a person capable of salvation on our part required It is a penitent and petitioning Faith whereby we receive the Promises of mercy but we are not justified partly by prayer partly by Repentance and partly by Faith but that faith which stirreth up godly sorrow for sin and enforceth us to pray for pardon and salvation Faith is a necessary and lively instrument of Justification which is amongst the number of true causes not being a cause without which the thing is not done but a cause whereby it is done The cause without which a thing is not done is onely present in the action and doth nothing therein but as the eye is an active instrument for seeing and the eare for hearing so is faith also for justifying If it be demanded whose instrument it is It is the instrument of the soul wrought therein by the Holy Ghost and is the free gift of God In the Covenant of works works were required as the cause of life and happinesse but in the Covenant of grace though repentance be necessary and must accompany faith yet not repentance but faith onely is the cause of life The cause not efficient as works should have been if man had stood in the former Covenant but instrumentall onely for it is impossible that Christ the death and blood of Christ and our faith should be together the efficient or procuring causes of Justification or salvation Rom. 3.21 22 28 30. Gal. 2.16 17. Rom. 4.2 3. When the Apostle writeth that man is not justified by works or through works by the Law or through the Law opposing Faith and Works in the matter of Justification but not in respect of their presence Faith I say and works not faith and merits which could never be without doubt he excludes the efficiency and force of the Law and works in justifying But the particles By and Of do not in the same sense take Justification from the Law and Works in which they give it to faith For faith onely doth behold and receive the promises of life and mercy but the Law and Works respect the Commandments not the Promises of meer grace When therefore Justification and life is said to be by Faith it is manifestly signified that faith receiving the promise Deut. 7.12 10.12 Jer. 7.23 Lev. 19.17 18. Luk. 10.27 Mark 12.30 doth receive righteousnesse and life freely promised Obedience to all Gods Commandments is covenanted not as the cause of life but as the qualification and effect of faith and as the way to life Faith that imbraceth life is obediential and fruitful in all good works but in one sort faith is the cause of obedience and good works and in another of Justification and life eternal These it seeketh in the promises of the Covenant those it worketh and produceth as the cause doth the effect Faith was the efficient cause of that precious oblation in Abel Heb. 11.4 7 c. of reverence and preparing the Ark in Noah of obedience in Abraham but it was the instrument onely of their Justification For it doth not justifie as it produceth good works but as it receiveth Christ though it cannot receive Christ unlesse it bring forth good works A disposition to good works is necessary to Justification being the qualification of an active and lively faith Good works of all sorts are necessary to our continuance in the state of Justification and so to our final absolution if God give opportunity but they are not the cause of but onely a precedent qualification or condition to final forgivenesse and eternal blisse If then when we speak of the conditions of the Covenant of grace by condition we understand whatsoever is required on our part as precedent concomitant or subsequent to Justification repentance faith and obedience are all conditions but if by condition we understand what is required on our part as the cause of the good promised though onely instrumental faith or belief in the promises of free mercy is the onely condition Faith and works are opposed in the matter of Justification and salvation in the Covenant not that they cannot stand together in the same subject for they be inseparably united but because they cannot concur or meet together in one and the same Court to the Justification or absolution of man For in the Court of Justice according to the first Covenant either being just he is acquitted or unjust he is condemned But in the Court of mercy if thou receive the promise of pardon which is done by a lively faith thou art acquitted and set free and accepted as just and righteous but if thou believe not thou art sent over to the Court of Justice Thus far Mr. Ball. In which words of his the blood of Christ faith in his blood repentance and works have all of them their due place assigned them The blood of Christ as the alone efficient procuring cause Faith as the instrument giving interest and making application Repentance as a necessary qualification of the justified person in order to glory In this which is the good old Protestant doctrine God loseth nothing of his grace but all is free in the work Christ loseth nothing of his merit it stands alone as the procuring cause Faith receives all from Christ but takes nothing off from the free grace of God or Christs merits God loseth nothing of his Soveraignty and man is not at all dispensed with in