f Quo significat Dominum voluisse aptare suum sermonem ad captum auditorum ob id locutum in parabolis quod nudi sermonis nondum essent capaces at parabolas suas desumsiffe a rebus vulgaribus per quas idiotae utcunque induci parari possunt ad mysteriorum captum Hereby he signifies that Christ would fit his speech to the capacity of the hearers because they were not capable of naked truthes and he borrowed his speeches from vulgar things by which the most unlearned might be fitted for the mysteries of the kingdome of heaven Though some understand the words as they were worthy to hear and not to understand parables being above the common capacities and put for hard and difficult speeches As Matth. 13.10 Christ being demanded Why speakest thou in parables he answers ver 11 12 13 14 15. Because it is given unto you to know the mysteries of the Kingdome of heaven but to them it is not given for whosoever hath to him it shall be given and he shall have more abundance but whosoever hath not from him shall be taken away even that he hath Therefore speake I to them in parables because they seeing see not and hearing they hear not neither do they understand And in them is fulfilled the prophecy of Isaiah which saith By hearing ye shall hear and not understand and seeing ye shall see and not perceive For this peoples heart is waxed grosse and their ears are dull of hearing and their eyes they have closed lest at any time they should see with their eyes and hear with their eares and should understand with their heart and should be converted and I should heal them But blessed are your eyes for they see and your eares for they heare But these texts may be reconciled A parable or Similitude when men stay in the outward bark of it is as a riddle nothing can be more obscure Some mystery men know is hid under it but they know not what Therefore Christ having uttered a parable to the multitude Matth. 15.11 and Peter requesting Declare unto us this parable ver 15. saith Are ye also yet without understanding Parables explained are the plainest way of teaching shewing the face of heavenly things in earthly glasses and therefore the Lord to set out his dealing with his own people faith I have also spoken by the Prophets and I have multiplyed visions and used similitudes by the Ministery of the Prophets Hos 12.10 But the scope be not discerned onely that which is said of earthly things and no more is known Now what words are to the eares in similitudes and comparisons that Sacramentall signes are to the eyes by both the understanding is holpen the memory refresht and as may God willing be unfolded faith strengthened The cleansing from sin we find in Scripture held forth under the metaphor of pouring out water Ezek. 36.25 Then will I sprinkle clean water upon you and ye shall be clean from all your filthinesse and from all your Idols will I cleanse you To which the Apostle alludes Ephes 5.26 where he saith Christ loved the Church and gave himself for it that he might sanctifie and cleanse it by the washing of water by the word Which was typified also in those divers washings mentioned by the Apostle Heb. 9.10 which the blood of Christ doth really work Purging our consciences from dead works to serve the living God cleansing us from all sin 1 John 1.7 and therefore it is called the sprinkling of the blood of Jesus 1 Pet. 1.2 In Baptisme in a standing Ordinance this is held out The party interessed in Covenant is dipped in or washed with water and the reason of it given Acts 22.16 Arise and be baptized and wash away thy sins calling on the Name of the Lord. Christ promises to his Church living bread and water whereof whosoever drinketh shall never thirst He further explaines himself The bread which I will give is my flesh which I will give for the life of the world Joh. 6.51 My flesh is meat indeed and my blood is drink indeed Joh. 6.55 Christ being to dye holds this out in outward signes and with his own Comment upon them Taking and breaking bread he saith This is my body Taking the cup he saith This is the cup in the New Testament in my blood shed for them and for many for the remission of sinnes In elements of frequent use ordinary easy to be compassed these high mysteries and singular mercies are shadowed SECT IV. A further Corollary drawn from the same Doctrine The necessity of explanation of Sacramental signes FOurthly Then there is a necessity that these Sacramental signes be opened explained the mystery cleared the thing signified held out and the Analogy and proportion made known otherwise the soul is still left in the dark and no benefit reaped either for the help of our faith or clearing of our understanding There is no Sacrament as Calvin well observes without a promise preceding The Sacrament is an appendant to the promise as a seal among men is to a Covenant an earnest to a bargain or a ring hath been to a marriage were there no promise there were nothing in those signes As where there is no Covenant there is nothing confirmed by a seal where there is no bargain nothing is ratified by earnest given where there is no matrimoniall consent the ring would be but an imposture the Word of promise gives being to the Sacrament according to that received speech g Accedit verbum ad elementum fit Sacramentum The Word to added to the Element and it is made a Sacrament And there can be no improvement of the Sacrament to any spirituall advantage without understanding of the promise Were the signes such as did proclaime their own signification as a footstep the foot that made the impression or a shadow the body then the signes might stand alone and speak their own intentions But being creatures for civill uses and having only an aptnesse in them to hold out the thing that they signifie and as hath been said equally apt to other significations a further explanation is necessary Signes among men must have their significations known as well as founds in musical and military instruments otherwise as none could know in the one what is piped or harped nor upon sound could prepare themselves to battell 1 Cor. 14.7 8. so in the other none can know what is shadowed out or resembled There was a custome to ratifie Covenants by killing a calfe and the Covenanters passage between the parts of it as you may see Jerem. 