strength for recovery . Sometimes by over-much sloath , and rust contracted on his graces through negligence , which is supposed to be the case of the spouse indulging her self too much in carnal ease , Cant. 5.2 . I have put off my coat , how shall I put it on ? I have washed my feet , how shall I defile them ? Sometimes God out of prerogative , withdrawing the rayes of his Spirit , and refusing to testifie with our spirits , in which case the soul that is most upright with God , and sincere in his feare , walks in darknesse and sees no light ; in which there is need of all communications from God , and attendance upon him in Ordinances . When these shall hear all in whom the work of grace is not in truth , thus warned to keep back , and told of the high danger of approaching to this Table in such away aggravated , will not they put in their name , and say their souls are now spoke to ? They must therefore absent themselves , and so the smoaking flax is quenched , and the bruised reed broke . There , have not been a few hungry sad souls that I have known , that have born the terror of the Lord , separate themselves for this reason . But it will be replyed by those that give this warning , that they mean not these , they are not at all intended in their speech ; these they would tender , and with all endeared affection of love encourage , as those that have most need , and are most fit to receive food , for their strength . But all of this helps not , when this Proposition is laid down , That no man in whom justifying faith , and a new life by the Spirit is not wrought , may dare , otherwise then on the peril of his soul , to draw nigh hither : will not such a soul , necessarily assume ? A new life through the Spirit is not wrought in my soul ; I am conscious to my self that I am carnal : whatsoever endeavours I have used to believe , yet how far am I from faith in strength and truth ? I find my self all over doubts and fears , and plunged in unbelief . And though I have made it my businesse to keep off from sin , yet how far am I from a true change by repentance ? I find my heart hard , obdurate , even as an adamant ; yea , the poor deserted soul will take to it self the state of Cain , the condition of Judas : If there be any other high in wickednesse , they have matched , yea , they have exceeded them . They are to put it to the question , whether they are in grace or no ? whether they have a new life wrought , or as yet are short of it ? This they must either determine in the affirmative , that they are in grace , at least there are those hopeful signs in present , that they cannot but conclude it , and then they safely may come , upon sight of this they may with cheerfulnesse make their addresse ; or else they must carrie it in the negative , all that is yet wrought is not life , is not grace , is not faith in its power , is not repentance in truth , as they can do no other that walk in darknesse , and see no light ; that say , God hath forgotten to be gracious , and so they must keep off from the Ordinance , and debar themselves from those cordials , those apples , those flagons that are there tendered : and sick of love , yet dare not intermeddle with the Lords tokens that are tendered to them : or in the third place suspend , and so sit down in doubtful fears , whether they have grace or no ; and then that of the Apostle , Rom. 14.23 . He that doubteth , is damned if he eat , because he eateth not of faith , for whatsoever is not of faith is sin , will soon come into their thoughts , and so all that are short of fulnesse of assurance , must in dreadful horror separate themselves .

Secondly , This Sacrament , in that it is a Sacrament , hath the name and nature of a seal , ( as we see in the text , and God willing shall be shewn ) a visible seal , intrusted in the hands of man ; and therefore must needs be of a more different latitude and large extent , then that seal which God reserves in his own keeping , the seal of the Spirit , The Lord knowes them that are his , 2 Tim. 2.19 . But man is to seek who are the Lords , God knowes how to put to his seal to his own ; man who hath not this knowledg must needs be here allowed a greater latitude ; either men entrusted with it , must have the knowledge of God as to this particular , who they are in whom a new life is , and grace wrought ; or else they must be allowed a greater latitude to take in men that make profession of God , and as members in Church-Communion may be edified by it : I know this argument is carried another way , and that we conclude the contrary upon a double account .

1. These seales of God ( outward and inward ) should answer each to other . Those that have the outward seal , they are to have the inward ; those that take into their hand the seal of the Sacrament should have the impresse of the Spirit on their soules . To which I answer , That the writing of the Word with Inke and Paper in the Bible , and the writing in the heart by the Spirit , should answer each the other : that is , every Christian should make it his businesse , to hide that Word in his heart , that by the Ministery sounds in his ears : and yet Christians are not warned , not to take a Bible into their hands , till the impresse of that which is there is put on their hearts . The Word is delivered in a greater latitude , and so also must the Sacrament .

2. Some say , this Sacrament seales Gospel-promises , onely they therefore that can claime the promise , and have their interest in it , can claime the seal , otherwise the seal is put to a blank ; there is a seal where there is no Covenant-promise . 1. I answer , this argument thus carried , speaks sadly to the hearts of all dispensers of the Sacraments : they must see there is a Covenant-promise , or else they must not dare to put to a seal . To put any mans seal to a blank paper where nothing is written , is a vain use of that seal ; It stands there as a cypher : Now to put Gods seal to a blank where nothing is written , doubtlesse is as vain , and an high taking of Gods Name in vain : according to these the Covenant is written in non-legible and invisible characters . ( This inward work is that white stone with a new name written , which no man knoweth save he that receives it ) Revel. 2.17 . and so the dispensers too often against convictions of conscience ( allwayes at hap-hazard ) must deliver them , any thing written or not written , whether a blank or filled up , they cannot tells , but are all at uncertainties . 2. I answer , as is the seal , so is the Covenant , both of them external , and one must answer to the other : Now these in question ( as hath been demonstrated at large ) are in Covenant , An outward Covenant is by few questioned , and so the seal is put to no blank , but given to one interested in Covenant . It seals the grace of the Covenant , and mercy tendred in the promise on Gods termes and propositions . So that the different latitude of the seal of the Spirit , and of the seal of the Sacrament , do conclude that men of no more then visible Church-interest may partake of it .

3. The Church de facto hath injoyed it in this latitude , not to instance in some ages following the times of the Apostles , in which the Pastors called all their people to daily Sacraments , and the use of it in Austins time , when wicked ones in the Church were so numerous , that they durst not deal with Church-censures ; but look into the Scripture , though we are kept much in the dark concerning their practice , ( little mention being made of the administration after the institution ) yet we know that this Sacrament was the priviledge of visible members then in being , and it is clear enough , how far many , even then were short of sincerity . If that of 1 Cor. 11. be well weighed , we may well believe that the Primitive times were not acquainted with the rigour of some persons .

4. There is no reason that this Ordinance should stand alone , that in all other Ordinances there should be a greater latitude , ( and men in an unregenerate state admitted , and not held out with limit to men , in whom a life of Sanctification through the Spirit is found ) and this alone pent up in so narrow a compasse . I know somewhat is said for the latitude of some Ordinances , that all are received to them , because they are Ordinances appointed for conversion of men unconverted . But this Plea in many will not serve ; unregenerate mens admission to prayer , to thanksgiving , to fasts , hath been ( that I know ) questioned by few : And those that deny that the Lords Supper hath any influence to conversion , have not asserted these to have any such efficacy or power : unregenerate men then must be admitted to the Supper , or else they must be denyed to come to fasts , thanks-giving and prayer . Here some do distinguish between duties naturally Moral , and those that are of meer positive institution . Moral duties , as prayer , thanksgiving , &c. are confest to belong in general unto all , but it is not so ( as is objected ) in duties of positive institution ; they are given with limit to some , and are not of universal obligation . To which I answer , 1. By way of concession , positive Precepts bind not all , because they are not given to all : the Gentile Nations were not tied to the Law of Ceremonies given to the Jewes , and meer Heathens are not now tied to our Sacraments . 2. For a positive answer I say , Positive Precepts were never given in charge with any such distinction as to bind the regenerate , and to exclude men in unregeneration . Men under sin , and in nature , are bound to the affirmative part of the second Commandement , to observe every way of worship that shall be instituted by God : all of which are onely of positive right . All Israel were tied to sacrifice , as well as to hear , and pray ; it was a sin not to sacrifice , as not to fear an oath , Eccles. 9.2 . And all Christians are now under an obligation to the Law of the Sacraments , as they are to other duties . And as to the thing in hand , this distinction of Moral , and Positive duties ( as I conceive ) is of no use ; for the positive Command being given , there is a Moral tie to yeeld obedience . Instance may be given in purely Ceremonial Precepts , that are seconded with this sanction , I am the Lord , Levit. 19.23 , 24 , 25. So that when a Precept meerly Ceremonial was broke , immediately , yet the first Command was broken interpretatively , and by way of necessary consequence , the Law of nature tied Adam to abstain from the forbidden fruit , when God had given him a Precept not to eat of it ; and the young man in the Gospel was also bound to sell all that he had , and give it to the poor , when Christ had manifested that it was his pleasure . There are texts indeed produced , seemingly taken of men under sin , from the performance of positive duties , as , Math. 5.23 , 24. and as much may be said concerning those that are Moral , Ezek. 14.2 , 3.20.2 , 3. We read that the sacrifices of the wicked are an abomination , Prov. 15.8 . & 21.27 . and as much is said of their prayers , Prov. 28.9 . All which text● sufficiently imply Gods dislike , when they are acted by such hands ; but none of them imply mans disobligation .

Fifthly , This limit of the Lords Supper to regenerate persons , as on the one hand it will take with the consciences of many sanctified Christians , to hold them back , as hath been said , even with all that stand short of assurance of grace ; so on the other hand it will give encouragement to many unsanctified ones , to make addresse to it : Broken hearts under the body of sin having not yet attained to the light of Gods smiling face , will be so severe in their own censure , as to hold themselves back . The generation of formal Professors pure in their own eyes , and not yet cleansed from their filthinesse , Prov. 30.11 . will flock to it . So that we must either find some other more sure rule , or else the hearts of many precious ones , whom God would not have made sad , will be sadned , and the hands of many in sin , upon their admission , will be strengthned .

Objections answered . I know there are Objections even without number multiplyed , against this that I have here delivered , and such that have taken with very many , to carry them to determine the Point in hand in a contrary way : And in case I had not seen that the weaknesse of them is more and more discerned , and that by men of eminent parts and integrity , I should have been by the multitude as well of Objections , as Objectors , discouraged to appear against them . The duties of the Lords Supper are such , ( say some ) that onely the sincere servants of Christ , that are sanctified by Christ , are able to perform . The mercies of the Sacrament are such , as they onely can receive ; and therefore onely these are the fit subjects of it . And these are driven on very far . The duties preparatory to the work , cannot be done by others , ( as is objected ) as self-examination , self-judging . The duties executory cannot be done , that accompany the work it self . How specious soever this argument appears , and I doubt not but it is with all sincerity of heart and integrity urged , yet I desire it may yet be further considered ,

First , That this Argument , thus urged , doth disable all men not sanctified from all other duties by the command of God incumbent upon them , as well as from this duty ; they must upon this account exclude themselves from every Ordinance enjoyned of God as well as from this ; put the argument into form , and this will easily appear . They that cannot do the duties charged upon those that are put upon a work , nor receive the mercies given in promise to it , are to be excluded from it : Now as these assume , An unsanctified man cannot discharge the duties , nor receive the comforts of a Communicant ; so will I with equal reason assume , That an unsanctified man cannot perform the duties charged upon the hearers of the Word , upon him that calls upon the Name of God , or returns thanks to him ; He cannot perform the duties that are charged puon him ; that is , to sanctifie the Sabbath , to meditate , to instruct his family , rebuke his brother , give almes , follow the duties of his calling . No unsanctified man does all that is required in the performance of any of these , neither is any fit to receive the mercies of these duties , that is unfit to receive the mercies of that duty ; Therefore it followes that he must neither hear , pray , give thanks , sanctifie the Sabbath , instruct or reprove any , give almes , labour in his Calling , or any other work . If any think to come off by way of distinction , That there is difference between this and other duties ; Then the distinction should have been put into the Proposition , and it not delivered in that generality ; and whensoever that distinction shall be put , I shall not doubt but an answer in the distinction will be suggested .

Secondly , Inabilities to perform duties , upon the bare account of natural corruption , in a right way , and in that acceptable manner , as to receive the comforts of them , do not discharge a man from obligation to the duty : In case indeed it could be proved , that God never gave the Sacrament in charge to an unsanctified man , but left this visible Ordinance , as a Legacy or charge to an invisible Society , whom none but themselves , can distinguish , and few of them able to distinguish themselves then the argument were of some force ; but from the inability to reason against obligation to the duty , to take men off from it upon that account of weaknesse through natural corruption , will take all men off that are unregenerate from all duties .

Thirdly , Those that in this way disable all men in nature from these duties which are given in charge to a Communicant , upon that ground to keep them from the Sacraments , yet confesse they may do this work in order at least to their own exclusion ; they cannot examine themselves in order to receive , but they may and must examine themselves in order to hold themselves off from it . When the Apostle speaks to the whole visible Church of Corinth expressely , Let a man examine himself , and so let him eat of this bread , and drink of this cup. This few ( say they ) can reach ; but to examine , and not to eat , is in the power of all the other .

Fourthly , Though these reach not the highest duties , and so come not up to the ultimate end of the Sacrament , yet they perform in their measure several duties , and reach the intermediate and subordinate end of it . They see Christ there evidently set forth , and crucified before them : There they see the highest aggravation of sin , Christ wounded for sin , bruised for transgression , under the Fathers wrath for mans guilt , suffering for sin , the just for the unjust . They see him bearing the sins of many , and they cannot nor may not exclude themselves from the number . They see there a ransome paid for sin , a discharge made to the Fathers Justice . They see Christ tendered , and offered : They may further oblige themselves to all duties required , as well to the interesting grace , which is faith , as to the qualifications of obedience ; They do believe , Acts 2.12 , 13. Luke 8.13 . Joh. 12.42 , 43. 1 Tim. 1.19 . This faith is true in its kind , they do not onely yeeld assent , but reach to some measure of joy , and delight , Luke 8.13 . They are in Christ , their way of inhesion or implantation I shall not determine ; But in the latitude as he is an head , he hath members that are inherent in him , he is an head of a Church visible , and hath many members suitable , as the Reader may see in Cobbet of Infant-Baptisme , Conclus. 5. pag. 56. Whilest those hearers mentioned , Luke 8.13 . believed , I cannot think it was the seeds-mans office , who had sounded the Word in their ears , to have withheld the visible Word from their eyes , or advised them to have withdrawn themselves . And as they do duties incumbent on Communicants , so also they receive mercies , many intermediate mercies , though in that state they receive not the highest and choicest mercies . They partake of the fatnesse of the Olive , Rom. 11. even all that come into that state that the blinded Jewes , and the worst part among them did relinquish .

SECT. XII . Proposition 10.

THe Lords Supper ( as all other Ordinances of Christ ) must be so administred , The Lords Supper must be so administred , that Communicants may be edified . that the Kingdom of Christ may be most advanced , and the Church in her members most edified . Let all be done to edification , is the Apostles rule , 1 Cor. 14.26 . Not as an Apostolical Canon , ( as Mr. Hooker in his Ecclesiastical Policy hath observed ; for then , if the Apostle had been silent , that injunction had not been obliging ) but as a necessary result from all that they had in charge from Jesus Christ ; Prophecie exceeds unknown tongues , because it edifies , 1 Cor. 14.4 . And unknown tongues are without profit , and of no use , without interpretation to edifie , ver. 5. Therefore we have the Apostles resolution for publique prayers , ver. 14 , 15 , 16 , 17. For if I pray in an unknown tongue , my spirit prayeth , but my understanding is unfruitfull : what is it then ? I will pray with the Spirit , and with understanding also ; I will sing with the Spirit , and I will sing with the understanding also . Else when thou shalt blesse with the Spirit , how shall he that occupieth the room of the unlearned , say Amen at thy giving of thanks ? seeing he understandeth not what thou sayest ; for thou verily givest thankes well , but the other is not edified . And for the preaching of the Word , ver. 18 , 19. I thank my God , I speak with tongues more then you all ; yet in the Church I had rather speak five words with my understanding , that by my voice I might teach others also , then ten thousand words in an unknown tongue . Matters circumstantiall , and of themselves indifferent , if they be not reduced to this end , prove inexpedient , and to the doer evil . All things are lawful for me , but all thinges edifie not , 1 Cor. 10.23 . The whole of the Ministerial work , and every appendant to it must be reduced hither ; what have builders to do but to edifie ? And if they edifie not , what do they do ? In what other metaphor soever their work is set out , this is still their businesse , the perfecting of the Saints , the edifying of the body of Christ , Ephes. 4.12 . When they have done this , and made it their whole businesse , they may with confidence speak to God in the words of Christ , I have glorified thee , I have finished the work that thou gavest me to do , Joh. 17.5 . This thread , which runs through the whole of the Ministeriall work , is not to be excluded here . Those of whom there is hopes that they are willing to learn Christ , are to be taken into Christs School by Baptisme , and those are to be admitted to the Lords Supper that knowingly will engage for continuance , and comming on in the waies of Christ . Baptisme is the entry door into the Church visible ; no man must be refused of whom there is reason of expectation that they will be professedly Christs . And the Lords Supper is the means of the growth of those that are thus visibly and in the face of the Church received ; where this may conduce to their building up , it is not to be denyed , so that the dispensers great enquiry must be , whom the Lords Supper may benefit , where it may edifie ? which according to Scripture rules may be discerned and determined , otherwise the Apostle had not given this charge , Let all things be done to edification ; and where it may edifie , to give it ; and where it serves not for edification , to forbear it ; not whether regenerate or unregenerate ( which is an undiscernable work ) , and accordingly to admit or refuse .

SECT. XIII . Proposition . 11.

The Lords Supper with the Word as an appendant to it , may be serviceable to bring a man of Covenant interest up to the terms of the Covenant . THere is nothing hinders but that the Lords Supper with the Word as an appendant to it , may be serviceable to bring up those of Covenant interest , to the terms and propositions of the Covenant ; may serve to work a man of profession of faith , unto faith saving and justifying : a man in name the Lords , to turn unfeignedly and sincerely to the Lord . This I shall endeavour by Arguments to confirm .

First , Men of that interest , that baptisme receives , as the intention of the work in order to salvation ; these the Lords Supper serves , to carry on by sanctification to salvation , as the end of the work likewise : But Baptisme receives men of visible profession onely , and visible interest , as the intention of the work into the visible Church in order to salvation : Therefore the Lords Supper carries on these by sanctification , as the intention of the work to salvation . The Proposition cannot be denyed , unlesse we will without reason , bring in that vast difference between these two outward v●●●ble Ordinances , both intrusted in the hands of man , as that the one shall be of that latitude to receive men of visible interest , and the other restrained to invisible members ; The one according to the mind of God shall let many into the Church for salvation , the other shall be in capacity to nourish , and bring on very few . The Assumption cannot be denyed , That Baptisme receives men of visible profession and visible interest in order to salvation , and hath been abundantly proved : we baptize infants upon the bare account of Covenant-holiness , which is onely a visible interest : men of years were baptized , ( and by just warrant yet may , in case not baptized ) upon a visible profession . The conclusion then followes , that the Lords Supper carries on those as the intention of the work , that Baptisme receives to salvation .

Secondly , If it be the mind of God in the Gospel revealed , that men of visible interest having not yet attained to the grace of sanctification should have admittance to the Lords Table , then it must needs follow that it serves as an instrument with the Word to raise them up by faith , and sanctification to salvation : But it is the mind of God in the Gospell revealed , that men of visible interest having not yet reached unto sanctification , should have admittance to the Lords Supper : The Lords Supper then serves to raise up men of visible interest by faith and sanctification for salvation . The Proposition is clear , unlesse we will make mens admission ( most mens admission ) meerly vain , having no power , nor any capacity to advance their happinesse , but being wholly in a tendency to increase their judgement . Whatsoever the secret will of God ( to us unknown ) is , that in the event it shall prove ; yet the work it self must have a tendency and power , respective to those for whom it is appointed , for edification , not for destruction . The Assumption is evident ( that those of visible interest , having not attained sanctification , according to the mind of God revealed in his Word , should have admittance ) by the barres that are assigned for mens exclusion . The alone barres that are ordinarily assigned , to hold men in Covenant-interest off from the Lords Table , are ignorance , Error , and Scandal : But many that cannot be charged with ignorance , error , or scandall , are yet short of sanctification : Many short of sanctification then have no barre to their admission . Either visible interest , with capacity to improve it , or saving interest in the Covenant must be the rule for admission : But saving interest in ●he Covenant cannot ; then ( to use Mr Cobbets words , Vindication , pag. 54. it would either necessitate Ministers to come under guilt of sin , or anomie , breach of rule ; or for avoiding of that which they must needs do with such breach of rule , never to administer any Church ordinances , since they sometimes shall break that rule in administring it to hypocrites ; and albeit they do sometimes administer them to elect ones , yet not being able to know that secret infallibly , they observe not the rule in faith , but doubtingly , and so can have little comfort of any such of their administrations . If any reply , that saving interest in the Covenant , is the rule , but we are not tied infallibly to come up to the rule , but as farre as our charity can judge men to be in grace , we must admit them to this seal of grace ; To this I have several things to reply . 1. God never puts mens charity to this work , ( as respective to admission to ordinances ) to judge , whether in grace or not , whether regenerate or in unregeneration . And indeed charity ( which is assigned by some to that place ) is most unfit to judge . A Judge , or Umpire in a businesse must be impartial , and have nothing to byasse him on any hand . But charity would be ready to cover a multitude of sins , which is no blemish of the grace , but a demonstration that this is none of its office . If then man must judge , ( as he is most unmeet ) his reason , and not his love must take the chair for it , and go as high as conjecture can reach . 2. If charity or reason thus set up mistake , then the rule is broke ; which though these will say is not the admitters sin , seeing the thing is not so scibile , or of possibility to be known , ( and by the way we observe that he is therefore no competent Judge ) yet a seal is by this meanes put to a blank , which is no small prophanation , and the ordinance administred solely and necessarily for the receivers judgement . 3. Though we infallibly know a mans unsanctified condition , and were able to charge it ; yet whilest it is not open , and breakes not into scandal , we cannot upon this account ( as is confest ) exclude him from the Sacrament . That Judas received the Sacrament of the Lords Supper most of the Ancient held , as Maldonate on Matth. 7.6 . observes ; we have large lists brought to our hands of names that go that way . The greater part of late Writers are of the same mind ; Ravanellus as the last man , in verb. Sacrament is peremptory in it , and there concludes also the interest of all in Covenant , yet Judas was known to Christ , to be a thief , a Devil , and yet he receives him . Christ had doubtlesse power vested in him for his exclusion . The non-suspition of the Apostles , nor the close carriage of his treachery , could not then have excus●d his receiving , in case it had not been the mind of God that a man of visible interest , though unsanctified , might be admitted . And to say that Christ acted here as a Minister , and it was not fit that he should be both Judge and witnesse , though it be a truth , yet it serves not to take off the Argument . Had it not been the mind of God that men of his interest should be received , then Christ would not at any hand have knowingly gone against it , and given him admission to it . And what he did , according to the mind of God as a Minister , by a Minister may be done . And to pronounce him at that time , that he received it , such that had no right for admission , yet to admit him , were such a precedent as Christ would not have given . Christ would not trust himself with some upon that account , that the knew what was in them , Joh. 2.23 , 24. and he would not have trusted the Sacrament with such a one , in case he had not known that it had been the mind of God , that men of that standing should partake of it . If it be objected , that Christ knew that Judas was not in a capacity to improve the Sacrament for sanctification and salvation , being a reprobate : I answer , respective to his gifts wherewith he was endowed , he was in capacity of improvement . The Sacrament is of use to those that were his inferiours , and an eye is had to the tendency of the work according to Gods revealed will , and not to that which is in Gods secret purpose . Let us summe up the argument briefly into this form , Ministers must give the Sacrament , so as it may be to edification and not certainly to destruction : But they must give it to some not yet throughly sanctified : Therefore some not throughly sanctified may receive it to edification , and not to destruction .

Thirdly the Law and Gospel in their joynt strength , applyed in power to the understanding , may work men of Covenant interest up to the terms , conditions , and propositions of the Covenant : may work men of profession of faith , to faith saving , and justifying : may work a man that is onely in name the Lords , to be truely and savingly his . This none can deny , if Law and Gospel cannot do it , in the way of instruments , and ordinances appointed of God , there is no way on earth in which it can be done : But in the Lords Supper there is Law and Gospel , the epitome and summe , the strength and vigour of Law and Gospel , applyed in power to the understanding : Therefore the conclusion followes , that the Lords Supper may work men of Covenant interest up to the terms of the Covenant , men of profession of Faith to Faith saving and justified . The Assumption is clear , that in the Lords Supper there is Law and Gospel , the epitome and summe , the strength and vigour both of Law and Gospell . There we have the curse of the Law in the highest degree held out , Christ made a curse , and bearing all that the Law denounces against sin , even all that which sinne according to the Law did demerit . There are sins bruises , transgressions wounds . There we have the summe and substance of the Gospel held out , Christs death for remission of sinne laid open . There we have Christ a curse , which is that which the law inflicts upon transgression . There we have Christ a sacrifice , which is that which the Gospel doth promise ; all brought home , and applyed to the understanding of the communicant .

Fourthly , That which is high in the aggravating of sinne to the conscience , and clear in holding out the pardon of sinne , may work a man of Covenant interest up to the terms and conditions of the Covenant , may work men of profession of Faith to a Faith saving and justifying . This is clear , which way else are men brought up to faith and sanctification but upon the sight of sinne , in its aggravations , and Gospel tenders for the removal of it ? The Assumption , that sin is in this ordinance in the highest way aggravated , and the removal of it held out , is also clear , and may easily per partes be proved . 1. The highest aggravation of sin to the breaking of the heart , and the melting of the soul is the looking upon him whom our sins have pierced , Zach. 12.10 . They shall look upon him whom they have pierced , and they shall mourn for him , as one mourneth for his onely sonne , and shall be in bitternesse for him , as one that is in bitternesse for his first-born ; and that we thus look upon him in the Sacrament ; I shall choose to set it out in the words of the Ministers , and Elders met in the Provinciall Assembly of London in their Vindication , where speaking to those that joyn with them at the Lords Table , pag. 104. You must so remember Christ , as to find power coming out of Christ Sacramental , to break your hearts for all the sins you have committed against him . Christ is presented in the Sacrament , as a broken Christ , his body broken , and his blood poured out . And the very breaking of the bread , understandingly looked upon , is a forcible Argument to break your hearts . Was Jesus Christ rent and torn in pieces for you , and shall it not break your hearts that you should sin against him ? Was he crucified for you , and will you crucify him by your sins ? And besides , the breaking of the bread is not onely ordained to be a motive unto brokennesse of heart for sin , but also in the right use to effect that which it doth move unto . And , pag. 105. You must so remember Christ Sacramentall , as to find power comming out of Christ , to subdue all your sins and iniquities , as the diseased woman felt vertue coming out of Christ to cure her bloody issue : so there is power in an applicative and fiducial remembrance of Christ at the Sacrament , to heal all the sinful issues of our soules ; there is no sin so strong but it is conquerable by a power derived from Christ crucified . And , pag. 106. You must continue in remembring Christ in the Sacrament , till your hearts be wrought up to a through contempt of the world , and all worldly things . Christ instituted the Sacrament when he was going out of the world : and when he was crucifying , the whole world was in darknesse and obscurity : and he is propounded in the Sacrament , as a persecuted , broken crucified Christ , despising , and being despised of the World . And if you do practically remember the Sacrament of his death , you will find vertue coming out thereof to make you dead to the world , and all worldly things . And , pag. 107. Cease not remembring Christ , till you be made partakers of the rare grace of humility . Of all the graces that were in Christ in which he would have Christians to imitate him in , humility is one of the chiefest , Matth. 11.29 . Learn of me , for I am humble . And Christ in the Sacrament is presented , as humbling himself to the death of the crosse for our sakes . And what a shame is it to remember an humble . Christ with a proud heart ? The practical remembrance of the humility of Christ Sacramental , when sanctified , is mighty in operation to tame the pride of our hearts . And , pag. 110. To endeavour that your eyes may affect your hearts , when you are at the Sacrament . For as Christ in the Ministery of his Word , preacheth to the ear , and by the ear conveyeth himself into the heart : so in the Sacrament he preacheth to the eye , and by the eye conveyeth himself into the heart . And therefore it is well called a visible Sermon . What can be more plain then this to set the out the power of the Sacrament to soul contrition , true humiliation , and mortification ? Too many that professe Faith have their hearts lift up , and live not by faith . Here is a way to bring them down , when they see sin to be of such a provoking nature , that onely the sufferings of the Sonne of God are able to satisfie , that their demerit doth put him upon a necessity of all these woes . These are certainly heart melting considerations . If it be yet objected , that the Provincial Assembly at London speak to their own communicants , whom they suppose to be in grace . To this I reply , that in case that should fail , and some at least should have their predominant lusts lurking , and treachery against the Covenant ( as in Judas against Christ ) harboured , it can be of no danger , to say that here is a means to work them on to humiliation , and brokennesse of spirit . 2. If any yet say , that their thoughts are otherwise of this Sacrament : I answer , their words best speak their thoughts , and we see what they say . The very breaking of the bread ( say they ) understandingly looked upon , is a forcible Argument to break your hearts , and the breaking of the bread may be looked upon understandingly by an unsanctified man : if there be truth in their Propositions , as I doubt not but they are most true , then my Conclusion is true likewise . We may make up ( if you please ) this part of the Argument thus : A sin aggravating ordinance is an heart breaking and soul humbling ordinance : But the Sacrament of the Lords supper is a sinne aggravating ordinance : Therefore it is an heart breaking and soul humbling ordinance . For the other branch of the Assumption , that this ordinance is the holding out of the pardon of sin , needs no proof . This is my blood in the New Testament shed for you , and for many , for the remission of sinne , Matth. 26.

Fifthly , That which is annext to the Word to second it , in that very thing , which works the soul unto conversion to good , may bring the person of Covenant interest , up to the termes of the Covenant ; may work one of profession of faith onely , unto faith saving , and justifying . This none can deny : being added to the Word , as it 's second in such a work , it well may have an hand in the working of it : But the Sacrament is annext to the Word , to second it in that very thing , which works the soul unto conversion to God . The Assumption is manifest : If we consider what the Word does for conversion , and the whole , in which the energy and power of it ( as an Ordinance ) is exercised , then we shall soon see , that this Sacrament is added , as a second in that work . The Word converts , in holding out sin in its defilements and danger ; in the discovery of the loathsome nature of it , and the cursed effects that follow upon it ; together with Christ in the promises to save from it . I know no other way that the Word hath to bring a soul in sin to God , but in setting forth the lost and undone condition of it , and so to bring to conviction , compunction , and enquiry what to do ; and then to make tender of Christ . In this method , souls ( as we find on record ) have been brought home to God , of which there might be frequent instances . Now that this Sacrament is added to the Word , for further discovery of sin , in the defilement and danger : to hold out Christ in his death , taking away sin , need not to be proved . It is true that the first detection of sin is by the rule of the Law , and therefore the Apostle sayes , By the Law is the knowledge of sin . In case the question be put , whether this , or that act be sin ? then neither the tender of Christ in the Gospel , nor yet the Sacrament can have any hand in the determination of it ; but they both serve for the aggravation of sin , to lay it open in the dimensions and danger of it . Sin is no where so seen in its height , as in the sorrowes and sufferings of Christ , as is by all affirmed , and these sufferings we know the Word holds out for conversion from sin . And the visible Word of the Sacrament seconds the Word in this very thing , to set out Christs death , to lay before our eyes Christ broken for us , both for the aggravation of sin , and for the pardon of it . Thus if you please you may put the argument ; If the Sacrament doth the same thing as the Word doth in conversion , then the Sacrament cannot be denyed to have an hand in conversion : But the Sacrament ( as we see ) does the same thing as the Word ; it serves to the heightning of sin , and the setting out of the pardon of sin : Therefore it followes that the Sacrament may have an hand in conversion .

Sixthly , That which by frequent experience we see the Sacrament works toward , and for ought we are able to judge works unto , that we may well conclude , it is designed and appointed of God to work . This cannot fairly be denyed ; yet if any think that this of it self is not of full strength , seeing our experience may deceive us , we may conceive what is not , Let these then joyn to it what hath been already said . This experience added to so much evidence of reason , I doubt not but will be found to have strength in it . And I put it for their sakes that say , Let any give instance of any man or woman that hath at any time been converted by the Sacrament . And that there are frequent experiences of the Sacraments working towards this thing is plain . How frequent is it with men to have affrightings , soul-shakings , tremblings , strong present resolutions against sin , upon their approach to this Ordinance ? being convinced of it to be a duty , that they ought to go to it . How mightily are their spirits often affected in it ? If we make that an argument of the power of the Word towards wicked men in the affrighting and astonishment of them , in the terrifying and amazement , stopping for present their full swinge in sin and wickednesse , as we know it is ordinarily with those that set out the power of the Word : see Dr. Reynolds on Psal. 110. pag. 150. why then should we not make the same effects that we see ordinarily produced by the Sacrament , to be evidences of the like power in the Sacrament ? And as we read of an Ahab , a Felix , a Zedekiah , an Herod thus startled by the Word : so we may see and know such as these alike startled and affected at the Sacrament . Superstition perhaps works it in some : But we find the work in others , in whom such superstition hath no place . It can be no other then the Majestie of the Ordinance , the high aggravation of sin , and the glory of Christ set out in it . All this I confesse many times comes to nothing , it is a fit and so over ; it hath not the strength to bear down mens lusts to a full change , and through mortification , and so it is with those also that hear the Word . They are many times Sermon-sick , and yet all soon falls and comes to nothing ; yet in the nature of the work it self it hath a tendency towards a change . And that this sometimes works those of Covenant-interest unto a true change , and through work of sanctification ( so far as we are able to judge , ) there are not few experiments ; I have known some bred onely for jollity and outward delights , that making addresse to the Sacrament have had those soul-shakings and trembling amazements , that have put them upon a serious way of enquiry , and the spark so kindled by Gods blessing , hath been nourished up into that burning heat , that their whole life hath been spent in zeal for God , and their name in life and death precious .

Seventhly , To these we add , the acknowledgement of eminent Divines of an opposite judgement , who will have all admitted , present at the consecration of the elements , to see the bread broke and divided . And to what purpose is their presence , if not for their profit ? and what profit can an unconverted man find in any thing in a spiritual way , that works not towards his conversion , that is no wayes useful or improvable for it ? What others may judge I know not ; these arguments to which some other might be added , have taken with me to conclude the position before delivered .

SECT. XIV . Objections against the former Proposition answered .

I Know that objections here are multiplied . I have read many , which in case they had been with me of weight , this that I am now upon , had been stifled in the birth , and more doubtles hath been said then I have seen , and more yet happily will be raised . To go about to meet with all were to make no end of words : I shall speak first to some general charges , General charges answerd . after to some particular arguments .

First , In case this holds , ( say some ) then all upon that bare account are to be admitted to the Supper , who will hinder the conversion of any ? yea even Turks , Pagans , and the vilest varlots , may then come and joyn in this Ordinance . To these I answer ,

First , Were it of power , Promiscous admission follows not from it . as an instrument in the hand of God for conversion of all , yet all were not to be admitted , when the will and mind of God is known to be against it : The Gospel in the mouthes of the twelve , when they had their first commission , might have been of power for the conversion of Samaritanes and Gentiles , yet they are forbidden to make tender of it to them , Matth. 11.5 . Go not into the way of the Gentiles , and into any City of the Samaritanes enter not . The word in Pauls mouth might have been ( respective to any operation in it self ) the conversion of souls in Asia and Bithynia , as well as in Macedonia , yet the Spirit forbids them to go to the former , and sends them to preach to the other , Act. 16.6.7 , 10. If the mighty works which were done in Chorazin and Bethsaida , had been done in Tyre and Sidon they would hav repented in sackcloth and ashes ; yet they were denyed to those of Tyre and Sidon , Matth. 11.21 . So that though the Sacraments had a generally converting power , yet in case they be appointed of God with limit to those of Covenant-interest , they may not in any greater latitude be dispensed , and so Jewes , Turkes , and Pagans are excluded .

Secondly , The Word it self ( which is confest to be the power of God to salvation , and of the most large efficacy of any Ordinance for conversion ) is not yet tendred to all , in any expectation of conversion by it . Not to speak of those to whom God in his providence doth deny it , ( who are out of the pale of the Church ) but those , to whom the Church doth not make mention of it : Infants , Idiots , distracted ones , and deaf persons , no Minister applies himself to them , to make tender of it for conversion ; so that there must be not onely a commission to tender it , and a clear evidence , that men have ( according to the mind of God ) an interest , but there must be a present capacity in such for improvement . I am not ignorant that some ( seeing it seems that this doth lye against them ) have pleaded for a capacity in all these before mentioned , to receive benefit by the Word , demanding , 1. Why are Infants , and pari ratione distracted persons uncapable of the Word ? An answer me thinks is at hand , because they are necessarily in the condition of the high-way-ground , to hear and understand nothing . They profit no more then those , 1 Cor. 14. that hear words in an unknown tongue . And in case they be in capacity ( as is affirmed ) to receive benefit from the Word , the Minister occasionally is to make out a word of exhortation to them , giving them their portion as well as others ; which how it would sound in the ears of those that are of growth , and have their senses and understanding , let any judge . These further demand , Where hath God said they shall be kept from it ? No more hath he said that the swallow , or the sparrow should be kept from it ; by providenee they have been present , when those that would have improved such an opportunity in a Spiritual way , have been denyed it . Yea , places are produced to shew that God hath commanded infants to be present at Ordinances . But where is it commanded that Idiots , distracted persons , &c. should be present ? Reasons may be given of infants presence at entry of Covenants , at solemn fasts , denuntiations of blessings and curses , when yet they are in an incapacity to receive benefit by the Word . Demand is yet further made , Who knowes how God may work at the Word , though not by the Word ? may not the Word be an occasion of conversion unto infants , which is an instrument of conversion to elder persons ? Such queries will bring in the most ignorant and scandalous to the Lords Supper ; who knowes but that which is an instrument of nourishment of men converted , may prove an occasion of conversion to men unconverted ? So that this notwithstanding the position delivered will not bear this inference that is drawn from it . Though the Lords Supper ( as an appendant to the Word ) may serve to bring up those of Covenant-interest to the terms and Propositions of the Covenant ; may work a man of profession of faith , to faith saving and justifying , yet there must be somewhat more to give actual admission to it . Put in these two Cautions . 1. That the persons in question have their interest and first right in it . 2. That they be in a capacity to improve it for their benefit ; with these cautions , and not else , I am for a general admission .

Secondly , It is objected , That this makes the Lords Supper to be a converting Ordinance as well as the Word , and how great an odium lyes upon that opinion , what those be that maintain it , and what interest they drive , is very well known . To this I answer : The expression of a Converting Ordinance may be taken two wayes : First , As having power of it self , In what sense , and with what limit , the Lords Supper may be called a converting Ordinance . as a single instrument in the hand of God , in his ordinary way to work a change in the heart or life . In this sense the converting power of it is to be denyed . Secondly , As having some influence for that work as seconding and working with the Word , so I doubt not but that it may safely be owned , and easily justified . I shall lay down my whole thoughts of it in some Propositions . Explicatory Propositions . Affirmat .

First , In the Affirmative .

First , This Sacrament carries the soul on towards conversion , in doing the same thing as the Word does for conversion , in holding forth Christ crucified , in holding him out as our sin , and as our Saviour , made a curse for us , and delivering us from the curse .

Secondly , In further engaging the soul , or the soul upon receiving the Sacrament engaging it self to that which the Word requires and calls for . If Covenants in Israel , entred by reforming Princes , were judged to be of that force for obligation of the soul to a change in their wayes , putting stronger tyes on their slippery hearts , much more may we believe that the Sacraments in a due order received , may have this efficacious power . They serve ( saith Mr. Hooker ) as bonds of obedience to God , strict obligations to the mutual exercise of Christian charity , provocations to godlinesse , preservations from sin , memorials of the principal benefits of Christ .

Thirdly , The Sacrament doth this in an ordinary way according to the revealed will of God in his Word , as the proper intention of the work , and not as any thing extraordinary .

Fourthly , The Sacrament it self doth it , in that relation in which it stands to the Word , in its being and operation ; and not the Sacramentals onely , ( as they have been called ) as the Word preached , and prayer , which yet have a mighty influence on the Sacraments for this work .

Fifthly , It works as a second to the Word for habitual conversion , as well as actual ; In the way that the Word doth work , for the infusion of the first grace , and not barely for the exciting and stirring up of grace in the soul . Their way of working I shall God willing in due place further enquire into .

Negat . Secondly , In the Negative .

First , The Sacrament converts none by the bare work done . There is no such power by receiving , to change the soul , as Papists believe there is by consecration to change the elements . There is neither reason for it , nor promise of it . I cannot believe ( for I see no proof of it ) any regenerating power in the water in Infants Baptisme , much lesse can I have reason to believe such a converting power of grown persons in the Lords Supper . He shall be alone for me that will appear in such Paradoxes .

Secondly , The command given , to take and eat of the bread , to drink of the cup , hath no such power to convert . None can see the reason of the change of their wayes in any such injunction ; Conversion were an easie work in case this could do it .

Thirdly , The Sacrament of the Lords Supper must by no means be parallelled with the Word , in the work of conversion ; but the Word many wayes must have the preeminence : 1. The Word may work to conversion without the Lords Supper ; There are many in saving grace , that did never partake of this Ordinance . Gods engagement by word and oath holds up the faith , and is the ground of strong consolation to those that never enjoyed this seal . But the Sacrament cannot convert or do any thing towards it , without the Word . A Covenant may convey an interest without a seal , when a seal can never do it without a Covenant . 2. The Sacrament does nothing of its own strength , but by vertue from the Word ; It hath its dependance on the Word for being , as a seal on a Covenant , and also for the operation . The Word may go alone in the work of conversion , yet may have assistance from the Sacrament ; the Sacrament can never work alone without the Word , but as an assistant to it . 3. The Word must qualifie the soul for the Sacrament , in laying open the nature and use of it ; and the soul must attend what the Sacrament holds out , otherwise there can be no improvement of it for any spiritual benefit : And these things being premised , I wonder how any that seem to appear most on the contrary part can justly be offended , that I affirm , ( and as I think , with so good reason prove ) that the Lords Supper may be assistant towards conversion in some , and may work with the Word , to carry the soul professing Christ up to it , especially when it shall appear that I would have the door of admission to stand at least little more wide then they themselves : And perhaps not so wide , as according to the practice of many of their judgment it stands already . Most of these acknowledge , that knowing persons , free from grosse errors and scandals , may be admitted ; others say , none but they , that in the judgment of charity appear to be indeed in Christ , may be received ; in which they yet confesse that men may be easily deceived : Either of these confesse , that many unconverted partake with them , even when rules of admission ( according to their own mind ) are most tenaciously held . And in case it appear that these may receive benefit by the Sacrament , and their conversion possibly holpen on , especially if well followed on by the Word , why should they be troubled ? I confesse it is to me no small trouble , to see godly Ministers of the opposite way , so much ensnared in their own principles , and necessitated to let in such ( where most of order is held , and discipline exercised ) that of necessity further their damnation , and are in impossibility ( according to their tenents ) to improve it towards salvation .

Thirdly , It is yet further objected , That in this doctrine we oppose the unanimous judgment of Protestant Divines , who generally teach , that the Sacraments are appointed of God and delivered to the Church , as sealing Ordinances , not to give , but to testifie what is given ; not to make , but confirm Saints ; simply denying the instrumentality of Sacraments , that they are appointed of God for working or giving grace where it is not . And that we concur with Papists , who hold that the Sacraments are instruments , to confer , give , or work , grace , ex opere operato . But how unjust this charge is , in both the parts of it , might easily be made manifest .

In this we Symbolize not with Papists . First , For that charge of joyning with the Papists , let any judge , who comes nearest to their doctrine of the efficacy of this Sacrament . Not to mention the opus operatum , which is alike detested of both , ( whatsoever is charged ) but enquire further what they deliver of the efficacy of it . Thomas Aquinas , Part 3. quaest. 73. art. 3. putting differences between Baptisme , and the Lords Supper , assignes this for one ; Baptisme is the beginning of spiritual life , and the entrance of the Sacraments . The Eucharist is the consummation of spiritual life , and the end of all Sacraments . And further , The receiving of Baptisme is necessary to begin spiritual life ; The receiving of the Eucharist is necessary for the consummation of it . The Councell of Florence , quoted by Suarez , disput. 7. Quaest. 62. saith , By Baptisme we are spiritually born again , and are nourished by the Divine Alimony of the Eucharist . Suarez , disput. 63. Quaest. 79. laies down this conclusion . This Sacrament is not instituted , per se to conferre the first grace ; and confirmes it by multiplicity of Authors , and the Churches custome , who never used to give the Sacrament unlesse it be to those whom she believes to be cleansed from sin by Baptisme or penance . And thus argues it by reason . The Sacrament ( saith he ) doth not suppose the effect that it serves to work , but this Sacrament doth suppose the man to be just that receives it . 2. Meat ( saith he ) is not ordayned of it self to quicken or raise the dead , but to nourish or strengthen a man already alive . But this Sacrament is instituted , as meat and drink . And though he after affirmes that this Sacrament sometimes , and as by accident conferres the first grace , ( which according to his principles he hath much a do to make out ) yet he acknowledges that many and grave Divines held the contrary , quoting , Gabriel , Alensis , Bonaventure , and Major . And their distinction is well enough known . That as a Sacrifice offered , it takes away sin ; but as a Sacrament received , it onely nourishes , and increases spiritual life . By all which it appeares how farre those of that part are from assent to this position ; and no marvell , when they will hold their communicants in that ignorance , as to look after no more then consecration , to inquire nothing into the institution . The way of the Sacraments work , as a visible Word , as a demonstrative sign in the aggravation of sin , and tender of pardon , is to them a mystery .

As for the other part of the charge , Nor oppose the unanimous judgement of Protestant Writers . which is the opposition of the unanimous judgement of Protestant Authors ; I know many are produced speaking of the Sacraments , as no causes of spiritual life , or vessels to convey it ; but as seales and testimonies of Gods good will towards us . To which I fully subscribe , as after shall ( God willing ) appear . But how farre most of them come short when they are throughly examined , of that position which is laid down as their opinion , That they are appointed to seal unto a man that saving interest in Christ and the Covenant of grace that he hath already , may easily be demonstrated . First , That position hath that confusion in it , that many of them will not own , and is inconsistent almost with all their principles . This makes interest in the Covenant of grace , and interest in Christ ( which is understood of interest as a lively member ) the same , when it is well known that they make Covenant-interest farre more large then interest in Christ ; see Mr. Cobbet in his Vindication , pag. 48. quoting not alone Tertullian , Cyprian , Gregory , Nazianzen , Jerome , Austin , among the Ancient ; but also Amesius , Chamier , Luther , Calvin , Beza , Pareus , Peter Martyr , Bucer , Melanchton , Mr. Philpot , for this latitude of the Covenant . Pareus , ( who is not looked upon as any dissenting man from the rest of his brethren ) speaks fully . When it was objected that all Israel was not in Covenant with God , nor all the infants of Christians , because some among them were , and are reprobates , he answeres , To be in Covenant , or to have interest in it , is taken two waies , either according to the right of Covenant , or the benefit of it . He is in Covenant that either obtaines the benefits of the Covenant , which are pardon of sin , Adoption , regeneration , salvation , or which hath onely the right or outward symbole of the Covenant . He applies his distinction that , that proposition , That no reprobate is in Covenant with God , is onely true of the benefits of the Covenant , which heretofore were , and still are peculiar to the Elect ; but being understood of the right , and outward symbole of the Covenant it is to be denyed ; for that indifferently belongs to all that are born in the Church , among which many are reprobates , as the event doth demonstrate ; neither is it lawful for the Church to exclude any , that by their own impiety do not exclude themselves ( which Israelites in times past did , and Apostatizing Christians now do , to their greater damnation ) whether they be of those that by a true faith receive the benefits of the Covenant , or whether they be those that remain hypocrites . All of his practice must necessarily be of his judgement , unless we believe that their practice militates against their principles . And that this is the practise of the reformed Churches in general , needs not to be shewn .

Secondly , They cannot then baptize any upon the account of Covenant-holinesse , but onely holinesse of regeneration . This is plain . If the right be theirs alone that have their interest as in Covenant , so also in Christ , onely these must be baptized , or else we must baptize without right . And that they do not onely baptize , but dispute for Baptisme upon a bare Covenant-interest without any further title is manifest .

Thirdly . This stands not with that which they hold concerning the way of the Sacraments sealing , which according to them can be no evidence that he does believe , as some assert , evidences of faith must be in the soul , and not in the Sacrament ; neither doth it absolutely make up to the soul the benefit of the Covenant , then no man without infallible revelation ( such as it seems Ananias had concerning Paul ) could administer it . It seals the benefits of the Covenant upon Gods terms and propositions , which when the soul makes good , there is Gods seal for performance . That this is the judgement of Protestant Divines , I have elsewhere declared , Treatise of the Covenant , pag. 35 , 36. so that their Doctrine of the Sacraments doth not oppose the position delivered .

Hitherto I have considered some generall charges against this position ; now I must look into some Arguments in form produced against it .

Several particular arguments answered . First , Sacraments , ( say some ) are signes , as appears in their definition , and not causes of what they signifie ; signes declaring and shewing that we have Faith in Christ , remission of sin by him and union with him .

To let that slip passe , making them no causes , because they are signes , as though no signe were a cause of the thing signified : This to me is as strange as new , that Sacramental signes declare , and shew that we have faith and remission of sins . The Sacrament now in question , is a signe of the body and blood of Christ , in whom by faith remission of sins may be obtained I know ; but that it is a signe either that we do believe , or that we have remission of sin otherwise then upon our believing , ( to which this engages , but not presupposes ) I know not . Simon Magus had not Baptisme , to signifie that all his sins were forgiven ; but that by faith in the Name of Christ he might be forgiven . Mr. Cobbet sayes well , Vindication , pag. 54. The initiatory seal , which holds true of the other seal , is not primarily and properly the seal of mans faith , or repentance , or obedience , but of Gods Covenant rather ; the seal is to the Covenant : even Abrahams Circumsion was not primarily a seal to Abrahams faith of righteousnesse , but to the righteousnesse of faith exhibited and effected in the Covenant ; yea , to the Crvenant it self or promise , which had believed unto righteousnesse : hence the Covenant of grace is called the righteousnesse of faith , Rom. 10. I confesse it is a symbole of our profession of faith , but this is not the faith spoken to , neither is remission of sins annext unto it .

Secondly , That which necessarily supposeth conversion and faith , doth not work conversion and faith : But the Sacrament of the Lords Supper supposeth conversion and faith . The Minor is proved , Mar. 16.16 . Act. 2.38 . Act. 8.36 , 37. ver. 41. Act. 10.4.7 . All which texts are spoken of Baptisme , and not of the Lords Supper . To that text , Mar. 16.16 . I have spoken fully , Treatise of the Covenant , pag. 243. To that , Act. 8.36 , 37. I have spoken pag. 244. To that of Act. 2.38 . I have spoken , pag. 396. and ther is no need that I should repeat what I have said . For Act. 2.41 . They that gladly received his Word , were baptized , It speaks no more then ready acceptation of the tender of the Gospel ; and whether this necessarily implyes saving faith , let Ezek. 33.31 . Matth. 13.20 , 21. Gal. 4.15 . be consulted . For , Act. 10.47 . Can any man forbid water , that these should not be baptized , who have received the holy Ghost as well as we ? it proves that men of gifts from the Spirit have title , such gifts gave Judas a title not onely to baptisme , but Apostleship ; such a faith may be had , and sanctification wanting .

Thirdly , That which gives us new food , supposeth that we have the new birth , and Spiritul life ; and that we are not still dead in trespasses and sins : But the Sacrament of the Lords Supper gives us new food : Ergo.

Ans. 1. Metaphors are ill materials to make up into syllogismes .

2. A difference may be put between ordinary food , and living and quickening food : It may be true of the former , but not of the latter .

3. The Word as well as the Sacrament gives us new food , 1. Pet. 2.2 . and yet presupposeth not new life . If any reply , that the Word is more then food ; it is seed as well as food , and it gives not new life as food , but as seed . I answer that the Sacrament is more then food . There is a Sacramental work preceding our taking and eating , which some say may be done to edification and profit , by those that are not admitted to be partakers ; where they divide I may distinguish , and there Christ is set forth to the aggravation of sin : to carry on the work of contrition and compunction .

Fourthly , That Ordinance which is instituted onely for believers and justified persons , is no converting , but a sealing Ordinance : But this Sacrament is instituted onely for believers and justified persons . The Minor is proved , Circumcision was a seal of the righteousnesse of faith , Rom. 4.17 . much more then Baptisme ; and if Baptisme , much more the Lords Supper .

Ans. Upon this account it must needs follow , that as Abraham was a justified man , so Ishmael was justified also , who according to the mind of God , and in obedience to his commands was circumcised , Gen. 17.23 . yea , every Proselyte that joyned himself to Israel , and every male in Israel according to this Interpretation must be justified . 2. Howsoever Abraham was a justified person , yet his Circumcision in that place is not made a proof of his justification , but a distinct text of Scripture , Gen. 15.16 . quoted by the Apostle , ver. 3. And that Scripture setting out his justification to be by faith , and not by works , the Apostles words onely shew that the Sacrament of Circumcision sealed the Covenant , not of works , but of faith ; so that Mr. Cobbets words quoted in answer to the first argument , are a full answer here .

Fifthly , The Apostle argues , that Abraham the Father of the faithful , and whose justification is a pattern of ours , was not justified by Circumcision . Circumcision was not the cause , but the sign of his justification . Therefore no Sacrament is a cause of our justication .

Ans. Though animadversions might be made on these words , yet if any will put them into form , I shall grant the conclusion , when I say the Sacrament , as an Appendix to the Word , may have its influence with the word upon a professor offaith to work him to the truth of faith , I am far from saying it is any cause of justification ; I look on faith no otherwise , then as an instrument in the work , and the Sacrament as an help , and not the principal to the work of faith .

Sixthly , There is an argument drawn from the necessity of examination which before hath received an answer .

Seventhly , That Ordinance unto which none may come without a wedding garment , is no converting Ordinance : But the Supper of the Lord , the marriage feast of the Kings Son , is an Ordinance unto which a man may not come without a wedding argument .

Ans. 1. Arguments drawn from parables must be used with all tendernesse . But in this Argument here is much boldnesse , to make this Ordinance that marriage-feast . 2. We shall find if we look to the scope of it , that this feast is the fruition of Christ in his Kingdom , as appears by those words that give occasion to the Parable of the Supper , Luk. 14.15 . And when one of them that sate at meat with him , heard these things , he said unto him , Blessed is he that shall eat bread in the kingdom of God . Now those that pretend a forwardnesse towards it and are not prepared and fitted for it , ( according to the scope of the Parable ) shall be cast out from it . This therefore may fairly prove that none that appear in Ordinances , and yet remaine in their sins , shall come to heaven ; But it no more proves that a man cannot get saving good by this Ordinance , then it proves that a man cannot get saving good by the Word ; The Word may lay as fair a claime to this wedding feast , as the Lords Supper .

Eighthly , That Ordinance which is not appointed to work faith , is no converting Ordinance : But the Sacrament of the Lords Supper is not appointed to work faith ; Ergo. The Assumption is proved , Rom. 10.14 . Faith cometh by hearing , hearing by the Word of God ; then not by seeing ; if by the Word , then not by the Sacrament .

Ans. If faith comes by hearing , will it therefore follow that hearing can receive no help from , but must exclude seeing ? Did the Bereans when they had heard the Apostles , yet nothing towards faith by their search of the Scriptures ? Act. 17.11.12 . or did they not make use of their eyes in the search that they made ? When Christ had Preached to the Jewes not yet in the faith , and commended to them the search of the Scriptures , Joh. 5.39 . can we think that this search could be no step in their way of believing ? Why were miracles wrought , if they were of no use to the work of faith f What comment shall we make on those words , Joh. 2.23 . Many believed in his Name when they saw the miracles that were done ? If the Word do work faith , it will by no means follow , but that it may take in assistance by miracles , and Sacraments , by signes extraordinary and ordinary . That consequence , if by the Word , then not by the Sacrament , will never hold , till the Word and Sacrament are proved to be opposite , and not subordinate .

Ninthly , That Ordinance , which hath neither the promise of the grace of conversion annext unto it , or any example in the Word of God of any converted by it , is no converting Ordinance : But the Sacrament of the Lords Supper hath no such promise of the grace of conversion , neither is there such an example : Ergo.

Answ. For Examples , though we could give instances of men being converted by receiving of the Lords Supper , yet it would still be denyed to have any possible influence towards conversion ; as the last Argument is an evident witnesse . We bring Examples of men that have been brought to the faith by seeing , and yet it is still denyed that fight can be any help towards it . And though we could bring a promise of such grace annext , yet we should have little hopes to be heard or heeded , seeing we can bring a Promise of blessednesse to reading , which is by sight , as to hearing , Rev. 3. Blessed is he that readeth , and they that hear the words of this Prophecy . 2. We have as many examples of mens conversion by the Sacrament , as we have of their receiving strength and nourishment : If one may be asserted without an example , then then other likewise . 3. We have no particular precedents by name ( except at first institution ) of any that were Communicants , and therefore we cannot expect examples of conversion , or receiving of strength by communicating . 4. The examples of conversion by the Word perhaps well examined , would prove short of such conversion as here is intended . The conversion in Gospel narratives is to a Christian profession . A man may evince calling thence , but not elctdion , and this is the work of the Word without the Sacrament , seeing it must precede the receiving of the Sacrament .

As to that of no promise made to it , 1. When the adversary shall bring a promise made to the Sacrament for Spiritual strength , it will happily be found of an equal force to the giving of a new life . 2. Though we have no promise explicite , and expresse ; yet we have promises implicite and virtual . Every promise made to the Word is made to the Sacrament ; The Sacrament being not opposite , but subordinate to it , an appendant that receives strength from it .

Tenthly , That Ordinance whereof Christ would have no unworthy person to partake , is not a converting Ordinance . But the Lords Supper is an Ordinance whereof Christ would have no unworthy person to partake : Ergo. The Minor is proved , 1 Cor. 11.27 .

Answ. This Argument well followed will take off every Ordinance from that honour of conversion , as well as this of the Lords Supper : seeing many Texts may be produced , equally calling for qualifications for them as for this , equally shewing the danger of unworthy addresses . As to this for hearing the Word , see 1 Pet. 2.1 , 2. Wherefore laying aside all malice , and all guile , and hypocrisies , and envies , and all evill speakings , as new-burn babes desire the sincere milk , of the Word , that ye may grow thereby . Jam. 1.21 . Wherefore lay apart all filthinesse and superfluity of naughtinesse , and receive with meeknesse the engraffed Word , which is able to save your soules . Is not the Word a favour of death unto death to such ? 2 Cor. 2.14 , 15 , 16. Shall i. not be more tolerable for Tyre and Zidon then for them ? Matth. 11.24 . For prayer to God , see James 1.6 , 7. But let him ask in faith , nothing wavering ; for he that wavereth is like a wave of the Sea , driven with the wind , and tossed ; for let not that man think : ; he shall receive any thing of the Lord , 1 Tim. 2.8 . I will therefore that men pray every where , lifting up holy hands , without wrath and doubting : Good will never be had by such mens prayers . Esay 1.15 . And when ye spread forth your hands , I will hide mine eyes from you when ye make many prayers , I will not hear , your hands are full of blood . Zach. 7.13 . Therefore it is come to passe , that he cryed , and they would not hear : so they cryed , and I would not hear , saith the Lord of Hosts . Shall we now say , that neither Word , nor prayer is a converting Ordinance ? But perhaps it will be said , Men unworthy must hear , must pray to be made worthy , must come in unconversion to be converted . But they must bring worthinesse hither , or else this can have no hand in making worthy they must bring conversion , or else this cannot convert . This is a begging of the question . And as to prayer , there is no more ground , or colour to make it a converting Ordinance , then the Supper ; we must pray in faith , before we can pray , with acceptance of our persons , and so must the Word be mixt with faith when we hear it , Heb. 4.2 .

Eleventhly , That Ordinance which is eucharisticall and consolatory , supposeth such that partake of it to have part and portion in that thing for which thanks is given , and are such as are fit to be comforted : But the Lords Supper is an Ordinance eucharisticall and consolatory : Ergo.

Answ. And might not the Assumption . as well have been , That the Word and Prayer are Ordinances eucharistical , and consolatory ? I hope none will deny the Gospel ( our good tydings ) to be eucharistical , and consolatory ; nor yet thanksgiving which is a branch of prayer . And then in case the Proposition be of universal truth , both Word , Prayer , and Lords Supper , are excluded from any power of conversion ; The Proposition then must be understood with limit , and restriction ; That Ordinance , which in whole and in part is eucharistical and consolatory , can have no hand in conversion , and then ( though perhaps exception might be taken at it ) it had colour in it : But then the Assumption , That this Ordinance is in whole and in part eucharisticall and consolatory , must be denyed . It is for humbling , heart-breaking , as it is comforting : There we shew forth Christs death , and see him broken for sin ; and it is no matter of consolation , but humiliation and horrour to see our soules under that guilt that brought upon Christ a necessity to suffer ; Though it is a matter of consolation , that guilt by suffering is removed , and an atonement made , in which there is either present assurance , or at least a possibility of future actuall interest .

Twelfthly , That Ordiinance , unto which Christ calleth none but such that have spiritual gracious qualifications , is not a converting , but a sealing Ordinance : But the Lords Supper is an Ordinance unto which Christ calleth none but such as have spiritual and gracious qualifications ; Ergo. The Assumption is proved , Matth. 11. 28. Joh. 7.37 . Isa. 55.1 . Matth. 22.12 . 1 Cor. 11.28 . Cant. 5.1 .

Answ. Onely one of these speaks of the Lords Supper , the rest have immediate relation to Christ , not to this Ordinance , of the Supper and positive spiritual qualifications , as preceding all coming , is not required in any of them ; upon sense of want , we may come to Christ for spiritual qualifications ; ( as wen may come with them ) though without positive spiritual qualifications there is no assurance of interest in him . 2. As to that worthinesse which is spoken to , in that Text of the Corinthians , there is an usual distinction of worthinesse of merit , and worthinesse suitable to the work in hand ; It is the latter onely , that , as is confest , is called for . There is yet a double suitablenesse to the work : One is compleat , answering to all that the work can call for , which comprises grace , not onely in the habit , but in the act ; an actual improvement of our graces for the participation of it ; and this is alike required in other Ordinances of hearing , praying , &c. as in this Orainance of communicating . The other is a worthinesse , respecting the person that doth communicate : such a worthinesse of suitablenesse and conveniency , whereby according to the measure of grace vouchsafed ( whether common ; or saving ) he addresseth himself to it . Now though the regenerate man alone receives to the acceptation of his person , as he onely hears and prayes with such acceptance : yet a man in unregeneration may be so far suitably worthy for this work , that he may know himself called untp it , and that it would be his sin to hold back from it : and he may hopeuMlly expect blessing in it : and such a worthinesse was in Christs and John Baptists hearers , so many of them as have their commendations in the Gospel for such ready and forward hearing ; and such a worthinesse , as I take it , is mentioned , Matth. 10 11. Let the Learned Consider , whether either the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , indigne , or the context in that place will necessarily take in every unregenerate man , or rather the irreverend prOphanation of that duty ; and whether arguments drawn from want of saving faith , and sincere repentance in performance of this work , do not bring unregenerate men under like danger in fasting , praying , thanksgiving , hearing , Sabbath-keeping , and every other duty of worship whatsoever .

Thirteently , That Ordinance which is instituted for the Communion of Saints , is intended onely for such as are Saints , and not for unconverted sinners : But the Lords Supper is an Ordinance instituted for the Communion of Saints , and those that are members of the same body of Christ . The assumption proved , 1 Cor. 1016 , 17. compared with 1 Cor. 1.2 .

Answ. Saint , is either such that are so by calling and separation for God , or else by qualifications and regeneration from God . In the former sense , unconverted sinners , professing the Gospel , are Saints : as of old they were of the people of God , and called by his Name : Saint is a New Testament-word , taking in all of a Christian profession , and outward Covenant-interest , and then the Proposition is to be denyed ; Saint being taken in the latter sense , the assumption is false . This Lords Supper is a priviledge of the Church as visible , dispensed by visible officers , not as invisible , as those very Texts quoted do manifest .

Fourteenthly , If Baptisme it self ( at least when administred to those that are of age ) is not a regenerating or converting Ordinance , far lesse is the Lords Supper a regenerating or converting Ordinance : But Baptisme it self ( at least when ministred to those that are of age ) is not a regenerating or converting Ordinance : Ergo.

Answ. This Argument seemeth to suppose an opinion of regeneration or conversion , by the very work done in Baptisme , and the Lords Supper ; which seeing I do not own , but in either of both disclaim , I need to give no further answer .

Fifteenthly , If the Baptisme even of those that are at age must necessarily precede the receiving of the Lords Supper , then the Lords Supper is not a converting , but a sealing Ordinance : But Baptisme even of those that are of age must necessarily precede the Lords Supper : Ergo.

Answ. I see no necessity of this consequence , unlesse I should believe that all that are baptized , are ipso facto regenerate ; and that not with an initial regeneration ( of which some speak ) that may be lost , but the immortal seed of the Spirit that abides for ever ; But being not ( as I am not ) of that faith , I suppose a baptized man may be ( to use Pareus his phrase ) Christianus non regeneratus , sed regenerandus , a Christian not regenerate , but to be regenerate : and so regeneration may , as ordinarily it doth , not precede , but follow Baptisme .

Sixteenthly , There is an Argument drawn from the Parable of the Prodigal , There is a robe ring , and shoes put upon him , and a fatted calf killed for him , but this when he comes to himself , and sayes , Father , I have sinned , &c. But this is done in the Sacrament of the Lords Supper more especially , and manifestly then in any other Ordinace : Ergo.

Answ. All Ordinances ( as I take it ) are to bring a prodigal unto such a returning posture , in the discovery of the hatefulnesse of sin against such a Father , and the riches that are in his Fathers family . There are some Arguments of this nature follow , which may seasonably be spoke to in the close of these Propositions . I shall onely here by the way , hint so much to the Reader , that in case these Arguments had been framed against the power of this Sacrament , for conversion the sense as generally the opposers of it understand it , that it works , as a medicine to heal , and hath an opus operatum in it : I should not at all have undertaken them , how inconcluding soever I had judged them : But seeing a tendency in them , to interest alone , men already in grace in this Ordinance , and denying all hope of benefit by it , to the majority of those that men , of all interests ordinarily admit to it , to the necessary ensnaring of all that are concerned in the administration of it , I could not be silent ; let the Reader impartially weigh and determine .

SECT. XV. Proposition . 12.

THose that are in a present inaptitude , All of present incapacity to receive benefits by the Lords Supper , are to be denyed accesse to it . and incapacity to improve this Sacrament to any spiritual advantage , but are under an inevitable necessity , either to receive no good , or much danger , and damage ( whatsoever interest they may claim , or on their behalf be claimed ) are justly debarred from it , and in present denyed admission to it . And on the contrary , All that are in a present aptitude , and capacity to improve it for spiritual advantages are regularly to be received and by no means to be denyed . This is plain , it must be administred to the Churches advantage , and edification , unto every members possible advantage ; They that are in an utter incapacity to receive benefit , are in all reason to be denyed it , and those of capacity to be received to it . Some would have those debarred ( or at least to debar themselves ) that hopefully may profit ; and we may not plead for their admission , that are , in the judgment of all reason , in an incapacity of profiting . Those that stand in this present incapacity , are of two sorts ; 1. Such that through inabilities cannot make any improvement of it . 2. Such that resolvedly , and obstinately will not .

Those that through inability cannot , are of four sorts .

First , Those that by reason of minority and non-age are not yet ripe for the use of reason , as Infants , and younglings .

Secondly , Those that by providence are denyed it , as natural idiots .

Thirdly , Those that are berest of it , as distracted persons , aged persons grown children .

Fourthly , Those that by their grosse neglect in spiritual things , never made improvement of it .

First , Infants , These the Church , as well Popish , as reformed by an universall received custome denies to admit ; As the Disciples sometimes rebuked those that brought infants to Christ to receive a blessing : so the Church now provides , that none shall bring them to partake of this Sacrament . And though the Disciples suffered a check from our Saviours mouth in the one . Infants having title to , and being in a capacity to receive benefit by that Church-priviledg , as being Church-member : yet we believe the Church is free from reproof in the other , upon the ground laid down before , viz. their incapacity to improve it to their spiritual benefit . It is true that the practice in the Church for at least some Churches ) anciently was otherwise : as those know , that are verst in antiquity ; several quotations out of Dionysius Areo pagita , Cyprian , Austin , the Councell of Tolet , may be seen in Suarez , disput. 62. quaest. 79. Art. 8. sect. 4. Though according to Thomas Aquinas Dionysius his words make not for it , as may be seen , part. 3. quaest. 80. Art. 9. This custome Maldonate in Joh. 6.53 . saith continued in the Church , 600. years , but he onely saith it ; and Suarez in the place before quoted saies , it was never received of the whole Church , and perhaps ( saith he ) the practice was not Common , seeing there is no more mention of it among the Ancient ; and quotes the opinion of some , that day , The Fathers never observed this custome , but onely tolerated it , because they could not resist the multitude . And one that speaks enough in favour of it , findes the practice of it in Africk , and Europe , but can bring no testimony out of Asia for it ; onely he saies , that he does not read , that the custome was contrary in any part of Asia . The Schooles have disputed infants capacity of it ; Thomas Aquinas , in the place quoted , is against it , together with many others , whose names Suarez mentions . Suarez himself is for the affirmative , that infants are in capacity of it , as that which ( he saith ) is farre the more probable , and hath most reason and authority for it . And in the conclusion hath much ado to excuse the Church of Rome for the neglect of it , as Jansenius hath for their Communion onely in one kind , Harmon . Evang. cap. 131. when the practice of all antiquity he confesses was otherwise ; and Bellarmine for their eating on fast daies before the evenning against all Scripture precedent , Bellar , de bon. oper. lib. 2. cap. 2. But the Church of Rome her self hath reformed this , and hath not put our Reformers to the trouble of it , though a man might wonder what moved them to it , giving so much to this Sacrament as they do , to conferre grace by the work done , and to fortifie the foul against Satan . But it is plain , that the high reverence they gave to their transubstantiated elements , moved them to it , lest any thing unworthy of them should befal them ; upon the same account that they deny their cup to their laity , they deny the bread to those that are in minority , see Jansenius ut supra : an eminent Writer of the Protestants appears much in favour of this practice , not upon the reasons that moved those Fathers , ( which was a supposed necessity of it grounded on those words of Christ , Joh. 6.53 . Except ye eat the flesh of the Sonne of man , and drink his blood , ye have no life in you , understanding it of Sacramentall eating at the Lords Table ) but on other grounds , 1. Those that are partakers of the thing signified , are not to be denied the sign . 2. Infants are of the Church , they serve to make up that body , and Christ the Saviour of the body . 3. Christ himself saith . Suffer little children to come unto me , and forbid them not , for of such is the Kingdome of heaven . And from each of these he drawes up formal Arguments for infants admittance . And he supposeth that that text which is brought as a barre to hold them back , 1 Cor. 11.28 . Let a man examine himself , and so let him eat of that bread , and drink of that cup , may be easily answered , that it is to be understood of those onely that are in danger to eat and drink unworthily , and so to be guilty of the body and blood of Christ , of which ( saith he ) there is no fear of infants . These Arguments undoubtedly are of strength to conclude their fundamental right and title , as to baptisme , so to the Lords Supper , but they are two weak , to give them actual admission ; They conclude their jus ad rem , but not their jus in re ; They have upon these grounds a first right , but they must wait a further growth till they have a second . Baptisme gives right in the face of the Church to all Christian priviledges , and this is a Christian priviledg ; so also the hearing of the Mysteries of Faith , the highest of Mysteries , to be taken into debate of doubts , of the highest nature are Christian-priviledges , yet as every baptized person hath not forthwith these high Mysteries communicated to him , nor yet is admitted to such high debates , as Christ was at the age of 12. years which is recorded as a miracle : so neither are they therefore to be actually admitted to the Lords Table . And if that text of preexamination may be avoided , yet sufficient may be said for a barre to their admission . They cannot do that which is outwardly to be done at this Table , they cannot take and eat ; see Whitaker , pag. 373. And in case the bread be put into their mouthes , it is more like to be cast out then eaten . They cannot answer the end of the Sacrament , to do it in remembrance of Christ , or to shew forth the Lords death in that ordinance ; And so no possible benefit can be conceived in reason to come to them by it . In baptisme it is otherwise , there is nothing required to be done by him that is baptized . It is sufficient to be passive , there is advantage by it , the person ( whether infant or of age ) is enrolled into the society of the people of God , is a member of the body of Christ , visible , mystical : and upon that account interessed in the prayers and blessings of the Church : is enrighted , and upon that account , as growth makes fit , to be admitted to other priviledges , and assoon as of any discretion to discern , they know to what societie they do belong , and accordingly to applie themselves ; And therefore infants have a bare fundamental right to the Lords Table , but actual admission to Baptisme . And where as it is objected , that infants had not onely right to the Passeover , but were also actually admitted to it , they had not onely their jus ad rem , but their jus in re , and consequently infants have like right to the Lords Supper : To this I answer , 1. That infants properly so called , did not eat of the Passeover , being by reason of infancie in an incapacitie , for such solid meats , as Rivet observes . 2. It no where appears , that infants did partake otherwise then as they were involved in the houshould . There is no Ordinance requiring infants to repair to the place that God chose for it ; It is for those males ( saith Ainsworth ) which were free-men perfect , males in health , able to go up to the place of publick worship : quoting withal the Rabbies Authority , That all men are bound , except the deaf and the dumbe , and the fool , and the little child , and the blind , and the lame , and the uncircumcised , and the old men , and the sick and the tender , and the weak that were not able to go on their feet . When we read of the pains that they took to go up to Jerusalem on these occasions , through the valley of Baca , Psal. 84.6 . we hear nothing of their pains to carry along their infants , which must have been their care if by Divine appointment the Paschal Lamb as a Sacrament had been ordained for infants . 3. The Passeover as Manna , and the Rock is considered two waies . 1. As common food , and means of present livelihood and subsistance . 2. As visible pledges of Gods abode among them , and protect●on of them . As common food , and means of present livelihood , infants did eate of the Manna , and drink of the water of the Rock , and so also did their cattel , Num. 20.8 . and young ones ( as soon as able to digest it ) of the Passeover , when they were present with the rest , of the houshold : But as visible pledges of Gods abode among them , and protection of them , or remembrance of their present deliverances ; onely professed believers , and neither infants , nor bruit creatures could make use of it , and in this sense onely it was a Sacarment : so that we see infants title , and also their bar to this Ordinance .

For those that by Providence are denyed the use of reason ,

Natural Idiots .

Distracted persons are uncapable

as natural Idiots , their case is the same with infants , as also those that are best of it , as distracted persons , and those that by age , or disease are grown as Children : Thomas Aquinas in the place quoted distinguishes of distracted persons , some wholly want the use of reason , and some have onely a weak use of it ; as some see not at all , and some have a weak sight . The latter in some case being restored in part to the use of reason , he would not have to be denyed ; In this case prudence must judge , in case before this stroke , by the hand of God upon them , they were judged meet for this Ordinance , as they were for other civil employments , and now upon recovery or upon their intervals ( as many times it happens ) are able in some good measure to manage their businesse ; as way is given to them in one , so it is not to be denyed them in the other .

For those that never made improvement of their reason in spirituals , but being men of years , are still children in knowledge , they have their title or fundamental right , Grosly ignorant ones a rein an incapacity . ( as I said before of infants ) but they are no more meet for this Ordinance then infants ; such I mean , that for the time might be teachers , and yet have need to be taught which be the first principles of the Oracles of God . If I should demand , why boyes and girles as soon as they can eat of the Bread , and drink of the Cup , be not received to this Supper ; but all in non-age by general consent exempted , and therefore none offer themselves ? No reason ( to me imaginable ) can be given , but their inability of improvement of it to their Spiritual advantage ; years of discretion are expected , and then they are to be admitted : and this is generally acknowledged to stand with reason , And what reason is there that without any discretion they should be admitted at the usual year of discretion ? At one and twenty years men arrive at the age to enter upon their possessions : yet when it may appear that at these years they have not abilities to manage it for their benefit , the Law hath provided that they shall not be intrusted with it . The ignorance before mentioned in the several kinds was ignorantia purae negationis , They understand not , because God hath denyed them understanding : It is their defect or affliction , but it is not their sin ; this that we now mention , is ignorantia pravae dispositionis , a withstanding of the light that is tendered and offered . All of these are in an equal incapacitie of benefit by the Sacrament : but these last in a sinful incapacitie . And when the former , whose ignorance is not their sin , are confest to be uncapable , I do not see how sin can put the latter into a better capacitie of it . When a Covenant was entered in Israel , Nehem. 9.10 . all sorts and sexes having knowledge and understanding entered , Nehem. 10.28 . If any had sworn to the articles , and had not at all understood them , such an oath would have done no service ; therefore it was provided , that onely they that understood , subscribed , and sealed . They that receive this seal , and consequently put to their seal , when they know not the articles of it , or any use of these Sacramental signes , they see not themselves at all obliged , when the Covenant of Israel was to be sealed understandingly , the Covenant of the Gospel is not to be sealed ignorantly : A book in the hand of the unlearned that cannot read , is of as much use as this Sacrament to him that doth not understand . It is to these , as the painted frontispices that we see in many books , without any key to open them ; they be full of mysteries , but the ignorant beholder sees nothing but an outside . He may gaze an hour together , and be as wise as before . Such an one sees bread and wine , but what they mean , he knowes nothing , nor any proportion between sign and thing signified , or what the Ministers tender , or his own receiving speaks to him . These may ( perhaps ) have some blind devotion towards this Sacrament ( which Popish Schoolmen judge sufficient , if not obstructed with mortal sin ) by reason of the Churches custome to receive it , and some high opinion of some hidden and unknown vertue in it , but it is not the least account that they can give of any necessity of it , as a reason of their devotion towards it , being scarce able to produce any command for it , not knowing either the author , time , or end of the institution of it ; much lesse are they able to understand any need their soules have of it . When the Corinthians came unworthily to the Lords Table , all is laid upon this , that they discerned not the Lords body : I do not think that this is alone the ignorant mans sin : All are in their measure guilty that do not considerately observe the glory of that Ordinance , and of Christ in it . A man of rude behaviour , in a great Personages presence , is told that he knowes not where he is , or to whom he speaks , when he well enough knowes , and needs no information ; but doth not consider his distance : but I say there is a necessity of that guilt in all that are ignorant . All do not consider as they ought , that know ; but none that does not know , can consider . This is to be done in remembrance of Christ , which contains in it a calling into our thoughts all the work of his sacrificing himself for sin , which is never done by the man that knowes not sin , that knowes not the Law , which is transgrest by sin ; that neither knowes the nature of sin , nor the guilt of attending it ; that hath not any possible experimental sense of the danger of it , and that remaines ignorant of Christ that redeems from it ; being able to give no account why the blood of Christ , rather then the blood of any other should take away sin ; or how this death hath any such satisfying temitting vertue , as to answer the Justice of God , or merit his Grace ; neither knowing the Person of Christ in his humanity , or Deity , nor able to give account which Person in the Trinity took our nature , and gave himself a ransom : perhaps they will say that Christ was God , and Man ; and as ready to say that the Father , the Holy Ghost , were God and man in like sort : knowing as little or lesse of his offices , what he does as a King , or what he does as a Priest , or what he does as a Prophet , for his Church . If you look on the Sacrament as a spiritual medicine , they never knew their soules sicknesse , nor ever understood any healing vertue in it . If you look upon it as spiritual food , for the strengthning of graces , they never knew what hunger was , or any strengthning vertue that here can be found : look upon it as a spiritual cordial , and they never had sense of sin to any swooning fit , nor yet knew any restaurative vertue to be found in it : look upon it as an heart-breaking , soul-melting Ordinance , as the Law never discovered to them the danger of sin , so they see nothing here held out for the aggravation of sin . They see what in course the Minister does , and what the Communicants do ; But any end , or reason why he , or they do it , they know nothing . If the Word which is added to the element to make up a Sacrament , were a bare Word of consecration , to be muttered over the elements for their change , so that the bare participation would serve turn , ( as Physick works without any regard of the Patients knowledge or ignorance ) it were somewhat . But the Sacrament ( as hath been said ) is a seal appendant to the Covenant of God , and there is no improvement of it , other wise then as the Covenant and the Promise is improved , ( which must be known before it can be believed and applyed ) ignorance is a necessary barre to all benefit by it . Though I account it the weakest thing in the world , to make ignorance of this nature in the parent , any just ground of non-admission of the Infant to Baptisme . There is no necessity to conclude , that the child ( who is born , and to be bred , in a vally of visions , and interested in Ordinances able to save the soul , ) should unavoidably be ever held with Parents in blindnesse ; yet I can Judge no otherwise , but that it is a just barre to the parents , when it is enough for the Infant to be passive , in his first admission , the parent must act and make use of his light , for further growth and confirmation . Some ( I know ) have said , Who can tell but the person deemed to be ignorant , and heretofore such indeed , yet making addresse to the Lords Table , and there hearing that mystery laid open , and the use of those elements unfolded , and cleared , may in that very time receive competent instruction , and be put into a capacity for this Ordinance knowingly to partake of it . Whether or no there be any absolute possibility in this , I will not determine . I am sure there is little moral probability , or possibility , that a man that hath lived under Ordinances 20 , 30 , 40 , 50 , perhaps more years , and all of this time hath been confessedly ignorant ; and upon that account , in an incapacity of this Sacrament for his profit : that now at this time , in a few minutes he should grow such a proficient as to fit himself for it ; And in case any such thing , if not by miracle , yet , to wonder and amazement , should happen , it will be little losse for such a one , to delay his actual participation for once , that he may give an account of his profiting , and upon a further progresse in knowledge have admittance the next time with greater satisfaction . If any do desire to know the minimum quod sic , where is the lowest pitch of knowledge , that will put a man into a capacity of improvement of this Ordinance to his advantage ? this of necessity must be lest to ministerial Christian prudence , in which there must be much of care and tendernesse , not to make blear-eyednesse , blindnesse , nor a dim-light midnight darknesse , where the wretchednesse of sin is known , and Christ ( who is our remedy ) so understood , that account can be given of his person , and that there is no other name under heaven by which we can be saved , and the Sacrament so understood , as that Christ crucified is there held but under those elements , and tendred to believers : I durst not passe a vote to have such a one excluded let this be got out of them , in language of any kind , such that we may discern that they know it , though they can scarce expresse it : in which also many circumstances should be prudently weighed , as the natural ingeny of the party , if ripe in other things , it is an evidence of affected ignorance , to be havy and dull here : The means that they have enjoyed for help in their knowledge , the longer at School , the better the Master , the more inexcusable the truant : The growth of years that he had upon him , when he first manifested a care to know , age is unteachable in comparison , of youth , a low measure of light sometimes drawes on more strength of affections ; But where sin is not seen , nor Christ known , and consequently the soul is so in the dark , that no use can be made of this ordinance , for spiritual advantage , the person may justly be judged to be in a present incapacity . In which for the most part , it will be more safe to delay , then deny to perswade the party to forbear a little time : and in the mean while to commend meanes of further growth , by all means to endeavour his help , that he may be fairly drawn on , and not driven back from this Supper .

