Apology Against the Exceptions of Black and Kendall, Section Baxter 64 – Section Blake 65
§. 64.
R. B. 1. COnfuſion maketh Controverſies endleſs, and gives advantage to miſtakes to prevail with the weak Reader. I ſhall firſt tell you what I mean by ſealing, before we further diſpute what is ſealed, and how. Some ſober men, no way inclined to Anabaptiſm, do think that we ought not to call the Sacraments Seals, as being a thing not to be proved from the word; (for all Rom. 4.) But I am not of their minde. Yet I think it is a Metaphore; and to make it the ſubject of tedious diſputations, and lay too great ſtreſs upon a Metaphorical notion, is the way not to edifie, but to loſe our ſelves. I am not ſo well skilled in Law as to be very confident, or to pretend to any great exactneſs in …heſe matters; but I conceive that in general, a Seal is an Appropriative ſign, when it is ſet upon things, as Goods, Cattels, &c. it ſignifies them to be ours: when they are applyed to Inſtruments in writing, they have 1. the common end of a Seal. 2. a ſpecial end. 1. The common end is to ſignifie by a ſpecial ſign our owning of that writing or Inſtrument to which it is annexed. 2. The ſpecial end is according to the nature and uſe of the Inſtruments viz. 1. Some Inſtruments directed to a Communitie, or indefinitly to any whom it may concern. 2. Some to particular perſons, or ſome few Individuals. Both of them are, 1. either Narratives de re. 2. Or obligatory Conſtitutions or acknowledgments de Debito. The former are either 1. Doctrinal, and ſo a man may give it under his hand and ſeal that he owns ſuch or ſuch a Doctrine, or confeſſion of Faith, or form preſcribed by him as Teacher to his Schollers or Hearers, &c. 2. Or Hiſtorical; and ſo a man may give it under his hand and Seal, that ſuch a perſon is thus or thus qualified; or did this or that act, or ſuffered loſſes, pain, &c. 2. The Conſtitutions de Debito, are 1. De Debito officii, the Conſtitution of Dutie. 1. By equals upon voluntary obligation by contract (which concerneth not our buſineſs). 2. By Superiors to their Subjects or Inferiors, which is either a Law to any or to ſome Communitie: Or elſe a Precept to ſome particulars. And ſo Soveraigns may give out Laws, and Proclamations under their hand and Seal? and Juſtices and Inferior Magiſtrates may ſeal their Precepts and Warrants, and Orders, &c. 2. Or they are de Debito Beneficii; Conſtituted 1. by a Legiſlator or Rector as ſuch, 2. by a Proprietary or Owner or Lord, as ſuch. 1. The former is either Abſolute, as the Collation of ſome honors may be, and ſome acts of pardon, and the Diviſions of Inheritances, as among the Iſraelites at their firſt poſſeſſing Canaan: Or they are Conditional; And the Condition is either pure Acceptance (which is ſo naturally requiſite, that it is uſually ſuppoſed, and not expreſſed, and ſuch Collations go commonly under the name of Abſolute and Pure Donations, though indeed they are not). Or elſe ſome requite ſervice or moral action, which may properly make the Benefit to be Praemium, a Reward. All theſe being ſealed, the Seal doth oblige the Benefactor or Donor, becauſe the Inſtrument is obligatory, if it be for future conveyance. If a preſent Collation, then the Seal doth confirm the Receivers Right, againſt any that may hereafter queſtion it. The like may be ſaid of Acknowledgments, as of Conſtitutions: The Subject may acknowledge his ſubjection and Seal it; the Stipulator may cauſe the Promiſor to acknowledge Duty or Debt, and to Seal it: So for Acknowledgments of Debts diſcharged, Rewards received, Conditions performed, &c. 3. The like may be ſaid de Debito Panae, when Penal Laws are ſealed: and of Commiſſions and Warrants for execution; but this leſs concerns our caſe.