34. He that understood not the meaning of that ceremony could know nothing of a Covenant by that means between parties to be solemnized none understand any more then by sight then many of us do now by the reading of it A garland at the door if custome did not give us a reason of it would speak no more to a passenger without
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
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
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 Christâ— 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 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 Refeâ—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
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 Hâ—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
Christ and several others If I will acknowledge this I shall be soon brought to yield up all Is all Adoption proper to the regenerate what shall we say then to that of the Apostle Rom. 9.4 To them pertained the Adoption Had the Apostle that heavinesse and continual sorrow of heart for Israel after the flesh and doth he yet give them that testimony that they are regenerate Gomarus on the place hath these words Lest any in this place should mistake Adoption and acceptation for sons in Scripture is twofold general and special General adoption is an outward destination or call into the visible Church and Company of the Sons of God upon which account many are said to be the Sonnes of God as opposite to the Sonnes of men that is aliens from the Church Gen. 6.2 And Israel this general way are called the sons of God not onely those that were elect to life eternall and regenerate but also those that were reprobate and meerly carnal and therefore the Jewes Sons of the kingdome or the Church of God are said to be cast into utter darknesse Matth. 8.12 And whether all union with Christ imply regeneration let John 15.2 be consulted where an union with Christ is cleerly held out yet Mr. Baxter brings that text among others to prove that there are some Saints that shall never be saved Mr. Hudson and Mr. Cobbet tell us at large that Christ is the head of the Church visible and hath many unfruitful members Other phrases are there brought or titles as proper to the regenerate which are well known in Scripture to be applyed to such as have Apostatized and are brought by Arminians to prove falling away and are answered by their adversaries Mr. Hudsons words are here worthy of consideration Onely the invisible company have internal spiritual communion and are elect many of those that have external communion and are visible members shall perish and yet by reason of their profession are said 2. Thes 1. 1. to be in God the Father and the Lord Jesus Christ as Ames also confesseth Med. lib. 1. Cap. 32. art 9. Such was the Church off Corinth and Ephesus c. wherein all were not in Communion for life and of such Christ speaketh John 15.2 Every branch in me that beareth not fruit he takes away and verse 6. If a man abides not in me he is cast forth as a branch and is withered and men gather them and cast them into the fire and they are burned These are said to be redeemed 2 Pet. 2.1 denying the Lord that bought them and sanctified Heb. 10.29 yet hath accounted the blood of the Covenant wherewith he was sanctified an unholy thing and much more to this purpose Vindi. pag. 5. And if the Apostle give Testimonies to whole Churches holding out what they ingage to be ought to be and professedly were this comes short of his purpose I find little or nothing in all the other Arguments but that which either looks not at all towards any thing that I hold Humane authorities vouched or else is already spoken to His last onely from humane authority is observable Our Divines against the Papists saith he do generally plead that Hypocrites are not true members of the universal Church but as a wooden leg is to the body I must tell him that if they be Members of a particular Church then they are true members of the Church universal Taking universal and particular in a Similar homogeneal way for the visible Church state as we must take them if we speak any thing to purpose That which is pars partis is pars totius if my finger be a part of my hand it is a part of my body and if Mr. Baxter be an Inhabitant of Kederminster then he is an Inhabitant of Worcestershire and if of Worcestershire then an Inhabitant of England and let us see what they say of the Church visible indefinitely Lord Duplesse in his Treatise of the Church pag. 3. saith The invisible Church conteineth none but the good the visible containeth both the good and the bad that onely the Elect this all those indifferently that are brought into her by the preaching of the truth e Visibilis Ecclesia est coetus communiter vocatotum tum electorum tum reproborum Wollebius saith pag. 194. the visible Church is a company joyntly called as well of Elect as Reprobate f Ecclesia visibilis constat non solum ex electis vere piis sed etiam ex reprobis Hypocritis Ravanellus in verb. Eccles The visible Church consists not onely of the Elect and truely Godly but also of reprobates and Hypocrites g Nostri Ecclesiam universalem non invisibilem quae solos electos vere fideles complectâ—tur de quae Christus loquitur Matth. 