In the next place , those that resolvedly will not make improvement of this Supper , but wilfully put a barre to their benefiting by it , are to be taken into consideration . And his is done ,

1. By error entertained in their judgments , by a taint in the faith that they professe .

2. By viciousnesse of life , or a profligate course .

Now , either of both these ( to speake a few words of them joyntly ) are either such that are so in private and secret , or else openly and professedly . Those that are indeed such , though in way most secret , in the present posture as they stand , are in an equall incapacitie to make inprovement of this ordinance , with him that most openly proclaimes it ; Judas was unfit when he did communicate , as well as Barabbas , if he had communicated . But of these the dispensers of this ordinance can take no cognizance , Men wicked in secret cannot be debarred from the Sacrament . they cannot follow men into their chambers , and closets much lesse can they make a scrutiny into their hearts . Here may be a just barre , when yet none may justly debarre them . Here there is almost an universal agreement ; those that pretend to the the greatest care in their admissions , not dissenting , though it give no small check to that glorious homogeneity of which they speak in the Churches of Christ , and utterly overthrowes the definition given by many of the Church visible . He that pleases may read Suarez in tertiam partem Thomae ; disput. 67. Sect. 4. putting this to the question , whether it be lawfull to deny the Sacrament to a secret sinner desiring it publiquely , and by many reasons determining it in the negative , as also in the following Section , resolving the question : who is to be accounted a publick , and who a private offender ? And what is spoken by him of sin , may be applied to error .

Those that are openly such , Excommunicate persons are to be judged to be in a present inaptitude for the Sacrament . by sufficient detection of their error or crime , are either such that are under the Churches censure , and stand excommunicate , or else they are such that the Church doth tolerate , whether because that censure is not in use in the place , or otherwise . Those that are under the Churches censure upon account of that sentence , must be deemed in an incapacity , when the sentence , whether for error or for scandal , hath had its due work for reformation ( as upon the incestuous Corinthian ) it must be supposed that the Church will again restore them to their freedome : in the mean space , whether the Church hath proceeded right or wrong , be over rigid or just in her censure , it is not in any one single Minister to determine . There is a famous story related by Mr. Hooker . in His Ecclesiastical Policy , of one Bertelius , that was excommunicated by the sentence of the Eldership of Geneva , and had procured from the Senate of the place , by common consent , under their seal , a relaxation , further decreeing ( with strange absurdity , as the Author censures it ) that it should belong to the same Senate , to give final judgement in matter of excommunication , and to absolve whom it pleased them . Calvin hearing the report of it , said , Before this decree shall take place , either my blood or banishment shall sign it . And two daies before the Sacrament , kill me if ever this hand shall reach forth that which is holy , to them whom the Church hath judged despisers . Men under publique sentence must be deemed to be such , as by sentence they are adjudged . But for others that stand free from censure , their present aptitude for this ordinance is to be considered .

First , Error in judgment , and wickednesse in life , equally indispose to this ordinance . As to them that are in error of judgement some ( otherwise sufficiently austere ) would have all indulgence shewen , and men of all judgements admitted , enlarging liberty of conscience so farre , that it should exempt men ( respective to their judgements ) from any sentence secular , or Ecclesiastical ; not considering that as we find one ordered tO be sentenced for lewdnesse , 1 Cor. 5. so also others under the same sentence for errors , 1 1 Tim. 1.20 . 2 Tim. 2.17 , 18. And concealing ( if it may be ) that the same words that are produced by them , for cleansing the Churches of wicked persons , 1. Cor. 5.6 . A little leaven leaveneth the whole lump , is by the Apostle applyed in so many words , to set out the danger of error , Gal. 6.9 . upon which account , doubtesse it is that some that professe so much zeal against loosenesse of life and plead for so much indulgence , in difference in judgement , ever quote those words out of Pauls Epistle to the Corinthians , concealing that text to the Galatians , that it may not appear that there is a like danger in either ; But whilest some are over indulgent , others must not be too severe , but carry an equal hand in regard both of errors in judgement and in practice .

As for errors in judgement , they may be either immediately against these Sacramental ordinances or against Christ the summe and substance of them , and all Gospel promises in Christ . Errors of the first kind are , 1. Theirs that are above ordinances , either upon pretence of the Spirits immediate work , without any agent or instrument on earth , so that there needs not , either Word , prayer , or Sacraments , the opinion of Swenkfeldius ; or else because all is grown corrupt , since the Apostles times , that a company cannot be found with whom they may communicate , as Musculus speakes of one in his Common places , that had not received the Sacrament of the Lords Supper of twelve eares , because he could find no pure Church in which to observe it . I fear shortly we shall have many such ; But we need not here trouble our selves with these , seeing of their own accord , they keep at a distance from us . 2. Theirs that look upon the Sacraments as matters either antiquate and obsolete , as belonging to the Churches infancy , in which it was indulged , those carnal observances , too low ( as they think ) for grown Christians ; or else as things of meer indifferency , which may be used or neglected ; such are unmeet to be received . If any such be detected , seeing though the substance of religion be not in the Sacrament so much as in the Covenant , yet a man of so low an opinion of this ordinance , of necessity debarres himself of any benefit of it . a diffident opinion of a medicine , or conceit against it , is said to hinder the working ; I am sure it will obstruct the working of the Sacraments , which have no innate physical vertue , nor any other efficacy further then our understanding , and faith makes improvement . For errors against Christ , the summe and substance of the Sacraments , as every error is some way against him who is the foundation and carries on the whole work of our salvation ) that which I have delivered , Treatise of the Covenant , pag. 232. ( where I made it my businesse , to give rules concerning separation , when we are to stay with a Church , and when to leave it ) may here be taken into consideration , weighing both the kind and degree of these errors , and the place that they have got in the affections and resolutions . Those errors that necessitate us to leave a Church , when it is in the whole face of it tainted and polluted ; may justly give occasion to deny a member accesse , in case he tender himself to this ordinance . These ( as hath been said ) are either such that render Christ in an uncapacity to be our Mediator and Saviour , or such that are inconsistent in whole or in part with his Mediatourship ; of the former kind are those that are against his person . 1. Those that impugne the Godhead of Christ , such that though they give him the glory to be above Angels , yet will have him to be no more then a creature , a God in title and place , as are Magistrates , not in nature or power ; an opinion that involves the Apostolique Church , and all Churches in succession , in Idolatry ; giving the honour of God , the worship due to God , unto him who by nature is no God ; a doctrine that will make Christ an impotent , and not an omnipotent head , too weak for his work , to governe the world , to bring under his enemies . 2. Those that deny his manhood , as having not taken our flesh , and so no suitable head , but a phantastique , or seeming body . Those that are against his Mediatorship , are either such that obscure , or some way eclipse it , ( as every error doth that is any way considerable ) or such that rase , if not utterly overthrow it , in some of the necessary parts of it , his Kingdome , Priesthood or Prophetical office . These are overthrown either directly , in termes of full opposition , or else by consequence ; and this either is immediate and evident , ( the truth being confest , they cannot be denyed ) or else the consequence more remote , and not so easily discerned . These things being premised , we must bring it home to our purpose . 1. Where fundamental truths are not onely questioned , doubted , and disputed ; but abjured and denyed , errors directly , Errors directly against the foundation , or by clear consequence , opposing fundamental truths , tender the pe●son uncapable of benefit by the Sacrament . or by immediate cleer consequence introduced , so that the fundamental truth cannot be known , but the error must be seen ; Here is such a flaw in the Covenant , that no improvement can be made of the seal , to allude to that of the Psalmist , Foundations are destroyed and what can the stewards of the mysteries of God do ? Such a soul hath framed to it self , such a Christ as the Gospel never held out for his salvation : These are such ( of whom the Apostle speaks , Col. 2.19 . ) that hold not the head , from which all the body by joynts and hands , having nourishment ministred and knit together , increaseth with the increase of God : and how can they then find any spiritual nourishment ? When they thus withdraw from Christ , they are justly denyed to sit at his Table . But when the error is of an inferiour nature , as neither rendring Christ in an incapacity to be a Saviour , nor yet wholly inconsistent with the work of his Mediatorship ; or at least , not such directly , but only by way of consequence ; and that not immediate and evident , but more obscure , and remote : so that it may justly be hoped , that in case the consequence were seen , the conclusion that they draw would be best , rather then the principle of truth denyed , the case is then otherwise . As we might live in such a Church , in case doctrine of that kind were received and taught ; so we may not refuse such a member , making his farther conviction , our businesse ; where ignorance may stand with grace , there errour is not wholly inconsistent with it : And where there is any fair possibility that Christ may be , there this Ordinance is not to be denyed . And in case the opinion entertained , and contended for , be yet more soul , so that we have just cause , as the Apostle of the Galatians , to say , that their doctrine is inconsistent with grace ; yet being not ( as we can discern ) fixedly settled , and resolutely received , and concluded upon ; but with hesitancy and wavering , their faith rather staggered then destroyed ; these should not hastily be refused ; But as the Apostle gives counsel respective ( as I take it ) to private converse , After once or twice admonition reject : so let it be here , make essay to regain a brother rather then lose him . It cannot be conceived that the Apostle when he wrote his Epistle to the Churches of Galatia , would upon the account of their error how dangerous soever , have discontinued this ordinance as long as he saw any hopes of their reestablishment ; though they were in eminent danger to be dischurched , yet he would continue Church-ordinances .

Men of a resolved profligate course of life , are uncapable of benefit by the Sacrament . As for those that put a bar to their benefiting by the Sacrament by their vicious life or profligate course , most mens verdict is soonest of all other against them , with the Poets Peribomius , Morbum gressu incessuque fatentur , they have their faults written in their foreheads . And certain it is , that those men that are in their sin , and resolved for sin , in present can receive no benefit by the Sacrament .

First , They that look upon Christ to receive benefit in the Sacrament look upon him pierced by their sins , and that withall sorrow and grief of spirit : The greatest grief in Family or Common-Wealth is borrowed to expresse it , Zach. 12.10 , 11. They shall mourne for him , as one mourneth for his onely son , and shall be in bitternesse for him , as one that in bitternesse for his first-born : In that day shall there be a great mourning in Jerusalem , as the mourning of Had adrimmon in the valley of Megiddon . Which was the mourning upon occasion of Josiah's slaughter , 2 Chron. 35.24 . But these now look upon him suffering for sins with all pleasurable delights and content in sin : they see him under all this burden for our trangression ; and in the mean time , take delight to add to the weight of it , and so stand at the greatest distance from acceptance .

Secondly , They that worthily shew forth his dearh , and acceptably keep a memorial of it , will not without horrour and trembling , have a thought of drawing upon themselves the guilt of it ; we would hot bear the guilt of the blood of the meanest peasant in the world , not of such a one that Job would not set with the dogs of his flock , Job 30.1 . Such may with David , Deliver me from blood guiltinesse : How much lesse would we bear the guilt of the Prince of life ? To have this in our thoughts , that he must be our Judge , we have been his murderers , may indeed set pricks in the heart , as it did in Peters hearers , Act. 2.37 . These men of sin that come to the Sacrament in sin , wilfully , furiously draw this guilt upon themselves , and become accessary to it : He that sleightly passeth over the death of an innocent person , making a small matter of it , either he makes the innocent , to be indeed nocent , one that hath justly deserved to be slain , who being slain deserves so little regard ; or at least he makes himself nocent , breeding ajust suspition that he was , or would have been consenting to that mans death , saith M. Pemble , pag. 33. These in the sleighest way passe it over , not with the least evidence of zeal or indignation against it .

Thirdly , They that judge Christ fit to be numbered with malefactors and transgressors , discern not his body , do not judge of him according to his glory and excellency , and so cannot with comfort come to the Lords Table : But these judge him fit to be numbered with transgressors , when in their foulest sins they dare joyn themselves to him , and have communion with him : This is their case that come in sin to the Lords Table .

Here some may object , that according to the principles laid down , the Ordinance may be an hopeful meanes to take such off from their wayes of sin ; having previous light to see what they do hear they may see high aggravation of their wickednesse ; An heart-breaking , a soul-melting Ordinance being set before them , there may be all hopes that it may be efficacious unto soul-melting and heart-breaking ; here they may see what their ugly sins have done , and who it is that their sins have pierced and crucified , whereof a Publican or Harlot may easilier be convinced then a Pharisee or justiciary . And Christ being here set out both bearing sin , and a sacrifice for sin , the sight of their just demerit in his suffering , and hopes of freedom from guile by his blood-shed ; there may be expectation of conviction , and contrition , and consequently somewhat at least done towards conversion : and upon this account some would have the worst of men admitted to the view , though not to participation in this Ordinance ; Others taking advantage of this admission of them to the view of it , and knowing it to be a novel thing , that any should gaze , and not partake , they conclude they are to be admitted unto both . The further improvement of it by them seems at least some way hopeful , when to the ignorant and erroneous it is impossible .

That I may speak my whole thoughts to this thing , somewhat is necessary to be premised , both by way of concession and assertion . By way of concession it must be yeelded ,

1. That there is more weight in this objection then personally hath been acknowledged , which I see upon conference with many godly learned is more and more discerned . It is not so easie to evince all hopelesnesse of good in a bad mans receiving the Sacrament , as in a man that is grossely ignorant ; no text so fully and clearly to any grounds to put a barre to men in sin , as to those that are in ignorance ; neither doth the nature of the Sacrament so clearly evince it . 2. Arguments usually brought to conclude against their admission to this Ordinance that are in wayes of sin , and under no sentence of excommunication , seem to me scarce concluding . It were too long to name the Arguments , and point out the exceptions : Some of them also perilously ensnaring , and upon several accounts , 1. Their Arguments conclude equally against such mens , hearing , praying , and attendance upon any other Ordinance , as they do against their participation of the Lords Supper ; the same Medium wherewith they conclude against one , concludes against all , as hath been shewn . 2. These Arguments intended : onely against the scandalous to conclude a necessity of their exclusion equally , conclude against all that are not actually in grace , when yet the disputants themselves will not yeeld , that either actual grace or positive signes of such grace should be any rule in such proceedings , as to instance ; some say that Ministers in holding out the Sacrament to wicked persons whom they have excommunicated in the Word , shewing that no unrighteous person shall enter into the kingdom of heaven , they absolve them in the Sacrament ; and if this have any force in it , it must conclude in this manner ; None may be admitted but these that may be actually absolved , and while they assume that the wicked may not be actually absolved , others will alike assume , that no unregenerate man , how knowing civil and unblameable soever , may be absolved . And the same guilt that these in their reasonings conclude that Church-officers bring upon themselves in admission of the scandalous , they contract that admit of any ungenerate ones .

By way of assertion it must be delivered , 1. 2. By way of assertion . That the fundamental proper right unto , or interest in , this Ordinance is not questioned , Church members lay a just claime to Church Ordinances , visible members to visible Ordinances ; If this be once denyed we are in inextricable snares . 2. Here can be no such prophanenesse in promiscuous administration of this Ordinance , as the putting of Gods seal to blank paper : There is no blank , but a name legibly written where there is a Covenant entered ; and that there is a Covenant entered with such , as it cannot be denyed by any that will confesse that the Scripture should be umpeir ; so it is yeelded by all of those that baptize the infants of such persons . The first right of parents that are such is taken for granted , when their children are thus received . 3. It is then an orderly edifying and prudential way in administration that is here enquired after , and this admits of a greater latitude then Covenant , and no Covenant regenerate or , non-regenerate in which if an hairs breadth should misse there were a transgression ; as we discern the person to whom it is meet to give onely milk , and to whom to give strong meat , so we judgeof those that we admit onely to the Word and Prayer , and those that we admit to the Lords Table . And though I see not concluding strength in several Arguments produced , but suppose they are grounded on mistakes ( which also apt to lead into danger , otherwise I had been silent ) yet I cannot recede from that ancient received opinion of Fathers , Schoolmen , Protestants , whether of the Episcapal , Presbyterial , or Congragational judgement ; that scandalous person is are justly dibarred from this Ordinance , seeing any possible hopes of gaining good is very low if any which yet is all that can be pretended tor the expediency ; and Arguments on the other hand for the inconvenience and danger , are many and weighty . These Sacramental signes are not barely teaching , but engaging signes ; and not barely signes , but seals , in which by acception of these seales , we engage to God to make good his terms and propositions . The Minister of Christ therefore hath little encouragement , and slender hope : to tender it to such , or to admit such to it , that are in a continual way of Covenant-breaking , and proclaime to all their resolutions in it . A continued dissolute course of life speaks no better then a full purpose , and setled resolution for sin ; it can then little avail such a one to take anew these symboles and badges of a Christian profession upon him , and put himself on an hypocritical profession of tht service of Christ , making discovery of such resolusion , it doth appear to be in vain to give this way and freedom to him . Knights of the post , that have often forsworne themselves , are not by any prudent Judge permitted to sweare ; and those that have so often desperately broken Covenant , and wilfully gone against all former engagements , and still palpably appearing that way , are as unfit to engagae ; And the more clearly any that is produced as deponent appears to be such , with more full resolution any prudential Judge will except against it .

And whereas it may be objected , that such upon the grounds here laid may as well be admitted to the Lords Table , as to hear Sermons , joyn in Prayers , observe Fasts : They are engaging Ordinances whilest they are done by persons in Covenant , as is receiving of this Sacrament .

Answ. First , They are not certainly so highly and explicitely engaging ; The very name Christian is an engaging tye indeed to Christian duties and wayes ; To enjoy any further Christian priviledge is more ; But to take these pledges on the tearms proposed , hath ever been accounted the highest .

Secondly , Though the Sacrament serve as hath been said for aggravation of sin , yet as the Word is the alone means in the discovery of sin , so it hath infinitely the advantage in the aggravation of it . The Sacrament doth nothing at all in this work without the Word , and the Word does exceedingly much more then the Sacrament ; and when it is clear , that the Word for so long hath wrought nothing for conviction , there is little hopes that the Sacrament will work any thing to aggravation .

Thirdly , As the hope of good is either low or none at all , so the danger on the other hand is high and full of terrour , as we see it by the Apostle aggravated , 1 Cor. 11.27 , 28. The unworthy receiving of the Word is indeed of danger , and a savour of death to death ; But the hopes are fair by hearing to be brought to worthinesse . The danger of unworthy Communicants is far greater , and the hopes little , if any at all .

Fourthly , The scandal here taken is exceeding great , and though happily sometimes weak ones take more offence then is given , and are offended above reason , yet when there is so little of good to be hoped in that in which they are so scandalized , and so much danger in the offence , it is by no means to be neglected .

Fifthly , There is more fair hopes of good to be done them upon their denyal then upon admittance to this Ordinance ; when they see their own unworthinesse observed , and those proceedings upon it , they may more seriously reflect upon their unworthinesse . When a Physician shall forbid some meats upon observation of a patients disease , it is a way to make him more sensible that he is in danger ; so when the Minister of Christ upon observation of mens wayes , shall deny this Ordinance , there may be hopes of an answerable work to bring the person to some more sad and serious reflections upon his own state and condition . If any think that these arguments singly considered , not to be of that strength to evince a non-admission of men of openly sinfull courses to this Ordinance , I shall answer in the words of the Assembly of Divines , unto the reasons of the Dsslenting brethren against the instance of many Congragations in the Church of Ephesus : Arguments of necessity are to be answerable to the things they prove , which as well holds in t hsi of expediency or inexpediency , to which I speak , as it doth in matter of fact , of which they speak ; and so say they , Though the several particulars of this proof should be singly but probabilities , yet being joyned together make a sufficient proof , as many concurring likelihoods in Courts amount to a good evidence , and many lesser stars make up a Galaxia . They are with me at least so far prevailing , That I believe that such are worthily excluded ; and as they do not come without scandal , so they cannot come to their advantage . In case after a former way in sin , or sad fall to the scandal of the Church , upon admonition there appear , convictions , and serious promises , the case is otherwise ; there is all cause then to take in such a one to this Ordinance , in which his sin appears in the highest aggravation , and a tender and offer is made , and the way held forth of pardon and forgivenesse . Many of the Ancients were hasty enough to give the Sacrament to men at the instant of their death , as a Viaticum to heaven , when it was all too late to make any right improvement of it : But we are in the mean space too slow , and over-rigid , in admission of professed penitents to it , as appeares in many examples . That of Serapion is notable mentioned by Eusebius , who had lived a great while in the Church , without blame , but at last fell in time of persocution ; And often desiring to be received again by the Church , no man hearkened to him , till at last being sick , and ready to dye , he sent a boy suddenly to fetch a Priest , who was found sick by the messenger , that he could not come to him : But he gave the boy a little of the Sacrament , and bid him put it into the mans mouth ; who when he had tasted of it , presently dyed . That was expected here from the Sacrament , which it wanted , viz. some hidden power to carry up the soul for heaven and glory ; and in the mean space that was not seen for which it was instituted , A provocation to repentance , and corroboration , and strengthning of the soul in wayes of holinesse ; when there was hopes of good , to accrew by it , it was denyed ; and when all hopes were past , it was indulged . After-ages appeared more facile , but then profession of repentance was turned into a form of auricular confession ; they might confesse and take penance , and be fit for the Sacrament ; and sin as soon as it was over , and go again to confession ; That formality of confession put the Sacrament as they thought into a posture of working , which sin unconfest did hinder . To deny penitents , where there is any fair and possible hopes , by reason of conviction wrought , is their sad discouragement ; we see them lame , and weak , and we deny them a Crutch that is provided for them . And to receive obstinate ones , that without remorse carry it on in wickednesse , seems dangerously to strengthen them in their wayes ; and not at all to help them out of their ungodly courses . From this that hath been spoken , a fair answer therefore may be given to the arguments before past by , concerning any power in this Ordinance for conversion . And first , for that from the , Directory where the ignorant , scandalous , and prophane that live in any sin , or offence against their conscience , are warned not to presume , to come nigh that holy Table , it is meant of those that purposely resolve to hold their sin , and doubtlesse that purpose standing , here is no comfort to be put into their hands . It is no other then that counsel of our Saviour , Matth. 5.23 , 24. If thou bring thy gift to the Altar , and there remembrest that thy brother hath ought against thee , leave there thy gift before the altar , and go thy way , first he reconciled to thy brother , and then come and offer thy gift . Sacraments will not be accepted from that hand , where malice is seated in the heart , and implacably continued ; but it followes not but that where the soul is startled , and such resolutions for sin do not appear , this maybe a means further to awake ; and provoke to a resolution against it . As to that of Communicating to Heathens , Pagans , enough hath been said before , It can neither be done with allowance , nor any possible benefit . And for Excommunicate persons , they are supposed to be in an obstinate way of wickednesse . The last is onely worthy of consideration . That Ordinance that is not communicable nor lawfull to be administred to any known impenitent sinner under that notion , but onely as penitent sinners truly repenting of their sins , is not a converting but a sealing Ordinance : But the Sacrament of the Lords Supper is not communicable nor lawfull to be administred to any known impenitent sinner , &c. Ergo. Here I might justly except against that opposition that is still put between converting , and sealing Ordinances ; as though it must be taken for granted ; that no sealing Ordinance could have any hand in , or towards conversion . Gods seal added to his promise , may by the blessing of God be serviceable here , as well as his oath , added for confirmation ; but this is grounded upon the mistake of the way of the Sacraments sealing , in which I have sufficiently expressed my self . For answer to the Argument it self , The major Proposition is not true , unlesse it be understood with just limitation ; Reproof is an Ordinance that may well be reckoned among those that work to conversion , being the way of life , Prov. 6.23 . and called the reproof of life , Prov. 13.31 . an excellent oyl , Psal. 141.5 . and upon that account to be used towards a brother in sin , Levit. 19.17 . And yet prudence must be used in the application of it . Every man is not a meet subject to get good by it . There is no such warinesse explicitely required in the dispensing of the Sacrament of the Lords Supper , as there is in the application of reproofs ; nor yet any so punctually pointed out not to communicate , as there is not to be reproved . The Wisemans observation is , that He that reproveth a scorner , getteth to himself shame ; and he that rebuketh a wicked man , getteth to himself a blot : Therefore he gives advice upon it , ver. 8. Reprove , not a scorner , lest he hate thee : rebuke a wise man , and he will love thee . Every Ordinance therefore that is for conversion , is not meet to be applyed to every man in an unconverted condition : Rebukes set out the danger of sin , and the Lords Supper is for the aggravation of it , in holding forth the sad effects of it , yet neither of both meet to be applyed to all in sin . That charge of our Saviour is deliveted in an universal way , Cast not holy things to dogs , nor pearles before swine . The Proposition there included is general . Nothing that is holy , nothing that is of the honour of a pearly , is to be cast to any dog or swine ; whence we may assume ; But there is no converting Ordinance , but it is of the number of holy things : Ergo. No converting Ordinances are to be given to any that are dogs and swine , which way soever any think to extricate themselves , by putting limits to any term in the Proposition , they must necessarily be brought to yield , that all converting Ordinances are not promiscuously to be applyed to all in sin ; But choyce must be made unto whom they may with profit be delivered . And thus I have spoke my full thoughts of the subjects of this Ordinance , concluding without the least hesitancy or scruple , That all in Covenant have a fundamental , or first right to it , a jus ad rem , and making it my businesse to find out who they be that may be admitted , in expectation of benefit by it , and who are justly detained from it ; In which I trust I have given just offence on no hand , either in giving way to the admission of any that according to any Scripture-rule , or just deduction thence should be held back , and so hardening them in any way of ignorance or sin , in giving them any encouragement . I have a witnesse in heaven , that I intended nothing in this but to find out the mind of Jesus Christ , and to have this Ordinance so administred , that the edification of the visible Members of Jesus Christ might be most prompted , and godlinesse encouraged . And in case that this which I have done , may not be serviceable this way , I desire that it may prove an abortive . I know there is a distinction used by some , and applyed to admission both of Infants to Baptisme , and men of growth to the Lords Table ; that there is a twofold title , one in foro Dei , in the Court of Heaven , and here onely the Infants of the elect regenerate have title ( as they say ) to Baptisme , and the elect regenerate themselves to the Lords Supper . The other in foro Ecclesiastico , in the Court of the Church , and here all tiie Infants of professed believers have right in Baptisme , and the knowing and not scandalous , though unregenerate , to the Lords Supper . By the favour of which ; distinction , those of that judgment and I may be well enough agreed ; and as I think there is small difference about the persons to be admitted to this Supper , yet for the distinction , I confesse I do not understand it ; Both the Sacraments being Church-Ordinances , I suppose God keeps no other Court about them , save the Court of his Church . If they have this right in foro Ecclesiastico , then it is the mind of God that the Church should admit them , and so they have right in foro Dei likewise . And I marvel how those that bring this within the power of jurisdiction , can here apply this distinction , seeing it overthrowes that which they apply hither , Whatsoever you bind on earth , shall be bound in heaven ; and whatsoever you loose on earth , shall be loosed in heaven . Many that are admitted ma want acceptance in heaven ; but having their right , and putting in no visible barre , their confessed Ecclesiastical right concludes , that their admission is with acceptance of heaven ; and my great businesse hath been for their comfort and encouragement that give admittance , that their benefiting is possible that are thus admitted , And here I might take into consideration the opinion of those that would have a promiscuous admittance , and indeed I had it in my thoughts to have given a brief answer to Mr. Humphrey's Scriptures , and Reasons , so much by some applauded , and so strongly bottomed , Because all Communicants must drink of the Cup , therefore all must communicate , with some limits , which being yielded , as I have proved they must , will draw the limit necessarily , yet somewhat more narrow . But this is by one hand already done , and I have lately had the happinesse to see a second learned Piece fitted for the Presse ; dealing largely in it , which I doubt not may both satisfie the Adversary and the Reader , so that my pains may well be spared ; onely I cannot but take notice of his fourth Reason for a promiscuous admission , which he faith will arise from the vanity , formality , impossibility of selecting people to this Ordinance : Look to the heart of all these separations , they come to nothing : For put the case you will have a gathered company , I pray who do you account indeed to be fit and worthy receivers ? If not all that make profession , as we do mixtly , then those onely that have an interest in Christ , and are true believers . Well , but how will you be able to know them ? The heart of man is deceitfull above all things ; who can know it ? And if we can hardly discover our own hearts , how shall we discern others ? so that all will come , but to these that have the fairest shew , those that seem such , and you cannot be secured , but there may , and will be some hypocrites ; and so this true partaking as all one body , and one blood , in such an unmixt communion , as you pretend vanishes , and there can be no such matter : But now if men stand here upon a formal purity , and will have the outward purest Church they can , they go to separating again , and never leave separating and separating , ( as we have daily testimony ) till they are quite separated one from another ; Even as in the peeling of an Onion , where you may peel , and peel , till you have brought all to nothing , unlesse to a few tears perchance , with which the eyes of good men must needs run over in the doing . To this I answer , If the rule to take in this gathered company , be interest in Christ , to take in those of a saving interest , and refuse all others , if regenerate , then he shall be admitted ; in case unregenerate , then he shall be refused ; then I shall yield his conclusion , I shall leave that distinction to him , that knowes what is in man . I should fear many a man of non-interest might be let in , and many a man of true interest refused ; a glozing tongue may here carry it , further then an upright heart . And for his next of a formal purity , to get the Church as pure as we can ; though this ought to be our endeavour , to get the Church as pure , not formally , but really , as possible ; yet I make it no rule : But following the Apostles rule , to do , as all things else , so this , to edification ; though it be a matter of much care and prudence , yet not vain and impossible in a good measure , to determine it ; upon this rule I pitch , till I hear something that may take me off it .

SECT. XVI . An enquiry into the power authorized to judge of mens meetnesse for the Lords Supper .

THe adaequate subject of Sacraments being found out , and some discovery made of those , that according to Scripture principles stand in a present aptitude for actual admission ; A great question yet remains . Who must judge of this fitnesse , Who are to judge of mens present aptitude . so as to approve of men as such , and Authoritarively to refuse , or passe by others ; in which we may seem to be much in the dark , finding no one expressely set up for that work , nor any Scripture-precedent of any that have taken upon themselves such power . And herein men have been very different in their thoughts ; The various claimes that are made to this power . The Church of England heretofore hath vested the Minister in sole power , as appears in Canon 26. which provides . That no Minister shall in any wise admit to the receiving of the holy communion , of his cure or flock , which be openly known to live in sin , notorious without repentance nor any who have maliciously and openly contended with their neighbours , untiil they shall be reconciled . As also the Rubrick to the same purpose . It is true that those that made it their businesse to scrue up Episcopal power to that height that it could not bear , did interpret this of such notorious offenders , that by the Ordinary had been so adjudged , and under present censure , expressely contrary to the very words of Canon 27. requiring every Minister so repelling any such upon complaint or being required by the Ordinary to signifie the cause unto him and therein obey his direction ; In case of such a preceding censure upon the person thus refused , he had beforehand his direction , and complaint is then supposed to be made onely for his obedience , in refusing those that according to command given , were to be denied . The Schoolmen generally go this way , putting the sole power into the hands of a Minister , not so much disputing it , ( so farre as I have read ) as taking it for granted . Suarez putting it to the question , a a Utrum teneantur Ministri hujus Sacramenti non dare illud homini existenti in p●c●ato mortali ? Whether the Ministers of this Sacrament are bound not to give it to a man in mortal sinne ? answers , b b respondetur certum esse habere Ministros hujus Sacramenti hanc obligationem simpliciter & absolute loquendo . That they are simply and absolutely under such an obligation , mentioning none that are over them , or assistent to them in it . And in his first reason he saith , That c c Ex quibus sequitur primo , hanc obligationem oriri ex ipsa lege naturali ac divina supposita tali Sacramenti institutione , & potestate ac munere commisso Sacerdotibus . this obligation doth arise from natural and divine Law an institution of the Sacrament being supposed , and such commission given to the Ministers ; so that he doth no more question the Ministers authority in this thing , then he doth the institution of the Sacrament it self , Suarez in tertiam partem Thomae , quaest. 89. disput. 67. sect. 1. And Thomas puts the question d d Utrum Sacerdos debeat denegare corpus Christi peccatori petenti ? whether a Priest ought to give the body of Christ to a sinner seeking it ? part . tertia , quaest. 80. Art. 6 without mention of any other in power for it . The Fathers were also of the same judgement , we need not quote testimonies from them , of exclusion of men from the Sacraments , he that will be furnished . let him read Mr. Gillespy Aarons rod , lib. 3. cap. 17. And we read of no other joyned with the Minister for that work . Dionysius Areo pagita , who is reckoned amongst ancient Writers , though not of that standing to be Pauls Scholar , Hierarch . Eccles. cap. 3. pag. 3 having spoken of those that were possest with Devills and tormented , called Energumeni , and of flagitious persons , saith , e e Primi igitur isti & quidem rectius quam illi Ministri officio & voce separentur . Let these therefore first , and much rather then the other , be separated by the voice and office of the Minister . It was then accounted to be his office , to see to that work . That of Chrysostome frequently quoted for exclusion of scandalous persons from this Supper speaks fully to the power of dispensers for it , Homil. 83. in Matth. Let no cruel one , no unmerciful one , none any way impure , come unto it . I speak these things to you that do receive , and also to you that do administer , even to you this is necessary to be told , that with great care and heedfulnesse you distribute these gifts : there doth no small punishment abide you , if you permit any to partake of this Table , whose wickednesse you know , for his blood shall be required at your hands . Other reformed Churches place , for the greater part , this power in the Eldership , preaching and ruling Elders joyned together in Consistory . Those of the independant Congregational way , judge it meet , that the whole Church , even all the body of the faithful , should have their vote in it . The best way for the discovery of truth , is to hear what each part have to say for themselves , and then to examine proofs brought , together with inconveniencies that may be objected , and are like to follow from any one of these , by whom power is claimed : and lastly , to pitch upon that which we judge to be most suitable to Scripture , and to answer the inconveniences charged upon it . For that party that can speak most of reason according to Scripture-rule , and whose way is followed with fewest inconveniences , may in all reason lay the fairest claim to it . But to do this throughly , were an endlesse labour , in which we might take in the whole dispute about Church Government , which would be an outlet , farre bigger then this whole work . Those that vest the Pastor in this power , say ,

1. He is the steward of the Mysteries of God , 2 Cor. 4.1 . Allegations for a Ministers sole power . And as stewards in great families , have the care of ordering the food of the whole household : so they being called to this honour , are to have the like power in the Church of God .

2. They alone are to dispense this ordinance , as upon a manifold account may be made good , and in due place ( God willing ) shall be spoken to .

3. The administration of Sacraments belongs to the power of order , wherewith Ministers are solely vested , and not to jurisdiction , as is granted ; and therefore his prudence must guide him in discerning the parties that are to partake of it . A faithful and wise steward , discerns the season when to give portions of meat to the household , Luk. 12.42 . as also the persons to whom he is to impart it . This learned Mr. Jeans saith , is the opinion of the Schoolmen , though he is pleased to say , They are extreamly out in it , in denying the debarring from the Sacrament of the Lords Supper to notorious offenders , to be an act of jurisdiction ; and and so they ( saith he ) put it into the hands and power of a Minister to deny it those that he judgeth to be gosse and scandalous sinners . pag. 46. quoting a full and pertinent passage out of Suarez . in tertiam partem Thomae . tom. 3. disput. 67. Sect. 3. Haec dispensatio vel denegatio Sacramenti non est consideranda , ut actio jucialis , vel inflictiva poenae , sed solum , ut prudens ac fidelis administratio Sacramenti ; & ideo non pendet ex testibus aut probantionibus , sed solum ex ea Scientia & cognitio ne quae prudenti existimatione secundum occu●entes circumstantias judicatur sufficiens ut sine inc●mmodo possit , & debeat negari Sacramentum . This dispensation , or denyal of the Sacrament , is no judicial act , or imposition of a penalty ; but onely a prudent and faithful administration of it , and therefore doth not depend on witnesses or proofs , but onely on such a knowledg and understanding of the thing ; which by a prudential estimate according to emergent circumstances may be judged sufficient that without any inconvenience the Sacrament may be denied .

4. If this power be denyed to aM inister , many times it so falls out , that of necessity , either the administration of the Sacrament must be wholly suspended , ( which some of reverend worth have largely shewed to be of dangerous consequence ) or else the Minister must be necessitated to dispense it to those that are most unfit to partake of it . In abundance of places no such power of jurisdiction is set up , nor can be expected , and food is necessary when we want a rod.

Allegations for the power of an Eldership . Those that contend for the Elderships power in it , affirming that it belong to them and no other ; First , distinguish of the administration of the Sacrament , and admission to it ; confessing that administration belongs to the power of order ; but admission , as they say , belongs to jurisdiction . Now jurisdiction is in Elders , together with the Pastor , not so narrow , as to be seated solely in the Pastor ; nor so large , as to take in all the people . Secondly , They dispute largely from the inconveniences that will follow , in case it be left solely in the hands of the Minister , or put promiscuously into the hands of the people ; and therefore to avoid both of these extreams , they vest the whole Eldership , and onely the Eldership in power with it .

Allegations for the power of the people . Those that plead for the power of the people , say ; First , that they must in duty avoid such in their converse , that are thus under censure ; and therefore are to have a hand in , and to be called to counsel about it . Secondly , That in excommunication the people are to have a hand , ( we find the Apostles direction for it , 1 Cor. 5.4 . ) and consequently insuspension , and so they conclude , that the power is in all the faithful . I must freely professe , that the first of these ( which hath been longest in use ) takes most with my judgement , as that which hath most strength of reason for it , and attended ( for ought I can yet see ) with least inconveniences . In which ( I suppose ) I should yet have concealed my self , had not the present juncture of time , and state of things , put some necessity upon me ( treating of these things ) to speak my thoughts . Were Elderships in Congragations setled in their desired power , and that order set up , and accordingly followed , I should so have prized the peace of the Church , as not to have cast any bone of contention in a businesse of this nature so disputable ; and where an error of that hand is , of no so great danger . As I have without scruple acted in that way , so I am not willing to cast scruples into the thoughts of any ; my reasons will afterwards sufficiently appear ; But things being in that posture as now they are , and for ought is seen , like enough to continue ; Sacraments must be wholly discontinued , or anabsolute promiscuous liberty granted to any man , woman , or child , to receive it ; unlesse it may appear that the Pastor according to prudence may manage it . I shall therefore endeavour , 1. To satisfie the claimes that are made on the contrary for other interests . 2. I shall give answer to the objections brought against a Ministers sole and single power . 3. I shalt limit this Doctrine with some needfull cautions to avoid mistake . First , I must speak to them that say , power is committed of Jesus non uni , sed unitati ; not to any single preaching Elder or Pastor , but to an Eldership ; preaching and ruling Elders joyned together , for which ( excepting the arguments drawn from the inconveniencies of placing it onely in one ) this is the summe of all that I find spoken ; Allegations for the power of an Eldership taken into consideration . That the power of Discipline is given by Christ , not to one Elder , but to the united company of Elders ; and for one Minister to assume this power to himself , is to make himself the Church , it is to make himself a Congregational Pope : It is a bringing in of a power into the Church , that would have some resemblance ( as is objected ) to auricular confession . This argument takes that for granted which is most in question , ( and that which Mr. Jeans saith , the Schoolmen do deny , that this is an act of jurisdiction , ) and belongs to the power of Discipline ; and this being barely affirmed , or rather onely supposed , it may be as easily denyed . But I would give some reasons of my denyal of it , and then the whole of the argument falls .

First , Reasons evincing that admission to the Lo●ds Supper is no act of jurisdiction . This power of jurisdiction supposed to be in the whole Eldership , is either respective to the whole businesse of the Sacrament , or else solely to the admission or refusal of men for participation of it . If it respect the whole work , then those that are not commissioned to preach Gospel-promises , may yet apply Covenant-seales . They that have no call to open and shew forth the Mystery , have authority to dispense the Elements , Reason 1 which is against the judgement of the Learned of this opinion : If it barely respect admission , and not administration , then ( unlesse we had expressely the mind of Christ to the contrary ) it will appear to be the greatest of soloecisms , to give a man commission for a work , and then to leave him to the courtesie of others , not otherwise interested in it , for the exercise of it . There did a complaint lye against Bishops , giving commission in Ordination large enough to preach the Gospel ; yet afterwards would not suffer it , without a license from their Courts to be put into action . This at the first sight looks much like it ; when Ministers shall receive power of order , which comprizes Word and Sacrament : the Gospel with the seal ; yet may not act in it , without an Eldership to oversee it , who as to administration are wholly Heterogeneous .

Secondly , If no other Ministerial act , is to be preregulated Reason 2 ( as I may say ) by any power of Discipline , or the exercise of it to be suspended , till they know the pleasure of men in juridick place and power , then there is no reason singly and singularly to subject this of Sacramental administration to it . This proposition hath all reason in it ; But there is no other Ministerial act that is to be thus preregulated , or the exercise of it thus suspended ; Ergo there is no reason singly and singularly to subject this of Sacramental administration to it .

Thirdly , If the dispensation of the promises be committed Reason 3 to the Ministerial prudence of the dispensers , without any jurisdiction put upon them , or any other in a way of jurisdiction associated with them , then there is no reason to be given but that they may according to Christian prudence , in like manner dispense the seales , without any such jurisdiction or association . This I see not how any can deny , seeing the promises are delivered upon the same termes as the seales : But the dispensation of the promises is committed to their Ministerial prudence , and no other associated in jurisdiction with them ; This cannot be denyed . It followes then , that according to Christian prudence , they may dispense the seals , without any associated in any jurisdiction with them . If any should object , that it will follow from hence , that the Sacraments are to be delivered unto all , to whom the promises are tendered ; This I shall grant with these three limits . 1. That those to whom they are tendered , professedly accept them , otherwise the Sacraments may be delivered to Heathens . 2. That there be some competency of understanding of them , otherwise the most ignorant of the Catechumeni were not onely to come to Baptisme , but to the Lords Supper . 3. That they do not openly and resolvedly in their course of life go against their engagements in them . In such case the promise may be tendered to Heathens , to grossely ignorant and flagitious ones , and yet the seal for present upon these grounds withheld .

Fourthly , Where power for any work is committed to one , Reason 4 and no other named to be imployed with him , there the work is left to the sole care and prudence of him to whom it is committed , and not by power of jurisdiction vested in many : But the work of administration of Sacraments is committed to one , and no other named to whom it is committed . The Proposition cannot be denyed , and I know not how the Assumption can be answered . The conclusion then followes .

Fifthly , If Ministers have not onely been vested with power Reason 5 for administration , but actually also have administred with approbation , without any jurisdiction , then it is no act of jurisdiction . This cannot be denyed , seeing that if it were the mind of Christ that a jurisdiction should be set up for administration , then the dispensers must have stayed for it ( as Saul ought to have done for Samuel ) before administration : But Ministers have not onely been in power for administration of Sacraments , but have actually administred with approbation without any jurisdiction : They have done it in unofficed Churches , where no jurisdiction had place ; this is evident . To say nothing of Johns Baptisme , instance might be given in the baptisme administred by Christs Disciples we find the Eunuch , the Jayler , and others baptized , and no Eldership consulted . Christ delivered the Lords Supper where no Eldership was set up ; and in case , Act. 2.42 . be understood of the Lords Supper , ( as is generally conceived ) there can be no contradiction ; seeing that it is not imaginable that as yet that order was established with them .

If any shall object , Object . that a command lay upon them to administer the Sacraments , which must in this case of necessity be obeyed , and the duty not neglected , though an Eldership for a more orderly and regular carriage be wanting .

To this I answer , Sol. Omissions seem better to me then a prohibited , or a disorderly proceeding , expressely against a Command , or Ordinance of Jesus Christ ; The Arke had better stayed where it was , then a new Cart should have carried it in that disorder to the place appointed for it ; Better that Saul and Vzziah had let sacrifice alone , then any to whom it did not appertain , should have undertaken it . This therefore with me is not cogent , unlesse it be confest , that there is no precept respective to such jurisdiction , when there is a command for administration . I never saw sufficient reason given , that a man should break an expresse rule given in Command from God , rather then omit a duty of meer positive institution : Jeroboam must rather have no sacrifice then that Dan or Bethel should be the place for it : And in case such necessity may dspense with irregularities , why may we not on the other hand be irregular ? and in such necessary want of a full and compleat order , the Minister who is one , and the first in the number of such an Eldership , to take upon him the whole work , rather then on the one hand the administration should wholly cease , or on the other hand promiscuously dispensed , where there can be no possible benefit received . To this I confesse , I was for some time much inclined , till that upon further examination and debate , reason enforced me to conclude , that the Minister by Divine appointment is authoritatively himself vested in power for admission or denyal . And if I be driven out of this , and all these arguments here laid down fully satisfied , I shall rather believe that the Minister who is one party in the power pleaded for , as before , may rather act alone in such necessity , then either the authority it self be wholly laid aside , or Sacraments totally discontinued .

Object . If any shall further object , That Christ and his Apostles had virtually all offices in them , so that if that order could not so soon be established among them ; the defect in this impossible case was sufficiently supplyed by the Apostolical Office .

Sol. I answer . What power soever was vested in them , yet it appears not , that at once they exercised the power of all of them , but acted orderly in an association when it was required . Paul Ordained Timothy by laying on of hands , but not alone , but as associated in a Presbytery , his hands were laid upon him , 2 Tim. 1.6 . and the hands of the Presbytery were laid upon him , 1 Tim. 4.4 . He ordered the incestuous Corinthians excommunication ; but this he did not alone , but with the Church-Officers , 1 Cor. 5. And if the Apostles Office had virtually all in it , yet it may be questioned whether it were so with Philip , unlesse we can make it good ( which is by few believed ) that he was Philip the Apostle .

Sixthly , That which hath neither any law in Scripture for it , Reason 6 nor any set up for execution of it , is no Church-censure to be proceeded in , by vertue of jurisdiction ; This is plain : But in Scripture there is no Law enacted for proceeding in such a censure , nor men set up for to proceed in such a juridick way ; Therefore it followes that this is no Church-Censure . If any say . The Keys imply this power , and those that receive the keys , are set up in power ; I answer , That Sacraments are within the power of order , which is distinct from jurisdiction , and contains no censure ; and Keys in jurisdiction imply a letting in , and shutting out : now this is a Censure of those that remain within , and neither serves for letting in , nor exclusion .

7thly , If those must be kept back from the Sacrament in a prudential Reason 7 way , on whom no sentence in way of jurisdiction ought to pass , then this rather belongs to prudence then to jurisdiction ; This is plain : But those are to be kept back on whom no sentence in a way of jurisdiction ought to pass ; This is also plain , Jurisdiction for censure is not , but in case of crime , & many are detained upon defect in judgment , no criminal charge being laid against them : Ergo.

Eighthly , The detaining of that from , or denyal of it to any , Reason 8 which they cannot improve for their benefit , but visibly tends to their danger , is no juridick act of penalty , but a prudential care for his advantage from whom it is thus detained , and to whom it is thus denyed ; This is clear . To deny drink to an Hydropick person , or flesh-meats to one in a Feaver , garlick or onions to a wounded person , or full of ulcerous sores , is not to inflict a penalty , but to exercise a prudential care : But this denyal of the Sacrament to , or detaining it from the ignorant , &c. is onely to withhold that which visibly tends to danger , and cannot be improved for any advantage ; Therefore it is no juridick penalty , but a businesse of prudential care . And here an Objection which carries most colour of all that can be said , is prevented , and already answered . To debar a man upon the grounds of ignorance , error or scandal from that which otherwise were his right , and proper interest , belongs to the power of jurisdiction ; and is a censure : But in this a man for ignorance , error or scandal , is debarred of that which otherwise is his right , and therefore it belongs to the power of jurisdiction ; and is a Church-Censure . To this upon the grounds before laid down , is answered , To debar a man of his right to his sensible prejudice , and to hold from him that which would be his present livelihood and comfort ; is indeed a penalty or juridick censure ; as to sequester a man from his house and Lands , to disfranchise a man of his Trade , &c. But for a Parent , a Nurse or Physician , to order dyet as most for health , and to withdraw some food when digestion will not bear it , and it evidently appears to be of danger , is an act of prudence , and no censure ; and so a Minister is considered in the , administration of Word and Sacraments .

Reason 9 Ninthly , If admission to , or exclusion from other Ordinances of eminent height and excellency , to which all are not promiscuously admitted , be left to prudence , and not to the exercise of any Juridick power , then there is no reason to take this out of the Ministers hand , and put it over to any such powers : But exclusion from , and admission to other Ordinances of eminent height and excellency , to which all are not promiscuously admitted , as private Fasts , and doubtful disputations , Matth. 9. Rom. 14. is left to prudence , and not to the exercise of any juridick power : Ergo.

Reason 10 Lastly , If this be an act of jurisdiction to admit to the Sacrament , and keep off from it , then there must be a Law of Jesus Christ in it , a Gospel-Ordinance for it ; This is plain : Jesus Christ hath not left to his Officers an arbitrary Goverment , he hath left no Commission to rule at pleasure : as they are to speak , so they are to act according to his will , and pleasure known : But no such Law , no such Ordinance of Jesus Christ is found in Scriptures . A command we have in the Gospel for administration of Sacraments , as well Baptisme as the Lords Supper ; and Covenant-interest is our Directory ( as you have heard ) to lead us to those that have fundamental , interest in them : But concerning exclusion of any thus enrighted , there is nothing by way of Ordinance written : Therefore this can be no act of jurisdiction . The Assumption is that which many will question ; It lyes upon them then to quote this Law , to make known this Ordinance of Jesus Christ : But instead of that , I shall shew upon what grounds it yet appears to me that there is none at all . If any such be , it is either in plain , and full words exprest , such as the Law given to Israel , to put out of the Camp every leper , and every one that hath an issue , or is defiled by the dead , Numb. 5.1 , 2. or else it must be such as is deduced by fair consequence from the nature and use of the Sacrament , or preparation to it , or benefit received by it ; That there is no Ordinance in such plain , full words , needs not to be doubted ; In all that enquiry into this so much controverted businesse , it would have been long since produced . In case it be deduced from any such consequence as hath been spoken , it will hardly be made good to be an instituted Law , or constituted Ordinance . Mr. Firmin hath well excepted against the proof of institutions by syllogismes , though to his great disadvantage , in that dispute of a Church-Covenant . Where there is an Ordinance in power , ( as there was for exclusion from the Passeover ) proof may be made up by consequence for the latitude to discern who those be that are within the verge of it , and concerned in it . But consequences will hardly prove the enacting , and instituting of it : I shall be willing to gratifie Mr. Tombs in this , that parity of reason will set up no institution . A good cause is wronged , when Ordinances of this nature are pretended , and cannot be produced ; and on the other hand , when a Ministeriall prudence in the Stewards of Christ is undervalued , which might supply it . Let it be granted , that there is no Ordinance to debar an unexcommunicated man from the Sacrament of the Lords Supper , yet a promiscuous admission will not follow ; when the end and use of the Sacrament is considered , it will appear to them that have the care and charge about it , that some are not in a present aptitude for it . There is command for the preaching of the Word in a way to edification , 1 Cor. 143 , 12. yet the particular way of application suitable to mens capacities , so as to give milk to babes and children , and strong meat to those of growth , that have their senses exercised , to discern between good and evil , is not done by any vertue of any specifick particular institution , but the Ministers prudence : Which prudence was exercised by Paul , 1 Cor. 3.1 , 2. Heb. 5.12 . by Christ himself , Joh. 16 12. There is no Ordinance for admission to , or exclusion from private Fasts , or punctual direction , who are to be called , and received , or who past by ; yet our Saviour Christ from the high nature of the duty , concludes that it is not for novices in the faith . And as it is a point of prudence , not to put a piece of new cloth in an old garment , ( unwrought cloth some understand ) there will be a double inconvenience , the weaknesse of the one will not bear the strength of the other , and so the rent that was before will be made greater , and the whole garment become uncomely and unsuitable : nor yet to put new wine ( which is windy , and working ) into old bottles , the weaknesse of such a vessel being not able to bear it : so neither had it been a point of prudence in our Saviour Christ , to have put such an austere discipline upon the necks of his newly entred disciples .

Matth. 7.6 . vindicated . If any shall object that Text , Matth. 7.6 . Give not that which is holy unto dogs , neither cast ye pearles before swine , as I know it is produced as an Ordinance for the withholding of this Sacrament from those that are ignorant , and scandalous ; I shall desire the Reader , for answer , to take it into consideration , whether it be not more agreeable to the Text , to make it an exhortation to an holy prudential circumspection in the dispensation of holy things in general , ( whether in a private , or a publick way ) then to make it a distinct peculiar Ordinance about any one piece or part of worship . Making it a peculiar Ordinance , we shall run our selves upon inextricable difficulties : Our Saviour laying it down in an indefinite way , All whatsoever that is holy , must there be understood ; and pearles , and holy things are the same , one being exegetical of the other ; holy things excelling other things , as far as pearles excel acorns . And by doggs and swine , both which were unclean in the Law , we must understand all that Scripture comprehends under those names ; they are both put for one , 2 Pet. 1.21 . and so the result of all is , that no person in visible uncleannesse must taste of any thing that is holy . From which it followes , that as Christ thought it not fit at that present to gratifie a Heathen with a miracle , when he said , It is not meet to take the childrens bread , and cast it unto doggs , Matth. 15.26 . So it will at no time be meet , or lawfull to preach the Gospel to any heathen , or impenitent and unclean Christian , they being no other then dogs or swine , and the Gospel the most precious of holy pearles ; but understanding it as an exhortation to Christian prudence , and observing the reason added , lest they trample them under feet , and turn again and rent you , these absurdities and snares will be avoided ; and the result of all will be onely this , that the holy things of God , and rich Gospel-pearles , are not to be communicated , where there is no possible expectation of doing good : But all the issue of it will evidently be danger to him that doth impart them , and all scorn and contempt of the holy things themselve ; which was the Apostles way of dealing , when the Jewes were filled with envy , contradicting and blaspheming , Act. 13. and is frequently given in counsel by the Wise man , Rebuke not a scornor , lest he hate thee : He that rebuketh a sconer , getteth to himself a blot , Prov. 9.7 . And the words being thus understood , though the Sacrament be not solely intended , yet it is not wholly excluded , being of the number of those holy things , about which there should be all Christian prudence .

That Text also , 1 Cor. 5.11 . is produced by some , 1 Cor. 5.11 . vindicated . as holding out an Ordinance for suspension from the Lords Supper , But now I have written unto you , not to keep company . If any man that is called a brother , be a fornicator , or covetous or an idolater , or a railer , or a drunkard , or an extortioner , with such an one no not to eat . But it is more then strange , that when the Apostle speaks not at all of the Lords Supper in that Chapter , that he should in those words ( in such a sort delivered ) make an Ordinance about it . And it is clear in the Text , that the Apostle gives direction about the common course of our life , to shun all voluntary and free converse , out of choyce for that end which he specifies , 2 Thess. 3.14 . And if any man obey not our word by this Epistle , note that man , and have no company with him , that he may be ashamed . I will not stand to dispute any consequence that may be drawn from civil commerce to that which is religious , seeing ( as I have said ) consequences will not bear any institution , or new setting up of Ordinances ; and here I know there can be none at all , seeing this which the Apostle forbids , or rather from which he disswades , is in our own choyce , where we may forbear ; and that at the Lords Table is of necessity , where we must obey ; we are not to forbear our duty , though another that should be kept back doth obtrude himself . If those , Numb. 9. which were defiled by a dead body , had come in their uncleannesse unto the Passeover , as those of Issachar and Zebulun did , 2 Chr. 7.30 . others for their sakes should not have kept absent . Neither of these Texts therefore hold forth an Ordinance , but both of them Christian prudence : one of them respecting things civil , the other that which is sacred and religious . Thus I suppose that argument is taken off which is drawn from a supposition , that admission to the Sacrament is an act of jurisdiction , in which I have been large , seeing I well know that many are of a different judgment . If any can produce reasons of more strength on the other hand , I shall be ready to yield . In the mean space these with me are cogent , and force me to conclude , That this in question is an act prudentiall , not juridicall .

Inconveniences objected against the sole power of the Minister . As for the Objections that are brought from the inconveninces following from a Ministers sole and single power in this action ;

1. That before mentioned , that to put the Minister into any Object . 1 such power , is to set him up as a Congregational Pope , is already answered , in denying it to be any act of jurisdiction , and many other things will difference him from any Lordly or Pope-like rule : 1. He may erre . In his administrations he is not infallible . 2. He may be call'd to question upon mal-administration , and by an authoritative juridick determination be ordered to reform . If a Minister Pope it in all that he doth alone , he will be found Pope-like in many things that he doth according to the mind of Christ Jesus .

Object . 2 2. As to the other that hath been mentioned , that it hath some resemblance of auricular confession ; This resemblance will be found to have very much dissimilitude in it . We enquire after knowledge in the mystery of Christ , and not acknowledgment of sin . We declare to men known crimes , and do not adjure any by way of whisper to make them known . Interlocutory Catechismes that are by question , and answer , may be called by that name , as well as this practice .

Object . 3 3. Whereas it is said , It is for one man to make himself the Church , it is a mistake : It is no more then to make himself a steward in the Church ; that is , to act in his own person , as a steward set in the Church by Christ Jesus .

Object . 4 4. Men would not put their lands , nay , their goods and cattel into the hands of any one person ; And we cannot then think that the Lord hath put the intererest of his people in the body and blood of Christ to a private discretion . Answer 1. Men are many times put to it , to put their lands , goods , and cattel to the arbitrement of one and many judge it better to be in the hands of one , in such a case ( if of worth and place ) then of many associated ; and have had experience of it . 2. It is not a Christians interest in the body and blood of Christ , that is thus referred to the discretion of any . I would not put that into the hands of a general Councel ; none but God is to be trusted with it : Nay it is not their interest in the elements , but their aptitude at present to partake , in which some must judge , or else all promiscuously must communicate .

5. It is objected , it is like this way to go ill oftentimes with Object . 5 the deserving members of the Church , and such as most deserve shall least feel the severity of this censure ; wicked Ministers would keep back whom they please . Answer 1. We can trust it no where , but through corruption there will be danger , and no where so much as in the Congregational way ; when a faction shall gain a plurality of votes & it becomes a Church , then all is without redresse , and Elderships oftentimes are as likely to over-rule a Minister for corrupt proceedings , as to ballast , and keep him from them . 2. What freedom soever the bad may hope to gain from any single hand , the good for the most part may be without fear , seeing that in publick administrations goodness so far overawes , and mens own reputations that dispense them so prevaile , that they are in little danger of suspension . 3. Such a supposed wicked Minister acts either where there is a government over him , to call into question his irregularity ; so that the wronged may have right upon appeal and complaint , or else , where there is no government at all , but each mans will may be a rule . In case there be such a government , there is a redresse ; and what he would willingly do , that he is kept from doing . In case there be none such , but all disorder prevails , then there is no more danger in his administration at pleasure , then in his delivery of Doctrine at pleasure ; there is more fear of him from the Pulpit , then from the Communion Table . And when it is committed to his prudence to divide the Word , I see no reason but that he may divide the Bread and Cup. So that all things considered , I suppose it to be most consonant to Scripture , that it be left to a Ministers prudence , according to Scripture-rule to manage it .

It is further said , that this is to assume a power without any Object . 6 warrant , or power from Jesus Christ . No text can be produced in which any such power is given .

To this I answer , None that would take this power from the Minister , can own this objection : It is of equal force against any other hand . Let them shew where any other is set up for it , and we will presently yeeld it . Those onely that are for promiscuous administration , can with any pretended colour in this way object it : and to these I suppose enough hath been spoken , that it is a necessary result from that power that is given for administration of this Ordinance : All Ordinances must be so dispensed , that they may profit ; where profit cannot follow , there is to be no dispensation .

Allegations for the power of the people taken into consideration . As to the claime of those of the Congregational way before mentioned the former failing , this falls with it : They both agree that it is an act of jurisdiction , in which one party will have all to vote , the other onely the Eldership . But when it appears that it is an act of prudence , and not of juridick censure , either of both are at losse for their interest . If these have power by their vote to let in , and keep from the Sacraments , it is either as dispensers of these Mysteries , or by vertue of a juridick power of rule and government vested in them . That it is not as dispensers , themselves will acknowledge , for they cannot in a joynt way thus administer : neither can it be by virtue of any juridick power of rule and government . In case it were granted , if all are in place of rule , where then are those that are ruled , and under government ? If every member be an eye , where is the foot ? The Apostle salutes the Saints , and those that rule over them , Heb. 13.24 . Here are no Saints but what are Rulers : Obey them that are over you in the Lord , saith the Apostle : these must obey one another . If these thus govern , and this be an act of their government , then no man must be admitted to the Supper , but together with it he must be vested in Church-power , and rule ; None must be a member , unlesse he be a Commander : Christ's Army must have all leaders , no followers ; all Commanders , no common Souldiers : by this means either worthy Communicants must be shut out , or men unfit for rule promoted , seeing every godly man that hath the spirit of sanctity , hath not presently a spirit of rule . Hence will follow , that confusion by the experience of many found , and complained of by Mr. Blackwood , Mr. Firmin and others , not to be suspected of partiality ; And when they argue from their power in excommunication , to their power in barring from this Ordinance , as the antecedent is to be denyed , so the consequent is false . All the faithfull are not to decree excommunication : The meeting together mentioned , 1 Cor. 5.4 . was not of members , but officers , there being more Congregations then one in Corinth , as is justly presumed , and in some Churches is undenyably proved ; and therefore their members could not meet about any act of government , but officers onely . So also the consequence is false , and though excommunication were in their power , yet the power of administration of Sacraments , and mens admission may be in an other hand , as a prudential act . And so every part of the argument is found faultie . It is true that excommunication being a juridical suspension from all Church-Communion , and Participation in Church-priviledges , comprizes in it suspension from the Lords Table , as he that is cast out of the house , is no more ordered for his diet in the house , but kept from it . Yet there may be a non-administration by the Minister where there is not any such Church-censure . A Christian in his minority ( suppose of the age of ten , or twelve years ) is not upon the account of his minority to be excommunicated , yet he is not of that age , as to be admitted to the Lords Supper . And whereas it is said , that it is their dutie to avoid such in their converse , that are thus denyed ; I answer , that were it granted to be a Church-censure formally executed , Mr. Rutherford hath sufficiently answered , that their duty to avoid them under censure , is no argument that they are to have an hand in the censure : But being denyed to be any formal censure of the Church , there needs no further answer , and they are to avoid them no further then the manifestation of their condition , according to Scripture-grounds , gives them occasion : So they must avoid children , youth and all others that are not competently instructed in Gospel-wayes , and ( according to the principles of many of them ) all those that are not highly vers'd in Christian Mysteries . And as for crimes that carry the name of scandal , the Minister is in a publick way to debar none , but upon known manifest evidences openly seen ; of which any may be competent witnesses . And in case they suffer wrong by the Ministers imprudence or otherwise , they are not to suffer farther by other mens avoiding their society , and communion . The community of the faithful therefore having no power of juridick censure , they have no colour of claime to it under any such a notion . And being no formal censure , Elderships that have that power , are not formally qua rulers vested in it . It therefore remains , that it is an act of prudence in the dispenser , and no act of jurisdiction in them that have right of censure , or inflicting of penalty .

Some cautions are here needful for a right understanding and to avoid mistakes in that which hath been delivered . Cautions to be observed in these proceedings .

1. This which hath been spoken , must not any way be understood Cauti . 1 to be prejudicial to Church government , or the power of Church censure . For though Governours are not to be consulted before these seals be dispens'd , yet government still stands in due power notwithstanding ; of this we have all cause to be tender , seeing whilest some dispute in what hand to place it , others take their advantage quite to abolish it : But that Scripture speaks of a Government distinct from that which is in the hands of civil powers , is a truth that carries such evidence , that it can with no colour of truth be opposed . As the Romans divided that state into Senatum populumque Romanum , implying that some were in power of Governing , and others were to yield subjection ; the Spirit of God himself makes like division of the state of Israel into Elders and people , Ruth . 4.9 . So the Apostle to the Hebr. in like sort distinguisheth Christians : Salute the Saints and those that rule over you , Hebr. 13.24 . Some were without any power for rule , and these are styled Saints without any further addition ; others are in power for Government , and these have their just title given them . The same title that is given to Cyrenius in Syria , to Pilate in Judea , Luke 2.2 . Luke 3.1 . is given by the Apostle to these here mentioned . A military or politicall word ( saith one ) which is spoken of a publick person who is possest of power either in Common Wealth , or Army . And if those other texts of the Apostle be consulted , Hebr. 13.17 . 1 Tim. 5.17 . 1 Tim. 5.19 . 2 Cor. 2.6 . and 5.12 , 13. 1 Thes. 5.12 . ( to mention no more ) so much will easily be found in them , that speaks a government within the Church it self , not going out of its own limits . Whether some texts ordinarily produced hold out so large an enumeration , as is by some bottom'd upon them , may happily be disputed ; but that there should not so much as any government at all be spoken to cannot be imagined : which thing in reason is also plain , 1. The Church is a society , a visible Kingdom , an incorporation , a body , and when all of these have their lawes , governours , censures , punishments , it cannot be thought that this society should herein so farre differ , and be so farre inferiour to all other societies , as to be wholly destitute : when all others enjoy government , governours , for their strength . defence and more compleat being , the Church alone shall be like that City which the Wise man speaks of , broken down , and without walls , Prov. 25.28 . 2. The Church consists of men , as do other societies subject to failings , yea , to enormities , and exorbitances in judgement and practice . There hath no age past in which the Church hath not had her schisms , errors , and scandals . No society or body politick is so like to run upon miscarriages , seeing the lawes to which Christ ties , are so averse to our natures , when we can bear others ; we are apt to say , we will break these bonds , and cast them away from us . Satan envies no other society , or bond of men , as he doth the society , or bond of Christians . His kingdome will consist together with all other states and kingdomes ; they may rule , and he rule likewise ; onely this of Christs Kingdome , is wholly averse to Satans ; and militates against it , for the ruine of it . 3. The Church from the beginning hath exercised this power within it self , when all other powers were adverse , and contrary to it . How long was it before the Church had a Christian Magistrate , and lay under the persecution of heathen states ? in all which time a discipline was yet kept up . If the Church had no such power , how could it then exercise it ? 4. The Churches that have been remisse in their improvement of this power , have had their check from Christ himself in glory . He manifests his displeasure from heaven against the Church of Pergamos , that they had those that held the doctrine of Balaam , and the doctrine of the Nicolaitans ; and against the Church of Thyatira , because they suffered Jesabel to teach and seduce his servants , Rev. 2.14 , 15 , 20. The censure that lyes upon the Kings of Judah upon neglect of reformation in their time , argues that they were in power for it . So the censure of these Churches upon like account argues their power in like manner . Even those that plead most for freedome of conscience , and liberty in religion , with all impunity from the civil power , yet confesse from these and like texts , a power within the Church it self for censure of delinquencies . To all this some are ready to subscribe ( as being not able to gainsay the clear Scripture evidence of a power Ecclesiastical ) and confesse , that it was so in those times , but now they contend that the case is otherwise . Providence hath ordered a change of things , and all is swallowed up in the hand of him that is chief in power , since the time that the Church hath enjoyed Kings for her nursing fathers , and Queens for her nursing mothers , not barely accusing them of error that dissent in opinion , but charging them to resemble those sons of Belial , that upon the Israelites institution of Kingship , were ungratefully asking this question , How shall this man save us ? 1 Sam. 10.27 . Making good their assertion of a change of this nature by this similitude , As in the first Church among the Jewes whilest they were in a wandring condition , as their need was greater , so Gods personal providence , and guidance of them was more expresse , and apparent , and therefore whilest they were in this Theocraty , their government was not to be managed by any setled universal authority , besides that of God himself , or any one who took not in all weighty things immediate direction from him , until such time as being throughly settled in peace , and security from their enemies he might make his recesse , and permit and appoint to them a King of their own Nation ; So in the first founding of the Christian Church during the time of their persecution , as their weaknesse required , were in a Theocraty too , guided by the expresse direction of our Saviour himself given to the Apostles during the time of those fourty daies that he was conversant with them upon earth ; but now after the time that God hath perfected the time of the Churches deliverance , and free establishment in peace , and rest from all about her , and the Prophecy is fulfilled by appointing Kings her nursing fathers , and Queens her nursing mothers , and having sons to be set as Princes in all Lands , so that now under Constantine the uproomes , and wandring Tabernacles , ( as formerly under Solomon ) are converted into stately temples , for men now to think of their running into their Wildernesse , and persecuted condition , by entertaining those temporary forms which unto that condition were most fit , doth import both ingratitude and murmur against God , and imprudence towards themselves . Thus farre this similitude . But those of this opinion I doubt would take ill that free dealing toward themselves , which they use toward others , and that upon their casting off all Ecclesiastical government , under the notion of temporary forms , we should apply that speech of the Lord himself to Samuel , concerning the people of Israel upon their resolution to make a change in government , 1 Sam. 8.7 . They have not rejected thee , but they have rejected me , that I should not reign over them . And to make the dissimilitude in this simile further apparent , it should I suppose be taken into consideration , that when God was pleased first to permit , and then appoint a King over Israel , that the former fabrick of Government written in the Law was not taken down , but the whole Levitical order still stood , as to all purposes prescribed of God ; the change was no more , nor further but in him that rul'd in chief . Instead of one raised by an immediate hand of God , as their exigence required , they now had one after the manner of other Nations , of constant standing . And God forbid that we should murmur , that the Church hath her sons for Princes , and that those that rule over us , serve the Lord Jesus with us . But we think that these servants of Christ thus raised in honour , should see that what Christ hath set up should be aright managed , and that they should have that inspection , as the Kings of Judah had , to rectifie what they find out of order , but not to pull down any thing that Jesus Christ had raised up , no more then the praise-worthy Kings of Judah , did that which Moses had prescribed ; especially seeing the Lord Christ , even in the space of those forty daies before mentioned , asserting his pleni-potentiary power that he had received from his Father , and giving power to his Church , declares it to be of that lasting tenure , to continue to the end of the world , Matth. 28.18 , 19 , 20. And because these words which import this continuance , are variously interpreted , and some will understand them with limit to the end of the Apostles age , seeing the age of a man is often set out by the word seculum , the sports at Rome which were seen once in mans age , were called ludi seculares , and so we have this text against us . But against this interpretation let the Reader observe , 1. The frequent use of the phrase , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to the end of the world by this Evangelist , chap. 13.39 . The harvest is the end of the world , ver. 40. So shall it be in the end of this world , ver. 49. So shall it be in the end of the world ; and , Matt. 24.3 . Tell as when shall these things be , what shall be the sign of thy coming , and of the end of the world ? none of all which can be understood of the end of one , but of all ages . 2. Let the context there be considered ; Christ there promises his presence in the work of discipling all Nations , but that was not the work of one age onely , many ages are past over , and yet many Nations are not discipled . His presence is promised in the Word and Sacraments , which must have their continuance till Christs second coming , 1 Cor. 11.26 . The Apostles words , Heb. 9.26 . may well serve for a comment on these words of our Saviour ; the alone place ( as Gomarus notes ) where this phrase is used , excepting the texts out of Matthew mentioned : But now once in the end of the world he hath appeared , to put away sin by the Sacrifice of himself . There are two ages of the world , one determining upon Christs suffering , resurrection , and ascension ; the other commencing at that time , and concluding at the end of all time ; and therefore the space betwixt Christs first and second comming is ordinarily called the last daies . Christ dyed at the consummation of the first , and the promise of his presence is made till the consummation of the second ; and the power given and received , is no otherwise temporary .

Cauti . 2 2. Neither is this to make for the prejudice of the office of ruling Elders , Ruling Elders not hereby prejudiced , Various opinions concerning them . concerning whom there is in the Church so hot dispute . Some own no such power , but make it to be a new device not heard of before this last age . Others plead a divine right for it , and produce Scriptures that appear to speak very fair that way , though they meet with very shrewd objections . A third not insisting upon any such formal institution , being jealous that the texts held forth will scarce bear it out , yet concluding that the whole body of the faithful have their interest in government ( Church Government being neither Monarchical , nor purely Aristocratical , but mixt with a Democraty ) they bring in ruling Elders , not as officers set up by any immediate institution , but as representers of the people . So that as Knights appear in Parliament , not in their own names ( as the Peers of the realm heretofore have done ) but in the name of the respective Counties , and Burgesses in the name of their respective Corporations ; so ruling Elders chosen by the vote of the people , have no other power , but what they exercise in the name and right of those that set them up . Pastors have their power primitively vested in their own persons by immediate appointment of Christ Jesus . These have power by way of delegation from them that authorize and appoint them ; others yet are not at all displeased with this power , but upon neither of the former grounds , but as a prudential course for the more easy and orderly regulating of the affairs of the Church , in case either the chief Magistrate shall set them up , or the Church it self by his appointment , allowance or connivance : Asserting a liberty in the chief Magistrate , or Church for this purpose , That as in the Jewish Sanedrim , there were of the people appointed to assist the Priests , both in civil , and sacred affaires , so when nothing to the contrary appears in New Testament-times it may be still so provided . As the Church might set up some to determine Controversies , and prevent law-suits , 1 Cor. 6.4 . and might appoint a brother to be joyned with Apostles , to receive and disburse the Churches Alms , 2 Cor. 8.9 , 10. And the Church of Antioch might delegate some to be present at the debate , and determination of the Apostles and Elders of Jerusalem in a case then controverted , Act. 15.2 . so it is not unlawful with prudent limits to appoint some that may be assistant to carry on Church Government . I shall not determine on what bottome it is safest to fix them ; I onely say , that I do not see how the Church can well want them . And though Mr. Mede ( whom some adore as their oracle for antiquity , Apparet ex his quae diximus in munere adsessorum , qui nonnullis in locis in usu sunt ( quos distinctionis causa temporarios aut laicos praesbyteros appellare possumus ) nihil esse quod possit reprehendi . Non deesse in pia antiquitate exempla , quae si non plane conveniant , certe ad hunc morem accedunt . Quae urbs , si non prima 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , certe praecipuos ejus defensores edid●t . and all deservedly magnifie ) calls it a new device , yet Grotius of no lesse esteem , speaks with more favour , Imper. Summar . potestat . circa Sacra . Cap. 11. After a large discourse about them , He saith , that it appears by that which we have said , that in the office of Assessors , which are in use in some places ( whom for distinction sake we may call temporary , or lay Elders ) there is nothing that may be blamed . Affirming further , that there is not wanting in Sacred Antiquity examples which come very near to this custome , though not wholly up to it . Neither does he make Geneva , with some others , the first Authors , but onely the chief defenders of this order , instancing in the benefit that may hence arise both respective to the civil Magistrate , and Church Pastors . The second of these with me is very rational , and being fixt upon that bottome , though those exceptions hold that are usually taken against those texts , on which their Divine autority is usually built ; yet the order may still stand , and those negative arguments which are brought against them , from the Apostles inscription of his Epistle to the Philippians directed to Bishops , and Deacons without mention of ruling Elders , as also from the distinct qualifications required in Bishops and Deacons with their wives and families , when as to these Elders there is all silence , may be more easily answered in case it appear that these had not any constant standing in this work . I onely here say that on what bottome soever they stand , this which I have said can nothing prejudice them .

3. Neither must this exempt admission to , or exclusion from Cauti . 3 the Sacrament , from all cognizance of Church power , nor quite take it out of the verge of their censures , Not to be wholly exempted from all cogn●zance of Church-power . though those in juridick place be not aforehand consulted or taken into association in it . For though it be left solely to Pastors to discern those to whom they may distribute these Elements , as it is to divide the Word , and give every one his portion , yet upon mal-administration they may be called to question . If pro imperio they shall keep back those that are duly qualified , or admit such that evidently according to Church-determination should be denyed ; they are liable to censure , as they are for corruption , or imprudence in doctrine . And therefore it was well provided , Canon 27. That he that shall repel any from the Sacrament , upon complaint , or being required by the Ordinary shall signifie the cause to him , and therein obey his direction . Presupposing Church power to be vested in him ( who for the most part was a meer lay person , which might cause ruling Elders to stand more right in the eyes of some persons ) this was well determin'd . Should Pastors be set up for this work , without any appeal or controul , it migbt then indeed be spoken to as a grievance .

Cauti . 4 4. It is a Ministers wisdome , if it may be , to see with more eyes then his own , A Ministers prudence to take in assistants . and to take in to himself , if they may be had , assistants in this work ; especially to judge of men as to their conversations , and to be witnesses of their promises and engagements in case admonition be needful for amendment and reformation . More eyes see more then one , and reason it self suggests the convenience of all helps to be taken in to lighten the burden . Paul tells Timothy of the profession that he had made before many witnesses , 1 Tim. 6.12 . as a Motive to be constant . An engagement made before witnesses , carries authority with it , and possesses with shame upon violation of it . Thus the Pastor also shall in a great part avoid that charge of partiality , that notwithstanding all circumspection he is like to suffer . If any object that this is to set up officers pro arbitrio , which will make way for the introduction of any upon like grounds of supposed prudence ; I answer , this were somewhat if he should make over his power from himself by delegation , being himself in office ; But discharging his duty in his own person , he may doubtlesse take in all usefull helps . Paul may make use of Tertius to write Epistles to Churches , and yet not make him an Apostle ; Aaron and Hur may stay up Moses his hands , and yet not usurp Cauti . 5 Moses his place .

Where an Eldership is erected to imbrace them as helpers . 5. Where an Eldership is erected , then gladly to imbrace them as helpers in the work . Happily they may think their power weakened , and their right denyed in case they joyn not in it . If the Pastor be of another judgement , it is not yet his prudence to raise stirs about it . If others come in as assistant to carry on what he might otherwise do alone , he hath small cause of grievance ; it favours too much of arrogance , and of the spirit of such as love preheminence to affect to be alone , though it is ordinarily most seen in resolving , and attempting to overrule all where a man confesses himself to be no more then in association with others . And for those that refuse to come where an Eldership sits , it argues too sullen an humour . Were I an inhabitant in London or like place , I should take my self to be bound to passe through all the Elderships there , rather then hold out of Communion .

6. In making scrutiny into the knowledge of them that offer Cauti . 6 themselves to deal with all gentlenesse , To proceed with all gentlenesse in tryall of mens knowledge . especially towards such as have been of a more mean education ; many times such know that which they can scarce expresse , and strength of affection is often seen in plain hearts without any great light . Let these be holpen in their words , and let speech be to them in words fitted to their capacity . Let not a question be put of any thing save that which is needful to be known ; when it appears that the creation is known , and particularly mans estate by creation in the image of God , and his fall by sin , and redemption through Christ ; so that the party can distinguish the Persons in the Trinity , to give an account which of them is the Saviour of the world , that each person is God , the second God , and man in assuming our nature ; and withall able to give an account of the death of Christ in satisfaction for sin , our way of interest by believing , the necessity of repentance and a new life , as qualifications of those that shall be saved : knowing the outward signs in the Sacrament , and in some competent measure their signification and use ; Such may be exhorted with tendernesse to grow in knowledge , but not to be kept back as ignorant ones .

7. Neither is a Minister upon whisper of any scandal , Not to refuse but upon known crimes . Nos a Communione quemquam prohibere non possumus nisi aut sponte confessum aut in aliquo judicio Ecclesiatico vel seculari nominatum atque convictum to set Cauti . 7 upon proof by witnesses , much lesse to undertake the giving of oathes to that purpose , as hath been observed out of Suarez : But upon evidence of knowledge of a way in flagitious practices known to him , and scarce doubted by any . That of Austin is famous , We can forbid none Communion , unlesse he voluntarily make confession , and be called and convicted in some Court , either Ecclesiastical or Civil . I know this is produced by some , to prove that a single Minister may not in any case withhold the Sacrament from any person . But this is a great mistake , it onely proves , that upon any particular charge it cannot be done without due proof , and proof cannot be made without power of judicature , either Civil or Ecclesiastical . Aquinas quotes this of Austin , Sum. 13. quaest. 80. art. 6. and yet he never doubted of the sole power of the Pastor in it . It plainly thence appears , that there were both Ecclesiastical and Civil Courts , then appointed to take cognizance of crimes , which some would make to be inconsistent ; And that Ministers did take occasion upon convictions there , to deny Communion . It doth no more prove that a Minister hath no such power , otherwise in an Ecclesiastical Consistory , then it proves that he hath no power without strength of a secular Judicatory . It indeed proves that which it is brought to overthrow , which is the Ministers single power : The Minister makes equal advantage in either Court in his prudentiall proceedings in administration of the Sacrament .