his duty God is advanced in his goodnesse and Soveraignty man is kept humble thankful and in subjection no place being left for his pride or gap open for licentiousnesse A Digression concerning the Instrumentality of Faith in Justification HEre I cannot passe by that which Mr. Baxter hath animadverted on some passages of mine in the Treatise of the Covenant concerning the Instrumentality of Faith After I had spoke to our Justification by Faith in opposition to Justification by works in several Propositions of which he is not pleased to take any notice I infer pag. 80. These things considered I am truly sorry that Faith should be denyed to have the office or place of an instrument in our Justification nay scarce allowed to be called an instrument of our receiving Christ that justifies us Mr. Baxter not acquainting his Reader at all with the premises immediately falls upon this inference making himself somewhat merry with my professing my self to be truly sorry for this thing telling me I was as sorry that men called and so called faith the instrument of justification as you are that I deny it acquainting his Reader with his Reasons which he would have to be compared with mine which he passes over in silence 1. No Scripture doth sayes he either in the letter or sense call faith an instrument of Justification This the Reader must take on his word and it should further be considered whether he do not in the same page contradict himself where he saith It is onely the unfitnesse or impropriety of the phrase that he
former as is concluded by Interpreters we must understand the like or somewhat much like it in the latter Man will have like immortality in sin as he had omniscience by sin Therefore he puts and keeps him out of Paradise that now being deprived of the thing he might not delude himself in the outward sign or Sacramental representation of it Sixthly It remains therefore that these trees were set apart of God from other trees of the garden for a Sacramental use having no more power of themselves to confer life or knowledge then water in Baptisme or bread and wine in the Lords Supper to conferre pardon of sin or spiritual life on the soul g Arbor igitur vitae non ab in sita vivificandi facultate sed à Sacramentali signifâ—câ—tione sic dicta est The tree of life was so called saith Wollebius not from any innate quickning faculty but from a Sacramental signification Paraeus indeed putting it to the question whether the tree of life be so called by reason of the effect that it had produced had man stood or by way of signification saith these two opinions in his judgment may be joyned and sayes h Sine dubio habitura erat haec arbor seu ut cibus seu ut medicina vim conservandi hominis sanitatem vitam ne corpora vergerent in senium aut sentirent defecâ—um donec in coelestem immortalitatem transirent Deinde data fuit homini in vitae Sacramentum The tree might give life as food or as physick and preserve from age till man should be translated into an heavenly immortality and then proceeds to shew how it is a Sacrament of life But sure these opinions are altogether inconsistent Sacraments are so signs that they are not physical causes of the thing that is signified If they had any such effect in nature then all mystery in the Sacrament ceased and there needed no word from God to clear it every man would know that food hath a natural tendency to life and physick to health if there were no Scripture If we were able to make it good that they were physical causes of life and knowledge then we must disclaime their Sacramental use but seeing that cannot appear and the contrary is evident This other must be asserted It may easily be made out that the tree of life was a Sacramen Man was to put forth his hand to eat of it as the Jewes did the Passeover and we do the Lords Supper i Voluit igitur hominem quoties fructum arboris illius gustaret in memoriam revorareunde vitam haberet ut se agnosceret non propria virtute sed Dei unius beneficio vivere Neqâ—e esse intrinsecum bonum ut vulgo loquuntur sed à Deo provenire And as often as he ate of it or had his eye upon it as Calvin well observes he was to remember from whom he received life and blisse and by whom he was preserved and upheld that he had no principle of life and blisse in himself but as he received it from God so by his favour and free Grace it was continued And to mind himself of his duty on what tearms he stood with God and upon what condition his life and blisse was continued whilest he sinned not he must not dye as long as obedience lasted he must enjoy a life in happiness Others add that it shadowed out Christ by whom both he and the Angels stood in happinesse but I have already spoke my thoughts to that particular But how to bring that other tree of the knowledge of good and evil so aptly to hold out the nature and use of a Sacrament is not so easie and I find many Interpreters asserting it but not any that I can meet with demonstrating it And it must be confest that this Sacrament did herein differ from all other Sacraments Those did consist in their use This in mans abstinence from it In this it is said thou shalt not eat In the Passeover