So that the uſe of a Seal as ſuch, is but to teſtifie in a ſpecial manner that the Thing or Inſtrument is really ours, or that we own it: and ſo as Ameſius ſaith, to be Teſtimonium Secundarium, added to the Primary Teſtimonie of the Covenant or other Inſtrument. But the ſpecial end of the Seal ariſeth from the nature and uſe of the Inſtrument ſealed, and not from the nature of a Seal as ſuch.
My opinion now upon the preſent Controverſie, I give you in theſe Concluſions.
Concl. 1. Taking the word as ſtrictly as we uſe to do in Engliſh, the Sacraments are not properly Seals, but Metaphorically. But taking the word Seal more largely, as it ſignifieth any inſtituted ſign for teſtimony of ones owning the Inſtrument, Revealing, Promiſing, Exhibiting, &c. ſo they may be called Seals.
2. The Sacraments are not to be applyed to univerſal or indefinite ſubjects, but to particulars: Indeed they cannot be entire Sacraments, without particular Application; that is, either to that particular Congregation, or a particular perſon: and ſtill the Receptive Application muſt be perſonal.
3. Therefore not meer univerſal, or particular, or indefinite Enunciations are to be uſed by the Adminiſter, but ſingulars alſo.
4. Yet I conceive that as the Univerſal Enunciation is firſt to be expreſſed, ſo it is that univerſal that is ſealed, though with application to ſingular perſons; it being not a Collective, but a Diſtributive Univerſal; and not Diſtributive only in Genera ſingulorum, but in ſingula Generum: and therefore may be applyed ad ſingula Generum.
5. I conceive that God may be ſaid to Seal firſt the truth of the Hiſtory of Chriſts death and blood ſhed: and alſo the Truth of the Doctrine of the Goſpel, that this Blood was ſhed as a Ranſom for ſinners, and that it was for our ſins that he dyed.
6. And this quoad inſtitutionem Sacramentorum, may be ſaid to be intended to his univerſal Church; but quoad exercitium, & actual…m applicationem, it is directly ſtill to ſingulars.
7. I conceive alſo that in the Miniſterial act of offering, and ſaying, Take, Eat, Drink, Chriſt may be ſaid to Seal his Precept, whereby he hath made it the dutie of man, to Take or Accept an offered Saviour with his benefits, on the Offerers terms.
8. Thus far there is no queſtion but he ſealeth to Hypocrites, as well as to true Believers.
9. Concerning the Promiſe or Teſtament, we muſt yet diſtinctly conſider, 1. the Promiſe it ſelf which goes firſt. 2. the ſealing of this Promiſe, which is next. 3. the Delivery or Application by offer which is next. 4. the Reception or Acceptance of the thing offered, which is next. 5. the actual efficacie of the Promiſe in Conſtituting the Right of the Receiver in the Benefit, which is next. 6. the mutual obligation of each Partie to fulfill the remainder of the Covenant for the future, which is the laſt.
10. That Seal which properly confirms the Goſpel to be true, is miracles and other gifts of the Holy Ghoſt; but the Sacraments, though they may do much alſo to that, as they are a continued publick Commemoration, and ſo an excellent way of Tradition, yet are they eſpecially Applicatory ſigns for renewing clear apprehenſions, helping memorie, aſſiſting in our Application of the general Promiſe, reſolving our Wills▪ exciting our affections to a more lively ſenſe of Chriſts Love, and our ſin and Duty, &c. and actually to help us in the Praiſes of the Redeemer by ſo ſolemn and ſenſible a Commemoration of his Redemption of us.
