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
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
the visible state of it Abundant more like Testimonies might be added if it would not be the Readers trouble And lest all of this should be evaded with this distinction that respective to us they are members but they are not so in foro Dei let us see what l Ecclesiae Refor distinguunt inter Ecclesiam Christi invisibilem mystâ—cam quae coetus est hominum vocatorum fidelium qui communionem habent cum Christo cui nulli hypocritae annumerari possunt inter Ecclesiam Christi Visibilem externam quae est societas eorum qui veram fidem profitentur ad communionem societatem Ecclesasticam inter se exercendam Apollonius hath in his answer to the question concerning qualification of Church-members He saith The reformed Churches distinguish between the invisible Mysticall Church of Christ which is the company of believers called which have Communion with Christ to which no hypocrite can be joyned c. And the outward visible Church which is the society of those that professe the true faith for the exercise of Ecclesiastical Communion and society among themselves And having expressed his judgement as to the question proves it by three Arguments The 3d. is m Ex descriptione Ecclesiae visibâ—lis cujus natur describitur in jure Dei quod sit horreum in quo cum tritico paleae colliguntur domus Dei in qua vasa aurea ligne a sunt rete quo pisces boni mali capiuntur from the description of the Church visible whose nature in the right of God is described saith he that it is a barne in which chaffe is gathered with the wheat the house of God in which are vessels of Gold and wood a net in which are fishes good and bad This distinction therefore as thus applyed is here by him denyed and to this end we may examine further the definitions given by Divines of the visible Church A definition compriseth no parts that are Monstrous adventitious Excrementitious or barely equivocal but those onely that are of the essence or at least integrality where it is an Integrum as the Church as Mr. Hudson hath shewed is that is defined We have heard Wollâ—bius his definition before Mr. Hudson pag. 9th saith The Church visible is a company of people called or separated by God from Idols to the true Religion and yeelding professed subjection to that call which is true saith he of the godly as well as of the Hypocrites The Leyden Professours disput 40. Thes 32. give this definition n Visibilis Ecclesia est coetus eorum qui per verbum externum Sac amentorum ac disciplinae Ecclesiasticae usum in unum externum corpus coalescunt The visible Church is a Company of those which by the outward Word and use of Sacraments and Ecclesiastical Discipline are gathered into one outward body and society Explaining themselves in he 35. Thes in the same manner as Mr. Hudson before The definition of Trelcatius junior little differs from it pag. 432. And wheras Mr. Baxter saith that our Divines generally plead that Hypocrites are not true members of the universal Church but as a wooden Legge to the body I am almost confident that in turning over all his books he can produce but few such Testimonies Had he said the Catholick Church instead of universal I believe he might have found many Universal and Catholick in Authors use of them dâ—stinguished but whether he can find them speaking in his terms I somewhat question When Whitaker handles the question so voluminously he states it of what sort of men the Catholick Church consists but not universal Dr. John Reynolds maintaining that position The holy Catholick Churâ—h which we believe is the whole company of Gods Elect and Chosen expresseth himself by the word Catholick we see in his Thesis and addes The wicked must needs be a part of the Church if the name of Church did signifie the visible Church Now I think that scarce any will deny that the universal Church is visible which Mr. Hudson so largely hath proved cap. 5. Yet Whitaker as largely makes good that the Catholick Church is invisible quaest 2. de Eccles .. If I be now sent to my Dictionary to see whether Catholick and universal be not both one and demanded whether there be any more difference between them then is between Idolum and Imago about which we have had so much stir with the Papists the one a Greek word the other a Latine I confesse it is so in Grammer but not in their use of it that handle the question of the Church Catholick in this manner and when their Authority is quoted their sense must be inquired into And in case they took it for the same as universal they could not make it invisible in which sense Hudson observes Zanchy Gerard Whitaker Chamier Ames Dr. Willeâ— do use it to which Daverant Trelcatius with other might be added The distinction is usual into Catholick and visible and in that sense a wicked man is no member of the Church Catholick as opposite to vibsile when yet he is a true Member of the Church universal as opposite to particular And therefore I say that a bad man is a true Member of the Church visible and I think I am not gainsayed by any of our Divines but seconded But though they may be true members of visible Churches yet perhaps Mr. Baxter hath a way to make them onely as woodden leggs respective to the true Church visible Churches with him being no true Churches but aequivocally so