16. sed visibilem quae electis hypocritis constant intelligunt Gomarus Analysis in 2 Thes 2. Our Divines understand the Church universal not invisible which onely contains the elect and truely faithful of which Christ speaks Matth. 16. but the visible which consists of Elect and Reprobate Mr. Hudson Vindication pag. 7. In the same sense that a visible Church may be called a Mystical body of Christ Christ may be also called a Mysticall head thereof as Christ terms himself a Master so he hath evil slothfull servants and stewards as a King he hath rebells that will not have him to rule over them even in his Church Matth. 25.6 giving like instance as a shepherd as an householder as a bridegroom a husbandman a fisherman a vine adding Christ saith My people are foolish they have not known me sottish children c. h Alia est Ecclesia vocatorum promiscue bonis malis fidelibus hypocritis constans Alia est Ecclesia electorum vere fid lilium qui quidem in coetu vocatorum sunt Pareus Revelation 3.1 The Church of the called is one consisting promiscuously of good and bad faithful and hypocrites the Church of the elect is another consisting of Elect and truely faithful which indeed are of the same company of those that are called Ames Anti Bel. T. 2. lib. 2. Cap. 1. not 5. when Bellarmine had stated the controversy between his party and his adversaries Others he saies require inward virtues to make any a Church member i Nosautem ut aliquis aliquo modo dici possit pars verae Ecclesiae de qua Scripturae loquuntur non putamus requiri ullam inteman virtutem But we faith he do not think that any inward virtue is required to make a man in some sort a part of that true Church of which the Scripture speaks After discovery of his sophistry in the word after a sort positively answers k Falsum est internas virtutes requirui à nobis ut aliquis sit in Ecclesia quod visibilem ejus statum It is false that inward vertues are required of us to put a man into the Church according to
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
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
Cyrenius in Syria to Pilate in Judea Luke 2.2 Luke 3.1 is given by the Apostle to these here mentioned A military or politicall word saith one which is spoken of a publick person who is possest of power either in Common Wealth or Army And if those other texts of the Apostle be consulted Hebr. 13.17 1 Tim. 5.17 1 Tim. 5.19 2 Cor. 2.6 and 5.12 13. 1 Thes 5.12 to mention no more so much will easily be found in them that speaks a government within the Church it self not going out of its own limits Whether some texts ordinarily produced hold out so large an enumeration as is by some bottom'd upon them may happily be disputed but that there should not so much as any government at all be spoken to cannot be imagined which thing in reason is also plain 1. The Church is a society a visible Kingdom an incorporation a body and when all of these have their lawes governours censures punishments it cannot be thought that this society should herein so farre differ and be so farre inferiour to all other societies as to be wholly destitute when all others enjoy government governours for their strength defence and more compleat being the Church alone shall be like that City which the Wise man speaks of broken down and without walls Prov. 25.28 2. The Church consists of men as do other societies subject to failings yea to enormities and exorbitances in judgement and practice There hath no age past in which the Church hath not had her schisms errors and scandals No society or body politick is so like to run upon miscarriages seeing the lawes to which Christ ties are so averse to our natures when we can bear others we are apt to say we will break these bonds and cast them away from us Satan envies no other society or bond of men as he doth the society or bond of Christians His kingdome will consist together with all other states and kingdomes they may rule and he rule likewise onely this of Christs Kingdome is wholly averse to Satans and militates against it for the ruine of it 3. The Church from the beginning hath exercised this power within it self when all other powers were adverse and contrary to it How long was it before the Church had a Christian Magistrate and lay under the persecution of heathen states in all which time a discipline vvas yet kept up If the Church had no such povver hovv could it then exercise it 4. The Churches that have been remisse in their improvement of this povver have had their check from Christ himself in glory He manifests his displeasure from heaven against the Church of Pergamos that they had those that held the doctrine of Balaam and the doctrine of the Nicolaitans and against the Church of Thyatira because they suffered Jesabel to teach and seduce his servants Rev. 2.14 15 20. The censure that lyes upon the Kings of Judah upon neglect of reformation in their time argues that they vvere in povver for it So the censure of these Churches upon like account argues their povver in like manner Even those that plead most for freedome of conscience and liberty in religion vvith all impunity from the civil povver yet confesse from these and like texts a povver vvithin