and the Lords Supper the communitants must eat But God hath it in his power to institute Sacraments according to pleasure by way of prohibition as well as by way of injunction In other Sacraments in the due use men attain to the good that is promised In this by abstinence man should have avoyded the evil threatned In eating of the tree of life while man persisted in obedience he was assured of life that was a seal and pledge of it And while he abstained from the tree of the knowledge of good and evil he had like assurance of freedom from death This alone was a negative Sacrament and it was proper to this Sacrament onely that not the fruition of good but the avoydance of evil was the thing signified The reason of the name is the enquiry of many why it was called the tree of the knowledge of good and evil Some that would deny it to be any Sacrament say that it had the name from the natural effect that it was apt to produce being created to quicken or ripen man in the use of his reason conceiving that our first Parents were created weak in knowledge of an infant understanding And to know good and evil that is choose the good and refuse the evil in the Hebrew phrase setting out the use of reason as Esay 7.16 Before the child shall know to refuse the evil and choose the good They say this tree was to work them to this maturity in knowledge How false this is of our first Parents weaknesse in knowledge is clear by the names that man gave to all creatures upon sight as he had dominion over them so he understood the nature of them as also in that speech that he uttered concerning Eve when the Lord upon her creation brought her to him to give her in marriage The Wise man sayes that God made man upright Eccles 7.29 And this uprightnes comprizes mans whole conformity to God in all in which his image doth consist which was as the Apostle tells us in knowledge as in righteousnesse and true holinesse Col. 3.10 To avoid suspition of inclination to any such opinion some when they speak of mans first estate purposely avoid the word innocency and choose to use the word integrity And how unapt the fruit of a tree could possibly be in nature to produce any such effect that which was spoken concerning the tree of life being applyed hither may demonstrate And whence this opinion came but from the Devil I cannot tell who told our mother Eve that God did know that in the day that they eat thereof their eyes should be opened and they should be like unto gods knowing both good and evil Gen. 3.5 He was the first that vented it and she was the first that believed it when she saw that the tree was good for food and pleasant to the eye and a tree to be desired to make one wise she did take and eat thereof Gen. 3.6 The taste
your self having in this very page said The condition is his that performeth it not his that imposeth it And I am sure that God imposeth and we perform the conditions of Faith and Repentance therefore they are not his conditions but ours You say There are sufficient reasons why God is said not to believe though he cause us to believe If you please to produce these reasons I shall he artily thank you I have said plainly enough that God causes us to believe denâ—'d that he is properly said to believe Your reasons then must needs be acceptable You tell me of Praedeterminants and their Adversaries Jesuites Arminians All of which acknowledge God to be the cause of uâ—â—acts And I acknowledge the same and so far there is a â—aire and â—â—iâ—ndly accord Bâ—t you say I adventure a step farher and say that faith and repentance are mans work and not Gods To which yâ—u reply 1. What meane you then to yeeld afterward that God worketh all our works in us Those which he worketh are sure his work Answ What need you to aske that question when I there explaine mine own meaning Your â—râ—uâ—ent à conjugatis What God worketh is his work must have its due limits or else you will run into many absurdities God works our motion from place to place and yet he himself does not move The text it self by me quoted gives an answer Having asserted that God works them the denominâ—tion is still given to man God workâ— all our works in uâ— when he has wrought them they are yet said to be ours I freely subscribe to that of Eâ—â—ius upon the words Deus omne bonum ac totum ab initio bonae voluntatis usque ad consummationem boni operis in nobis efficâ—citer operatur ordine sc causalitatis You â—dde I never met with any Orthodox Divine but would yeeld that Faith is a work of Gods Spirit and the Spirits work is doubtleâ—s Gods work Farther telling me If you go the Common way of he Praedeterminants you must acknowledge that God is the Physicall Efficient Praedeâ—ermining Principall Immediate cause of every act of every creature and therefore doubtlesse of our Faith and that both immediatione virtutis suppositi So that it is more properly his act then ours Here you furnish me with an answer Though in the highest way of Praedeterminants I should ascribe all in every act to God yet they are not Gods works or acts in a rigid proper sense but by a Metonymie of the cause He works them because he work us for the acting of them and so I explained