Cauti . 8 8. As it is concluded by many that place power of admission in an Eldership , that a Minister wanting that assistance , may then deliver the Sacrament to those from whom otherwise ; he should withdraw his hand ; and a learned Treatise is written to that purpose wanting authority to do what regularly might be done ; He is not withstanding ( as is said ) to do his duty in administration . So I might , I think , with as much reason say , that in case a Minister be overborn with power in his people , that he cannot do that in debarring of those which his judgement leads him to deny , When a Minister cannot do what he would , he must do what he is able . without evident hazard of the utter disturbance of the peace of his place , he is scarce to run the hazard ; when he cannot do the good that he would , he must do the good that he can ; he is to do so much the more in publick warning of the sin , and the danger , as he can do the lesse in authoritative denyal , and withholding his hand from them . If it might appeare to me that God hath vested an Eldership , and no other in that trust , I think it were scarce safe to put a mans self without them upon administration , last it should be like to that of Saul , when he forced himself to offer a burnt-offering , because Samuel came not in the appointed time : But no such thing appearing in Scripture , nor any sufficient reason evincing it , I take it to be in the Ministers hands so to dispense it , as the Church may receive most of edification by it . And when he is so overruled that he cannot act as he would , he must act as he can . A Steward set over the house , and a Commander or Leader in any Army is sometimes put upon such necessities . Suarez is as zealous as any other against the delivery of the Sacrament to those that are unworthy of it , yet bounds it with this caution , If the Minister may do it without inconvenience ; And putting the objection , That not to give the Sacrament to an unworthy person is a negative precept , that binds ad semper , to all times , and therefore never to be done . He answers that this Precept is not simply Negative , but is to be reduced to an Affirmative , which is prudently and faithfully to dispense this Sacrament , which being formally taken is alwayes to be observed , as often as this Sacrament is administred , and so it comes to passe that if it may be , it is to be denyed to those that are unworthy , not that it is alwayes to be denyed upon any inconvenience whatsoever .

Nor let any charge me as being too indulgent to such men , seeing none that I know of any party is of another mind . They that stand for Elderships , will have this done by the Minister , when the Eldership overrules it . And those of the Congregrational way , when the Congregation in the majority , votes for it . And may not the Minister do the same thing when he sees that he is put upon like or greater necessity in it ? The Churches edification in the first place should be considered , but the peace of the Church by no means neglected ; alwayes provided , that unworthy ends of self-advantage , pusillanimity , base compliances ( which may be as soon seen in the majority of a multitude , as in one single person ) do not over-rule it , and may be our temptation in dispensation of the Word , as well as the Sacrament , and with all care , courage , study , prayer , to be avoided ; That the Apostles severe charge , 1 Tim. 5.21 . may be conscienciously heeded , Doing nothing by partiality .

SECT. XVII . A Corollary drawn from former doctrines .

FRom these two observations above mentioned , That God is the author , Sacraments are to be received from that hand that God hath assigned . and The Covenant people of God the subject of the Sacraments , this follows by way of Corollary , that The people of God are therefore to receive them from that hand , that God is pleased to appoint to administer and dispense them to them . If God please to vouchsafe a gift , he is worthy to appoint the hand for conveyance . This might have been the employment of Angels in glory , whom he makes ministring Spirits , and to whose charge he commits his servants ; but he hath chosen another way communicating it by man to the sons of men ; honouring men so farre as to entrust them with these Mysteries , whereby he , 1. makes tryal of their faithfulnesse , whom he thus entrusts in so noble an employment , as the dispensation of his Covenant , and seal , his Word and Sacraments . 2. He makes known his power , setting up weak man in his cause to oppose , and get the upper hand over Satan , and the world ; chusing the weak things of this world to confound the mighty . 3. He provides for his own glory , which would have been endangered , in case Angels had been employed in this Ambassy ; when an Angel was sent to John , he was ready to forget himself , in his extasie to worship the Angel , Revel. 19.10.22.9 . In case the Treasure were in heavenly vessels , the glory would be of the vessel , and not of God ; we should have conceived so much glory there , that we should looked qo higher . 4. He condescends to our infirmity , that are not able to bear divine apparitions . This man hath known by experience , Judg. 13.22 . Luke 2.9 . and God himself hath considered , Deut. 18.16 , 17.5 . He thereby makes tryal of our humility , and obedience , whether we will submit to such which he sets up , though no other motive but his appointment appears in it : yet this is not handed over to vs promiscuously by all , or any of the sons of men , but those that he hath chosen from among men in things appertaining to God , Heb. 5.1 . The Apostle lets us know that all are not Apostles , all are not Prophets , all are not teachers , all are not workers of miracles , 1 Cor. 12.29 . so we may conclude all are not stewards , every household servant is not set over the household to give meat in due season . The dispensation of Sacraments is a part of the Ministerial function . Arguments evincing it . This is a work in Gospel times proper to the Ministers of Christ , as by several Arguments may be made to appear . 1. They that were sent out to convert and instruct , were in commission alone to baptize , Matth. 28.19 . But the Ministers of Christ are sent out to convert and instruct ; they onely are spiritual Fathers , Teachers , &c. Therefore this is their businesse , as before this commission it was by divine warranty practised by John Baptist , and afterwards according to the commission through the Acts of the Apostles . 2. the Supper of the Lord is a setting forth of the death of Christ , 1 Cor. 11.26 . and therefore alone their businesse in a publick way who are to preach Christ crucified , 1. Cor. 1.23 . 3. They are the stewards of the Mysteries of God , 1 Cor. 4.1 . These are of his Mysteries , the outward elements as they hold out , and seal Gospel-promises unto us . 4. They are set over the household of God , to give them their meat in due season , having in charge to feed the Flock of God , which is among them , 1 Pet. 5.2 . 5. Sacraments are a visible Word , which never can profit , unlesse they be opened , and the Mystery be interpreted . 6. They are seales of the Gospel-covenant , and instituted appendants to it , and therefore to be dispensed by Gospel-Ministers , that are in commission to preach the Gospel . And so Mr. Tombes his quibble is against him . Though ( saith he ) the title of the Minister of the Gospel be used in the New Testament , yet the title of the Ministers of the Sacrament is a made title , Praecurs . pag. 82. Sacraments are comprized in the Gospel , and Ministers of the Gospel comprizes Ministers of the Sacraments . 7. All ages of the Church give in their vote with it , no Church regularly giving this power to any other ; Whether Ministerial dispensation be of the essence of Sacraments ? Yet I would have this understood with this caution , that I do not so make it of the essence of Sacraments in general , that no Sacrament can have any being , but in the hand of a publick Minister , seeing , for ought we can read , neither Circumcision , nor the Paschal Lamb were committed to the hands of men in Ministerial function . Circumcision was given in charge to the parent , and whether his own hand , or any others should be employed in it , it is not mentioned . They might ( for ought we read ) make use of those that were most dextrous in it . And for the Paschal Lamb , Rivet among the Calvinists , and Gerard among the Lutherans deny , that it was to be brought to the Prist to offer ; and though both were Sacraments , ( as may be objected ) instituted before the Priesthood was settled , and while the first born were authorized for publick Ministerial acts , yet we do not then find it charged on the first born , not yet afterwards vested in the Priesthood ; The negavit judged probable . neither do I yet judge it to be so of the integrality of the Sacraments of the New Testament , that it should be no manner of Sacrament , if it be not carried on by the hand of a Minister , The matter and form being first instituted , the Sacrament , is after put into a Ministers hand to dispense it . And I see not a flat nullity of a Sacrament , Gospel order transgressed , when Sacraments are othewise dispenced . but a foul breach of Gospel-order , when that way is neglected . As David felt to his grief , and was brought to confesse a foul mis-prision , in the order of Gods worship , when the Ark was carried on a Cart , and not on the Levites shoulders , 1 Chron. 15.13 . so it is when the Sacraments are delivered by any other hand then a Ministers ; yet the Ark ( though carried as it ought not ) wheresoever it was , it was yet the Ark of God ; so these ordinances ( though administred as they ought not ) are yet still Sacraments , they are still divine instituted ordinances , where the man is such that hath his interest , by a free Covenant grant ; and the Ordinance is the seal appointed for ratification of this Covenant , though conveyed by an unmeet hand , it is ( I suppose ) no meer nullity , though a transgression . That of Mr. Hooker , Ecclesiastical Policy , lib. 5. Sect. 62. is worth our observation : If any thing be herein amisse , the harm which groweth by violation of holy ordinances , must altogether rest where the bond of such ordinances holds . And having shewed how it is otherwise in jurisdiction , he addes , Factum alterius alii nocere non debet . Baptisme on the other hand being a favour which it pleaseth God to bestow , a benefit of the soul for us to receive it , and a Grace which they that deliver , are but as meer vessels , either appointed by others , or offered on their own accord to this service ; of which two if they be , the one it is but their own honour , their own offence to be the other , can it possibly stand with equity and right that the faultinesse of their presumption in giving Baptisme , should be able to prejudice us , who by taking Baptisme have no way offended ? We justly abominate the opinion of Papists on the one hand , that make the intention of the Minister to be of the essence of the Sacrament , so that if that be wanting , there is no Sacrament , as also the opinion of Donatists of old , and Anabaptists of later times on the other hand , that make the quality of the Minister likewise essential ; so that where he is defective in holinesse and fidelity , there the Sacrament must of necessity be wanting in its power ; and efficacy . And these opinions we reject as upon other accounts , so upon this that it brings Christians into inextricable straits , how shall they reach the Ministers intention , at the time that he is about this businesse ; None knowes ( but he that searcheth the heart ) this thoughts at that time , and so no other knowes whether any more then common water hath been applyed , or commpn bread received . How shall they know the Ministers goodnesse ? how shall they know his graces ? Hypocrisie is spunne with a thred so fine , that anothers eye cannot discern . And in case the Ministers goodnesse were but seeming goodnesse , then that which we received were but seeming Sacraments . This opinion of the very essence of Sacraments , depending on the lawfulnesse of the call of Ministers , puts them to little lesse trouble . If a man will know whether he were ever baptized , he must be put to it , to make enquiry whether his Baptist were lawfully ordained , being happily dead before he is able to put this to the question . And this being the Sacrament of his initiation , he may well question whether he stand actually and orderly enrighted in any Church ? priviledg , or be in any orderly way any Church-member , in case this fail ? Many things being done , are of force , and stand firm , though he that did them deserves no praise . Though they do not nullify a Sacrament , yet they break a Gospel rule , Factum valet , faciendum none est , is an old maxime . And the more neer men come to the place of the Ministerial function , the more unquestionable is the validity of such administratrions , when any assumes other parts of the Ministeriall function , to officiate in publick in that way that the peoples esteeme of him , is as of a Minister called to this work ; those that otherwise seem much to scruple , yet then conclude , that as a Gospel promise is a promise , though from his mouth whom God hath not sent to preach the Gospel , so a Gospel Sacrament from his hand , is a Sacrament . The call and the work , are not so inviolably joyned , but that the work is done , though unduly , by him that is not called to it ; yet though the validity of the work be asserted , the disorder must be opposed . Entring upon Aarons work , and never called of God , as Aaron was ; with Vzziah officiating in that work , that appertains not to him ; leaving scruples in the thoughts of those to whom in this disorder they have administred these ordinances . This the Church hath never suffered , save onely tha Papists and Lutherans dispense with Baptisme in case of necessity ( putting so much weight upon it , and placing such efficacy in it ) which the Church of England also suffered after the reformation till King James his dayes , and then ( as appears in the conference at Hampton-Court ) it was reformed . Dr. Abbot in his Lectures read , while it stood in power , appeared publickly against it , and as I remember ( for the book is not in my hands ) affirmed , that zealous Ministers then generally did distaste , and decry it . The Midwife was usually employed in the work as nearest at hand , to cast water upon the infant ready to dye in her armes , though in no capacity of that function by reason of her sex ; and though the sex might have born it , she was never called to it . But they must first make that good , that all perish without Baptisme , or that the act of Baptisme assures us of salvation , before they can justifie this practice , ( Protestant Writers with irrefragable arguments opposing it ) produce as a dispensation from God for the breach of an order by him set up ; otherwise we shall conclude that from the time of the said conference , it hath justly been put into the hands of the lawful Minister ; and notwithstanding Mr. Tombes his quibble , it was upon just grounds concluded by the late Assembly in their confession of faith , Chapter 27. Sect. 4.

SECT. XVIII . A further Corollary from the former doctrine .

All that are interested in Sacraments must come up to the termes of the Covenant . IT further followes , that all those that interest themselves in Sacraments , expecting benefit by Baptisme , and comfort at the Lords Table ; must come up to the tearms of the Covenant . They receive them as signes and badges of a people in Covenant with God ; They receive them as seals of the Covenant , God puts to his seal , to be a God in Covenant : In their acception they engage as by seal to be his people in Covenant . The obligation now is mutual , in case man fail on his part , God is disobliged : If any tye be upon him , it is to inflict the just merit of breach of Govenant upon them . I have spoken to the necessity that lyes upon the Ministers of Christ , to bring their people up to the termes and Propositions of it , Treatise of the Covenant , chap. 20 , 21. Here I speak to it onely as the interest in the Sacraments tyes to it : And this obligation hath all force and strength in it . When God entred Covenant with man in his integrity , upon condition of perfect and compleat obedience , and gave him ( as we have heard ) Sacraments for the ratification and confirmation of it ; when man failing in obedience , and falling short of the duty of the Covenant , those Sacraments were of no avail ; notwithstanding the tree of life man dyed , and notwithstanding the tree of the knowledge of good and evil , man became brutish in his own knowledge . It fares no better with those that are under a Covenant of grace , and live and persist in breach of Covenant ; we see the heavy curse that God pronounceth against them , Jer. 11.3 , 4. Thus saith the Lord God of Israel , Cursed be the man that obeyeth not the words of this Covenant , which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt , from the iron Furnace , saying , Obey my voyce , and do them , according to all which I Command ; so shall ye be my people , and I will be your God . And to this Jeremy adds his Amen or So be it , O Lord ; which assent of his , though it may be referred to the Prophets duty in obedience of Gods Command , when he had said to him , ver. 2 , 3. Speak to the men of Judah , and inhabitants of Jerusalem , and say unto them , Thus saith the Lord , Cursed be every man that obeyeth not , &c. The Prophet in these words says , What thou hast enjoyn'd me I will do it ; and so Junius and Tremelius understand it ; or to the Prpphets earnest desire to have the promise fulfilled , which the Lord utters in the close of his speech , ver. 5. That I may perform the oath which I have sworn unto your fathers , to give them a Land flowing with milk and honey , as it is this day . To which the Prophet answers , So , Lord , let it be , that this people being careful to keep Covenant with thee , may still enjoy that land which thou didst by oath bind thy self to settle them in , as the last larger Annotations understand it , or to Jeremies answer in the name of the people binding themselves to obedience , as Diodati understands it ; yet doubtlesse it also comprizeth the Prophets acknowledgement of the equity that the curse should fall on those that obey not the words of the Covenant . The Amen is of that latitude , that it comprizeth the whole that goes before of the Prophets duty , his desire , the peoples obligation , and the equity of the curse that lyes upon disobedience . As the Sacraments in Paradise could be no protection to man in sin , so the Sacraments under the present Covenant ( whether in the old dispensation of it in the dayes of the Fathers , or new dispensation of it in Gospel-times ) can be no protection of those that lye in unbelief and impenitence . Let not an unbeliever , let not an impenitent person think to find shelter here , as the Jewes did think to find in the Temple , and say , They are delivered to do these abominations . Priviledge of Sacraments can help Christians no more , then birth-priviledge could the Jewes , who are checkt by John Baptist for making it a plea to this purpose , and called to bring forth fruits worthy of repentance , and amendment of life , Matth. 3. I do not say that unlesse you are assured , that you do believe to justification , and repent in sincerity and unfeignednesse , that you must not come to the Lords Table . I have declared my self to the contrary , but I say you must make it your businesse to believe ; your work to repent in truth and sincerity , or else you shall never find here acceptation . The Covenant of works was for mans preservation in life , and Adam could have help towards immortality in the tree of life no longer then he made it his businesse to keep up to that which the Covenant required . The Covenant of grace is for mans restitution to life , none under this Covenant can find any help towards life in any Sacraments annext to it , otherwise then in keeping up faith and repentance , which are the termes and conditions of it . Which way doest thou expect 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 Gods way to infuse grace into the soul unfitted for it , no more then it is to infuse life into the body unorganized . A new being is put of God into the soul , when reason appears to it , of closing with it . The Word , Prayer , Sacraments , may all have a hand in it . And all are in vain to the soul , Word , Prayer , and Sacraments , with all other Ordinances , and endeavours , unlesse they lead the soul to it ; make it thy businesse to come up to the Covenant , or else it is without fruit , that thou comest to the Sacrament .

CHAP. VIII .

SECT. I. Of the necessity of Sacraments .

THe next Observation that the words offer , is , Sacraments are not arbitrary but necessary . That Sacraments are not arbitrary , but necessary ; the Covenant-people of God , not onely may , but must partake of them . As God appointed , so Abraham received this sign of circumcision : And as he received it , so all in confederation with him received it likewise , Gen. 17.23 . And Abraham took Ishmael his son , and all that were born in his house , and all that were bought with his money , every male among the men of Abrahams house , and circumcised the flesh of their foreskin , in the self-same day , as God had said unto him . And the stated time for circumcision of those children who were born of parents in Covenant , being the eighth day , the text tells us , That Abraham circumcised his son Isaac , being eight dayes old , as God Commanded him , Gen. 21.4 . And when Moses had a son born in his exile , and had neglected this duty ; The Lord met him in his way from Midian to Egypt , and sought to kill him , Exrd. 4.24 . he appeared in some formidable way of death to him , in that way ( as many do conjecture ) that he appeared to Balaam on his way , Numb. 22.23 . Not that God really intended his death whom he now employed in that great work to deliver his people out of Egypt , but he appeared in this posture , to let him know what his sin deserved , and by these terrors to bring him and his wife to take the course after mentioned , for prevention of it . And though there have been some that have gone about to assign other causes of Gods anger against hith , and this apparition in such terror , yet no other in the text appearing , and God departing from him , upon the childs circumcision ; the neglect of that Command was undoubtedly the cause of it . Whatsoever reason moved Moses to this neglect , whether the fear of displeasing his father in law , or his wife , ( which Rivet judges to be most probable ) certain it is from the Lords displeasure against him , that it was his sin . This was after given in charge by Moses to the people of God , Levit. 12.3 . speaking of the birth of a man-child , he saith , The eighth day the flesh of his foreskin shall be circumcised . This the Israelites ( except the intermission of it in the wildernesse ) exactly followed ; when the eighth day happened on the Sabbath , that work was yet observed , as Christ notes , Joh. 7.23 . On the Sabbath day they received circumcision , that the Law of Moses might not be broken ; John Baptist therefore on the eighth day was circumcised , Luk. 1.59 . and Christ himself on that day was circumcised , Luk. 2.21 . as also Paul , Philip. 3.5 . That of the Passeover was appointed 400. years at the least , after circumcision . It had its first institution in Egypt , Exod. 12.3 , 4. &c. to be observed as a feast to the Lord , throughout their generations , to be kept as an Ordinance for ever , ver. 14. It was again commanded by Moses , and inserted into the body of the Law , Levit. 23.4 . Numb. 28.16 . This was carefully observed by the Israelites in their generations , though at some times when Idolatry prevailed , sinfully neglected . We read of many famous Passeovers observed ; viz. In Joshua's time , in Hezekiah's , in Josiah's dayes , also by Ezra upon the return of Gods people out of the captivity of Babylon , Ezra 6.19 . It is observed of the Lord Christ , that he kept four Passeovers after the time that he publickly appeared as the Messiah . The last was the evening before his death , concerning which he said , With a desire have I desired to eat this Passeover with you before I dye , Luk. 22.15 . With extreme earnest affection he was carried towards it , and then he put a period to it , and did institute his Supper in the place and room of it . That heavy menace , so frequently threatened in the Law , of being cut off from among their people , is given out against the neglect of both of these Sacraments , Gen 17.14 . The uncircumcised manchild whose flesh of his foreskin is not circumcised , that soul shall be cut off from his people , he hath broken my Covenant , Num. 9.13 . The man that is clean , and is not in a journey , and forbeareth to keep the Passeover ; even the same soul shall be cut off from his people , because he brought not the offering of the Lord in his appointed season , that man shall bear his sin ; which commination however we do interpret it , whether of the more immediate hand of God , as dying childlesse : The case of Jeconiah , Jer. 22.30 . or being cut off by untimely death : The case of Er and Onan , Gen. 38.1.9 . and of Nadab and Abihu , Levit. 10.2 . or perishing everlastingly : The case of all presumtuous and inpenitent siners , 1 Cor. 6.9 . or whether the execution be committed to man , and that either the temporal Magistrate , which was the case of Achan , Josh. 7. and of Shelomiths son , Levit. 24.14 . or by Ecclesiastical censure , which was the case of the incestuous Corinthian , 1 Cor. 5.13 . As there be that appear for each of these , which way soever it is understood , it sufficiently proves a necessity of these Ordinances . For the Sacraments of the New Testament when John baptised , and the Pharisees did refuse to submit to his Baptisme , the text saith , They rejected the Counsel of God against themselves , Luk. 7.30 . and the Commission given to the Apostles , to disciple all Nations , baptizing them , Matth. 28.19 . implyes a necessity of all discipled ones , to submit to Baptisme , Mar. 16.16 . He that believeth and is baptized shall be saved . Faith is of absolute necessity in all that hear the tender of the Gospel , and therefore it followes , He that believeth not shall be damned ; and Baptisme is the ordinary way set up of God , that leads to it . Peter counsels his converts , when he had them in an hopeful way , Repent and be Baptized , Act. 2.28 . And Ananias counsels Paul , Arise , why tarriest thou ? and be baptized , Act. 22.16 . For the Lord Supper we find it under a precept , 1 Cor. 11.24 , 25. Luk. 22.19 . Do this in remembrance of me , 1 Cor. 11.28 . Let a man examine himself , and so let him eat of this Bread , and drink of this Cup , implies as a preparation for it ; so also a necessity , that we eat and drink of it ; so that every Sacrament hath its injunction upon it .

First , The institution of it is a sufficient proof of the necessity . God did never institute it to have it neglected ; There is strength in that argument from the gift to the use , Arguments evincing the necessity of Sacraments . from the fruition of any thing from the hand of God ( as the servant the talent from his Master ) to the improvement of it . These are instituted of God for his people , and therefore for the use of his people . That which the Apostle speaks respective to Gospel ordinances in general , may be applyed to any one in particular ; We beseech you , that ye receive not the grace of God in vain , 2 Cor. 6.1 .

Secondly , Frequent explicite commands are added ( as we have seen in the Scripture proofs ) respective to either of the Sacraments ; and though no other reason could be rendred , yet the Soveraignty of heaven must be obeyed . When the young Prophet that came from Judah , 1 Kings 13. did eat bread upon his return , expressely contrary to the command of God , we know the judgement that followed , when the like command is broke in refusal to eat , there is the like danger ; God hath power in positives , as well as negatives , in commanding of eating , as he hath in forbidding .

Thirdly , As it is a duty , so also a priviledg ; we obey a command when we receive a Sacrament , and also take a gift . And the sleighting of Gods favours , equals the evil of disobedience to his commands . What sin suffers more then theirs , that upon call , refuse to come to the wedding supper ? The gift is annexed to the duty . Take eat , this is my body ; they that do not eat , have not the promise .

Fourthly , Our necessity calls us to it , we have proved the Supper to be an heart-breaking ordinance , and there is none that deny it to be a soule strengthening ordinance . Hunger will make haste to run to meat , guilt to pardon , and pain to ease , and sorrow to comfort ; were we as sensible of our hunger , or guilt , we should make equal haste to Christ in each ordinance , in this ordinance . Those that are agreed about the necessity of Sacraments , are yet at difference about the degree , or kind of their necessity . That distinction of necessity by precept , or command of God , and necessity as a means whereby salvation is gained , is well known a a Adversarii fatentur Sacramenta esse necessaria quia praecepta , et etiam necessaira ut media utilia : non tamen agnoscunt ullum Sacramentum necessarium , simpliciter ut medium . Bellarmine saies , we yield to them the former , that there is the necessity of a divine command upon them , And they also yield to us that no other Sacraments of theirs are any otherwise necessary , except Baptisme and repentance . And we further yield that repentance is of necessity in the most absolute sense ; being understood of the change of the heart or conversion to God . But not under any notion of a Sacrament . As to their Sacramental repentance , standing in confession in the eares of a Priest , taking pennance , and receiving absolution from him , we do not so much as acknowledg any command of God concerning them ; All the dispute then is about Baptisme , In which also we cannot grant , that there is a command given of God concerning it , but we must yield that it is necessary as a means whereby God in his ordinary way , carries us on by his grace to salvation ; onely we deny such an absolute necessity of it , as that no salvation can be obtained without it . They yet yield that desire of Baptisme doth supply the want of it , and we yield that those of years , that neither have it nor desire it , cannot be excluded from contempt of it . This growing out of error , as in Socinians , The kind or degree of necessity in Sacraments . and others , we say it is dangerous , but do not presently conclude it damnable . But the want of it , where there can be no desire of it , as in infants , they make damnable ; in which we wholly are dissenters , and cannot yield a necessity of that height in it . We have our reasons .

First , Salvation was not tied to Sacraments in the Old Testament ; not to circumcision , in room of which we have baptisme , and is by the Apostle called by the name of Baptisme , Col. 2.11 . This is clear by the delay of it , according to Gods command , to the eighth day . If those perished that died in the mean space , which was the case of Davids child , their parents obedience of Gods command brought them to perdition . And salvation being not tied to Sacraments , but attainable without them , in the daies of the Old Testament , there is no cause to believe , that in the New Testament , there should be restraint . The promulgation of the Gospel did not streighten grace , or make the way lesse passeable to life and glory .

Secondly , They that are in Covenant with God , are upon that account in capacity of Salvation . This is plain ; what advantage is gained by Covenant , if salvation be denyed ? But such are in Covenant , many such that never were baptized . This is as clear . I will be thy God and the God of thy seed ; assoone as Abraham had a child , he had a child in Covenant , which howsoever Jesuits , and after them Anabaptists would understand of the spiritual seed , yet God ( as we see through the Old Testament ) ownes them as his in a greater latitude . Those to whom he gave the land of Canaan , are his seed there mentioned : But he gave not the Land of Canaan to the spiritual seed onely : Therefore they onely are not the seed there mentioned . The New Testament holds it out , in as great latitude , as I have abundantly shewed .

Thirdly , As Abraham the Father of the faithful came into a state of justification , and salvation , so others may attain to it in like sort ; This is evident of it self : But Abraham was in a state of justification , without application of any Sacrament in his state of uncircumcision , and not of Circumcision , as the Apostle argues , by computing the time , when it was said of him , that he believed the Lord , and it was accounted unto him for righteousnesse , Rom. 4.9 , 10.

Fourthly , If Baptisme be of this absolute necessity , that regeneration is affixt to it , and none can be saved without it , then it is in mans power to save ; and destroy , as is said of Nebuchadnezzar , whom he would he slew , and whom he would he kept alive , Dan. 5.19 . which was the highest pitch of prerogative in regard of the outward man ; so it may be said of man respective to eternity of blisse , or misery ; according to them the meanest midwife may Baptize them ready to give up the Ghost , and save them , neglect them , and damne them . The Infant set out in type , Ezek. 16. And Moses in the flags , lay sadly at mans mercy for this fading life ; but thousands of infants , are alike at mercy , according to this tenent , for eternity .

Joh. 3.5 . vindicated . The great objection which is made on the contrary , and that onely which is worthy of consideration , is drawn from Christs words in conference with Nicodemus , Joh. 3.5 . Except a man be born of water and of 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 Ch●●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 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 d Etiam atque etiam considerans in venio , non tantum passionem pro nomine Christi , id quod ex Baptismo decrat , posse supplere , sed etiam fidem conversionemque cordis , si forte ad celebrandum mysterium baptismi , in angustiis temporum sufficere non potest . Neque enim latro ille pro nomine Christi crucifixus est , sed pro meritis facinorum suorum ; nec quia credidit passus est , sed dum patitur credit : quantum it aque valeat etiam sine visibili Sacramento baptismi quod ait Apostolus . Rom. 10.10 Corde creditur ad justitiam , ore autem fit confessio ad salutem , in illo latrone declaratum est : sed tunc impletur invisibiliter cum mysterium baptismi , non contemptus Religionis , sed articulus necessitatis excludit . Again , and again , considering I find , that not onely suffering for the Name of Christ , may supply what is wanting in Baptisme , but also faith , and conversion of the heart , if peradventure streights of time will not permit the celebration of the Sacrament of Baptisme . But to hold the Reader no longer in this controversy ; in avoiding the Popish necessity of Sacraments , for a more distinct understanding of this necessity of Sacraments , I shall lay down some rules .

SECT. II. Rules for a right understanding of the necessity of Sacraments .

Rules for a right understanding of the necessity of Sacraments .

1. Sacraments are standing Ordinances .

FIrst , that Sacraments both of the Old , and New Testament , are standing Ordinances , to be observed of the people of God , not barely in the generation in which they were set up , but in all successive generations ; so that there is an abiding and lasting necessity in them . This is in that punctuall way set down in Scriptures respective to each Sacrament , as though the Spirit of God would let us know , that he did foresee a generation ready to arise , to throw them off , and live above them , or else to vilifie them , as unnecessary , indifferent and arbitrary . For circumcision , see Gen. 17.12 , 13. He that is eight dayes old , shall be circumcised among you , every man-child in your generations : he that is born in the house , or bought with money of any stranger which is not of thy seed , 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 . God layes there a necessity upon it , a lasting necessity in all succeeding generations of that people to be observed ; and when Moses several generations afterwards did as we have heard omit it ; upon what reason we have nothing but conjecture . We see , Exod. 4.24 . how much God was displeased at it . And for the Passeover , Exod. 12.13 . we find a like lasting injunction , This day shall be unto you for a memoriall , and you shall keep it a feast unto the Lord , thorowout your generations : you shall keep it a feast by an Ordinance for ever : repeated again , ver. 17. It was an Ordinance that no Jew in any generation might antiquate , or put a period unto . It must last as long as they remained a distinct generation unto God , even till Christ ( in whose hands are times and seasons , in whom there is neither Jew nor Greek ) should be the end of it . As to New Testament-Sacraments the Scripture is as clear ; when Christ gave commission for discipling Nations , and baptizing them , for their encouragement in the work , he promises his presence unto the end of the world : The work is to continue as long as Christs presence in the work continues : But Christs presence according to promise , is to continue with them in discipling of Nations , and baptizing them , being discipled , unto the end of the world . I am not ignorant of the Critical observation that is made of the phrase , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saeculi , by reason of the various acceptation of it in Scriptures , endeavouring to have it to be understood of the end of that age , in which those lived to whom Christ spake . But neither the parallel use of the word by Matthew , nor the context will bear that evasion . For the parallel use of the phrase by Matthew four places may be instanced in , three in one Chapter , Matth. 13.39 . The harvest is the end of the world , vers. 40. As therefore the tares are gathered and burnt in the fire , so shall it be in the end of this world , vers. 49. So shall it be at the end of the world , the Angels shall come forth , and sever the wicked from among the just , Matth. 24.3 . Tell us when shall these things be ? and what shall be the sign of the coming , and of the end of the world ? In all places the phrase is the same , and the words can be understood in none of them with that limitation : And that the context will not bear it , enough may be gathered from that which I have said , Treatise of the Covenant , pag. 117. For a more clear discovery of the words , we know that there is a double period of ages , or generations in Scripture : One at Christs first , coming , when an end was put to Circumcision , and the Passeover ; of this the Apostle speaks , Heb. 9.26 . But now once in the end of the world hath he appeared , to put away sin by the sacrifice of himself : at the end of that world Christ dyed . The other is at his second coming , and this is the end of the world here mentioned ; and upon this account Dr. Reynolds in this Sermons upon Hos. 14. interprets that of Christ concerning the sin against the Holy Ghost , that it shall never be forgiven in this life , nor in the life to come , Matth. 12.32 . of the age in which Christ lived , and now near to an end , and the age that should follow from his death till his second coming ; neither under the Old , nor New Testament , or Covenant , can that sin find remission . Till Christs second return , a Ministery , and Baptisme must still remain . For the Lords Supper , Scripture-testimony is as clear , 1 Cor. 11.26 . As often as ye eat this bread , and drink this cup , ye do shew forth the Lords death till he come . If we can believe a coming of Christ for a temporal Reign , before the time of his , coming to the general Judgment , I shall believe that may be called the consummation , end or finishing of this generation ; and then a period may be put to these and other Ordinances . But howsoever that will answer , or fail mens expectations , certain it is , that it is the mind of Christ that they shall stand , till the time that he doth come ; and then his mind will be further known . The practice of the Church hath hitherto answered these testimonies . All ages of the Church ( as we know ) held up Circumcision till Christs time , and in Christs time it was in use , as Christ testifies , Joh. 7.22 . and he submits to it in his own person , Luk. 2. and so we may say of the Passeover notwithstanding some disuse , the godly ever knew it to be in force , or else , as piety broke forth , they had not still reassumed it . And Christ dying ( as we have heard ) at the end of that world , 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 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 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 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 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 is the same in both , Gen. 17.14 . Numb. 9.13 . God never appeared , that we read , for the death of any , upon that account , as he did for the death of Moses , upon the neglect of Circumcision . Reverend Mr. Cotton makes the like danger to be in the neglect of Infant-Baptisme , as we may see in the Preface to his Book on that subject .

Thirdly , To be utterly out of the Church , must needs be of greater danger , then to want some one Ordinance in the Church . i i Extra Ecclesiam nulla Salus . Out of the Church there is no salvation , is an old Rule , which Acts 2.47 . Ephes. 2.12 . Jer. 10.25 . abundantly confirm , that is , without it , and all right of relation to it , and to be without right , and to live in the neglect and despisal of it , ( being convinced of the necessity of it ) are alike dangerous .

Fourthly , No such brand can lye on the want of the one , as the other ; none equal to that of uncircumcision , can be fastened upon the want of any other priviledge : But lest excusing à tanto , I should be though to excuse à toto , in comparing the danger , I should be though to deny any danger in the want of this later , I shall cease .

Thirdly , As the Passeover in Israel , both in the wildernesse , The Lords Supper may occasionally be delayed . and Rule . 3 the Land of Canaan , was sometimes discontinued , and not in the time prescribed observed , by reason of the Churches disorder , and present unpreparednesse of the people ; so likewise it may haply sometimes fall out on like occasion , to be thought needfull for a time to delay the Lords Supper . For the disuse of the Passeover by the children of Israel in the Wildernesse more happily may be said , then for the time when they were settled in Canaan , seeing Circumcision at that time was also discontinued , whether by special command from God , or upon inevitable necessity by reason of their often removals , for which the knife of Circumcision would have disabled , or their sinful neglect , I will not determine ; and yet more is said for ommission of it in that time , then perhaps can fairly be defended . A Reverend Divine saith , He wonders why omission of the Passeover in the wildernesses is alledged ; for after the first celebration thereof , all future celebrations were by expresse and plain command to be onely in the Land of Canaan ; quoting Exod. 13.4 , 5. with an &c. Deut. 16. from ver. 1. usque ad 8. and confirming it at large with the authority of Rivet , inserting his words . But with due reverence to men of their eminencey , I may suggest also my wondrings , how it can be said , that by expresse and plain command all future celebrations of the Passe , after the first , were onely to be in the Land of Canaan , seeing , Numb. 9.1 . a famous Passeover was observed in the wildernesse of Sinai , in the first moneth of the second year after they were come out of the Land of Egypt . If it be said , that this Passeouer in the Wildernesse was by especial command from God , and otherwise should not have been observed till they came into the Land of Canaan , as Ainsworth on Numb. 9.1 . in favour of this opinion doth indeed say , The cause why God commanded them to keep the Passeover in the Wildernesse was , ( saith he ) for that by the first institution they were bound to keep it when they came into the Land of Canaan , and therefore without speciall warranty could not have kept it in the desert . I answer , That Circumcision when it was first taken up again in the Wildernesse , was by especial command from God , Josh. 5.2 . and in all probability the Passeover that then was observed with it , ver. 10. was by like command ; which doth not argue , but that by vertue of the primitive institution they might have kept it ; neither is there any Text urged evincing any such limit to the Land of Canaan : for the place quoted , Deut. 16.2 , 5 , 6. verses , onely looks that way , Deut. 16.2 , 5 , 6. vindicated . and the words are these , Thou shalt therefore sacrifice the Passeover unto the Lord thy God , of the flock and the herd in the place in which the Lord shall choose to place his Name there ; thou mayest not sacrifice the Passeover within any of thy gates , which the Lord thy God giveth thee ; But at the place which the Lord thy God shall choose to place his Name in , there thou shalt sacrifice the Passeover at even , at the going down of the Sun , at the season that thou camest forth out ●f Egypt : and there the place prohibited is not all places out of Canaan , but their own gates , though in Canaan . And the place prescribed is not Canaan , but the place wheresoever God should fix his Tabernacle ; upon the same account no sacrifice could have been with warranty offered in the Wildernesse , but onely in Canaan , there is the like reason , and like Law for both , Deut. 12.5 , 6 , 7. But unto the place which the Lord your God shall choose out of all your Tribes to put his Name there , even unto his habitation shall ye seek , and thither thou shalt come , and thither ye shall bring your burnt-offerings , and your sacrifices , and your tythes , and heave-offerings of your hand , and your vowes , and your free-will offerings , and the firstlings of your herds and of your flocks , and there ye shall eat before the Lord your God . Yet we find sacrifice offered in the Wildernesse , and there they did eat before the Lord , as is plain , Levit. 10.1 . ver. 16 , to the end . As for Exod. 12.25 . & 13.45 . where the command for celebration of the Passeover is given in charge to be observed , when they came into the Land of Canaan , They being to have Canaan by the gift of God for their habitation , mention is made of that place , where it was in all their generations to be observed ( and no notice taken of any such halt , that they were to make in the way , which their sin did afterwards occasion ) : But it is no prohibition of it in the way thither , or warranty for omission , when the time was thus protracted for their arrival there ; having the Tabernacle with them , they had their liberty for observation of it : which is clear to me , from Deut. 12.10 , 11. When ye go over Jordan and dwell in the Land , which the Lord your God giveth you to inherit , and when he giveth you rest from all your enemies round about , so that ye dwell in safety , then there shall be a place , which the Lord your God shall choose , to cause his Name to dwell there , thither shall ye bring all that I command you . But before they passed Jordan , while Moses was with them , as you have heard , they had their offerings , which is further plain , Numb. 16.17 , 18 , 46.47 . and so might have had their Passeover likewise . As the Passeover was discontinued in the Wildernesse ; so it was also oftentimes in the Land of Canaan , we read of no more Passeovers then one , that was kept by Joshuah . Josiah in the eighth year of his Reign , began to seek after the God of his Fathers ; and in the twelfth year he began to purge Judah , and Jerusalem from the high places , and the groves , and the carved Images , and the molten Images , 2 Chron. 34.3 , 4. But it was in the eighteenth year of his Reign that he could reach to keep a Passeover , Chap. 35.19 . Hezekiah , as appears , hasted to keep a Passeover , yet durst not be over-hasty , he could not keep it on the day which originally in the Law was appointed . But upon advice put it off to the second moneth , because the Priests had not sanctified themselves sufficiently , 2 Chro. 30.3 . Ezra kept a Passeover upon the return out of the Captivity , Ezra 6.19 . and the reason is given , vers. 20 , 21. For the Priests and Levites were purified together , all of them were pure , and killed the Passeover for all the children of the captivity , and for their brethren the Priests , and for themselves ; and the children of Israel , which were come again out of Captivity , and all such as had separated themselves unto them , from the filthinesse of the Heathen of the Land to seek the Lord God of Israel , did eat . Had not the Priests and Levites been thus purified , and the people thus separated , the Passeover it appeares had been longer delayed . As these saw necessitating occasion for omission of this Ordinance , which yet is not charged as their sin ; so may also the Ministers of Christ see like occasion for delay of administration of the Lords Supper . And there is advantage on their part , seeing there was a prescript time in the Law for the observation of the one , but no limited time in the Gospel for the administration of the other . Sometimes a Minister by providence is cast upon such a people , that scarce three are able to discern what they have in hand , when they are about this duty , and therefore he sees no more reason to call them to it , then Christ saw to call his disciples newly chosen unto private fastings , or the Apostle to give meat to babes ; edification is their great businesse , their whole businesse ; they may stay the time that they may administer it to edification ; sometimes it evidently appeares that the rent is in a way to be made so great by their administration , through the observance of some working errour upon the judgment in others , that are so principled , that none but high Saints are for this Ordinance , that they see danger in proceeding in it . And though I do not doubt , but that it is often forborn out of sinful neglect , and by truly consciencious Ministers , sometimes out of over-much indulgence of their brethrens weaknesse , and their own over-rigid principles : yet as I do believe that all consciencious Pastours , who for some space of time forbear , do judge that there is cause for such forbearance , so I do believe that upon some occasions pro hic & nunc , it may justly be forborn . And whatsoever exception is taken against Arguments drawn from Analogy , as not concluding , of which I need to say no more then I have already spoken , yet I shall conclude , that this which is drawn from the Passeover ( which is rather from example , then analogy ) is cogent . If that of the London-Divines in their Divine Right of Church-Government , pag. 20 , 21. ( quoted and approved by Reverend Mr. Jeanes , pag. 21. of his Treatise ) be of weight , That whatsoever actions were done by Saints recorded in Scripture , upon such grounds as are of morall , perpetual , and common concernment to one person as well as to another , to one Church as well as to another , these actions are obligatory to all , and a rule to after-generations , then this Argument ; grounded on the example of such actions , is not to be charged as not concluding ; yea , though we had no such Example to lead us , ( as perhaps they had none , to be a precedent to them ) yet those reasons which led them , or those that are equivalent , may lead us likewise .

Fourthly , 4. Rule . There is no prescript for the time , or frequency of the observation of the Lords Supper . There is no definitive time in the Gospel for observation , nor any precise determinate prescript for the frequency of the Lords Supper . But when and how often Christian prudence must order , yet being an holy exercise , the day which we are to keep holy calls for it , being the Lords Supper , what time so meet as the Lords day ? The whole community of the faithful being interested in it , it is to be observed at the time of their publick meetings , which occasionally may be at other times , but must be at that time . And in case breaking of bread , Act. 20.7 . be meant of the Lords Supper , ( as most affirm , and I will not oppose ) it is out of question . But yet I cannot think that every holy duty is alwaies to be the work of every holy meeting , so the word should never be preached , nor prayer publickly made without a Sacrament ; I believe there is somewhat extraordinary in a Sacrament , comparative to other duties , as there is in a Fast . And though the Law for the Passeover , and day of Atonement , tye not us to annual observations onely of Sacraments , and Fasts , as it tyed the Jewes ; yet me thinks it speaks somewhat more then ordinary in them , and that Fasts and Sacraments are not to be done in that frequency , as daily addresses to God in prayer , and our hearing from God in his Word . And though I subscribe to Mr. Pemble and others , that the Apostles words , [ As often as ye eat this bread , and drink this cup ] implyes that it should be often . A Christian should not seldome in his life partake of this Ordinance , yet I suppose it doth allow , if not imply longer intermission then is to be in other duties . The primitive times , perhaps in some places at least , made this Ordinance over-common , celebrating it ( as is said ) every day , in other places every Lords day . Mr. Pemble who religiously pleads for the frequent celebration of it , sayes , It is true , that as in other , so in this Divine institution , Satan hath done much by his malicious policy to corrupt mens hearts in the observation of it . When the Sacrament was administred often , he brought it into contempt by the commonnesse of it : Now that it is administred seldome , through ignorance it is thought unnecessary . How truly his observation is verified , we see in two extreams into which different parties are run at this present time : One part breaking bread almost at all their meetings , and make no more of it then common bread , looking after no Minister set apart for that work , not so much as of their own making , any one whom they will call a gifted disciple ( and such with them is every dipt disciple ) is set up for it ; They act it while some walk , some talk in their presence , with lesse reverence then befits grave persons at common meals . I fear there was never more rudenesse in Corinth , then may be seen here in Sacramental observations . On the other hand , the Sacrament is almost forgotten , and looked upon as a Ceremony antiquated , and obsolete ; Christian prudence should interpose , and discern a mean between both . To quicken and put us on against this last , of which the most had need , instead of a Book of Canons , Directions for our guidance about it . or compulsory Lawes . Let us , 1. Affect our soules with an ardent love of Christ , and then we shall not be so slack in celebration of this memorial of him : We will keep up the memory of an endeared friend , this way Christ hath commended to endear his memory to us . If love be such as it ought , we shall not desire that it be seldome , if it may be possibly often . Peter had it three times in charge from Christ , to feed his Lambs , to feed his sheep ; how often he must preach Christ he is not told , that is left to his love ; If thou lovest me , feed my sheep . Love would not let him be slothfull . 2. Let us take into consideration our own necessities , of which here we may have supplyes , first our want of humiliation , and heart-breaking , how slight and overly is all our feeling , and sense of sin ? if let alone are we not in danger to grow past feeling ? which was the case of the Heathen , when they had arrived at the greatest height of wickednesse , Ephes. 4.19 . Here is an hammer for that purpose , when once the Law hath discovered , by the light that is given , that we have sinned . No way to this for the aggravation of it . Here we see Gods detestation of sin , that would not spare it in his onely Son , as he spared not the Angels that sinned , but having no Mediatour to bear it for them , they bore the punishment of it in their own persons ; so he spared not his own Son , when he had taken upon him our sin . Here we see the desert of sin in all those torments which Christ bore for us . If we would know sin , and be sensible of wrath , study the Sacrament , the dead soul may be here awakened . Secondly , our spiritual weaknesses and wants , which I shall set out in Mr. Pembles words , Let them look inward , and see how great need they have of many and often confirmations of their faith , renovations of their repentance , of stirring up the graces of God in their soules , to adde an edge , an eagernesse to all spiritual affections after holinesse , to get unto themselves the most powerfull provocations unto obedience . Every one that hath grace knowes how frequently the power thereof is impaired by temptations , weakened by wordly distractions , even of our lawful employment , and over-mastered by the force of sinful lusts , so that they must needs discover a great deal of ignorance in their spiritual estate , that feel not in their own soules a pronenesse to astonishment , as well in their soules , as in their bodies , at least they bewray intolerable carelesnesse , that finding the emptinesse and leannesse of their soules , yet neglect to repair often to this holy Table , whereon is set forth the bread of life , whereof when they have eaten , their spirit may come again , 1 Sam. 31.12 their hearts may be strengthened , their soules may be replenished , as with marrow and fatnesse . These considerations may quicken our appetites after this spiritual food . And such a meal extraordinary , with the help of our ordinary refreshments , in hearing , prayer , and meditation , may carry us on more then 40 dayes , towards our heavenly Mansion . That we hasten not too fast on the other hand , Let us take into consideration our inabilities for a suitable preparation , and fitnesse for addresse to this Ordinance ; we have fasted so long in course , that we have scarce known what humiliation of our soules in fasting is ; yea ; some would be every day at ●t , as we can rise in our spirits to the extraordinary weight of it , and fit our soules with suitable preparations for it . These that I have named are the best gages , that I know , to regulate us in it , that in over-eager haste in duties extraordinary , we do not run our selves out of breath ; nor in over-much sloth , give our selves over to faintnesse , and leannesse .

SECT. III. A Corollary from the former Doctrine .

Men called to the Sacrament may not othewise then upon weighty reasons absent themselves from it . THen it will follow by way of necessary inference from this consideration of the necessity of Sacraments ; that , When Sacraments are dispensed , Christians should see weighty reasons , such in which they may have confidence , that they will bear them out at the day of Judgment , for their omission of them . This duty is in the number of affirmative precepts , which alwayes bind , A man is never from under the obligation of that Precept , Do this in remembrance of me ; though it doth not bind to all times , A man is not to be ever in the doing of it , and he is never to be found in the neglect of it ; Loco & tempore debitis , in due time , and place they must be done . A journey would have dispensed with a man for absence from the Passeover , so it will ( when necessity of a mans calling makes it necessary ) from the Lords Supper ; so also will sicknesses , imprisonments , or like providences . But when the servant comes , and calls , and sayes , All things are made ready , then take thou heed how thou makest excuses . They that were called to the wedding Feast might have pleaded , that other businesses lay upon them , that they could not alwayes attend weddings : But when the King sends , and sayes , All is ready , come , there is no time for other occasions td be lookt after . It were an endlesse work , to find out the reasons that men frame for absenting themselves . Excuses for absence from the Lords Table removed . Some see that it is a duty above them , neither their knowledge , nor their life doth answer to that which is required in a Communicant ; and so despair of coming up to it , and therefore keep off , lest they should ( as they fear ) encrease their judgment : In case these speak out of a serious consideration of the work , with a sad reflexion on themselves , upon a diligent scrutiny into their hearts , and wayes ; and so take a day over for it , and in the mean time digge for knowledge , as for hid treasures , and do strengthen their resolutions to withstand all temptations to sin , they are by all meanes to be encouraged , and holpen ; every Christian of strength should commiserate these weak soules . But in case they clearly see all to be so , as we have said , and resolve to let all alone , as a man that sees himself near to a bankrupt , regards not whether end goes forward . This is then a sad and saddening reason ; It lyes upon these to take their state and condition into further consideration , that by the good hand of God it may be better with them . To provoke these to further care of their eternal state , I shall put to them these questions :

First , What is it that thou dost respective to other duties , The excuse of unfitnesse examined . the duty of Prayer ? dost thou pray ever , or never ? resolving to keep back from the Sacrament , dost thou resolve wholly to forbear to call on the Name of the Lord ? If thou resolvest in this way , and perishest , thou hast upon thee the brand of the wicked , Psal. 14.4 . They call not on the Name of the Lord ; and the sentence of the wrath of God , Jer. 10.25 . If thou canst pray with hopes to be heard , thou mayest then have hopes to receive the Sacrament , to be accepted ; and if so qualified , as to be out of hopes in the one , then thou art altogether void of hopes in both . Paul speaks much of the danger of an unworthy Communicant , which should awaken all that intend to receive . And multitude of Scripture-Texts speak the same of men that pray in such a condition : What can be worse then for the Lord to say , when they pray , he will not hear , he will hide his eyes ? Isa. 1.15 . to reproach their praying , by the name of howling ? Hos. 7.14 . to account it an abomination ? Prov. 28.9 .

Secondly , If it be above thy hopes to sit down with acceptance at the Lords Table , Is it not then as much above thy hopes to sit down in heavenly places with Christ Jesus ? If thy state of ignorance , unbelief , and wickednesse keep thee from participation with visible Church-members in this Ordinance in the way , how wilt thou be fit to joyn with the Church Triumphant in glory ? Thou must be made meet for heaven , Col. 1.12 . if thou come to heaven : and thou art meet to partake of this Supper , when thou art meet for heaven ; unfit for this , unfit for salvation .

Thirdly , If the danger be great to come unworthily , is it any lesse not to come at all ? It is hard to determine of the sins of despising , and prophaning the worship of the Lord , whether is greater , or lesser ; Judge whether are in better case , those mentioned , Matth. 22.7 . or him that is mentioned , ver. 12 , 13. and then thou wilt see that there remains nothing , but to endeavour to be such a one that may come , otherwise thou perishest in coming , and perishest in absenting .

Others professe their willingnesse , and readinesse to come , in case they could have things to their minds when they come : But things being as they are , they are compelled to forbear . Now these keep off out of several principles , which in case they be well laid , they may justifie their practice ; but in case they are found erroneous , their way must needs be faulty . These are in two extreams .

Want of a wonted Leiturgy may not excuse . Some would come in case the ancient Liturgy were held , and the Book of Common Prayer anciently in use in England might be observed ; in the mean time till that be , they do forbear ▪ To this I say , It is wonder how so much stresse is laid on this as to invite to the worship of God in case they may enjoy it , and to perswade a total neglect , if they want it . Give me leave to desire of these ( there being so many that harp upon this string ) a few things for satisfaction , that so we may either prevail with them , to hold Communion with us , or else that we may forbear with them .

First , Is not this an honour far above all , that is due to any labour , or composure of man , to turn the scale in this manner , whether an instituted worship of God must stand or fall ? An humane work it is , this cannot be denyed ; we are to receive nothing as Divinely inspired , upon pain of adding to the Word of God , but that which is contained in the words of the Scripture . For this , so to steer my course , that when my liberty of use of it is granted , I will worship ; and when denyed , I will forbear ; This I say is too high an honour , a work of man is thus made of the very essence and being of an Ordinancie of God . Hezekiah indeed put that honour upon the Altar at Hierusalem , that he would admit no sacrifice elsewhere , ( as Rabshakeh could observe to his reproach , Isa. 37.7 . ) But he had a Word of God for it , Deut. 12.5 , 6. To give the like honour to this book without a word from God , is to idolize it ; These opinions of it , were that which outed it .

Secondly , Is it for the excellency of the work it self , that thou thus prizest it ? or from the Sanction , that from higher powers hath been put upon it , the Law that did establish it ? It must needs be one of these , that moves thee to put such an honour upon it . That no such incomparable transcendent excelleny , to cause so high a price to be put upon it , can be found in the work it self , may seem several waies to appear , if we consider , 1. The time of composure , immediately upon the first dawning of the Gospel light , and beginning of the knowledg of God in the midst of us . 2. The persons for whose use it was composed , such that for the generality had scarce stept one foot out of Popish blindnesse . 3. The end at which the compilers aimed , to frame such a piece that might draw on a people wholly held in Masse Idolatry , to be content to accept somewhat in their own tongue , where prayers are directed to God in Christ , and not ( as before they had been trayned ) to Saints , and Angells ; So that they made not that use of their own gifts for such a work , as by the light received from God they might have framed , but such a one that they judged most meet for the Churches present infant condition , and so contented themselves , in a great part , with that which they found in the Breviaries , and Portuises of Rome . In so much that B. Davenant one of the gravest and most learned of Prelates , saith , Deter . 37. k k Quidam exipsis Pontificibus Romanis , formulam illam sacrorum officiorum qua not utimur , probare voluerit , modo nos ab ejus autoritate hac in rependere voluissemus . that some of the Bishops of Rome have offered to approve our form of prayers , provided that we would accept it by their authority . This is sufficient , if no more should be said , to make it appear that it did never come up to that excellency , that one might reach , that were composed in greater light , and for their use that were of further growth . But letting it passe without exception , and yielding ( as must be granted ) that thousands are in heaven that received the Sacraments no otherwise then according to the directory in it , yet doubtlesse , as must also be granted , that many more thousands are in heaven , that never knew it , Christ and his Apostles never used it . It was not in use in the primitive times ; How many Liturgies may be read , as we may see if we go no further then Cassander ? and this of ours is none of them . None of the reformed Churches in the world except England hath made use of it . Had it been of such a glory that men would deny themselves the benefit of the Sacrament , rather then want it , all should at the greatest cost have procured it . As our forefathers in England sent over into Germany for Bibles , at least New Testaments with hazard of their lives , so should they out of Germany have sent for ourt Liturgy Whereas some ignorantly say , that that was the Protestant Religion , Protestanisme lives and dies with it ; This is damnably injurious to all Protestants in all the world , but our selves ; The want of this Liturgy strikes them out of our Communion ; It on the other hand as much gratifies the Church of Rome , whose emissaries whisper this into ignorant eares ; they use to charge us , that Henry the eighth brought in our Religion , but according to these we are not so old , Edward the sixth must be the father of it . It is not then from the excellency of the work that men can warrantably refuse this ordinance of God , upon the want of it the Sacrament may stand in its glory without it . But it is from the sanction that is put upon it , the law that hath established it , to which the people of England , though not others , must be subject . This many learned in the lawes much questioned ; while it was most in use with us upon grounds not easily answered ; the act that imposed it under so strict penalties , referres to the book authorized by Parliament in the fifth , and sixth years of Edward the sixth , with two onely alterations ; now the alterations from time have been many more , and therefore the book is not the same . And whereas we should have recourse to the standard , the original draught among Parliament-records , that for many yeares hath not been found . 2. When we have suffered so great a change , as we see in our lawes , divine providence so ordering , and yet keep silence , and in submission to divine will , conform to that which is in present ; How is it that this should be as the lawes of the Medes and Persians , which changeth not ? When it is taken from us , we must not leave an ordinance of God , to keep hold of it .

Others would receive it , in case they might keep up their wonted gesture when they come to it . Variation from a gesture or posture may not excuse . But seeing that that in many places is not born , therefore they keep from it . Answ. When some heretofore did forbear the Sacrament upon the account of kneeling , being so prejudiced against it ( as no Scripture-posture ) that they durst not use it , what clamours and invectives were raised against them , that they left ( as was wont to be objected ) a necessary duty for that which was arbitrary and indifferent , and upon so smal an account made a breach of that unity , which ought to be among the people of God ? Was it not an usual language in reproach of these , to say that they would receive it lying along ; if it were possible standing on their heads , rather then want it ? and when these made it their complaint , that they were accounted schismatique Puritans , and worse then Idolaters , for not kneeling at the Sacrament , Abridg. pag. 39. Bradsh . arg. 11. He that took most paines , and wrote most largely in defence of kneeling , answers , As for the imputations of Puritanes and Schismatiques , so far forth as the same be cast upon you for refusing to kneel , it is because you refuse and oppose the Church in a matter indifferent . For to strive against a National Church , and break the peace of it unjustly ( as to breake it about such mutable gestures in Gods worship , as are truely indifferent both in nature and use , is to break them unjustly ) was ever held for a Schismatical course . Paybody of kneeling , part 3. pag. 226. That which was then so blame-worthy , that men upon it were scarce judged fit to live in the Nation , is it now so innocent , and praise-worthy ? will this be a good plea at the day of judgement , to speak to God in this language ? Thou hast commanded the celebration of thy Supper , enjoyning us to take , eat , and to drink of it . Thou didst annex a promise of the body and blood of Christ for the pardon of sin ; now there is a gesture which I would take in , which thou commandest not ; in case I may not have my will in the one , why shouldst thou have thy will in the other ? Let thy great promise go , rather then I will take and eat it , in any other posture then that which I have used . When so many and great troubles were in the Church about this gesture , which are not yet forgotten , many pious men yielded to it , though they saw inconvenience in it ( seeing they durst not make a schisme in the Church , or be at the losse of a Sacrament ) but were farre from believing any necessity of it , or in it . The party that urged it had never more to say then the command of authority , to put an obediential , not an inherent necessity upon it , ( as Dr. Sanderson distinguishes ) and the indifferency of it in its own nature to warrant it ; If a gesture ( which some have judged sinful , and all have confest to be unnecessary ) now be waved , none should be so much offended .

Others yet would break through all of this , A call by Church-officers for an account of knowledg and profession of faith is no warranty for absence . to come to this ordinance , neither want of Liturgy , nor change of gesture should keep them back . But there is a further barre in their way , that which Peter requires of every man , to be ready alwaies to give an answer to every man that asketh them , a reason of the hope that is in them , 1 Pet. 3.15 . is now called for , in case they will communicate . Here is their grievance , and therefore they will absent themselves , and here is a double exception . 1. The thing it self . 2. The manner of proceeding . As to the thing it self ; It is objected , that the Apostle saies , Let a man examine himself , and so let him eat of his bread , and drink of this Cup , &c. Every man then is to be left to his own private examination , and not to subject himself to the examination of another . For answer to this grievance , I say ,

First , In case that this examination , or account taken , did shoulder out that of self examination , the objection were then to purpose ; if these can be proved opposite , and not subordinate , one of them must then be waved .

Secondly , Let us then agree in this , that self examination is necessary : and that it is to be done in order to the worthy receiving the Lords Supper ; and all that would communicate , to be ready to engage themselves for this self-examinrtion , and then I shall onely demand these questions .

First , Whether they will examine themselves , or engage for examination , that cannot examine ? Whether they will make a search , that have not eies to see ? Whether they will prove themselves , whether they be in the faith , that know not faith ? Whether they will examine their humiliation under sin , and return from sin , that know not sin ? If a Minister of Christ should call upon his people to examine , before they eat of this bread , or drink of this cup , he must upon that account take care that they be so farre knowing as to do it . If he must administer it for edification , he should see ( so farre as he is able to discern ) whether they be in a capacity to be edified by it . If this knowledg be wanting , then by their own confession they are unmeet , in case they be of knowledg , it is easily signified , and made known , especially fundamental necessary principles being alone demanded .

Secondly , Among other graces , wilt not thou in this self-examination look for that grace of humility ? that of hungring after Christ Jesus evidenced in the love of his Ordinances ? If thou art wholly wanting in the grace of humility , thou standest unfit for this Table , God resists the proud , The soul that is lift up is not right . If once this be obtained , then thou wilt , as to thy guidance in heaven-way , not be too high to obey those that are over thee in the Lord . Those speeches that we have heard of scorn and comparisons entred , never came from an humble heart . If thou wantest an hungring fervent affection after Christ Jesus , thou then art not meet for this Table , as being without a spiritual appetite ; If thou hast attained to it , no such barres will be pleaded , or spoken of to hold thee from it . Hunger will break stone-walls , iron-bars : This is a hard weapon that will break through all obstacles .

For the manner , some say , The association of Elders in the work , no warranty for absence . If this were done by the Minister alone , they could easily bear , but others associated they do not like . Ruling Lay-Elders they suppose are not of Gods institution . To this I say ,

First , What do they say to all the Reformed Churches almost in the World , that have that way of Discipline ; if thou wert a member of the Church there , wouldest thou upon this account separate and leave Church-Communion ?

Secondly , What sayest thou of our Government in this Church , when Bishops were in power ; who acted then in Government but Chancellors , and Officials , who were for the most part lay-persons ? If such could rule over a whole County , perhaps three or four Counties ; three or four may then with the Minister have inspection into one Parish . The 26 Canon required Ministers to keep back notorious offenders from the Sacrament ; and Canon 27. provided that he should give his reason upon complaint to the Ordinary , and obey his direction . This Ordinary was for the most part a Lay-person , and he was set over both the Ministers and Communicants of many Congregations .

Thirdly , In case any judge that according to Gospel-order , no others should joyn with the Minister , but that he should act alone in admission ; what prejudice is this to the Sacrament , when he that is confessedly called to the work , acts alone in the administration of it ? And in case a Minister see it expedient to crave assistance in so weighty a businesse , especially where he is cast upon a large Congregation , for his further information , and advice ; where then is the evill ? When Ministers this way go alone , then it is auricular confession , shrift , and whatsoever prophanenesse can devise ; then partiality is objected , that out of spleen they put men from this Ordinance ; when to avoid these even by consent help is chosen , that on the other hand it is such a grievance , The mixture of such that are supposed unworthy , no warrantly for absence . that it is thought a sufficient reason of mens absence .

These that we have hitherto seen are extreams on the one hand . There are those of an opposite party , that have their Objections likewise , and would come , as they say , to this Table , in case they could meet with suitable guests there , and those onely that become such a Feast ; such that are holy , and no other ; but looking for others there whom God never called , they resolve upon that account to keep absent . I answer , 1. Let these take heed lest they take too much upon them , in passing sentence upon all that come to joyn in this duty , and think better upon it , whether that , or somewhat else , ought not to be there their businesse ? 2. Whether they go not higher then the Word of God will bear them out in the principles that they lay for the qualification of such a one that is admittible to this Supper ? and take heed that their great ambition be not to find out a Church in that purity and glory , that Christ hath altogether denyed to be enjoyed on earth . 3. Where it is that they can have hopes to go to joyn , where all give evidences of regeneration , and no other are received ? These betake themselves all their dayes to the Society of Seekers . As those under the famine of the Word threatened by the Prophet , shall wander from Sea to Sea , and from the North , even to the East , and shall run to and fro , seeking the Word of the Lord : So may these , seeking a Church of their own fancying , but shall find none . But for more full satisfaction , let these take these following Arguments into consideration .

Arguments evincing the lawfulnesse of communicating in mixt Congregations . First , There is never an approved example in all the Scripture , of any one man that did separate , or withdraw himself from an Ordinance , which God hath enjoyned upon the account of the impurity or defilement , either of him that did administer , or of those that were to joyn in it . It is true that it is said , 1 Sam. 2.17 . as the aggravation of the sin of Hophni and Phinehas the sons of Eli , that men then ( and as appears for their sakes ) abhorred the offering of the Lord , and therefore in all probability absented themselves from it ; but Elkanah and Hannah did not so , as appears , Chap. 1.3 , 7. and Mr. Hildersam . Lect. 29 on John , pag. 129. observes from Chap. 2.24 . that it was their sin that made any such separation .

Secondly , There are many approved Examples of the people of God to the contrary ; how much do we read in the Prophets of the peoples wickednesse , and corruptions in the State Civill , and Ecclesiastical ? yet which of them for that cause did make separation ? We see what company did resort to the house of God in Jeremy's time . Jer. 7.9 , 10. and yet we see Jeremy ready , when he had liberty , to resort to it , Jer. 36.5 . Much was out of frame , and little in due order in Christs time ; yet as he acknowledged , that even then salvation was of the Jewes , Joh. 4.22 . they had then saving Ordinances among them , so he held Communion with them , as he religiously observed other Feasts , so some have observed ( as we have heard ) that he kept four Passeovers , after he appeared in publick , for the work of mans Redemption .

Thirdly , One mans sin must not keep another from a necessary enjoyned duty ; if one man will make himself by his prophane addresses guilty of Christs death , another must not therefore forbear to shew forth his death . This is such a duty , and the sin of 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 ●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 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 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 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 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 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 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 of men of years ) may rather be defined by passion then action . And passion may as well challenge the seat of Sacraments , as action , where he placeth it . He concludes , that ancient and modern Writers , yea , Calvins followers call them by the name of rites , and Ceremonies , which we know to consist in action . Here is a manifest mistake , rites and Ceremonies are not alwaies actions , neither humane , nor divine Ceremonies . The high Priests Ephod , with the rest of those holy garments prescribed , were Ceremonies , and so was the surplice while in use in England , and yet these were in the predicament of Habitus and not of Actio . It is true that the putting them on was an action , but that was not the Ceremony , but the wearing of them in the work of worship , and the putting it on was no act of him that wore it , but his that waited upon him . And kneeling at the Sacrament was esteemed a Ceremony with us , yet no action , but a gesture , or posture of the body , and in the predicament of Situs , Dr. Burges indeed in his rejoynder defines a Ceremony to be an action , pag. 29. But presently he explaines himself , and saies , I call it an action , because nothing is or can be a Ceremony in respect of existence , or being , but onely in respect of acting or usage thereof , as a ceremony : so that he takes action abusive , for any manner of usage whatsoever ; upon the publishing of the book , I spake with the author of this thing , and he acknowledged action strictly taken , was too narrow to be the Genus of a Ceremony , and that it was holpen by the word usage . So Dr. Sanderson , that renouned Logician , speaking of the execution , done by Phinehas in the division of his text , calls his standing up an action , but presently addes . Though I call it an action ; yet it is a gesture properly , and not an action , so that when rites , and Ceremonies may be postures , or habits , it cannot be said that they consist in action ; so that it is clear , that Sacraments consist in their use , and though actions be seen in every Sacrament , either done by the dispenser , or receiver , or both ; yet those actions being upon , and about some visible element , and the Elements themselves , with the actions being all significant ; Sacraments are yet rightly defined to be signes , and not actions .

Then it must necessarily follow by way of Corollary , that there is no holinesse remaining in the elements , There is no continued holinesse in Sacramental elements . no relative holinesse abiding upon them , further then according to the institution they are applyed and received . The water in the vessel that containes it is no further ( as I may say ) consecrate then as it is applyed to the person baptized . The river of Jordan , nor yet the waters near Aenon , in Salem , had no more holinesse then other waters in Jury . The reliques of bread and wine in the Lords Supper , have no more of holinesse , when they are taken from thence then they had when they were brought thither . Tipling off of the wine in the place where it was immediately before received as a Sacrament ( of which I have heard ) is undecent , and unsuitable to the work that they have been upon , yet it is no other then common wine that then is taken . Care should be taken not to defile the person who remaines consecrate to God , and in participation of these elements makes profession of it , no such fear of prophaning the elements themselves . But for a great part these are well contented to be prophane , provided that the elements may be esteemed , and honoured as holy . This high opinion of holinesse in the consecrated wine robbed the people of it . Many of the Laity have beards that may lick some drops of it up , and the number encreasing it must passe through so many hands , or be put to so many mouthes , that some may be spilt ; and those fears here so wrought , that they may not meddle at all with it . And how great disputes there have been , what shall be done with it , if a weak stomack vomit it up while the species of it doth remain unchanged ; they that are verst in Popish Casuists well know . And all this from that monster of Transubstantiation . But when a right use of the Sacraments is understood , all these superstitious conceits will vanish , and come to nothing ; when a sealed indenture hath done its office , we no longer look much after the wax , and parchment .

Secondly , Their touch or abode upon any thing or utensil does not make it holy . If their Sacramental nature remain no longer then their use , so that themselves are no further holy , then their touch , or former abodes cannot make any place , or utensil holy ; it cannot leave any such remaining holinesse ( as some conceit ) behind . So it would follow that in case the words of consecration be pronounced over all the bread in the greatest pantry , or to be sold in the market place ( which men of that opinion say may be done ) then not onely every bit of that bread is turned into Christ , but all the binges or panniers that receive the bread in them must have an holinesse remaining , and abiding upon them , and so in like case all the Wine in the cellar , yea , all the earth of the Land of Canaan would remain holy by reason of the Manna falling upon it , which was spiritual meat , therefore a prophaning of it , to tread with the foot upon it , much more for beasts to dung and graze it . As much is said to prove that the rock was Christ , as there is to prove that the cup is Christs blood . If that had such a sanctifying power , then all the ground on which the water ran , yea , every beast that drank of it , was made holy . The thought of this might have silenced that talk of bowing to the place of Gods special residence , by which they meant the place where the Sacrament hath been celebrated , which of a Table they made an Altar , which then according to our Saviour Christ , must make holy the body and blood of Christ , offered upon it , and the body and blood of Christ must not make it holy , Ye fooles , and blind , whether is greater , the gift or the altar that sanctifieth the gift ? Matth. 23.19 . But with us the gift did put the sanctification upon the Altar , that from the time that the gift had been upon it , men must upon sight still worship ad , versus , coram , amazing those that were offended at it , with their distinction of inhesive and abstractive holinesse .

CHAP. X.

SECT. I. Sacraments are seales .

HEre followes a second use and office of Sacraments ; which being added to the former , makes up the whole for which they serve . As they are signes , so they are seales ; from whence a double Observation followes .

Sacraments are seales .

All that the Sacraments work on the soules of receivers is by way of sign and seal .

First , Sacraments are seales .

Sacraments are seales . Before this can be proved , by reason of the ambiguity of the word , it is to be distinguished ; Seal is sometimes taken properly , and that is yet twofold : 1. A seal sealing , or making an impression , and so the instrument used for that purpose is called a seal , or signet ; so , Gen. 38.18 . Judah delivered to Tamar his signet , Several acceptations of the word . or seal ; so , Dan. 6.17 . 2. A seal sealed , or receiving an impression ; so the Letters that we send have their seales upon them , when we yet keep our signet , or sealing seal , to make thousands of impressions : so in the vision , Revel. 5.1 . there is a book with seven seales . Sometimes the word is used Metaphorically . And that is also twofold ; 1. By way of allusion to the signet , or instrument sealing ; and so those things that are of great esteem , and highly prized , are called by the name of seales , or signets , Jerem. 22.24 . As I live , saith the Lord , Though Coniah the son of Jehojakim the King of Judah were the signet upon my right hand , yet would I pluck thee thence . So , Hag. 2.23 . 2. By way of allusion to the use and office of a signet , or seal , as making impression on things sealed , that is , as doing the office of such seales : Here it is taken metaphorically , not in a proper sense , but in allusion to the use of seales , not the signet it self . Several uses of a seal . Now the use of seales is various .

First , For secrecy , For Secrecy . to keep things close , so that while the seal is upon them none may look into them . To that end we use to put seales on our Letters , that they may not be read by any but those whom they concern ; so the chief Priests sealed the stone , of Christs Sepulcher , Matth. 27.66 . To this use of a seal the Prophet alludes , Isai. 8.16 . Bind up the testimony , seal the Law among the disciples ; and John also in that vision , Revel. 5.1 . I saw in the right hand of him that sate on the Throne a book written within , and on the back side sealed with seuen seales .

Secondly , For warranty For Warranty . and authority in the discharge of any businesse . Haman had Ahasuerus his seal for the slaughter of the Jewes , Esth. 3.12 . And Jezabel had the seal of Ahab to bring Naboth into question , 1 King . 21.8 . and to this use of a seal the Lord Christ alludes , where he vouches the authority of the Son of man to give life to the world , Him hath God the Father sealed , Joh. 6.27 .

Thirdly , For distinction , For Distinction . or separation , to mark out things that are to be known , and distinguished from others . Commodities allowed to passe , have the publick Officers stamp ; and the Merchant puts his mark on the wares that he buyes , as the Grazier on his beasts , the Shepherd on his flock , to distinguish them from those that belong to others . To this the Apostle alludes , 2 Tim. 2.19 . Having this seal , The Lord knoweth them that are his .

Fourthly , For security , For Security . to keep things inviolable , and free from harm . To that end Daniels prison-door was sealed , Dan. 6.17 . To this use of seales Solomon alludes , Cant. 4.12 . A garden enclosed is my sister , my spouse , a spring shut up , a fountain sealed . Water was precious in those parts , therefore they shut up their Wells , and sealed them , that none might draw out water from them . The like allusion we see in that vision , Revel. 7.2 , 3. And I saw another Angel ascending from the East , having the seal of the living God , and he cryed with a loud voice to the four Angels , to whom it was given , to hurt the earth , and the Sea , saying , Hurt not the earth , neither the Sea , nor the trees , till we have sealed the servants of our God in the foreheads .

Fifthly , For ratification , For ratification . and confirmation ; for further , and more firm assurance . In the grants and conveyances of men the seal is to make the title unquestionable , Jer. 32.10 . I subscribed the evidence , and sealed it . The Corinthians conversion to Christ , did evidence the Apostles Call to work of an Apostle ; and therefore he sayes , The seal of mine Apostleship are ye in the Lord , 1 Cor. 9.2 . We find a seal , and earnest given , Ephes. 1.13 , 14. 2 Cor. 1.22 . to be one and the same ; and the use of earnests we know is for confirmation , to ratifie a Covenant , or bargain : what the Apostle saith of an oath for confirmation , that among men it for end of all strife , Heb. 6.16 . the same we may say of a seal , that puts an end to differences , and contentions . And what an oath is to a promise , a seal is likewise ; and Gods oath added to his promise , is of the same use as his seal , that by two immutable things in which it is impossible for God to lye , we should have strong consolations , Heb , 6.18 . yea , Abraham the leading man in Covenant had from God both oath and seal added for confirmation of his promise ; The Apostle makes observation of his oath out of Scripture-history , Heb. 6.13 , 14. When God made promise to Abraham , because he could swear by no greater , he sware by himself , saying , Surely blessing I will blesse thee , and multiplying I will multiply thee . And here he makes like observation of his seal , God having entred Covenant with Abraham , and his seed , addes this for ratification , Genes. 17.10 . This is my Covenant which ye shall keep between me and you , and thy seed after thee , Every manchild among you shall be circumcised ; which the Apostle here interprets to be both a sign , and a seal . He received the sign of Circumcision , a seal of the righteousnesse , &c. And in this respect Sacraments are called seales , to ratifie and confirm all that the Covenant doth hold out , and promise . That which doth the office of a seal , or earnest between man and man , that is fitly called a seal between God and his people : But Sacraments do the same Offices between God and his people , as seales and earnests do between man and man ; seales and earnests ratifie mans Covenant , Sacraments ratifie and confirm the Covenant of God ; and therefore Sacraments are fitly called seales .

But exceptions are here taken by those that do deny that Sacraments have any such office as to be for seales .

Objections against of Sacraments . First , This is the alone place where any Sacrament is called in Scripture by the name of seal ; This Sacrament is onely once , and no other Sacrament any where ever so called : And therefore it will not hence follow that Sacraments are seals . Sol.

Answ. 1. This will conclude them to be no signes , as well as it will conclude that they are no seales ; Circumcision is here called a sign , and no other Sacrament is in any Scripture-Text called a sign ; yet all confesse that they are all signs . They may therefore notwithstanding this objection be seales as well as signes . 2. The calling of it a seal , doth not make it one , but onely declare it to be such : Before ever the Apostle had given it these names , it was both a sign and seal , as well as after : other Sacraments are likewise seals , where there are like Sacramental expressions , notwithstanding they have no such name in Scripture . And as the Apostle infers from the institution of Circumcision , and Abrahams acceptation of it , that Circumcision was a seal , so may we infer in like manner , that other Sacraments are signs and seals . Compare that which the Apostle here deduceth from Gen. 17. concerning Abrahams Circumcision , with that which may be deduced from Acts 8.34 , 35. concerning the Eunuchs Baptisme ; Abraham believed , and was justified upon believing , and then received the sign of Circumcision , a seal of the righteousnesse of faith , which he had being uncircumcised . And the Eunuch did believe on Philips preaching , and afterwards received Baptisme . May we not well then say , He received the sign of Baptisme , a seal of the righteousnesse that he had being yet unbaptized ? so we may say of Pauls Baptisme , and the Jaylours , upon their miraculous conversion to the faith they received the sign of Baptisme for the same reason .

Secondly , It is demanded , whether the Covenant of grace , and promises of salvation be compleat , valid , and firm in themselves , Object . without these things annexed to them ? or whether they be meerly void , and null in Law , as Kings , and mens Deeds , and Charters , without a seal to confirm them ? If incompleat , infirm , and invalid , this is extreamly derogatory to the Covenant , and therefore they are not properly seals .

Answ. 1. Sol. If there be some dissimilitude between civill seals used by men in Charters , and conveyances , and seals of God put to his Covenant , will it then follow that upon that account they are no seals ? There are dissimilitudes between the Ambassadors of Princes , and the Ministers of Christ respective to their functions , are Ministers then no Ambassadors ? There is difference between servants of men , and servants of God , are Christians then no servants ? Sacraments are seals by way of metaphor , because they do the office that seals do among men , and if they do not per omnia quadrare , as no metaphors do , yet in case they agree in the main for which that serves from whence the metaphor is borrowed , it is sufficient . Ministers are fitly called Ambassadors ; being sent of God to treat from him with a people , as Ambassadors are sent of Princes , notwithstanding that those to whom Ambassadours come , may treat , or not treat at pleasure ; may give in Propositions , as well as receive them ; when they to whom Gods Ministers are sent , must give audience , must take the Propositions delivered , and not stand to Capitulate . If Sacraments ratifie to us the promises of the Covenant ; That is enough to denominate them seales , though wit could devise twenty differences . And yet I read some differences assigned , which I confesse ) I do not understand to be any differences at all . 2. I know not that it is absolutely true in Law , that mens grants are void altogether , without a seal ; I have heard of Leases : parol , and Wills nuncupative , which I am sure have no seal . And seales sometimes by the injury of time are utterly broke , and lost ; and in this case I suppose the Covenant may yet stand . 3. What is objected against this office of Sacraments , as seales , may also be objected against the oath of God made to Abraham for confirmation of his Word . That will admit the dilemma ; Either his Word of Promise was true , and firm without it , or else ( which I am loath to speak ) subject to change . The application is easie . The same thing was revealed to Pharaoh in a dream for seven years plenty , and seven years famine , by a double sign ; If there was truth in one , we may argue the second needs not ; if untrue , neither have cause to be heeded , or regarded . If we will undertake such kind of reasonings , we should make no end . 4. The Covenant is compleat , full , firm , and valid , in case we should never more then once hear it , or never have any seal put to it , nor any oath for confirmation ; yet our unbelief , and distrust is such , that we need ingeminations , inculcations , oaths , seals , and all from God to uphold us .

Object . Thirdly , It is yet demanded , whether these seales are inseparably annexed to the Covenant , and promises of grace in the Old , or New Testament , as parts , or parcels of them , as seales are annexed To the Charter ? If yea , then shew us to what Covenants , and Promises , and in , and by what Texts they are thus inseparably annexed , and how any can be saved or made partakers of the benefit of the Covenant , and promises of grace , who do not actually receive these seales of grace ? when as your selves with all Orthodox Divines must grant , that many who were never baptized , and infinite who never received the Lords Supper , are and may be saved , and are made partakers of the Covenant , and promises of grace , without receiving , or enjoying these seales of grace . If no , then how can these be termed seales of the Covenant , and promises of grace , which are not inseparably affixed to them , as seales are to Charters since many receive the Covenant , and promises of grace , without these seales ; and other receive these seales , without the Covenant , or promises , the benefit whereof they never enjoy .