the Church it self for censure of delinquencies To all this some are ready to subscribe as being not able to gainsay the clear Scripture evidence of a povver Ecclesiastical and confesse that it vvas so in those times but novv they contend that the case is othervvise Providence hath ordered a change of things and all is swallowed up in the hand of him that is chief in power since the time that the Church hath enjoyed Kings for her nursing fathers and Queens for her nursing mothers not barely accusing them of error that dissent in opinion but charging them to resemble those sons of Belial that upon the Israelites institution of Kingship were ungratefully asking this question How shall this man save us 1 Sam. 10.27 Making good their assertion of a change of this nature by this similitude As in the first Church among the Jewes whilest they were in a wandring condition as their need was greater so Gods personal providence and guidance of them was more expresse and apparent and therefore whilest they were in this Theocraty their government was not to be managed by any setled universal authority besides that of God himself or any one who took not in all weighty things immediate direction from him until such time as being throughly settled in peace and security from their enemies he might make his recesse and permit and appoint to them a King of their own Nation So in the first founding of the Christian Church during the time of their persecution as their weaknesse required were in a Theocraty too guided by the expresse direction of our Saviour himself given to the Apostles during the time of those fourty daies that he was conversant with them upon earth but now after the time that God hath perfected the time of the Churches deliverance and free establishment in peace and rest from all about her and the Prophecy is fulfilled by appointing Kings her nursing fathers and Queens her nursing mothers and having sons to be set as Princes in all Lands so that now under Constantine the uproomes and wandring Tabernacles as formerly under Solomon are converted into stately temples for men now to think of their running into their Wildernesse and persecuted condition by entertaining those temporary forms which unto that condition were most fit doth import both ingratitude and murmur against God and imprudence towards themselves Thus farre this similitude But those of this opinion I doubt would take ill that free dealing toward themselves which they use toward others and that upon their casting off all Ecclesiastical government under the notion of temporary forms we should apply that speech of the Lord himself to Samuel concerning the people of Israel upon their resolution to make a change in government 1 Sam. 8.7 They have not rejected thee but they have rejected me that I should not reign over them And to make the dissimilitude in this simile further apparent it should I suppose be taken into consideration that when God was pleased first to permit and then appoint a King over Israel that the former fabrick of Government written in the Law was not taken down but the whole Levitical order still stood as to all purposes prescribed of God the change was no more nor further but in him that rul'd in chief Instead of one raised by an immediate hand of God as their exigence required they now had one after the manner of other Nations of constant standing And God forbid that we should murmur that the Church hath her sons for Princes and that those that rule over us serve the Lord Jesus with us But we think that these servants of Christ thus raised in honour should see that what Christ hath set up should
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 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 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 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
though the act of Justification do not work it 6. You say Faith can have no physicall causation or efficiency in Justification seeing that the work to be done by us is not nosmetipsos Justificare either in whole or in part c. 7. You say The legall formall interest or conducibility of faith towards Justification cannot therefore be any other then that of a condition in the proper Law sense c. I have spoken to both of these in the place last mentioned 8. You say Scripture doth not say that you can find that faith justifies but that we are justified by faith and therefore you say you use the latter phrase rather then the former Ans This sure comes to fill up or make a number To say that we are justified by faith and not that faith justifies is a distinction without a difference We have warmth by Clothes but Clothes do not warm u◠Faith hath no lesse efficiency in Justification then in miraculous cures and yet in them faith made whole 9. You say Though ex parte Christi our severall changes proceed from his severall benefits and parts of his office exercised for us Yet ex parte nostri i.e. fidei it is one intire apprehension or receiving of Christ as he is offered in the Gospel which is the condition of our interest in Christ and his severall ben fits and the effect is not parcelled or diversified or distinguished from the severall distinct respects that faith hath to its object c. Answ It is well that this is confessed on the part of Christ And I think you cannot shew why Christ should undergo this variety of functions in his Mediatorship and make them known to us likewise That we should be taught in our Catechism which is so honoured with your approbation That Christ executeth the office of a Prophet in revealing to us by his word and Spirit the will of God for our Salvation That he executeth the office of a Priest in his once offering up of himself a Sacrifice to satisfie divine Justice and reconcile us to God and in making continuall intercession for us That he executeth the office of a King in subduing us to himself in ruling and defending us if our faith is not to observe which way these various priviledges accrue unto us Why does the Scripture so distinctly speak of them if we may not distinctly consider them Must our intellect go without our faith in this thing I think it may be proved that the Saints faith hath thus distinctly acted In danger of enemies they go to God in Christ in consideration of his soveraignty As Jehoshaphat 2 Chron. 