my self We are his workmanship fitted and prepared for good works Christ was the principall efficient when he raised Lazarus yet it was Lazarus and not Christ that did rise Concerning acts of this nature that we are upon I believe that Quod voluntas agit liberè agit interim ex naturâ non est libera ad bonum sed per gratiam liberata libera in radice non in termino Homo denuò natus vult perficit quod est bonum Deus autem operatur velle perficere ordine sc causalitatis You professe your self of Bp. Davenants mind who saith As for the predetermination of mens wills it is a controversie between the Dominicans and Jesuits with whose Metaphysicall speculations our Protestant Divines love not to torture their brains or at least should not Declaring your self that you take it to be a poynt beyond the knowledge of any man which way God works on the will in these respects I much marvaile then that you will so much trouble your Reader about it You tell us that if you must incline to any way it would be rather to Durandus for stronger reasons then you find in Ludovicus à Dola who yet you say hath more then you have seen well answered And yet perhaps à Dola in case he had seen your arguments would have judged his as strong as yours Notwithstanding your great abilities to give answer to them when all others that you have seene have been wanting So farr as I have looked into the Author I see him a man of much modesty and one in whome reason is not wanting though I will not undertake to declare either with or against him When I say Our dexterity for holy duties is from the frame into which grace puts us and so still the work is ours though power for action is vouchsafed of God You reply Both velle and perficere are the gift of God and not only posse velle perficere To which I say I had thought that Power for action had included that wnich you say and not denyed it namely a powerfull inclination of the will to the work Thy people shall be willing in the day of thy power Psal 110.3 The will is still mans when grace has wrought him up to it I had thought there had been no such danger in Paules words Phil. 4.13 I can do all things through Christ that strengtheneth me You conclude that I have not confuted your answer namely to your Quaerists question when indeed I never intended it and if I would now go about it I need not finding it as I think done to my hand You give in your reason 1. That I have not disproved the absolute promise of the first speciall Grace Answ You say no more of this in your reply to your Querist that I can find but Whether the Apostle mention it as an absolute promise is a great doubt and that you think we may call it an absolute promise when you had said before that they are meer gratious predictions 2. These supposed promises as you say in your answer are not within the proper conditionall Covenant and therefore I had nothing to do with it 2. You further say that I have not disproved God to be the Author of our faith so as that it is his work Answ I do not find that in all your answer and you most unfairely make the title of this Section to be Whether Faith and Repentance are Gods works My businsse was against your Querist affirming them to be Gods conditions not ours 3. You say If I had yet Believing which is our work is not the same with giving faith or moving us to believe which is Gods work Answ This I confesse You did not affirme it before that I know and I yeeld it now The former is ours viz. to believe the latter Gods viz. to give Faith or move us to believe A mighty proofe sure that your answer is not confuted if it had been intended because I have gainsayed what your answer never asserted For that wich I intended not against you but as I thought for you That Faith and Repentance are our conditions and not Gods I thus further argue Arguments evincing that Faith and Repentance are our conditions and not Gods in the proper conditionall Covenant Those conditions that are not mentioned in the proper conditionall Covenant
that we receive as Sacraments whether extraordinary as the Cloud the Red-Sea Manna and the Rock which the Apostle parallells with Baptisme and the Lords Supper 1 Cor. 10.1 2. But also in the ordinary stated Sacraments by a standing law to be observed In Circumcision there was a foreskin to be cut off in the Passeover a Lambe to be eaten In Baptisme there is water to be applyed and in the Lords Supper bread and wine to be taken eaten and drunk God condescending in mercy to our weakness by earthly things to informe our judgments and strengthen our faith in that which is heavenly Though Papists are much put to it to find an outward sign in some of their Sacraments as indeed in some of them there is none at all yet they yeeld to this truth that Sacraments have their signs knowing that to be a true though not a full definition tnat a Sacrament is an outward visibie sign of an inward spiritual grace That we may come to a right understanding of Sacramental signs we must First know what a sign in general is Secondly the several sorts and kinds of signs so farre at least as will conduce to a right understanding of the point in hand and Lastly enquire what Sacramental signs are