11. Miniſters are Chriſts Officers in Explication and Application of his Laws and Covenants.
12. Their Application or Explication is no Addition to the ſenſe, nor any making of a new Law or Covenant. Therefore when God ſaith, Whoſoever will Believe, ſhall have Chriſt and Life; and the Miniſter ſaith, If thou A. B. wilt Believe, thou ſhalt have Chriſt and Life; The Miniſter addeth not to the Promiſe, but applyeth it according to its proper ſenſe; ſeeing a univerſal Enunciation abſolutely ſo called, may be diſtributed in ſingula generum, though a Univerſal ſecundum quid may be only diſtributed into Species or genera ſingulorum.
13. And therefore to ſeal to that ſingular Enunciation, is no more then to ſeal to the Univerſal, but much leſs, if it were to that alone.
14. It is Gods Legal Deed of Gift, or Promiſe written in Scripture, or otherwiſe expreſſed, to which the Sacrament is a Seal, and conſequently to that ſingular enunciation, which is but part of the ſame Promiſe, and that as it is contained in the univerſal: but not as it is a thing diſtinct from the univerſal Promiſe, or as ſuppoſed to adde to it, or contain more, for ſenſe, in it; nor to the Application of the Miniſter, as ſuch.
15. But for the right underſtanding of this, we muſt explain this word, to Seal to, which is of ſeveral ſignifications: 1. It is one thing to ſeal to a thing as the Teſtimonium primarium, to which the Seal is the Teſtimonium ſecundarium. So the Inſtrument is ſealed to. 2. It is another thing to ſeal to a thing as the ſubjectum materiale obſignatum: ſo the matter contained in that Inſtrument is ſealed to. 3. It is another thing to ſeal to a thing as the finis cujus ultimatus: ſo the good which the partie ultimately receives from that Donation, Contract, &c. as its end, is ſealed to. 4. And its another thing to ſeal to a thing as the finis cujus proximus, vel propior: and ſo to our Right to Chriſt, our Remiſſion, Juſtification, Adoption, &c. are ſealed to. 5. And its yet another thing to ſeal to a perſon as the finis cui: and ſo God ſealeth to us, the forementioned Covenant, &c. I mean that according to its ſeveral reſpects to theſe things; the words ſeal to hath ſeveral ſignifications. Now the application, the Right delivered, &c. may be ſaid to be ſealed to, as the finis proximus cujus: for it is ſealed that it may be delivered and applyed for conveying Right: but theſe are not ſealed to as the ſubjectum obſignatum: that is the Promiſe … Grant it ſelf, whereby Right is conveyed.
16. The Sacraments are not only Seals to the Grant or Promiſe, but furthermore are Exhibiting or Conferring ſigns, in ſubſerviencie to the Promiſe; as Inſtruments to ſolemnize the Collation of Chriſt and his Benefits. And this ſeems to be a far more remarkable end of them, then proper ſealing: For Sacraments are ſuch kind of ſigns, as thoſe in the ſolemnization of marriage, in giving hands, putting on a ring, expreſſing Conſent, &c. Or as the Crowning of a King, or the liſting a Souldier: or as a twig, a turf, or a Key in giving poſſeſſion. So that the main uſe followeth the meer ſealing.
17. As Gods Univerſal Grant of Chriſt and pardon is but Conditional (in form or ſenſe) to which the Sacrament ſealeth; ſo the miniſter that diſtributeth the Univerſal to ſingulars, muſt do it but Conditionally, If thou A. B. wilt Believe, thou ſhalt have Chriſt and Life: So that ſtill it is no Abſolute but a Conditional Promiſe or Grant that is ſealed.
18. This Conditional Promiſe is ſealed Abſolutely and actually; for were it ſealed only Conditionally, then it were not Actually ſealed at all, till the Condition is fulfilled: but the ſenſe would run thus, This Action ſhall be my Seal, when you believe, or perform ſome other Condition. But I conceive God ſealeth Actually, and therefore Abſolutely, before men truly or really believe, when a Miniſter on his Command and by his Commiſſion doth it.