Answ. They are inseparably joyned respectu praecepti , Sol. as being enjoyned of God ( and here all the Texts brought to prove the Sacraments not arbitrary , but necessary ; may be brought in to witnesse ) though not so respectu medii , The Covenant may have its effect without them , The Covenant is intire in it self without them . They are not inseparable quoad esse , yet they have their necessity ( though not simple , and absolute ) quoad operari , for the Covenant to have its due work on our hearts . God saw them necessary , helpful , and useful , and therefore gave them in charge , as many Scriptures witnesse , and we of necessity must submit to them , in order to obtain the end to which they serve ; and for which they are designed , and appointed .

SECT. II. Rules for a right understanding of Sacramental Seales .

FIrst , These are outward , visible seales ; Explicatory Propositions touching the sealing of Sacraments . and priviledges of visible Churches , and Church-membership , committed to the Stewards of God in his house to dispense , and apply to their people . And so different from that other seal of God frequently mentioned , the seal of the Spirit which is internal , invisible , proper onely to the elect , regenerate , reserved in the hand of God , according to prerogative to give . That these are external , and visible , needs no more then our eyes ; and that they are the priviledg of visible Churches , and Church-members , sufficient hath been spoken . And therefore they both agree in the general nature of a seal , both are for ratification , and confirmation of the truth of Gods promises , yet in a different way , and different latitude ; They have the former , that never reacht the latter ; and the former is serviceable to attain to the latter .

Secondly , They are seales not to confirm any truth of God in it self , or to work in us any assent to general Scripture-Propositions , But as general truths are brought home by particular application , so they seal mens particular interest in the Covenant . He that hath the Son hath life ; He that eateth my flesh , and drinketh my blood , hath eternal life . These are Scripture-Propositions , and he that is to seek here hath no cure in the Sacraments ; They can give no direct remedy . These signs and seals take this for granted , and cannot make proof of it . But when this is assented to in the general , He that hath the Son , hath life ; and he that feeds upon him , shall live for ever ; Here soules are confirmed in their particular interests , that the Son is theirs , and that they feed upon him for life eternal .

Thirdly , we must distinguish the outward sign in the Sacrament together with that which is done about them , or any of them , and the Communicants act in the bare beholding of them , from our act of receiving of them . In the former sense they are no more then signes . The Lords Supper thus considered is no more then a remembrance , memorial , or representation of Christs death and passion . In the latter it is a seal , pledge or earnest . And therefore to say that Christ ordained it to be a remembrance , memorial , and representation of his death is a truth . But to say that therefore he did not ordain it to be a seal , is a manifest error . If Christ had taken bread , and broken it ; taken the cup , and poured out wine , and had said , This is my body , this is my blood , here had been a sign , a memorial , a representation , and no more : But when he saies , Take , eat , this is my body ; This is my blood in the New Testament , drink ye all of this ; it is , as Circumcision was , both a sign and seal : As a sign , remembrance or representation ; the beholding is sufficient , as the Israelites did the brazen Serpent , and as Papists look on their Images , for which if they had an institution , as they have a prohibition , they might be defended ; and if we were to do no more , it would be no more then a sign , memorial , and representation ; But being to receive it , It is a seal , and pledge of that which it represents , and brings to our minds .

Fourthly , They are not absolute seals , but conditional ; They do not make it good to all , that Christ is theirs ; but upon Gods terms , which is exprest by St. Peter to be the answer of a good conscience towards God ; Of this I spake largely , Treatise of the Covenant , pag. 34 , 35 , &c. which by Mr. Baxter in his Apology hath been examined , Sect. 60 , to Sect. 82. which here must briefly be taken into consideration .

A digression for vindication of chap. 7. of the Treatise of the Covenant , from Mr. Baxters exceptions , touching conditional sealing in Sacraments .

HAving in my Treatise of the Covenant , shewed at large that the Covenant of grace is conditional , In my seventh Chapter I inferr'd , that the seals of the Covenant are as the Covenant it self conditional ; making it good with six several arguments , as I had before asserted it in my answer of Mr. T. chap. 15. p. 100. This reverend Mr. Baxter is pleased to take notice of in his Apology ; and to put the question in opposition to me in these words , Sect. 60. Whether the Sacraments seal the conditional promise absolutely ; or the conclusion conditionally ; when onely one of the premises is of Divine revelation : and whether this conclusion be de fide , I am justified , and shall be saved ? Which terms I leave to the intelligent Reader to consider . He is not pleased to take notice of any one of my arguments whether it is because he judges them unworthy of his answer , or for any other reason , I cannot tell . I produce likewise the testimony of many of our Divines , speaking the same thing , and he takes as little notice of any of their authorities . As I then spake what reason inforced me to believe , so I have the same reason still , to believe what I have spoke ; and when all is examined , which may be found in that apology , from p. 115 , to p. 144. I think more is spoken for me then against me . He is pleased , pag. 139. to say , The difference is so small , that were it not for some scattered by-passages , I would scarce have replyed to you . I therefore shall return no other rejoynder , but onely to observe such passages as may best serve to clear the truth in question ; He goes about to take away the subject of the question , and saies , I never heard of , nor knew a conditional sealing in the world ; which to me is very strange . Besides what I have spoken of it , he hath doubtlesse read Mr. Marshalls answer to Mr. T. ( and , pag. 224. of his Treatise of Infant-Baptisme , he makes us know that he hath read it , ) and he expresly calls it , a conditional seal of the receivers interest in the Covenant . He confesses the possibility , but asserts the vanity of such sealing . As if a man ( saith he ) Sect. 77. pag. 140. should set the wax and material Seal to a deed of gift , with this addition , I hereby seal to this , or own it as my deed ; if such a man be now living in France , or if such a ship be safe arrived , or if such a man shall do such a thing , otherwise this shall be no seal . Here I think an impossibility is found out ; Is an actual Seal made no Seal upon any condition in the World ? Hath he never heard of that Maxime , Quicquid est , quando est , necesse est esse : or that other , Quod factum est , infectum reddi nequit ? And we are wont to say , that this is not within an omnipotence to make a thing that is , whilest it is , not to be : unlesse Mr. Baxter means that such wax with impression made , is formally no seal , before the time that in law it hath its efficacy , as he seems to say , Sect. 72. where he hath these words , To say , I conditionally seal , is to say , It shall be no seal , till the performance of the condition . So a bond sealed and delivered in presence of witnesses , is unsealed till it be forfeited ; which is a manifest absurdity . And I speak not of a conditional seal as opposed to actual , I should call such a seal not conditional , but potential ; I speak to conditional sealing , as it is in the question , that is , when a man ties himself by seal to such or such a thing , not absolutely , but upon condition ; and such sealings I think are common in the world . A Master seals to his Apprentice , and binds himself at the end of his term , to apparel him , to make him free of his mystery , &c. but all this upon terms and condition of true and faithful service . If Philemon in his way had sealed to Onesimus , his seal had not tyed him to make good such engagements . I have alwaies thought , As is the obligation , so is the seal ; and if there be no such conditional obligations , we have been long abused with such forms : The condition of this obligation is such , &c. But if any list to say , that Sacraments absolutely seal upon conditions as it seems Mr. Baxter chooses to speak , and some of his friends have said is more proper , ( though I do not see it , yet ) I will not contend about it . He tells me that he confesses , that neither promise nor seal bind absolutely , till the condition be performed , pag. 140. and this is the whole that I desire ; I am there taken up for saying , [ That the conditional promise is not any absolute undoubted truth , but upon supposal of the condition put . ] If the Reader compare the context either in the precedent or subsequent words , he may easily see [ truth ] there should have been [ tye ] ; and I think he could scarce have missed the sight of it , had my sentence been fully quoted . The close of my speech in these words [ so both promise and seal absolutely bind ] is left out ; yet the words as they stand , though they carry no congruity , might have received a fair Interpretation : It was no absolute truth that the Jaylour should be saved , but upon condition of his believing . I shall not trouble the Reader with that , which to him would be tedious , and from which he can receive slender benefit ; I shall onely take notice of some passages which Mr. Baxter is pleased to put into his Index , seeing many will perhaps look there , that will go no further . The Minor being sealed , the Conclusion is not eo nomine sealed , as Mr. Bl. affirmeth , and refers to Sect. 65. p. 123. but his charge is , p. 124. It is new Logick to my understanding , that the Minor being sealed , the Conclusion eo many is sealed : The Minor of many an argument may be true , and the Conclusion false . And therefore when the case so falls out , that both Minor , and Conclusion are true or sealed , it is not eo nomine , because the Minor is true , that the Conclusion is so , ( or is sealed eo nomine , because the Minor is so ) but because both Major and Minor are so , and not then neither , but upon supposition the syllogism be sound . It should first have been made to appear that I vent such Logick , and then I might more fairly have been charged with new Logick . I spake not of syllogismes in general , but of the syllogism I had in hand , and such a one where the Major is taken for granted , as I say it is in that syllogism . The Major in that syllogism is laid down in these words ; If God give me Christ , he will give me justification , and salvation by Christ ; which is clearly laid down by the Apostle Rom. 8 , 32. The Minor is expressed in these words ( as supposed to be the words of God in the tender of the Sacrament ) Here I give thee Christ , upon which the Conclusion followes : Therefore I give thee justification , and salvation . The Major in this , I said , pag. 41. is supposed , not sealed ; The Minor is there sealed , giving in my reason , which is not opposed ; and the Minor being sealed , I say , the Conclusion is eo nomine sealed . This is confessed , upon supposition , that the Syllogism is found to be sound ; and the Syllogism is not yet under any charge , and therefore what I say , by his own confession is true . There is further put into the Index Mr. Bl 's doctrine untrue , that [ if the conclusion be not sealed , then no proposition is sealed ] referring to Sect. 68. pag. 126. My words quarrelled at are these , pag. 42. [ If the Proposition serves directly to prove the conclusion , then that which directly confirmes any Proposition in a rightly framed syllogism confirms the conclusion . If the conclusion is not sealed , then no Proposition is sealed , or else the syllogism is ill framed . ] The answer returned me is this , This is too new doctrine to be received , without one word of proof : Doth he that sealeth the Major of this following syllogism seal the conclusion ? All that truely receive Christ , are the sons of God , and shall be saved : Judas did truely receive Christ ; Therefore Judas was the son of God , and shall be saved . I think both premises must be true , before the conclusion will thence be proved true : And it is not sealed by God , when it is false . I confesse I stand amazed at this picking of quarrels , and high strains of wit , to find out matter for animadversions ; If the Minor Proposition here expressed , directly serve to prove the conclusion , then Judas is saved : for if it serve directly to that purpose , it is neither in matter , nor form defective . If any should wickedly say R. B. shall not be saved , and to make it good ; shal affirm , that he is a pure Pagan , wholly ignorant of Jesus Christ ; will any say , that this directly proves it , when the proof contains such an abominable falsehood ? And such is the proof here , that Judas is the son of God , and shall be saved ; change Judas into Peter , and then you speak my thoughts . He is pleased further to put into his Index , Whether it be virtually written in Scripture that Mr. Bl. is justified ? I confesse I did not without trembling of spirit read , nor without tears think upon this , thus put to the question ; together with that which followes , Whether it be de fide that Mr. Bl. is justified ? Who would not believe , that I had directly asserted it , or made some unsavory vaunts about it ? I must therefore give the Reader an account , that Mr. Baxter himself , Appen . pag. 66. had framed this syllogism in order to the finding out of the way of Sacraments sealing ; He that believeth , and is justified shall be saved : But I believe : Therefore I am justified , and shall be saved ; affirming that this conclusion [ I shall be saved ] is no where written , to which I answered , Treat . of the Covenant , pag. 42. It is written vertually , though not expressely : making it clear by an other instance : it is no where written , that I shall rise in judgement ; yet it is on faith , that I shall arise , seeing it is written that all men shall arise ; and when I have concluded faith in my heart , as well as reason in my soul , knowing my self to be a believer , as I know my self to be a man ; I may as well conclude , that I shall arise to life , as that I shall arise to judgement . After some exceptions taken by him at the word [ vertually ] to prove if he could , that my syllogism is tautologicall , he adds , Yet I confesse , that some conclusions may be said to be Interpretative vel secundum locutionem moralem in Scripture , when but one of the premises is there ; but that is when the other is presupposed as being certain . And do not I presuppose the Minor here to be certain , in saying , When I have concluded faith in my heart , as well as reason in my soul , I speak not to it , but upon this supposition , that it is concluded ; And therefor the conclusion may be Interpretative in Scripture according to Mr. Baxter , though not virtualiter , and that shall serve my turn : And I think there is as much of tautology in the one as in the other . For my conclusion in that instance of arising again , it is said that , It is by faith and natural knowledge mixed , that I shall rise again ; and I am further told , Tho●gh in strict sense it be thus mixed : In our ordinary discourse we must denominate it from one of the premises , and usually from the more notable , alwayes from the more debile . Scripture saith , that all men shall rise ; reason saith , that you are a man . Though the conclusion here partake of both ; yet it is most fitly said to be de fide , both because Scripture intended each particular man in the universal , and because it is supposed as known to all that they are men : and therefore the other part is it that resolves the doubt , and is the more notable , and more debile part . To which I onely say , that of two premises the debilior should be the more notable , or that a Proposition which is laid down terminis terminantibus of God himself should be more weak , then that which reason concludes , I am to learn . I am further told , that it is an undoubted truth with me , that conclusio sequitur debiliorem partem ; That it followes deteriorem partem , I long since learnt , so that if one of the premises be false , the conclusion cannot be true ; but that it must have its denomination à debiliori , in the sense here spoken to , I never yet heard , nor could I have once thought , that upon the account of the weaknesse of that Proposition of faith , [ All men should rise ] it should be yeelded to be of faith , that I should rise , and not otherwise . And here I am put to it to answer , whether I have a fuller evidence , that I am a sincere believer , then I have , that all sincere believers are justified ? And am told , It seemes by your following words , that you have or suppose others to have . I wonder what words of mine those are that speak such madnesse . Can I be more sure that I see the Sun , than I am that there is a Sun to be seen ? I am yet told , If you have as evidently concluded , that faith is in your heart ( saving faith ) as that reason is in your soul , and know your self to be a believer , as evidently as you know your self to be a man , then your conclusion may be denominated to be de fide , as a parte debiliori . But what if any man have concluded , though not with that evidence , and full strength of light , how it is hindred , but that still it may be a conclusion de fide , I confesse I am to seek in this new learning , to enquire into premises , whether is debilior , whether fortior , and so to give the conclusion denomination à debiliori ; what if I cannot tell in which of them most strength lyes , ( as it seems Mr. Baxter himself is sometimes to seek ) then I shall be at a stand , whether the conclusion is to be denominated of faith , or of sense , or reason ; I take it to be de fide when I have warrant from the Word of God for it , and it leads me to believe it .

Mr. Baxter had said in his Appendix . Otherwise ( that is , as I understand him , if this proposition , I shall be saved , be sealed in the Sacrament ) every man rightly receiving the seales , shall be justified and saved . To this I have answered , I see no danger in yielding this conclusion ; Every man rightly receiving , and improving the seales must be saved , and justified . He that rightly receives the seales , receives Christ in the seales , and receiving Christ , receives salvation . In his reply , he first explains himself , and then retorts upon me . He saies , by rightly I meant having right to it , and that onely in foro Ecclesiae , and not rectè , and confesses he should plainlier have expressed his meaning . Let him then bear with others if their words do not alwaies speak their meaning so plainly as he would desire . I think my meaning was never so in the cloudes , as his is here . He then retorts upon me , in these words , Whether you here contradict not your doctrine of Baptismal faith , where you suppose justifying faith to be the thing promised by us in Baptisme , and therefore not prerequisite in it , I leave you to judge , and resolve , as by your explication . I have busied my head not a little , to find out where any colour of contradiction lyes . If it be in this that I yield , that every man that rightly receives the Sacrament shall be saved , and yet affirm , that men that are not in a state of salvation have right to Sacraments , then it is a contradiction to say , that any man may have true right to any thing that doth not rightly use it , which indeed is a contradiction much like to some others , with which I am charged , and might with as good reason have found a place in an Index .

Having yielded to Mr. Baxter , That Papists have great advantage given them by those , that mistaking the nature of justifying faith , think it consists in a belief of the pardon of my own sinnes . Yet to make it good , that the conclusion that my sins are pardoned , or I shall be saved , may be de fide , when the soul hath a right proceeded in the premises ; I say , As it is an error to hold , that to believe my sinnes are forgiven , is of the nature , or essence of faith , as though none did believe , but those that had attained such assurance , ( true faith hath assurance in pursuit onely , sometimes , and not alwaies in possession ) so on the other hand , it is a mistake to say , that it is no work of faith . The Apostle calls it the full assurance of faith , Heb. 10.22 . and describeth faith to be the substance of things hoped for ; faith realizeth salvation , which we have in hope to the soul . A description of faith ( saith Dr. Amesius out of a Schoolman ) by one of the most eminent acts that it produceth ; therefore I take that to be a good answer that is here charged with error that when it is written , he that believeth is justified , it is equivalent , as though it were such , or such a man is justified , in case with assured grounds , and infallible demonstrations , he can make it good to his own self that he believeth . Upon this he comes in , not with a few animadversions , the two first are to conclude from my own mouth that assurance is not faith , in that I say it is not of the nature and essence of faith , and hath it sometimes onely in pursuit , and not in possession . In which he seems to take for granted that I had affirmed that assurance is faith , when I can produce witnesses that almost 30. years ago I have opposed it , and I still persist in the denyal of it . 3. He saies , I know none that deny assurance to be a work of faith , which Mr. Bl. saith here is a mistake , to say love and obedience are works of faith , but not faith it self . A work I mean as my words import , attainable by faith , and if faith by Scripture-promises , is able to conclude it , then the conclusion with me is de fide when it is concluded . 4. He saies , I must have better proof before I can believe that it is assurance of our own sincerity , or actual justification , which the Apostle calls the full assurance of faith , Heb. 10.22 . And I think he is the first man amongst orthodox Divines , that hath doubted that assurance of acceptance , is meant in that place . Faith is that grace ( say the last Annotations ) whereby we either do , or may approach unto God , with full assurance of acceptance . Is not that boldnesse in our addresses mentioned , ver. 19. an evident symptome of it ? And is not sincerity fet forth in those words [ having our hearts sprinkled from an evil conscience , and our bodies washed with pure water ] as the basis , or bottome of it , not of our acceptance , but of our assurance ? I must hear somewhat more , before I can question it . There followes . 5. And as hardly can I discern assurance of our sincerity in the description of faith , Heb. 11.1 . unlesse you mean that hope is part of faith , and assurance the same with hope , both which need more proof . Hope may be without assurance , and when it is joyned with it , yet is not the same thing ; onely such assurance is a singular help to the exercise of hope . And can you not discern a double encomium of faith in those words ? The first with respect to things past and present , as well as things to come , where it is said to be The evidence of things not seen . Faith makes that evident , which otherwise would not be known . The other respective to things to come , and that not evil , but onely good ; not things feared , but hoped ; expressed in these words , Faith is the substance of things hoped for ; both of them rather expressing what faith does , then what faith is ; and I know not why that speech of hope should be brought in here , when it is onely said , that the good things hoped for , are that which faith realizes to the soul . It is said further . 6. It is true that faith may be said ( as you speak ) to realize salvation to the soul ; that is , when the soul doubteth , whether there be indeed such a glory and salvation to be expected , and enjoyed by believers as Christ hath promised ere faith apprehendeth it as real , or certain , and so resolves the doubt . And is this all that faith can possibly do , and for which this high praise is here given unto it ? Against this I say ; First , This was expressed in the former branch , the evidence of things not seen ; faith believes a heaven , as well as a creation . Secondly ; a faith short of justifying may do this , an historical faith assents to the highest dogmatical truthes . Thirdly , will you have the full assurance of hope , Heb. 6.11 . to be no other , then to get assurance that there is a heaven , though we shall never come to heaven ? which would be a contradiction ; for hope hath possession in expectation . Fourthly , doth not our hope enter into that within the vail , whither our forerunner is gone before us ? Heb. 6.19 . and are we not saved by hope ? Rom. 8.24 . Faith then being said to be the substance of things hoped for , it doth not barely tell us that there is a heaven , ( that is too lank and lean a commendation of it ) but the office of it is to realize the possession of it to us . It followes , But when the doubt is , whether I be a true believer , saith resolves it not . Faith hath its hand in the resolving of this doubt , in believing from the Scriptures , what are the Symptomes , or cognizances of true believing , and gathering them up by reflex upon it self . It followes , And when the doubt is , whether this certain glory , and salvation shall be mine , faith onely cooperateth to the resolve of it , by affording us one of the propositions , but not both , and not wholly the conclusion . If faith affords us one of the propositions , and findes the other in the Scriptures , that is to me sufficient . It followes . 7. I am of Dr. Amesius his mind , that it is one of faiths most eminent acts , by which it is there described . But undoubtedly you were not so in your sixth animadversion , when you left it so low , as we have heard , and made it no more then the faith of wicked men may reach . There is added , But so think not they that tell us , that is none of the instrumental justifying act which is there described . But doubtlesse they may very well think so . This here mentioned is a more eminent work of faith , then that of justifying , as a child on a Giants head is further removed from the earth , and nearer the clouds then the Giant himself ; Faith that gives assurance , presupposeth the justifying act already done by it self , and addes more to it , when a man believes savingly there is Certitudo objecti , he that believes shall be saved , but this here mentioned is , Certitudo subjecti , when the good hoped for is assured to the soul . If there be any other promise made of God for good , this work of faith I confesse takes it in , and I do not believe that the Apostle doth limit this work of faith to the hope of salvation , but I am sure he doth not exclude it ; that being the chiefest thing in our hope , that is undoubtedly chiefly intended , and might well by me be mentioned . It followes . 8. This which you took to be a good answer , is that great mistake which hath so hardened the Papists against us ; and were it not for this point , I should not have desired much to have said any thing to you of the rest , about conditional sealing , as being confident , that we mean the same thing in the main . If that be that great mistake , I am still in the mistake , and you are the first man that ever went about to rectifie it ; but you herein fail , that you shew not wherein the mistake lies . Those Divines that deny faith to be assurance ( that were as much as to define a man by such excellencies that are to be found in few men , and so to exclude the common pitch of men from the species of mankind ) do not yet deny but that faith may attain to assurance . It followes . 9. You forsake them that use to give this answer , when you confine it to those onely that with assured grounds and infallible demonstrations can make it good to themselves that they believe , i. e. savingly . I think that they as well as I , confine it to those that you here mention . It followes , I doubt that answer then will hold but to very few if you mean by assured grounds &c. such as they are actually assured , are good and demonstrative . I believe that strait is the gate , and narrow is the way that leadeth to life , and few there be that find it . There are not many , we may fear , that do savingly believe , and many of those are not yet assured that they do believe ; and to this Mr. Baxter hath spoke abundantly sufficient in his Saints rest . It followes . 10. Demonstrations may be infallible , and yet not known to be such to the person : but I suppose that by the word demonstration , you intend that the party discerns it to be an infallible demonstration : which sure intimates a very high kind of certainty . You may well know that I intend so , when you see that I say so , and I do not make that to be assurance , cui potest subesse falsum ; If it prove in the event otherwise , it was not assurance . It followes . 11. Yet even in that case I deny that the general Premise in the Major is equivalent to the conclusion , I am justified , and shall be saved , though I should acknowledg that the conclusion may be said to be de fide , in that the Major hath the predominant interest in the conclusion ; if so be that the man have better evidence of his sincerity then of the truth of the promise . Neither do I say that that Proposition , He that believes , and repents shall be saved , is of it self equivalent with that conclusion , without the assumpion with Scripture-warrant , and help of the Spirit , that I believe and repent ; and I know not what to make of such strange supposals of a better evidence of a mans own sincerity in any man , then of the truth of the promise which Mr. Baxter presently affirms to be a contradiction . There is no man comes up to sincerity , but he that is assured by faith , that the promise is true ; Though he may be sometimes staggered , yet he rises out of it , and holds fast to the truth of the promise ; and when the soul hath evidence of both , and is assured of both , I say , the conclusion is de fide ; see Mr. Ball of faith , pag. 80.

Mr. Baxter sayes , Appen . pag. 71. When the Papists alleadge , that it is no where written [ that such , or such a man is justified ] we answer them , that it being written [ that he that believeth , is justified ] this is equivalent . A grosse mistake , ( saith he ) as if the Major Proposition alone were equivalent to the conclusion , or as if the conclusion must , or can be meerly credenda , a proper object of faith , when but one of the premises is matter of faith , and the other of sense and knowledge . In my Treatise of the Covenant , I opposed against him Dr. Goades speech in a conference , expressing himself in these words , I will maintain the contrary against you , ( viz. Fisher the Jesuite ) that a conclusion may be de fide , although both Propositions be not de fide , but one of them otherwise , and infallibly true by the light of reason , or experience , giving instance in such a syllogism . Mr. Baxters answers , Sect. 75. Dr. Goad saith but the same that I say , onely I distinguish , &c. And I am well content then to say what both of them say , and leave it to the Reader to take the benefit of his large and elaborate discourse on this occcasion .

He is pleased to put into his Index , the difference between Mr. Bl. and me contracted , and a plain cogent argument added to prove , that the conclusion forementioned is not sealed , which is the work of Sect. 76. pag. 139. In which much by him is granted , and much affirmed ; to which I assent . His cogent argument that the conclusion [ I shall be saved ] is not sealed , is thus framed , Conclusio sequitur partem debiliorem , vel deteriorem ; At propositio non obsignata , est pars debilior , vel deterior ; Ergo conclusio sequitur propositionem non obsignatam . I shall give it in English , that if possible all may understand us . The Conclusion followes the weaker or worser part : But the Proposition unsealed is the weaker , or worser part : Therefore the conclusion followes the Proposition unsealed . And after many words he sayes , For my part , I know not what objection can be made against either part of the forecited argument ( the Major being a common Canon or Rule that holds in all figures , and the Minor being yeeled by your self ) else I would answer to it . To this I might have many things to say . First , That Mr. Baxter knowed , that I did not allow of any such Syllogism as this , which he thus frames in order to find out the sealing of the Sacraments , and therefore what is here sealed or not sealed , with me is little to the purpose .

Secondly , I marvel that he makes debilior , and deterior , weaker , and worser , here to be both one , when before he made a scripture Proposition to be debilior , the weaker , and a Proposition of reason fortior , the stronger ; when I should be loath to make , or conceive ( as necessarily he does ) a Scripture-Proposition to be deterior , the worser .

Thirdly , As to the Syllogism , I shall call for proof of both his premises ; For the Major , in his sense ( if I understand it ) I either deny , or much question it , and therefore distinguish of that which is said to be worser , or weaker ; which may be , either respective to the truth of the premises ; and then I yeeld , that the conclusion ever followes the worser . If either Proposition be false , the Conclusion is not true ; But this so far as I understand is not his meaning : Or they may be taken respective to the nature of them , and then I know not that the denomination of the Conclusion must follow upon account , either of strength or weaknesse in either of the premises . For the Minor Proposition , That an unsealed Proposion is the weaker , or worser part , I shall desire to know the quantity of it , if it be universal , then it is false ; Every unsealed Proposition is not weaker , or worser then that which is sealed . And whereas Mr. Baxter sayes ; I have yeelded it ; I know not , that ever I was put upon it : but how I shall speak my whole sense of it . I yeeld that a seal adds to the strength as does an oath , and therefore an unsealed Proposition is weaker , then that which is sealed caeteris paribus , all things being otherwise alike in both , yet there may be those differences in Propositions , that a Proposition may be of that strength in it self that it needs no seal , and be every way equal for truth , and evidence to those that are sealed , and thousands of such might be named , that without any seal are of equal strength to those to which a seal is added . That there are lands , or tenements in the County of Salop is a Proposition without a seal , that R. B. hath lands or tenements in that County is a Proposition under seal , yet the latter hath no more strength or evidence of truth then the former . He that hath hands lineally descending upon him from his Ancestors hath a true right to inherit , is a Proposition without a seal : R. B. hath such , an inheritance is a Proposition under seal ; and I desire to know whether here be not as much truth and evidence in the Major as the Minor . Let us look into that Syllogism which I put , to find out that which the Sacrament seals , and that in the person of God himself pronounced . To whom I give Christ , I give all things : But I give to thee Christ : Ergo. The first is without seal , the second in the Sacrament is under seal ; yet there is as much evidence of truth in the first , as in the second . Mr. Baxters Minor Proposition must have its due limit ( as before ) or else it is to be denyed .

The last thing in his Index as to this controversie is , The safety or danger to teach men to believe that they are justified and shall be saved . The danger of teaching men , that they are bound to believe that they are justified , and shall be saved ; which referres to Sect. 81. pag. 142. Where I am in the first place handsomely taken up , for saying I recede not from any that heretofore I have published on this subject , as standing not with ingenuity , when himself in the next Paragraphe runs on the same error , if an error ; resolving to maintain what he had asserted : I am afterwards told , It hath been too common a doctrine amongst the most renowned Divines , that it is not onely de fide that I A. B. am justified , but every mans duty also ; yea , part of the Creed , and so a fundamental for to believe that our sins are remitted , ( for so expound the Article of remission of sins ) yea , they earnestly presse men to believe the pardon in particular , and tell them they have but the faith of Devils else . By which dangerous doctrine ( it is said ) 1. Most men are perswaded to believe a falsehood , for most are not forgiven . 2. The carelesse world is driven on faster to presumption , to which they are so prone of themselves . 3. Painfull Ministers are hindred , and their labours frustrated , whose businesse is first to break mens false hopes , and peace , which they find so hard a work , that they need no resistance , &c. I believe that , as Mr. Baxter sayes ; this may be dangerously done ; and I believe , that it hath not been urged by some without great danger ; yet I also believe , that it may safely , & comfortably in due order be done , and that Ministers of Christ orderly and in a Gospel-method ought to do it . For the Creed , I am so far from this error here mentioned , that I go not so farre in this thing as Mr. Baxter himself , as I have observed in this Apology . I do not think that the Creed it self calls for so much as faith of adherence , to rest or rely upon Christ for remission of sins ; I suppose Creeds and Confessions of faith are onely for declaration of the doctrine that we hold , to difference us from those that in those particulars are erroneous in judgement , and do not at all intermeddle with our will or affections . Though I know the will must consent , and by the affections imbrace and receive Christ , or else there is no salvation to which the Gospel calls us .

The danger mentioned I fear too often ( as I said before ) is sadly incurred , that brand of false Prophets , Ezek. 13.22 , 23. is heavy , Because with lyes ye have made the heart of the righteous sad , whom I have not made sad , & strengthened the hands of the wicked , that he should not return from his wicked way , by promising him life : Therefore ye shall see no more vanity , nor divine divinations ; for I will diliver my people out of your hands , and ye shall know that I am the Lord . This practice is in full opposition to God , ( who every where threatens death to wicked persons ) which as many observe well all the error of those that suffered the charge of false Prophets among the Jewes ; we read not that they delivered any positive untruths , but onely made undue applications . And therefore false Prophets among them , are distinguished from false teachers , which were to arise in Christian Churches , 2 Pet. 2.1 The latter , and not the former bringing in damnable heresies , and yet the former were of like danger in their misapplication , both of promises , and threatenings , and more especially of promises ; to urge all to believe , that in statu quo , they shall be saved , is indeed to teach them to presume , seeing salvation is not every mans portion , and the portion of no man that lyes in sin : It was a doctrine that the Apostle often preacht , that such should not inherit the Kingdom of heaven , Gal. 5.21 . and he lets the Ephesians know that all those are but vain deceiving words that teach otherwayes , Ephes. 5.6 . Yet I suppose that it is a Christians priviledge , that he may believe that his sins are forgiven , and that he shall he saved ; and being his priviledge , it is also his duty . Christ requires some to believe it , Be of good cheer , thy sins are forgiven , Matth: 9.2 . And the Apostle takes it for granted , that some were assured ; Ye have suffered joyfull the spoiling of your goods , knowing that in heaven ye have a better and far more induring substance , Heb. 10.32 . Why doth Peter call upon Christians , to give diligence to make their calling and Election sure ? 2 Pet. 1.10 . Or why did John write to those that believe on the Name of the Son of God , that they might know that they have eternal life , 1 Joh. 5.13 . in case they may not be assured , and accordingly by faith be full perswaded and satisfied in it ? We may not think that assurance is held out in Scriptures as Chimaera , or as a Chymists Philosophers Stone , to be talked of , but never compassed . And I suppose sano sensu , and with due qualifications it may be asserted , That every visible Church-member is bound to believe his own salvation , and the pardon of his own sins in particular . I well remember that I had once conference with Mr. Ball in Mr. Ash's house on this thing , ( upon occasion of that old argument insisted upon by Arminians ; That which all are bound to believe is true : But all are bound to believe that Christ dyed for them ) and he determined that all are bound to believe that Christ dyed for them in particular , and that all the fruits of his death shall be theirs , not immediately , but Mediante fide & resipiscentia ; Men are bound to faith and repentance , and uppn their faith and repentance are bound to get this assurance , which it seems is also Mr. Baxters thoughts by that which he adds in the fifth place for aggravation of this danger , when wicked men that have but the faith of Divels , are immediately required to believe the pardon of their own particular sins , and this made to be de fide , God is dishonoured with the charge of such untruths , as if falsehoods were de fide , and God commanded men to believe them . It seems then that he grants that men may be mediately required to believe the pardon of their own sins in particular , and there can never be too much spoken against an urging of it in an immediate way ; It is after we have done the will of God that we shall receive the promise , Heb. 10.36 . and we must not believe that without doing his will we shall ever receive it . Promise-preachers that are not duty-preachers , that hold out blisse , and never speak of the terms or means to attain it , are no other then deceivers . To speak largely of the Fathers bowels to receive , and not a word of the Prodigals duty to come in , or the multitude of sins that were forgiven that sinner in the City ( supposed to be Mary Magdalen ) and conceal her tears of repentance ; to be large in one , and silent in the other , is the way to heal with slight words . Whereas as Mr. Baxter sayes , The ungodly that I deal with are so confident that their sin is forgiven , and God will not damn them for it , that all that I can say , is too little to shake their confidence , which is the nurse of their sin . When he makes this his businesse , he does the work of the Prophets , of John Baptist , and of Christ Jesus ; and I wish that all the labourers in the Lords work may joyn with him in that way , and that the Lord may give successe . Yet I still believe that all this is to be done in order to a well setled , and firmly grounded confidence : when he tells those that come to Christ , and hear his words , and do them not : clayming salvation by him , and not obeying him , that they build their hopes on a sandy foundation , and foolishly deceive themselves ; I believe that he tells those that hear , and accordingly yeeld obedience , that their hopes of salvation have a firm bottom as a house built upon a rock . But I know not why all of this should here in this place be brought in ; in the close of all that hath past ( as he sayes ) concerning himself , unlesse it be , to bear men in hand , that my doctrine of conditional sealing in the Sacraments , ( which he yet confesses differs little from his own ) may be charged with this danger , when I suppose it is the alone way of prevention of it . If I should make the words of the institution an absolute tender , and the seal wholly unconditional , I know not how to avoid it ; and I may very well fear , that he cannot be without some such meaning . First , In that he puts into his Index ( as we have heard ) The danger of teaching men that they are bound to believe that they are justified , and shall be saved , amidst those things , in which none but I are concerned ; and Secondly , Where he first begins with me he utters like language , pag. 3. I doubt not ( sayes he ) but the difference between you and me , is onely about the methodizing of our notions , and not de substantia rei , and yet presently adds , but I doubt lest your doctrine being received by common heads , according to the true importancy of the expression may do more against their salvation then is well thgouht on , and that not by accidence , but from its own nature , supposing the impression of the soul to be but answerable to the objective doctrinal seal : How unhappy am I in methodizing of wholesome truths , which are the same in substance with a mans of such eminence ? If that alone should have such a sad influence upon mens understanding , though age growes upon me , and many other weaknesses ; yet were I sensible of the truth of this charge , I would travel on foot to the remotest ground in England to learn from any hand a more happy way , and I have therefore been more large , that the Reader may see the whole of my thoughts in this where I may seem to be under so heavy a censure , that he may help me in prayer , that in all that I do I may edifie , and not destroy .

SECT. II. Corollaries from the former doctrine .

LEt us here see the goodnesse of God , the singular tender care of Christ , thus to condescend to our weaknesse , Christs tender care evidenced in his condescension to our weaknesse . as to vouchsafe these visible , sensible pledges , and confirmations of our faith in the promises . All that can be thought upon to ratifie , and make good whatsoever , from any hand we have in expectation , Christ hath been pleased in his condescension to vouchsafe unto us . In such a case we desire , 1. A promise , that he from whom we expect it , would engage himself by his word for it . This Christ hath done in the Gospel-promises , we have his promise frequently repeated , still inculcated , Gen. 32.12 . And thou saidst , I will surely do thee good , and make thy seed as the sand of the Sea , which cannot be numbred for multitude , 1 Tim. 4.8 . Godlinesse is profitable unto all things , having the promise of the life that now is , and of that which is to come , Joh. 11.25 . I am the resurrection , and the life ; he that believeth in me , though he were dead , yet he shall live . 2. When we have a word , we yet desire an oath , that the person by that sacred tye , may be obliged not to recede , or go back from that which he hath spoke ; This God hath vouchsafed . when God made promise to Abraham , because he could swear by no greater , he sware by himself , that by two immutable things in which it was impossible for God to lye , we might have a strong consolation , who have fled for refuge , to lay hold upon the hope set before us . 3. When we have both word , and oath , yet we desire his hand , that it may be subscribed , that we may have somewhat to produce and shew for that which we expect ; This God hath vouchsafed , Joh. 20.31 . These are written that ye might believe that Jesus is the Christ , the Sonne of God , and that believing ye might have life through his Name , Rom. 15.4 . Whatsoever things were written afore-time , were written for our learning , that we through patience , and comfort of the Scriptures , might have hope . 4. Yet we desire earnest , a pledge in hand , to make good what is in Covenant , and promise past , and by oath under hand confirmed ; This God is pleased to vouchsafe , Ephes. 1.13 . In whom also after that ye believed , ye were sealed with that holy Spirit of promise , which is the earnest of our inheritance , untill the redemption of the purchased possession , 2 Cor. 1.21 , 22. Now he which establisheth us with you in Christ , and hath anointed us , is God , who hath also sealed us , and given the earnest of the Spirit in our hearts . 5. We yet desire a seal , As Jeremy had the evidences of his purchase , Jer. 32.10 . This God hath also vouchsafed , and this is of two sorts . 1. Inward by his own immediate hand , the stamp of his Spirit , the impresse of his grace . This is the character , or mark that we are his , these God sets apart for himself , Ephes. 1.13 . Ephes. 4.30 . 1 Cor. 2.21 , 22. 2. Outward put into the hands of his Ministers , and these are Sacraments , these outward visible assurances . The former needs no conditions but it self , all sanctified are saved , and sanctification is the seal , there are all Gospel-conditions . The latter requires all the gracious qualifications of a people in Covenants . All that are thus qualified , according to the Gospel , have here full confirmation , and assurance of interest in all promises ; so willing is God every way to 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 their ruine . Then he parallells Baptisme with it ; The like figure whereunto even Baptisme doth also now save us , not the putting away the filth of the flesh , but the answer of a good conscience towards . God by the resurrection of Jesus Christ ; which according to Interpreters , implyes no more then a resemblance , or , as Calvin speaks , a correspondence , though , Heb. 9.24 . the Apostle useth the same word otherwise . The Ark then saved a few , when the rest were destroyed ; Baptisme now saves a few by the resurrection of Christ . It will alwaies be ( saith Calvin on the words ) as it was in Noahs daies , when mankind runnes on their own ruine , God wonderfully saves some from the common destruction . But here an objection lies , that Noahs Ark , and New Testament Baptisme are nothing , parallell , few entred that , but now numerous , or rather innumerable multitudes are baptized . The Apostle answers , that the parallell lyes not between the outward Baptisme , that is , the outward act , as man administers it , which he calls putting away the filth of the flesh , which we know is the work of Baptisme , but the answer of a good conscience , or the restipulation of a good conscience . I desire now to know how the Apostle can be salved from a contradiction . He saies , Baptisme saves , and yet saies , the outward putting away the filth of the flesh doth not save , but the answer of a good conscience towards God . Now this putting away the filth of the flesh , done in the Name of Christ , or in the Name of the Father , Sonne , and holy Ghost , is Baptisme ; so is not the answer of a good conscience , that is no Baptisme . The Apostle then should rather have said , that the answer of a good conscience saves , and not Baptisme . But he saies , Baptisme saves . I see no other way of reconciliation , or to make sense of his words , then to understand him that Baptisme saves , as it hath its work on the conscience , as it works upon our understanding , and our faith as a sign and seal , and is no immediate conveyance of happinesse , not any other way of conveyance , then as it hath its work on the conscience of the receivers .

Reasons confirming . Reasons . First , The Word and Sacraments work after one and the same manner on the soul for salvation , respective to any mediate , or immediate way of conveyance of any graces or priviledges . This is evident , in regard of that relation that the Sacraments have to the Word , as appendants to it . But the force of the Word on the soul to salvation is not inherent , not by any immediate conveyance of inward graces or priviledges , but as it hath its work on the understanding , and faith of him that receiveth it ; they that understand not are as the highway-ground that gaines nothing . It is the power of God for salvation to them that believe , Rom. 1.16 . It profits not where it is not mixtwith faith , Heb. 4.2 . It is effectual onely in those that believe , 1 Thes. 2.13 . The bare work done in hearing saves none , and so also it is with Sacraments .

Secondly , Signes and pledges added to promises , are efficacious no other ways then as they work upon the understanding and faith of those that receive them as signes , This may be made good in particular instances , in a large induction of signes of all sorts . The double sign vouchsafed of God to Gideon for his confirmation in the deliverance of Israel , Judg. 6. did not work at all towards such a deliverance further then as it had its work upon the understanding and faith of Gideon , to whom it was given . The Scarlet thred in Rahabs window had no power for her safety , further then it was a sign between her and Joshua , minding Joshua of his engagement to her . The rainbowe is of no power to save the world from an universal deluge of water , further then it minds and assures us of Gods promise . The same we may say of all signes and pledges both humane and divine : But Sacraments are signes , and pledges added to promises , as we see here in the text : Sacraments then have no others efficacy then , as they work on the understanding and faith of the receivers .

Thirdly , There is nothing that is material , sensible , corporeal , that hath any immediate influence , or operation upon any object that is spiritual . This is plain . There must be proportion between the agent , and the patient , the instrument working , and the object wrought upon : But the Sacramental signes that we receive as seales are material , corporeal , sensible ; and therefore have no such immediate influence upon the soul for the work of grace , or conveyance of it .

Fourthly , If this Scripture hold out the work of Sacraments , onely by way of sign and seal , and no other Scripture holds out any other work to be wrought by them in the soul , then this is the whole of their work . This is clear , Scripture must somewhere hold out the whole , that Sacraments effect : But this is the whole that the Apostle in this Scripture gives to them , where he gives an account of the fruit of Abrahams Circumcision , neither is there any other Scripture in which any more is attributed to the working of Sacraments . The assumption is of two parts , The first none can question , that the Apostle ascribes no more here to Sacraments then as hath been said . For the second , that no other Scripture ascribes any thing further to them , shall God willing be made good , when we come to examine those Scriptures which are brought in by way of objection for a further work .

If any would see authorities quoted of men of eminent name , that have appeared in defence of this position , I shall referre him to reverend Mr. Gatakers learned dispute held with reverend Dr. Ward , where he may see multitudes voting for it . And when Dr. Ward a a Quod quosdam theologos ait hic haerere , & baptismi effectum hunc ad electos restringere . Imo non qu●dam dunxtaxat , sed multo , maxima nostrorum pars , non tam hic haerent , quam ex adverso se diserte opponunt ; quod ex testimoniis sup●a adductis luculentissime demonstratum est . saith , that some Divines do stick at his tenent , and do restrain the effect of Baptisme infallibly taking away the guilt of original sin onely to the effect , Mr. Gataker replyes , not alone some , but the greater part of our Divines do not so much stick , or hesitate here , as professedly oppose , which is evidently demonstrated in the testimonies ( saith he ) before cited , pag. 134. And my reverend friend Mr. Bedford , unhappily engaged in this controversy , to carry the Sacraments higher then Scripture hath raised them , misled with the over esteem of some that have gone that way , tells us of hir discouragement , by reason of the multitude of those of an opposite opinion , that held otherwise then he did about the Sacraments . And Mr. Baxter rightly doth observe , that at the first broaching of this doctrine among us , it was so much disrelished , not by Dr. Taylour onely , but by most Divines , and godly people , as farre as I could learn , that it did succeed , and spread as little , as almost any error that ever I knew spring up in the Church . Plain Scripture proof of Infants , &c. pag. 294. so inconsiderable was the party that stood for it . And Vorstius speaking in the name of Protestant Divines in general , saith , b b Id potissimum quaeritur , an Sacramenta sint signa tantum & sigilla foederis gratiae ; sive externa symbola , & signacula , foederi gratiae appensa , & divinitus ad hoc institura , ut gratiam Dei salutarem in foedere promissam nobis significent ; atque ita fidem nostram suo modo confirment , & simul publice testaram reddant : quae quidem communis est Evangelicorum sententia ; an vero preaterea sint causae efficientes hujus salutaris & justificantis gratiae , sive an sint effectiva gratiae ejusdem organa , nempe ad hoc divinitus institura , ut gratiam istam realiter instar vasorum in se contineant , & omnibus illa percipientibus candem vi sua imprimant , & reipsa conferant , quae Bellarmini , & Pontificiorum omnium opinio est . It is disputed whether Sacraments are onely signes and seales of the Covenant of grace , or outward signes annext the Covenant and appointed for this of God , that they should signify saving grace of God promised in the Covenant , and signifying seal , and after their manner confirm our faith , and give publick testimony of it , which ( saith he ) is the common opinion of Protestants , or whether they be further efficient causes of this saving and justifying grace , or whether they be effective instruments of this grace appointed of God for this thing , that they should indeed containe it in them , and convey it , which is the opinion of all Papists . Vorstius , Anti. Bellar. ad Contro . 1 Gen. And our men further judge that opinion of the opus operatum , or of the outward Sacramental action ( as though without the faith , and pious motion of those that use it , it could justifie any ) to be evidently false and pernicious : And they teach , that all Sacraments by the ordination of God himself have onely a power to signifie and seal , and not to conferre the grace of the Gospel it self . And whereas several passages in the Liturgy of this Church did seem to favour the opposite opinion , affixing adoption , membership of Christ , and inheritance of the Kingdom of heaven , and regeneration to Baptisme : we know how great offence it gave to many eminently Learned and pious , putting them upon omission of those passages : And also what Interpretation , as with a grain of salt , others put upon them , that they were onely Sacramentally such . And doubtlesse these either hit upon the meaning of the Church ( which was held to these phrases , in imitation of many hyperbolical speeches in the Fathers ) or else the Church had mist the meaning of Scriptures ; so loth were the sons of the Church to be quarrelling with their mother , and yet more loth with her to run into errors .

The Observation it self , if heeded , hath a caution or limit in it ; Affirming that Sacraments work no otherwise then as signs and seals ; and that they conferre no inward graces or priviledges further then they work upon the understanding , and faith of those that receive them : it implyes , that they do conferre what an outward symbole , or sign is apt to , and of powder to convey ; and that outward priviledges in Sacraments , are either conferred , of infallibly evidenced . This is clear , the Apostle having so far undervalued Circumcision in the flesh , as to make it Parallell with uncircumcision , so that a circumcised Jew , and an uncircumcised Gentile differed nothing as to their Spiritual state and condition ; inferres by way of objection , What advantage then hath the Jew , and what profit is there of circumcision ? And answers , not that outward circumcision is altogether unprofitable , but that it hath much profit , and instances in one eminent one , To them are committed the Oracles of God . This is the inheritance of the Congregation of Jacob , Deut. 33.4 . as Moses speaks ; and carrying with it this great priviledge , it conveyes with it all other inferiour Church-priviledges ; right to the Passeover upon this account was theirs , Exod. 12.48 . and not otherwise : So it is with Baptisme , men are taken into the Church at this door , according to the Commission given to the Apostles , Disciple all Nations , baptizing them in the Name of the Father , &c. Whatsoever they were , and whomsoever they professedly served before , they are this way taken in as the consecrate servants of the whole Trinity , and added to the Church , Act 2.47 . When they had by the Covenant a precedent title , in Baptisme they have a solemn inauguration , By one Spirit we are all Baptized into one body , 1 Cor. 12.13 . It is the Spirits work to shape the heart of unbelieving Corinthians , to enter into one visible Church-body , as that work of Gods power , whereby he did perswade Japhet to dwell in the tents of Shem , Gen. 9.27 . And therefore when c c Durandus docet characterem esse ens rationis , id est , respectum advenientem ex deputatione ad certum officium , qualis est relatio in Doctoribus , Praetoribus , &c. Quae sententia vix distinguitur ab haeresi hujus temporis . Durand denyed , that the Character which the Church of Rome speaks of , was any quality in the soul , but meerly a relation comming as by way of deputation to an office or duty , exemplifying it by the relation that is seen in Doctors , Praetors , &c , Bellar. lib. 2. de Sacramen . effectu , cap. 14. saith , That this opinion can scarcely be distinguished from the Heresie of this time . d d Haeretici non negant neque negare possunt quin sit aliqua relatio rationis in Ministris , quae non est in aliis , qui non sunt deputati ad ministrandum . And further saith , That Heretiques do not deny , nor can deny , but that there is some relation in Ministers , which is not in others , who are not deputed to the Ministery . We do confesse indeed that there is that relation in Christians to Christ by the work done in the Sacrament of Baptisme , which is not in Heathens . And though we deny Orders to be any Sacrament , yet we confesse there is that relation in Ministers to Christ by vertue of their Ordination , that is not in those that are not called to the work of the Ministery . There are those indeed that do deny it ; But those that Bellarmine had to deal with , and that he charges for Heretiques , as Luther , Melancthon , Calvin , Beza , Peter Martyr , Chemnitius willingly yeeld it . And in case this were all the character that they talke of to be imprinted in Baptisme ; yea , in Ordination , we should never contend about it . And as these priviledges are conferred as to actual interest in the initiatory Sacacraments , both of Baptisme , and Circumcision ; so the same priviledges in the following Sacraments are infallibly evidenced , as appears in that text , 1 Cor. 10.17 . The Apostle there making it his businesse to take off Christians from their resort to the Idols temples , to eat there of that which had been offered in sacrifice , which they judged to be within the verge of their liberty ; An Idol being nothing in the world , tells them , that as joyning with Jewes in their sacrifice offered on the Altar , did declare them to be one body with the Jewes ; and eating of the Sacramental bread , did make them one body Christian ; so also going to the Heathens sacrifices , did evidence them to be one body Heathen . The Apostle , as we see , Rom. 1.5 . thought no understanding man would question it , we must therefore readily yeeld it ; which holds true of the Passeover , seeing onely the circumcised who were in saith Jewes , were to be admitted do it , Exod. 12.48 . And this I suppose is that which Reverend Gataker means , opposing that tenent , that the Sacraments conferre grace by the work done , where there is no barre put , and having quoted testimonies of Bishop Abbot , Calvin , and Whitaker , sharpely enough declaring themselves against it , adds , That for the axiome it self I will not contend about it , if that effect of the Sacraments be understood , for which they were instituted of God , and the Word be taken in a more large sense for all that whatsoever it be that may be any impediment , that the Sacraments cannot have their effect . Though perhaps in these words of his he had some other intentions . It were an endlesse labour to lanch out into the controversie , and to gather up the various opinions of those of a contrary judgment , and their different thoughts to make good their tenents , whether of those that deny Sacraments to be Seales , as generally the Papists , whom Anabaptists in this follow at the heels , as in most other things both about the Covenant , and Sacraments ; Or Lutherans , who yeelding them to be seales , as well as signes , yet affirim that these are lesse principal offices , and uses of Sacraments : the chief end is to be instruments of conveyance of grace to the soul ; Or dissenting brethren among Protestants , some of them falling in with Popish Schoolmen , & wholly closing with their tenent , that Sacraments conferre grace where no bar is put to hinder their working ; or others that hold it with limit onely to Baptisme , and that to elect children , not daring to put reprobates into a state of regeneration , or remission of sin , nor yet to assert that the elect are alwayes thus regenerate in Baptisme ; But that it holds so in ordinary : Or of some ( that I have met with in discourse ) that suppose that Baptisme hath his work in those elect infants , where God foresees that death will prevent their regeneration by the Word : or others that say , that God works by Baptisme to regeneration , and forgivenesse of sin ; but according to pleasure , they dare not assign to whom . Some of these I judge to be more evidently opposite to the Scripture then others ; yet I confesse , I see not foundation in the Word for any of them . These that are thus agreed , that the Sacraments as instruments conferre grace , without respect had to the receivers faith , yet are at odds among themselves , what manner of instruments they are . He that pleases may read in Suarez , disput. 9. quaest. 62. art. 4. Sect. 2. six several opinions about it ; some will have them to be no efficient , but material causes onely , as a dish conveying a medicine , is no cause of health , but a material instrument onely of conveyance . Others hold that they conferre grace per modum impetrationis , because the Minister and the Church obtaines of God by prayer grace by them . Others say , that they are conditions without which God gives not grace Others yet say , that the Sacraments are causes of grace , because when they are applyed , they move God to conferre it . As we say they work by way of sign on our understanding , so they say they work by way of sign with God , moving him to remember his promise . Others say , they conferre grace , because God in a more special manner appears in them as a principal agent , or efficient ; which my Authour complaines is very obscure . But he that will consult the Authour of this opinion , which is Henricus à Gandavo Quod. quart. quaest. 37. may find much against any power in the Sacraments to conferre , or to speak in his language , to create grace in the soul ; creation being solely the prerogative of God , and above the power of any creature to be assistent in it ; yet lest he should run upon an heresy against the determination of the Catholick Church , in making them no more then signs and seals , he is put upon it to come off thus blewly , that Suarez with all his high wit cannot find out his meaning . Suarez himself concludes , that they are Physical instruments in the conveyance of grace , and that they are causes of grace ; because by a true Physical action they concur to the sanctification of men . Having with much adoe endeavoured to prove a possibility of their working of grace in a Physicall way , he concludes , that this is their way of working , and that not barely in working some disposition towards grace , not reaching grace it self , nor yet in working an union only of grace with the soul ; But in the most proper and rigorous sense , Sacraments Physically work grace ; the very Physicall action by which Grace is wrought , and drawn out of the obediential power of the soul , truly , really , and Physically depending on the Sacraments , which he judges to be most agreeable to the dignity of the Sacraments ; the phrases of Scripture , and Councels , and Fathers about them . But it might pitty the Reader to see how miserably he comes off with this assertion of his , only telling us , that the Scripture sayes , we are cleansed , sanctified , or regenerate of water , or the laver of regeneration , and washing of water in the Word of life , without the least light given us , to let us understand that these phrases must be taken in his Physical sense meaning : adding some sentences of Fathers , who ordinarily give that in their writings to the sign , which is proper to the thing signified , finding yet opposite sentences in them , that much troubles him , in which in an orthodox , way , they explain themselves sufficiently against his position . In case in this position of his of the Physicall working of Sacraments , he had only understood , that they work according to the nature of the office , and place assigned unto them , there might have been just cause to have subscribed to his judgment . It is of the nature of a sign to hold forth to us the thing signified , of a relative symbole , to ingage to the filling up of such a relation . It is of the nature of a seal to confirm every grant past in Covenant : but to give a Physicall power to those elementary substances to create Grace in , or confer grace upon the soul , is a monstrous tenent . A little Philosophy will accquaint us with the natural properties of water , and as applyed in washing experience will soon discover it . The Psalmist also shewes the efficacy which nature gives to bread , and wine , Psal 104. But for either water , bread , or wine to pardon sin , infuse habits , or new qualities into the soule ; or add to the strength of those that are already wrought , is an unheard of secret . Others yet say that they are hyperphysical , or supernatural instruments in the conveyance of grace , which might easily enough be understood , in case it could be believed . A power they mean put into them , or exercised by them , above that which in their naturall workings they have any possible activity to reach , as in the water of the Poole of Bethesda , upon the moving of the Angell to heal him that first stept into it , and in the water of Jordan to cleanse Naaman of his Leprosie by seven times dipping in it . Had it had , that naturall power of cure Abana and Pharpar rivers of Damascus , would never have been esteemed equall with it . But that these elements should be standing instruments of the work of miracles of this nature , we had need of full and clear texts of Scripture to make good to us . I shall assoon believe a transubstantiation in the bread from hoc est corpus meum , as such a transmutation , or renovation of the soul , or any such priviledges of glory : as Scripture makes the peculiar inheritance of those in whom this change is wrought , upon the bare application of these Elements . Most say they are morall instruments in what they do ; but then there is so much work to understand what a morall instrument means , that I dare neither without further expression of my self affirm or deny it . Some make them such instruments by which God works according to pleasure , sometimes working that which they signifie , and sometimes working not at all by them , as sometimes he works by the Word : but sometimes it remains a dead letter . Others make it an instrument of conveyance , as a staffe of an Abbotship , a pall df a Bishoprick , a Book of a Canons place , and this doubtlesse is according to the meaning of Scriptures ; as men vouchsafing gifts appoint at pleasure Ceremonies , and Solemnities evidencing such donations , so God hath appointed these elements as signs of that nature . Having a precedent right , the initiating Sacrament is a means of solemn inauguration , and the following Sacrament an evidence of continued possession . Baptisme takes into the body , 1 Cor. 12.13 . and Bread and Wine evidence that we are of the body , 1 Cor. 10.17 . And as a twig , and turfe vests a man in his purchase of lands , a rod vests a customary tenant in his Coppy-hold , a Crown vests a King in his Kingdom ; so these elements ( having this office assigned them of God ) vest a man in Covenant in visible Church-membership , and give him actual interest in all visible Church-priviledges . But yet this difference , The Staffe , the Pall , the Book , the Twig , and Turfe , the Rod , the Crown , lead no further then to that which they immediately conferre , which is the present dignities , and possessing whereof they are solemnities , and these dignities are also terminated in themselves , and lead men into no expectation of any higher honour . But Sacraments vesting us in Church-priviledges , and these priviledges leading us to higher and greater things as they vest us in present in these , so by way of sign and seal , they lead , and raise us unto all that Church-priviledges serve , and are appointed to advance us unto . So that God works as a Moral agent , in appointing according to pleasure these elements as solemnities of his grant , and they work according to the nature of the office assigned them , that is , by way of sign and seal , for the help of our understandings , the refreshing of our memories , and strength of our faith in promises of greater things .

SECT. II. Propositions tending to clear the doctrine .

IN order to the discovery of some further light concerning the operation of Sacraments , and for detection of erroneous opinions about them , I shall lay down several Positions . Explicatory Propositions . 1. Mans first original is in sin .

First , This must be held as an uncontroverted truth between parties in this dispute , that Mans first original is in sin , his first estate ( not by Creation , but by birth , not as he came out of the hands of God , but as he comes into the world ) is in full opposition against heaven , The imagination of mans heart , is evil from his youth , Gen. 8.21 . The word ( as Ainsworth , and Rivet on the place , with Mr. Hildersam on Psal. 51.5 . observe ) signifies infancy , the same title which is given to Moses when he was new-born , Exod. 2.6 . Compare with this Psal. 58.3 . The wicked are estranged from the womb , they go astray as soon as they be born , speaking lyes . The sin of all begins then , the sin of bad men still remains , no change is wrought in them , nor amendment seen , but a progresse in evil , Psal. 51.5 . Behold , I was shapen in iniquity , and in sin did my mother conceive me ; The cavils of old Anabaptists to take off the force of this text are vain , That by iniquity here is not meant sin , but sorrow , which for sin came upon women in child-bearing , and that by sin in the later part of the verse is meant the height of lust in Davids parents . Let any man look into the context , and see whether it will bear any such glosse . David is there upon a serious humiliation of his soul for sin , and aggravating it in the circumstances of it , and how his mothers sharpe throwes in travel , or either of his parents height of lust , can add any thing at all to aggravate his guilt , or increase his sorrow , none can understand , he presently prayes that this may be cleansed , and taken away , which can be understood of neither of those particulars which are in the objection . This pollution by birth sin abundantly appears in reason .

Arguments evincing it . 1. By the necessity of regeneration , or new-birth in all those that enter into the Kingdom of heaven . As the Apostle saith of Covenants , If the first had been faultlesse , there had been no need of a second , Heb. 8.7 . so we may say of births ; there is a necessity of a second , therefore there was a fault in the first ; take away this birth-sin , or original pollution , and then you destroy regeneration . If all be as it should be in our former birth , then there needs not any other .

2. By the Lord Christs Incarnation , in order to the work of Redemption ; taking mans nature , he began as man begins in sin , even with infancy ; he dyed in our nature for all , of all sorts , conditions , and ages : infants partake of the fruit of his death , and were upon that account admitted , as his by Circumcision , and are in Baptisme , and are therefore under the defilement of sin .

3. By the stroke or judgement unto which infants are subject , being lyable to sicknesse , taken away by death , subject to miseries of all kinds ; sin goes before as the cause , where these follow as effects , Rom. 5.12 . As by one man sin entered into the world , and death by sin : so death passed upon all men ; for that all have sinned , or in whom all have sinned .

4. The readinesse and pronenesse of little ones to run upon sin is an evidence of it . The thornes , bryars , and weeds , that the earth casts out , when precious flowers , and choise plants are more hardly nourished , is an argument that the earth is under a curse , and is not now , as once it was . The sins that even in childhood appear , and together with age grow forwards , when graces are difficultly planted , and that which is good very hardly produced , is as great an evidence of a mans innate degeneration . This even Heathens could see , though they knew not whence it was . e e Homines natura sua esse malos & induci non posse ut justitiam colant . Plato observed that men by nature are wicked , and that they cannot be brought to learne righteousnesse ; and f f Hominem à natura noverca in lucem edi corpore nudo , fragili atque infirmo , animo ad molestias anxio , ad timores humili , in quo divinus ignis sit obrutus . Referunt Theol. Lydenses , Disp. 15. Thes. 6. Tully lamented , that man is brought into the world by his stepdame nature , with a body naked , frail , and weak , a mind anxious in troubles , low under fears , weak for labour , prone to lust , in whom every Divine spark is overywhelmed . If any man demand how it comes to passe that we are thus , we must look as far as Adam , to see the inlet of it , By one mans disobedience many were made sinners , Rom. 5.19 . His was peccatum originans , giving the rise to all evils in us , thence issued peccatum originatum our original condition as before decribed . Sin seizing upon the Angels , made them unclean , and they have through that defilement the denomination of unclean spirits ; sin seizing upon man hath rendered him unclane ; It defiled not onely the person of man , but the nature of man ; had man stood , all mankind had stood ; man falling , all mankind became filthy , Who can bring a clean thing out of an unclean ? not one , Job . 14.4 . Adam begat a son in his own likenesse , Gen. 5.3 . like himself , when he had lost the image of God ; what sin made man , that an infant is , so far as of capacity to be , not to act sin ; he that can do nothing , cannot do evil , but in them there are those principles , that shew themselves in action so far as there is power to act . A young Serpent doth sting none , poysons none , but there is in them a poysonous and destroying na ure , which growes , as nature growes .

5. By the duty incumbent upon Christians to put off the old man , Ephes. 4.22 . which is not so called in opposition to that which is young , ( as though man grew up to it by degrees , many years being gone over his head before he had gotten that name ) but in opposition to that which is new , as we see , ver. 23. The old hath the precedency of the new , and is before it as the old garments are worne , and put off before the new put on ; why must all of necessity be new if the old would serve the turn ?

Secondly , This sin which is mans hereditary estate , This Original state of man is not onely a want of Prim●tive integrity , but is attended with universal defilement . hath in it not onely a want of that Priwitive purity , which God stamped upon man , according to his own likenesse , but also an universal defilement and pollution : Therefore the Apostle setting out this estate under the name of the old man , gives it this character , corrupt according to deceitfull lusts , Ephes. 4.22 . All the pollution in the world is from lust , 2 Pet. 1 4. that is the sink ; and source , from whence all proceeds , and the old man is wholly made up of these corrupt , filthy , and defiling principles . They promise better when they draw aside , but that is their work ; and therefore as they are corrupt , so they are branded as deceitful likewise . Upon this account it is , that man is dead in trespasses and sins , able to rise no higher in nature then that which is sin ; and this renders his conversation to be according to the course of this world , after the prince of the power of the air ; the former is his pattern and the later is his Soveraign ; the one is followed , the other served . And consequently with guilt or ordination to punishment . In fulfilling the desires , or wills , of the flesh and mind , Ephes. 2.23 . serving divers lusts and pleasures , Tit. 3.3 . as wholly enslaved by this defiling principle . And as this is of the being , so guilt or ordination to punishment is a necessary adjunct , or consequent of it ; Death is in as great a latitude as sin , Rom. 5.12 . the proper wages of that work , Rom. 6.23 . Therefore all that have a nature thus defiled , are by nature the children of wrath , Ephes. 2.3 . Men may descant as they will upon the word , and tell us of another use of it in prophane Authors ; but all their wit will not work men from under this guilt , or gain him any thing more in his birth-state , but wrath for his portion .

Thirdly , To restore man to his Primitive happiness , his nature must be healed , Nature must be healed and guilt removed , for restitution of man to his Primitive glory . and his guilt removed ; there must be a change , wrought in his principles , and a pardon vouchsafed of his sin . If either the stain continue , or the guilt hold , man will be wretched ; till he be again like God , and reconciled to God , his case is forlorne : This needs no proof , man was without stain or guilt when God made him upright , his stain must be washed , and guilt removed , or else his happinesse is not repaired . And this was the converted Corinthians glory ; they were under the defilement of Adultery , Idolatry , Fornication , Drunkennesse , &c. and upon this account , under the sad doome of exclusion out of the Kingdom of heaven ; but being washed , sanctified , justified , the doome is reversed . However you Interpret these several phrases , we have their deliverance from the stain and guilt of sin in them .

Fourthly , Either of both of these is the work of Christ , and the happy priviledge of all of Gospel-interest . Either of both of these is the work of Christ by his blood and Spirit . He takes off the stain in the work of Regeneration , and Sanctification by the power of his Spirit ; as by our fall we were dead in sin , so by this new work on our hearts , we are dead to sin ; we were free from righteousnesse , now we are alive to righteousnesse , Rom. 8.11 . If the Spirit of him that raised up Jesus from the dead , dwell in you , he that raised up Christ from the dead , shall also quicken your mortal bodies by his Spirit that dwelleth in you . When we were dead in sins , he hath quickened us together with Christ , Ephes. 2.5 . Christ loved the Church , and gave himself for it , that he might Sanctifie , and cleanse it 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 respe●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 seal , and confirm in this , that we have grace . Answ. Not to dispute the absolute Covenant in this place , as many call it ; The Covenant to which Sacraments are annext as seales , properly promises priviledges upon condition of graces , and requires the graces though God in his elect ever graciously works ; what it is respective to grace that Sacraments do , we have now heard , that is , to shew us our want of it , and point us out the fountain of it , engaging us to it , and upon our making good our engagements through Grace , they ratify these promised priviledges to us .

7. Scriptures of two sorts are brought by those that would advance Sacraments above that which they work as signs and seales . Seventhly , The texts of Scripture brought by those that would raise the work of Sacraments above all that they do , as signes , and seales ; and to evince that they have an absolute work on the soul , without respect had , either to the understanding , or faith of the receivers , are of two sorts . The first are such , where no Sacrament at all is mentioned , neither can it by any good argument be proved , that Sacraments in those texts , are directly intended . Others are such wherein Baptisme indeed is mentioned ; but faith is evidently required to the attainment of the effect there specified ; when these two are proved , a full answer is given to all the Scriptures which by the Adversaries in this behalf are objected . Scriptures of the first rank are , 1. Such wherein no Sacrament is mentioned , nor can be proved that any is intended . Titus 3.5 . According to his mercy he saved us , by the washing of Regeneration , Ephes. 5.25 , 26. Christ loved the Church , and gave himself for it , that he might sanctifie and cleanse it , with the washing of water by the word , 1. Cor. 6.12 . Such were some of you ; but ye are washed , but ye are sanctified , but ye are justified in the Name of the Lord Jesus . Though the thing signified in Baptisme is here evidently spoken to , and some allusion may be conceived to be here made to Baptisme ; yet I suppose that it can by no good argument be proved , that the Sacrament of Baptisme in any of these Scriptures is intended . First , Arguments evincing that Baptisme is not intended in the Sacramental work of it . The Lords Supper may be as fairely evidenced out of Christ words , John 6.53 , 54 , 55. Except ye eat the flesh of the Son of man , and drink his blood , ye have no life in you ; whoso eateth my flesh , and drinketh my blood , hath eternal life , and I will raise him up at the last day ; for my flesh is meat indeed , and my blood is drink indeed , as Baptisme may be evinced out of any of those texts alleadged : when yet Protestant Writers unanimously conclude , and severall learned Papists yield , that no Sacramentall eating is there intended . To clear this they say , there is a meer Sacramentall eating , and drinking the flesh and blood of Christ , when the outward signs are received , and no more ; a meer spirituall eating and drinking , when Christ is applyed by faith without any Sacramentall sign ; and an eating , and drinking both Sacramental and Spirituall , when the Sacrament is received by sincere believers ; and the text in John is understood ( as they conclude ) of bare spiritual eating , and drinking . The same we may apply to washing , and conclude , that it is meerly spiritual washing , that in these texts alleadged is understood . Secondly , There are the same phrases , or those that are parallell with them , in Old Testament-Scriptures , when no Sacrament of this kind was instituted , and therefore could not be intended , Psal. 51.7 . Purge me with Hyssope , and I shall be clean : wash me , and I shall be whiter then Snow , Ezek. 36.25 Then will I sprinckle cleane water upon you , and you shall be clean from all your filthinesse . And it must needs be that meer Spiritual , and not Sacramentall washing , for the reason alleadged , must in these texts be understood . Thirdly , If outward Baptisme were there intended , why should not the word Baptisme be there , as in other places used ? when we see it is yet omitted , when other words are in the stead of it industriously chosen ; when common washing is intended , we know that the word Baptisme is frequently used , as Mar. 7.8 . Luk. 11.38 . and so also , when legall cleansing is spoken to ; as , Heb. 9.20 . And in case Baptisme it self were here purposely intended , it is marvel that other words should by the Spirit of God be chose , and this laid aside . Fourthly , This Interpreters of eminent note have seen . Mr. Gataker , disceptatio de Baptis . Infant . vi & efficacia , pag 51. saith , It g g Dubitari potest non immerito , baptismine Sacramentum , an interna ablutio , hoc nomine eo loci designetur . may justly be doubted , whether the Sacrament of Baptisme , or inward washing in that place of Titus 3.5 . be understood ; & then adds , h h Atque ego certe , etiamsi ad baptismi ritum externum respectum aliquem haberi nullus negaverim , de interna tamen ab lutione , diserte dictum existimo , quae externa illa lotione corporis designatur , ut ex clausula mox sequente verba illa exponantur , per lavacrum regenerationis non videtur apostolus significare baptismum , sed ipsam regenerationem quam lavacro comparat . Though , I am not he that will deny that some respect is had in those words to the outward rite of Baptisme , yet I believe that they are expressely spoken of the inward washing , and that the words may be interpreted by the clause immediately following , the renewing by the Holy Ghost ; quoting Piscator for his opinion , Thes. theol . vol. 1. loc. 25. Sect. 20. who saith , By the laver of regeneration the Apostle seems not to intend baptisme , but regeneration it self , which he compares to a laver : and also Dr. Slater on Rom. 2.25 . affirming , That it is doubtful , whether in Titus 3.5 . there be any speech of the Sacrament , or onely of the blood of Christ , and of the Spirit ; and in his words ( as the Reader that pleases to consult him may see ) he takes in Ephes. 5.26 . likewise Vorstius speaks most fully of all to these Texts , mentioning the Argument drawn from Ephes. 5. Titus 3. for the opus operatum in Sacraments , he sayes , Our Divines answer , i i Aliena testimonia citari , viz. quae res quidem in Sacramentis significatas metaphorice declarant , attamen de Sacramentis proprie dictis non agunt . That impertinent testimonies are urged , which hold forth the thing signified in Sacraments , by way of metaphor , but do not speak of Sacraments properly so called , Antibel . Tom. 3. Contro . 1. Thes. 1. & 2. And whereas Calvin is produced by some , as interpreting Titus 3.5 . of outward baptisme , his authority will but little help them . k k Non dubito quin saltem ad baptismum alludat , imo facile patior de baptismo locum exponi . I do not doubt ( saith he ) but that the Apostle doth at least allude to baptisme ; and further saith , I can easily bear , that this place should be interpreted of baptisme ; on which words of his , Mr. Gataker , pag. 123. very well comments . l l Quasi aliam potius quorundam expositionem probaturus , ni aliorum importunitas aliò impelleret . Verba sunt enim alii concedentis aliquid , potius quam animi sui sensum enuntiantis . As though he would rather ( saith he ) allow another interpretation , if the importunity of others did not lead him that way . They are words of one granting , or rather yielding somewhat to another man , then speaking his own mind , as he further observes . And Mr. Burges , Spiritual Refining , Part 1. pag. 214. speaking of Baptisme , saith , it is called the laver of regeneration , Titus 3.5 . as some expound it , giving us to understand , that it is no exposition universally agreed upon , and sufficiently hinting , that it is the more inconsiderable part that do interpret it this way . Fifthly , Though we should yield that these places were to be understood of the Sacrament of Baptisme , as Calvin saith he could be content to do , yet all this while nothing is gained , seeing it still rests to be proved , that this is meant any otherwise then by way of sign and seal , they conclude no abolute work , but onely as they have their influence upon the understanding , and faith of the receivers . And therefore Calvin , when he was prevailed withall to yield so farre , as we have heard , presently addes , m m Non quod in externo aquae symbolo inclusa sit salus , sed quia partam à Christo salutem Baptismus nobis obsignat . Not that salvation is included in the outward symbole of water , but because Baptisme seales it to us , when Christ hath obtained it for us . And Danaeus speaking to that Argument of Bellarmine , that the Scripture witnesseth , that the words of the Sacrament are active instruments of our justification , and not seales of the promise , giving instance in these , and the like Scriptures for this purpose , answers : n n Instrumenta & signa etiam mere obsignantia & testantia dicuntur , per tropum & metonymiam id facere quod obsignant , nam & annulus sponsalium qui solus est signum eorum , dicitur conjun gere & obligare sponsos , contractus instrumentum quod solum consensus signum obstringere contrahentes , Doctoratus sigillum & literae creasse & effecisse n. Docto●em ; quaeenim nos juvant efficere ea ipsa dicuntur , propter finem in quem spectant , in quibus ab eis juvamur . Verum vitanda est verborum hujusmodi , quae ut causis vel signis vel instrumentis actionem tribuunt homonymia : ne propterea censcamus ea signa vel instrumenta esse causas ist●us actionis , vel effecti , vel fructus efficientes ; efficiunt enim aut efficere di cuntur illa effecta , suo tantum modo , nempe per modum duntaxat signi , quatenus obsignant & certificant eam actionem vel effectionem , aut per modum instrumenti , quoniam ad effectionem ad hibentur : multum enim signa , & vera instrumenta inter se proprie differunt ; signa vero nihil plane ad effectio nem conferunt , qualia sunt Sacramenta , sed affectionem Sp. S. & opus illius in nobis duntaxat v●rissime & certissime testantur & consignant . Instruments , and signs meerly testifying , and sealing are said by a trope , and metonymy to do that which they seal ; for even a ring used in espousals , which onely is a sign , is said to joyn and bind the espoused ; an instrument of contract , which is onely a token of agreement , is said to bind the contractors ; and the letters and seal of a Doctor to create a Doctor : for those things that are helpful to us , are said to effect those things , as to such an end , in which they are helpful . But the homonymy of words of this nature is to be shunned , which attributes actions to signes , or instruments , as to causes , lest upon that account , we may think that such signes or instruments are causes of such actions , or efficients of such fruits , and effects . For they effect or are said to do such a work alone after their manner , that is , onely by way of sign , as they seal or certify such an act , or work , or by way of instrument , because they are used in the work . For signes and instruments properly so called do very much differ ; For signes contribute nothing to the work , of which sort are Sacraments , but onely truely and certainly testifie , and seal the work of the Spirit of God wrought . Danaeus Contra Bellarmi . Tom. Contro . 2. Cap. 14. ad Arg. 2. Abundance more might be added , to clear these Texts , and take them out of their hands , that urge them for this purpose , though they were meant of the Sacraments , which is not to be granted . And what we have said of these Texts , may be affirmed of that also , Deut. 30.6 . I will circumcise thy heart , and the heart of thy seed : Circumcision which was a Sacrament , is indeed there named , but the speech is onely borrowed by way of metaphor , from the circumcision of the flesh , and applyed to the heart , as is clear , Deut. 10.16 . where that work is given in command to the Jewes , and they were not commanded to circumcise themselves , but were already in Circumsion .

A second sort of Scriptures are such in which baptisme is mentioned , but faith evidently required to the attainment of the effects of it . A second sort of Scriptures are such where Baptisme is indeed mentioned , and the Sacrament of Baptisme intended , but faith is evidently required for the attainment of the effect specified . These especially are , Acts 2.38 . Repent , and be baptized every one of you in the Name of Jesus Christ , for the remission of sins , Acts 22.16 . Rise and be baptized , and wash away thy sins , calling on the Name of the Lord . I shall referre the Reader for a full vindication of these Scriptures to Mr. Gatakers disceptation , pag. 9 , 10 , &c. pag. 56 , 57. and shall onely adde , that that phrase , in the Name of the Lord , utterly destroies all that they would build on these words , seeing it implies faith in his Name , as , Acts 3.16 . may be seen ; And howsoever Infants that are in Covenant upon their parents profession of faith , are baptized into this Name , yet those of yeares ( as these were , to whom this speech is directed ) are in their own persons , not onely to make profession of faith , but in sincerity to believe , in order to attainment to the pardon of their sins , or any other spiritual priviledge of the Covenant whatsoever . Yea , that which these men would draw from these Texts stands not with their principles that urge them . The Sacraments work grace , say they , as instruments ; I shall then desire to know whether positive infidelity be not such a barre that will hinder ? If it be a barre in men of yeares , then the Sacrament works not without actual faith in the baptized : It is the priviledge of faith to obtain forgivenesse of sin , Act. 13.39 . Rom. 3.25 . It is the work then of faith in the baptized to obtain it , and baptisme to them ( as Circumcision to Abraham ) is onely a sign and seal of it , and doth not otherwise effect it . The like I may say of impenitence , that according to them , it is a barre to the working of Sacraments . Sacraments onely work in penitent persons , repentance then is a qualification in them that obtain a pardon , and Sacraments by way of seal assure penitent one● of it .