and their properties What is meant by a sign A sign Austin hath long since defined to be that which shewes it self to the senses and somewhat more besides it self to the understanding and in other words a Signum estres praeter speciem quam ingerit sensibus aliud aliquid ex sefaciens in cogitationem venire A sign is a thing which brings to mens thoughts another thing besides that which it offers to the senses As the Rain-bowe offers it self to the eyes we see the shape of it and the colours in it and brings the promise of God into our minds that the Floud shall no more return to destroy the earth It were an endless labour to undertake to lay down the several kinds of signes with all their sub-divisions I never saw such a Scheme of them but I have thought many more might be added to them Neque enim hujus generis quisquam enmeravit omnia nascuntur enim nova pro homi num arbitrio Pulling Deca 5. Ser. 6. A distribution of signs Natural signs yet those at least that are notable may be reduced to certayn heads Some are naturall some are prodigious and some are signs by institution Natural signs are those that of themselves and of their own nature are apt to signifie somewhat beyond themselves As smoke signifies fire a Rain-bowe showres palenese sickness Teares trouble and grief of mind of these Christ speaks Matth. 16.2 3. When it is evening ye say It will be fair weather for the skie is red and in the morning It will be foul weather to day for the skie is red and lowring Now these signes are sometimes as signes so also causes of the thing signified As the Sun beames in the dawning are a sign and also a cause of the day approaching The interposition of the Moon between us and the Sun and of the earth between the Sun and Moon foreseen in their motions are signs and causes of Eclipses Sometimes they are effects of the thing that they signifie As smoke is the effect of fire and paleness of diseases Some are barely signs and neither causes nor effects as the colour of the skie is no cause of rain but barely an indication that there are those watry vapours in the air that will dissolve themselves on the earth They may be effects of that which is the cause of the thing signified but not the effects of that which is a sign The Rain-bowe is an effect of that which is a cause of rain Rules for the right understanding of natural signs Remote causes are not signs Here we might lay down some rules or observations First Remote causes which have their effects at a great distance so that many things may interpose themselves as remoraes cannot be looked upon by any as signs When that book of common-prayer was imposed by authority upon Scotland upon counsel then over-much heeded it might have been easily concluded upon as a sign of troubles and dissensions in present there But no rational man could then have made it a prognostick of all those tragical stirs which in three Nations have already happened and we yet know not upon the flame kindled what may follow The spark then kindled might in probability have been quenched The Stars say our Stargazers have their influence upon mens bodies and by consequence indirectly upon the operations of their soules Hereupon by the posture of the Stars at mens birth they will conclude the trade of life in which men shall be employed the Arts that they shall profess the fortunes as the world calls them to which they shall be advanced and the very last period of their dayes But here so many things may interpose that the childs Genius supposedly thus disposed cannot sway all these things Parents friends wayes of Education thousands of obstacles and diversifications so intervene that no judgement can be given If more were granted then ever will be proved of the heavens influence on mens minds and bodies to incline or dispose them yet that of the Wise man would utterly spoyle all Predictions Eccles 9.11 The race is not to the swift nor the battel to the strong neither yet bread to the wise nor yet riches to men of understanding nor yet favour to men of skill but time and chance happeneth to them all Seeondly Partial causes in nature cannot be looked upon as signs Patrial causes are no signs but all must concurre that have any influence This if I do not mis-remember good Mr. Perkins doth set down in a similitude to this purpose The heat of an Hen sitting upon Eggs is the cause of a brood of young ones but suppose an Hen should sit on Eggs of divers kinds some of a Dove some of a Partridge some of a Phesant some of a Hawk some of a Kite who could now from the heat of the Hen give his judgement of what kind the birds should be that this heat would hatch would they not be different in kind according to the variety of subjects that this heat works upon If we see flint before us this is no sign of fire to be kindled unless we see steele with it nor yet flint and steele without tinder nor yet flint steele and tinder without a hand employed to strike fire all put together make up a sign and not otherwise To apply this to our purpose First Let it be granted that the heavens have their operations on mens bodies on earth no otherwise then the heat of the Hen hath for procreation of such a kind or the flint to the working of fire yet the heavens have their influence upon divers and diversified objects not diversified by their influence only but done to their hands