19. Yet though God Seal the Conditional Promiſe Abſolutely to ſuch as profeſs to receive it; that is, though he hereby atteſt that he owns that Promiſe as his Act or Deed; yet doth he not either Exhibite or Convey Right to Chriſt and his Benefits, nor yet oblige himſelf for the future, Abſolutely, but Conditionally only. For in this Conveyance and Obligation the Grant or Covenant is the principal Inſtrument, and the ſign the leſs principal; and both to the ſame uſe: and therefore the latter cannot Abſolutely Convey, or Oblige the Promiſer, unleſs the firſt do it abſolutely too.
20. God may therefore ſeal his Promiſe, and thereupon offer Chriſt and Life to men that pretended a willingneſs to Receive it, and yet not actually convey Right to Chriſt and Life, nor Actually oblige himſelf to pardon or ſave the ſinner, becauſe the partie may refuſe the offer, either refuſing Sacrament and all, or only Refuſing in heart the benefit offered, at leſt as ſuch and on the terms that its offered on, and on which only it may be had. And ſo when the ſealing uſe is paſt, the Sacrament may loſe its Conveying and obliging force (ſo far as we may ſay God obligeth himſelf) for want of true Reception: and thus it doth with all unſound Believers.
I deſire the Reader, according to this explanation to underſtand that which I wrote againſt Mr. Tombes in my book of Baptiſm, about the Sacraments ſealing to the ungodly.
Having ſaid thus much for the opening of my opinion, and the avoiding of Confuſion, I return to Mr. Blakes words. And 1. where he ſaith, The maior is not ſealed; for the Sacraments ſeal not to the truth of any general propoſitions, but they ſeal with application to particular perſons: I Reply, They ſeal no doubt with reſpect to particular perſons; but that they may not ſeal both the general Promiſe and the ſingular as comprized in it, to that particular perſon, I hear not yet proved, viz. q. d. Having promiſed Chriſt and Life to every one that will Accept him, leſt thou ſhouldſt ſtagger at this my Promiſe, I own it by this ſeal. 2. Where he ſaith, It ſeals that which ſupplies the place of the minor; viz. I give thee Chriſt: I Reply, 1. Its true; becauſe this is no addition to the general Grant, but part of its proper ſenſe: For he that ſaith, I give it to all Believers, ſaith in ſenſe, I give it to thee if thou be a Believer. Otherwiſe God ſealeth not to what he promiſeth not: and were not the ſingular Enunciation comprehended in the ſenſe of the Univerſal, you could never prove that the ſingular is ſealed. 2. But what is the meaning of your Minor, which you ſay is ſealed? Is it an Abſolute and ſimple Propoſition or Enunciation, as you expreſs it? Or is it a Conditional one? Do you mean, I will give thee Chriſt on Condition that thou Accept him as offered: or, I will give him Abſolutely: And by giving, do you mean proper effectual giving which conveys Right? or only an offer which conveys not Right till it be Accepted on the terms on which its offered? If you mean by gift, a meer offer, then it may be ſealed Abſolutely; for God doth Abſolutely offer, where he doth but Conditionally Give. He doth not ſay, I will offer you Chriſt, on condition you will take him; for he offereth him whether men Accept him or not. If you mean a full gift, and mean the Enunciation to be Abſolute, then that man ſhall certainly have Chriſt and Life, whether he accept him or not; or at leſt, accepting is no Condition. And then all that God ſo ſealeth to, ſhall be ſaved. Nor will it help you to ſay, that he ſeals this Abſolute Promiſe but Conditionally: for however, rhe man muſt needs be ſaved by ſuch a Gift or Promiſe it ſelf, though it were never ſealed at all. If you mean (as I ſuppoſe you do) I give thee Chriſt to be thine, on condition that thou Accept him as offered; then 1. Why did you expreſs a Conditional Gift, in Abſolute terms, leaving out the Condition? 2. Why then are you ſo loth to yield that this Conditional Grant is Abſolutely ſealed, that is, owned by an expreſs ſign; As long as the Grant is but Conditional, yea and the ſign it ſelf doth Exhibit or Convey but Conditionally, what danger to ſay that it ſealeth Abſolutely? Is there not more inconvenience in ſaying that both the Grant is Conditional, and yet alſo that it is but Conditionally ſealed?