Eighthly , 8. The most eminent of the adverse opinion produce Scriptures clearly opposite to their assertions . The most eminent that ever have appeared for this power in Sacraments to confer grace on the receivers , either utterly deny , or at least very doubtfully affirm , that Baptisme works in Infants any real change , but onely that which is relative , that it conferres any habits , or any thing more then priviledges on Infants baptized , when yet the Scriptures that they bring for proof of this baptismal work , almost all speak to such a change , that is reall , not relative ; of habits , and not of priviledges . When this is made good , it will appear to any impartial eye , that the Scripture-Texts alledged come far short of proof of any such baptismal power to confer grace on all baptized Infants . This as it seems Reverend Dr. Ward suspected , asserting the certainty of salvation of all baptized Infants , dying in infancy , he saith . That o o Quae est nostrae Ecclesiae & totius antiquitatis indubitata sententia ; & , ut ego reor , ipsius Scripturae . it is the undoubted opinion of all antiquity of our Church , and as he thinks of the Scripture it self . For the former part of this assertion , that the most eminent , that have appeared on this party , have held , as before , let Reverend B. Davenant in his Epistle , speak ; Asserting by Arguments that which he sayes he had often affirmed , that the argument borrowed from Infants , which Arminians , Papists , and some of our own use to maintain the apostasie of Saints , or believers , is not onely invalid , but altogether impertinent , as to that controversie . His third Proposition , to make good this , assertion , is , p p Pontificii non agnoscunt pro fidei dogmate , habitus fidei aut charitatis , infundi parvulis in baptismo , neque tanquam de fide docent , effici u●los justos formaliter , inhaesione habitualis justitiae aut Sanctitatis That Papists do not receive it for a point of faith , that the habits of faith , or charity are infused into Infants in Baptisme , neither do they deliver it , as of faith , that are thereby made formally just , by any inherent habituall righteousnesse or holinesse . To make this good , Bonaventure , Aquinas , Gerson among the more ancient Schoolmen are brought in , and of the more modern Writers Soto , affirming , that habits infused into Infants are not so known , as is the Catholique faith , and that Estius doth ingenuously acknowledge , that this infusion of inherent righteousnesse is problematically disputed , the Master of the sentences inclining to the negative . And whereas some later Papists affirm , that this opinion of infused habits in Infants , is now otherwise ratified then heretofore by the authority of the Trent Councel , he first answers , that that Councel hath no such authority as to make that an article of faith , which for so many hundred years hath not been such , and afterwards peremptorily denyes , that that Councel did ever so determine , concluding , that it is resolved upon by Papists , that all baptized Infants are some way rendred acceptable to God ; but that this is done by any such infused habits , or by any inherent quality created of God , is ( as he sayes ) as yet doubted among them . His fourth Proposition is , that q q Protestantes non concedunt fidem justificantem aut charitatem Deo unientem , aut gratiam regeneratricem , quae reparat omnes animae fa●●tates in ipso Baptismi momento infundi insantibus . Protestants do not yield , that justifying faith , or charity , that unites us to God : or regenerating grace , that repaires all the faculties of the soul , is infused into Infants in the very moment of Baptisme ; quoting Calvin , Beza , and Peter Martyr , speaking fully to it . r r Nec quenquam scio nostris Theologis qui regenerationem illam quae sita est in spiritualium qualitatum creatione ( quam nos sanctificationem , Pontificii formalem justificationem in digitant ) in ipso momento Baptismi productam definiant . Cumigitur nec Arminiani nec Pontificii nec Protestantes agnoscant parvulos in ipsa Baptismi susceptione fieri participes illorum habitualium donorum aut Spiritualium qualitatum quae propriè dicuntur constituere hominem justum et inhaerenter sanctum , nemo eorum potest amissionem fidei aut justitiae aut sanctorum Apostasiam argumento ab infantibus sumpto demonstrare . Adding , that he does not know , that any of our Divines determine , that that regeneration which consists in the creation of spirituall qualities ( which we call Sanctification , and Papists , formal Justification ) is infused in the instant of Baptisme . And he brings in also Mountague in his appeal vouching it out of these Belgick and French Confessions , and then concludes , when neither Arminians , Papists , nor Protestants acknowledge that Infants in their participation of Baptisme , are made partakers of those habitual gifts and spiritual qualities , which properly make a man just , and inherently holy , none of them can demonstrate the losse of Faith or righteousnesse , or Apostasie of the Saints , by an argument drawn from Infants . His fifth Proposition is , That s s Patres nec actualem nec habitualem fidem aut charitatem parvulis in baptismo donatam agnoscunt : conversionem etiam sive novi cordis creationem , quae propriè regeneratio dicenda est , non nisi cum ad aetatem rationis capacem pervenerint , in iis produci docent . the Fathers do not acknowledge , that either actual or habituall Faith , or charity is given to Infants in Baptisme ; and that they teach , that conversion or creation of a new heart , which is properly regeneration , is not wrought in them but onely when they come to yeares , and are capable of reason . For this Austin is quoted , and frequent places out of him are produced ; and with him Hierome , Nazianzen , Justin Martyr , and Bernard , making all up with the testimony of Whitaker , t t Patres ne somniasse quidem de habituali Papistarum fide , quam illi volunt in Baptismo ex opere operato infusam esse parvulis . that the Fathers did not so much as dream of the habitual faith which Papists say is infused , by the work done in Baptisme , inferring this as the result of all that in five several propositions he had delivered ; that u u Hinc quivis perspiciat quam invalida sit haec concludeni ratio , Multi ex infantibus baptizatis postea pereunt in infidelitate et impoenitentia ; Ergo fides , charitas , reli quaeque Spirituales qualitates in renatis Spiritus virtute productae aliquando amittuntur . ( from thence any man may see ) how invalid this argument is , Many baptized Infants afterwards perish through unbelief , and impenitence ; Therefore faith , charity and other Spiritual qualities , wrought by the Spirit in the regenerate , are sometimes lost . And having delivered himself thus in the negative , that Baptisme works not these graces or habits in infants ; His first proposition , in the affirmative , tending to shew what Baptisme does work , is , w w Omnes infantes baptizati ab Originalis peccati reatu absolvuntur . That all baptized infants are acquitted from the guilt of original sin ; for which opinion , many Fathers , and Schoolmen are quoted by him , as they were for the former . So that I think the first part of my position is fully made good , that the most eminent that ever have appeared for this power of Sacraments to conferre grace on the receivers , either utterly deny , or else doubtfully hold that Baptisme works any real change in infants , but onely that which is relative , and that it conferres , not habits , but onely priviledges on Infants baptized .

For the other part of the position , that the Scriptures which these bring for proof of this power of Baptisme , almost all speak of such a change , that is real , not relative ; of habits , and not of priviledges . The proof is easy . What those Scriptures are which by them are produced in this Controversy , may be seen in the former position , and that almost all of them speak of a real change , not barely that which is relative , is evident . The alone Old Testament text that I can find , is , Deut. 30.6 . with Jer. 9.25 . where circumcision of the heart is mentioned ; which texts as they can hardly be interpreted to speak at all of the Sacrament of Circumcision , in the outward rite , so it is certain , that a real change is spoken to by Moses in Deuteronomy , and by the Prophet also complained of to be wanting . Reverend Dr. Ward yields that Spiritual Circumcision of the heart is there meant ; but he saith , that by this Spiritual Circumcision , the remission of original guilt , is understood . To which x x Cordis circumcisione peccatorum remissionem denotari ut credam , nihil adhuc quod suadeat video , quod cogat multo minus . Certe si quis verba illa , Deut. 10.16 . Circumcidite ergo praeputium cordis vestri ] aut ill●d etiam , Jer. 44. Circumcidimini sive circumcidite vos Jehovae ] exposuerit , Remittite vobis peccata vestra ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( pute ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Mr. Gataker replies , that he sees nothing that can perswade , much lesse force him to believe any such thing , Adding ; that , If any should expound , Deut. 10.16 . Circumcise the forskin of your heart , or , Jer. 44. Circumcise your selves to the Lord , to be as much as forgive your own sins , it would be thought strange . Disceptatio , pag. 147. yea , he makes the contrary plainly to appear . As for those texts , Titus 3.5 . 1 Corinthians 6.11 . Ephesians 5.25 , 26. they speak all to the same thing ; In every one of them a real , habitual change is mentioned , Acts 2.38 . Remission of sinnes is indeed mentioned , and very probably , Acts. 22.16 . But in what sense to be understood , I have shewed in the last place ; so that I think there is so much yielded , and so little proved by the eminent advocates in this cause , ( that according to Scripture , there is any such causality in Baptisme for the pardon of sinne in every Infant that is presented to that ordinance , and received ) that even upon this account it is justly to be susspected . Besides , that the blood of Christ and his Spirit are not onely distinguished by them , but divided ; The vertue of his blood , is ascribed to those that have no portion in his Spirit , as though that Christ came , both by water and blood unto some : and by blood onely unto others .

SECT. III. Objections against the former doctrine .

Obj. 1 HEre it is objected , Where the blood of Christ on Gods part is offered , and applyed for pardon of the guilt of sin , and no impediment put on his part that receives it , there the guilt of sin is remitted ; But in the Baptism of Infants , the blood of Christ on Gods part is offered and applyed , and no impediment put by him that receives it ; Ergo in the Baptisme of Infants the guilt of sin is remitted .

Answ. 1 Answ. 1. This Argument will hold with equal strength for proof of that which these deny ; as for that which they would assert , Where the Spirit of Christ is offered on Gods part , and applyed for regeneration , and true sanctification , and no impediment put by him that doth receive it , there regeneration , sanctification , and all other gracious habits are wrought : But in the Baptisme of Infants the Spirit of Christ is thus offered , and applyed , and no impediment is put : Ergo. The Major in this syllogisme can be no more denyed , then in the former . The Spirit of Christ is as efficacious for regeneration , as his blood for pardon ; It were over-much boldnesse to put any difference between them . And for the Assumption , none can deny but the Spirit is as well applyed in Baptisme , as blood ; either then both must hold , or both must be denyed .

2. I utterly deny , that the blood and Spirit of Christ , that either Answ. 2 blood or Spirit , are thus applyed in Baptisme ; In case of such application , they would produce their effects , above , and against all resistance , there is no vain application of either of these to any person . If the Spirit of Christ had been in Baptisme applyed to Simon Magus , it would so have seazed upon him , and wrought in him , that Peter would not have addressed himself to him in that language , which he heard from him , and so I may say of the blood of Christ , such an application of it to his soul , would have had that effect , that Peter would have said to him in the words of the Seraphim to Isaiah , when he had applyed the coal from the Altar to his mouth , Thine iniquity is taken away , and thy sin is purged ; and not as he did , that thou art in the gall of bitternesse , and the bond of iniquity . The blood of Christ upon the soul of an Infant , or man of years , must needs be as efficacious as a coal from the Altar on Isaiah's lips . Universal redemption , we know , is asserted by these Authors , though it be with such limits , as not to close with Arminians , but to remain their opposite . If now there be not onely impetration of the merit of Christ , but also application in that latitude as Baptisme is administred . I know nothing that can stand in the way of salvation , of all those that are baptized . He that would see the consent of modern Writers , of the most eminent note , in the denyal of this proposition , let him consult learned Mr. Gataker , Discep . pap. 6 , &c. whereby his industrious pains ( after his manner ) many are multiplied ; Danaeus leads the way , He is deceived ( saith he ) that thinks that Christ and his benefits , are applyed by the sign of water , which is onely the seal of such application .

3. According to these principles laid by these Authors , no guilt of sin is taken away by Baptisme , either in Infants , or men of years : for either it is pardoned before Baptisme , or else a barre in Baptisme is put against the pardon of it . If they are regenerate before Baptisme , then sin is pardoned before they are baptized . In case they are unregenerate when they are tendred to Baptisme , then there is a barre put to it . Original sin in Infants is mortal , otherwise they would be saved without Baptisme , as well as in it . And sin in the unregenerate is mortal likewise . There are therefore barres put by both of these , or at least an impediment found , and consequently no mans sin is thus remitted upon account of his Baptisme .

Obj. 2 Secondly , It is objected . Every Infant is conceived and born in sin [ ordinarily , ] which David confesses of himself , Psal. 51.5 . Of unclean seed , Job . 14.4 . A child of wrath , Eph. 2.3 . and held under Original guilt . But there is a promise of remission of sin made to the Infant , when it is initiated by the Sacrament of Baptisme : Repent and be baptized every one of you , for remission of sins — ; for the promise is made to you , and your children , Acts 2.38 , 39.

Answ. 1 Answ. 1. It was not with good advice , that birth-sin , confessed by David , is in the Major proposition branched out in that latitude , as to comprize both uncleannesse and wrath ; For it makes way for the Assumption to be as large , namely that in Baptisme the Spirit is promised , and applyed , to take away filth as well as blood , to deliver from wrath , otherwise the remedy doth not answer the malady . And so we have more in the conclusion then they would have , though no more then is in the premises , viz. that in Infant Baptisme there is both remission of sin , and regeneration . The Infant is thus made , both happy and inherently holy .

Secondly , The fruit of Baptisme , a right carried on , ( conscience Answ. 2 answering to baptismal engagements ) is indeed forgivenesse of sins : But the promise that place mentioned , is not remission of sins ( supposedly to follow upon the act of Baptisme ) , but it is that which did denominate them children of the promise , namely the promise made to Abraham , Gen. 17. and continued to them who were his off-spring , which argued them to be yet in Covenant . And the Apostle makes use of it , as a motive to presse them to accept of Baptisme , the present initiating seal of it . See this text further spoken to , Treatise of the Covenant , Chap. 37 , 43.

Thirdly , It is objected . That which Baptisme figures , that Obj. 3 it works , otherwise it is a sign that is fallacious : But Baptisme figures out remission of sin , and the taking away the guilt of it .

Answ. 1. Baptisme also figures out a further work , of regeneration , Answ. 1 and sanctification , Rom. 6.4 . Col. 2.11 , 12.

2. This Proposition universally understood , without any limits , Answ. 2 is denied on all hands . They that assert this Sacramental work , will have it to be with this proviso , that no barre be put by the receivers .

3. Sacraments do effect what they figure , as seales effect what the Covenant conveyes , upon Covenant-terms , all is effected Answ. 3 that in Sacraments is figured . The Apostle tells us with what limits this proposition holds , 1 Pet. 3.21 .

4. The great objection is . If Sacraments have no other work Obj. 4 upon the soul , then by way of sign and seal , as they have their influence upon the understanding , and faith of the receivers , then infant baptisme is uselesse , and unprofitable ; there is no end why they should be baptized , seeing there is no work wrought , either upon their understanding , or faith in this ordinance , and so their Baptisme is vain and needlesse . And therefore upon this account , complaint is made by some friends of Infant Baptisme , that the doctrine de nudis signis ( as it is called ) making Sacraments bare and empty signes , is the ground of Anabaptisme . And the greatest sticklers against Infant Baptisme , have publickly professed , that if that tenent of the opus operatum ( as we may call it ) in Sacraments could be clearly proved , they would no longer oppose that practice .

Answ. 1. If the doctrine de nudis signis were ( as is objected ) Answ. 1 the ground of Anabaptisme , then I marvel how it comes to passe that that doctrine ceasing , Anabaptisme doth not cease with it . I read Calvin and others ( to whom in this I subscribe ) opposing it , I know none that now assert it . As soon as Calvin hath done with refutation of one , he presently falls upon refutation of this other , I here oppose ; It is hard to say , whether he be more zealous against the doctrin de nubis signis , Instit. lib. 4. cap. 14. Sect. 13. or against this other doctrine of Sacramental efficacy , Sect. 14. And Chamier , lib. 1. de Sacram. in gen . cap. 10. Sect. 11. having mentioned that use of Sacraments as distinguishing signs , saith , y y Hic tamen nec solus est finis nec praecipuus Sacramentorum ; itaque Anabaptistas aeque cum Bellarmino improbamus , quos etiam ante illum Calvinus refutavit : quibus Sacramenta nihil sunt quam signa instituta ad discernendum Christianos à Judaeis & Paganis , ut Romanis olim toga erat signum quo discernebantur a Graecis palliatis . This is not yet alone or chief end of them ; therefore ( saith he ) we oppose Anabaptists , as well as Bellarmine ; and Calvin also before him had refuted them , in that they make Sacraments nothing more then signes distinguishing Christians from Jewes , and Pagans as a gown sometimes was a sign whereby a Roman was known from a Greek . I remember when in the Divinity Schools , a respondent in his verses ( according to custome premised ) called the signes in the Sacraments , surda elementa ( it may be metri causâ ) The Dr. of the chair made a sharp animadversion on it . They that do not raise them so high , as to make them instruments of conveyance of this nature , yet do not set them so low , as to be naked and empty signs . They are not naked , though such clothes , that every one woul put upon them , do not fit them .

2. It is no marvel that Anabaptists are ready to offer to come in to us , upon these terms , when this doctrine is fully cleared , being well aware , that it never will nor can be proved , and so they have a good ground given them to hold on in their opposition . Our great revilers of the place of our publick meetings , calling them by the name of Steeple-houses , or thinking that too gentle , Jeroboams calve-houses , I doubt not but will promise to forbear that language if it can be clearly proved , that they are of divine institution , and that they have that holy sanction put upon them , as once the Temple had at Jerusalem ; but when those that put so high an honour upon them , rise so high in their elogies , and yet fall so low in their proofs , they put an argument into their mouthes , and ( as I may say ) an axe or hammer into their hands to demolish them , making them to think that this is all that can be said for them . Mr. Fuller in his history of holy warre , lib , 3. cap. 20. quoting out of Reinerius a charge against the Albigenses , that they gave no reverence to holy places , answers , It is true . And then gives in this for a reason , because most in that age ran riot in adoring of Churches , as if some inherent holinesse was ceiled to their roof , or plaistered to their walls , yea , such as might more ingratiate with God the persons and prayers of people there assembled . Let men take heed that they raise not Sacraments above the honour that Scripture gives them , with like successe as these did places of publick holy assemblies ; a good cause hath not a greater adversary then a weak argument taken up in the defence of it . This argument , I confesse , had it ground to stand upon , might be of force for the battery of Anabaptisme , but having no Scripture-bottome , it presently falls before any adversary , and Anabaptisme gathers strength by the fall of it .

3. As to the argument it self , tending to evince the uselessenesse of infant-Baptisme , it may very fitly be parallelled with that Objection , made against Pauls doctrine , Rom. 3.1 . when he had made it his great businesse , to set circumcision on its right bottom , and declared , that it was not efficacious in the way that they expected , and that it was without use for salvation , unlesse it were answered with the Circumcision of the heart , an objection presently is raised , What profit is there then of Circumcision ? so these likewise when Sacraments are not raised to that height , as the Schoolmen have advanced them , to be instruments of conveyance of grace by the work done , and as they expect from them , they presently demand , what profit ? And affirm ( as to infants at least ) that they are uselesse .

4. That answer , which Paul gives to his Questionists , that demanded what profit is there of Circumcision I give to those that demand , what profit is there of infant-Baptisme ? Having asserted in general , Much every way : he answers more punctually , instancing in one eminent priviledge , that virtually comprized all the external priviledges enjoyned by Israel as Church-members , chiefly that to them were committed the Oracles of God . It was said before that these priviledges in all Sacraments , are either actually conferred or infallibly evidenced . In Baptisme a true title is legally conferred . Upon account of our baptisme we have an orderly and legall right , and title to all succeeding Church-priviledges , as the Jewes had done upon account of their Circumcision , though there be not alwayes an aptitude for actual admission to them , or improvement of them . Upon this ground infants have , 1. Their share and interest in all the prayers made for the Church collectively , even in all that are preferred to God by his people for Zion and Jerusalem . This was the duty of every son of Zion , Psal. 122.6 . This was the faithfulls practice , Psal. 51.18 . and in these , infants as Church-members had their interest , on this account infants were brought to Christ , Priviledges following upon infant-baptisme . That he might put his hands upon them , and pray , Matth. 19.13 . 2. They have their share in the blessings of the Church ; we see with what solemnity it was to be done , Num. 6.22 . &c. The Lord spake unto Moses , saying , Speak unto Aaron and unto his sons saying , On this wise ye shall blesse the children of Israel , saying unto them , The Lord blesse thee and keep thee , &c. and they shall put my Name upon the children of Israel , and I will blesse them . Infants had their share here , and upon this account , infants were blessed of Christ , Mar. 10.16 . 3. Their relation to God by virtue of Covenant-interest , is hereby evidenced and ratified . How transcendent a priviledge this is to have the Lord for our God ; we see , Psal. 144.15 . having reckoned up several mercies , the Psalmist concludes , Happy is the people that is in such a case , yea , happy is that people whose God is the Lord This is the priviledge of every infant , that upon Covenant title is baptized ; God will not suffer their enemies to passe without vengeance . As it was an acceptable work to dash the infants of Babylon against the stones , Psal. 137.9 . being a seed growing up against God ; so it is as displeasing , and provoking to harme these , that , are a seed dedicated unto , and growing up for God . 4. Baptisme teaches them to know as soon as they are of capacity to learn to whom they belong , what Master they are to serve , and in what School they are to be trained . 5. A necessity is seen to get the knowledge of Christ , and timely to walk in his wayes . 6. A delight is wrought in them , towards those in whose communion they are bred , and that own them as theirs , whereas being debarred in childhood from this society , and denyed this badge , it is the way to bring them to maligne them : each one is apt to love those of his owne fraternity , and on the contrary to study the opposition of others . 7. The aggravation of their sin presently rings in their ears , by reason of the favour they receive from God , the society into which they are incorporated , when their , conversation doth not in some measure answer their profession . 8. Parents here see a strong engagement , to bring them up for Christ , whom they have thus dedicated to him , and put into the fellowship of those who are his Saints and members . When they have brought forth children unto God , they see their sin heightned in giving them to Moloch , or any other besides God , and there is no example of any believing parent in all the Scripture bringing , up a child for Covenant , but in Covenant with the Lord . These alone , though more might be added , might stop the mouthes of all that insultingly move this question .

5. That which in present does not , but hereafter may work upon the understanding , is not vain and uselesse when it is done . That was not vain which Christ did to Peter , Joh. 13.17 . when he said unto him , What I do , thou knowest not now , but thou shalt know hereafter .

6. Seals of purchases taken in infants names , are of use to infants ; though during infancy they know not how to make actual improvement themselves of them : If Baptisme hath its actual use in behalf of infants , whilest infants , as hath been shewed , and remains with them , to be improved by their understanding and faith , when they come to maturity , it cannot be thought to be vain and uselesse .

SECT. IV. A Corollary from the former doctrine .

THen it followes by way of necessary Corollary from that which hath been said ; Answer to Sacramental engagements● ncessary to salvation . that unlesse the soul answer to Sacramental engagements , Sacraments are not efficacious for salvation to the receivers . This is a clear result from that which hath been said , and is fully delivered by the Apostle , 1 Pet. 3.21 . speaking of the Arke of Noah , wherein few , that is , eight souls were saved by water : he adds , The like figure whereunto Baptisme doth now save us by the resurrection of Christ . The Arke did save those that entered into it ; Baptisme doth save those that are received into the Church by it . And whereas an objection is obvious , that Noahs Arke , and New-Testament Baptisme doth much differ , and that in the very thing in which the similitude is brought ; few entered the Arke , and were saved by it , but myriads of thousands are baptized ; This the Apostle answers , in the Parenthesis there interposed , that the parallel lies not between the Arke and the outward act of Baptisme , as by man administred , and there called the putting away the filth of the flesh , ( so there is a vast disproportion , the outward act , as administred by man saves not , ) but between the Arke and the inward work , which is The answer of a good conscience towards God . That of Tertullian ( which Beza sayes , may serve as a Comment upon these words ) is elegant : The soul is established by answering , and not by washing . And further to clear this text , we must know that the Covenant hath a Proposition in it , to which all in Covenant must give assent . He that believes , and repents , shall be saved . This assent is presupposed in all those that make actual improvement of the Sacraments . Faith and Repentance being the terms of the Covenant . And this Divines in their Treatises of Conscience call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Now in case we have the benefit of salvation by Sacraments , conscience must answer ( and a good conscience , onely can answer ) But I believe I repent . This Divines call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Then and not otherwise Sacraments save . Dr. Slater on Rom. 2.25 . hath these words : Here I think the observation is easie , out of the body of the text , that the work done in Sacraments availes not to righteousnesse or salvation except the condition of the Covenant be performed by those that partake them ; first the condition , then the Antithesis shewes it , if thou be a breaker of the Law , thy circumcision is made uncircumcision , that is all one to thee , as if thou hadst never been circumcised : yea , a gentile wanting the Sacrament , having obedience , is nearer heaven then thou that hast the Sacrament and neglectest obedience : and weigh well that the Lord in promising or sealing binds not himself to performance , but conditionally , that we perform our restipulation ; and whence Sacraments should have their efficacy , but from the promise and grace of God I see not . Circumcision in the flesh engaged the receivers to circumcision in the heart , Deut. 10.16 . where these did concurre , there was a man in Covenant , and upright in Covenant : And , Jer. 9.25 . wrath is denounced of God against several Nations ; and the circumcised , and the uncircumcised , in the threat are put in equipage together , equally and alike to suffer . And to take off all scruple or offence that might be taken , there is a distinction brought of Circumcision in the flesh , and Circumcision in heart . Judah had Circumcision in the flesh to plead , but remained uncircumcised in heart , and therefore fares no better then those that were uncircumcised in flesh , Jer. 4.4 . The Prophet commands , Circumcise your selves to the Lord , and take away the foreskin of your heart , ye men of Judah , and inhabitants of Jerusalem , lest my fury come forth like fire , and burn that none can quench it , because of the evil of your doings . On these terms the fury of the Lord is prevented . Those Israelites that passed out of Egypt , into the wildernesse for Canaan , had the Cloud , and the Sea of the same use as Baptisme : And Manna , and the Rock of the same use as the Lords Supper . The two former are called by the name of Baptisme , and the two latter , Spiritual meat , Spiritual drink . All were baptized in the one , and all did eat and drink of the other ; yet ( sayes the text ) with many of them God was not well pleased , for they were overthrown in the wildernesse . If you would know who suffered thus under Gods displeasure , the text tells you , Lusters after evil things , v. 6. Idolaters , v. 7. Fornicators , v. 8. Tempters of Christ , v. 9. Murmurers , v. 10. And Heb. 3.17 . The Apostle demanding , But with whom was God grieued fourty years ? answers , Was it not with them which had sinned , whose carcases fell in the wilderness ? Further demanding to whom sware he , that they should not enter into his rest , but to them that believed not ? These wanting the answer of a good conscience , fell short of the Sacramental engagements , and also came short of true happinesse . Arguments evincing it . 1. This might be further evinced with arguments .

1. In this case where the soul answers not to Sacramental engagements , Sacraments are but as outward shadowes , and bare empty signs , and set out by the Spirit of God in Scripture with all their Rites and Ceremonies , ( as other Ordinances of like nature ) in the most low , despicable and undervaluing words that is possible . Baptisme in the letter , is no better with the Apostle then putting away the filth of the flesh ; the cleansing of the hands , the feet , or face from dirt or filth , is the same with it . The Pharisees washing of hands , yea , their washing of cups , platters , ( as low as it is laid by our Saviour ) was as efficacious and as acceptable . Circumcision also when it led not to , but from Christ , is called by the Apostle by the name of Concision , Phil. 3.2 . Any gash made in the flesh , or rent in the garment , as well pleaseth . The Apostle therefore , Rom. 2.25 . saith , Circumcision verily profiteth if thou keep the Law , but if thou be a breaker of the Law , thy circumcision is made uncircumcision . If you understand the Apostle speaking the sense of the carnal Jewes , with whom he had to deal , then you must understand the keeping of the Law in its full perfection ; for to this Circumcision , lookt upon , as a leading Law-Ceremony , did engage : He that is circumcised is a debtor to the while Law ; if we understand him speaking of it as a seal of the righteousnesse of faith , then sincerity is intended . If this be wanting , Circumcision is uncircumcision : where that of the heart is , there Circumcision in Gods account , is ; and where it is not , there Circumcision is not , Rom. 2.28 , 29. We are the Circumcision , saith the Apostle , that worship God in Spirit and truth , when the cutting of the foreskin in those false teachers was no better then Concision , the worship of God in Spirit in whomsoever it was , was Circumcision .

Arg. 1 2. Sacraments in this case are onely aggravations of sin , and heightning of judgements . In case of uncircumcision in the time of the Law , and Non-baptisme in these times , sins were no more then transgressions of the Law ; but now they are breaches of Covenant : Then they would have been meerly rebellion against Soveraignty , but now they are Apostasie , and treacherie . In Sacraments we close with God , and take his Name upon us as his servants ; in sin we depart from him , and refuse to serve him : Thus our bond is broke , and our most solemn engagements with God made void . In Baptisme we undertake a profession of Christ , in wayes of sin we are treacherous towards him and stand up in hostility against him . When those Israelites , Jer. 34. had covenanted with God to put away their servants , which contrary to the Law they had kept in bondage , and afterwards served themselves of them ; we see what followes upon it , the Lord proclaims liberty to them , to the sword , to famine and pestilence . When we have once covenanted to put away our sins , we have lesse reason to serve our selves of them , or rather again to serve them , then these Israelites had to serve themselves of their bond men and bond-women . The highest reproach is this way cast upon Christ . No man leaves one Master , to betake himself to the service of another , but he prefers in his judgement the latter before the former , especially when he breaks all Bonds , Covenants , and Engagements for such an exchange of service . When a penitent person leaves sin to come over to Christ , Christ hath honour . It appears that he is now in dislike with sin , and better pleased with Christ , But when a man leaves Christ , and his wayes to serve sin , there is a reproach cast upon Christ ; and of this he is very sensible , Jer. 2.5 . What iniquity have your Fathers found in me , that they are gone from me , and walked after vanity , and became vain ? An aspersion of iniquity is cast upon a Master , when he is left , and the vainest of men is chosen ; and this cast upon Christ in the highest way in a Christians turning to sin , and in this case we see in what manner he expostulates and complaines .

3. In this case where conscience answers not to Sacramental Arg. 3 engagements , those two seals vouchsafed of God for his peoples benefit will stand one oppsite to the other , and will not answer each other . The seal of the Sacraments , and the seal of the Spirit , will be thus divided . The former may serve to give assurance that they are Gods in a visible relation , but the other will be wanting to give an invisible title . This restipulation of conscience being no other then Sanctification , and Sanctification the impression that the Spirit makes by way of seal , when we are not onely not assured of this work of the Spirit , but assuredly want it , then our want of interest in Christ is evident : for if any man have not the Spirit of Christ , he is none of his . The visible seal in the want of this impresse on their spirits is necessarily inefficacious .

4. When conscience answers not to Sacramental engagements , Arg. 4 in participation of Sacraments , men subscribe to the equity of their own condemnation , and give assent to the sentence of death pronounced against them . Coming for the seals of the Covenant , they ratifie and establish the terms of the Covenant . Now the Covenant hath penalties as well as promises , punishments as well as mercies , conscience answering to Covenant-engagements , they are interested in mercies , conscience witnessing the contrary , they necessarily become lyable to judgements , and therefore the Apostle sayes , He that eats and drinks unworthily , eats and drinks judgement to himself . That very kind of eating hath an obligation in it to suffering , and the equity of such obligation , by such a communicant is acknowledged . If an idle , unfaithful , purloyning , run-away apprentice , should bear stripes from his Masters hand , and should upon it , produce his Indentures to implead his Master for reparations , these Indentures will give full evidence to the justice of his sufferings , or a man that enjoyes a lease with several clauses of forfeiture , and by non-payment of rent , or otherwise makes forfeiture , the producing of his lease for ratification of his title proves a nullifying and destruction of it : This is the case of an unbelieving , impenitent , disobedient Christian . All therefore that willl find comfort in Baptisme , and expect it at the Lords Table , must study to come up to Covenant-engagements , and exercise themselves continually to have a conscience void of offence , both towards God , and toward man .

SECT. V. A case of Conscience upon occasion of the former Corollary answered .

When it is that Conscience answers to Sacramental engagements . HEre a great question lyes , When it is that conscience thus answers to Sacramental engagements , so that we may conclude their efficacy for salvation , and when it is that they come short , and so in our claim of them , we subscribe , as hath been said , to the equity of our own condemnation ?

To this I answer , that every soul must make it his great businesse , all the daies of his life to get abilities , to give satisfaction to this demand , and all the books that have been written in positive Divinity , and Cases of Conscience are little enough for directions for it ; yet to speak something for their help , that desire to look into it , in their enquiries into Scriptures , and the labours of the learned in this particular , they must first distinguish between keeping of Covenant , failings in Covenant , and forfeiture of it ; between keeping in the way , str●yings out of the way , and a total resolved leaving of it . He may fail that makes not a total forfeiture . And for discovery of these which I call failings in Covenant , we must yet distinguish of sins , some are meer infirmities and unavoidably weaknesses ; others are sins above infirmities , presumptuous acts , or at least acts of inadvertency , or carnal security . As for those that are meer infirmities , and unavoidable weaknesses , unto which Noah , Lot , Abraham , David , Job , Nathaniel , to whom God gives largest testimonies , ( when in their walk they were most exact and circumspect ) were subject , I take them not to be so much as failings in Covenant , seeing we never Covenanted with God to be above infirmities , or never to be any more found in any weaknesses ; These with sincere hearts keep up to their Covenant engagements . Of such it is testified that they were upright , perfect , without guile . The promise then made to those that keep Covenant , and that remember to keep Gods Commandements , to do them , Psal. 103.18 . is theirs . These are no Spirit-grieving sins . Complaint is made of God , of those that grieve the holy Spirit of God , Isa. 63.10 . Psal. 95.9 . but no complaint is made of these persons , they are men after Gods own heart , 1 Sam. 13.14 . his delight , Prov. 11.20 . The effects which grief hath with men , is not seen in Gods dealings with them . He departs not from them upon this occasion , neither doth he upon this account afflict them . Whereas some say , that God in Justice may damne for the least sin , and therefore he may much more afflict ; I answer , The Covenant of Grace supposed , this cannot ( as I think ) stand with Justice , he is otherwise engaged to the believing and penitent , and no instance can be given of his punishment of unavoidabie weaknesse . He brings not his sword upon them to avenge the quarrel of his Covenant . Though sin wheresoever it is , is opposite to Gods Spirit , yet God is well pleased in their bearing up , and holding opposition against it . These walk up to their Covenant-vow made in Baptisme , and come every way fitted for the Lords Table . In application of themselves to the one , and looking back to the other , they find all manner of encouragements , and no cause of fears or terrours . Every promise made to the believing , sincere , upright , perfect , obedient , is theirs . These may sit down at the Lords Table , with all alacrity ; having a work upon their spirits to abide for ever . When they are taken hence they shall change their place , but not their company and fellowship . Their humbling of their soules under weaknesses , plainly speaks their pressing after further strength . Their hatred of sin , speaks their love of Christ . Their resistance of sin , their care to walk with Christ● . Of these Christ sayes , Thou art all fair , my beloved , there is no spot in thee , Cant. 4.7 . that is , universally fair : they are those that have respect to all Gods Commandments . And these , whilest such , and as such , come not within the compasse , either of failing in , or forfeiture of their Covenant .

Others are sins above infirmity and unavoidable weaknesses , and these are either meer breaches in , or violations of our Covenant with God ; or else such breaches that are also forfeitures : and those I call meer breaches or violations of this kind , how foul soever , that are short of forfeitures , such as was Davids uncleannesse and blood , Solomons Idolatry , Hezekiahs pride , Jonas his flight to Tarshish , Jobs passion , Peters denyal of Christ , and whatsoever other sins that may stand parallell with these , whether of omission , or commission . These are sins above infirmities , towards presumption at least , much of will and consent of heart is in them ; these are outbreaches from God , and violations made upon our Covenant entred with him , notwithstanding they be not with full consent of heart , and afterwards broken off by repentance . And concerning these I shall first lay down severall Positions , and then apply all to our present purpose .

Positions holding forth the danger of notable sins in regenerate persons . 1. Though these sins thus acted do not take away all title to the Kingdome of heaven , yet they cloud and obscure the evidence and assurance of it . I know not how this can be made up to the soul , otherwise then by a practical syllogisme , inquiring as before into the answer of the conscience to Covenant-engagements . He that believes and repents shall be saved , is the bottome on which the whole edifice of assurance must stand , and how the soul , under so sad a witnesse , that conscience in this case is ready to give , can return answer , I believe , I repent I yield sincere obedience , I cannot understand . Yea , Conscience in this plight will presently syllogize on the opposite hand . No Whoremonger , Idolater , Murderer , Drunkard , & hath title to the Kingdome of heaven . This is a Gospel-Proposition , and whatsoever other of like nature that conscience can assume , and how far this is from yielding matter of assurance , let any judge . Neither let election here be objected , seeing this is no bottome on which assurance can be built further than we find clear evidence of the fruits of it . Those unclean Corinthians reckoned up in that List , 1 Cor. 6.9 , 10. had no assurance of salvation from Election , in their unconversion . Nor yet can regeneration be objected , seeing these are not acts of the regenerate part . Unregeneration then bearing dominion and exercising present power , evidence is clouded . When Hezekiah was left to himself in the matter of the King of Babylon , he was not raised above himself in the beatifical vision . They that will keep up assurance , must keep off from sins .

Position 2 2. Sin of this nature in a regenerate man brings an inaptitude on the soul in the present state to enter into glory . Heaven is a place of greater purity , then for a man to step out of Murder , and Adultery into it . In case a well-ordered discipline will not suffer such without censure in the Congregation , much lesse can we think , him fit in that state for heaven . I wonder how those that pretend at least to keep up Church-Government to that height , that none that is impure may be suffered among them , can yet in their doctrine set open the gates of heaven for to receive them . Is the visible Church on earth in a more narrow latitude , then the state of blisse ? or may we without danger pervert Christs speech , and say , Few are called , but many chosen ? If Miriam upon sin was not fit for the Camp for seven dayes , Numb. 12.14 . much lesse are these immediately upon the acting of like enormities fit for glory . If any think that the merit of Christ steps in , and keeps from hell , yet doubtlesse the Spirit of Christ hath not in present made them meet or glory . Some say , What if David had dy'd after his adultery , before his recovery ? what then had been his case ? He was a child of God , and could a child of God have perished ? And I demand , What if Paul had dyed in his persecution when he was exceedingly mad against Christianity ? He was elected , and could a chosen vessel of God have been damned ? He that can reconcile one of these , may be able easily to reconcile them both . An Elect person cannot be damned , and an enemy of Christ cannot be saved . A Child of God cannot dye , and a Murderer and Adulterer cannot live . We find therefore , that Paul did not dye in his Persecution ; he that chose him to life , chose him also to the acknowledgment of the truth . David did not dye in his Adultery ; He that had adopted him for glory , wrought him to repentance for remission of sins . The salvation if both of them was doubtful respective to their estates now mentioned , in case we look onely at the men , being both in a plain road towards perdition ; but the damnation of either of them was impossible , if we look at the election and purpose of God . Gods Election carries on undoubted and infallible effects , through doubtful and contingent means . z z

Omnis actus à duobus dependens , quorum unum est necessarium , alterum veto contingens ; licet habet necessitatem ex parte necessarii , habet tamen contingentiam ex parte contingentis .

Ordo praedestinationis certus est , et tamen voluntas effectum suum producit non nisi contingenter . Praedestinatus potest perire , si consideratur ipsius potentia : non potest , si consideratur ordo quem habet ad Deum praedestinantem . Refe●t Davenan . epist. ad Dr. Ward .

Every action ( saith Gandavensis ) depending upon two agents , whereof the one is necessary , and the other contingent , though it be necessary respective to the necessary agent , yet it is contingent and doubtfull on the part of the contingent agent . Quodl. 4. q. 18. The order and way of predestination , saith Aquinas , is certain , and yet the will of man produces its effects no otherwayes than in a contingent manner . An elect man may perish , if we consider his own power he cannot perish if we look unto the order in which he stands in respect of God that predestinates . See the suffrage of the Divines of great Brittain , art. 5. part. 2. thes. 3 , 4 , 5 , 6. Davenants Epist. prop. ult. Burges on Justification , pag. 240. The Assemblies confession of faith .

Position 3 3. Sins of this nature in an unregenerate man , bring him under Gods wrath and present displeasure , though they do not work him into a state of wrath or utter losse of his justified state . They cause him to bear his Fathers frown , though he shall not dye as a Malefactor . He shall not enter into condemnation , yet he is not taken out of the hands of discipline ; see Isai. 57.17 , 18. For the iniquity of his covetousnesse was I wroth , and smote him ; I hid me , and was wroth , and he went on frowardly in the way of his heart . I have seen his wayes , and will heal him , I will lead him also , and restore comforts to him , and to his mourners ; These of whom the Prophet here speaks , were a people of Gods everlasting love , being those whom he heals , and to whom he restores comforts . They were yet overmuch carried out to covetousnesse , and pursuit of creature contentments ; Gods wrath was upon them for this miscarriage of theirs , he was moved here upon to appear in displeasure against them ; he smites them in his wrath , and hides his face in displeasure from them , having his eye open to their sin , but his face withdrawn from their consolation . Num. 20.13 . we may find Moses and Aarons sin , and the Psalmists observation upon it , Psal. 106.32 , 33. They angred him also at the waters of strife , so that it went ill with Moses for their sakes ; because they provoked his spirit , so that he spake unadvisedly with his lips . Moses suffers from God for his sin , when he suffered the people to provoke him to sin . This Moses seems never to have done with , Deut. 1.37 . & 3.26 . & 4.21 . so that God punishes for sin , and in anger punishes for it . If love and wrath cannot consist , ( as some would have it ) then Moses was none of Gods beloved . 2 Sam. 11. we find Davids sin set out at length , and how it took with God , we find in the end of the chapter . The thing that David did , displeased the Lord ; and that it was no otherwise in New-Testament-times is clear . As the onenesse and samenesse of the Covenant which we and they were under , doth evince it ; so also Gods dealings with the Corinthians upon their prophanation of the Lords Supper is a proof of it .

4. Sin thus committed is such an obstruction in the way of blisse Position 4 and salvation , that there lyes a necessity on the soul to come in by repentance , and by prayer to make application to the throne of grace , in order to pardon and forgivenesse . This is Gods way to bring his into the wayes of salvation and life , when they have stept aside into the wayes of death . To this end God keeps up Discipline with his own hand , as we may see , 1 Cor. 11.31 , 32. The Apostle having there reproved these Corinthians in a tart way for prophanation of the Lords Supper , and disswaded them from it by the deadly nature of the crime , they were herein guilty of the body and blood of the Lord , and the danger they incurred , eating and drinking judgement to themselves ; he farther sets before them present experiments of Gods hand , For this cause many are weak , and sickly among you , and many sleep ; In this place he lets them know how they might avoid this judgement , If we would judge our selves , we should not be judged . Our examination and sentence might avert the examination and sentence of heaven . And then acquaints them with Gods end in this visit of his , to correct as a Father , and not condemn as a Judge : But when we are judged , we are chastened of the Lord , that we should not be condemned with the world . The application here is easie , They are the Elect of God , and of saving Gospel interest , that are kept from condemnation . A way in sin would have brought them , as others in the world , into condemnation : If they might have been saved in sin , when the world was damned for sin , this correction for that end did not need . To avoid condemnation therefore for sin , God by his judgements lashes them out of it : By this shall the iniquity of Jacob be purged , and this is all the fruit , to take away his sin . So that the tendency of sin , even in a child of God , is to bring to condemnation ; and the care of God is by afflictions to take him off from sin , that he might not be condemned . To this end Church-discipline is also set up of God , 1. Cor. 5.3 , 4 , 5. For I verily as absent in body , but present in spirit , have judged already as though I were present , concerning him that hath so done this deed , in the Name of our Lord Jesus Christ , when ye are gathered together , and my spirit , with the power of our Lord Jesus Christ , to deliver such a one unto Satan , for the destruction of the flesh , that the spirit may be saved in the day of the Lord Jesus . How farre that sentence of giving up to Satan did reach , I shall not stand to determine , whether barely to cast him out of the Church , and put him among those over whom Satan reigned , or as consequent of it , horrors and terrors from Satan by Gods just permission ; when the Church leaves him off from their communion , God casts him off from his protection and consolation : which ( as is said ) ordinarily followed upon this sentence in Primitive times : The end is plain , the destruction of the flesh , that the spirit may be saved in the day of the Lord Jesus . If this mans former justification would have brought him on in his sin without step to salvation , all this had not needed , that his spirit might be saved . See further , 2 Cor. 7.9 . the Apostles severe dealings with these Corinthians concerning this incestuous member , had cast them down with grief , and this grief raised the Apostles spirit with joy , not that they had grieved , but that their grief had so happy an issue . Now I rejoyce not , ( saith he ) that ye were made sorry , but that ye sorrowed to repentance , adding , ver. 10. For godly sorrow works repentance to salvation not to be repented of . They were stepping therefore out of the salvation-way , repentance brings them back This in reason is plain ; If new sins thus committed occasion no such obstruction , as to bring a necessity of repentance , ( as some would have it ) then the free grace of God gives a man full liberty to sin , & opens a gap to all ungodlinesse ; this will then follow , which some have prophanely inferred from some Gospel-principles , Live as I list , and shall be saved . What shall hinder , if no way in sin either hath any tendency to condemnation , or is any obstruction in the way of salvation ? Some I know to avoid this , speak of that holy , filial , ingenuous disposition in a child of God , that in case he were set free from any such danger , and let loose to all the devils in hell ; he would abhor sin , and have in detestation all that is evil , but I do not find God giving in his testimony of any such ingenuity . If all the children of God were thus towardly , all those rods that he uses were needlesse ; and if justification might be thus carried on in sin , Christ would not have found reason to have said , Straight is the gate , and narrow is the way that leadeth to life , Matth. 7.14 . It was sufficiently broad in case sin would lead us in at it . Neither would the Apostle have said , If the righteous scarcely be saved , where shall the ungodly and the sinner appear ? 1 Pet 4.18 . The righteous might thus be saved with ease , and the wicked and sinners salvation would be alike easie .

These in this posture under the present power of lust or temptation , are not as they ought mindful of their Covenant , The application of these rules respective to Sacraments . but are in a high way of violation of it . Their Baptism-Vow is not as it ought kept up , and their adventure to come to the Lords Table for renewing of their Covenant , ( the strength of lust still remaining ) is a further provocation of the Lord . Upon this account the Corinthians , ( as we have heard ) smarted . God will not bear so high a dishonour of so great an Ordinance . It is an high presumption for a soul , under such present defilements ; to dare to approach so nigh his presence , otherwise then in order to humiliation , and more strict renewed engagements against such practices . He that comes in this posture might here see the hatefulnesse of his present way to the height set out , and the justice of the heavyest , smartest stroke , that can be laid . As Joab sometimes abominated a sin that David acted , 1 Chron. 21.6 . though David was a man in the general frame of his soul , upright with God , and Joab ( as we may fear ) far from it ; so some that never had that change on their heart , yet under present convictions , and resolutions against sin , with the Publican , Luk. 18. and intelligent in the wayes of God with that Scribe that was not far from the Kingdome of heaven , Mark 12.34 . may be otherwise accepted at the Lords Table , then these persons notwitstanding their habitual graces .

To distinguish these which are unavoidable weaknesses , Rules to discern the nature and quality of sins . and not of that danger to a man upright in Covenant , from such sins that are violations and breaches of it , and of that peril as hath been said , some Rules might be delivered .

1. The more there is of light , the lesse there is of weaknesse , Rule 1 and so the crime more hainous , and violation of Covenant more dangerous . A man of dimme sight , whether through want of abilities to apprehend or helps vouchsafed to understand , is under an unavoidable impossibility to reach that exactnesse which others much above them in light may compasse ; so that one Rule will not serve to discover the weaknesse of all , but to whom much is given , of him God will require the more . Graciously disposed souls walk up to that which they know , but cannot attain to that which they see not . That may be from weaknesse in one , which is out of will , and perversenesse in another . Sincerity admits of degrees , differenced according to mens several abilities .

2. The lesse there is of temptation , the more of sin , and lesse Rule 2 of weaknesse ; The bowle may run more evenly towards the mark whilest it meets with no rubs , but a rub necessitates some unevennesse in the running . Temptations of this kind are of two sorts , some from within , from mens natural constitution and temper . It is above possibility for some men to be in that measure free from all appearance and evidence of covetousnesse , ambition , lightnesse , passion or the like , as some others . He is not farthest from weaknesse , in whom least appears of sailings ; but he that is least vigilant , and makes least resistance . There are many of choise principles , that yet by reason of the temper of their natures are men of strong temptations . And the Heathen could see that it is a a Naturam expellas furca licet , usque recurret . an hard thing to beat back natures inclinations . I have heard of an eminent man , to whom one that very well knew him said , Thou hast grace enough for ten men , but all is too little for thy self ; There was such a crabbed nature for it to deal with . It is hard for these by the help of much grace to appear in their walk equall to those that are in grace farre their inferiours . As there are temptations from within , so there are assaults from without in like manner . Satan hath more free scope , and rope-length given him towards some , then towards others ; and at sometimes more towards the same persons , then at other times ; in which Job is an eminent example , Commission after Commission is given to Satan against him , the later still exceeding the former . The world with more impetuous violence sets upon some , then others , and at some times with greater violence then at others . The proud have had me greatly in derision , yet have I not declined from thy Law , Psal. 119.51 . The bands of the wicked have robb'd me , but I have not forgotten thy Law , Psal. 119.61 . It is a very hard thing in such a case for a man to stand steady and upright . He that stands on an hill to take view of a fight , may see many divisions from military rules ; but in case he were to manage the fight , he might perhaps make more faults then he discovers . A sheep hardly passes without losse of some wool through many briars .

Rule 3 3. The more there is of deliberation and conviction , the lesse there is of weaknesse , and the more of sin . A man sometimes is so surprized , and taken at a disadvantage , that he knowes not how at present to act for the best for the safety of his person , or his wordly advantage , of which yet he uses to be more sensible ; much lesse then is he alwayes able to do for the best for his Spiritual and everlasting concernment . A dispute is sometimes held between a mans conscience , and his fears , when the danger is so sudden , and thereupon his fears so high , that the voyce of conscience cannot be heard , nor hath it leasure or strength to bring up the argument . But when there is opportunity offered , and much reason from conscience heard , more regard is then had to self , and lesse to God , in case sin be committed . This was Francis Spira's case , when he was put to it either to subcribe to Popery , or to run the hazard of all his worldly interests , having so much time to debate , and so much strength of reason against it , yet yeelding after this full debate , he could never find peace in himself afterwards .

4. In omissions ; The more opportunity for the duty , the greater the neglect ; the lesse the opportunity , through the multitudes of occasions , the more it is towards weaknesse . It is hard to have many Irons in the fire , and to see so well to all that none be burnt : several Kings are so far honoured in Scripture , that their hearts were perfect , and yet imperctions are noted in their government , which must be imputed to that multitude of businesses that lay on their hands , together with the many obstructions that were in their way for effecting of it .

SECT. VI. Sinnes that are Covenant forfeitures .

AS these are failings in Covenant , and such as may be called violations of it , though God is not pleased to take hold of advantage , to proceed upon it : so there are forfeitures of Covenant , which do not onely blurre our evidence for heaven , and bring the soul under Gods present wrath and displeasure , but destroy all title to happinesse and glory : or if that phrase will not be born , they are such as give full evidence that we are without all title to it . To these we may speak in the Psalmists words , What hast thou to do to declare my statutes , or that thou shouldest take my Covenant into thy mouth ? seeing thou hatest instruction and castest my words behind thee , Psal. 50.16 , 17. As it is with those that hold by way of Lease from men , they so fail sometimes by non-payment of rent , waste made , or service neglected , that they may be impleaded and brought under an arrest : Sometimes they so fail that they run upon forfeiture of the whole , and all right and title through carelesenesse is lost . Those already spoken to are justly proceeded against , but these that we are now upon are to be utterly ejected . They may with the sons of Keturah have their portions ( and the Psalmist saies , They have their portion in this life , Psal. 17.14 , ) but they must never inherit with Isaac . Concerning these the Prophet is resolute , Ezek. 18.13 . Shall he then live ? he shall not live , he hath done all these abominations , he shall surely dye . And if any object against this , as a legal text , we shall find the Apostle as peremptory , that they have not any inheritance in the Kingdome of Christ and of God , Eph. 5.5 . that they shall not inherit the Kingdome of God , twice repeated , 1 Cor. 6.9 , 10. as also , Gal. 5.21 . Now these are of sundry kinds . Some in whom there is no appearance of God , Several sor●s of sinners that make forfeiture of Covenant . or footsteps of piety and holinesse , but such whose transgression speaks within the heart of all , that there is no feare of God before their eyes : A prophane rabble that scarce make mention of God but when they blaspheme : Others of a more civil , or more restrained course , that with the young man in the Gospel , come up to the outside , and letter at least of most Commandments , and therefore of that generation that is pure in their own eyes , yet not cleansed from their filthinesse . Some are such that understand little , or nothing of God or waies of godlinesse , but with the high-way ground heare and understand nothing at all ; the Devil stealing away that which was sown in their hearts , lest they should believe and be saved . Others are men of parts and abilities , are confident of themselves , with those to whom Paul speaks , Rom. 2.19 , 20. That they are guides of the blind , lights to them which are in darknesse , instructers of the foolish , and teachers of babes , which have a form of knowledg and truth in the law ; perhaps of abilities to prophesy in the Name of Christ with those mentioned by our Saviour , that claim the Kingdome of heaven upon that account , Matth. 5.22 . Some are universalists ( as I may say ) in sinne , at least , with that prophane deboist youth that obeyed not the voice of his teachers , nor enclined his ear to those that instructed him , they are almost in all evil in the midst of the Congregation or assembly , Prov. 5.13 , 14. Others are of a more refined stamp , and somewhat reformed way that with Herod have learned to do many things after those that they hear , but yet have their reserved Herodias , some right hand that they will not cut off , some right eye that they will not pluck out ; these are in the same condemnation . The Catalogue or sins shutting out of heaven , 1 Cor. 6.9 , 10. are not reckoned up copulatively , so that all must concurre to cast a man out , but disjunctively ; any one held and continued in will serve for it . Neither fornicators , nor Idolaters , nor Adulterers , &c. I shall inherit the Kingdome of God . Some have their beloved , endeered lusts in a more open , outward way , their filthinesse of flesh to the defilement of the outward man in drunkennesse , gluttony , adultery , senseual pleasures . Others their spirit-filthinesse , distrust of God , inward pride , confidence in the arm of flesh , self-seeking and the like . Some are carried away in their affections onely whether sensitive or rationall , fixing them upon forbidden objects , but in the mean time hold the truth thus imprisoned in unrighteousnesse , Rom. 1.18 . Others have a taint in their judgements , not holding the head , from which all the body by joynts , and bands having nourishment ministred , and knit together encreaseth with the encrease of God , Col. 2.19 . Though in this age these have many advocates , yet their case is the same with others , already mentioned . Heresie is a fruit of the flesh as well as adultery , fornication , drunkennesse , lasciviousnesse Idolatry , witchcraft , and together with them shuts out of the Kingdome of heaven , Gal. 5.19 , 20 , 21. If the Apostle would have been in that way indulgent towards it , as many would have all to be in these dayes , he had never so whetted in all his Epistles his pen against it . Some have their positive sins , as before named , others stand charged chiefly ( I think seldome solely ) with negatives . They call not upon the Lord , Psal. 14.4 . She strengthened not the hands of the poor and needy , Ezek. 16.49 . She obeyed not the voice , she received not correction , she trusted not in the Lord , she drew not near to God , Zeph. 3.2 . Some have their sins of a more deep dye , of a Scarlet-colour , sins of a great magnitude , whose very name might even astonish others , sins are seemingly and appearingly light or small , such as Papists have accounted venial , and most think it would over-much rigour in God to proceed against them in eternal judgements , eying the matter of fact , and not the thwarting of the divine command . Some have their hand-sins , sins in action : Others have their thought-sins , their tongue-sins . Some carry their sins more clearly without check or curb , having got a conscience peaceably wicked : others have their girdes and gripes , many times brought into Melancholy dumps about them , with Ahab Sermon-sick ; and yet not able to bear it out against their lusts , but again return to their former courses . These and many others that stand up in a parallell equipage with these men in Covenant , professedly Christian , baptized into the Name of Christ , and having never professedly renounced Christ , are forfeitures of the mercies of the Covenant . No opinion that they hold , party that they take , name that they think they have got , supposed interest that they have in Christ , can acquit them . They may be denominated unsanctified , or unholy men , ( having not obtained that which the Apostle sought in prayer , in behalf of the Thessalonians , that they might be sanctified throughout , in spirit , soul and body ) sanctification purifies all the unclean , and heales all the diseased parts ; And no unclean person can inherit the Kingdome of God , Eph. 5.5 . They are truely styled impenitent ones . Repentance is a return to God , in the same latitude as our departure by sin was from him ; In every sin of all these and of the like kind , we depart from God : In repentance therefore we are to return from every sin to God . The Prophet tells us upon what terms our souls may be freed from ruine by sin , Ezek. 18.30 . Repent and turn your selves from all your transgressions , so iniquity shall not be your ruine ; and unlesse we repent , we shall all perish , Luk. 13.3 , 5. They are justly pronounced to be void of grace , there being that contrariety between grace and sin ; that they cannot rest in the same subject , or lodge continually in the same heart , without opposiition . Where grace is prevalent , sin falls ; and where sin prevails , grace is excluded ; and it is the grace of God that brings salvation , Tit. 2.11 . They are void of the Spirit of regeneration . As our birth-corruption hath in it the spawn of all sin , so regeneration hath the seed of all grace . And Except we be born again , we cannot see the Kingdome of God , John . 3.3 . These are the men which by their claime of Baptisme , The uselessenesse of Sacraments to these persons . and offer of themselves to the Lords Table , subscribe the equity of their own condemnation , and justifie the sentence of death pronounced against themselves . They accept the Covenant on those terms on which it is tendered in the Gospel ; and upon these terms they are under the wrath of God , and lyable to the sentence of eternal death . Yet not remedilessely , helplessely , hopelessely , as it is with those oftentimes , that upon forfeitures of Covenant , fall into the hands of man ; the forfeiture being once made , advantages are taken by many to the uttermost . The prodigal is an instance of the Fathers readinesse to receive to mercy those that have gone away from him in wayes of sin ; And the Prophet tells us , Ezek. 18.21 , 22. If the wicked will turn from all his sins that he hath committed , and keep all my statutes , and do that which is lawful and right , he shall surely live , he shall not dye . All his transgressions that he hath committed , they shall not be mentioned unto him ; in his righteousnesse that he hath done , he shall live . And though it be a wickednesse that reaches to the highest violation of Covenant , yet this shall not hinder , Jer. 3.1 . They say , If a man put away his wife , and she go from him , and become another mans , shall he return unto her again ? Shall not that land be greatly polluted ? But thou hast played the harlot with many lovers ; yet returne again to me , saith the Lord . He that hath hitherto come in the highest degree of unworthinesse to the Lords Table , as oft as he hath come to it , yet casting that off , which was his unworthinesse , and coming up to Gods terms , he is now received and accepted .

SECT. VII . A further Corollary from the former Doctrine .

THen let all take heed that they look for no more from Sacraments , then God hath put into them , We are to look for no more from Sacraments then God hath put into them and promised to do by them . and hath promised to work by them , least looking unto them , and waiting for them , as the troops of Tema , and companies of Sheba , for the stream of Brooks which vanish when they wax warm , and are consumed out of their place , they be confounded , and coming thither be ashamed . And this caveat is no more then needs , seeing men in all times have been wonderfully apt to delude themselves upon account of their fruition of outward Church-priviledges ; Mens aptnesse to delude themselves in Sacramental priviledges . and in particular , Sacrament-priviledges . And to this they are induced by divers reasons . 1. Because Sacraments are an honour , which God hath vouchsaf'd to his people , and denyed to others that stand not in that relation , and they cannot think that it is in vain , that such an honour is conferred upon them . 2. There are great promises annext to them , and made to those that make right improvement of them . The bread is the Communion of the body , and the wine in the Lords Supper the Communion of the blood of Christ , 1 Cor 10.16 . It is the New Testament in Christs blood shed for many for the remission of sins , Matth. 26.28 . Baptisme saves through the resurrection of Christ , 1 Pet. 3.21 . As many as have been baptized into Christ , have put on Christ , Gal. 3.27 . Insomuch that we have been taught that in Baptisme we are made children of God , members of Christ , and inheriters of the Kingdom of heaven ; These promises are streight applied ; without any eye had to the terms and Propositions annext to them , like unto men that look at dignities in offices , and never regard the burthens . 3. Interest in Sacraments is not onely a priviledge , but a duty ; not onely an honour , but a work of obedience in them that partake of them . To be baptized with water , and to eat of the Bread , and drink of the Cup in the Lords Supper , is a duty , as it was to be circumcised in the flesh of the foreskin , and to eat the Paschal Lambe at the time appointed , and there is danger in neglect of these : This gives some ease , and speaks some peace to the conscience , that they have done the Command of the Lord . 4. They are yet matters of ease , especially New-Testament-Sacraments ; Here is no mortification of the members , no crucifying of the flesh , no cutting off the right hand , or plucking out the right eye ; and therefore no marvel that men could wish that all Religion were in them , and hope that salvation may be gained by them . Lastly , Those of these conceits , have alwayes met with teachers to sooth them up in them , In all Ages some have over-highly advanced Sacramental priviledges . and carry on their delusion . How high was Circumcision set up in the Apostles times , as in regard of the necessity of it , Acts 15.1 . Certain men which came down from Judea , taught the brethren and said , Except ye be circumcised after the manner of Moses ye cannot be saved : So also in regard of the power and efficacy of it ? and therefore the Apostle was put to it to warn men in that way of the delusion , and to give that undervaluing term of concision to it , Phil. 3.2 . After-age produced Schoolmen , and Popish Writers to magnifie them , affixing , and limiting salvation ( except in some cases extraordinary ) to the water in Baptisme ; and how great things they ascribe to the body of Christ received , if no barre be put , ( which they understand of the Sacramental bread ) is very well known . But as some have observed , where poyson growes , providence takes care that there be antidotes found , so none of these ever appeared in the Church , but some by the good hand of God have stood up in opposition . How mightily did the Prophet Jeremy oppose himself against that over-high opinion that the Jewes in his time had of Circumcision ? Jer. 9.25 , 26. As also Paul , making use of his authority against the Jewes in his time , and disputing at large against it , Rom. 2. And the Apostle Peter foreseeing ( it seems ) that Baptisme would be set up as high among Christians as ever Circumcision was among the Jewes , makes it his businesse to prevent it . Having affirmed that Baptisme saves , he is careful to let us know that it is not by its own power , but by the resurrection of Christ , that is , Faith in the Resurrection : and further explains himself , that it is not the outward act alone , but as answered with an inward work that hath that power , as you have heard . And Popish Schoolmen making it their work ( as we have heard ) to advance Sacraments to that height , Protestant Writers in a sull stream have appeared to set them on their right bottome , and to make it appear what it is that Scripture attributes to them , and what in their right use may be expected from them . Calvin's words , lib. 4. instit . cap. 14. Sect. 14. are high and notable , having opposed the doctrine of nuda signa , which makes Sacraments to be bare and naked signs : On the other hand ( saith he ) b b Rursum admonendi sumus , ut isti vim Sacramentorum enervant , usumq prorsus evertunt , ita ab adversâ parte stare alios qui arcanas nescio quas virtures Sacramentis affingunt , quae nusquam illis à Deo insitae leguntur . Quo errore periculosè falluntur simpliciores et imperiti , dum et Dei dona quaerere docentur ubi reperiri minime possunt et à Deo sensim abstrahuntur , ut pro ejus veritate meram amplexentur vanitatem . Magno enim consensu Sophisticae Scholae tradiderunt , Sacramenta novae legis , hoc est , quae in usu nunc sunt Ecclesiae , justificare et conferre gratiam , modo non ponamus obicem peccati mortal●s . Quae sententia dici non potest , quàm sit exitialis et pestilens , eoque magis , quod multis ante saeculis magna Ecclesiae jactura in bonâ orbis parte obtinuit . Planè certe diabolica est , nam dum justitiam cirra fidem pollicetur , animas in exitium praecipites agit : deinde quia justitiae causam à Sacramentis ducit , miseras hominum mentés , in terram s● apte sponte plus satis inclinatas , hâc superstitione illigat ut in spectaculo rei corpore ae potius quam in Deo ipso acquiescant . we are to be advertis'd , that as those weaken the efficacy of Sacraments , and utterly overthrow their use , so there are others on the other hand that assign I know not what vertue to them , such that we never read that God ever put into them : which errour ( saith he ) dangerously deceives the simple , and unlearned ; Whilest they are taught to seek the gifts of God where they cannot be found , they are by degrees drawn from God to imbrace meer vanity instead of truth . For the Schooles of Sophisters with great consent have taught that the Sacraments of the new law , ( that is , those that are now in use among Christians ) do Justifie , and confer grace , provided that we put no barre of mortal sin . Which opinion ( saith he ) hath been of more deadly danger than can be spoken : and so much the more , because for many Ages , to the great losse of the Church , it hath prevailed . It is certainly ( saith he ) devillish ; for whilest it promiseth Justification without Faith , it casts soules headlong to destruction . And upon that account , because they derive the cause of righteousnesse or Justification from the Sacraments ; by this superstition they so ensnare the poor soules of men , ( over-much of their own accord inclined to earth ) that they had rather rest in a corporeall element than in God himself . This is his entrance upon the dispute . That which he hath further upon it , in four whole Sections is very well worth the reading . The consent of other Writers of his time , and that have followed after him , as a cloud of witnesses , might be produced : but this ( as the Reader hath heard ) is already done to my hand . And when some of reverend esteem , and singularly deserving in the Church of God , have gone overmuch on this hand , as soon as it was carried abroad in Manuscripts , a learned Manuscript of Mr. Gatakers met with it , and afterwards appearing in print as a Posthumous work , this , as soon as it came to the Authors cognizance by his zeal to the truth followed it . And let me here adde to that which hath been said , that if nothing else , yet experience might correct this over-high conceit of the work of Sacraments . That which we evidently see is not wrought by Sacraments , we cannot believe they are assign'd of God to work . This Proposition hath certainly reason in it ; They certainly do that office , which God hath assign'd and appointed them . But we evidently see that they do not actually work all that they figure out , even where ( according to these ) there is no bar put ; therefore there is no cause to believe that they are design'd of God for it . Here I might instance in their failing in the work of remission of sin in Infants , seeing when they come to growth we oft see them in that way of sin , that stands not with actual forgivenesse . But I know that many that here are adversaries confesse an intercision of Justification , and therefore this is not against them : and others that admit not that doctrine speak of a double Justification , one , for the state of Infancy ; another of those that are of growth upon their acceptation of Christ by faith : and therefore though sins be remitted in Infancy , and afterward , upon their acting of sin , charged , here is no such intercision of justification , which Arminians hold , and their adversaries oppose . I shall therefore wave this , and instance in the failing of Baptisme in the work of regeneration , which is as well figured out in Baptisme , as that other of remission of sin . Baptisme comes not alone to remove the guilt ; but also to correct the power of original corruption , and so to work in us a freedome from the power of sin , as well as the pardon of it . And in case Baptisme effects this work , how is it that sin in Infants is so apt to shew it self ? that as soon as they act , they are so readily prone to act that which is evill . When Saul said he had done the Commandment of the Lord , Samuel had a confutation ready ; What means then ( sayes he ) this bleating of sheep , and lowing of oxen in mine ears that I hear ? 1 Sam. 15.14 . If Gods command had been done , a sheep had not been left to bleat , or an oxe to low in his hearing . Here is a real confutation as ready ; If Infant-baptisme cleanses from original sin , the root being dead , what means such abundance of living , lively branches ? How come all those complaints of the timely growth of sin in Christians children ? Why have not Paedobaptists found a real confutation of their Adversaries in their issue ? being able to shew them their young ones , as averse from sin as a fish is to a life in the ayr , when the children of their adversaries wanting that nature-healing medicine , are wholly addicted to it . Neither Israelites nor Christians were ever able to hold out such an experiment . And if this were our received doctrine , it would necessarily herein infinitely strengthen Anabaptisme ; when Anabaptists have ever found the greatest opposition from their pens , that never acknowledged any such power in Sacraments . And in case it should fall out , that our Adversaries were in the truth , and we in an errour , concerning this power in Sacraments , I cannot possibly see what great danger can any way follow to us upon it , seeing that if Sacraments confer grace , this way , so far above our expectation , we among others shall yet have our shares in it . Our Infants are in no such errour with us , and they put no more bar to the working of Baptisme , then the Infants of others . And therefore all benefits which thus follow upon Baptisme , are theirs . And we urge all of growth to see that their consciences answer to all Covenant , and Sacramental engagements ; which in case it be done , will acquit them from putting any bar to any such supposed work . As a man that takes a medicine , not understanding the worth of it , shall have equal benefit with him that most mightily extols it : so we , whether in Infancy or Age , notwithstanding any such ignorance shall reap this unexpected benefit by either of both of the Sacraments . Mr. Hooker , ( who delivers himself in that manner touching the efficacy of Sacraments , that a man cannot tell on what part he stands ) lib. 5. Eccles. pol. Sect. 57. saith , It greatly offendeth , that some when they labour to shew the use of the holy Sacraments , assign unto them no end , but onely to teach the mind by other senses , that which the Word doth teach by hearing . Whereupon how easily neglect and carelesse regard of so heavenly mysteries may follow , we see in part by some experience had of those men with whom that opinion is most strong . For where the Word of God may be heard , which teacheth with much more expedition , and more full explication any thing we have to learn ; if all the benefit we reap by Sacraments be instruction , they which at all times have opportunity of using the better means to that purpose , will surely hold the worse in lesse estimation . To this I may well answer ; 1. I know not who those be , that have given offence that way ; They at whom this learned Authour is apt to take exceptions , and most professedly opposeth , do not limit the use of Sacraments within so narrow a compasse , as barely to teach the mind , or help the understanding , that is not , according to them , their whole work . As they are signs , they have a twofold other use . 1. As marks of distinction , to separate Gods own from strangers . 2. As bonds of obedience to God , strict obligations to the mutual exercise of Christian charity , provocations to godlinesse , preservations from sin . The Authour himself layes down both of these ; and I scarce think that in this , he hath ever been excepted against by any . As seales , they have a further work upon the will , for the strengthening of our Faith , in assured confidence of the promises , as our Authour hath likewise observed . In regard of the weaknesse that is in us , they are warrants ( saith he ) for the more security of our belief . 2. I say , they read the Scriptures with little heed , and it may be feared , as little benefit , that do not conscienciously make use of all those helps , to which Scriptures lead ; and that they lead to the use of Sacraments is evident . 3. If that the Word and Sacrament were two distinct teachers without reference one to the other , and it were left to my choyce which to take , I should make use of the better , and leave the more inferiour . If I should be necessitated to take the one , and leave the other , the Word should be chosen . But seeing that the Sacraments are an appendant to the Word , given us in charge there , and the whole use of them by the Word is taught , no man can conscienciously use the one , in neglect of the other . But let us see whether that which the Authour himself delivereth be not as much offensive , as this at which he seems so greatly offended . Having laid down 3. several uses of Sacraments , he addes , But their chiefest force and vertue consisteth not herein so much , as that they are heavenly Ceremonies , which God hath sanctified , and ordained to be administred in his Church , first as marks , whereby to know when God doth impart the vitall or saving grace of Christ unto all that are capable thereof ; and secondly as meanes conditionall which God requireth in them unto whom he imparteth grace . For sith God is in himself invisible , cannot by us be discerned working , therefore when it seemeth good in the eyes of his heavenly wisdome , that men for some speciall intent and purpose should take notice of his glorious presence , he giveth them some plain and sensible token whereby to know what they cannot see . For Moses to see God and live was impossible , yet Moses by fire , knew where the glory of God extraordinarily was present . The Angel by whom God indued the waters of the pool of Bethesda with supernatural vertue to heal , was not seen of any , yet the time of the Angels presence known by the troubled motions of the waters themselves . The Apostles by fiery tongues which they saw were admonished , when the Spirit , which they could not behold , was upon them . In like manner it is with us : Christ and his holy Spirit , with all their blessed effects , though entring into the soul of man , we are not able to apprehend or expresse how , do notwithstanding give notice of the times when they use to make their accesse , because it pleased Almighty God to communicate by sensible means those blessings which are incomprehensible . Who would not wish that these elegancies might universally hold , and that as sure as Moses knew that God was extraordinarily present in the burning bush , and the diseased in Jerusalem knew that the Angel was present when the waters were moved , and the Apostles that the Spirit was come down , when they saw the fiery cloven tongues ; so in receiving of the Sacramental signes , we might as assuredly know , that vital , and saving grace is imparted to us , and that these sensible meanes do as assuredly communicate these incomprehensible blessings . But seeing those marks of distinction between the visible people of God , and those that are strangers to him , work no otherwise , as to vitall and saving grace , than hath been spoke , let us take heed lest these dissimilitudes do not draw us to imbrace a cloud instead of Juno , when it shall appear that they have not so much of elegancy , but are answered with equal incongruity . If they be such marks as these instances seem to hold out to us , how are they then conditional means , to communicate these blessings ? Upon what condition I marvel was it that Moses knew that God was in the bush ? Or the Inhabitants of Jerusalem , that the Angel was in the water ? Or the Apostles , that the Spirit was come down upon them ? These were undoubtedly to be lookt upon as unconditionate communications of the respective presence of God , his Angel , and his Spirit . And how this stands with that which presently after we find in our Authour , I know not , ( unlesse many grains be allowed to abate the height of them ) that Sacraments are not Physical , but moral instruments of salvation , duties of service and worship , which unlesse we perform as the Authour of grace requireth , they are unprofitable . For all receive not the grace of God which receive the Sacraments of his grace . Moses undoubtedly did enjoy the presence of the Angel , and the Apostles the presence of the Holy Ghost . Let us then learn to use them , as the Authour of grace requireth , and that is as signs and seales , as his chosen vessel to convey his grace here teaches .

I shall onely adde in this place . If Sacraments work as signes and seales , then they must be allowed to have that whole work on all that are Communicants , which as signes and seales they can possibly effect , either for the bettering of their understanding , or farther engagements in wayes of godlinesse , and that by the help of the Word , they may help the understanding even of unregenerate persons , and make discovery of strong engagements to wayes of godlinesse , can scarce be questioned . If the Word can teach the unregenerate by hearing , then the Sacraments being appointed for visible teaching-signes , by the help of the Word may also teach them by seeing , and unregenerate men making profession of their relation to God , may here see further engagements and provocations to godlinesse . This effect cannot be denyed to be possible in Sacraments , as signs , at least upon some persons in unregeneration ; and when they further see all the glorious priviledges of the Covenant , upon the terms propounded of God to be attainable , may they not be of singular use as seales to put them on , and stirre them up in all consciencious use of means to rise up to the answer of conscience ? And so as the Word as an instrument in Gods hand , by instructions , motives , exhortations and other provocations is a means for conversion ; so may the Sacraments as appendents to the Word , and by the help of it be herein serviceable likewise , which is the whole that I do or ever did attribute to Sacraments , so much as in a possible way , of conversion .

CHAP. XII .

SECT. I. The thing signified and sealed in Sacraments .

THe whole use and office of Sacraments we have seen , Sacraments are suitable to Covenants . which is to seal the gift and grant of God in Covenant , as well as to signifie . The thing sealed in them here comes to be spoken to , which is the righteousnesse of faith . There being a double Covenant given of God to man , one in mans integrity , whilest he was in spiritual life , for preservation in life ; the other in mans fallen condition when dead , for restitution to life . There is a double righteousnesse answering to this double Covenant : The one inherent in man , to be wrought by himself , and called our own righteousnesse ; The other wrought by a Mediatour in our stead , and made ours by Faith , and therefore called the righteousnesse of faith , and sometimes the righteousnesse of God , being wrought by Christ who is God . And answerably to this double Covenant , and double righteousnesse , Sacraments of a double kind were instituted . The first without respect had to any Mediatour , confirming Gods engagements , on the terms of perfect obedience . The other with respect to a Mediatour , and Faith in him ; confirming happinesse to believers . The Sacraments of the Covenant of grace are of this latter sort . They are signs and seales , as were the trees of life , and of the knowledge of good and evil , and seales of righteousnesse , as they were also , but of righteousnesse of another kind . The former were seales of the righteousnesse of works ; These are seales of the righteousnesse of faith . Those were seales to assure a reward to our own righteousnesse ; These are seales to assure us of anothers righteousnesse , made ours by faith . From hence these two Observations follow ; one implyed , the other in the words exprest . The first which is implyed in the words , is , The righteousnesse of Faith is the great Promise of the Covenant of Grace .

The Apostle tells us of blindnesse that in part happened to Israel , Rom. 11.25 . and the blindnesse was this , that they would not be brought to an acknowledgment of this righteousnesse ; But in an high zeal made it their businesse to establish their own righteousnesse , Rom. 10.2 , 3. It do's not appear that they wholly denyed the concurrence of all grace for the work of this righteousnesse in which they confided . The Pharisee , who is brought in to personate those of this opinion , saith , God I thank thee , I am not like other men ; He therefore did acknowledge some kind of discriminating grace ; But it was his own act , thorow grace , a righteousnesse inherent , and not through grace imputed ; wrought by himself , and not by another in his stead , in which he confided . This observation might have been pertinently and properly spoken to , in this place , being that on which the Sacraments are bottomed ; A flaw here must needs be the undoing of all . The Jew mistaking here was at losse of all his pains , in sacrifices , Sacraments and all other personal performances . When he had carried on this with the greatest vigour , and alacrity ; he was still too short , and this held him back that he look't not after any other righteousnesse , and so perished without any such righteousnesse as was able to justifie . I should not therefore have wholly past this by , but that a long expected and greatly desir'd Treatise on this subject is sent to the Presse , and will for a good space of time prevent this piece , where the Reader , I doubt not , will find full satisfaction . I shall therefore wholly passe it by , and come to the Observation which the words expresly hold out .

The righteousnesse of faith is sealed in the Sacraments of the Covenant of grace .

This enters we see the definition a Sacra-ment , Propositions holding forth this righteousnesse . and is expressely laid down in the text of the Apostle , and for a right understanding of this great priviledge here sealed some Positions or explicatory Propositions must be laid , Proposition 1 down .

1. This is called the righteousnesse of faith ( as before was hinted ) in opposition to , and to distinguish it from the righteousnesse of works required in the Covenant , entered with man in his integrity ; and which the Jewes for a great part conceited they were bound to answer acccording to the letter of the precepts of the Law , for the attainment of salvation . That of works is called by the name of our righteousnesse , Rom. 10.3 . Phil. 3.18 . being to be done by our selves , in our own persons ; as also by the name of the righteousnesse of the Law , being required at our hands by the Law , so that salvation gained this way , is of our selves , of works , Ephes. 2.8 , 9. This other is called the righteousnesse of faith in this text , as also , Phil. 3.9 . Heb. 11.7 . Faith being the hand that receives it of Gods free gift , by grace ; it is called also the righteousnsse of God , Rom. 10.3 . Phil. 3.9 . Either as being the gift of God , which that phrase seems to imply , the righteousnesse which is of God by faith , or else as being the work of Christ , that is God . So that salvation this way gained is of grace , and the gift of God , Ephes. 2.8 . These two are still opposed one to the other ; when one is followed , the other is quit and left , Rom. 10.3 . They being ignorant of Gods righteousnesse and going about to establish their own righteousnesse , have not submitted themselves unto the righteousnesse of God : so also , Rom. 10.5 , 6. Moses describeth the righteousnesse which is of the Law , that the man which doth these things shall live by them : but the righteousnesse which is of faith speaketh on this wise , &c. Phil. 3.9 . Not having mine own righteousnesse which is of the Law , but that which is through the faith of Christ , the rigteousnesse which is of God by faith .

2. This righteousnesse is synechdochically put for the whole Proposition 2 of the Covenant of grace that interests us in this righteousnesse , and so it must be taken in those words of the Apostle forequoted : The righteousnesse which is of faith speaketh on this wise , that is , the Covenant which interests us in the righteousnesse of faith , speaketh this language ; so that Sacraments sealing this righteousnesse , they seal the whole of this Covenant .

3. All the blessings and priviledges following upon , and following Proposition 3 from this Covenant unto true and full blessednesse , are here by the like figure comprized , as appears by the Apostles words , v. 9. Commeth this blessednesse then upon the circumcision onely , or upon the uncircumcision also ? For we say that faith was reckoned to Abraham for righteousnesse . This righteousnesse , and blessednesse , is made one and the same in those words of the Apostle .

Proposition 4 4. Christ the Mediatour of the Covenant , that brings man into Covenant with God , is the fountain from whence all this blessednesse comes , in that by him this righteousnesse is wrought , so that he is the whole of all that good , that is comprized in the Covenant , and sealed in the Sacraments This is plain in that of the Apostle , Rom. 10.4 . speaking of the error of the Jewes , in going about to establish their own righteousnesse , and their non-submission of themselves unto the righteousnesse of God ; he saith , that Christ is the end of the Law for righteousnesse to every one that believeth , that is , finie consummans ( as Gomarus saith ) not consumens . The end at which the Law aimed , and not putting an end and period to it . One Christ assumes to himself ; It becometh us , to fulfil all righteousnesse , Matth. 3.15 . The other he disclaimes , Matth. 5.17 . Think not that I am come to destroy the Law or the Prophets : I am not come to destroy , but to fulfil . The Law calls us to righteousnesse , but is not able to work it in us : Christ hath done it for us , and in our stead . He is therefore called our righteousnesse , 1 Cor. 1.30 . Jehovah our righteousnesse , Jer. 23.6 . so that wheresoever we prove that Christ is sealed to us , in the Sacrament , or any other benefit flowing from Christ as Mediatour , there is a sufficient proof of this observation .

Proposition 5 5. Faith is here considered , as an instrument receiving this righteousnesse , and interesting us in this Covenant-promise . They that will not allow that faith should be called an instrument of justification , yet are not much troubled that it should be called an instrument that receives Christ , that doth justifie . And if either may be allowed , ( as I do not doubt but that both will hold current ) this will hold , that faith is considered here as an instrument , and not as a work , neither yet as an instrument of the soul , producing any act beyond its self , as the hand is the instrument to the soul in labour , but as receiving , and taking in a gift from God . This the Phrase of the Apostle , Phil. 3.9 . doth clear . The righteousness of God by faith ; otherwise it might be stiled the righteousnesse of works ; yea , when the words are the righteousnesse of faith , the meaning must still be , the righteousnesse of works ; as a man when he receives pay for threshing or digging , receives pay for working . But these are made directly opposite one to the other , and not confounded one with the other , Rom. 10.5 , 6. Faith therefore is considered not as a work or habitual grace in the soul : So considered it is a branch of our own righteousnesse ; but as an instrument applying Christ , and interesting us in his righteousnesse .

These Positions being premised , The Point proved . the Observation may be easily proved , that the righteousnesse of faith , or the righteousnesse of God by faith , is sealed in the Sacraments of the Covenant of grace , and may be made good in an induction of particulars . Circumcision , the leading Sacrament of the old Covenant is expresly here spoken to , and here we see what is the thing signified in it , and sealed by it . And in case we saw no more in it , then the most carnal amongst the Jewes saw , that it was a note of distinction between them , and others that had no visible relation to God in Covenant , yet we know that this distinction was grounded and founded in Christ . By Scriptures . The one stood in a visible relation to him , and the other were strangers from him . And the Apostle , Col. 2.11 , 12. is full in the proof of it . Having said , that we are compleat in Christ , enjoying him we want nothing , it might be objected , that we want the very leading Ordinance which receives a people into visible Communion with God , which was Circumcision ; The Apostle answers , that in him we are circumcised , with the circumcision made without hands , in putting off the body of the sins of the flesh by the circumcision of Christ . This , Circumcision did figure , Deut. 30.6 . Jer. 9.26 . Rom. 2.28 , 29. And this is the work of Christ , as we see in the Apostles words , and therefore circumcision led to him .