in whom by faith remission of sins may be obtained I know but that it is a signe either that we do believe or that we have remission of sin otherwise then upon our believing to which this engages but not presupposes I know not Simon Magus had not Baptisme to signifie that all his sins were forgiven but that by faith in the Name of Christ he might be forgiven Mr. Cobbet sayes well Vindication pag. 54. The initiatory seal which holds true of the other seal is not primarily and properly the seal of mans faith or repentance or obedience but of Gods Covenant rather the seal is to the Covenant even Abrahams Circumsion was not primarily a seal to Abrahams faith of righteousnesse but to the righteousnesse of faith exhibited and effected in the Covenant yea to the Crvenant it self or promise which had believed unto righteousnesse hence the Covenant of grace is called the righteousnesse of faith Rom. 10. I confesse it is a symbole of our profession of faith but this is not the faith spoken to neither is remission of sins annext unto it Secondly That which necessarily supposeth conversion and faith doth not work conversion and faith But the Sacrament of the Lords Supper supposeth conversion and faith The Minor is proved Mar. 16.16 Act. 2.38 Act. 8.36 37. ver 41. Act. 10.4.7 All which texts are spoken of Baptisme and not of the Lords Supper To that text Mar. 16.16 I have spoken fully Treatise of the Covenant pag. 243. To that Act. 8.36 37. I have spoken pag. 244. To that of Act. 2.38 I have spoken pag. 396. and ther is no need that I should repeat what I have said For Act. 2.41 They that gladly received his Word were baptized It speaks no more then ready acceptation of the tender of the Gospel and whether this necessarily implyes saving faith let Ezek. 33.31 Matth. 13.20 21. Gal. 4.15 be consulted For Act. 10.47 Can any man forbid water that these should not be baptized who have received the holy Ghost as well as we it proves that men of gifts from the Spirit have title such gifts gave Judas a title not onely to baptisme but Apostleship such a faith may be had and sanctification wanting Thirdly That which gives us new food supposeth that we have the new birth and Spiritul life and that we are not still dead in trespasses and sins But the Sacrament of the Lords Supper gives us new food Ergo. Ans 1. Metaphors are ill materials to make up into syllogismes 2. A difference may be put between ordinary food and living and quickening food It may be true of the former but not of the latter 3. The Word as well as the Sacrament gives us new food 1. Pet. 2.2 and yet presupposeth not new life If any reply that the Word is more then food it is seed as well as food and it gives not new life as food but as seed I answer that the Sacrament is more then food There is a Sacramental work preceding our taking and eating which some say may be done to edification and profit by those that are not admitted to be partakers where they divide I may distinguish and there Christ is set forth to the aggravation of sin to carry on the work of contrition and compunction Fourthly That Ordinance which is instituted onely for believers and justified persons is no converting but a sealing Ordinance But this Sacrament is instituted onely for believers and justified persons The Minor is proved Circumcision was a seal of the righteousnesse of faith Rom. 4.17 much more then Baptisme and if Baptisme much more the Lords Supper Ans Upon this account it must needs follow that as Abraham was a justified man so Ishmael was justified also who according to the mind of God and in obedience to his commands was circumcised Gen. 17.23 yea every Proselyte that joyned himself to Israel and every male in Israel according to this Interpretation must be justified 2. Howsoever Abraham was a justified person yet his Circumcision in that place is not made a proof of his justification but a distinct text of Scripture Gen. 15.16 quoted by the Apostle ver 3. And that Scripture setting out his justification to be by faith and not by works the Apostles words onely shew that the Sacrament of Circumcision sealed the Covenant not of works but of faith so that Mr. Cobbets words quoted in answer to the first argument are a full answer here Fifthly The Apostle argues that Abraham the Father of the faithful and whose justification is a pattern of ours was not justified by Circumcision Circumcision was not the cause but the sign of his justification Therefore no Sacrament is a cause of our justication Ans Though animadversions might be made on these words yet if any will put them into form I shall grant the conclusion when I say the Sacrament as an Appendix to the Word may have its influence with the word upon a professor offaith to work him to the truth of faith I am far from saying it is any cause of justification I look on faith no otherwise then as an instrument in the work and the Sacrament as an help and not the principal to the work of faith Sixthly There is an argument drawn from the necessity