3. You adde, The outward Elements are given on this Condition, that we receive them, that we eat and drink them: Reply, I never gave them but on a higher Condition, viz. If you will take Chriſt offered, take this which ſignifieth, &c. And I think Chriſt never gave them but on condition, that men Accept him as well as the ſign; though when they performed not what they pretend to do, he doth not ſuſpend his act of Tradition: And in ſuch a caſe it is a Delivering, but not a proper Giving. And I do not think that you uſe your ſelves to give the Sacramental ſigns meerly on condition that men will Take, and Eat, and Drink them: As you charge a further Condition on them, ſo I conjecture that if they ſhould profeſs no more, then ſo to Take the ſigns, you would not deliver them.
Next you argue thus, That which all do not partake of that receive the Sacrament, is not Abſolutely, but Conditionally ſealed in the Sacrament. But all do not partake of Chriſt in the Sacrament; therefore he is not Abſolutely, but Conditionally ſealed: Reply, 1. What if I ſhould grant all this? what is it to our preſent queſtion? to Seal Chriſt, is ſomewhat an uncouth phraſe. It is either the Grant or Promiſe of Chriſt that you mean, which Gives Chriſt: or it is the Jus ſo Given: (For Chriſt himſelf in ſubſtance is not Given by the Covenant, otherwiſe then by giving us Right to him.) If you mean it of Right to Chriſt, then this is the Terminus proximus exhibitionis, and the more remote end of ſealing; whereas our Queſtion was of the ſubject ſealed, and not of the end of ſealing. And therefore you ſhould not have thought that you conclude the Queſtion, when you ſpeak only to another queſtion. But if by ſealing Chriſt, you mean only ſealing the Promiſe or Grant of Chriſt and Life in him; then 2. I deny your major propoſition. If you had ſaid only, That which all do not partake of that receive the Sacrament, is not abſolutely Given; I ſhould eaſily have granted it: for it is Given on condition of Receiving: and even a ſealed Grant may be uneffectual to Conveyance, through the interpoſition of the Diſſent and Rejection of him that ſhould receive. But you adde for the confirmation of the major, None can miſs of that which God Abſolutely Granteth, and Abſolutely ſealeth; Reply, 1. But what is this to your major? was there any mention of Abſolute Granting? This is ſomewhat a large Addition. 2. And what is this to the queſtion between you and me? You know and acknowledge, that I ſay, It is the Conditional Grant that is Abſolutely ſealed: why then do you diſpute againſt Abſolute Granting and Sealing? This is loſs of time to the beſt of your Readers; and for the worſt, it may make them think my opinion is clean contrary to my own profeſſion.
§. 65.
Mr. Bl. OR in caſe the Soul frame any Argumentation, I ſuppoſe it is to be conceived to this purpoſe; If God give me Chriſt, he will give me Juſtification and Salvation by Chriſt; but God gives me Chriſt; therefore he will give me Juſtification and Salvation. The major is ſuppoſed not ſealed: the minor is there ſealed: The Elements being tendred by the Miniſter in Gods ſtead, and received with my hand, I am confirmed that God gives Chriſt to my Faith: And the minor being ſealed, the Concluſion eo nomine is ſealed. The proof of any propoſition in a Syllogiſm, is in order to the proof of the Concluſion; and ſo the ſealing of any propoſition is in order to the ſealing of the Concluſion; which indeed Mr. Baxter grants; where he ſayes that the Propoſition that God ſealeth to runs thus, If thou do believe, I do pardon thee, and will ſave thee: Yet ſeveral paſſages in that Diſcourſe, are I confeſs beyond my weak apprehenſion.