For the following Sacrament of the Passeover , if we look to the letter of the institution , together with the explication given , we shall find it a memorial of a temporal mercy . It is the Lords Passeover , Exod. 12.11 . that is , a memorial that the Lord passed over them when he smote the Land of Egypt , v. 13. But this is no concluding Argument , that it sealed not Christ , or the righteousnesse of Christ by faith , as may ( God willing ) be made to appear when we shall have occasion to speak of the Cloud , that guided Israel out of Egypt , the Sea that they passed through , and Manna and the rock whereof they ate and drank . This deliverance celebrated in the Passeover was in and through Christ , as is gathered from the blood that was to be struck on the two side-posts , and on the upper door-post of their houses , Exod. 12.7 . But most clearly from the Apostle , 1 Cor. 10.9 . He there sayes they tempted Christ ; but they tempted him , from whom they had defence , and present deliverance : And therefore the Apostle expresly calls the Paschal Lamb by the Name of Christ , 1 Cor. 5.7 . For even Christ our Passeover is sacrificed for us . And John Baptist had respect to it as well as to other Sacrifices of the Law , when pointing out Christ , he said , Behold , the Lamb of God which taketh away the sins of the world , Joh. 1.29 . This is so clear in the Sacraments of the New Testament , Baptisme and the Supper of the Lord , that proofs do not need .

By Reasons . And the Reasons of it are clear .

Reason 1 First , Sacraments are for power against sin , and pardon of sin , as appears by those frequent Texts produced for the working power of Sacraments , which need not to be repeated ; But by Christ we have power against sin , Without him we can do nothing , Joh. 15.5 . We can do all things through Christ that strengtheneth , Phil. 4.13 . In him we have the Circumcision made without hands , which is the putting away the body of the sins of the flesh , Col. 2.11 . By Christ we have pardon of sin , God hath set him forth a propitiation through faith in his blood , Rom. 3.25 . The blood of Christ cleanseth from all sin , 1 Joh. 1.7 . Christ then is signified and sealed in the Sacraments .

Reason 2 Secondly , Sacraments are for salvation , that is their end , in common with all other Church-Ordinances whatsoever . Baptisme saves , 1 Pet. 3.21 . But salvation is through Christ , He is the Authour of eternal salvation , Heb. 5.9 . Neither is there salvation in any other : for there is none other Name under heaven given among men , whereby we must be saved .

Reason 3 Thirdly , Sacraments lead to the Covenant , and confirm by way of seal , all whatsoever that there in word , is made over . This is done in all seals which serve for ratification of grants . When you see a seal you must find the use and latitude of it in the Covenant , so it is in Sacramental seals , God entering Covenant with Abraham to be his God , and the God of his seed , which was a Covenant for true blessednesse , Matth. 22.31 , 32. Circumcision was instituted for confirmation of it , and put ( as we see in the Text ) as a seal to it . When Christ had promised his flesh for meat , and his blood for drink , being to leave the world , he iustituted signs for memorial which are seals of it : With this explanation or comment of his own upon them , This is my body which is given for you , this Cup is the New Testament in my blood . And that Christ is the great Promise for blessednesse in the Covenant , and that in him all Covenant-promises are made good , needs not to be proved . Christ therefore is sealed in the Sacraments .

1. This we are so to understand , The doctrine by rules explained . that as all happinesse and true blessednesse is comprized under the righteousnesse of Faith , ( even all that the Apostle looked after and made his ambition to compasse in lieu of all those priviledges , which he once had Rule 1 made , and false teachers his adversaries still did make matter of their glory , Phil. 3.8 , 9. ) so every Sacrament , that is a seal of this righteousnesse of faith , seales all whatsoever is given of God in Covenant to his people . If there be thousands of things made over in any grant , one seal is the confirmation of all ; and though the seales be many , ( as Amesius observes ) yet all that is passed in Covenant is made good in each . Our Justification , Adoption , Perseverance , Glorification , and whatsoever else in order to these or any of these , a people upright in Covenant may expect from the hand of God , is under seal , in every Sacrament confirm'd unto them . So that , whatsoever it is that the Word promiseth , that the Sacraments by way of seal ratifie and confirm unto us . Abraham had this righteousnesse of Faith revealed to him by promise , the Gospel being preached to him , Gal. 3.8 . He had also the Land of Canaan given in promise as a special gift to his posteriry ; This was now confirm'd also to him in his Circumcision . The righteousnesse of faith was , as the marrow and substance of the gift , and therefore the Apostle puts it into his definition : yet the gift of the Land of Canaan , which was onely an adjunct annexed ( as Chamier observes ) is confirmed with it . Every baptized man hath the righteousnesse of Faith in Promise , and ratified to him in Baptisme , and whatsoever else is made over in promise by reason of any special calling or relation which is of God , is confirm'd in Baptisme likewise . When we are put of God into any way , we have his promise , Psal. 91.11 . to be kept in that way . This promise is assured and confirmed in Baptisme , Ministers are called of God , and commissioned for their work , in which we know they have many and large promises ; all of these in their Baptisme are confirmed to them .

Rule 2 2. Sacraments seal these blessings not onely universally , and in the bulk , but with particular application , to every one that doth partake of them . The Word holding this out indefinitely unto us , that he that hath the Son hath life , and that unto whom God gives his Son , with him he gives all things ; that , eating the flesh , and drinking the blood of Christ , believers have eternal life : here a particular tender is made of his body and blood in these visible Elements of water , and of bread and wine . The water is passively received in Baptisme , the bread and wine actually taken , eaten and drunk in the Lords Supper . In either whole Christ , and the whole of all the benefits of Christ is tendred and to be received . So that what miracles extraordinarily were to particular promises , as we read in Scriptures , for the confirmation of those that beheld them , and for whose sake they were wrought ; that Sacraments ordinarily are , and serve for , as to true blisse and eternal happinesse . This Bellarmine , lib. 1. de Sacram. in gen . cap. 24. charges on his adversaries , quoting Melancton and Luther for it , and we are content willingly to own it ; and among many others which he charges as errours , he sayes this is the chief , and diligently to be refuted : therefore he sets himself professedly against this use of Sacraments , and will not have them to serve by way of seal for confirmation of our faith in particular . And this he endeavours with five several Arguments .

SECT. II. Objections against the former doctrine .

1. IF Sacraments confirm our faith by way of seal or after the Object . 1 manner of miracles , then Sacraments must be better known , and more efficacious to perswade to Faith , than the Word ; But nothing can be more efficacious for perswasion than the Word of God : and experience tells us , that words are better understood than dumb signes , and Sacraments compared to the Word are as dumb signes .

Answ. 1. The assumption here should have been , Nohting is Answ. 1 either more easily known , or more eminently efficacious than the Word . But the former is left out , lest it should give check to their doctrine of obscurity of Scriptures ; and instead of making the Word easily intelligible , he contents himself to say , that it is more intelligible than nods or dumb shews , when yet dumb signs or such nods are better known , and more easily understood , ( as we have experience sufficient ) than the Word of God , or any other word whatsoever , in an unknown language .

2. If this Argument be of force , then nothing else in the Answ. 2 world but the bare Word of promise revealed in Scripture , is any way serviceable , for more full assurance of the thing given in promise : Not onely Gideons , Ezekiah's and Ahaz his signs , but the oath also made to Abraham , was superfluous . All these had the Word of God , and unlesse the signs given them , and the oath made to them , were more efficacious then the Word , ( which , as he sayes , nothing is ) according to him they are all superfluous .

3. Comparison is not to be made between the Word , and Answ. 3 Sacraments , whether of those considered apart , is more efficacious . Then the preheminence is to be given to the Word , as Bellarmine sayes Luther acknowledgeth : but enquiry is to be made whether the Word together with Sacraments , annext to it , be not more efficacious by reason of our weaknesse and inclinations to diffidence , than the Word without any such visible ratification . Nothing can be more firm than the promise of God , seeing God cannot lye , Tit. 1.2 . His Oath is no more valid then his Word , yet God willing more abundantly to shew unto the heires of promise , the immutability of his counsel , confirm'd it by an oath , That by two immutable things in which it was impossible for God to lye , we might have strong consolation .

Object . 2 2. The nature of Sacraments cannot any where be better understood , than from his words that is the authour of them ; But in the Holy Scriptures they are no where called seales of Promises , but instruments of Justification : Ergo.

Answ. 1 Answ. 1. If this Proposition stand , then some at least of the Sacraments of Rome , and most of their Sacramentals must fall , seeing , by Thomas Aquinas his acknowledgment they are not to be found in Scriptures .

Answ. 2 2. There is nothing more false then this assumption , as abundantly hath been declared , and the Text in hand is a sufficient witnesse .

Object . 3 3. If Sacraments be onely seales of the promise of grace , then either they are superfluous , or else of very slender use and benefit , for we have more Testimonies far more efficacious . Good works are better signes and testimonies of righteousnesse obtained , then washing with water , or taking of the Eucharist , which may be received Hypocritically .

Answ. 1 Answ. 1. If this Argument be of any force , then wheresoever there is one witnesse , to speak in any cause , all the other are vain and superfluous ; and so that of the Apostle will fall to the ground , At the mouth of two or three witnesses every word shall be established .

Answ. 2 2. It is well that works are made a witnesse of assurance , then this way at least assurance may be had , which he and his party are wont to deny .

Answ. 3 3. Works are not Testimonies instituted of God for this end , ( as Amesius observes ) but of their own nature , they evidence our fitnesse for glory , and as fruits of our faith , as Whitaker speaks . And those which Bellarmine uses to make the best of works , Almes , Fasting and Prayer , may be hypocritically performed likewise .

Answ. 4 4. This witnesse or seal of Sacraments is not a distinct witnesse or seal from that which the Jesuit here produces , but stands in co-ordination with it , or rather in subordination to it . It is upon the answer of a good conscience , not otherwise , that Sacraments give this witnesse .

4. If Sacraments seal by way of particular application for support Object . 4 Faith , then it is in vain to baptize Infants ; But Lutherans are wholly for Infant-baptisme .

Ans. 1. We may learn of Bellarmine , that Protestants at least Answ. 1 think that this doctrine , and Infant-baptisme , will well stand together .

2. The Apostle was certainly able to have given a satisfying Answ. 2 answer to this Objection , seeing he tells us , that Circumcision was a seal of the righteousnesse of Faith , and yet himself was circumcised the eighth day , Phil. 3.5 . It is of equal strength against Infant-circumcision as against baptisme .

5. If Sacraments be seales of grace which in particular is conferred Object . 5 upon any , then oftentimes they are false , viz. when the Sacrament is given to a man , who pretends to believe , and indeed doth not believe ; and so it were unlawful to baptize any , lest we should cause God to give witnesse to a lye , for we certainly know of none , whether they believe truly , or onely pretend it .

Ans. Our Adversary here prevents us , Answ. and puts an answer into our mouthes . Perhaps , saith he , they will say , That the Sacrament is a seal or testimony of grace , not absolutely , but , if he that doth receive the Sacrament , do believe the promise . And this indeed is their Answer , as out of Amesius , Whitaker , Vorstius , Pareus , Dr. Reynolds , Mr. Rutherford . I have shewn ; to which may be added , that full Testimony out of Dr. Slater before mentioned . As for those that will have the Covenant to be absolute , and the seales to be put without any respect had to any condition : against the full stream of Protestant Writers , I shall desire them to help us to any other satisfying answer to this Argument . I must confesse , that in case I be once convinced , that the work of Sacraments is to ratifie Gods promise in an absolute way , as the Rainbowe do's , that God will no more destroy the World by water , without respect had to any condition at all . And that a seal is put to a blank , in case any unregenerate person be baptized or admitted to the Lords Table ; I must either be holpen with further light , than I can yet see , or else I think I shall never more adventure upon Baptisme , or the Lords Supper . And Bellarmine supposing that this will be our answer , can bring nothing more to avoid 〈◊〉 then two speeches of Luther , and one of Melancton , nothing at all to purpose .

SECT. III. A Corollary from the former Doctrine .

Circumcision no carnall badge . THen it followes by way of necessary Corollary , that Circumcision is no carnal badge , but a seal of spiritual mercies given in promise . The righteousnesse of faith is no carnal , but a spiritual priviledge . Circumcision is a seal of the righteousnesse of faith , and therefore it is no carnal badge , but a seal of spiritual mercies . This might here fitly be enlarged to take off this shift which Anabaptists have borrowed from Jesuites ; But this is already done at large , Treatise of the Covenant , Chap. 26. And here nothing needs to be added .

SECT. IV. A further Corollary from the Doctrine .

Sacraments in the time of the Law and dayes of the Gospel are of the same use and signification . IT further followes , that Sacraments in the time of the Law , and in the dayes of the Gospel were of the same use and signification : the Sacraments of Israelites and Christians are all one in substance . This is clear . Circumcision was a seal of the righteousnesse of faith ; and in case , Sacraments in the dayes of the Gospel seal not this to Christians , we must then leave the Apostles , and seek a new way of happinesse . Yea , if then there were any Sacrament properly so called , ( as some argue ) that Sacrament must necessarily be of the same , and no other use and signification than these , which followed after in the time of the Law , and dayes of the Gospel , seeing those Fathers were under the same promise of the righteousnesse of faith , That was Noah's inheritance , Heb. 11.7 . This further appears from the Apostle , 1 Cor. 10.1 , 2 , 3. opened . 1 Cor. 10.1 , 2 , 3. I would not that ye should be ignorant , how that all our Fathers were under the cloud , and all passed through the Sea : and were all baptized unto Moses in the cloud , and in the Sea . And did all eat the same spiritual meat , and did all drink the same spiritual drink : for they drank of the Rock that followed them , and that Rock was Christ . The Apostle here first gives the very name of our leading Sacrament unto theirs ; they were all baptized unto Moses ( saith he ) in the Cloud & in the Sea . 2dly , he declares that the thing signified was the same in theirs , as it is in our Sacraments . They ate the same spiritual meat , and they drank the same spiritual drink , and so from hence this Argument is obvious . Where there is the same name , and the same thing , there is the same Ordinance in substance ; But here is the same name and the same thing ( as we have seen ) ; and therefore the Ordinances are in substance the same . The Apostle gives no greater excellency ( saith Calvin ) to our Sacraments then to theirs , when he saith , that the fathers ate the same spiritual meat with us , interpreting himself , that that meat is Christ . Bellarmine here finds severall difficulties ( as he calls them ) seemingly making for us against him , and presses them further then he can find strength to answer . 1. If the Jewes ate the same spiritual meat , and drank the same spiritual drink as we do in the Lords Supper , then there was the same vertue in Manna as in the Lords Supper . To this he answers , that they all are of the same meat one as others among themselves , but not the same with that which we eat . But , I had rather follow the Apostles own Comment then Bellarmines : and he interprets this meat to be Christ : and unless we feed not on Christ , we and they have the same spiritual food . For , as the Apostle tells us , they fed on him . 2. If it were spiritual meat , spiritual drink , wherewith they were fed , it had the same efficacy as our Sacraments . Ours have no efficacy above that which is spiritual . 3. He saith , we urge the state of the question which the Apostle there handles . The Apostle there warns Christians not to rest too much in their fruition of Sacraments , so as to think themselves safe , because they were baptized and admitted to the Lords Supper , seeing Sacraments like to these , little availed the fathers that did not abstain from sin . And lastly , Austin is produced on our behalf , who , Tractate on Joh. 16. saith , That the Sacraments of the Jewes and ours were different in their signes , but the same in the thing signified . They were different in outward visible appearance , but the same in their divine vertue . These he makes it his businesse to answer , lib. 2. de effectu Sacram. cap. 17. Which answers of his are so fully taken off , by Amesius , Bellar. enervat . tom. 3. cap. 4. And by Whitaker , praelect. de Sacram. Quaest. 5. cap. 3. that I need not cause this work to swell any bigger with it . And this Text , I doubt not , is clear for it .

Col. 2.11 , 12. The Apostle makes Circumcision , and Baptisme one and the same , and calls Circumcision by the name of Baptisme , Circumcision of the heart ( which is the putting away the body of the sins of the flesh ) was signified ( and in the right use of it effected ) in circumcision , Deut. 10.16 . Jer. 4.4 . Rom. 2.28 . And the same is signified , and in the right use of it effected in Baptisme , as appears in the text quoted , as also , Rom. 6.4 . We are buried with him by Baptisme into death , that like as Christ was raised from the dead by the glory of the Father , even so we also should walk in newnesse of life . Reasons assigned . This also appears in reason .

1. Sacraments have their esteem and excellency , according to promises . They have no efficacy , or excellency in themselves ; but as they relate to promises : but the Fathers were under equal promises with us , they were under the same promises as we may see , Gen. 17.7 . 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 thy seed after thee . And the Apostle , Heb. 11.16 . speaking of the Fathers , saith , God is not ashamed to be called their God . This promise is interpreted by Christ to include mercies for eternity , Matt. 22.31 , 32. Temporal promises will not evince a resurrection : But these promises , as Christ lets us know , do evince it . Gospell promises are the greatest : but they enjoyed Gospel-promises , Gal. 3.8 . Heb. 4.2 . They were therefore our equalls in promises .

2. Children of the same father , are fed at his table , with the Reas. 2 same food ; at least so farre the same , as to work to the same life : But they were children of the same Father , Rom. 9.4 . To them pertained the adoption : Ergo.

Reas. 3 3. Subjects of the same kingdome enjoy the same ordinances : But they are subjects of the same Kingdome , Matth. 8.11 . I say unto you that many shall come from the East and West , and shall sit down with Abraham , Isaac , and Jacob in the Kingdome of heaven . The same Kingdome in which Abraham , Isaac and Jacob were , Gentiles that are called in Gospel-times are Ergo.

Explicatory Rules . This we must understand with these rules .

First , These Sacraments , theirs and ours , are not in that manner Rule . 1 one ; but that there are many circumstantial differences between them . 1. They differ in their outward signes ; appearing to us , in several shapes . That which was seen in Circumcision , differed much from water in Baptisme ; and a Lamb , whether of the herd or flock , differs much from bread and wine . 2. Ours are of greater ease then theirs . There was pain and smart in Circumcision ; which the new Circumcised Shechemites felt to their cost , Gen. 34.25 . which happily might occasion the neglect of circumcision of Moses his sonne , through the Mothers tendernesse , as may be gathered from her words , Exod. 4.25 . Neither was the Passeover without cost and pains ; especially to them that lived at a great distance from Jerusalem . 3. There is farre more light accompanying our Sacraments then theirs , not in themselves ; for as much might be gathered , if not more , for significancy from their outward signs , then from ours ; but by reason of the clear discovery of the promises , and open , full manifestation of their use . 4. Ours were without blood , theirs were accompanied with blood , one of the person receiving , the other in the sign received . 5. Old Testament-Sacraments had their period , and others follow in their place : Ours must not cease until all time ceaseth , Baptisme must hold to the end of the world , Matth. 28.20 . And the Lords Supper until Christ come , 1 Cor. 11.26 . But none of these make any substantial difference , nor any more then that which is circumstantial , or gradual ; The outward dresse in which they differently appear , can make no difference in substance . A seal is one and the same , whether the wax be red , green , or yellow , yea , whether the impression be in wax , or dough , whether the signet have the Letters of a mans name , or the Arms that he gives . Men look at the grant to which the seal is put , and not at these circumstances . Neither matters it whether they be done with trouble or ease , and where their worth is not known , they are not therefore in themselves of lesse value . And though they do not endure alwaies , their efficacy is yet no lesse , whilest they last . If we eye circumstances of this nature , ours may be advanced ; But if we eye the substantial work , theirs will be equal . Hereupon so different speeches are quoted from Austins pen ; Some highly advancing our Sacraments above theirs , and others parallelling theirs with ours , which with this distinction may be fairly reconciled , and ( as we have heard ) the author himself thus reconciles them .

Secondly , Those undervaluing phrases of Old Testament-Sacraments , Rule . 2 which are sometimes found in the Prophets and Apostles , and brought by adversaries to put them at a great distance behind ours , are either spoken , as they were abused and misobserved by Jews in unbelief , and impenitence , and not according to their institution , or lawful use ; in which case we might say the same of Baptisme or the Lords Supper . Or else we must understand them , as having an end by Christs coming in the flesh put to them , and so in their use dead , if not deadly to the observers .

Rule . 3 Thirdly , Though Bellarmine makes it one of the particulars , wherein we and they agree , that the Sacraments of the Jewes are types of ours , in the daies of the Gospel ; Yet in case the word type be taken in that sense , as it is ordinarily used , we utterly disclaim it . There are indeed very many , and different acceptations of this word , as may appear to any that will consult John 21.25 . Act. 23.25 . Act. 7.43 . Rom. 6.17 . Rom. 5.14 . with Heb. 9.24 . Phil. 3.17 . Act. 7.44 . 1 Cor. 10.6 . 1 Pet. 3.21 . And , as it is used in that one place in Peter , where Baptisme is said to be the antitype to the Ark ( which according to Interpreters implyes onely a similitude , or correspondence ) we may well grant that their Sacraments were types , that is , theirs and ours carry a full resemblance ; but taking the word as it is ordinarily used , for that which shadowes out , somewhat that is to come , by Divine institution , whether person or thing ; as Adam , Rom. 5.14 . is said to be a type , or figure of him that was to come ; and the holy places made with hands , are types and figures of the true , which doubtlesse our adversaries intend , so it is to be denied ; and Protestant Writers unanimously deny them to be any such types , wholly disclaiming that doctrine , that the Sacraments of the Jews did onely shadow out grace , and ours do conferre it . And therefore when the contents affixed to the respective Chapters in our last translation , seem otherwise singularly exact , so that that great Critick , Ainsworth ( who cannot be suspected to do it out of any humor of imitation ) in his translation of the Pentateuch and the Psalms , very rarely differs from them , it is wonder how that slip came into the contents affixed to 1 Cor. 10. thus exprest , 1. The Sacraments of the Jewes , 6. are types of ours , 7. and their punishments , 11. ensamples for us , when it should rather have been 1. The Sacraments of the Jewes are the same with ours , 5. their punishments are ensamples for us . The four first verses making the Sacraments there mentioned to be of the same use with ours , and the seven following verses to v. 12. shew that their sufferings for sin , are our examples for admonition , that we run not upon like practices . See Ravanellus in verbum Typus , Whitaker praelect. de Sacram. quaest. 5. cap. 1. pag. 109. Pareus in 1 Cor. 10.6 .

SECT. V A third Corollary from the doctrine .

THen it followes by way of necessary Corollary , that Christians should see , All must see that they be rightly principled in the doctrine of this righteousnesse . that they be rightly principled in this doctrine of the righteousnesse of faith , as that in which the great mercy of the new Covenant , and all that the Sacraments seal is comprized . Ignorance of this , being the undoing of the zealous Jew , A mistake or flaw here must needs be of singular danger . And here those of the Church of Rome may be supposed to be most of all secure , seeing there is no imaginable righteousnesse , but they hedge it in : as may appear in a brief view of their doctrine . That righteousnesse which must save , either must be wrought by our selves , and so stiled our righteousnesse ; or else it must be wrought by an other , and made ours . There is no righteousnesse of a third sort . That which is wrought by our selves , is either according to the command of God , prescribed in the law , or else over , above , and besides the Law , assumed by our selves , or received by tradition . As Pharisees had an high zeal for both of these , whereof Paul in his unconversion is an instance , Phil. 3.6 . Gal. 1.14 . So it is at least pretended by these persons , though their zeal for their righteousnesse of the law , falls farre short of that for the tradition of the Church . And for righteousnesse , besides their own , wrought by others , they take in not onely the righteousnesse of Christ ; but also the supererogation of the Saints ; which , as they perswade themselves , is satisfactory , not onely for the Saints themselves , but for others . The Church of Rome makes it her care to take in the whole of all these branches of righteousnesse , and in all of them they place their justification . Here we had need of the clew of Scriptures to lead us . That righteousnesse which according to the precept of the Law , is to be wrought by our selves ; as to sanctification or qualification of the soul in the way of salvation ; we must vigorously pursue and not disclaim . As Christ when he was accused by the Pharisees to destroy the law , and to be an enemy to righteousnesse ; to take off this calumny , he tells his Disciples , Matth. 5.20 . I say unto you , that except your righteousnesse , shall exceed the righteousnesse of the Scribes and Pharisees , ye shall in no case enter into the Kingdome of Heaven . So we may say to these adversaries that charge us to be enemies of good works , except your righteousnesse exceed the righteousnesse of these superstitious ones , ye can by no means enter into the Kingdome of heaven . The righteousnesse of a Papist being of the self same stamp with that of the Pharisees , for tradition the Trent Councel makes known their zeal , Concil. Triden . Sess. quart. p. 11. With the same degree of reverence , and esteem we receive the Traditions of our Fathers , as we do the bookes of the Old and New Testament ; and how defective both of them were touching the righteousnesse of the law , their agreement in the glosse which they put upon the law is a sufficient witnesse . The Pharisees glosse on the law we may read in Christs refutation , Matth. 5. and the several precepts , which Christ there delivers , transcending the Pharisees dictates , Papists will have to be no branches of the law , but Evangelical Counsels added to it ; So that B. Hall quotes a speech of Serrarius the Jesuite that the Pharisees may not unfitly be compared to Catholiques , adding as his own , that one egge is not liker to an other , then the Tridentine Fathers to these Jesuites . Supererogating righteousnesse , and that which is bottom'd on tradition , we must wholly shun . It is enough that we can bring it up to the rule , in the parts of it , it must not exceed . It is hard to determine whether a man that casts off all regard of righteousnesse , or a man of such righteousnesse , be more hatefull in Gods presence ; one utterly sleights the soveraignty of God , and the other corrects his wisdome ; one refuses to serve at all , the other serves onely , according to his own pleasure . As to the other branch of righteousnesse wrought by others , The supposed satisfaction of the Saints must be left , and the Lord Christs alone chosen . That speech of Christ in the Prophet Isai. 63.3 . spoken of the conquest of his enemies , I have trod the Wine-presse alone , and of the people there were none with me , holds true , when it is applied ( as by many it hath been , though not according to the letter of the text ) to his satisfaction , By one offering he hath perfected for ever those that are sanctified , Heb. 10.14 . yea , the righteousnesse of Christ , in the matter of justification must stand alone , in opposition to all righteousnesse in the world , whether of others , imaginarily to be applyed , out of any publique treasury , by way of indulgence ; or wrought by our selves , either by the strength of natural abilities without grace , ( which the Papists confesse to be too weak ) or in grace , and these works ( how great an honour soever of late is put upon them ) come short of perfection to justification likewise , as plainly appears by the Apostles argumentation , Rom. 3.20 . By the deeds of the Law there shall no flesh be justified in his sight , giving this in for his reason , for by the Law is the knowledg of sin . The argument runs thus , Where the Law discovers sin , the works commanded by it cannot justifie ; This proposition is the Apostles : But the law discovers sinne , even in those in whom grace here hath its most perfect work ; This needs not to be proved : Therefore works commanded in the law , and done by assistance of grace in the regenerate cannot justifie . And that the Apostle disclaims all righteousnesse any other way his own , then by free imputation from God in the work of justification , is clear , 1 Cor. 4.4 . I know nothing by my self , yet am I not hereby justified . Though he had the witnesse of a good conscience , as his rejoycing , 2 Cor. 1.12 . Yet this is not his justification , when the Rhemists on the place , and Bellarmine de justificat . urge this text against assurance of salvation , Mr. Ball , Treat . of Faith . pag. 107. saith , This text makes strongly against justification by works , but against certainty of salvation it makes nothing . And Pareus upon the words saith , Hence it is most firmly concluded that by the works of the law no man is justified . If so great an Apostle cannot be justified by works , then much lesse others . His works were certainly done by the power of grace , and upon new-Covenant-engagements . That of Mr. Baxter , Aphor. of justif . pag. 307. must stand as an eternal truth ; who after that he had laid down the Socinians tenent , that they acknowledg not that Christ hath satisfied the Law for us , and consequently is none of our legal righteousnesse , but onely hath set us a coppy to write after , and is become our pattern , and that we are justified by following him , as a captain and guide to heaven and so all our proper righteousnesse is in this obedience ; And having mark'd it with this just brand , [ Most cursed doctrine ] he addes , So far am I from this , that I say , The righteousnesse which we must plead against the lawes accusations , is not one grain of it in our faith or works , but all out of us in Christs satisfaction .

As this righteousnesse which is no otherwise ours , but by imputation ( being neither inherent in us , Faith the alone grace that interests us in this righteousnesse . nor wrought by us ) must stand entire , and sole in our justification : so faith must be acknowledged to be the alone grace which interests us in it , and attains to our reconciliation to God in Christ , otherwise why is it that not onely the denomination is still from faith onely ? ( as we see in the text , and alwaies when it is named , it is called the righteousnesse of faith , and not of hope , love , obedience , or repentance ) But that justification is evermore in Scripture ascribed to this grace ? The Apostle speaking of Christ who is confessed to be our righteousnesse , saith , Whom God hath set forth to be a propitiation through faith in his blood . In him , God , who otherwise through wrath stands at the greatest distance , is propitious , and this through Faith ; on which Diodate hath these words , All this hath been done by vertue of Gods appointment , who of his meer will , and full power , hath from everlasting appointed Christ to be the onely means of expiation and reconciliation , applyable to man by faith , which is the means , or instrument whereby we receive the mercy of God . So also , Gal. 2.16 . is very full , Knowing that a man is not justified by the works of the Law , but by faith in Christ Jesus . The Apostle there first in the negative shewes , where our justification is not , and in the next place tells us , in the affirmative where it is ; so that all works of all kinds , are by him excluded , and faith onely is acknowledged . Whereas one saith , that Paul doth either in expresse words , or in the sense and scope of his speech , exclude onely the works of the Law , that is , the fulfilling of the condition of the Law our selves , but never the fulfilling of the Gospel-conditions , that we may have part in Christ ; It is fully against the Apostle , if by fulfilling the Gospel-condition any thing but faith be understood . All works are excluded , and faith as in opposition to works is acknowledged , and we have our part or interest in Christ , in or by fulfilling of no other Gospel-condition , then that of faith , whereby we receive Christ , and Christ dwells in us , John 1.12 . Eph. 3.17 . The same Authour teaches us to distinguish betwixt our first possession of Justification ( which is upon our contract with Christ , or meer faith ) and the confirmation , continuation and accomplishment of it , whose condition is also sincere obedience and perseverance . But being first possest of justification , we are justified , and of this Paul still speaks , and there is no intercision of it , nor any other way in progresse of time to be interested in it . Being justified we enter upon are reconciled state , which is never lost , and held up onely by Christ upon the interest of our faith . Obedience and Perseverance are both of necessity to obtain the end of our Faith , the salvation of our soules , but not to give us this interest in Christ . Sin in the elect-regenerate , may work a man ( as hath been said ) under present wrath , but renders him not a child of wrath ; brings upon him an inaptitude for glory , but makes him not simply liable to condemnation for eternity . This accomplishment of Justification in the sense spoken to , is no other then glorification ; and these two are distinct links in Paul's golden chain ( as it is called ) Rom. 8.30 . Whom he did predestinate , them also he called ; and whom he called , them also he justified ; and whom he justified , them he also glorified . As Predestination differs from vocation , and justification ; so Justification also from glorification ; when our first possession of Justification is acknowledged to be of meer faith , Paul's justification is confessed to be of meer faith likewise . The same Authour saith , Paul doth by the word [ faith ] especially direct your thoughts to Christ believed in : for to be justified by Christ , and to be justified by receiving Christ is with him all one ; and I am sure faith alone receives Christ , and no Evangelical work either of obedience or perseverance ; therefore Faith alone justifies . There is added , And when he doth mention faith , as the condition , he alwayes implyeth obedience to Christ , therefore [ believing ] and [ obeying the Gospel ] are put for the two summaries of the whole conditions : But Faith as an instrument receiving Christ is the condition , when the Evangelist complains , that He came to his own , and his own received him not , Joh. 1.11 . he points out their neglect of the condition required : They were his in Covenant , or else they had not been called his own ; and in not receiving him they failed in the condition required of them ; and in the words following the Evangelist speaks of those of his own in Covenant , that did make good the condition of it , and that is no otherwise then by believing ; But as many as received him , to them he gave power to be the Sons of God , even to them that believe on his Name . And this faith implyes onely acceptation , though it be an act of the soul that yeelds obedience . It is further said , Our full justification , and our everlasting salvation have the same conditions on our part : But sincere Obedience is without all doubt a condition of our salvation ; Therefore also of our justification . Here is either a manifest tautology , or an errour . For either full justification , and salvation are both one , and so here is a tautology ; or else , if they differ , it is an errour . The same are not conditions of both strictly taken , onely Faith gives title to Christ for Justification ; Works qualifie as a condition in order to salvation . And whereas it is further said , It would be as derogatory to Christs righteousnesse if we be saved by works , as if we be justified by them . Either of both is doubtlesse derogatory to it , and therefore still disclaimed in Scriptures , and alwayes expresly denyed , except in that one Text of James , Jam. 2. which speakes to Justification , and must admit of another interpretation then our Authour would put upon it , otherwise he can neither be reconciled to himself , nor to the whole current of the Gospel . Works may be causa sine quâ non of salvation , or a qualification of those that are saved , as , Heb. 5.9 . He became the Authour of eternal salvation to all them that obey him . But this is not to be saved by works , which the Apostle denyes , Eph. 2.9 . Not of works , lest any man should boast . And works of this efficiency , wrought through grace , will raise a man to boastings , as appears in the Pharisees [ God , I thank thee . ] But seeing there are several new questions started , Whether Faith be an instrument in Justification ? Whether works do not justifie ? Whether the new Covenant have any condition ? Whether Faith be not the alone condition ? And how Repentance can be a condition of the Covenant , and not of Justification ? And Mr. Ball is almost on every hand appealed to , I suppose it will not be ungrateful to the Reader , if in this place I commend to him the words of that Reverend Authour , ( though it be in a larger way , then quotations are ordinarily brought ) in which we have not barely his authority , ( which I do not offer to put in the balance with any ) but the Points in question with singular strength , debated and spoken to ; Treating of the Covenant of Grace , pag. 18. he saith , Repentance is called for in this Covenant , as it setteth forth the subject capable of salvation by faith , Luke 13.5 . Acts 11.18 . 2 Cor. 7.10 . Ezek. 18.27 . but is it self onely an acknowledgment of sin no healing of our wound , or cause of our acquittance . The feeling of pain and sicknesse , causeth a man to desire and seek remedy , but it is no remedy it self . Hunger and thirst make a man desire and seek for food , but a man is not fed by being hungry . By repentance we know our selves , we feel our sicknesse , we hunger and thirst after grace , but the hand which we stretch forth to receive it , is faith alone , without which repentance is nothing but darknesse and despair . Repentance is the condition of faith , and the qualification of a person capable of salvation , on our part required . It is a penitent and petitioning Faith , whereby we receive the Promises of mercy , but we are not justified partly by prayer , partly by Repentance , and partly by Faith , but that faith which stirreth up godly sorrow for sin , and enforceth us to pray for pardon and salvation . Faith is a necessary and lively instrument of Justification , which is amongst the number of true causes , not being a cause without which the thing is not done ; but a cause whereby it is done . The cause without which a thing is not done , is onely present in the action , and doth nothing therein : but as the eye is an active instrument for seeing , and the eare for hearing ; so is faith also for justifying . If it be demanded , whose instrument it is ? It is the instrument of the soul , wrought therein by the Holy Ghost , and is the free gift of God . In the Covenant of works , works were required as the cause of life and happinesse : but in the Covenant of grace , though repentance be necessary , and must accompany faith , yet not repentance but faith onely is the cause of life . The cause not efficient , as works should have been , if man had stood in the former Covenant , but instrumentall onely : for it is impossible that Christ , the death and blood of Christ , and our faith , should be together the efficient or procuring causes of Justification or salvation . Rom. 3.21 , 22 , 28 , 30. Gal. 2.16 , 17. Rom. 4.2 , 3. When the Apostle writeth , that man is not justified by works , or through works , by the Law , or through the Law ( opposing Faith and Works in the matter of Justification , but not in respect of their presence ; Faith , I say , and works , not faith and merits which could never be ) without doubt he excludes the efficiency and force of the Law and works in justifying : But the particles [ By ] and [ Of ] do not in the same sense , take Justification from the Law and Works , in which they give it to faith . For faith onely doth behold and receive the promises of life and mercy ; but the Law , and Works , respect the Commandments , not the Promises of meer grace . When therefore Justification and life is said to be by Faith , it is manifestly signified , that faith receiving the promise , Deut. 7.12 . & 10.12 . Jer. 7.23 . Lev. 19.17 , 18. Luk. 10.27 . Mark 12.30 . doth receive righteousnesse and life freely promised . Obedience to all Gods Commandments is covenanted , not as the cause of life , but as the qualification and effect of faith , and as the way to life . Faith that imbraceth life is obediential , and fruitful in all good works : but in one sort faith is the cause of obedience and good works , and in another of Justification and life eternal . These it seeketh in the promises of the Covenant : those it worketh and produceth , as the cause doth the effect . Faith was the efficient cause of that precious oblation in Abel , Heb. 11.4 , 7 , &c. of reverence and preparing the Ark in Noah , of obedience in Abraham ; but it was the instrument onely of their Justification . For it doth not justifie as it produceth good works , but as it receiveth Christ ; though it cannot receive Christ , unlesse it bring forth good works . A disposition to good works is necessary to Justification , being the qualification of an active and lively faith . Good works of all sorts are necessary to our continuance in the state of Justification , and so to our final absolution , if God give opportunity : but they are not the cause of , but onely a precedent qualification or condition to final forgivenesse and eternal blisse . If then when we speak of the conditions of the Covenant of grace , by condition we understand whatsoever is required on our part , as precedent , concomitant , or subsequent to Justification , repentance , faith and obedience are all conditions : but if by condition we understand what is required on our part , as the cause of the good promised , though onely instrumental , faith or belief in the promises of free mercy is the onely condition . Faith and works are opposed in the matter of Justification and salvation in the Covenant ; not that they cannot stand together in the same subject , for they be inseparably united , but because they cannot concur or meet together in one and the same Court to the Justification or absolution of man . For in the Court of Justice according to the first Covenant , either being just , he is acquitted ; or unjust , he is condemned : But in the Court of mercy , if thou receive the promise of pardon , which is done by a lively faith , thou art acquitted and set free , and accepted as just and righteous : but if thou believe not , thou art sent over to the Court of Justice . Thus far Mr. Ball. In which words of his the blood of Christ , faith in his blood , repentance and works have all of them their due place assigned them . The blood of Christ as the alone efficient procuring cause , Faith as the instrument giving interest , and making application : Repentance as a necessary qualification of the justified person in order to glory . In this ( which is the good old Protestant doctrine ) God loseth nothing of his grace , but all is free in the work . Christ loseth nothing of his merit , it stands alone as the procuring cause . Faith receives all from Christ , but takes nothing off from the free grace of God , or Christs merits . God loseth nothing of his Soveraignty , and man is not at all dispensed with in his duty . God is advanced in his goodnesse and Soveraignty : man is kept humble , thankful , and in subjection , no place being left for his pride , or gap open for licentiousnesse .

A Digression concerning the Instrumentality of Faith in Justification .

HEre I cannot passe by that which Mr. Baxter hath animadverted on some passages of mine , in the Treatise of the Covenant , concerning the Instrumentality of Faith . After I had spoke to our Justification by Faith , in opposition to Justification by works , in several Propositions , ( of which he is not pleased to take any notice ) I infer , pag. 80. [ These things considered I am truly sorry , that Faith should be denyed to have the office or place of an instrument , in our Justification : nay , scarce allowed to be called an instrument of our receiving Christ , that justifies us . Mr. Baxter not acquainting his Reader at all , with the premises , immediately falls upon this inference : making himself somewhat merry , with my professing my self to be truly sorry for this thing ; telling me I was as sorry , that men called , and so called , faith the instrument of justification , as you are that I deny it , acquainting his Reader with his Reasons , which he would have to be compared with mine , which he passes over in silence . 1. No Scripture doth ( sayes he ) either in the letter , or sense , call faith an instrument of Justification . This the Reader must take on his word , and it should further be considered , whether he do not in the same page contradict himself , where he saith , It is onely the unfitnesse , or impropriety of the phrase that he mentions , and not the sense . 2. Saith he , I knew I had much Scripture , and reason against it ; but I find no reason from him , but that which some know that I have urged Terminis Terminantibus , before his Aphorismes ever came to light ; and had I not been able to have given my self satisfaction , I had been in that opinion ( if not before him , yet ) before I had any light from him , to lead me to it . That horned Argument of his , that if faith justifie as instrument , it is either as an instrument in the hand of God , or in the hand of man , with his reasons against both , I have made use of argumentandi causâ , before any work of his saw the light . 3. The instrumentality of faith makes not man the efficient cause of his own Justification . I thought it ( saith he ) of dangerous consequence to say , that man is the efficient cause of justifying , and pardoning himself , and so doth forgive his own sins . And I think every honest man should be of that mind , and I shall wait the time when proof shall be made , that Justification by faith , in opposition to works , makes man 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The efficient , and that Justification by works gives it to God onely . If this be once made good , I shall be more sorry than ever for holding such self-exalting and man-advancing doctrine as Justification by faith , and that ever I opposed that self-denying , man-depressing doctrine of Justification by works , and shall hence forth conclude , Where is boasting then ? It is excluded : by what Law ? of faith ? Nay , but by the Law of works . There is added , Yet all this had never caused me to open my mouth against it , but for the next , viz. I found that many learned Divines did not onely assert this instrumentality , but laid so great a stresse upon it , as if the main difference betwixt us and the Papists lay here . For in the doctrine of Justification it is , say they , that they fundamentally erre , and we principally differ , and that in these four Points . Four great errours laid to the charge of Reformers . 1. About the formal cause of our righteousnesse , which , say these Divines , is the formal righteousnesse of Jesus Christ , as suffering and perfectly obeying for us ; or , as others adde , in the habitual righteousnesse of his humane nature ; and others , the natural righteousnesse of the Divine nature . 2. About the way and manner of our participation therein , which as to Gods act , they say is imputation , ( which is true ) and that in this sense that legaliter we are esteemed to have fulfilled the Law in Christ . 3. About the nature of that faith which justifies ; which , most of our forreign Reformers say , is an assurance , or full perswasion of the pardon of my sin by Christs blood . 4. About the formal reason of faiths interest in Justification , which , say they , is as the instrument thereof . Adding his own censure , I doubt not but all these four are great errours . Of how dangerous consequence soever it is , that man should be made the efficient of justifying , and pardoning himself , yet it had pass'd without controll , if worse than this had not been vented , by the learned of the reformed Religion ; It is yet well , that when the ignorance of all his professed Antagonists is of that eminence , that yet so many learned are on their party . Those learned errours should be taken into further consideration , and some that are learned , have entred the lists with Mr. Baxter in them . The second of these great errours he tells us is true , and how a great errour can be true , I cannot tell , unlesse his meaning be , that it is truly an errour , which is as high an equivocal speech as any that is fastened upon the Scriptures . And when this second is true ; I cannot see , ( and I think few of his Readers will see ) how the first to which it relates can be false . If it be true , that by Gods imputation of this righteousnesse of Christ , we are legalitèr esteemed to have fulfilled the Law in Christ , then that is true also , that they say , that Christ is our righteousnesse , or that the righteousnesse of Christ of meer grace is made ours . And how much good will is here shewen to the reforming part is too manifest , in making one Party amongst them to hold , The natural righteousnesse of Christs Divine nature is not our Justification . that the natural righteousnesse of the Divine nature is our Justification , as Bellarmine did before him , and is answered by Davenant , de just. habit . p. 313. That in this all the Churches of the Protestants have exploded Hosiander ; It being his singular opinion ; and another sayes , This opinion was almost like Jonas his gourd that did presently wither . As for the third , the charge is upon our forreign Reformers onely ; and not upon all that have idly busied their learned heads in this bad cause ; They onely say , that saith is a full perswasion of the pardon of my sins by Christs blood . I shall request from him therefore a Latine Treatise ; for their better information in this thing , and not to trouble Controversies in English , with that , in which his English Antagonists stand right , himself being witnesse . Neither is it all forreign Divine that go that way ; Gomarus putting it to the question saith , That there be some of those that have opposed Papists on either part , All forreign Reformers make no faith a full perswasion . and himself determines with them that side in this with our English Reformers , Tom. 2. pag. 371. So that in these three our English Reformers at least stand fully acquitted . That which followes , I doubt not will be the trouble of many of his Readers . That which troubled me ( saith he ) was this , to think how many thousand might be confirmed in Popery by this course , and what a blow it gave to the reformed Religion . For who can imagine but that young Popish students will be confirmed in the rest of their religion , when they find that we erre in these , and will judge by these of the rest of our doctrine ; especially when they find us making this the main part of the Protestant cause , what wonder if they judg our cause naught ? It is a greater wonder , that old Popish students have not discovered this to their novices , but have left this work to Mr. Baxter , to give them light in this in which Reformers so erre , and unreformed Papists stand right , so that it must be his work , not Bellarmines , Stapletons , Suarez or any others to unreform .

But lest this should be a stumbling block to offence , that so eminent a man ( that is like , if himself may be heard , to draw away so many ) speaks out such Language ; let us oppose against him on the other hand , Albertus Pighius , whom those of his party ( as Peter Martyr saies , loc. com . pag. 541. made their Achilles , and thought , that he alone by his subtile wit , had pierced into the inward Mysteries of truth . So that I hope I am not too low in my comparison . Pighius a learned Papist joynes with Protestants in the doctrine of Justification , and many others . This great wit of the Popish party reading Mr. Calvin , to confute him in the point of justification , was confuted by him , and wrote with us against his own party , as is not onely affirmed by men of our party , ( as Davenant de just. habit . cap. 29. pag. 382. Albertus Pighius , ( saith he ) in his controversies largely explains and confirms our opinion . 1. He excludes inherent righteousnesse from any efficacy in justification . 2. He manifestly approves the imputation of Christs righteousnesse . Lastly , He gives his reason , why the righteousnesse of Christ is imputed to us for justification . And then addes , Many more things are found in the same author , who , though in other controversies , he maintains a fierce warre with Protestants , yet being overcome with the clear light of truth in this of Justification , he fell off from the Papists and came over to our party . And Capel in his preface to Mr. Pembles tract of justification , Pighius ( saith he ) though of a peevish spirit enough , yet reading Calvin , to confute Calvin , in the very doctrine of justification , was confuted himself , and wrote with us ) but also acknowledged by our adversaries . Albertus Pighius is checkt by Bellarmine ( saith Dr. Prideaux lect. 5. Pag. 165. ) for that in reading our authors , himself at last became a Lutheran , in this article . And that Pighius may not stand alone on our parts among Romanists ; Davenant in the place quoted produces many others . 1. The whole covent of Canons at Cullen in their book which they entituled Antididagma , Who acknowledge the imputed righteousnesse of Christ to be the chief cause of our justification , Titu . de justific . 2. The Romish party in the Conference of Ratisbone , Who ( saith he ) gave their vote the same way , pag. 47. 3. Isidore Clacius , orat . 40. in Luc. 4. Naclantus Episcopus Clodiensis , cap. 1. ad Ephes. pag. 59 , 72. The two first of these authorities are quoted by Dr. Prideaux likewise , Adding , that Cassander , Stapulensis , Peraldus , Ferus , Arius Montanus , did tread in the same path : and therefore , miserably suffer by the Index Expurgatorius , Cardinal Contarenus is likewise frequently quoted by Amesius as on our party . And Dr. Prideaux , saith , that almost four yeares before the Councel of Trent he had so asserted the orthodox doctrine of Justification , that ( being , as is thought , taken away by poyson ) he did not long survive . And for the whole space between Gregory and the reformation , our author pronounces it , that authors generally for the most part were more sound in their commentaries , then in their disputations , and in their meditations , soliloquies , and conflict of temptations ; then in their polemicks . Bringing in Chemnitius instancing in Bonaventure and others . So that in case they have one of eminence amongst us , we have one of theirs as eminent : and in case he should prove too light , we have many more into the bargain to make up weight .

There followes , Now to the thing it self : Your Arguments for faiths instrumentality to Justification I will consider , when I can find them . And his Reader will consider no more of his jeeres , when he can look into his books , and his eyes miffe of them . Some of those of whom he hath made boast , as his converts in this controversy , have professed themselves satisfied with that which I have written , though Mr. Baxter cannot find it . I am told that I begin and say more for faiths Instrumentality in receiving Christ , than for the instrumentality of it in Justification . And the truth is , I know not how to distinguish them . If it be an instrument to receive Christ , that doth justifie ; it is with me an instrument in Justification . If mine eye be an instrument by which I receive in light , for sight ; then mine eye is the organ , or instrument of sight . If I prove the one , I think I cannot be denyed the other . The Instrumentality of faith for receiving Christ , is thus reasoned against . If Faith be the instrument of receiving Christ then it is either the act , or the habit of Faith , that is the Instrument . I am well aware that if I shall affirm either of these , that then either some text of Scripture will be called for specifying such habit or act of faith in justification , or a needlesse stirre will be made about these Logical notions . The safest way then is to say with Scripture , that faith is the grace that receives Christ , and that interests us in propitiation in his blood , and the grace by which upon that account we are justified , without limitation of it to either the act or habit . Neither can any answer , ( as I suppose ) be thus given , but such as will coincidere ; If I say the habit justifies , it is as it puts forth it self into act ; Whether the act of faith , or the habit doth justifie ? If I say the act justifies , it must be as it comes from the habit , and so both habit and act justifie . Neither doth a mans justification cease when the habit of Faith in sleep ceaseth acting , seeing justification denotes a state which is remaining , and abiding . It is further said , Receiving strictly taken is ever passive . A reason then may be seen , why Divines have called faith a passive instrument in justification ; and Mr. Baxter may see a fair answer to the high , and indeed scornful censure , that he gives to the most learned , ( as himself stiles them ) in his preface to this apology . The most learned ( saith he ) in the upshot flie to this that credere , is not agere , but pati , and is but Actio Grammatica , or the name of action , but Physically or Hyperphysically a suffering : Is not here a curious doctrine of faith , and Justification ? If Aristotle had been a Christian , he could not have comprehended it . But I confesse I see no reason to make receiving , Neither receiving not believing are in the Authors thoughts meerly passive . and consequently believing , to be at least meerly passive . There is alwaies an act of the will , in rational agents in receiving , properly so called , and often of the hand . The receivers of custome are agents for the States , and in their receipt are active . Receiving in a civil , ethical , lesse proper sense ( as is further said ) is but the act of accepting what is offered . But is not this accepting properly receiving ? or is not receiving properly so called , at least necessarily joyned with it , in such civil ethical reception ? When I give a beggar an almes , does not he in as strict a sense receive it , as I do give it ? and this is either his act of acceptance , or that which accompanies it . If I put water into a vessel , the vessel rather contains it , then receives it . If I give a child a lash , he rather suffers then receives ●t . So that receiving strictly taken , is as well active as passive , and rather active then passive . There is added , When it is onely a relation , or a jus ad rem that is offered , consent or acceptance , is an act so necessary ordinarily to the possession , or proper passive reception , that it is therefore called receiving it self ; and it is therefore ( as I think ) called so , because it is so , and that it hath its concurrence , and way of efficacy for possession , I think few except Mr. Baxter will deny . It followes , Yet still I say , if any will please to call it an instrument , in this sense , I will not quarrel with him for the impropriety of a phrase , especially if some men had the same ingenuity that others have , that say it is but Instrumentum Metaphoricum . There is not I hope so much ingenuity desired , as to smother or blind their reason . If it be a metaphorical instrument , there must be some real analogy between it and an instrument properly so called , in doing that which is done by an instrument , and when an instrument is ( as is affirmed ) an efficient ; An instrument without any efficiency at all , is a strange kind of Metaphor ; It had been better to have held to the old dialect of Equivocal . There followes . But to say ( saith he ) that the act of Faith is the instrument of Ethical , active reception , ( which is that which I argued against ) is to say receiving Christ is the instrument of it self . It will sure rather follow that Faith is the instrument of the soul in receiving Christ .

We say faith receives , as we say the hand takes , Faith is the instrument of the soul ; and not of it self in receiving Christ . That faith is the eye and hand of the soul , are Scripture Metaphors . or the sword kills ; but we mean the man receives by the hand , and the hand kills by the sword , and so we mean the soul receives Christ by faith . I explained my self in giving instance in mens usual language concerning faith , which is rejected with no little disdain , affirming that these speeches . Faith is the eye of the soul , the hand of the soul , are Metaphors of meere humane use ; forgetting ( it seems ) that ever the Scripture said , that Moses by faith endured , as seeing him that is invisible ; or that the promise of the Spirit is received by faith . If I had added that faith is the foot of the soul , they had all been Metaphors of Divine use : I urge Scripture texts . We receive remission of sins by faith , and an inheritance amongst them that are sanctified , is received by faith , Act. 26.18 . To which is replyed . If [ by ] signifie an instrumental cause , it is either alwayes , or sometimes . You would not sure have your Reader believe that it is alwayes : if but sometimes , why do you take it for granted that so it signifies here ? This I might well retort , If it signifie and an instumental cause sometimes , why is it not made appear , that it does not so signifie here ? But I confesse that [ by ] hath not alwayes such signification . Bartimeus sate by the high-way-side begging , in which place [ by ] is no instrument , but when the particle [ by ] hath reference to that which hath immediate reference to a principal cause ; and sometimes is put to the principal cause it self : I suppose nothing else but an instrument can be intended : when Christ is said to be set forth a propitiation through faith in his blood , Rom. 3.25 . and that we are justified by his blood , Rom. 5.9 . I know not how the blood of Christ can be a principal cause and faith not denote an instrument . I said , why else is this righteousnesse sometimes called the righteousnesse of faith , sometimes the righteousnesse of God by faith , but that it is a righteousnesse which faith receives ? To this is replyed , It is properer to say Credens recipit credendo , the believer by believing receives it , then to say , faith , especially the act , receives it . Here is an egregious subtilety ; It is more proper to say , I receieve a gift by my hand , then to say , my hand receives it , of the same stamp with another ; where it is said that Scripture sayes , That we are justified by faith , yet denyed , that Scripture sayes , that faith justifies . But be it so , that is properer ; does not Scripture speak as improperly ? Eye hath not seen , Eare hath not heard . It had been as much properer to have said , No man hath seen with his eye , or heard with his ear . I quote Ephes. 3.17 . Christ dwells in us by faith ; and , Gal. 3.14 . We receive the promise of the Spirit through faith . There I say [ Scripture speaks of faith as the souls instrument , to receive Christ Jesus , and to receive the Spirit from Christ Jesus : ] and I am answered . You odly change the question : we are speaking of faiths instrumentality in receiving a right to Christ , or Christ in relation , and you go about to prove the reception of his Spirit , or graces really , or himself objectively , and so we have a large discourse of Christs dwelling in us . But is it not to the purpose , to shew that the phrase [ by faith ] notes instrumentality which these texts make good ; and does not Christ dwell in us to more purposes then one ? Is it not to all purposes , that by faith we receive him ? And then our receiving right to him is not here excluded . I said [ the instrumentality of it in the work of justification is denyed , because the nature of an instrument as considered in Physical operations , doth not exactly belong to it ; which if it must be alwayes rigidly followed , will often put us to a stand in the assignation of causes of any kind in moral actions . ] To this is replyed , I said 1. The action of the principal cause , and of the instrument is but one action , is not this true of moral operation as well as Physical ? To this I answer , I think here some demurre might be put , and scarce believe that it will be fully made good ; that the action of the principal agent , and the instruments which are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are alwayes exactly one , though the act of the instrument may be in such cases Interpretatively called the act of the principal agent ; as David is said to have slain Vriah with the sword of the Ammonites . Saul I am sure was of an other mind , when intending the death of David , he said , Let not my hand be upon him , but the hand of the Philistines , 1 Sam. 18.17 . But in case it be granted , what hath he gained ? He adds , 2. I say , the instrument must have influx to the producing of the effect of the principal cause by a proper causality , that is in suo gene●e . Demanding , Is not this true of moral operations as well as Physical ? Then yeelding that it is true , Moral causes may be said to have a lesse proper causation then Physical , &c. And this lesse proper causation ; I doubt not , but may be found in faith , and as proper a causation as an instrument of this nature will bear . I say , [ The material and formal causes in justification are scarce agreed upon , and no marvel then , in case men mind to contend about it , that some question is raised about the instrument , ] &c. To this there is much spoke ; telling me what he would have me to have concluded , comparing me to plunderers in time of fight ; which would but weary the Reader to see repeated : whereas after other words I add , [ I do not doubt but it will easily appear , that those Divines that with a concurrent judgement , ( without almost a dissenting voyce , have made faith an instrument in this work ) speaking most aptly , and most agreeably to the nature of an instrument ] He is pleased to reply , But , Sir , what 's the cause of this sudden change ? Through their great condescension , I have received animadversions from many of the most learned judicious Divines that I know in England . And of all these there is but one man that doth own the doctrine of faiths instrumentality ; but they disclaime it all , some with distaste , others with a modest excuse of them that use it , and the gentle Interpretation of a metaphorical instrument , and that remote ; for so they would have me Interpret our Divines . I told you this when I saw you , and you asked me whether Mr. C. were against it ? To which I answer , not so much as diverse others , that write to me , but judge you by his own words , which are these , [ Object . But though faith be not the instrument of our justification , may it not be called the instrument of receiving Christ ? Answ. I think they mean so and no more who call faith the instrument of our justification , &c. I shall not be unwilling to yeeld to you , that to speak exactly , faith may better be called a condition of our justification ] so farre Mr. C. To this I answer , 1. Why have we not the authority of Divines that are open to all mens eyes , rather then of those that lye dormant in his hands ? and there are sure more in the presse , then in his private study in Manuscripts . No one is produced , and I scarce think can be produced . 2. I would he would publish to the world the labours of these eminently learned persons ; that we , as well as he , might see their weak opposition of plain Scripture , which somewhere is his free censure . 3. There are those ( if intelligence do not deceive me ) that he hath said , he hath brought to his judgement in this thing , that yet have professed themselves satisfied with that which I have said , and are they of both our minds ? 4. For Mr. C. upon the coming forth of this Apology he wrote to me , among other things in these words . Mr. C. vindicated . Mr. Baxter , pag. 19. citeth some words of mine about faiths instrumentality , but it had been fair to have signified what I say further about it , especially in my second writing , when I perceived what advantage he did take of that which I had said before ; onely to avoid contending about words , which I do not like : so far Mr. C. I said in my Treatise , [ the work about which faith is imployed , is not an absolute , but a relative work ; a work of God towards man , not without the actuall concurrence of man : such in which neither God , nor man are sole efficients ; nor any act of God , or man , can be sole instruments , but there must be a mutual concurrence of both . ] To this is replyed , A dangerous doctrine in my judgement , to be so nakedly affirmed ; no doubt but justification is a relative change , and it is past controversie , that it is not without the actual concurrence of man , for he must perform the condition on which God will justifie him : But that God is not the sole efficient , nor any act of God the sole instrument , I durst not have affirmed without proof ; Neither durst I have charged any mans speech with danger of that nature without disproof , unlesse I should think it enough to make it so , because in my judgement it appears so ; and that which is here granted as without controversie , is with me a proof sufficient . If it be not done without the actual concurrence of man , and is done by such concurrence of which we have as many proofs , as there is mention of justification by faith , there must be some kind of efficiency in this concurrence ; There is somewhat of efficiency in mans concurrence by faith in Justif●cation . that man should be justified by faith , and faith have no hand at all in it , I cannot reach . I bring for proof the absurdity that will follow upon denyal in these words ; [ This must needs be granted , unlesse we will bring in Dr. Crispes passive recipiency of Christ ; Christs abode in man , without man , in spight of man , and suppose him to be justified in unbelief . ] To this is replyed . This is very naked asserting ; why did you not shew some reason of this ill consequence ? ] It 's past any reach to see the least : If I were too short , it is now done to my hands , where a mutual concurrence of God and man in the work is confest ; tell me how it can be denyed , unlesse Christ come into man without man , and in spite of him ; for if man act in it , he must needs be an agent . It followes , Why do you still confound Christs real abode in us by his Spirit with the relation we have upon justification ? when even now you affirmed it was a relative work ( as you call it ) I pray by the next shew us more clearly , how these absurdities follow that doctrine . And doth not a relative work of this nature necessarily presuppose this abode by the Spirit ? and is not a relative change a necessary consequent of it ? If strangers to Christ be justified by Christ , The relative change in Justification necessarily presupposes a reall . I am to learn in the doctrine of justification , that desire of his I think is already satisfied . I further say , faith is disabled from this office in justification , by this argument : If faith be an instrument [ It is the instrument of God or man , &c. to which in my Treatise I answered , it is the instrument of man ; though man do not justifie himself , yet he concurres as a ready willing agent with God in it . ] To which is replyed , If this be not a palpable contradiction , saying , and unsaying , my Logick is lesse then I thought it had been . If it be [ mans instrument ] of justification , and yet [ man do not justifie himself ] then either man is not man , or an Instrument is not an instrument , or justifying is not justifying . It seems he would have us by the way know that his thoughts of his own Logick are not low ; The Author acquit from the charge of a palpable contradiction . but if other mens Logick cannot solve this contradiction ; yet me thinks his might , who sayes receiving strictly taken is ever passive , and a man may be passive in justification , and not justifie himself . But perhaps with me it is of more difficulty that have affirmed , That reception hath still somewhat at least of action in it ; but this reception here in question , hath no more of action then serves to possesse it self of a free gift ; which ever adds honour to the giver , not to the receiver : I distinguish therefore of instruments of meer reception , and instruments of further operation ; Instruments of meer reception and further operation distinguished . that which is objected holds of instruments wholly operative , not of those that are meerly receptive . A man receives a gift with his hand , as the lame man was ready to do , when he expected something from Peter and John , Act. 3.5 . and he earnes his living with his hand , as Paul did , when in some exigents his hands ministred to his necessities , Act. 20.34 . In the former mans hand concurres to his enriching , but he enriches not himself , as in the later . The denomination is from the fountaine , whence all flowes , not from the hand that accepts , or the cistern that doth receive . There is added . In my judgement this doctrine should not be made part of our Religion , nor much stresse laid on it , if it were true , because it is so obscure . It seems then that not I , but our Religion , is the author of this so high a contradiction ; so that I cannot defend Religion , but I am put upon it to assert such contradictions ; and who layes greatest stresse upon that which is not obscure and dark , I leave to the Reader of Mr. Baxters Aphorismes and Apology to determine . It followes , That man concurres as a ready agent , who doubts ? but doth that prove him , or his faith the efficient cause of his own pardon and justification ? Do I , or doth our Religion make man or faith the efficient cause of his own pardon , and justification ? Quote some words of mine or some Article of faith in any of the Protestant Confessions that affirmes it : were some others in my stead they would highly rhetoricate , and tell the world what would be said when they are dead . But this is my comfort , when I am dead , Religion will stand up for its own defence : that the concurrence of a ready agent hath somewhat of efficiency in it , I think none can deny ; and that such concurrence that I have mentioned can rise to be the efficient I think , Faith is the instrument both of God and man in the work of justification . very few will affirm . And to bring my self into that which he before hand charges to be so absurd , I said , [ And because it is the instrument of man in a work of this nature , it is also the instrument of God . As some have observed a communication of titles between Christ and his Church ( the Church being called by his name ) : so there is a communication of actions in these relative works . Christ dwells in our hearts by faith , Ephes. 3.17 . We believe , and not Christ : and yet [ faith ] there is Christs instrument , whereby he takes up his abode . God purifies the hearts of the Gentiles by faith , Act. 15.17 . They believed and not God : yet faith is Gods instrument in the work of their purification . So on the other side the Spirit is Gods work : yet we by the Spirit do mortifie the deeds of the flesh , Rom. 8.13 . ] Here Mr. Baxter first takes in hand the thing that I assert , and when he hath done falls upon the proof which is first to quarrel with the conclusion , and then to take the premises into consideration , 1. It is said , If this be indeed true , God and man are not coordinate causes in Justification . that it is mans instrument of justification , and Gods both , then both God and man are causae principales partiales by coordination , making up one principall cause ; This he thinks I will not affirm , and this indeed I do deny upon the reasons afore laid down , it is mans instrument for concurrence in it , but not of principall efficiency to produce it : In case I had affirmed , he gives in his reason of denyal of it in a Similitude of an absolute donor , in which I grant the conclusion , and therefore shall not trouble the Reader with it . As to the proof that I bring , he first excepts against that which I say , others have observed , and say : This communication of titles , 1. is very rare . 2. uncertain whether ever , and goeth about to take off that text , 1. Cor. 12.12 . But this being Heterogeneous to the work in hand , I shall let his exceptions alone , only pointing him out one another text ; with which if he please , he may take like pains , Jer. 23.6 . Jer. 33.16 . Compared . After much ado to find out my meaning he resolves : But it is like you intended to have said , that there is a common or mutuall attribution of each others actions , or one is intitled to the actions of the other : and so mean only a communication of the name quoad modum producendi , and not of the actions themselves . And who but he , that would seek a knot in a Bul-rush could have thought of any other ? but as the titles of one , are observed by some to be attributed to another ; so the actions proper to one , are attributed to the other ? Then a Dilemma is brought against me , either this is in an improper figurative way of speech , or it is proper and grounded in the nature of the thing , and either of both is excepted against ; I say the action of one is said interpretative to be the action of the other , because he makes use of it to do his own work , or bring about his own purpose . To the instance that I gave , [ that Christ dwells in our hearts by faith ] he saies there is not a word to prove that there is a relative indwelling . But Mr. Br. very well knowes that I did not oppose relative in this place to reall , as intending to hold forth any effect wrought by Christs indwelling : but the opposition is so absolute , as I exprest my self . I do not say that justification is directly spoke to in that place , yet there is a proof I think sufficient that Christ makes use of our act to effect his own work , which is as much as I intended elsewhere . Mr. Br. is so free as to yield that faith is an instrument to receive Christ , How Christ is said to dwell in us by faith . but here he stickles hard to deny it , but let us take notice of his concessions : Christ ( saith he ) is said to dwell in us by faith . 1. Formaliter , Faith being the principal part of that grace which dwelleth in us . And so we might say he dwells by Love , Hope , Meeknesse , Patience , which I think no Scripture or Orthodox Writer sayes . 2. Conditionaliter ; Faith being a condition of our right to the Spirit abode . But it is so a condition as it is withall an instrumentall condition . It is not barely said , if you believe , I will give you my Spirit ; which might imply barely a condition , as it is said , turn at my reproof , and I will pour out my Spirit upon you : but it is said , we receive the promise of the Spirit by faith . 3. Efficienter . As the act of faith doth directly cause the encrease , and so the abode of the habit . And is it may we think a principal , or is it an instrumental efficient ? If an instrumental , I have what I desire , and I am sure he will not say it is a principal efficient . Mr. Baxter is , I am sure , as zealous as I can be to assert a conditionate Covenant : and if an adversary be as streight-laced to him , and me , in that , as he is to me in this ; he will hardly prove a condition , either in the Covenant of works or grace . I will as soon find the word instrument in Scripture applyed to justification , as he shall find the word condition applyed to either Covenant . And he can name I think no word implying a condition that is alwayes put for a condition : and the context wheresoever we are said to be justified by faith , or that Christ is a propitiation through faith , is in all indifferent Readers eyes as clear for an instrument in justification : as those which he , and I , can bring ( which yet are clear enough ) for a conditionate Covenant . And that doctrine hath farre more adversaries then this , though there is little cause that any man should be an adversary in either .

He sayes , the same answer serves to Act. 15.9 . and then the same reply may serve . There followes , To what you say from Rom. 8.13 . I reply ,

1. An adjutor , or concause is ill called an instrument , must the Spirit needs be our instrument , because it is by the Spirit ? as if by , signified onely an instrument . Mr. Baxters head was doubtlesse on somewhat else , either when he read these passage of mine , or when he framed his answer . I never had it in my thoughts that justification is expressely spoken to in any of these texts , nor was it my businesse to find out any instrument in them , though I doubt not but that faith is spoken to instrument in two of them , and as a condition , non-instrumental in none of them ; neither did I dream of making the Spirit an instrument . All that I intended was to prove , The acts of God are entitled to man , and the acts of man to God in Scripture . that the acts of man were intitled to God , and so the acts of God to man , not considering ( as the businesse in hand let not to it ) about what these acts are exercised : if they prove that , It is to me sufficient , whether it be in Justification , Sanctification , Mortification , or any other work . There is added . 2. All this is nothing to the businesse of justification ; nothing directly , immediately , but much by way of Analogy . It is enough to prove , That , to be the instrument of man , and the instrument of God are not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And if he desire a proof more punctually applyed to justification , let him consult , Rom 3.30 . It is one God that shall justifie the circumcision by faith , and the uncircumcision through faith ; and , Gal. 3.8 . The Scripture foreseeing that God would justifie the Heathen through faith . Faith for justification is usually ascribed to man , being properly his act , and therefore that text of the Prophet , Hab. 2.4 . The just shall live by his faith , is by the Apostle more then once applyed to justification : And in the text now quoted , this act of faith is ascribed to God , for that work . I explained my self [ man neither justifies , nor sanctifies himself , yet by faith he is raised to close with God in both ] &c. To this is answered , If man justifie not himself , and yet faith be his instrument of justifying , then farewell old Logick . Mr. Baxter is the first great Logitian , that I ever heard talk so much of his Logick in the last Section but one we had it , and now we have it in the same thing again ; there I shewed that old Logick may stand , and yet his consequence not yeelded . 2. It is said , If man sanctifie not himself under God , as to the progresse , and acts of sanctification , then farewell old Theology . And if man may be said to sanctifie himself further then hath been said , or so as to be a principal efficient ( which will follow from Mr. Baxters reasonings ) then welcome the newest Divinity . It will not be denyed , that a sanctified man differs from one that is unsanctified , and then in case it may be allowed to say , I sanctifie my self : he may say ; I make my self to differ : which I never heard that any in direct termes would say against the Apostle , but Grevenchovius , as I find him cited by Dr. Featly , and yet it seems it is my great error , that I will not say so , I lift man up in that height in justification , as to pardon his own sin , in holding that it is of faith , that it may be of grace , not of works lest any should boast ; And I raise him not high enough in sanctification , If I say no more then that by faith he receives power from God by the Spirit for it : that text , 1 Pet. 1.22 . would farre better have served my purpose , if I had first hit upon it ; The Spirit of God and not man , is to have the denomination in sanctification . Seeing ye have purified your souls in obeying the truth through the Spirit . They that have done any thing in purifying their hearts through the Spirit , will rather entitle the Spirit of God , then themselves to it , and will judge that he , rather then they should be denominated a sanctifier . And for other texts that are hinted , and one mentioned , 2 Cor. 7.1 . To argue from the Command to the power , is that old Theologie , that I am ready to bid farewell to . As God requires it , so he doth often undertake it , and declares that it is his work to do it , Ezek. 36.25 , 26. Deut. 30.6 . I think few will say , that they make their own hearts new . There is added . 3. To close with God in pardoning me , signifieth not , that I pardon my self , or that I or any act of mine is an efficient cause of pardon . This is for me , therefore I am contented it should be said over again , and my faith is the instrument wherewith I close with God ; In case it be the instrument wherewith I receive Christ , ( as Mr. Baxter hath sometimes yeelded . ) There followes . 4. When you say that [ faith as an instrument receiveth righteousnesse to justification ] you speak exactly the conceptions of most Divines that I have met with , or read that go your way , and therefore these words deserve a little further consideration , and after some enquiry into their meaning , There is added , but these things must be more accurately considered I think . Here it is confessed , that I tread in the beaten road , and that I do appear in the common cause , and comparing what is here said with that which in his conclusion he delivers : The Author is confest to appear in the common cause in behalf of Protestants . It appears that the Divines of this corner of the world for 1300. years past have all taken this way , which is all that go under the name Protestant , whether Calvinist , or Lutheran , as they are wont to be distinguished : I shall therefore expect , that some of those that by grace have obtained to be , as of the first three among Davids worthies , will step in with their Auxiliary helps , in case the cause be prejudiced by my weaknesse : He asigns me to the party of those that he calls Reformers , pag. 16. on what party himself stands , it is easie then to determine . Having said that these things are to be more accurately considered , he expresses himself without any one title of Scripture in eight particulars , I shall as briefly as I can take notice of the sum of them . Mr Faxters eight heads taken into consideration .

1. It must be known , that the righteousnesse given to us , is not the righteousnesse whereby Christs person was righteous , ( for accidents perish being removed from the subject ) but it is a righteousness merited by Christs satisfaction , and obedience for us . Here we have a negation with its reasons , and an opposite affirmation , without any reason at all . The negation is , That the righteousnesse given us is not the righteousnesse whereby Christs person was righteous . The reason is , Accidents perish being removed from the subject , and therefore the righteousnesse given us is not the righteousnesse whereby Christs person was righteous ; impliying that the reformed party take righteousnesse for justification out of Christ ( and leave him belike without any righteousnesse ) and put it into themselves ; and so as Christ was before , so now they are inherently righteous . He well knowes that they hold , that it is still in Christ , and of grace reckoned to be ours ; and therefore that of accidents perishing needed not an opinion which he vehemently opposeth in his Preface to his Confession . If Christ onely ( saith he ) were righteous , Christ onely would be reputed , and judged righteous , and Christ onely would be happy . The Judge of the world will not justifie the unrighteous , meerly because another is righteous ; nor can the holy Ghost take complacency in an unholy sinner , because another is holy . And yet himself holds , That the Judge of the world , will not onely take an infant born under the defilement of sin into Covenant as holy ; but also justifie him ( though in his opinion uncapable of any real change by the Spirit ) barely upon the account of the parents state in grace through regeneration . We cannot be righteous through Christs righteousnesse , notwithstanding we know , that in the Gospel of grace , it is reckoned ours , and by faith have our interest . Yet an infant is righteous by the parents rigteousnesse : Notwithstanding we read not of any such imputation , or any such way , of interest by faith or otherwise : I must crave leave to hold to the former which he leaves , though not with his , but Scripture comment upon it . God does not justifie us , meerly because another is righteous ; but because Christ is made of God to us righteousnesse , 1 Cor. 1.30 . and is Jehovah our righteousnesse Jer. 23.6 . And to leave the latter which he holds : I believe neither regeneration nor justification to be from Parent to child ex Traduce . In which sense that holds , Nemo nascitur , sed fit Christianus . I choose rather with Walaeus to subscribe to the opinion of Calvin , lib. 4. instit . cap. 16. Sect. 20. That Infants are baptized into future Repentance and faith : which he saies is the opinion of most other Authors . I believe Mr. Baxter chiefly took up this opinion of justification of infants , tanquam Apendices parentum , for Amiraldus his sake , who had it from Camero , Amiraldus qui nihil Cameronis imitatur preter naevos idem dicit . and was his follower ( as aged and reverend Molinaeus saith ) in nothing but his blemishes . And I would not have so good a friend and eminent ornament to the Church to make either of them , in these his precedents .

The affirmation is , that it is a righteousnesse merited by Christs satisfaction and obedience . Here is a Proposition delivered with very little accuratenesse :

1. The righteousnesse given is here distinguished from his obedience ; when certainly this obedience is that which is given to us . By the obedience of one many shall be made righteous , Rom. 5.29 .

2. Christs satisfaction and obedience are here distinguished ; when his satisfaction was his obedience , Joh. 10.18 . Phil. 2.

3. His satisfaction is distinguished from this righteousnesse , when I think it is plain , that it self is righteousnesse ; Christs own as a Redeemer ; Ours as redeemed ones ; when Christ had taken upon him our sins , he had not stood righteous in Gods sight , without a discharge , and this discharge is our acquittal and deliverance .

Queries put concerning this righteousnesse . 4. We hear not whence this righteousnesse thus merited , is ; where it resides , and how made ours . Is it a righteousnesse by a new Creation ? as the light was once made to shine out of darknesse ; was it put immediately into Christ , or given immediately to us ? which seems to be Mr. Baxters thoughts to avoid perishing of accidents . Is it one gift indefinitely at once for all , or to all ? or is it given particularly , numerically , individually ? Is it made ours without us , or by us ? If it be made ours , whether is it by our acceptation through faith , or ability merited for us to work it ? and so Christ merited that we might merit .

2. It must needs be known ( saith he ) that the faith which is the justifying condition , is terminated on Christ himself , as the object , and not on his righteousnesse which he gives us in remission ; remission , or rigteousnesse may be the end of the sinner in receiving Christ ; but righteousnesse or remission is not the object received by that act which is made the condition of justification ; or at least but a secondary more remote object , &c. In this whole piece we have an affirmation , a negation , a concession and illustration . Our Faith being terminated on Christ , it is terminated on righteousnesse . For the affirmation , that faith is terminated on Christ , we grant ; but that it is not therefore terminated on the righteousnesse which he gives in remission , ( for remission I think was intended ) we are to learn : And when it is granted , that remission is the end , ( which is ill confounded with righteousnesse , one being the cause , the other the effect ) it must be granted , that a righteous Christ is the object , and that Christ is received upon account of his righteousnesse ; were not this an accurate way of distinguishing , to say , that a man ready to perish with cold , goes to the fire , and not to heat , for warmth ; The heart ready to perish with thirst ; goeth to the water , and not to moisture ; If the soul ready to perish in unrighteousnesse , goes to Christ for righteousnesse , his faith cannot be terminated on Christ , but it must be terminated on righteousnesse , as the eye cannot be fixed on the sunne , but it must be fixed on light . We are holpen with a similitude . As a woman doth not marry a mans riches , but the man ; Though it may be her end in marrying the man , to be enriched by him ; nor is her receiving his riches the condition of her first Legal right to them , but her taking the man for her husband . If Christ and righteousnesse were separable , as a man and riches are , this simile might be to some purpose , so that a man might be married , and poverty continued ; but Christ cannot be received and a state of unrighteousnesse remain . It is said , Receiving the persons into relation , from whom we expect the benefit , goes before the receiving the benefit by them , which is usually the remote end , and not the object of that first reception , which is the condition . Which may be true where person and benefit are separable ; but I cannot receive a woman in marriage , and a wife after . As an eternal increated righteousnesse is essential to Christ , as God ; and the quality of righteousnesse , connatural as man ; so a righteousnesse to constitute others righteous is essential to Christ qua Mediator ; without such a righteousnesse , he is no high Priest for us , and therefore his righteousnesse , as Mediator was before very harshly called an accident . It followes , Our Divines therefore of the Assembly do perfectly define justifying faith , to be receiving and resting on Christ alone for salvation , as he is offere d in t Gospel . And is he offered in the Gospel without a righteousnesse ? being offered in the Gospel as Mediatour , and righteousnesse essentially necessary in a Mediatour , resting on Christ , we rest on righteousnesse .

3. In my judgement ( saith he ) it is a meer fancy and delusion to speak of the receiving a righteousnesse , that we may be justified constitutive thereby in such a sense , at if the righteousnesse were first to be made ours , in order of nature before our justification , and then justification follow , because we are righteous , and so these were two things ; for to receive righteousnesse , and to receive justification is one thing . Gods justifying us , and pardoning our sin , and his constituting us righteous , and his giving us righteousnesse is all one thing , under several notions . If it be granted , that justification is verbum forense , To receive a righteousnesse for justification is no fancy or delusion . borrowed from proceeding in Courts of justice , and holds out our acquittal , or discharge from sentence , and not making us formally just , then it is no fancy , or delusion , to say that we receive a righteousnesse to be justified , but dangerous ( as I think ) to deny it ; if righteousnesse and justification be one thing , then that is a tautology , Deut. 25.1 . ye shall justifie the righteous , and condemn the wicked . Though it is impossible that God should condemn a just , and justifie a wicked person , as a man may ; yet righteousnesse and justification , as wickednesse and condemnation differ both in God and mans proceedings And righteosnesse is not justification , as wickednesse is not condemnation , sure Davenant was high in this fancy and delusion when he thus entituled his 28. Chap. de justitia habituali . Imputatam Christi obedientiam , esse causam formalem justificationis nostrae probatur .

4. Christs satisfaction or redemption ( saith he ) solvendo pretium and merit cannot be properly received by us : for they are not in themselves given to us ( but as tropically they may be said to be given to us , because the fruit of them is given us ) It was not to us , but to God , that Christ gave satisfaction , and the price of our redemption . And yet justifying faith doth as necessarily respect Christs satisfaction and merit , as it doth our justification thereby procured . It is therefore the acknowledging of this redemption , satisfaction or merit , and the receiving of Christ as one that hath redeemed us by satisfaction and merit , and not the receiving that satisfaction or redemption our selves , &c. If Christ gave satisfaction to God , How Christs satisfaction to God for us , is receiued by us . he yet gave it for us , and God accounts it ours : In him we have redemption through his blood , Ephes. 1.7 . If we have it in him , some way we come by it . And how we come by it , if we do not receive it , I cannot imagine . As the Sonne gives himself for our ransome to the Father ; So the Father gives the Sonne to us . I marvell what comment will be put upon the words of the institution of the Lords Supper , Take eat this is my body which is broken for you ; as it is broken for us ; so it is given to us and so of the Cup , This is my blood in the New Testament shed for you , and for many for the remission of sins . Christ and satisfaction wrought by Christ , Christ and redemption wrought by Christ are both received , seeing Christ is made unto us redemption , 1 Cor. 1.30 . and faith is our way of receipt .