20.6 O Lord God of our Fathers art not thou God in heaven and rulest not thou over all the Kingdomes of the heathen and in thy hands is there not power and might So that none is able to withstand thee c. Under a cloud of ignorance to go to him as a teacher We see the censure that the Psalmist passes upon himself So foolish was I and ignorant I was as a beast before thee and presently addresses himself to God Thou shalt Guide me with thy counsell and bring me unto glory Psal 73.22 24. Under the burthen of sin to look to be clensed and purged To what else did the sacrifices tend and why else did David make his addresse Wash me thoroughly from my sin Deliver me from blood-guiltinesse Here I must lay down certain propositions in a more full way to explicate my self Propositions tending to explain the Authors meaning 1. That these severall functions of Christ must be distinguished but may not be divided He that is one is all Christ a Priest doth rule Christ a King doth merit and teach Christ a Prophet doth both merit and rule But as a Priest he doth not rule as a King he doth not merit he is still one in all of these functions but acts under a distinct notion 2. There is a necessity of the actuall improvement of his Kingly and Prophetick office to bring men into a Justified state and to bring Justified ones to the end of their Justification There must be light to lead men to Christ power to subdue men unto him as well as a price paid to reconcile them When the price of our redemtion is paid by Christ and not published it is like the hid treasure by which no man hath advantage Yea were it made known and by faith applied and brought home our enemies yet are so potent and numerous that they would still prevaile against us Being redeemed by a price out of the hands of the Fathers Justice we must be rescued by a power out of the hands of Sathan When his right determines as it is with many unjust possessors he will yet keep his hold 3. Our faith hath respect to whole Christ to every part and piece of his Mediatorship It yeelds to his soveraignty is guided by his counsell and rests in his attonement So that the faith which Justifies looks at his Kingly office at his Prophetick office as well as at his Priestly office but not as it justifies Quà teaching it looks upon him as a Prophet and learns Quà ruling it looks upon him as a King and submits to him Quà sacrificing and making atonement it looks upon him as a Priest and rests there for acquitall and discharge Where the Gospel distinguishes our faith is distinctly to act and look As to the charge laid against me I shall say little I had rather speak for truth then for my self You tell me that my expressions confound Christ and his actions with mans faith in our Justification or these two questions by what we are Justified ex parte Christi and by what we are Justified ex parte nostri For answer I only leave it to the Readers eyes whether I do not mention our faith as distinct from the blood of Christ in the words by you recited And it is faith by which we are Justified ex parte nostri The implyed sense which you accuse I shall further consider in some expresse reasons Now for your arguments we have ten in number and not above two of them conclude the proposition in question Your first concludes That Christ is not received as Christ Mr. Brs. Arguments examined if not as Lord-Redeemer which is a new phrase which I remember not that I have read before I read this Apology For Answer I say Christ is to be received as the Lord our Redeemer and as our Master or Teacher but faith in Justification eys Redemption not Dominion Your second concludes from the authority of the Assembly That Justifying faith is the receiving of Christ as he is offered in the Gopel But he is offered in the Gospel as Saviour and Lord. All which is that which never was denyed Your third concludes That to save from the power of sin is as true a part of a Saviours office as to save from the guilt which is not at all
on the Sabbath Part. 2. Pag. 176. For further clearing of this point we must consider of the preceptive part of the Moral Law which alone in this place is our business to enquire after 1. As it is epitomized in the Decalogue those ten words as Moses cals them Exod. 34.28 or else us commented upon or more amply delivered in the whole Book of the Law Prophets and Scriptures of the New Testament 2. We must distinguish of the manner how the Law prescribes or commands any thing as duty which is either expresly or Synecdochically either directly or else interpretatively virtually and reductively I very well know that the Law is not in all particulars so explicitely and expresly delivered but that 1. The use and best improvement of Reason is required to know what pro hic nunc is called for at our hands for duty The Law lays down rules in affirmative