called owning that Charge of Bellarmines o Confessionistae Calvinus docent duas esse Ecclesias veram quae est Sanctorum fide lium Congregatio externam quae nomine tantum est Ecclesia in qua boni mali reperiuntur sed malos esse in Ecclesiâ non de Eclesiâ where he saith that the Confessionists and Calvin teach that there are two Churches A true one which is the Congregation of the holy and faithfull An outward one which is onely a Church in name in which good and bad are found but the bad are in the Church not of the Church But here he hath Amesius his adversary who bettter understood the mind of Protestant Writers and in this is rather to be believed He answers Tom. 2. lib. 2. de Eccles Cap. 1. p Calumnia est manifesta quod impingitur illis duarum Ecclesiarum Militantium fictio non distribuunt Ecclesiam miltantem in duas species sed duplicem respectum aut considerationem unius ejusdem Ecclesiae distinguunt ac proponunt unam quoad essentiam internam alteram quoad modum existendi ex ternum This fiction of two Militant Churches which is put upon them is a manifest Calumny they do not divide the Church Militant into two Species but they distinguish and hold forth a double respect or consideration of one and the same Church One according to
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 parâ—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
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
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
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 peâ—son uncapable of benefit by the Sacrament or by immediate cleer consequence introduced so that the fundamental truth cannot be known but the error must be seen Here is such a flaw in the Covenant that no improvement can be made of the seal to allude to that of the Psalmist Foundations are destroyed and what can the stewards of the mysteries of God do Such a soul hath framed to it self such a Christ as the Gospel never held out for his salvation These are such of whom the Apostle speaks Col. 2.19 that hold not the head from which all the body by joynts and hands having nourishment ministred and knit together increaseth with the increase of God and how can they then find any spiritual nourishment When they thus withdraw from Christ they are justly denyed to sit at his Table But when the error is of an inferiour nature as neither rendring Christ in an incapacity to be a Saviour nor yet wholly inconsistent with the work of his Mediatorship or at least not such directly but only by way of consequence and that not immediate and evident but more obscure and remote so that it may justly be hoped that in case the consequence were seen the conclusion that they draw would be best rather then the principle of truth denyed the case is then otherwise As we might live in such a Church in case doctrine of that kind were received and taught so we may not refuse such a member making his farther conviction our businesse where ignorance may stand with grace there errour is not wholly inconsistent with it And where there is any fair possibility that Christ may be there this Ordinance is not to be denyed And in case the opinion entertained and contended for be yet more soul so that we have just cause as the Apostle of the Galatians to say that their doctrine is inconsistent with grace yet being not as we can discern fixedly settled and resolutely received and concluded upon but with hesitancy and wavering their faith rather staggered then destroyed these should not hastily be refused But as the Apostle gives counsel respective as I take it to private converse After once or twice admonition reject so let it be here make essay to regain a brother rather then lose him It cannot be conceived that the Apostle when he wrote his Epistle to the Churches of Galatia would upon the account of their error how dangerous soever have discontinued this ordinance as long as he saw any hopes of their reestablishment though they were in eminent danger to be dischurched yet he would continue Church-ordinances Men of a resolved profligate course of life are uncapable of benefit by the Sacrament As for those that put a bar to their benefiting by the Sacrament by their vicious life or profligate course most mens verdict is soonest of all other against them with the Poets Peribomius Morbum gressu incessuque fatentur they have their faults written in their foreheads And certain it is that those men that are in their sin and resolved for sin in present can receive no benefit by the Sacrament First They that look upon Christ to receive benefit in the Sacrament look upon him pierced by their sins and that withall sorrow and grief of spirit The greatest grief in Family or Common-Wealth is borrowed to expresse it Zach. 12.10 11. They shall mourne for him as one mourneth for his onely son and shall be in bitternesse for him as one that in bitternesse for his first-born In that day shall there be a great mourning in Jerusalem as the mourning of Had adrimmon in the valley of Megiddon VVhich was the mourning upon occasion of Josiah's slaughter 2 Chron. 35.24 But these now look upon him suffering for sins with all pleasurable delights and content in sin they see him under all this burden for our trangression and in the mean time take delight to add to the weight of it and so stand at the greatest distance from