5. If faith shall be said ( saith he ) to be the instrument of justification eo nomine because it is the receiving of that righteousnesse whereby we are justified , then it will follow , that faith must also be called the instrument of our enjoying Christ eo nomine because it receiveth him and the instrument of our adoption eo nomine because it receiveth adoption , and so the same act of faith which entitles us to justification , doth not entitle us to any other blessing ; nor that act that entitles us to Christ , doth entitle us to justification ( unlesse there be several justifying acts ) but every particular mercy hath a particular act as the instrument of receiving it , which is no Scripture doctrine . Mr. Baxter being given to understand by a friend , that this is scarce intelligible , he hath expressed himself with more cleernesse , in a postscript in this syllogism . If the apprehension of Christs righteousnesse , and no other act should strictly be the justifying act of faith , and that eo nomine because it is the object of that apprehension , which is the matter of our justification , then it would follow , 1. That the apprehension of nothing else is the justifying act . 2. And that we have right to every other particular mercy eo nomine because we apprehend that mercy , and so our right to every particular benefit of Christ were received by a distinct act of faith : But the consequent is false : Therefore so is the antecedent . The consequent is here twofold , the first I yield , but deny the second . The apprehension of nothing else is the justifying act , but that there needs distinct acts of faith to receive other mercies , does not follow upon this principle , which Mr. Baxter so far as I understand him in the following words hath proved , when it lay on his hand to disprove . Having mentioned several Sciptures , 1 Joh. 5.12 . Joh. 3.16 . Joh. 1.12 . he addes as a result from all , So that one entire faith is the condition of our right , Interest in Christ , gives interest in all other priviledges . to all particular benefits . And he must remember that it is the first according to the tenour of the promise that gives right to all : He that spared not his own Sonne , but gave him for us , how will he not with him give us all things ? Rom. 8.32 . When the Prophet was to confirm Ahaz in the truth of a promise , then to be made good ; he holds out to him the promise of the Messiah , and onely that promise ; which would not have carried strength , but that interest in the first , gives interest in all . All the promises of God in Christ , being Yea , and Amen , 2 Cor. 1.19 .

6. It must be remembred ( saith he ) that the thing that faith receives naturally and properly , is not Christ himself , or his righteousnesse ; but the species of what is represented as its object ; And that faiths reception of Christ himself , and his righteousnesse , or of right to him , is but receptio metaphorica , vel actio ad receptionem propriam necessaria : and that the true reception which is pati , non agere , doth follow faith . And therefore Christ himself is received , onely Receptione fide ethicâ , activâ , metaphoricâ : species Christi praedicati recipitur receptione naturali , intelligendo : Jus ad Christum recipitur receptione naturali passivâ , propriâ . Mr. Baxters friend let him know that he understood not his former , I would I had acquaintance with him to help me in this ; for if he had not understood him here , he would likely have said as much as before ; unlesse perhaps his modesty would not suffer him to be so much on the excepting hand . That which I think I do understand , I know not how to make to agree : who would not here think , but it were the natural property , or act of faith to receive the species of Christ ? yet , Sect. 10. pag. 2. he saith , that every other grace that hath Christ for his object , is thus far an instrument of receiving him ( that is , the species of him , as he expresses himselfe ) as well as faith , but none so properly as knowledge , which also he here ( as we see ) repeates , species Christi praedicati recipitur receptione naturali , intelligendo . So that faith lesse properly , and not so naturally receives him . Knowledge in this hath the preeminence ; who would not think from these words , that it were proper and peculiar to believers thus to receive Christ ? yet in the place quoted , pag. 22. it is said , that he thus dwells in every wic●ed man that thus thinketh of him . It seemes then that Judas in his thoughts to betray Christ , did as much to this receiving of him , if not more , then others in believing of him . It is there said , that doubtlesse he doth not dwell in that deep and special manner as in his chosen ; yet if it be most properly by knowledge that he thus dwells , then they that know most have the most deep indwelling , and that is more in devils then in some ( if not any ) chosen ones . The reception of Christ himself , his righteousnesse , or of right to Christ , is here confest to be an act of saith , and who but Mr. Baxter would look for a more true reception ? yet the true reception which is pati , non agere , doth follow faith ; and though the believer receive the actual efficacious gift ; yet it is not his faith that receiveth it , as we have in the close of the Paragraph ; In his English , he sayes , that faiths reception of Christ himself , or of right to Christ is but receptio metaphorica , and opposed to true reception , which is pati , non agere : In his Latine he saith , Jus ad Christum recipitur receptione naturali , passiva , propria ; faith with him is an acceptance of a freely given Christ , and life in him ; yet a believer receives the efficacious giving , but his faith doth not receive it : I would mind Mr. Baxter of that rule of his own , Vbi lex non distinguit , &c. and where he meets with these distinctions in the Word of God I know not , and he goes not about to make known . Scripture speaks of receiving Christ , and not the species of Christ onely . Scripture tells us of receiving Christ by faith , and not of the species onely , which an unsanctified knowledge without faith may reach . The Species of Christ can neither justifie us , nor purifie us , nor yet give victory over the world , nor make resistance against Satan ; yet all this through faith Christ doth : and therefore faith doth not receive the bare species ; if we could be content with Gospel-simplicity , truth might stand , and these distinction be laid aside .

7. The great thing therefore that I would desire to be observed is this ; that though faith were an instrument of the aforesaid objective , or of the ethical , metaphorical reception of Christ , ( which yet is not properly , being ipsa receptio ) yet it is not therefore the insturmental cause of the passive , proper reception of right to Christ , or righteousnesse . Whether we have not that again here denyed , which before was asserted , let the Reader judge . However Reasons are given of it :

Faith is an instrument of the proper reception of Christ . 1. In the negative : Of this ( saith he ) it is onely the condition and not the proper instrument , with an objection prevented in a parenthesis ; I shall shew hereafter that it is impossible to be both . I shall wait therefore till this be shewen , for I despair I confesse ever to see such impossibility ; I know an instrument , quâ instrument differs from a condition , quâ a condition , but that one and the same thing is in an utter incapacity to be both an instrument and an instrumental condition , I do not believe . I may give a man a piece of money with a proviso , that he take it in a sawcer , or a pair of tonges , this now is the condition , yet the tonges or sawcers are his instruments to receive it .

Faith doth more then morally qualifie the subject to be a fit patient to be justified . 2. We have a positive reason : It doth morally qualifie the subject to be a fit patient to be justified , as Mr. Benjamin . Woodbridge saith truly in his excellent Sermon of Justification . I have not this Sermon , though I know that he hath often applauded it ; but how excellent soever , I had rather have had a quotation out of John's Gospel , or Paul's , Peters , or Johns Epistles . And if he affirm that which is here quoted out of him , ( as I do not question ) I hope to dye in a different opinion from him . This subject that is onely morally qualified to be a fit patient to be justified , is not yet in possession of Christ , of life by Christ ; Mr. Baxter is morally qualified for the degree of Doctor , and yet he is no Doctor ; was morally qualified to be called by the State for consultation about Religion ; when as yet he was not called , and might have dyed , and never have been called ; but faith puts into an actual possession of Christ , and Justification by him . By him all that believer are justified from all things . I should rather take Humiliation , Conviction , Compunction , soul-emptinesse , to be such moral qualification as is here mentioned ; and this I have learnt from our Saviour , Matth. 11.28 . Come unto me all ye that labour , and are heavy-laden , and I will give you rest . Such are morally qualified for the justified mans rest ●nd peace ; And more fully in the Parable , Luk. 18. the Publ cane that came not with a list of vertues as the Pharisee did , but was so clogged with sin , that he stood afar off from the mercy-seat , durst not lift up his eyes to heaven , seeing a large list of sins , and not of vertues , or praise-worthy carriages , goes away justified rather then the Pharisee . Here is a subject morally qualified to be a fit patient to be justified , not yet actually justified , ( which also was their case , Acts 2.37 . with the Jaylours , Act. 16.30 . ) which I think neither Mr. Baxter nor Mr. Woodbridge can find affirmed of any actually in the faith , who according to Scripture are actually justified , and not barely qualified to be fit patients in due time to receive it . There followes , I would have Pareus here put against this which is quoted out of Mr. Woodbridge ; speaking by way of objection against the Orthodox doctrine of Justification , he saith , Faith justifies , that is , Fides justificat , i. e. disponit ad justitiam . Respondeo : Glossa contorta Scripturae ignota et repugnans . Justificare enim dicitur fides accipiendo donum justitiae absque operibus , non disponendo ad justitiam . Nec justificatio fit per motum , sicut calefact●o , sed per imputationem . Quod si sicret per motum , admodum imp●oprie fidei tribueretur . Neque enim motus ad rem est res ipsa , nec dispositio generat , sed est via ad generationem . Non igitur per motum dispositionis fides justificat — . it disposes or fits for Justification ; and answers , A wrested glosse ; unknown to Scripture , and contrary to it : For faith is said to justifie by receiving the gift of righteousnesse , without works , and not by disposing for righteousnesse . Neither is Justification by motion , as is warmth , but by imputations . And if it were by motion , it were most improperly ascrib'd to faith . Neither is motion to a thing , the thing it self : nor doth a disposition obtain any thing , but is the way to obtain it : Therefore faith do's not justifie by any motion of disposition , Pareus in Rom 3. Dub. 8. The reason of this is , That this is onely donation , or the will of the donour signified , that can efficiently convey a right to his own benefits ; the receiver is not the giver , and therefore not the conveyer of right . I wonder what this is a reason of ; if it be intended for a reason of that which goeth immediately befote , that faith doth morally qualifie in the way mentioned , it is above me to see any reason in it . It is further said , Every instrument is an efficient cause , and therefore must effect ; and it is onely giving that effecteth this right . But it effects no such right without receiving , where it is given upon that proviso , that it be thus and thus received . After much ado , and to what purpose , let others judge . The conclusion is : The great thing therefore that I affirm is this , that if you will needs call faith the instrument of apprehending Christ , or righteousnesse , yet doth it not justifie proxime & formaliter as such , but as the condition of the gift performed . And the great thing that I would affirm , is , That the instrumental apprehending Christ , or righteousnesse , is this condition of the gift ; It is given upon condition that we make use of our faith to apprehend it ; and so the summe is , That faith doth not justifie formaliter & proxime , as apprehending Christ , or righteousnesse , because it doth justifie proxime & formaliter as thus apprehending . Faith as a condition certainly doth somewhat , and this it is that it doth according to the Scripture .

The eighth and last of his accurate heads followes . In which he saies , he opens his meaning together , about this point , though as he saies with some repetitions . I cannot then without repetitions give any further answer , which to the Reader would be too troublesome , yet somewhat is observable that I find not before . Faith ( saith he ) must first be faith , i. e. apprehensio Christi , in order of nature before it can be the condition of right . Actual existence not necessary to the being of a condition in a Covenant . If faith must have an actual being before it can be the condition of right , then perfect obedience ( according to the old rule , as Mr. Baxter calls it ) must first be perfect obedience in actual being , before it can be a condition of the Covenant of works , and so it will follow that , that Covenant hath no condition , seeing there is no such actual obedience . A condition may be a condition , though not made good , though never made good . The delivery in of an hundred foreskins of the Philistines was Davids condition for Marriage of Sauls daughter before any Philistine was slain , and had stood as a condition though had never been given in . If he mean , that faith must be faith , before the condition be made good , this is false : for the actual being of it is the making of it good ; and so it is as much as if I said , I must wink in order of nature before I shut my eyes . He further distinguishes of apprehensio Christi , and conditio praestita , when apprehensio Christi is conditio praestita ; as though I should distinguish between Abrahams sacrificing of his son , and his obedience of Gods command in sacrificing him , when all know that his sacrificing him was his obedience . To say that there is such a thing as faith in the general notion before Christ doth constitute a condition , were somewhat ; but to say that we believe , or apprehend Christ before we perform the condition , is to say we must perform the condition before we perform it .

Having led the Reader through all this accuratenesse , I must further consider his animadversions . I said , [ The Spirit will do nothing without our faith , and our faith can do nothing without the Spirit ; man cannot justifie himself by believing without God , and God will not justifie an unbelieving man ; faith then is the act of man ; man believes , yet the instrument of God that justifies onely believers . ] To which I have a multiplication either of answers and scornes in place of answers . 1. It is said . The Spirits working in sanctification is nothing to our question of justification . It is yet somewhat for illustration , for which alone it was brought , though nothing for proof for which it was never intended . 2. It is said . The Spirit works our first faith without faiths coworking , and that is more then nothing . What need he to have told me this , when I had told it him before ? as the Reader may see in words which he omits ; I speak there of the Spirits work in the soul where faith is implanted . 3. The Spirit moveth faith to action before faith moveth it self . Here is an exception to fill up the number . If I move my pen to write , before it move , then I write something without my pen. 4. It is said . It is not so easily proved as said , That the Spirit never exciteth any good act in the soul , nor yet restraineth from any evill without the coworking of faith . But why is not this disproved with ease ? I would know for my learning , what act of the Spirit upon a beleeving soul is mentioned in Scripture , which is not ascribed also to faith . The Spirit mortifies the deeds of the flesh , so doth faith , Acts 15.9 . Devils are cast out by the Spirit of God , so they are cast out by faith , Mar. 9 The Spirit is our strength in the inward man , Ephes. 3.16 . and faith is our strength , 1 Pet. 5.9 . Rom. 4.20 . All things are possible to the Spirit of God ; And all things are possible to him that beleeves , Mar. 9.23 . The Spirits method laid down in the Word is not to work in us respective to salvation ( after the grace of faith is implanted ) without us ; what is ascribed to the one as the efficient , is ordinary ascribed to the other as the instrument . But these answers he confesses are besides the point ; This simile might therefore have escaped this quarrel ; in the two next he will sure then be so punctual , that all Readers shall say , Rem acu tetigisti . 5. It is added . When you have laid down one proposition , Man cannot justifie himself by believing without God , how fairly do you lay down this as the disjunct proposition ? And God will not justifie an unbelieving man , who would have thought , but you would rather have said , Nor will God justify man unlesse his faith be the instrument of it ? and do you not seem to imply that man without God , doth justifie himself , when you say man cannot justifie himself by believing without God ? No , nor with him neither , for none can forgive sins but God onely , even to another ; but who can forgive himself ? I think all is laid down so fairly , that were I to lay it down again , I should not lay it down in Mr. Baxters words . Nor will God justifie a man unlesse faith be the instrument , he would then soon have challenged it as a petitio principii , seeing it is that which is in question ; I might have said that God will not justify a man except he disclaim his own righteousnesse , and accept of Christs righteousnesse to justification ; but that which I did say is the same with any friend , or fair adversary , and so it is a disjunct proposition fairly laid down , and I imply that which I speak ; and if any will have it further expressed , God will not justifie man without the concurrence of his faith . There followes ; In deed I have thought what a sad case the Pope is in , that is the onely man on earth that hath no visible pardoner of his sin : he can forgive others ; but who shall forgive him ? It seems by this jest that Mr. Baxter is willing to put off that he is not so good a proficient in Popish mysteries , as by Mr Crandon he stands charged ; otherwise he could not but know that the Pope hath his pardoner as well as others . The Pope hath his visible pardoner as well as receivers . He gives power for the pardon of sin , as the supposed head of the Church , by application of the supererogated merits of the Saints , together with the merits of Christ , out of the treasure of the Church , of which he hath the keys . Now he sinnes as a man , and receives pardon as a Church-member , and to that purpose hath his confessor , A man as visible as other men . And speaking of his sad condition on this supposition , he seems to lay farre more stresse on the pardons of Rome then they themselves ; as though he stood in some eminent danger of hell upon the want of such a pardon , when he might know that according to their principles , all his danger is , an abode some longer time in Purgatory , which is their trimming place in the way to heaven . For if the pardon find him in a mortal sinne ( which alone is deserving of hell ) it is altogether inefficacious ; mortall sinne puts a barre to the working of it . It is the temporal punishment which this pardon remits , and not the eternal ; and in case it were true that this could not be done to the Pope , there being none above him , his successor with a wet finger can do it for him . As to that which was forgotten , it had been to his honour if it had never been remembred . I forgot ( saith he ) that every believer forgiveth himself , for I did not believe it . Such sarcasmes befit not grave Writers , especially when all Reformers ( to speak in his own language ) must bear a share in the contumely ; when they had it in their thoughts , in this way to imitate the Apostle in giving all to grace , and taking all from man , that one would rise out of themselves to make this sport with it . It followes , 6. How nakedly is it again affirmed without the least proof , that our faith is Gods instrument in justifying ? doth God effect our Justification by the instrumental efficient causation of our faith ? If this were my fault , yet Mr. Baxter of all men is most unfit to give it in charge ; other men must have a proof for every word , but he himself may heap up distinctions , propositions , conclusions , without any colour of proof at all : where is his proof of that which in the last Section , number 6. must be remembred ? and of that great thing , num. 7. he would desire should be observed ? I suppose he will have ten to remember , and observe , before one to believe it . Others can see proof , and send their Reader hither for proof , though he cannot find it . My work was to shew , that though it be mans act , yet God may make use of it as instrumentally serviceable in this work ; and whether this hath been nakedly said , or proved , let the dis-interested Reader give his sentence ; if that which I have said will not satisfie , let Mr. Burges be consulted in his late Treatise of Justifica . Part 2. I conclude , [ That which is here spoken by way of exception against faith as an instrument , holds of efficients and instruments sole and absolute in their work and causality ; but where there is a concurrence of agents , and one makes use of the act of another to produce the effect that in such causality is wrought , it will not hold . ] To this is answered , He that will or can make him a Religion of words or syllables , that either signifie nothing , or are never like to be understood by the learner , let him make this an article of his faith , what you mean by absolute , I cannot certainly ariolate . Bona verba bono viro desunt . Seeing I find the man in this mood , I say no more ; but seeing he knowes not how to ariolate , what I mean by this , or that , I have no mind to help him in this art of soothsaying , and shall let the words stand for their use , that bring a mind to understand , rather then to exercise their wit to carp at what they read .

Of the sole sufficiency of the grant of the new Covenant , as an instrument in justification .

I shall now leave to the Readers consideration , whether Mr. Baxters exceptions against the instrumentality of faith in justification , be of that validity , as to overthrow it , and whether his doctrine of this subject be of that clearnesse , as to accuse the doctrine of his adversaries ( which are all Reformers ; Forreign , and English ) of such notable obscurity . I must now look into that which he hath said ; for the sole-sufficiency of the grant of the new Covenant of the Gospel to stand in stead of faith for an instrument in this work . And if I meet with no more satisfaction in this , then in the former ; I must crave leave to say , that I have very little in either . I said in my Treatise of the Covenant . [ The promise or grant of the new Covenant in the Gospel , is instead of faith made the instrument in the work of justification ] adding , [ This is indeed Gods , and not mans : It is the Covenant of God , the promise of God , the Gospel of God : but of it self unable to raise up man to justification . ] To which Mr. Baxter replyes . I say there is none but Gods , for non datur instrumentum , quod non est causae principalis instrumentum . And I say still that God acts not in this work , without the concurrence of him that is justified , which Mr. Baxter grants ; And this concurrence of man having its instrument , In justification of man , God acts not without man . God thereby doth carry on his work ; otherwise the Apostle had not onely said , that God is a justifier , of those that believe in Jesus , Rom. 3.26 . but also that he justifies the circumcision by faith , and the uncircumsion through faith . And this act of man is interpretativè , the instrument of God , but more directly and properly the instrument of man ; where I say it is of it self unable to raise up man to justification ; he gives in his answer . In which we have : First , his concession , what of it self it is not able to do . Secondly , his assertion , what of it self it can do . Thirdly , his explication under what notion it doth it . His concession is , That it is not of it self able to do all other works antecedent to justification , Mr. Baxters concession . as to humble , to give faith , regenerate , &c. But he doth not tell us from whence it hath any supply for those antedaneous works , or whether it be employed in those works at all . His assertion is , that as to the act of justification , His assertion . or conveying right to Christ , pardon , and righteousnesse , it is able of it self . But it is worth our enquiry , to whom this new Covenant grant doth convey right to Christ , pardon , and righteousnesse , whether to the unhumbled , unbelieving , unregenerate , or to the humble , believing , and regenerate soul ? The former are not in a present capacity of him , and the latter are already in possession ; if he can find me an humble , believing , regenerate man void of all right to Christ , pardon , and righteousnesse , I will confesse that the grant of the new Covenant is of it self able to do what Mr. Baxter sayes . I looked that he should have proved , that the grant of the new Covenant in the Gospel doth this constitutivè as he useth to speak , That it should work an unjustified man up to a justified state ; but it seems he will have it to do it onely declarative , to make it appear that he is already justified , which honours is very low , and that about which I intend not to raise disputes ; If I mistake him , and that he will say , that he means more then a naked declaration . I would he would explaine himself and speak out what more it is that he inteds ; for if he intend more , I know not how to help him out of an high contradiction , seeing he talkes of conveyance right to them that all know are possessed before-hand of right . The same Gospel-grant which works those antecedaneous acts of which he speaks , doth together convey right to all those in whom such a work is found . It is able to do it of it self ( as he explaines himself ) ac signum voluntatis divinae , but where is it revealed from God , that either the unhumbled , unbelieving , unregenerate , shall have right to Christ , pardon , justification , or that the humble , believing , regenerate want it ? Faith with Mr. Baxter is an acceptance of a freely given Christ , and life in him , how doth a man in faith stand in need of a new conveyance of right to him ? There followes ; If you should mean that [ that of it self ] i. e. without the concomitance of faith as a condition is not able ; I answer , that is not fitly called disablity ; or if you will so call it , the reason of that disability is not , because there is a necessity of faiths instrumentall coefficiency , but of its presence , as the performed condition : It being the will of the donor that his grant should not efficere actualites till the condition were performed . This assertion , That there is no efficiency in faith , but a naked presence to stand by , and as it were to look on in the work of justification , calls for some proof : seeing he well knowes that among all Reformers his adversaries , this will passe for so high a Paradox . How is Christ a propitiation through faith ? and how are we still said to be justified by faith ? If no more then a bare presence is required , the presence of other graces is equally required ; as love , meeknesse , temperance , chastity , they have still been confest necessary in justification , quoad presentiam , though not quoad efficientiam : yet Mr. Baxter can I think , no where shew , that Christs is set forth a propitiation through any one of these graces : or that we are justified by love , meeknesse , temperance , &c. I shall as soon believe that the presence of the eye is barely required for sight , without further efficiency , as I shall believe that the bare presence of faith is required , and no more for justification : and where he will will prove that it is the will of the Donor , that his grant should not efficere actualiter till the condition be performed , ( intending as he expresseth himself , that after the condition is performed a new grant must passe actualy to effect this right ) I cannot tell , when the condition is to accept Christ which is present possession . They cannot take Christ for justification , but by virtue of this grant : and when they have thus taken him , and are possest of him , must they have a new grant for right to him ? If I give a begger a gift , upon condition that he will come , and take it : when he hath taken it , and is possest of it , hath he need of any further grant of right to it ? I said , [ It is often tendered , and justication not alwayes wrought , and so disabled from the office of an instrument by Keckerman , in his Comment on his first Canon concerning an instrument ; As soon as the instrument serves not the principal agent , so soon it loseth the nature of an instrument , ] mentioning instances that he gives , and adding , neither is the Gospel an instrument of justification where it justifies not . Mr. Baxter being gotten into a vein that he hath not yet a mind to leave , replyes ; I am too shallow to reach the reason of these words ; I know you had not leisure to write them in vain , and meerly to fill paper . 1. I may fear there was a worse end in the reply , then barely to fill paper : In contentions of this nature it is easie for great wits , voluble tongues , and nimble pens , to be more then vain . And here is scarce fair declaring to cut off my words before any full period , and so render them to the Reader ; That my meaning cannot be seen , till he have gone over three or four Sections interlaced with needlesse triflings . 2. If Mr. Baxter know ( as he sayes ) that I will not own such an argumentation as he there frames , without so much as colour of sense in it , which were vain to repeat , what was his end , but meerly to fill up paper , or somewhat worse , in framing of it ? A Reader of half Mr. Baxters wit , if he look on my words as they lye in my Treatise , and not as mangled by his divisions , may easily see another way of argumentation , and such that carries sense ; and I leave to the Reader , whether or no it carries strength . And for his satisfaction , Tht Authors argument against the sole-sufficiency of Covenant grace , as instrument in justification . I thus put it into forme . That which often failes of obtaining the end , for which it is employed , and never can attain to it , without the concurrence of some other with it , is no sole instrument in any work : But the Gospel or Covenant-grant often failes of attaining that end of justification , when it is to that end published , and imployed , and never can obtain it without the concurrence of somewhat further to be joyned with it : Ergo it is no sole instrument in the work . Mr. Br. signifies that it may still be the same thing , and have the same aptitude to produce the effect , even when it is not applyed . I answer , then Mr. Kendall hath well told him it is an instrument aptitudinaliter , and is no instrument in actual being , but when the end is obtained , and then it is no sole instrument , being not sole in producing the effect . Mr. Baxter takes it for granted , that it alwayes hath its effect when it is employed , and I took it for granted , that it is often employed , and the effect not , produced ; but I did not then think , that Mr. Baxter had meant , an application to convey right , where right is already in possession . I added , [ When the Minister is a Minister of condemnation , and the savour of death to death , there the Gospel becomes an instrument of condemnation and death , and so comes short of justification . ] To this is replyed , 1. So it is , if there be no Minister where it is known any way . 2. I speak of Gods grant , or promise in the Gospel : you speak of his commination . 3. If the threat be the proper instrument of condemnation à pari , the promise , or gift is the proper instrument of justification . I grant his first , and he threapes kindnesse with me in the two last ; he will have me to speak of the threat onely , when I speak as well as he of Gods grant or promise : Gospel promises are a savour of death to many . This is a savour of death unto death unto many . It is as great an evil to sleight a Promise , as to disobey a Command , or neglect a threatning : his third therefore migt well have been spared : but that I intend not to trifle away time , I could easily shew him if I had spoke of threat , a great disparity . I added , which should not have come in thus dismembred ) [ The efficacy that is in the Gospel for justification it receives by their faith to whom it is tendred . ] To this is replyed , Darkly , but dangerously spoken , and reasons given . For it is possible you may mean , that it receives it by faith , as by a condition , sine qua homo non est subjuctum proxime capax , and so I grant the sense . There is no possiblity , that I should mean so , having sufficiently ( as he after observes ) declared my self to the contrary , if I understand his sine qua non frequently found in his writings ; which men eminently learned professe they do not . It followes , Dangerously ; for the words would seem to any impartial Reader to import more , viz. That the Gospel receives its efficacy from faith , or by faith as the instrument which conveyeth that efficacy to the Gospel . It is my meaning that the word is inefficacious without faith , and that faith renders it efficacious , not by infusion of any new power into it , but raising up the soul with strength to answer it , which is not barely said , but proved : But my bare speech must first be censured , and then my proof in a disjunct way at pleasure ( as we shall see ) dealt with . A reason is rendred , why for the truths sake , and my own , these words have never been seen . For if faith give the Gospel its efficacy , 1. It cannot be as a concause instrumental , coordinate , but as a superiour more principal cause to the subordinate . By Mr. Baxters leave I do believe that concauses instrumental may receive efficacy one from another . The thred hath efficacy from a needle , and is a concause instrumental to sow up a rent , or to make a seam or hem . The line gives efficacy to the anglers hook to take a fish . I believe he hath seen a knife touched with a Loadstone , fetch up a needle from the bottome of a vessel of water . Here the hand is the principall agent , or the man using his hand : The knife is the instrument , yet such an instrument as receives efficacy from the spirits of the Loadstone , as a concause instrumental . The Gospel works no more without faith , then a knife in this thing can work without a Loadstone . It followes , 2. If it were the former that is meant , yet it were intolerable ; For which reasons are given ; but how these hang together , I know not . His former ( now spoken to ) was brought in as the first in order to disprove what I had said , taking my words in the second sense which he gives of them ; and this which is in order the second , is to shew by three reasons , that in case they be taken in the first sense , which he himself professedly grants , yet it were intolerable ; seeing therefore that I take it not in that sense , ( and if I did , he grants the sense ) there is no cause that I should trouble my self with his Reasons . I added , in way of proof , [ Heb. 4.2 . Unto us was the Gospel preached , &c. 1 Thess. 2.12 , 13. ] To which is replyed , But where 's your conclusion , or any shew of advantage to your cause ? I must speak nothing , it seems , but syllogismes in form ; and he that cannot here make up a syllogisme , and find out a formall conclusion , is a very Infant in Logick . In the first Text , the Apostle ( as he sayes ) speaks of the Words profiting in the reall change of the soul , and our question is of the relative . Heb. 4.2 . Vindicated . And what shew of proof is there , that it is so understood of a real change , as wholly to exclude that which is relative ? It is meant of that , whatsoever , which tends to the soules profit ; It is spoken of profit in order to eternal rest ; If Justification be for our profit , or tend at all to our everlasting rest , then justification is not here excluded . It followes , The Scripture meaneth , The Word had not further work on the heart as it hath in them that mix it with faith ; will you interpret it thus , The Word did not justifie ? If I take this to be the meaning , I must interpret it , That the Word did not justifie them ; for it doth justifie where it is mixt with faith , though I should not exclude other offices done by the Word . It followes , 2. It 's true that the Word did not justifie them , but that is consequential onely of the former unprofitablenesse . I might as well say , that the Word 's not sanctifying is consequential ; as he may say , the Word 's not justifying is onely thus consequential . I see no shew of reason , that the Text should be meant immediately of sanctification , and consequentially onely of Justification ; and if it be consequentially onely proved , that the Word did not justifie Them , here is a reall , and more then a shew of advantage to my cause . I hope he is not the man that will dispute against proofs by consequence , when the consequence by himself is granted . It followes ; Once prove that man is but as much efficient in justifying himself , as he is in the obedience and change of his mind or actions , and then you do something . When I go about the proof of it , I think I shall have Mr. Baxter my sole and single adversary in it , he is not pleased to give us in any difference . And he ownes that which is usually quoted out of Austin , He that made thee without thee , will not save thee without thee ; and hath not justification as great an influx into salvation , as sanctification ? I desire him onely to reflect upon that which he hath said in the Preface of his confession , ( a book newly come to my hands ) Antecedently to believing all have an equal conditional gift of pardon , and none have an absolute , nor an actual right ; The Gospel findeth us equal , and makes no inequality , till we make it our selves ; But the secret unsearchable workings of Divine grace do begin the difference , and make it in us , before it be made by us . Who ever went higher in speaking of mans work in his sanctification ? and higher it is , then ever I spake of a mans pardoning himself . It is said , It is weak arguing , to say the Word profiteth not , because it was not mixt with faith , therefore faith conveyes to it its efficacy of sanctifying , yea , of justifying , you cannot but know the sequel would be denyed . Others would think , that there is strength in such arguing , that it receives efficacy from faith , upon that account , that it profits where faith is , and is unprofitable where faith is not ; especially when they find efficacy ascribed to faith both in justification and sanctification . It followes , In progressive sanctification , and obedience , and exercise of graces , the Word and faith are concauses , and one will not effect without the other . And are not the Word and faith concauses in Justification , as in progressive sanctification ? tell us whether you will exclude ? I dare exclude neither faith nor Gospel , as instrumental workers . But it followes not , as is said , that therefore faith gives efficacy to the Word in this , for concauses have not influence on each other , but on the effect . I scarce think that maxime to be of universal truth ; but be it a truth , I say no more , then here is asserted for me ; Justification is the effect , and the Word and faith are concauses . It yet followes , The want of faith may hinder the Word from that further work on the soul , which presupposeth faith , and that 's all that the Text saith . If any sense can be made of this arguing , so far as I understand it , then Justification presupposeth not faith , which is not Mr. Baxters judgment . It followes , May not the absence of faith hinder , unlesse when present it doth effect ? And would the Apostle ( think we ) have spoke of effectual faith , or the efficacy of faith ? yea , would Dr. Preston have wrote a Tract of effectual faith , if it had been idle in the soul , and without all efficacy ? And to restrain the efficacy of it to sanctification , excluding Justification , never came , that I know , into the thoughts of any Orthodox Writer , that hath treated of Justification ; neither would the Pen-men of Scriptures have expressed themselves in that way ; as to say we are justified by faith , had faith been there , and onely had sate idle . The various applications of that Text , Hab. 2.4 . [ The just shall live by his faith ] may teach us , not to pen up faith in such narrow bounds , as to restrain the work of it to efficacy in one kind onely . The Apostle to the Hebrewes plainly applyes it to support by faith in sufferings , Heb. 10.38 . and Gal. 3.11 . to justification by faith ; and shall we say , that in the one , it is working ; and in the other , it doth nothing ? If we do , we shall have Paul our adversary , who sayes that Christ is set forth a propitiation by faith : what followes , hath been already spoken to . The second Text , saith he , I know not how you mean to make use of , unlesse you argue thus , The Word worketh effectually onely in believers , therefore faith conveyeth efficacy to the Word . I think I need not tell you , ( saith he ) that I deny the sequel ; not to speak of the antecedent , nor yet to tell you that this speaks not of working the relative change of justification : He had a good mind to speak to the antecedent , but if he can for disproof of that , make any efficacious working of the Word appear in Infidels , such as Scripture useth to honour with such titles , I shall oppose him , to maintain the Justification of Infidels . The sequel in the word [ convey ] is his own ; and to that which followes , I have already sufficiently spoken .

I inferred from the former words , that [ the Gospel in it self considered , is wanting in that honour assigned to an instrument , to have influx to the producing of the effect of the principal cause , by a proper causality . If none dare say , that faith hath such an influx , they may much lesse say , that the Word hath such . ] This in very big terms is denyed , and the opposite boldly asserted . The Gospel , saith he , in it self considered without the co-ordinate , or subordinate , or superior causality of faith , hath this honour so fully , clearly , beyond all doubt , that no man that is a preacher of this Gospel should question it . When I stand thus highly charged , to deny that which no Preacher of the Gospel should question , by reason of the clear evidence of it , every man may justly expect full , clear , and evident Scriptures , and reasons , beyond all doubt , for my conviction ; but I hear of neither ; but instead of it , first , a piece of a Concession ; Secondly , a Simile . The Concession is , That the Gospel , without the concomitance of faith doth not actually justifie , else faith were no condition , or causa sine qua non . That faith should barely wait , effecting nothing , and gain no further honour then here is assigned , will appear a strange assertion . If it had its efficacy where it was in being in miraculous cures , so that it was said , Thy faith hath made thee whole ; I think it is much rather efficacious in justification , there being so much spoken of justification by faith . I desire Mr. Baxter to consider the words of his learned dying friend Mr. Gataker , in his letter to him . And surely faith as a medium , seems to have a more peculiar office in the transaction of that main businesse of Justification , then either repentance , or any other grace , as the love , or fear of God , and the like . Which to me , seems the more apparent , because I find it so oft said in the Word , that men are justified by faith , but no where by repentance : Albeit , that also be as a condition thereunto required as also that form of speech , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fides , or fiducia in sanguine , seems to intimate and imply , that this grace hath a more special reference then any other , to the satisfaction made to Gods Justice for our sins by Christs sufferings , which alone we can plead for our discharge of them at Gods Tribunal : Much more followes worthy of Mr. Baxters consideration , in laying so high a charge as he hath done on our Reformers in this particular . There followes a Simile as full of obscurity , as the earth is of darknesse , and it were aesie so far as it is intelligible , to make it appear , how much it halteth ; but that I will not trouble the Reader with such impertinencies , and I look for proofs , rather then Similes ; and here is no proof at all .

I further infer in my Treatise , [ Mr. Pemble therefore affirming the Word to be an instrument of Gods Spirit , presently addes , Now instruments are either cooperative , or passive , and the Word must be one of these two . Cooperative , he saith , it is not ; and gives his reason ; It is therefore , saith he , a passive instrument working onely per modum objecti , as it containes a declaration of the Divine will , and it proposeth to the understanding and will the things to be known , believed , and practised . ] Here many exceptions are taken .

Whether the Word be a passive instrument , or cooperative with the Spirit . First , That Mr. Pemble speakes of the Word as the instrument of sanctification ; we speak of it , as conveying right to Christ , and as justifying .

Secondly , That Mr. Pembles reason of the passive instrumentality of the Word is but this , that it cannot be declared , what operative force there should be in the bare declaration of Gods will .

Thirdly , That himself will undertake to declare that an operation there is by the agency of this declaration , though not punctually how it operates .

Fourthly , That this passive instrumentality of the Word in sanctifying , doth very ill agree with the language of Scripture , which makes the Word to be mighty , powerful , pulling down strong-holds , &c.

Fifthly , That Mr. Pemble herein is single and singular .

To speak to these in order . To the first I say . Though Mr. Pemble gives an instance of the Words work in sanctification , yet there is no reason to believe , that he limits his whole discourse to it , indefinitely affirming that it is a passive instrument , and giving instance in one , there is no imaginable reason that he can exclude the other . For his second ; He lets his Reader know , that he took an hasty view of Mr. Pemble , when he said , that this was all his reason , he may see the thing fully argued by him , mihi , pag. 97 , 98 , 99 , &c in quarto , which is too long to transcribe . The work which is done upon the soul is wrought by the Spirit , as the principal agent , whether it be to regeneration , progressive sanctification , or in order to justification ; every previous work in tendency towards these , is from the Spirit likewise , as illumination , conviction ; the beginning and whole progresse is by the Spirit . The Word is no more then an instrument , and all that the Word doth , is by power from the Spirit , and therefore said to be mighty through God , 2 Cor. 10.5 . Now the Spirit must work by way of power , either on the Word , or the soul as its object ; It must infuse power and strength into the one as the principal agent in the work , Mr. Pemble denies , that it works thus by an infusion of power into the Word , and affirmes that the infusion of strength is into the soul , and not into the Word , which the Apostle confirmes , Ephes. 3.16 . As for his third , which he saies , he will undertake to declare , he brings nothing but bare authorities ; He faith , he hath read many that say one thing , and some that say another , but himself is of Scotus his mind , and we have not one syllable to induce any other to be of the same judgement . His fourth , Mr. Pemble answers , and saith , That , all those phrases there reckoned up are to be understood by a metonymy , which though they properly belong to the invisible power of the Holy Ghost , giving effect unto his own Word , yet are figuratively attributed unto the Word it self , which he useth as his visible instrument , explaining himself by several similitudes . For his last , If Mr. Pemble be thus sole and singular , he was much mistaken ; Having fully spoke his judgement in this thing , he addes , pag. 99. And this is the sentence of the Orthodox Church touching the nature and distinction of these two callings , Inward by the work of the Spirit , outward by the voice of the Word . The Arminians are of another opinion , whose judgement ( saith he ) about this matter is thus , &c. At large laying down their doctrine . And it were easy to multiply those testimonies that take all efficacy or energy from the Word , to give it to the Spirit , usually quoting 1 Cor. 3.6 , 7. 2 Cor. 3.6 . 2 Cor. 10.4 , 5. He tells me , I doubt whether you believe him or your self throughly ; for if you did , I think you would preach but coldly . I am perswaded you look your preaching should operate actively . And does he think Mr. Pemble did believe his own doctrine , or was he a cold Preacher ? he delivers his doctrine with confidence , and backes it with reasons ; and the workes that he hath left behind , argue that he spake with some heat , and fervour ; and I wish that I could gain more heat both in prayer and preaching , and I do look that my preaching should operate actively ; but whether of it self , or through the power of the Spirit , there lyes the question . He concludes , If it were proved that there were an hundred passive instruments , it would never be proved that faith is one ( as an instrument doth signifie an efficient cause ) of Gods work of justifying us , neither really , nor reputatively , is it such . To which I say I read in Divines of a justification active , and that is the work of God , and a justification passive , of which man is the subject ; as I read of a double miraculous faith , one active , to work a cure ; the other passive , to be cured . Paul saw that the Cripple at Lystra had faith to be healed , Acts 14.9 . Yet I suppose that this is called a passive faith ; not that it acted not at all , ( which is contradicted by Christ , in saying , Thy faith hath made thee whole ) but that it served for a passive work on the diseased ; so I think this faith which tends to our justification , is not meerly passive , though it serves for such a work as receives that denomination . When I receive a gift that enriches , I act ; Yet he that gives , onely does enrich , and I that receive , am enriched ; so it is in justification , we do not justifie , but are justified , and yet act in receiving Christ for justification , as sick ones in Christs tyme , did not heal , but were healed , yet their faith acted for cure and ours for justification . I confesse I did somewhat needlessely runne upon this discourse of passive instruments , upon occasion of Mr. Pembles words , and Mr. Baxters denyal that there was any such thing as a passive instrument , never intending to make faith meerly passive ; which was never my opinion , neither am I altogether without scruple in that which Mr. Pemble delivers ; yet I would have those that are confidently opposite , to weigh the streng● 〈◊〉 his reasons , and find out ( if they can ) a more moderate middle● 〈◊〉 to ascribe somewhat more to the Word , without injury do● 〈◊〉 the working of Gods Spirit . I am afraid to utter any thing that may be prejudicial to either , and of two extreames detracting from the Spirit , I take to be the greater ; which I leave to the learned after a more full enquiry , further to determine . I am loath to trouble the Reader with that which upon occasion of some passages in Mr. Baxters Aphorismes , I mentioned , that [ if Burgersdicius his gladius and culter be active instruments , and Keckermans incus , &c. yet it followeth not that there is no passive instrument ; ] but onely to rectifie Mr. Baxters complaint , that these words do import an intimation ( as he expresses it ) that I said all these were active instruments . And as the words stand in my Book , it is hard to say what they import . It should have been expressed , and Keckermans incus , &c. and his scamnum , and mensa accubitus , and terra ambulationis [ no instruments ] which words , I know not by what meanes were left out ; yet the Reader may see , that they were intended , seeing they are opposed to the other , which are made active instruments . But so much is spoken of passive instruments by others , that I may well spare my paines ; neither is it any way necessary for me to speak to them , seeing ( though I doubt not , but there are thousands of such kind of instruments ) I put not faith into that number , as I know many godly learned do : But it is easie to bear a dissent in a word of art , when the thing in question is agreed upon . As to the rest which followes in this tract against me in this thing , there is very little , but what hath been spoken to ; and this paper already growing more big then is meet , for an interposition in this kind , in a positive Treatise ( though not impertinent to the subject in hand ) I am loath to cause it to swell further with impertinencies ; onely I must take notice of two passages , one where I am charged with ignorance , the other with complyance with Rome in the height of their doctrine of merit . In the first there are several particulars . 1. A charge of misunderstanding Mr. Br. when it was hoped , that I had understood better . I suspect ( saith he ) by your words when you say , [ the Word is produced and held forth of God , ] and by your discourse all along , that you understand not what I mean by the Covenants justifying ; yet I had hoped you had understood the thing it self . So 〈◊〉 it is taken for granted , that he cannot be mistaken , when 〈◊〉 ●ruth is known , Mr. Baxters writings , and truth are one and 〈◊〉 same . 2. My error is detected , and I am sent where I may understand my self better . You seem to think that the Covenant justifies by some real operation on the soul , as the Papists say , and our Divines say , it sanctifies , or as it doth justifie in foro Conscientiae , by giving assurance , and comfort ; but Sir , ( saith he ) I opened my thoughts fully in Aphoris . pag. 173 , 174 , &c. I scarce bestowed so many words on any one particular point . But I marvel that it should be expected , that my new learning should be bottomed on his doctrine there delivered , seeing himself there speaks with so much vacillancy , Mr. Baxters former vacillancy and hesitation in this doctrine . pag. 176. I dare not be too confident in so dark a point , but it seemeth to me that this justifying , transient act , is the enacting or promulgation of the new Covenant wherein justification is conferred upon every believer ; and in the close of all , when he hath spoke his full mind , he addes , pag. 180. This is the present apprehension I have of the nature of remission , and justification ; adding , Si quid novisti rectigus , &c. But now he peremptorily sayes , I speak not of the effect of Gods Word as preached to mens heart , but as it is ( lex promulgata , & foedus , & testamentum ) and so doth convey right , or constitute the duenesse of the benefit , 1 Joh. 5.11 , 12. I would learn of my Catechrist that is now thus raised out of douhtings , in this manner , to take the chair .

1. Whether this enacting or promulgation of the new Covenant , ( which is the transient act , in which justification is conferred on every believer ) find men in the faith upon the promulgation of it ? If so , then actual faith ptecedes any knowledge of the Covenant ; if not , whether he presupposeth , that men upon the Lawes promulgation , will believe of themselves without any further work ? or whether God makes use of any other instrument for the work of faith ? If these be answered in the negative , that men will not believe of themselves upon such promulgation , nor there is any other like instrument for this work , then I think it must follow , that God makes use of this Covenant thus enacted to work men to believe , and so I am further confirmed in my former supposed mistake , that the Covenant works by a real operation on the soul in order to justification ; Namely , By working men out of unbelief into faith . I had thought that when Paul , and Appollos are Ministers by whom men believe ; that they had by the means of this encted , or promulgated Covenant , brought men to this posture . And though justification be a relative change , and not a real , as is truly affirmed , yet that a real change had been wrought in the soul for this work . Whereas he saies , He speaks not of the effect of Gods Word , as preached to mens hearts , but , &c. I think he ought to speak so of it , when he speaks of it as an instrument of justification . In his sense , I suppose it can be no instrument of justification ; an instrument must serve to work the thing of which it is an instrument : but in this case , justification is before-hand wrought ; and therefore , according to the proverb , it cannot do that which is done before it comes : for the truth of this , let Mr. Baxter speak ; The accepting Christ in this Covenant , is true justifying faith , if an unregenerate man have this indeed , then he is justfied , pag. 66. A believing man hath this indeed , and so is indeed justified , and the grant of the Covenant , is an instrument for justification of a justified person ; I am demanded , Do you not often read in Divines of justificatio juris , vel legis , as distinct from justificatio judicis , vel per sententiam ? And I demand , whether of these justifications do procede ? If justificatio juris go not before justificatio Judicis , then the Judge justifies him whom the Law justifies not ; In case it follow after , then it is onely a manifestation , or declaration of it , of which we may have further occasion to speak hereafter . And this considered , it appears to me that Mr. Baxter speaks ef the Covenant onely as eyed of God , and not applyed to us , and then indeed it is no instrument of God , whereby he justifies , but his rule according to which he justifies . Pardon of sin is a relative change , yet Ministers appointed of Jesus Christ for the pardon of sin , are instrumental in working a real change from unbelief to faith in order to this work , and so are instruments of pardon dispositivè , as Mason de Ministerio Anglicano speaks , as well as declarativè .

I added in my Treatise , [ Forgivenesse of sin is preached in the Gospel , Act. 13.38 . but it is to those that believe , that are justified ; faith through the Spirit gives efficacy , and power of working to it : ] And here comes in my second charge mentioned . I should tremble saith Mr. Br. to say so , what Romanist by the doctrine of merit gives more to man in the work of justification ? I answer , Paul a Romane extols faith as high as I have done in Scripture already quoted in the work of justification , The Author acquit from complyance with Romanists . and , according to Mr. Baxter , farre more , seeing through the whole Chapter of Heb. 11. he speaks as he sayes , not onely of justifying faith , but as justifying , yet he is no Romanist . 2. Mr. Br. well knowes the Romanists distinction , of a first , and second justification , which first justification Protestants onely allow , according to Scripture to be called justification ; and that there is according to them , no ingrediency of any other grace but faith ; and no merit in faith , but all of grace ; for which he may see Mr. Crandons first parallell , Part 2. pag. 215. It followes , If our faith give efficacy and power to the Gospel to justifie us , then we justifie our selves , when the Gospel justifies us , then the Gospel is our instrument of justification ; and can this be , unlesse it be also said , that we made the Gospel ? then God and we are concauses in the Gospels act of donation . But how this can follow , I think few but himself can see : It will onely follow that the Gospel cannot justifie us without us , that which Austin hath de verbis Apostoli , Ser. 15. will follow , He that made thee without thee , doth not justifie thee without thee . It will follow , that somewhat is to be done by us , without concurrence of which the Gospel for justification is inefficacious ; Qui ergo fecit te sine te , non justificat te sine te . and how the second can follow , that the Gospel is our instrument of justification , I desire to know : If Naamans dipping himself seven times in Jordan , rendred it by Divine appointment efficacious for cure of his Leprosie , will it follow , that Jordan was his instrument , whereby he cured himself ? If the Angels moving on the water , Joh. 5. gave efficacy for cure to him that first entred , will it then follow , that it was either the Angels , or his instrument that first entred , and not rather the instrument of God onely ? And to his question moved , Can this be , unlesse we made the Gospel ? If we should grant that it is our instrument , will this follow ? Can no man use an instrument unlesse he first made it ? Peter it seems was no fisher , but rather a Cutler , and made the sword wherewith he cut off Malchus ear , or else he could not have used it as his instrument . Neither followes it , that God and we are concauses ; It would onely follow , that there is a willing concurrence in us to accept of that which God of grace doth give . That of Austin will follow , which immediately is added in the place quoted , Ergo fecit nescientem , justificat volentem , tamen ipse justificat , ne sit justitia tua . He therefore that made thee unwilling , doth not justifie thee unwilling ; yet he doth justifie thee , lest it should be thine own righteousnesse . It will then follow , that in self-denyal , renouncing all self-righteousnesse , we humbly accept what God of grace doth give . After these supposed absurdities , we have a list of subtle questions ; Is it the same power and efficacy for justification which the Gospel receives from God , and which it receives from faith ; or , are they divers ? If divers shew us what they are , and which part of its efficacy and power the Gospel receives from faith , and which from God . If they are the same , then God must convey justifying efficacy and power into faith first , and by faith into the Gospel : which who imagineth ? or why should I be so vain as to stand to confute it ? That faith gives efficacy to the Gospel for sanctification Mr. Baxter will not deny , as appears in his words that follow , and his own exposition of Heb. 4.2 . 1 Thess. 2.13 . before mentioned , here let him then first answer his own question respective to Sanctification , and by the help of him , and light borrowed from his illuminate notions , I shall aym somewhat at it , to answer his , respective to Justification : If it be the same power and efficacy for sanctification that the Gospel receives from God , and from faith , then God must convey efficacy and power into faith first , and by faith into the Gospel for sanctification ; and till I have his answer , why should I be so vain as to confute his ? There followes , Oh that you had condescended to your Readers weaknesse , as to have deigned to shew him , Quomodo patitur Evangelium recipiendo ? & Quid recipit , ut fiat potens & efficax ? & Quomodo haec potentia & efficacia fuit in fide ? utrum eminenter , an formaliter ? Aut utrum fides id communicavit , quod nunquam habuit ? & quomodo agit fides in hoc influxu causativo in Evangelium ? For answer , I desire Mr. Baxter to take into consideration that Text of the Apostle , Rom. 8.3 . What the Law could not do , in that it was weakned through the flesh , &c. And whether he understand it respective to sanctification , ( which is not agreed upon among Interpreters ) to give his Reader satisfaction , Quomodo patitur Lex in hac debilitatione , & , Quid patitur , ut fi at impotens et inefficax ? & , Quomodo haec impotentia & inefficacia fuit in carne ? utrum eminenter , an formaliter ? & Quomodo agit Caro in hoc influxu debilitativo in legem ? And I doubt not , but I may as easily answer his Queries , in order to the vindication of my assertion , as he may mine in vindication of that which the Apostle delivers . Answering the last , all is indeed answered . Caro agit injiciendo obices , & remoras , Quo minus Lex operatur in corde hominis ; Spiritus agit per fidem , ut causa removens impedimentum , E medio tollens obices , & remoras istas Incitando & potenter inclinando animam in amplexum promissionis divinae . I desire also his full Comment on the Apostles words , 2 Cor. 3.6 . Who hath made us able Ministers of the New Testament , not of the Letter , but of the Spirit ; for the Letter killeth , but the Spirit giveth life : with a satisfying answer to all like Quaeries that thence may be made . I suppose he will grant that they are able Ministers of the New Testament , no otherwise , then in preaching the Gospel ; and when the bare Scripture ( as Tremelius reads it ) is of power onely to kill , we may demand how the Gospel suffers in receiving any such quickening power from the Spirit ? And indeed the Gospel suffers not , but the soul in receiving power , to answer the Gospels call , whether to Justification , o● sanctification : And that the Spirit makes use of faith in this quickening power , I think will not be denyed , seeing the Apostle tells us , The life that I live in the flesh is by faith in the Son of God . Faith therefore hath its hand in the Spirits quickening work : and he addes , Sure you do not take the foregoing words for proof ; adding , What though onely believers are justified by the Covenant , doth it follow , that faith gives efficacy and power to the Covenant to justifie ? then either there are no conditions , or causae sine quibus non , or else they are all efficients , and give efficacy and power to other efficients : I confesse those words taken by themselves , in that sense , as he may fancy , and the words in themselves may bear , will not come up to a full proof ; Justification may be restrained onely to believers , and yet faith have no hand in it ; but seeing other Scriptures give an efficiency to faith in this work , some of them speaking of it , as Gods instrument , Rom. 3.30 . most of them as mans , we may well then know , that Scripture holds it not out as any such naked condition ; To others the Gospel-grant lyes dead , to these through faith it is effectuall ; There is added , Your terms of [ faiths giving power through the Spirit ] tell me , that sure you still look at the wrong act of the Gospel ; not at its moral act of conveyance , or donation , but at its reall operation on mans heart . I do look at the act of the Gospel , as its real operation on mans heart , and yet I look at the right act of it ; The Gospel is an instrument to justifie by the intervening act of faith , according to Protestants , and by the intervening work of sanctification according to Papists , and according to both there is a real work on the soul necessary to put into a posture for Justification . All know that Divines distinguish between redemption wrought by Christ , and the application of it . Redemption is the proper work of the Son , but Application they ascribe to the Spirit ; a a Hinc Pater & Filius mittere dicuntur Spiritum ad applicationem istam perficiendam . The Father and the Son are said ( saith Amesius ) to send the Spirit , to perfect this application , Medull . Theol. Cap. 24. Sect. 5. And whereas I am told that neither Scripture , nor Divines use to say that the Gospel remitteth sin , or justifieth by the Spirit ; nor doth the Spirit otherwise do it then by inditing the Gospel , &c. Though I own not this phrase that is here put upon me , and I might expect so much priviledge , as to be Master of my own words ; yet I would have it taken into further consideration , whether Divines use his language or mine , or whether they judge not that t●●e the right act of the Gospel for pardon of sin , which I mention . The Leyden Divines having spoke of the application of the righteousnesse of Christ , Disp. 33. Sect. 21. have these words , Sect 24. b b Haec applicatio in nobis & fit à Spiritu sancto , 1 Cor. 6.11 . dono scilicet fidei . Ipse enim eam per Ministerium Evangelii ( Quod Ministerium Spiritûs dicitur , 2 Cor. 3.8 . ) ingenerat , ac verbo suo ac Sacramentis confirmat & auget , Phil. 1.29 . Gal. 5.5 . Unde & Spiritus fidei dicitur , 2 Cor. 4.13 . quâ Deum ut gratiosum , Christum ut redemptorem , ejusque justitiam , & ex eâ vitam aeternam apprehendimus , Joan. 1.12 . Rom. 9.30 . This application in us is made by the holy Spirit , 1 Cor. 6.11 . viz. by the gift of faith ; For he works it by the Ministery of the Gospel ( which is called the Ministery of the Spirit , 2 Cor. 3.8 . ) and encreases it by his Word and Sacraments , Phil. 1.29 . Gal. 5 5. From whence it is called the Spirit of faith , 2 Cor. 4.13 . whereby we apprehend God as gracious , Christ as Redeemer , and his righteousnesse , and from it everlasting life , Joh. 1.12 . Rom. 9.30 . And Sect. 25. This application on our part is made by faith , Rom. 5.1 . Acts 26.18 . A parte nostrâ , fide , Rom. 5.2 . Actor . 26.18 . & ex fide , & per fidem , Ro. 3.30 . Justistficamur & justificat nos Deus . By faith , and through faith , Rom. 3.30 . We are justified , and God justified us : with much more to that purpose . And Ravanellus in verbum justificatio , speaking of the instrument of justification saith , it is either outward or inward c c Causa instrumentalis externa verbum Dei & S●cramenta ut patet ex Rom. 4.11 . [ ubi circumcisio appellatur s gillum justitiae fidei ] nam verbum Dei & Sacramenta sunt organa , per quae Deus nos vocat , & per quae operatur , conservat , ac auget in nobis fidem , obsignatque in cordibus nostris gratiam justificationis ; atque adeo Ministri Ecclesiae & alii qui docent nos viam salutis , Dan. 12.3 . The outward instrumental cause , he saith , is the Word of God and the Sacraments , as appears from , Rom. 4.11 . [ where circumcision is called the seal of the righteousnesse of faith ] for , saith he , the Word of God , and Sacraments , are instruments by which God doth call , and by which he works , preserves , and encreases faith in us , and seals in our heart the grace of justification , and so also the Ministers of the Church , and others , which teach us the way of salvation , Dan. 12.3 . Gomarus , Matth 5.4 . pag. 46. denying any affections or work of man preceding faith , to be the procuring cause of justification , and affirming that faith it self is no such cause , but an instrument onely ; gives this reason , e e Nullae hominum affectiones , ac praeparationes , nullaque opera fidem antecedentia , justificationis causae , nedum proreantes esse possunt ; imo nec fides ipsa causa illius est procreans ( cum ealaus soli gratiae Dei , ac merito Christi & efficaciae Spiritus sancti comperat , Rom. 3.24 . & 28. Ephes. 2 8. ) sed tantum instrumentalis . That honour belongs onely to the grace of God , and merit of Christ , and efficacy of the holy Ghost ; so far are these Divines from excluding the Spirit from having any hand in this work : such a Gospel instrume●●ality as that it should do nothing at all on the souls of men , I have not before read or heard of . As it tenders conditions , so it is employed to work the conditions that it tenders : It makes known the mind of God , that men believing have right to Christ , and in him to justification , and it works faith for justification , onely believers saved by it , and it is the power of God , and not nudè signùm voluntatis divinae , to salvation . And as the Simile brought by Mr. Baxter of a Fathers bequeathing by his testament an hundred pound a peece to each of his sons ; To one on condition he will aske it of his elder Brother , and thanke him for it ; to a second , and third upon conditions at pleasure , with this demand upon it , Do any of these conditions give power to the testament ? No , yet the testament doth not efficaciter agere , till they are performed , why is that ? ( saith he ) because all such instruments work morally ; onely by expressing ut signa the will of the agent ; and therefore they work both when and how he will , and it is his will that they shall not work till such a time , and but upon such termes , &c. He might easily see how little this serves to our present purpose . 1. That which he speaks of , is a bare testament , and no more ; but the Gospel ( as elsewhere I have shewed ) is a Covenant truly so called , and not barely a testament . 2. Those Legacies are such gifts that each son would be apt to imbrace , being ready to put a sufficiently high estimate upon them ; But this Gospel-gift , if nothing further be done , will for ever lye contemned , and neglected . 3. The will is a meer instrument of donation , leaving the Legatee to himself ; to accept or refuse . The Gospel is the instrument of Gods power by the Spirit , to change the heart , and work upon the will for acceptance . 4. These testament-legacies presuppose the condition not yet performed , and so the Legatee without all right upon Testament-termes ; But Mr. Baxters Gospel-donation , supposes the conditions already done , and the soul upon that account in full possession , before this Gospel-donation comes ; It conveyes right to a believer , and if he be a believer , as hath been abundantly shewed , he is in present possest of Christ his righteousnesse , and justification by him . And whether or no , I have acquit my self from the double charge , brought against me , I shall leave to the Readers consideration .

1. If there be an instrumental efficiency ascribed to faith in Scripture in a work , in which there is as much of God , and as little of man seen as in the work of justification , then there is no reason but that faith also hath an instrumental efficacy in the work of justification . This is clear ; The reason given why faith should have no instrumental efficacy , is , because this takes from God , who alone is the efficient , and ascribes to man , who is justified , and doth not justifie himself : But an instrumental efficiency is ascribed in Scripture to faith , in a work on which there is as much of God , and as little of man , as in the work of justification . This is clear , in miraculous cures wrought upon diseased persons : The work upon them was Gods , not mans ; They were cured , and did not cure themselves , yet an instrumentall efficiency is ascribed to their faith . If those words spoke to the two blind men , Matth. 9.29 . According to your faith , be it unto you , nor that of Paul , concerning the creeple at Lystra , That he had faith to be healed , Act. 14.9 . nor yet that of Christ to the Canaanitish woman , Matth. 15.28 . O woman , great is thy faith , be it unto thee as thou wilt , will not hold it out , which yet seem to speak very much this way ; ( other graces were qualifications , yet none but this is taken notice of ) yet that to the woman with the bloody issue is full , Matth. 9.22 . Mark . 5.34 . Thy faith hath made thee whole , not onely made whole by faith ( which is an exception against faiths justifying ) but faith made her whole , Quemadmodum fidei ascribit Christus quod mulier soluta est à morbo corporis , ita certum est fide nos consequi remissionem peccatorum & adoptionem filiorum Dei juxta doctrinam Evangelii . words speaking as much of instrumental efficacy as may be . The conclusion then followes , That faith hath its instrumental efficiency in justification likewise . Pareus his notes upon the words are worthy observation . As Christ ascribes it to faith , that the woman is healed of the disease of her body : so it is certain , that by faith we obtain remission of sins , and adoption of children of God according to the doctrine of the Gospel .

2. If there be an instrumental efficiency ascribed to faith in Scripture respective to salvation : then there is an instrumental efficacy ascribed to faith , respective to justification . This is plain ; nothing can instrumentally work to salvation , that takes not in justification . But an instrumental efficacy is ascribed to faith , respective to salvation , Luk. 7.59 . He said to the woman , Thy faith hath saved thee . In the context there is a full proof of the Major . The great priviledge which she of grace received there is the forgivenesse of her many sins , and this is acribed to her faith . The Minor is fully proved ; Her great love is mentioned as a consequent of this grace received ; But it is ascribed to her faith , as that which had its alone efficacy , Thy faith hath saved thee . As we are saved by faith , or through faith , Ephes. 2.8 . so faith saves . The conclusion then followes , that faith hath its instrumental efficacy in justification .

3. That which puts a man into possession of that from which justification necessarily and inevitably followes , that is either a principal efficient , or an instrument in justification . This cannot be denyed : He that puts me into a place , to which a plentiful livelihood is necessarily annexed , is either the efficient or an instrument of my livelihood : But faith puts into possession of Christ , from whom justification necessarily followes . This proposition consists of two parts . 1. That faith puts into possession of Christ . 2. That justification necessarily followes this possession . But I shall stand upon the proof of neither , seeing as in themselves they are plain , so they are confessed by Mr. Baxter . Faith then is either the efficient or instrument in our justication . Not the efficient , all know , and therefore an instrument .

4. That which is ascribed in Scripture both to God and man , in a work , in which there is a concurrence of God and man , in such expressions , which usually hold forth the efficiency of an instrument , and cannot fairly be interpreted otherwise , is not unfitly called an instrument both of God and man in such a work . This I know not how fairly can be denyed ; and any man will but abuse his reason that calls for a proof of it : But faith in Scripture is ascribed both to God and man in the work of justification , in which there is a mutual concurrence of God and man , and in words that usually hold out the working of an instrument , and cannot fairly be interpreted otherwise : Therefore faith is not unfitly called the instrument of God , and man in justification . The Minor consists of four parts . 1. That faith in justification is ascribed both to God and man , and this consists also of two parts . 1. That faith is ascribed to God in justification ; and this we have already proved from , Rom. 3.30 . Gal. 3.8 . as it is also ascribed to him in sanctification , Act. 17.9 . 2. That it is ascribed to man in justification which is held out to us wheresoever we are said to be justified by faith , seeing faith is the act of man : and the Prophet tells us , The just shall live by his faith , which the Apostle applyes to justification , Rom. 1.17 . Gal. 3.11 . The second part in this Proposition is , That there is a mutual concurrence of God and man in this work , as God gives a discharge , so man accepts : Which by Mr. Br. himself is acknowledged , according to that before quoted out of Austin . The third part is , That th●● is ascribed to God and man in expressions that usually hold forth the efficiency of an instrument , which the phrases [ by ] and [ through ] do manifest . The fourth is , That it cannot be fairly interpreted otherwise , or of any other thing but an instrument . And this is also clear , Either it must hold out a meritorious cause , a meer condition , or else an instrument . A meritorious cause none will say , a meer condition , or bare causa sine quâ non , it cannot be , for two reasons . 1. Such phrases are uncouth , to say , That a thing is done by that which is meerly a condition sine quâ non of it . 2. There are many other such conditions , to which this is never thus applyed , as the Apostle saith , To which of the Angels said he at any time , Thou art my Son , this day have I begotten thee ? And again , I will be to him a Father , and he shall be to me a Sonne ? Heb. 1.5 . To which of the Angels said he at any time , Sit on my right hand , untill I make thine enemies thy footstoole ? Heh. 1.13 . so we may say , To which of the graces , ( when all are reckoned up by number ) was it ever said , that we are justified , by it ? Tthe conclusion then followes as before , that faith is an instrument of God and man in justification .

5. Out of this we may more briefly thus argue : If the holy Ghost single out faith from among all other graces ; which are yet conditions or causae sine quibus non , and ascribes alone to it that which in the ordinary acceptation holds out an instrumental efficiency , then it is not a bare condition , or causa sine quâ non , but an instrumental efficient : But the holy Ghost singles out faith from among all other graces which are conditions and causae sine quibus non , and ascribes to it and no other , that which in the ordinary acceptation implies an i●strumental efficiency ; The conclusion then followes , that faith is an instrumental efficient in justification .

Lastly , To bring if it may be a compromizing argument , If faith works at least , that which is proportionable to an instrument properly and rigidly so called in the work of justification , then it is not unfitly called by the name of an instrument . This is plain ; that which does work , that every way answers to the work of an instrument , that may fitly be called by that name ; But faith works at least , that which is proportionable to the work of an instrument . This is confest by Mr. Br. who is ready to yield that it should be called , Instrumentum Metaphoricum , and a Metaphor is a figure whereby a word is carried out of its most proper signification , unto an other that carries resemblance and proportion with it . In case then it does not that whch is proportionable to an instrument properly so called , it is no instrumentum Metaphporicum , but Catachresticon . And indeed Mr. Baxters glosse renders it such a Catachresis , as may make all Rhetorique ashamed of it . A Metaphoricall Instrument that shall have no resemblance of an instrument in it ; But if any will say that an instrument is externall , sensible , whether it be for operation or reception ; but faith is internall , invisible ; and therefore no instrument rigidly and properly so called , though there be no cogent reason to yield it , ( for as is the agent , so well may be the instrument ) , yet I shall not be so stiff to contend about it ; yield that it doth the work to put into Christ from whom Justification necessarily followes , and I will no longer contend about the Word , but let it be an instrument in exact property of speech or in a Metaphor as men shall please .

As to that of the sole sufficiency of the Word , without faith , as an instrument in Justification ; I might take up an argument from Mr. Baxters , and thus reason : That which cannot bring a man to the works that are antecedent to justification , cannot justify : This is clear ; That which cannot work the prerequisites , cannot work the thing it self : But the Word alone ( according to Mr. Baxter ) cannot bring a man to these antecedent works , Sect. 14. Chap. 29. Ergo. But I shall content my self at present with this onely . That which the Word saies , is done by faith , it cannot do without it ; This is clear : But the Word saies , and frequently saies , we are justified by faith : Ergo the Word cannot justify without faith . Here some distinction must be used , if any evasion be endeavored ; But then it must be confessed , that it is an other kind of justification that is spoke to by Mr. Baxter then is laid down in Scripture : For Scripture-justification is still by faith : that is the Holy Ghosts constant language . And to come to a right understanding ( if it may be ) of parties ; somewhat must be yielded , and somewhat asserted , and maintained . That which must be yielded is , That God in his Word declares upon what terms a man may attain unto justification ; and to this the Word , as signum voluntatis divinae ( being a manifestation of Gods pleasure concerning the justification of a sinner ) is sufficient ; So farre I shall willingly grant . That which is to be asserted is , 1. That this manifestation of Gods pleasure , or signum voluntatis divinae before mentioned , is the first ground work on which the whole work of justification is bottomed , and goes before those graces but now mentioned , which Mr. Baxter makes antecedent to justification . This is plain . The termes on which God will justifie must be understood , before men can be brought to accept and come up to them . 2. This manifestation of Gods will thus made knowne , and by the power of the Spirit applyed to the soul , in an unjustified condition , works to humiliation , regeneration , faith , and by faith to justification . 3. This manifestation of Gods pleasure being applyed to a man already humbled , regenerate and in faith , finds him as we have heard before in a justified posture . Though Faith in nature goes before justification , as the cause before the effect ; yet they are in that manner simul tempore ; that none can conceive a believing man in an unjustified condition : that so there should any intervall or time passe , for conveyance of right by Gospel-grant to justification . 4. This Gospel-grant or manifestation of Gods mind being thus tendred as before , ; to a regenerate believing soul , serves for ratification and confirmation of his justified condition , to make good to such a believing son or daughter , that their sinnes are forgiven . To apply these assertions to our present purpose . This manifestation of Gods pleasure , Gospel-grant , or signum voluntatis divinae , or whatsoever else we call it , in the first consideration justifies not ; Going before that which is antecedent to Justification ( as we see it does ) it cannot justify . In the second consideration it works indeed to justification ; But if we yield this to Mr. Baxter , he will not accept of it ; for he saies , he does not thus speak of it ; and in this consideration it justifies not without faith , but works faith in order to Justification . By this man is preached forgivenesse of sins , and by him all that believe are justified . In the third consideration it justifies not , seeing it finds the work done to its hands , and onely serves for the work of assurance as in the last place is asserted . So that , all that can be said of this Gospel-grant , donation , or conveyance of right ( so often by Mr. Baxter mentioned in this work ) is , 1. To make known Gods mind , on what termes justification may be attained . 2 By the power of the Spirit through faith to work it , and finally to assure , ratify , and confirm it . I shall the refore close this dispute ( if I may be allowed so to stile it ) in the words of Chemnitius in his Common place , de justificat , mihi pag. 797. octavo . Having spoken to the causes of justification he saith , It is altogether necessary that there be application made of these causes to the person to be justified . Omnino verò necesse est fieri applicationem harum causarum ad personam justificandam . Nam quotquot receperunt eum , his fecit potestatem filios Dei fieri , Joan. 1.12 . & 3.33 . Et Modus seu medium applicationis seu apprehensionis docendi gratiâ vocatur causa instrumentalis . Duplex autem est causa instrumentalis . 1. Docens , Patefaciens , Offerens et Exhibens beneficia justificationis per quam Deus nobis communicat illa bona et haec est vox Evangelii et usus sacramentorum , vel sicut veteres loquntur , verbum vocale et visibile . For as many as received him , to them he gave power to be made the Sons of God , John . 1.12 . and , 3. v. 33. And this manner or medium of application or apprehension , speaking to mens capacity , is called a cause instrumental . And this instrumentall cause is twofold . 1. Teaching , Opening , Offering , and Exibiting the benefits of justification , by which God doth communicate unto us those gifts ; And this is the Word of the Gospel , and use of Sacraments , or as the Ancients speak the Word vocal and visible . 2. Receiving or apprehending , 2. Recipiens seu apprehendens , quâ nobis applicamus illa bona quae in Evangelio offeruntur , ita ut eorum participes reddamur . Est igitur quasi manus Dei traders , et hominis manus suscipiens id quod traditur . Supra autem testimonia et annotata et explicata sunt solam fidem , non ulias alias vel qualitates , vel opera in nobis esse medium applicationis . whereby we apply those gifts to our selves , which are offered in the Gospel , that we may be made partakers of them . There is therefore the hand of God , as it were delivering ; and the hand of man receiving that which is delivered . And testimonies are both observed , and above explained , that onely faith sand no other qualities or works in us ) is the medium of application .

SECT. VI. A fourth Corollary from the former Doctrine .

AS Christians must see that they be aright principled in this Gospel-doctrine of the righteousnesse of faith , Christians must get assurance that they do act according to these principles . so also they must get assurance that they act according to these principles , which I might urge respective to all that , which is required of a man of Gospel-righteousnesse . But having already spoke to that purpose in pressing the necessity of the answer of conscience unto Sacramental engagements ; I shall here onely urge it , respectively to that grace which immediately interests us in this righteousnesse , which is the grace of faith , as we see in the Text ; which is confest to be the grace that receives Christ , even by those that deny the instrumentality of it in our Justification . If this righteousnesse which is our Justification be the righteousnesse of Faith , then those that are void of faith must needs be wanting in this righteousnesse , and Christ being the end of the Law for righteousnesse to those that believe , those that persist in unbelief never attain to this end . And howsoever zealous they may otherwise appear , yet they come short of righteousnesse for life and salvation . Giving assent to all Gospel-truths , ( perhaps upon the principles of their education ) they may not onely have the repute , but also enjoy all outward priviledges of believers ; yet wanting that work upon their will , or if you please in their affections to receive Christ and close with him , they yet have not Christ nor life in him , and therefore upon this account , there is all reason to hearken to that of the Apostle , Especially to see to their faith . 2 Cor. 13.5 . Examine your selves , whether ye be in the faith : prove your own selves : Know ye not your own selves , how that Jesus Christ is in you , except ye be Reprobates ? In which words we see the Apostles exhortation , and his reason annext . The exhortation calls us to self-examination , to a self-tryal , an inquisitive , experimental tryal ; The question to be put , or thing to be proved , or brought to upon tryal , is our faith , not barely the doctrine of faith ( as some would have it ) whereby we may conclude that we are of such a Church , in which Christ is visibly resident in Ordinances , but the grace of faith , whereby he makes his abode in our soules . The reason annexed is put by way of interrogation , or question , Know ye not your own selves , how that Jesus Christ is in you , except ye be reprobates ? which doth not imply , that all are Reprobates , that know not in present , that Christ is in them ; but this is all that is implyed or can be gathered , that Jesus Christ is in all that are not reprobates ; where reprobate is not yet opposed to the Elect , as though all such were everlastingly cast-awayes in whom Christ is not in present : But as the word is used , Jer. 6.30 . reprobate silver , that is , unfit for use or service , so it is here taken : such in present are not in a saving , but in a lost condition ; and therefore it much concerns us to put this upon the tryal .

Motives to perswade to get assurance of this grace . 1. Necessity of Faith . For Motives to put men upon this work , consider ,

First , the necessity of this grace , and that upon a several account ; 1. Without Faith ( as you have heard ) we are without this righteousnesse . None in unbelief can say of Christ , Jehovah our righteousnesse . All the good that Christ does , unbelief loses ; so much good that Christ can do thee , of so much unbelief strips thee . The Apostle tells us of unsearchable riches in Christ , Ephes. 3.8 . Such that none can summe up , nor he that is highest in skill in Arithmetique calculate . Christ is the Fathers Store-house , Magazine , or rich Exchequer ; The Father hath not a gift for any of his , but he layes it up in Christ , and a faith receives it from Christ . Noah by faith was heir of this righteousnesse , Heb. 11.7 . The rest of the world wanting this grace went without this inheritance . The rest of Canaan was lost by unbelief , Heb. 3.18 . The rest of heaven will be thus lost in like manner , God hath chosen the poor of this world , rich in faith , heires of the Kingdome , which he hath prepared for those that love him , Jam. 2.5 . The rich of this world destitute of this Faith , make forfeiture of this Kingdome . Is Christ a gift ? Faith receives him , and unbelief is wanting . Is Christ food ? Faith feeds upon him , and unbelief is hunger-starved . Is Christ rayment ? Faith puts him on , and unbelief is naked . Is Christ a Medicine ? Faith applyes him , and unbelief languisheth . Is Christ a laver ? Faith drencheth and douzeth it self in him , and unbelief is filthy , and defiled . Is Christ a pardon ? Faith sues it out , and unbelief lyeth under guilt . Is Christ satisfaction ? Faith makes the plea , and attains a discharge , and unbelief remains indebted . 2. Without Faith , the soul is under the wrath of God and his ireful displeasure . This is a necessary result from the former . The man of unbelief wants that which might be interposed as an atonement , and might stand as a skreen or shield for his guard . And it is also fully laid down in Christ's words , Joh. 3.36 . He that believeth not the Son , shall not see life : but the wrath of God abideth on him . What Zophar saith of the wicked man , Job 20.29 . This is his portion from God , and the heritage appointed him of God , that Christ sayes of unbelievers : so long as they remain in unbelief , so long wrath abides on them . All by nature are the children of wrath , having no other inheritance ; and the man of unbelief never gets from under wrath to attain any other portion . This is an aggregate of all miseries , when all is reckoned up that can be named , to make miserable , wrath comprizeth it all to the uttermost , to infinitenesse . As is the man , so is his strength , say Zeba , and Zalmunna , Judg. 8.21 . As is God , so is his wrath ; with this motive the Psalmist presseth to faith , Psal. 2.12 . Thy sin hath merit enough to damne , and thou hast not any interest in Christ to save or deliver . He that is void of Faith , and yet under no such feares , it is not because there is no cause of feares , but that such a soul is not awakened , to see his fearful deplored and desperate condition . If the rich glutton had seen Hell gaping for him , and the Devil ready to hale and drag him , he could not then have had any list to his every-dayes Gorgeous apparrel , nor yet any appetite to his delicate fare . That is the condition of secure sensual ones , till Hell-fire flame about them , they think they are sure of heaven . 3. Without faith there is no benefit to be had , or good to be found in any Ordinances . No Ordinance is useful but either as it is improved by Faith already seated in the soul , or as it is serviceable to the plantation of it . No duty of any kind works to acceptance from an unbelievers hand . Abel's sacrifice was accepted , when Cain's could not gain acceptance , Gen. 4.4 , 5. The Apostle shews us the reason of this difference , Heb. 11.4 . By faith Abel offered a more excellent sacrifice then Cain . The Parable of the sower tells us , how few profitable hearers of the Word there can be found ; and the Apostle gives the reason , Heb. 4.2 . The Word is not mixt with faith in those that hear it . It is effectual alone in believers , 1 Thess. 2.13 . and no more have audience in prayer , then those that profit in hearing : and there is one and the same reason of both , Jam. 1.6 , 7. And that man is doubtlesse under an heavy Judgment , that never gets good when he hears from God , nor obtains his request when he seeks to God . At the Lords Table they eat bread , but feed not on Christ ; they take the Cup , but have no interest in the blood of the new Covenant . 4. Without faith nothing is done that God accepts . The man and the work both displease , Heb. 11.6 . There must be a concurrence of all requisites to render a work good , and acceptable : But in an unbelievers work ( the matter of the work excepted ) all requisites are wanting . The rise is from a fountain that is unclean , and the unbelieving soul cannot go so high as to make the glory of God the end . And the rule is above him in the work to look after . 5. Without Faith the whole of man , head , breast , and bowels , are all open to Satan . Faith is a Christians shield , Ephes. 6.16 . and a shield is the defence not of one part , but the guard of the whole . A man without faith , is a Souldier without armes , and destitute of all power to make any manner of resistance . Satan leads such an one at pleasure . There is nothing of Christ , nothing of grace , nothing of the Spirit , to stand up in opposition . Some devils are not resisted without strength of faith , Mark 9.29 . No devil without faith can be vanquished or overcome .

Mot. 2 Secondly , Consider the benefits of faith , the glory that doth accompany it . The benefits that faith bring : as , 1. Whole of Christ theirs . 1. Christ is his , and all that is Christs , who doth believe . Christ with all his unsearchable riches is made over to believers ; This is the greatest of gifts that God hath in his hand for to bestow ; and imparting this gift , with it he gives all things . These are sons of God , Joh. 1.12 . and being sons , they are heires , joint-heirs with Christ , Rom. 8.17 . heirs of the righteousnesse of faith , Heb. 11.7 . heirs of a Kingdome , Jam. 2.5 . Heaven and all on this side heaven , that stands in any reference to it , is theirs , Whether Paul , or Apollos , or Cephas , or the world , or life , or death , or things present , or things to come : all are theirs , and they are Christs , and Christ is Gods , 1 Cor. 3.22 . 2. These stand secure against every enemy . First , 2. They stand secure against every enemy . 1. Against Satan . In his accusatious . they are secure against Satan mans capital and most potent adversary . They stand secure against his accusations , having an advocate in heaven that makes appearance to answer every charge against . them It is of the beleiving elect ( not onely chosen from eternity , but in time taken out from the rest of the world ) that the Apostle speaks , Rom. 8.33 . Who shall lay any thing to the charge of Gods elect ? Christs death , resurrection , and intercession in glory is his answer to every plea. All that the unbeliever wants , in those several relations that we spoke to in Christ , that the man of faith enjoyes , nothing can be conceived in sin , but there is in Christ to answer . Secondly , In his temptations . 2. Against the world . The believer stands secure against Satans temptations : upon resistance Satan flees , Jam. 4.7 . and they make strong resistance , 1 Pet. 5.9 . These are secure against the world : Whatsoever is born of God overcometh the world ; and this is the victory that overcometh the world , even our faith , 1 John 5.4 . Greater is he that is in them , then he that is in the world . They are kept by the power of God , through faith unto salvation , 1 Pet. 1.5 . The everlasting arms are underneath them . Faith interests it self in God , and all that is of God , 3. It interests in God and all that is Gods . His power . for safety and preservation ; The office or work which is ascribed to God respective to mans preservation , is ascribed to faith ; The Lord Is a shield or Buckler for defence , Psal. 18.2 . The Lord is my rock , my fortresse , my deliverer , my Buckler , Prov. 2.7 . He is a Buckler to them that walk uprightly , Psalme 3.3 . Thou Lord art a shield for me ; with endlesse more places ; Yea , God is so a shield that there is no other , Psalme 47.9 . The shields of the earth belong unto God : yet faith is a shield , Ephesians 6.16 . What God can do for safety , faith cand do : not by any strength of its own , so faith were advanced into the place of God , but onely as interesting us in God , and in all which is of God . Faith interests it self in the power of God , and takes in omnipotence for help , so did Abraham by faith , Rom. 4.21 . No difficulty in the thing could cause his faith to stagger . So did Jehoshaphat , in that danger in which he stood , 2 Chron. 20.6 . so Asa , 2 Chron. 14.11 . so the three children when they were in danger of the fiery furnace , Dan. 3.17 . Faith interests it self in the faithfulnesse of God , and realizeth every promise to the soul : and therefore it is said by the Apostle to be the evidence of things not seen , His faithfulnesse . Heb. 11.1 . what no eye can see any other way then in a promise , that faith looks upon as present ; so Sarah in the promise which she received , Heb. 11.11 . so David , 2 Sam 7.28 . So that he praies , In thy faithfulnesse hear me , and in thy righteousnesse , Psal. 143.1 . Gods truth is the believers Shield and Buckler , Psal. 92.4 . Faith interests it self in the mercies of God , His mercy . in the multitude of his bowels and compassions ; so the Psalmist in those depths , in which he was plunged , Psal. 130.1.33.4 . and under that guilt that he had drawn upon his soul , Psal. 51.1 . and so the Church in that low condition into which she was cast , Lament. 3.22 . Faith interests it self in the Wisdom of God , His wisdome . when all light is so clouded and all channels so stopt , that no visible means on earth can be found , faith knowes that what we see not , God sees . As Christ could convey himself out of the midst of his enemies , so he can free his from their enemies ; As he could enter when the docres were shut , so he knowes how to open all obstructions . So Jehoshaphats faith was acted , We kn●w not what to do , but our eyes are upon thee , 2. Chr. 20.12 . So Mordecai's faith likewise , Esth. 4.14 . Enlargement and deliverance shall arise to the Jewes from another place ; So Peter , The Lord knoweth how to deliver the godly out of temptations , 2. Pet. 2.9 . Faith interests it self in the help of the Angels of God ; His Angels . when the Prophets servants eyes were opened , he saw Mountains , full of horses and Chariots , 2. King . 6.17 . a whol host of Angels for defence in straits ; and those Jacob saw when his Brother Esau marched against him , Gen. 32.1 , 2. The believing man knowes what the Psalmist sayes , Psal. 34.7 . The Angell of the Lord encampeth round about them that fear him , and delivereth them . This promise is made to every confiding soul , Psal. 91.11 , 12. He shall give his Angels charge over thee , to keep thee in all thy waies ; They shall bear thee up in their hands lest thou dash thy foot against a stone .