precepts in an indefinite way which we must bring home by particular application discerning by general Scripture Rules with the help of reason which sometimes is not so easie to be done when it speaks to us in a way of concernment as to present practicall observation 2. That hints of providence are to be observed to know what in present is duty as to the affirmative part of the commandments of God If that man that fell among theeves between Jerusalem and Jericho had sate by the way on the green grass without an appearance of harm or present need of help the Samaritane that passed that way had not offended in case he had taken no more notice then the Priest Levite did But discerning him in that case as he then was the sixt commandment called for that which he then did as a present office of love to his neighbour according to the interpretation of this commandment given by our Saviour Mark 3.4 When the Pharisees watched him whether he would heal the man with the withered hand on the Sabbath day He demands of them Is it lawful to do good on the Sabbath day or to do evill To save life or to destroy It was not their mind that Christ should kill the man onely they would not have had him then to have cur'd him but not to cure when it is in our power according to Christ's interpretation is to kill If diligent observation be not then made the commandment may be soon transgress'd 3. Skill in Sciences and professions is to be improved by men of skill that the commandment may be kept The Samaritane powred Wine and Oyl into the Samaritans wounds knowing that to be of use to supple and refresh them Had he known any other thing more soveraign which might have been had at hand he was to have used it As skill in Medicines is to be used for preservation of mens lives so also skill in the Laws by those that are vers'd in them for the help of their neighbour in exigents concerning his estate and livelihood 4. We must listen to Gods mouth to learn when he shall be pleased at any time further to manifest his mind for the clearing of our way in any of his precepts There was a command concerning the place of publique and solemn worship Deut. 12.5 Vnto the place which the Lord your God shall choose out of all your tribes to put his name there even to his habitation shall ye seek and thither shalt thou come Now they must depend on the mouth of God to observe what place in any of the Tribes he would choose for his habitation When God commands that all instituted worship shall be according to his prescript this is a perfect Rule implicite and virtual tying us to heed the Lord at any time more particularly discovering his will and clearing this duty to us Was not the Law of worship perfect to Abraham unless it explicitely told him that he must sacrifice his Son And if you take your self to be so acute as to set up a new Rule as you are pleased to stile it then you antiquate and abolish the old Rule and singularly gratifie the Antinomian party Two Rules will no more stand together then two Covenants In that you say a new Rule you make the first old Now that which decayeth and waxeth old is ready to vanish away Heb. 8.13 You adde moreover doth not the Scripture call Christ our Law-giver and say The Law shall go out of Zion c. Is 2.3 And was not I pray you the old Law as you are pleased to call it his Saint Paul I am sure quotes that which belongs to the preceptive part of the Moral Law and calls it the Law of Christ Gal. 6.2 His Laws were delivered in the wilderness whom the people of Israel there tempted and provoked This is plain for they sinn'd against their Law-giver and from his hands they suffered And who they tempted in the wilderness see from the Apostles hand 1 Cor. 10.9 And as to your Scripture the words quoted are exegetically set down in those that follow them The Law shall go out of Zion and the word of the Lord out of Jerusalem Which is no more but that the name of the Lord which was then known in Judah shal be great from the rising of the sun to the going down thereof You further demand And is he not the anointed King of the Church and therefore hath legislative power For answer I desire to know what King the Church had when the old Law was before Christ came in the flesh the Kingdome was one the same the King one and the same then and now as I take it Many shall come from the East West shall sit down with Abrah Isaac and Jacob in the kingdom of heaven The Gentiles comming in at the Gospel-call are under the same King and in the same Kingdome And if all this were granted you for which you here plead it is no more then a change in some positive circumstantial Rites and what is this to our question That our righteousnesse which is imperfect according to the old Rule can be perfect according to the new when old and new in that which is naturally Moral is ever one and the same When the Law required heart-service and love with the whole heart upon spiritual ends and motives upon which account all fell short in their obedience and performance shall we say that Christ did dispense with any of this so the Rule being lower our obedience now may answer Others that make Moses and Christ two distinct Law-givers and agents for God in holding out distinct precepts give the pre-eminence to Christ and account his Law to be of more eminent perfection You on the contrary seem to make the Laws of Christ to stoop far beneath those of Moses 2. Exception 2. For Justification of your accusation of the Moral Law of imperfection you say I think the Moral Law taken either for the Law given to Adam or written in tables of stone is not a