Mot. 3 3. This work though difficult , and not easie to passe through , yet is feasible and possible ; This assurance is possible . difficult it is , or else such a narrow search and diligent scrutiny needed not ; and possible it is , otherwise it booted not . Copper may be like unto Gold , and tinne unto Silver ; yet that gold or silver which is right , may be known from all that is counterfeit . The good ground well-look'd into may be differenced from the best of those grounds which are bad . A temporary faith may be like that which is true , yet it is not the same with it , and may be distinguished from it . There is somewhat in the faith of the elect , that is not to be found in the faith of any other in the world . Otherwise hypocrites must everlastingly feed themselves with vain hopes , and the true believer lye under unnecessary fears ; so no Minister of Christ could be able to divide the Word aright to any of his people . The hypocrite would apply the believers comforts , and the believer would lye under the hypocrites terrors .

Fourthly , Upon tryal thy faith may be found temptation-proof . Mot. 4 It may appear upon search to be such as it ought . Upon tryal faith may be found approved . There is many times most hopes of those that are aptest to call it into question . As there are many who scarce ever questioned , but that they do believe , yet when they come to the test , are nothing , TEKEL may be written upon them , Thou art weighed in the balance , and art found wanting , Dan. 5.27 . What the Wiseman saith of riches is true being applyed to faith Prov. 13.7 . Some boast themselves of the strength of their faith , that they thank God they have ever believed , when as their faith is a meer fancy . These boasters are but a crack , like a banquerupts vapour . Others complain of their unbelief , yet ready to renounce all for Christ , their complaint is not out of want of faith no more then the covetous worldlings is out of want of wealth , but because they cannot give themselves satisfaction in believing .

Fifthly , In case upon a due search and tryal thou find but a Mot. 5 shadow of faith , and no substance ; Howsoever the case is not forlorn and remedilesse . a meer resemblance of justifying faith , and not the faith that doth justifie , yet it is not so remedilessely gone , but that it may be holpen ; not so deplored , but that a cure may be had . The most barren ground may be made fruitfull , and the heart that is most obdurate may be made fleshy . God out of the number of unbelieving ones , and out of the number of meer pretenders to the faith , chooseth to himself those that are truly faithful . When the evidences of a mans lands are faulty , and the fault past help , men are willing to shuffle all over and rub out as well as they can , but go with many sick thoughts about it , but if there may be any way found they will not be wanting in their endeavours , neither will they spare any cost to settle and establish it . Deal so with thy faith , bring thy evidences to Councel and what is amisse , let be amended .

SECT. VII . Helps for the discovery of the truth of our Faith .

FOr our help in this discovery , we must consider ,

First , The soyl , where faith growes . Every ground will not bear all grain , and every heart is not capable of true faith .

Secondly , The proper , and true kind and nature of it . Every plant that doth grow up like it , is not it .

Thirdly , The means that is to be used for preservation of it . It will not live and grow without nourishment .

Fourthly , The fruit that it bears , or effect that it produceth . True faith is not idle , dead or barren . Some of these , or all of these will lay open thy faith to thee .

The humbled soul the proper soyl for faith . 1. The soyl where it growes , is the humble , or rather the humbled soul . The heart rent , torn , broken , and nothing in its own eyes is the proper seat of it . You may as soon find a fair rich garden , or a fruitful corn-field upon an hard rock , or in ground where no plough hath toucht , as you can find faith in an heart not cast down , but lift up in it self . This we may see in the opposition put by the Prophet , Hab. 2.4 . His soul which is lifted up is not upright in him , but the just shall live by his faith . The heart is sometimes said to be lift up for God , high in resolutions and actings in his obedience , 2 Chron. 17.6 . This is not done , but by the strength of faith . The unbelieving soul in the wayes of heaven is low , and dastardly ; but the lift-up heart in this place of the Prophet , is an heart high in it self , never yet brought down to the sight of its own defiled and deplored condition ; and this is put in opposition to the believing heart . This soul little heeds a threat , as little regards a promise , sees no necessity of reliance upon Christ , and hath no strength for obedience . The opposite to this is the believing soul , and that is the humbled soul , brought down in sense and sight of its own condition . Humiliation , as the word bears , is a bringing down , laying low , and rendring base and contemptible , and this is the most proper acceptation , and in Scripture variously used ; 1. As the act of God upon man , or any society of men , as , Deut. 8.2 , 3. 1 Sam. 2.7 . 2 Cor. 12.21 . 2. The act of man upon man , one man upon another ; and this , either to make sinfully vile , filthily low ; so the defiling of a woman is called humbling her , Levit. 21.14 . Ezek. 22.10 , 11. or to make outwardly low and mean ; so Nebuchadnezzar took an oath of Zedekiah , and brought him under homage , to make the Kingdome base , Ezek. 17.14 . 3. As the act of man upon himself , and this also either to make sinfully vile , as the sons of Eli made themselves vile , 1 Sam. 3.13 . or outwardly vile , and so the Lord Christ for our sakes humbled himself , Phil. 2.8 . And as the word is used to make low , or render vile , so also to esteem , repute and account as low , and vile : Sin brings a man lower then the dunghill , then the dungeon , and man hath made himself so by sin . When we see our selves in this low estate , and are brought to a sense and acknowledgment of it , then we are humble , then we humble our selves ; and the soul that is brought into this frame , is the soyl in which faith takes , and kindly growes . Such a soul sees nothing but want , and therefore is glad of supplyes : sees nothing but danger , and therefore is glad of support , and deliverance . As the lift-up heart will not come to Christ , that it may have life , being under no sense of death , so these cannot be kept from Christ . The soul which is naturally high and lofty , is not in Gods ordinary way wrought into this frame without some sensible work upon it , being so foul , and yet in its own eyes clean ; so wretched , and yet in its own thoughts happy ; it must be brought to conviction in order to conversion ; it must by the Law be brought to see sin , before it will be washt from it , or will seek a pardon of it . There must be John Baptists to make way for Christ , some soul-shakings , before the sweet and still voyce of Gospel-comforts . Something indeed may be said , as to those , that with Timothy have been trained up from childhood , in the knowledge of Scriptures , and with John Baptist sanctified in the womb , for the abatement of this soul-humbling , and shaking work , as to the degree of it , though not to the total exclusion . They were not capable to make observation of the pollution of sin , till they were in their measure by the Spirit cleansed , nor to know the danger of sin , till they were justified and acquitted ; yet even in those , there is so much of the reliques of sin , and remainders of corruption , that upon discovery of their inconformity in such a measure to the will of God , they cannot want some workings of Spirit . But as to those that live all their dayes , and never apprehend any thought of fear by reason of sin , nor ever called the state of their soul into question , but have alwaies carried it in the same plight ; Among all the questions that they have put in their lives , about their health , their estates , the nature of their grounds , or how to carry on their Trades ( besides those multiplyed ones of meer vanity and inconsiderable concernment ) they never had it in their thoughts to move a question of any concernment to their soules . The young mans question , the Jaylours question , Peters hearers question , never came into their heads . I have seen little evidence of good in these ; and I see little ground to believe any thing of faith in their soules . You may speak of some of these , as of men of good dispositions , of a fair nature , and harmlesse life and course ; these may grow up in nature moralized and regulated , when yet faith is far from them : they may grow up high in profession , but growing in the blade , or leaf onely , and not in the root , they may justly be suspected . Every tree that bears a fair leaf , doth not bear good fruit ; and every apple of a fair colour is not to be desired for food . Such fruit as this , may take where faith will not grow . The Prophets words then should be heeded , Break up your fallow ground , and sowe not amongst thornes : this way must be taken for soul-humbling , that men may be brought to believing .

The nature of faith wherein it consists . A necessary prerequisite in faith . 2. The next way of discovery is , to take notice of the proper and true kind , the genuine nature of this grace . And here I hope , the Christian Reader may reape a double advantage ; First to understand what faith is , and the requisites in it . Secondly , helps for proof of themselves , whether they be in the faith . And here we may observe ; First , a necessary prerequisite of faith . Secondly , the essential parts of it . The prerequisite to it is knowledge , which some indeed make a part of faith ; but faith , I suppose , rather presupposeth it , then is made up of it . The essential parts , are either in the understanding , or in the will , or affections ; for faith is an act of the soul , and the whole soul is implyed in it . First , then of that which I make a prerequisite . Knowledge , is in that way required to the making up of faith , that is often put for faith , as , Isai. 53.11 . And when God works to faith , he is said to open the eyes , or to work to knowledge or light , Heb. 10.32 . Act. 26.18 . We come to faith by hearing , we must therefore hear , and know , before we can believe . Knowledge is the first act or work of the soul that conducerh towards faith in the heart ; Now knowledge is threefold . First , of sense , we know what we see ; Thomas knew Christ , that is the person of Christ , when he had seen his wounds , and put his finger into them . This knowledg is not necessarily required in faith , Christ there saith , Blessed is he that seeth not , and believeth , John 20.23 . And the Apostle saith that faith is the evidence of things not seen . Secondly , of reason ; we know those things which our reason is able to reach ; This knowledge runs through all sciences , in which we attain knowledge by discourse ; and the clearer head , the better Artist , and the more of knowledge . This we do not require to the being of faith , though faith be not alwaies against , yet it is oft above all our reasonings ; yea , our reasonings , and hammering out conclusions are oftentimes against faith . The word of faith beats down imaginations , and every high thing that exalteth it self against the knowledg of God , and brings into captivity every thought , 2. Cor. 10.5 . Our Notionalists are indeed men of sublimated understandings , in case they can alwaies reach unto that which according to the Gospell they are to believe . Thirdly , of authority , we judge our selves to know a thing which men worthy of credit do make known : and if we receive the witnesse of men , saith the Apostle , the witnesse of God is greater , 1. John 5.9 . The testimony of man gives a morall certainty ; and such that we will not question . The multiplication of witnesses renders our knowledge grounded on such authority , more firm ; and therefore the proverb , in a well qualified sense , is at least near to truth ; Vox populi , vox Dei . The voice of the peop●● unanimously witnessing , is as the voice of God . We do no m●re doubt that there was a massacre of Protestants in Ireland , about the year 41. then we do , that there was one resolved upon at Shushan in the reign of Ahashuerus , Esth . 3. The testimony of God is alwaies of infallible truth , as to the substance , so to every circumstance of it : many passages about that massacre we may justly question : so we must not any thing which divine verity hath made known . This knowledge we require in faith , and know it to be necessary to the being of faith ; we must know that God hath revealed in his Word , a Trinity of Persons , or else we shall believe no such thing , as three distinct subsistences in God , that the holy Ghost is God , that Christ is God , and man in one person , or else we shall believe no such doctrine . We must know the creation , from the Scriptures , or else we shall not believe a creation , but run into that opinion , that all things have ever been , as they are . We must know the offices of Christ , or else we shall not believe that any such office was undertaken by him . The same we may say of every doctrine of faith ; perhaps without Scripture , we might have known somewhat confusedly of some of them : as that there is a God , and that the world had a beginning : but we should have known nothing at all of many of them ; and nothing distinctly of any of them . These we must know , and from the Scriptures of God know , or else we cannot believe ; we may as easily see , where nothing is to be seen , as believe where that is not known which is to be believed . Ignorant persons therefore , that know not the right hand from the left in religion , and are to seek in the very first principles of the Oracles of God , in the very beginnings of the doctrine of Christ ; that either come not to hear , that they may learn , or that learn nothing at all by hearing ; ever learning and never coming to the knowledge of the truth , are in an incapacity of faith . Men weak in knowledg can hardly make proof of their faith , they do not well know the nature , or lively workings of it , & so want the comfort , but not the thing . Men without knowledge , are without faith , & have not gone the first step towards it .

The essential parts of faith . The essentiall parts of it , are ( as we have said ) in the understanding , will and affections . In the understanding , there is an assent to that which is revealed , upon the authority of him that doth reveal it . 1. In the understanding . An assent . When we believe any thing upon that account , that we suppose we see a reason of it , as that the middle region of the ayr is coldest , or that the Sun is in many degrees bigger then the Earth , that ●e may call an opinion . That which by reason we can certainly conclude , we may call knowlege ; but that which we believe upon the credit of him that speaks it , that is faith or belief . This is so of the being of faith , that without it there is no faith , neither humane nor divine ; The Nobleman of Israel , 2 Kings 7.1 . Zachary the father of John Baptist , Luk 1.18 . Martha , John 11.39 , 40. were all of them herein faulty . This Truth of God , was above their reason , and therefore they suspended their faith in it . We believe not what man saith , when we do not assent to the truth of that which he speaks : and we believe not what God speaks further then we assent to the truth of his Word . Thus far the devills go , having sufficient experience of the Truth of God ; and thus far and further we must go , if we be in the faith . Now this assent hath these two properties ; first , It is Firm ; secondly , Vnlimitted , absolute , 1. Firm. and full . First , firm . Not alwaies free from assaults and doubtings ; Satan and our own hearts will muster up objections , but such that yeilds not , but withstands , and overcomes doubtings , holds firm to truth when all means are used to wrest from it . Herein Eve failed , God had said , The day that ye eat ye shall surely die ; Satan brought such objections , that upon his word she believed , that she should procure good to her self , 2. Absolute and unlimited . and not incur evil by eating , and so yielded to unbelief , upon Satans reasonings . As our assent must be firm , so also absolute and unlimitted to the whole of all that God speaks , such was the faith of Paul , Acts 24.14 . Believing all things which are written in the Law , and the Prophets : and Christ blames the two Disciples that their faith was not such , Luk , 24.25 . How little honour do we give to man , when sometimes we give credit and belief to that which he saies , because we see reason and probability of truth in his words , and at other times call all to question that he speaks ? such is the honour that many give to God , when they pick and choose in believing , as they do in obeying . Promises must be believed in the way of Gods tender of them , with limit to the conditions annexed to them ; Threatnings must be believed upon those grounds that they are menaced ; commands must be believed , that is Gods soveraignty in them , the justice and equity of them and a necessity of our yielding to them . As it must be an assent to the whole Word of God : So it must be an assent to it , in that sense as God propounds it . The Word in that sense that it gives of it self , is the Word of God , and not otherwise ; when we put our sense upon it , we make it our word not Gods . Where we must not condemn all for unbelief , that are any waies subject to mistakes , or that through weaknesse of judgment , do not apprehend every thing as it is . Willing and wilfull wrestings of the Word are here spoke against : when carnall reasonings , out of singularity , vain-glory , carnall contentment , hope of gain , and admiration of men are set up against the Truth of God ; if we should go no further in our scrutiny , how many would be found unsound in the faith ? Have we not those that are so far from any close adherence to truth tendred , that every wind tosseth them to and fro , and drives them up and down ? that hold no longer in an opinion , then a mimick gallant keeps in a fashion , and change their faith as these do their dresse ? Have we not those that believe , where they list ; and that is , where it may serve for their advantage , or repute , but where they list not , they can deny all faith to any truth that God speaks , & deny it they wil , where they see it tends to their danger ? No swearer , no drunkard , no adulterer , no extorting oppressor , &c. can believe the truth of God in his Word ; but he must with it believe his own condemnation .

2. In the will with the affections . But faith is a work of the whole soul , and implyes the will with the affections , as well as the understanding . Faith is exprest in Scripture , by our coming to Christ , Joh. 6.35 . And that is a work of the will , and not of the mind : of the judgement , and not of the affections . It is called a receiving of Christ , Joh. 1.12 . this is also done by the will and affections . Consideration , and deliberation are works of the understanding ; but choise and imbracing , are works of the will ; when the woman of Samaria , Joh. 4.29 . saith , Is not this the Messiah ? There was matter of consideration , and deliberation ; there was work for the understanding to be imployed in ; whether he were to be acknowledged indeed the Messiah . But now to leave all , and follow Christ , to forsake all , and cleave to him : This is matter of choise , and work for the will and affections , whose work it is to take , or refuse . Therefore as faith is set out in Scripture by words implying knowledge , and assent ; so likewise by words implying affiance , trust , rolling , casting a mans self on the Lord . Faith then takes Christ , and cleaves to him ; in all of those relations in which a Christian stands to Christ , takes Christ and lookes for no other delight or comfort ; takes Christ and will not indure any other Lord , or commander ; takes Christ and lookes for no other helper ; takes Christ and lookes for no other Saviour ; takes Christ as a Saviour , and trusts in him ; takes Christ as an husband , and delights in him ; takes Christ as a Lord , and obeyes him . Thus according to the several offices that Christ does , there are several actings of faith for to answer . The great work of Christ was , to give his soul an offering for sin , to shed his blood to take away our guilt , there faith answers , and it is not alone said , that they that believe are justified from all things from which they could not be justified by the Law of Moses , which might imply no more then a qualification of the person to be justified ; but it is further said that Christ is set forth a propitiation through faith in his blood , Rom. 3.25 . which plainly denotes the instrument whereby we have our interest . When there are many acts of faith , that which respects his blood , alone doth justifie . Christ is set up as a King , and hath all things put in subjection under him . Here faith yields up all to him , and consents as to be saved , so to be ruled by him . Christ in his Kingly power protects as well as commands ; as he holds out a Scepter , so he is a shield . Faith flyes unto him for shelter , and so receives and quenches all Satans darts . Christ is given as an head to his body the Chuch , not onely for command , but for quickning and enlivening power , to supply with vitall energies every part and member . Here faith answers , and takes in from Christ the Spirit by the promises for life and power ; and so the life , that we live in the flesh , is by faith in Christ Jesus . So that faith I suppose may be fitly defined to be , A firm assent of mind to the whole truth of God , in the way that he doth reveal it , with an acceptation of all that good which God confers by Christ in the way that he doth tender it . I know this grace is diversly held out , and is so comprehensive , that the full nature of it is not easily laid open ; A common definition of it is , that it is , A resting upon Christ alone for salvation ; purposely given , to correct their mistake , that have made assurance , or a full perswasion that what Christ hath done , I shall enjoy in particular , to be of the nature and essence of faith . But though this may vertually comprize all that is required in this grace , yet it is no full and explicite definition of it ; for unlesse the understanding give its assent that salvation is alone by Christ , the will cannot rest upon him for it . This assent in that definition is presupposed : But it is convenient that it should be expert . Other things besides salvation are received by faith from Christ , but salvation is the most eminent and principall , and all other as by consequent depend upon it . This that I have delivered , is more explicitely full ; not onely virtually , but expresly holds out all that faith compriseth . And as all of those are here as we have heard convinced of unbelief , that know not those necessary truths that God hath made known , and upon that account can give no assent , together with those that believe , even in necessary and fundamentall doctrines , otherwise then God hath revealed , that pick and choose in doctrines of faith , assenting or denying assent at pleasure ; So also all those that give other things the preheminence above Christ , or at least take them in in coordination with him . When Christ is offered in the Gospel to the soul , and men are urged by his Ministers to receive him , for life and happinesse , the things of the world are still ready to make tender of themselves : The lust of the eyes , the lust of the flesh , the pride of life ; that is , profits , pleasures , honours ; When these are hugged , prosecuted , and followed , Christ is refused and slighted . A covetous man will make sail of Christ for a piece of silver ; he will lay out more strength of affection to compasse earth , in the way of a calling , then to compasse Christ in Ordinances . The man of pleasures will sell Christ for his cups , for his sports , for his wantonnesse ; the like we may say of the man of honours . He that for the cause of Christ can forsake and abjure all , is the onely man in whom Christ by faith makes his residence .

The necessary nourishment of faith . Thus we have seen the two first wayes for the tryal of faith : the third followes , which is , The means appointed for the nourishment and strength of it . It cannot live unlesse in the use of means it be kept up . Declensions are apt to appear in soul as well as in body . He observes little about his spiritual estate , that does not see his faith oftentimes apt to languish as well as his health . And though we be kept by the power of God through faith unto salvation ; yet it is in the use of means , and not otherwise . He therefore that lives in faith , is careful in the use of means to keep faith alive . The means appointed of God for this end are especially , the Word , Sacraments , and Prayer . The Word 1. The Word . is food as well as seed ; as it plants , so it waters ; as it begins , so it perfects the work of grace . When Paul left the Ephesians , whom he had begotten to the faith through the Gospel ; he leaves them this Legacy , Act. 20.32 . We are born again of the immortal seed of the Word , 1 Pet. 1.23 . and as new born babes , we must desire the sincere milk of the Word , that we may grow thereby . 1 Pet. 2.2 . No man ever knew a child live without the breast , or other suitable means for nourishment ; Nor men of strength without answerable sustenance ; no more can a man in grace live without the Word of grace . Our imaginations and carnal reasonings will be stirring and working , and faith hath not a more deadly enemie . The Word which is the sword of the Spirit , must beat those down , and hold them under , 2 Cor. 10.5 . The word of promise underproppes our faith , and must be frequently heard , diligently heeded , or else it cannot be upheld . Those therefore that prize the Word , as a child the dug , esteeming it with Job , as their ordinary food , Job . 23.12 . and to this end , to keep life in their souls , faith in their hearts ; here is a sign both of life and growth : but when it is with men , as with Israel in the wildernesse , their soul loatheth this heavenly Manna , as light bread ; having their appetite far better pleased with other things , their ear being of the temper of Jeremies hearers , The Word of the Lord is a reproach to them , they have no delight in it , Jer. 6.10 . these never had faith in the power and life . And all they that lose in their love to the Word , lose also in their faith . Many here might be convinced to be wanting in this righteousnesse upon their want of faith to intrest themselves in it . 1. Those that take themselves to be above any necessity of hearing , having learnt as they think so much , that they may now well lay aside their teachers . God vouchsafing of grace those gifts for the perfecting of the Saints , having gained ( as they think ) perfection , they matter no more intermedling with them . If these could shew us any Scripture-Saint , that ever reached to this height , or ever set upon any such resolution ; or if they could give such experience to all that know them , that they might know that they want nothing of the highest top of perfection , then they said something . But when the highest of Saints that we read of in the Word , highly prized the Word , and the more high they were , the more high prize they put upon it , and these that upon this pretence reject it , proclaime to the world many wants in their souls ; even in that which lyeth at the very bottome of faith , and is of greatest necessity to the being of it , their knowledge being but in part , in most of these very low ; and little or nothing , where most should be known ; we may well conclude that all this talke of perfection is vain . Take two persons , the one of them talking and boasting of wealth , & the other labouring hard in tillage or trade to gain wealth , and if you can tell whether of these , the talker , or the labourer , is like to encrease in substance , then you have determined the question , whether these unruly talkers that boast of faith , or those that diligently attend on Ordinances for gaining of it , are more richly stored with it . 2. Those that neglect to hear , or hear onely at their idle leisure , judging a businesse that may be done , but see little necessity of doing of it , would pretend not to despise it , yet put a very sleight esteem upon it . Doth the child judge so of the dug ? Or do these judge so of their ordinary and necessary food ? A life of nature is kept up in the use of meanes as long as it can be patcht up ; if Physick be neglected , so is not food . The Word is food and physick for the life of grace , and this is let alone . 3. Those that carelesly , negligently , superciliously , and disdainfully hear , as though their businesse were not to feed , but judge ; not to learn or be minded of any thing , but onely to censure . According as the way of their fancy works , so the Word takes . Some are pleased onely with Kickshawes , like such dishes on a table , that have shew without substance , words that are quaint and strained , not to help , but to exceed their understandings . Others with choyce notions onely ; how wholesome soever , it is not worth heeding , if not curious . Others take up all according to the person that delivers it ; with children they are pleased with every thing from one hand , with nothing from another . Lastly , Those that let go all truths as soon as they are heard ; There is no more heard of the Sermon when once it is done . They that go to a feast will talk of the dishes , and they that go to a Fair or Market will talk of the Commodities ; but when they go to the Congregation , there is not a syllable heard of the Word after they return . When meat goes out of the stomach as it comes in , it neither strengtheneth nor nourisheth ; and the Word slipt as soon as it is heard , can be no more effectual .

Sacraments 2. Sacraments . are visible signs and seals . That of Baptisme enters us into the Church visible , and seals all the promises made to members , on Gods terms and propositions . And the Supper of the Lord is for confirmation of those that are visibly Church-members on the same terms likewise .

Baptisme is past in the act ; but still present in the use . As a Souldier by oath taken , and colours given was tied to his General : so we are hereby tyed unto God , and God is tyed unto us ; and hereby we know our duty , and Gods promise . As a lease binds to duty and assures a benefit , so it is with the Sacrament of Baptisme . The Apostle , 1 Pet. 3.21 . compares it to the Ark of Noah , he was there tost up and down in the deep , considering his present state , he might well have feared shiprack ; but the Ark being of Gods apointment , and he put into it by Gods command , he might well confide in him for safety . If we look to the temptations and assaults , wherewith our souls are on all hands battered , we have just cause of fears ; but when we call to mind that we entered the Church ( as Noah the Ark ) by Baptisme , and make it our businesse that conscience may answer unto what Baptisme requires , what objection soever our heart makes , Baptisme may raise our souls in confident assurance . The Lords Supper is to the eye , as the promises are to the eare . Whilest we are in the body , spiritual things under corporal signs are ordained for our help and strength . Our Saviour tells us , his flesh is meat indeed , and his blood is drink indeed , John 6.55 . And here under the signs of that which is our ordinary meat and drink , the flesh and blood of Christ is tendered , and as our food is offered unto us . Where these Sacraments have their due esteem , and men baptized in infancy , do not passe by the thoughts of it in their growth , but well consider their engagements and bonds that lye upon them to presse them to duty , and the engagements of God for support of their faith , they then make use of this ordinance , to uphold faith and keep life in it , in their souls ; when they frequent the Lords Table , and conscienciously communicate , for the ends for which it was instituted , to be laid low in themselves , to see sin aggravated and pardon tendred , there is like hopes : But when all thoughts of Baptisme is laid aside , and the Lords Supper either neglected or prophaned ; these may well look , that as a child through want of food , so their faith upon the same account may languish .

Prayer 3. Prayer . is the daughter of faith , and also the nurse or foster-mother . Faith breathes out it self in prayer , and prayer obtains a more ample measure of faith to pray . Lord , I believe , help my unbelief , was the prayer of the father of the Lunatick , Mark 9.24 . and Lord encrease our faith , was the prayer of the Apostles , Luk. 17.5 . When we have done all to stand , prayer in the Spirit , Ephes 6.18 . must second . This Communion with God keeps up faith in God : They that make it their work to pray alwayes , ever holding it up in the season of it , joyning with the Congregation in publique , in the family in a way more private , and after Christs counsel in their closet , sending forth holy ejaculations in their beds , their walks , and on all occasions ; These take care of their faith . But in case that may be truly said of them , which was falsly laid to the charge of Job , that they restrain prayer before God , Job 15.4 . their faith may justly be suspected . I may speak concerning this grace in the words of the Apostle , these have not , because they ask not : these starve their faith , and let it dye through want of nourishment and support . We hear of Camelions that live in the ayr , and Salamanders in the fire ; A Wonder was not long since noysed out of Germany , of a Maid that lived onely on the smell of flowers ; An impostor lately went from place to place that fed on stones : these that would passe for believers are some such Monsters . Thus we have lookt into faith according to the three first rules , the last followes , which is , the fruit that it beares , or the effects that it produceth ; The fruits which faith bears , and the effects which it produces . These might be reduced into two heads . First , such as all faith , if true , produceth . Secondly , such as onely a strong and grown faith obtaineth . But calling men to the tryal whether they be in the faith ; and not whether they be high , and transcendent in believing ; I shall wave the latter , and speak onely to the former . These fruits which every faith ( which is such in truth ) produceth , are either in the understanding , or affections .

For that which it produceth in the understanding , 1. In the Understanding . take this rule . Faith puts that high prize on Christ , and priviledges through Christ , that all earthly things are comparatively of the meanest value , and most low esteem . This we might make good in divers instances . 1. In Moses . If we read the beginning Chapters of Exodus , we may there see the sad afflicted estate of the people of God in that time , together with the honour to which Moses by a wonder of providence was advanc'd . In this honour of his , and low ebbe of theirs , it came into his heart to visite his brethren the children of Israel , Act. 7.23 . He could not drink wine in bowls , and anoint himself with the chiefest oyntments , and not grieve for the afflictions of Joseph : and see the the Comment that the Apostle makes upon it , Heb. 11.24 , 25 , 26. By faith Moses when he was come to years , refused to be called the son of Pharaohs daughter , choosing rather to suffer affliction with the people of God , than to enjoy the pleasures of sin for a season : Esteeming the reproach of Christ greater riches then the treasures in Egypt . David in the Wildernesse of Judea was persecuted by Saul ; all his honours at Court were lost ; yea , all livelihood and way of subsistence gone ; yet penning a Psalm in the midst of those exigents , none of these are named on that day that he speaks of the fruition of Christ in Ordinances , as , Psal. 63. may be seen . Paul , Phil. 3.5 , 6. layes open the rich priviledges that according to the flesh could be looked after , and such that sometimes he himself did admire , but these things that were gain to him , he counted lesse for Christ ; yea , he professeth himself to account them but dung , when they stood in competition with Christ . Compare the greatest of things that can be in thy desire , and dung together , and these will certainly stand in a great disproportion ; yet such is the disproportion between Christ and the greatest priviledges upon earth in a believers thoughts . When the world hath a low and despicable opinion of Christ , and men of the world are ready to say , He hath no form nor comelinesse ; and when we shall see him , there is no beauty that we should desire him : All that is spoke of him in Gospel-Ordinances , with them is dull and flat ; as was said of Sion , This is Sion which no man looketh after ; So it may be said of the King of Sion . Men of faith are of another opinion ; He is to them the chiefest of ten thousand , Cant. 5.10 . and stands in their thoughts above all comparison . As the apple-tree among the trees of the Wood , so is my beloved among the sons , saith the Spouse , Cant. 2.3 . If men would now look into their hearts , whether Christ and the great things of Christ , or the world and the great things of the world have this esteem , they might thence draw a strong conjecture whether they be in the Faith , or whether their hearts are void of it ; which estimate of their Judgments may appear in their care and pains to compasse , as also in their trouble upon the losse that accrues unto them . If their care to compasse the world be great , so that they rise up early , and eat the bread of carefulnesse , the world having all command of their affections to scrue them up to it self , and put them on to improve their diligence to the utmost , and in the mean time Ordinances are in low esteem , and every way that Christ is compassed of mean regard , businesses jusling out prayers , and the week-daye● employment in servile labours taking up the Sabbath-dayes duties , when worldly affaires are followed with eagernesse , and holy undertakings are done with earthly thoughts , wearisomly , as against the hair , here is a cause of suspition . Troubles in and about losses may be as great a discovery , as cares to compasse ; If they were in Lots Wives case to run away from all , and for Christ to leave it to fire , plunder , confiscation , would not they then with a wishly eye look after them , and have sad parting thoughts about them , instead of joyfully suffering the spoyl of them ? And upon apprehensions that things go ill upon any emergent occasions at once , to the hazard of outward things , and the endangering of Ordinances , in case they are sensible of the former , and are as men senslesse of the latter , having more wishes that taxes were taken off , then that the Gospel should flourish ; here 's a true Gadarene that would part with Christ rather then his swine . The world , and not Christ in Ordinances , is the Pearl for which they will make sale of all .

As to the fruit , or effect that Faith produceth in the affections , 2. In the Affections . take these rules : 1. Faith is against all whatsoever that is against Christ . As it sets Christ in the highest room , so it opposeth all that opposeth him , and will not suffer the most desired lust that divides from him . As the covetous mans lust carries him to his gold , the wantons lust to his Dalilah , the drunkards to his cups , and breaks through all opposition in their way of fruition of them ; so a believers Faith carries him to his Christ , and will not abide any temptation or lust in his way of interest in him , Acts 15.9 . We may see that Jewes and Gentiles are either of both of unclean hearts , and that it is onely God that cleanseth and purifieth ; as he makes the heart soft , so he makes it clean ; and saith is the instrument wherewith it is thus cleansed . Lust defiles , 1 Pet. 2.4 . and saith purifies . It is Lust that divides from Christ ; They that are Christ's , crucifie the flesh with the lusts thereof , Gal. 5.24 . and that upon account of eternal fruition of him . She that is married careth how she may please her husband , 1 Cor. 7.34 . she is not to go in any manner of atti●e or dresse to please her self , but in that which may please him . That which he dislikes , she must cast off . The believer is betrothed to Christ , his care then is to walk in all well-pleasing , and to cast off all that doth displease him . If men can do that for Christ , which the Galatians were ready to do for Paul , even to pluck out their eyes for his sake , rather then lose him , then all is well ; but if they look into their thoughts , and see that there is any thing dear unto them which is abhorrent to Christ , any thing which they love , that he loatheth , whether it be inward filthinesse , as pride , vain-glory , earthly-mindednesse , &c. or outward uncleannesse , as drunkennesse , whoredomes , &c. this evidences a total want of grace in their soules . A believing drunkard , a believing adulterer , a believing extorting oppressor , as to assent to the doctrine of faith and profession of it , may well stand together ; and reading the Scriptures , and looking among Christian professours , we may find too many such believers ; but as to the grace of faith , they stand in full opposition to it ; and in this sense we may justly say , there is not a believing drunkard , or covetous worldling upon the earth . As our Saviour said concerning those devils that had held their haunt in the young man from infancy , that his disciples could not cast them out because of their unbelief ; so I may say of all that cast not out these lusts . It was weaknesse in the disciples faith that disabled them , that they could not cast devils out of others : It is want of faith that disableth these that they cannot cast them out of themselves . 2. Faith makes that resolute choyce of Christ , that it suffers all manner of afflictions rather than to be driven and divided from him . After ye were illuminated , ( saith the Apostle to the believing Hebrewes ) ye suffered a great fight of afflictions , Heb. 10.32 . To save the labour of turning over large Volumes of Martyrologies , read over that little book of Martyrs , as some have called , Heb. 11. especially , ver. 35 , 36 , 37 , 38. Faith kindles that flame that many waters cannot quench . Christ upon earth was a man of sorrowes , and acquainted with griefs , yet he had those disciples that never left him , till he came to the Crosse , and then sollicitously enquired after him . Where Christ dwells by faith , there the Spirit strengthens for sufferings , Ephes. 3.16 , 17. If men now look into their hearts , and see themselves willing to follow Christ in fair weather , and to own his cause whilest it costs them nothing , but in worldly respects rather gain by the bargain ; but when trouble ariseth , they are gone ; These may look into the Parable of the sower , whether this be not an evidence of a rocky and stony heart . A strong wind is the tryal of the root of the tree , of the foundation of the house ; an hot scorching fire of the truth of the mettal . It is true , that self-ends sometimes put a man upon sufferings ; But it is alwayes true , that self-ends onely put a man upon profession , when he will not stand out in sufferings . They whose Religion is the States Religion , the Times Religion , will not lose an hair by any profession they make ; Self and not Faith carries on that profession . 3. As faith carries the soul up to Christ to be one with him , so also it carries it on in every affection and office of love to his brethren . In Jesus Christ , neither Circumcision availeth any thing , nor uncircumcision , but faith which worketh by love , Gal. 5.6 . It is not to be of this opinion , or of that , which men call their faith ; nor of this Nation , nor of that , which too oft prescribes all that men in their way of faith believe ; But to be possest of that faith which works by love , which commends us unto God . A man may be of this or that faith according to pleasure , and yet his faith utterly destitute of that grace . Faith carries a man not any further at all towards Christ then his love carries him on towards his brethren . An idle faith is a dead faith , and a dead faith never reacheth righteousnesse to Justification and life . James never disputed against Paul's assertion of Justification by faith onely : Writing after him ( as is generally confest ) he did not write to contradict any doctrine , or correct any errours delivered by him . When Paul concludes Justification by faith , James concludes that it is by a working faith ; Where it works not , it doth not then justifie ; and where it works to acceptation , it works by love .

CHAP. XIII .

SECT. I. Of the number of Sacraments .

AS a result from all that hath been said of the nature and use of Sacraments , we may conclude the definite and distinct number of them . So many Ordinances that we can find in Old or New Testament-Scriptures , that are signs and seales of this nature , as here hath been set out from the Apostles words , so many Sacraments there are truly so called , equally worthy of that honour of Sacraments with this of Circumcision , being every way of the same nature and use , they are deservedly to have the same esteem . But falling short of such , they are to have esteem as they are , and their dignity may challenge , but not to be put into this number . The way to find out the number of Sacraments . And I know no other way then this to find out the set and definite number of them . Those trifling arguments made use of by some , that the matter of New Testament-Sacraments , viz. Water and Blood , came out of the side of Christ , and that blood and water , as John affirms , bear witnesse on earth , are not worthy to be mentioned , save onely that they are used by some of eminent name . And upon diligent search we shall find onely two stated , standing Ordinances in Old Testament-Scriptures , and onely two in New Testament-Scriptures , that are to be thus received . We have not indeed any distinct Text in either of both Testaments , expresly testifying that there are two , and two onely Sacraments , as we find it ordinarily in Catechismes . Neither is there any distinct Text in the Law or Prophets , that as we would that men should do to us , so we should do to them . Yet our Saviour , Matth. 7.12 . tells us , that that rule is both in the Law and in the Prophets , being a clear result from that which the Law and the Prophets have delivered . The like may we say concerning the number of Sacraments . It is as clear a result from that which is delivered to us both from Old and New Testament-Scriptures ; so that the conclusion is twofold , drawn by way of deduction of this nature .

1. Two onely standing Ordinances in the Old Testament of the nature of Sacraments . Two onely Sacraments in the New Testament . There were in Old Testament-times onely two standing Ordinances of the nature of Sacraments , viz. Circumcision and the Passeover .

2. There are in New Testament-times onely two Sacraments , viz. Baptisme and the Lords Supper .

We shall begin with Old Testament-times ; and here our way of discovery is ; First , To find out all those Signes , or Ordinances that are set up in competition as Sacraments . Secondly , To enquire into the nature and use of them . Thirdly , To find out how nigh they come to the nature of Sacraments , and what agreement they have with them . Fourthly , where it is that they are defective , and fall short of Sacraments truly so called .

SECT. II. Rainbowe no Sacrament .

THe first that offers it self is the Rainbowe , of which we might speak ; First , as it is in nature , for discovery of the physical being of it . Secondly , as a sign appointed of God . But the first consideration of it is not my businesse , but the work of Philosophers ; who out of Aristotle have defined it to be , A Bowe of many colours seated in an hollow and duskish cloud , The definition of a Rainbow . appearing upon the reflection of the Sun in opposition against it . He that pleaseth may read further in Magirus physiol . peripat . lib. 4. cap. 5. Keckerman Syst. Phys. lib. 6. ad finem . Zanch. de oper. Dei , lib. 3. cap. 3. Valesius de Sacrâ Philosoph . cap. 9. So that the efficient cause is the Sun . The subject in which it appeares is a cloud standing in Diametrical opposition . The thing it self is the reflex of the Sun . The form and shape is a bowe of variety of colours . Whereupon it is generally concluded , that there were bowes of this nature before the flood , the Sun being then in equal vigour to produce it , and clouds in which the reflex might be apparent . And the cause being then as well as now in act , the effect must needs be likewise . But it was from that time , and not before , that it was appointed as a sign ; and under that consideration we find it mentioned and largely spoke to , Gen. 9.8 . Gen. 9.8 , &c. opened . and following verses , God spake unto Noah and to his sons with him , saying , And I , behold , I establish my Covenant with you , and with your seed after you ; And with every living creature that is with you , of the fowl , of the cattel , and of every beast of the earth with you : from all that go out of the Ark , to every beast of the earth . And I will establish my Covenant with you , neither shall all flesh be cut off any more by the waters of a flood , neither shall there be any more a flood to destroy the earth . And God said , This is the token of the Covenant which I make between me and you , and every living creature that is with you , for perpetual generations : I do set my bowe in the cloud , and it shall be for a token of a Covenant between me and the earth . And it shall come to passe , when I bring a cloud over the earth , that the bowe shall be seen in the cloud : And I will remember my Covenant which is between me and you , and every living creature of all flesh , and the waters shall no more become a flood to destroy all flesh ; and the bowe shall be in the cloud . And I will look upon it , that I may remember the everlasting Covenant between God and every living creature of all flesh that is upon the earth . And God said unto Noah , This is the token of the Covenant , which I have established between me , and all flesh that is upon the earth . In which words we may observe , 1. A Covenant entred . 2. The sign whereby it is ratified and confirmed . In the Covenant it self we see , 1. The parties in Covenant , God on one part ; Noah , his sonnes , their seed , every Living Creature on the other part . 2. The Rainbowe hath respect to a Covenant improperly so called . The nature of this Covenant , absolute , and not conditional , as Pareus observes , and therefore it is a Covenant improperly so called , as appears upon a double account . First , In that it is absolute ; when a Covenant properly so called , hath its conditions , as elsewhere I have largely shewed . Secondly , In that beasts and birds , that are here parties in Covenant , are subjects capable of receiving mercies , but not of entering into Covenant , no more then the stones of the field are of capacity to enter league with man , as , Job 5.23 . or to be witnesses in any cause , as , Josh. 24.17 . therefore as a bare command is called a Covenant , Jer. 34.13 . as a bare seal is also so called , Gen. 17.10 . so promises elswhere called a Covenant likewise , all of them in an improper sense . In the Covenant we see the mercy promised , ver. 11. not to cut off all flesh any more by a flood . In the sign for ratification and confirmation we may see , 1. The Author . 2. The sign it self , the appearance of a bowe . 3. The place of situation , the Cloud . 4. The way of signification , and that is by institution , as appears in that God sets it for that very end . Some make the Rainbowe a natural sign of that which the text saith is signified by it , which according to them is not that which is generally understood , that God will destroy the world no more by water , but onely that no such deluge shall at that time come when the Rainbowe appears ; seeing it is a sign that the Sunne hath got victory over any such clouds , that might have tendency to such a deluge : So Cajetan , as he is quoted by Rivet exercit . in Gen. who yet ( as Rivet observes ) contradicts himself , in that he saies any deluge of such kind must needs be supernatural . It might then come upon the earth , from the hand of God , at the instant time that the bowe appears , any such natural cause notwithstanding . It is then , The Rainbow an instituted sign . no natural , but an instituted sign , to give assurance of the fulfilling of this promise . Upon sight of this bowe , we may call to mind , that it is of free grace , that all flesh does not perish , and that the waters that are so useful to us , do not presently destroy us : and to assure our selves , that through grace we shall be kept from perishing . Pareus saies that the Jewes upon the appearance of the rainbowe , used to go out and make such expresse acknowledgments . But open professions of that nature , are in danger to turn to ostentation , and meer formality , which yet must not hold us from our duty in humility , confidence and praise to make observation of it . Correspondencyes observed by some in the Rainbow with the promise . Some find fit correspondencies in the Rainbowe to signifie , and seal this mercy . First , Because of the place , which is in the clouds of heaven . whence came the rain that drowned the world before . Secondly , Because the bowe is bended upward towards God , not towards the Creature below , as when it is taken in hand , to shoot at a mark ; nor is there in the bowe any arrow , which is said to be made ready upon the string , when hurt is intended , Psal. 11.2 . Thirdly , because the Rainbowe appeareth commonly with rain ; and so where men might begin to fear the judgment , there they may take comfort against it in that it is a sign of his Covenant for safety . Fourthly , because the Rainbowe appears not , but when there is a clearnesse and brightnesse in some part of the skie , but at the generall flood it was all black with rain . Fifthly , That the Rainbowe consisting of divers colours , by the watery colour is represented the overwhelming rain past , and not to return ; and by the fiery colour is prefigured the destruction of the World by the element of fire , as is foretold , 2 Pet. 3.10 . Sixthly , Because the Rainbowe where it toucheth upon any shrubs , leaveth a very sweet and fragant smell behind ; ( as some Naturalists observe ) it holds out the pleasant acceptation of God as a sweet smelling savour in his nostrils . But seeing that these are not taught us in the Word , but found out by men , and Zanchy saies of them , that they are piae , but parum firmae , I shall passe them by . And to wind up all that we have to say of this thing , How far the Rainbowe is Sacramental . we see ; First , How farre there is an agreement between the Rainbowe , and the Sacrament . The Rainbowe we see , 1. Is a sign . 2. A sign not natural , but by institution . 3. The institution is of God . 4. It is to signifie and seal a promise made of God . How far it falls short of a Sacrament . Thus farre it is of Sacramental use , yet it falls short of a Sacrament properly so called in several particulars . 1. Sacraments are signes and seales of a Covenant properly so called ; but here is no Covenant , but such as is Synechdochically , and improperly such as we have heard . 2. Sacraments are engaging signs , with restipulation ; these are absolute , nothing at all being called for from man , much lesse from other creatures . 3. The Covenant people of God are the adequate subject of Sacraments ; but here the whole world of mankind , and all flesh is entitled . 4. This is onely to be seen as it is set of God in the Cloud ; but Sacraments are to be received , upon tender from God , and not onely beheld . 5. Sacraments are seales of the righteousnesse of faith appointed for ratification of spirituall and saving mercies ; but this is onely a ratification of a temporal deliverance . As to this last dissimilitude perhaps some exceptions might be taken . As the Rainbowe was immediately a signe and seal of a temporal mercy , so it was with the Passeover in like manner . The freedome of Israel in Egypt , when the first born were destroyed , seems to have no more spirituality in it , then our security from a deluge . And in case we make that of Egypt a type of a further deliverance in Christ , so we may make this deliverance a figure of like mercy , and so Zanchy indeed makes it . And the last Annotations hint such a thing , Though this Rainbowe ( say they ) be a sign of a temporal Covenant in the general extent of it to all creatures , yet the Godly may look upon it with reference to Christ , in whom all promises of what sort soever , are Yea and Amen , and who is represented sitting in his throne , compassed with a Rainbowe in light like unto an Emerald , Rev. 4.3 . And in case this sign had been peculiar to the Church , as was that deliverance in Egypt , and given of God , onely to his people in Covenant ; and in New Testament-Scriptures so applyed , as that of the Passeover is , it had been unquestionable : but being common to the world , all creatures in the world having like interest in it , and there being no touch of it in New Testament-Scriptures , it cannot be so conceived . Onely we may safely yield thus much , that as the godly may see a son-like title to every common mercy in Christ , and not barely as they are to others , a commmon providence and largesse : so they may see the Rainbowe shadowing out a like mercy ; but in case this would conclude it to be a Sacrament , every creature enjoyed by a Child of God , would have the nature of a Sacrament likewise .

SECT. III. Sacrifices not Sacraments .

THe next Old Testament-ordinances that offer themselves , as of the nature of Sacraments , are sacrifices . These being of several kinds are usually ranked under four heads , The Burnt-offering , The Sin-offering , The Trespasse-offering , and the peace-offering . Some of which also admit of several subdivisions . Other distributions of them are also made by some under other notions , which would be besides my purpose particularly to mention . There is much agreeable to the nature of Sacraments in them . 1. They had their institution from God , as we may see in the Levitical Law , and so had all sacrifices that from the beginning the people of God did offer . By Faith Abel offered a more excellent sacrifice then Cain , Heb. 11.4 . And nothing can be done in faith without warranty of a Divine prescript . 2. These were given in command of God , to his people in Covenant , Psal. 50.5 . Gather my Saints which have made a Covenant with me by Sacrifice . 3. Christ was held out in these Sacrifices , and consequently , the righteousnesse of faith signified , as the whole body of the Epistle to the Hebrewes shewes . Some therefore will have them to be Sacraments properly so called , and are angry at that Divinity , as they call it , magisterially imposed by some , that the Jews had but two Sacraments , Circumcision and the Passeover ; and oppose against it , the Cloud , the Sea which Israel passed through , and Manna , and the Rock , which were to them in stead of the Lords Supper ; and also the Sacrifices under and before the Law , appointed to the people of God . And doubtlesse they had much of Sacramentality in them , being external rites appointed of God for his people in Covenant , Leading them unto Christ and remission of sinnes by his blood , and the Church ( as it appears ) for a long time had no other ; yet doubtlesse there are differences to be assigned between them . 1. Sacrifices were received of God from the hands of his people , being given to God by man , they were accepted of him . If the Lord were pleased to kill us , he would not have received a burnt-offering , and a meat-offering at our hands , Judg. 13.23 . But Sacraments ( as we have heard ) are given of God to be received of his people ; Abraham offered Sacrifice to God , but he received Circumcision from God ; And the Passeover was to be eaten by those of the family , Exod. 12.4 , 10. And though perhaps it may be proved , that the people had liberty to eat of some of their Sacrifices , yet that was not the proper end , and reason of them , as it was of the Passeover . The people brought them to offer rather then to eat of them . 2. These Sacrifices led men unto Christ for attonement , by him to attain it ; Sacraments are to seal up an attonement made , and already actually perfected , upon Gods terms to be applyed to us in particular . And so their difference from Sacraments properly so called is evident .

SECT. IV. The Cloud , the Sea , Manna , and the Rock were Sacraments extraordinary .

THe next that offer themselves to our consideration , are those providences of God over his people , as they passed out of Egypt , and whilest they were in the Wildernesse ; and these are four , The Cloud , the Sea , Manna , and the Rock . For the cloud we have the history of it , Exod. 13.21 , 22. And the Lord went before them by day in a pillar of a Cloud , to lead them the way , Exod. 13 : 21 , 22. opened . and by night in a pillar of fire , to give them light , to go by day and night . He took not away the pillar of the cloud by day , nor the pillar of fire by night , from before the people . As also , Exod. 14.19 , 20. And the Angel from God , which went before the camp of Israel , removed and went behind them : and the pillar of the Cloud went from before their face , and stood behind them . And it came between the Camp of the Egyptians and the Camp of Israel , and it was a Cloud and darknesse to them , but it gave light by night to these . So that the one came not near the other all the night . Which is further enlarged in other texts of Scripture , Numb. 9.15 , &c. Numb. 14.14 . Deut. 1.33 . with observations upon it , Neh. 9.19 . Psal. 98.14 . concerning which many questions are multiplyed , of which some are not so needful to be answered . 1. For the number , Whether there were two clouds or onely one ? whether there was one onely Cloud or two ? The text quoted , Exod. 13.21 . seems to imply that there were two Clouds ; one dark , and the other bright , but the other text , Exod. 14.20 . as also , Numb. 9.21 . rather makes it to be onely one , dark on the one part , and bright on the other , which seems more probable . The first being fitly understood of the various appearances of one and the same Cloud , The Cloud not ordinary but supernatural . and not a variety of Clouds . 2. For the nature of it , or matter whereof it did consist , which doubtlesse was Supernatural , and extraordinary . Had it been of the common nature of Clouds , which is a thick moist exhalation drawn up by the heat of the Sun , it could not have been of so many years durance , neither could it have subsisted at all elsewhere , then in the middle region of the air . The reflex from the earth would soon have dissolved it . 3. For the Motion of it , It is plain that it followed not the motion of the heavens , The motion of it guided by an Angel . so it could not at any time have stood still ; neither was it carried at all uncertainty with the blasts of winds as ordinary Clouds are , but the motion was ordered according to the good pleasure of God , by the Ministery of an Angell , The form of it was in appearance as a pillar . Exod. 14.9 . 4. For the Forme of it , it was in appearance as a pillar . The smoke which in a calm season ascends out of Chimneys , sets out the shape of it , being called pillars of smoke , Cant. 3.6 . of no greater breadth then the tabernacle , as appears , Numb. 9.15 . Had it been of any greater breadth , it had hindred the Israelites prospect ; and had it not been of eminent height , it could not have been visible for the guidance of Israel in that distance in which many of them were often from it . The Vse is that which is most considerable and that was two-fold . The use of it . 1. As Israels guide . 1. As Israels guide , as , Numb. 9. is fully held forth . When the Cloud stood still , they were to keep in their quarters , and when that moved they were to march , and to march that way that it led . This was the constant use of it , as the Psalmist , Psal. 98.14 . observes , and also the Levites on their day of Israels humiliation , Neh. 9.19.2 . As Israels guard , 2. As Israels guard . Exod. 14.19 , 20. It used to be in the van , now it was placed in the reare . It had formerly gone before them as a guide , but now it stood behind them as a guard ; so that Egypt eagerly set upon the pursuit of them could not come near them . Of this the Psalmist takes notice , Psal. 150.39 . He spread a Cloud for a covering , and a fire to give them light by night ; so that here God was a Sun and shield .

The second observable providence is , Israels passage through the Sea , which we find , Exod. 14.21 , 22. Exod. 14.21 , 22. opened . And Moses stretched out his hand over the sea , and the Lord caused the sea to go back by a strong East-wind all that night , and made the sea dry land , and the waters were divided . And the children of Israel went into the midest of the sea upon the dry ground , Several things observable in Israels passage through the Sea . and the waters were a wall unto them on their right hand , and on their left . With frequent Scripture-observations upon it , Josh. 4.23 . Psal. 78.13 . Psal. 114.3 . Heb. 11.29 . In Moses words we see ; First , The Author of this great work , and this is twofold ; 1. Principal , the Lord . 2. Secondary , Moses stretching out his hand upon the sign given . Secondly , The instrument , a strong East wind imployed of God to force the waters against their natural current . In which we see , 1. The continuance a whole night . 2. The effect that it wrought , to divide the waters , and to make the land dry ; God will keep up his agents untill his work be done . 3. Israels passage , They went into the midst of the sea upon the dry ground . 4. Their security , The waters were a wall unto them on the right hand , and on the left . Some have thought , that there were several divisions of the sea into parts , according to the several tribes of Israel , but this is without ground ; all that we can collect is , that the whole of Israel , and of those that joyned themselves to them had a safe passage made them ; they all went out , both old and young , sons and daughters , Exod. 10.9 . and all these had a passage cut to their hand .

The third remarkable providence is Manna , The narrative of it we may see , Exod. 16.14 , 15. Exod. 16.14 , 15. opened . And when the dew that lay was gone up , behold , upon the face of the wildernesse there lay a small round thing , as small as the hoar-frost on the ground . And when the children of Israel saw it , they said one to another , It is Manna ; for they wist not what it was . And Moses said unto them , This is the bread that the Lord hath given you to eat , and mentioned in several other Scriptures , Num. 11 7. Psal. 78.24 . Deut. 8.3 . Nehem. 9.20 . Joh. 6.31 , 49 , 58. Several remarkable occurrences might be observed about it , which is not needful to stand upon . From whence Manna hath its name . It had the name from the Israelites question upon the sight of it , not knowing it they said Manhu , which is , what is this ? It was given to Israel upon their complaint against Moses and Aaron , that they had brought them forth out of the land of Egypt to kill them with hunger , Exod. 16.3 , 4. And it continued with them till they came into the Land of Caanan , The time that it did continue with Israel . and had eaten of the old Corn of the Land , Josh. 5.12 . Whether it were of the same kind , with that which at this day in several Countries is found , is much disputed ; but whether it were the same , or in nature differing from it , it was certainly miraculously provided to their hands , It was miraculously provided . otherwise it would have been found in that wildernesse , both before and after those fourty years of Israels travels through it . It was called by the name of Angels food , Psal. 78.23 . Not that the Angles feed upon it , but by reason of the excellency of it , as the tongue of him that excells is called the tongue of Angels , 1 Cor. 13.1 . Though that which some talke of the rarity of it , A fable concerning it rejected . and would gather out of the Wisdom of Solomon , Chap. 16.20 , 21. that it was fitted to every mans taste , and as any did fancy , so it was . If any did desire to eat of an Egg , that was turned into an Egg , or to eat of an Hen , or Lamb , that was forthwith turned into such a dish , ( and so was a figure of transubstantiation ) may well be reckoned amongst the Legend-tales . Then the Israelites would never have complained that their soul loathed that light bread , Num. 21.5 . Nor had they had cause to have said , as they did , Num. 11.4 , 5 , 6. Who shall give us flesh to eat ? We remember the fish which we did eat in Egypt freely : the Cucumbers , and the Melons , and 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 for Manna , Bellarmine contends that there can be no question , but the Domestick creatures , as Dogs , and Hens did eat of it ; that not by casualty , or wickednesse , ( as he confesseth they may of the Eucharist , and so a Dog or a Swine eats Christ ) but ordinarily or commonly .

Answ. We must distinguish between the Natural and Mystical Answ. 1 use of this Manna , and of this water . The natural use was for their bodies , as well men , as beasts ; and of all such beasts as they had in their possession . The Mystical use , was as pledges of Spiritual mercies and favours .

2. The whole of those elements were not Sacramental , but Answ. 2 the eating and drinking of men in Covenant , is necessary to make them Sacraments . Participation is a part , ( as I may say ) of consecration . The bread and wine is not unto us the body and blood of Christ , unlesse it be eaten and drunk ; neither was this Spiritual meat , or Spiritual drink before the Israelites ate and drank of it .

3. It is objected , that the Israelites saw no such thing as Baptisme Object . 3 in the Cloud , or in the Sea : nor any such thing as remission of sin , which is the fruit of Baptisme : nor any such Spiritual nourishment in Manna , or the Rock . They saw the Cloud to be their present safety , and Manna and the Rock their sustenance .

Answ. 1. What Israel did see is one thing , and what these Answ. 1 did hold forth to be seen is another .

2. That they saw not Christ in these Sacraments ; nor yet Answ. 2 in Circumcision in that explicite cleare way , as we see him in Baptisme or the Lords Supper , is evident : but they saw these to be evidences , and signes of God in Covenant with them , and that as they were hereby kept from the present , that so he would keep them from everlasting danger . They saw Christ implicitely , though not explicitely in these Ordinances , and so for the time of their continuance , they had the nature , and were of the use of Sacraments .

SECT. V. The five supposititious Sacraments of Rome Examined .

IN the next place we are to make it appear that there are in New-Testament-times , onely two Sacraments , Baptisme , and the Lords Supper . In this we may be more cleare , seeing none is set up in competition with any fair colour . And here the five suppositious Sacraments of the Church of Rome offer themselves ; which are either such which ( according to them ) belong to all in general , or those that are restrained to some in peculiar . Of the former sort there are three , Confirmation , Penance , and Extreame Vnction . Of the latter two , Orders , and Marriage .

SECT. VI. Confirmation no Sacrament .

THe first of these is Confirmation . For discovery of which we must leave the fountain of Scriptures , to rake in the dunghill of Popish Writers . In case therefore we should dwell too long in it , the Reader would be in danger to nauseate it ; yet perhaps it may not be ungrateful to look into it , to see the mercy of our deliverance from it . Though they put it after Baptisme in order , Confirmation preferred before Baptisme . yet with them it goes before it in honour . In Baptisme we are made the servants of Christ : in Confirmation they become his Champions or Souldiers ; Confirmation therefore perfects what Baptisme begins : and before confirmation , baptized ones are onely one half Christians ; The lowest Priest may therefore ordinarily baptize , and any other upon emergent necessity : but the Bishop onely may confirm . Concerning this the Councel of Trent hath determined : If any shall say , that confirmation of baptized ones , is an idle Ceremony , and not rather a true and proper Sacrament , or that heretofore it was nothing but a certain Catechisme in which young persons of growth , gave a reason of their faith before the Church , let him be accursed . And now it is time for all that have sworn to that Councel to see that they defend it . I shall briefly out of Bellarmine lay down the whole of it . The matter of it he laies down in four propositions . 1. Chrisme or Vnction is the matter of Confirmation . 2. The matter of Confirmation The matter of confirmation . is not simple oil , but oil mixt with balsame . 3. Chrisme which is the matter of confirmation is first to be consecrated and blest . 4. The ointment of Chrisme ought to be made in the form of a crosse in the forehead of the baptized person , that it may be the true and immediate matter of this Sacrament . The form The form . of this Sacrament is this , I sign thee with the sign of the crosse , and confirm thee with the Chrisme of salvation in the Name of , &c. The fruit The fruit . of it is , 1. To conferre grace , to strengthen the soul against Satans assaults . 2. To conferre an indelible character whereby men are received into the Army of Christ , as in Baptisme they are received into his family ; so that it may not be reiterated any more then Baptisme . The Minister The Minister . of this Sacrament is onely the Bishop , and no other ; He that administers other Sacraments , hath nothing to do with this Sacrament . The Ceremonies The Ceremonies . are twofold . 1. At consecration . 2. At administration . At consecration At Consecration . there are four Ceremonies . The Oyl and Balsame are blessed with prayer , with the sign of the Crosse . The Bishop breaths certain times on the ointment , he salutes it with these words . All hail holy Chrisme . At the administration At the administration . there are eight Ceremonies . There must be a Godfather present , prayers must be used over them , the Bishop gives a pax to the party now confirmed , he gives him a blow upon the face , the forehead must be bound with a fillet , some say seven daies , others onely three . The head must not be washed , nor the forehead for seven daies space . It must be administred at the feast of Pentecost . Lastly , it must be done with fasting . When all this is considered we may well think that Austin was much deceived , when he said that the Sacraments of the New Testament are few and easy . Bellarmine in order to prove this to be a Sacrament , laies down three requisites in a Sacrament . 1. A promise of grace . 2. An outward sensible sign as an organ or instrument to convey the promise . 3. A command of God for administration . But all of these we say are wanting in this Supposed Sacrament , and therefore according to himself it is no Sacrament . The promise of grace he thinks he finds in the fourteenth , fiftenth , and sixteenth Chapters of St. John's Gospel : Joh. 14.15.16 . chap. . Luk. 24. Act. 1. vindicated . where the Holy Ghost is promised to the Apostles , to make them valiant and undaunted in the profession of the faith . And , Luk. 24. where they are commanded to tarry at Jerusalem until they be endued with power from on high . And , Act. 1. where they are promised to receive power after that the Holy Ghost is come upon them . Here if our Author may be heard , is enough . A divine 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 , making good a lesser crime with high treason . And whilest these add all this of their own , they leave out the very whole of that , which according to Scripture is essential to repentance , which is a thorough change , and amendment of our wayes . And how they got it into their heads to thrust it among Sacraments , a man might think of it , even to amazement . And they themselves are so confounded about it , that they know not how to find any thing of a Sacrament in it . Bellarmine sayes , Papists agree not what that is in pennance that makes up a Sacrament . that they affirm with great consent ; that Pennance is a Sacrament but confesses , that there is difference among them , to assign what in Pennance is the Sacrament ; here then sure is a glorious agreement . And it were easie to multiply arguments against it . 1. There is no outward visible sign appointed of God in this Pennance of theirs , with any promise annext , Arguments evincing pennance to be no Sacrament . which even adversaries confesse is of necessity to the being of Sacraments . Bellarmine ( who makes every thing to be visible that is any way sensible ) sayes , That both confession , and absolution , is a visible sign in Pennance ; so that the words of the Pennance-taker , and Pennance-doer concurre together to make a visible sign , and this sign in that way visible , as he can make it , he onely affirms , but never proves to have any Divine institution . And his brethren , Scotus , Major , Gabriel , Dionys. Cistersiensis , deny that confession is any part of Pennance , as Amesius observes ; and Soto denyes , that absolution is any part of it . 2. Repentance was in use in the Church , and of equal efficacy as now , when yet by their own confession it was no Sacrament , viz. in the time of the Law , in the time of John Baptist , and of our Saviour Christ ; and therefore now it is no more a Sacrament then it was then . 3. Baptisme is of the same use , and serves for the same purpose , as that which they imagine to find in their Pennance , and engages to Gospel-Repentance for remission of sins . And this is an undoubted confessed Sacrament , and there needs not therefore any fiction of a second . And the Reader may find this so at large disputed in Chamier , Vorstius , Amesius , that I shall cease to add any more concerning it .

SECT. VIII . Extream unction no Sacrament

THe third which they obtrude , is Extream Vnction : A rite which they administer upon mens departure out of this life , as a viaticum to carry them hence . And Bellarmine undertaking to make it good by reason , saith , It is meet that men should have support by divine providence in their departure out of the Church , as they have in their entrance into it . As they are saluted with a Sacrament , so he would have one for their farewel likewise . It is then wonder that the Jews had not one to answer Circumcision , as they have now found out one to answer Baptisme . Providence it seems was then wanting in that which the Jesuite thinks meet should then have been provided . The matter The matter . of this Sacrament is , oyl olive blest by the Bishop . The form The form . is in these words , By this holy oyntment and his most tender mercy God forgive thee whatsoever thou hast offended by sight , &c. The effect The effects . of it is , first , the healing of the body if it be found good for the soul ; though they never apply it , till this be desperate . Secondly , the taking away of the remainders of sin ; but what sin , they cannot determine . The Minister The Minister . of it is a Priest , consequently a Bishop , if he please . For the subject capable of it , six qualifications are required : Qualifications of the person capable of extream unction . 1. He must be a Christian . 2. A weak one . 3. One dangerously sick and weak . 4. One of years , with the use of reason . 5. One not excommunicated . 6. One that hath taken confession and absolution , if he be found guilty of sin . Ceremonies Ceremonies . used in this Sacrament are two : 1. The Letany and certain other prayers must be repeated . 2. Seven parts of his body must be anointed , viz. eyes , ears , nose , mouth , hands , by reason of the five senses , and the reins where is the seat of concupiscence , and the feet upon account of the loco-motive faculty . But whether all of this be essential , they are loath to determine . They have two onely Texts which they offer to produce to establish this Sacrament . The first is , Mark 6.13 . And they cast out many devils , and anointed with oyl many that were sick , and healed them . Mar. 6.13 . vindicated . This Bellarmine denyes to hold out any Sacrament , and see also Jansenius upon the words , likewise Ruardus , Soto , as Bellarmine tells us . Bellarmine is induced to this opinion , as he sayes , because Luther , Calvin , and Chemnitius hold , that the ointment , Jam. 5. & Mark 6. are both the same . And he will make an hard adventure towards the losse of a Sacrament , rather then he will joyn so far with such hereticks in opinion . And this Text also together with that of James 5.13 . is rejected by Cajetan , as he is quoted by Chamier and Amesius . It doth not appear ( saith he ) either from the words , or from the effect that these words speak of the Sacramental anointing of extream unction , but rather of that oyntment which the Lord Jesus instituted in the Gospel to be applyed by his disciples to the sick ; For the Text doth not say , Is any sick to death ? but absolutely is any sick ? And the effect is the raising up of the sick : And it speaks of forgivenesse of sins no otherwise then conditionally , when extream unction is not given but even at the point of death . And as the form of it speaks , it tends directly to the pardon of sin . Besides , James commands that many Elders be sent for to one sick person , and many for prayer , Jam. 5.14 , 15. vindicated . which is not done in extream Vnction . So that when there are but two texts pretended for this Sacrament , one Cardinal hath robb'd them of one , and another of both . Against the Sacramentality of this oyl we have these arguments . 1. Sacraments are for all the covenant-people of God in general , without respect had to this or that condition , and this is for the sick onely . 2. Sacraments are signs and seals of spiritual grace , this is a sign onely of recovery from sicknesse , being appointed for the sick to raise them up . And whereas it is objected that pardon of sinne is here mentioned ; it is plain that it is onely mentioned in order to the cure of the bodily infirmity , and to be obtained by prayer , not wrought by the oyl . The pardon of such sinne that may have brought upon the patient any such sicknesse , as , 2 Chron. 7.14 . When the Land is under famine or pestilence , there the Lord saies , If my people that are called by my Name , do humble themselves , and pray , and seek my face , and turn from their wicked waies , then I will hear in heaven , and pardon their sin , and heal the land . The pardon of the Lands sinne is there in order to the removal of the Lands judgement . The pardon of the sinne of the sick patient , is here for his healing likewise . Much more might be spoke against our adversaries use of it . They limit it to Oyl olive , when Scripture speaks of Oyl in general . They must have the Bishops blessing upon it , when Scripture hath no such thing ; And in Scripture he that administers a Sacrament , is sufficient for the blessing of it . No one word of their form is found in the Scripture . They never intend recovery when that yet is the whole of Scripture-intention . For a right understanding of this text in James , about which most of the controversy lyes , Jam. 5.14 , 15. opened . it is not so easy to determine . It stands much upon matter of fact , and we are at too great a distance , for any clear discovery . It is ordinarily understood of a Miraculous power , as that other text , Mark 6.13 . must be understood . And the miraculous gift ceasing , the rite ( say Divines ) would soon appear ridiculous ; and that it doth cease , we need no more for proof then our own experience ; and in case it had constantly held , it would have been look't upon as ordinary , and not miraculous . But I ingenuously confesse , I see more difficulties attending this interpretation , then I know well how to salve . 1. I see not in any age of the Church , any rule given to all that were sick , to look after a miraculous way of healing ; but that they made use of it as providence extraordinarily did offer the opportunity . 2. Had they had direction from God to seek for a miraculous cure , it should still have answered their expectation , when yet that is denied on all hands . And whereas it is said , that they that had this power , had also with it a spirit of discerning to whom to apply it ; why should then the command be given to all promiscuously to enquire after it ? 3. Miraculous gifts were for healing of deaf , dumb , blind , as well as sick persons ; ( as Bellarmine not impertinently observes ) why then are onely the sick here mentioned ? 4. It seems to imply that all Elders of the Church had this gift of healing , which is contrary to that text , 1 Cor. 12.29 , 30. Others understand it of a medicinal power in the oyl , but all Elders were not Physicians , and one oyl would not cure all diseases . Some speak of it as an hieroglyphick or outward Symbol which was in use amongst the Jewes , to hold out any thing that is spiritual ; but it is very doubtful , whether the Apostle would permit , much lesse can I think that he would prescribe the use of these to Christians . I most readily therefore subscribe to that of Amesius , which I confesse gave me great content when I found it in him , that so I might not be said to be alone in the opinion a a Oleum potest Synechdochice poni pro medicamento salut. This oyl ( saith he ) may be taken Synechdochically for any healing medicine whatsoever ; And answering Bellarmines objection , why direction is here given onely to the sick , and not to the blind , &c. he saies , b b Consilium datur tantum de aegrotis , quia non de miraculoso usu olei in genere , sed de aegrotorum directione tractatur . that it is given onely to them , because the Apostle speaks not of the miraculous use of oyl onely , but the way to deal with sick persons . So that miracles where the gift was , are not excluded , but all means , whether ordinary or extraordinary , according to the Apostles prescript , are to be applyed . The Elders are to be sent for ( saith he ) especially for prayer and consolation ; but so that the use of means upon that pretence be not neglected , so that it is little other , than that which Christ gave in charge concerning the damsel that he had raised to life , that something should be given her to eat , Mark . 5.43 . Some , as is said , have made an essay to revive this custome in these times , and in their visit of the sick , will follow the Apostle in the letter , they will pray , and praying will anoint with oil likewise . I would that these would give some distinct account of their proceedings . 1. Whereas there are in the world so many sorts of oyl , even beyond number , whether any that is called oyl will serve the turn ? Trayn-oyl ( which yet in most places is readiest ) would sure be thought too grosse to be imployed in it . 2. To what part of the Patient they do apply it ; and in what quantity ? In our colder clinates , and especially in colder seasons , in stead of helping perhaps this liquid stuffe may soon wrong weak persons . 3. What effect they expect from it ; whether corporeal , or spiritual , or a mixture of both ? 4. Whether they use it as an instrument , to work that which they expect upon application of it , or onely a symbol for assurance that God will work ? If they make use of it as an instrument , it must either be for conferring of spiritual grace which ( as we have heard ) is denyed to Sacramental signes , or else for the obtaining of bodily health ; then they must see that it be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , otherwise they are in danger not onely to use it in vain , but for harm . If they make use of it as a symbol or sign to assure that God will work , then let them first produce a promise : there the effect is attributed not to the oyl , but to the prayer of faith ; and secondly , let them acquaint us how to discern those unto whom we may with successe apply it , otherwise we shall not onely lose our oyl and our labour , but expose it unto scorn likewise . And it cannot be expected that all should be thus healed .

SECT. IX . Orders are no Sacrament .

THe fourth which they would obtrude upon as is Orders , or the solemn way of the call of Ministers to their functions . This , or rather these ; they will have to be a Sacrament properly so called . And these Orders are divided into seven , The number of orders and their divisions and offices . and one of the seven is subdivided inco two so that this one Sacrament if it hit right , hath gained seven more , and so they have fourteen Sacraments . The first of these is , the office of Priesthood , which they subdivide into two ; Bishops , and Presbyters , which as they say , differ in order , and not in degree onely , as a Bishop , and an Arch-Bishop ; and therefore must have distinct Ordinations . The next is of Deacons , to assist the Priest in all things which are done in the Sacrament . The third is , Sub-Deacons , to bring the Chalice and Patin , the Cruse with water , and Towell , to the Altar . The fourth is Door-keepers , to receive the Keyes . The fifth Readers , to read Scriptures in unknown languages . The fixth Exorcists , to cast out uncleane spirits . The last Acolythes , to carry Torches or Tapers when the Gospel is read , or the sacrifice to be offered . Bellarmine tells us that the Ordination of Presbyters is a Sacrament by the consent of all , and he himself determines , that the Ordination of Bishops is a Sacrament , and according to him there is no other Scripture-Ordination , seeing all the Scriptures that speak of it , speak ( as he sayes ) of the Ordination of Bishops ; Most of these doubted among themselves whether they be Sacraments . though he multiplies Authors denying their Ordination to be any Sacrament . Ordination of Deacons , he sayes , is very probable , and to be believed that it is a Sacrament , though it be no Article of faith to believe it ; which he proves , because it cannot be evidently deduced out of the Written Word , or tradition : Neither is there ( saith he ) any determination of the Church for it . For Sub-Deacons , he sayes there is not that certainty as of Deacons , yet ( he sayes ) it is very probable that it is a Sacrament , though he hath such an argument against it , as that none but himself will be ever able to answer . Imposition of hands , he sayes , ( and proves out of the fourth Councel of Cartharge , Canon 5. ) is not used in it , and yet his whole nineth Chapter is spent to prove , that imposition of hands is essential in this Sacrament . It is a Sacrament , save onely that it wants the essentials of a Sacrament , as do indeed all their five supposititious ones . The four last which with them are the lesser Orders , have not , ( as he sayes ) that probability that they are Sacraments , as that of subdeaconship : yet the opinion that affirmes their Sacramentality , The matter of these Sacraments not agreed upon . is far more probable then that which denyes it . Their learned Councel are not yet agreed , what is the matter of this , or these Sacraments , whether it be the imposition of hands , or the holding out of such an instrument , as belongs to their function , as a Chalice to the Priest , &c. The words uttered to each respectively , The form . when such an instrument is delivered , are the form . The effect The effect . of these is , 1. A Spiritual and perpetual power for discharge of their function , of which the indelible character is a token . 2. Saving grace for a right discharge of their function . The Minister The Minister . of these is a Bishop , and the Ceremonies , Anointing , and Shaving . That the Ordination of Ministers for their function is Gospel Ordinance , we willingly grant , and that no man should take upon him this honour , to deal for men in things appertaining to God unlesse he be called , as Aaron ; Tymothy was this way called to the work , 1 Tim. 4.14 . and he hath a directory given him for the call of others , 1 Tim. 5.22 . Titus is left in Crete for this purpose , Tit. 1.5 . and Paul and Barnabas , in every City where they come , act in it . Yet it is far short of the honour of a Sacrament properly so called . Reasons evincing it to be no Sacrament . The outward rite of imposition of hands was used , not so much for significancy , as decency , being an usage in religious acts , of solemnity before the Law , under the Law , and continued in Gospel-times , as standing with the simplicity of it ; yet we dare not with Bellarmine , make it essential to Ordination , finding no institution of it for a sign , much lesse any saving grace annext to it by way of promise ; so that here , both an outward instituted sign , and inward grace are wanting . ●●ither is it such in which all the people of God are interested . One peculiar order onely can claime to it . In the time of the law , this was in use , and yet by their own confession , it was then no Sacrament . And it is very strange , that not onely power given for administration of Sacraments , should be a Sacrament , but authority to open the door for these that come for the Sacrament ; as for other Ordinances , should be a Sacrament likewise . The greatest thing that adversaries talke of is , that Calvin in Instit. lib. 4. Calvin vindicated . cap. 14. sect. 20. saith , that he can willingly suffer Ordination to be called a Sacrament ; but they are unwilling to take notice that he denyes to number , or reckon it among Ordinary Sacraments , and therefore it is plain , that he takes the word in a more large acceptation then ordinary : which is further clear in that in his Comment on Jam. 5.14 . he makes the oyl which Christs Disciples used , Mark 6.13 . for the time that the use of it continued to be a Sacrament , when yet he restrains the whole effect or fruit of it to the health of the body onely , which falls far short of his famously known definition of a Sacrament ; so that Ordination neither according to Scripture nor Calvin is to be accounted a Sacrament .

SECT. X. Marriage no Sacrament .

THe last Sacrament which they would obtrude upon us is Marriage , which they have determined to be a Sacrament , as well as the rest that serve to make up the number , whilest the solemnizing of it holds ; and the parties are upon the work . The words , or signes expressing consent ( according to Bellarmine ) is both matter Matter . and form Form . of this Sacrament : But when the work is over , then the married couple , in their persons are the matter ; and the words or signes are the form . The married persons expressing their consent in any manner whatsoever , are themselves the Minister Minister . of this Sacrament . Canus seeing how great a dishonour it is to Sacraments , to make that which is acted in the most prophane and clandestine manner , a Sacrament , resolves that the words of the persons , thus expressing consent , are the form of the contract of Marriage , and that upon that account marriage is valid ; but it is no Sacrament , according to him , unlesse it be done by a lawful Minister ; but this Bellarmine opposeth as a singular and new opinion . A Sacrament then , according to him , is , wheresoever a marriage is , and marriage is , where consent of Parties is expressed ; though in the lewdest way , by persons under Parents power , and not at their own dispose , by divine appointment . We willingly yield it to be an Ordinance , Reasons evincing it to be no Sacrament . established by God , but very short of the nature or honour of a Sacrament , for divers reasons : 1. It was the same , as it Reas. 1 is now , from the beginning ; and yet all that space of time from Adam to Christs coming in the flesh it was no Sacrament , by our adversaries confession . 2. It is an Ordinance Reas. 2 in common for mankind , and no Ordinance peculiar to the Church ; The whole world of mankind have their interest in it ; and Sacraments are known to be onely Church-priviledges . 3. All the people of God are not tyed to it : some Reas. 3 have their liberty to abstain from it ; and all Sacraments are under a precept ; yea , according to our adversaries , it is a degree of perfection unto merit in all to keep out of it , and unto men of some orders a defilement . Lastly , as Durand Reas. 4 doth observe , The whole that is done in it speaks its own use and signification , and the use and signification of Sacraments wholly depends upon divine institution . They have nothing that beares any colour to say for the Sacramentality of it , save that Text of the Apostle , Ephes. 5.32 . where the Apostle having illustrated that love , which is due from the husband to the wife , by that similitude of the love of Christ to the Church , concludes , This is a great Mystery : and having spoke , both of the union betwixt Christ and the Church , and between man and his wife ; to prevent all mistakes , he addes , but I speak of Christ and his Church ; so that first we have not the word Sacrament there , but the word Mystery , which by Bellarmines own confession is not elsewhere in Scripture to be understood of any Sacrament : and Cajetan on the words ( as Amesius observes ) warnes the prudent Reader to observe , that we have not from Paul in this place , that Marriage is any Sacrament . So that neither word nor thing is found in Scripture , that Marriage is a Sacrament . Every one of these might have born a large discourse , as is well known to all that are verst in these controversies . But so many having spoken so fully to them , though I was unwilling ( intending a Treatise of the Sacraments , ) wholly to omit them , yet was resolved , that the Reader might not be overburthened , to be as brief as possible in them .

FINIS .