of examination which before hath received an answer Seventhly That Ordinance unto which none may come without a wedding garment is no converting Ordinance But the Supper of the Lord the marriage feast of the Kings Son is an Ordinance unto which a man may not come without a wedding argument Ans 1. Arguments drawn from parables must be used with all tendernesse But in this Argument here is much boldnesse to make this Ordinance that marriage-feast 2. We shall find if we look to the scope of it that this feast is the fruition of Christ in his Kingdom as appears by those words that give occasion to the Parable of the Supper Luk. 14.15 And when one of them that sate at meat with him heard these things he said unto him Blessed is he that shall eat bread in the kingdom of God Now those that pretend a forwardnesse towards it and are not prepared and fitted for it according to the scope of the Parable shall be cast out from it This therefore may fairly prove that none that appear in Ordinances and yet remaine in their sins shall come to heaven But it no more proves that a man cannot get saving good by this Ordinance then it proves that a man cannot get saving good by the Word The VVord may lay as fair a claime to this wedding feast as the Lords Supper Eighthly That Ordinance which is not appointed to work faith is no converting Ordinance But the Sacrament of the Lords Supper is not appointed to work faith Ergo. The Assumption is proved Rom. 10.14 Faith cometh by hearing hearing by the Word of God then not by seeing if by the Word then not by the Sacrament Ans If faith comes by hearing will
Bishops and Deacons without mention of ruling Elders as also from the distinct qualifications required in Bishops and Deacons with their wives and families when as to these Elders there is all silence may be more easily answered in case it appear that these had not any constant standing in this work I onely here say that on what bottome soever they stand this which I have said can nothing prejudice them 3. Neither must this exempt admission to or exclusion from Cauti 3 the Sacrament from all cognizance of Church power nor quite take it out of the verge of their censures Not to be wholly exempted from all cognâ—zance of Church-power though those in juridick place be not aforehand consulted or taken into association in it For though it be left solely to Pastors to discern those to whom they may distribute these Elements as it is to divide the Word and give every one his portion yet upon mal-administration they may be called to question If pro imperio they shall keep back those that are duly qualified or admit such that evidently according to Church-determination should be denyed they are liable to censure as they are for corruption or imprudence in doctrine And therefore it was well provided Canon 27. That he that shall repel any from the Sacrament upon complaint or being required by the Ordinary shall signifie the cause to him and therein obey his direction Presupposing Church power to be vested in him who for the most part was a meer lay person which might cause ruling Elders to stand more right in the eyes of some persons this was well determin'd Should Pastors be set up for this work without any appeal or controul it migbt then indeed be spoken to as a grievance Cauti 4 4. It is a Ministers wisdome if it may be to see with more eyes then his own A Ministers prudence to take in assistants and to take in to himself if they may be had assistants in this work especially to judge of men as to their conversations and to be witnesses of their promises and engagements in case admonition be needful for amendment and reformation More eyes see more then one and reason it self suggests the convenience of all helps to be taken in to lighten the burden Paul tells Timothy of the profession that he had made before many witnesses 1 Tim. 6.12 as a Motive to be constant An engagement made before witnesses carries authority with it and possesses with shame upon violation of it Thus the Pastor also shall in a great part avoid that charge of partiality that notwithstanding all circumspection he is like to suffer If any object that this is to set up officers pro arbitrio which will make way for the introduction of any upon like grounds of supposed prudence I answer this were somewhat if he should make over his power from himself by delegation being himself in office But discharging his duty in his own person he may doubtlesse take in all usefull helps Paul may make use of Tertius to write Epistles to Churches and yet not make him an Apostle Aaron and Hur may stay up Moses his hands and yet not usurp Cauti 5 Moses his place Where an Eldership is erected to imbrace them as helpers 5. Where an Eldership is erected then gladly to imbrace them as helpers in the work Happily they may think their power weakened and their right denyed in case they joyn not in it If the Pastor be of another judgement it is not yet his prudence to raise stirs about it If others come in as assistant to carry on what he might otherwise do alone he hath small cause of grievance it favours too much of arrogance and of the spirit of such as love preheminence to affect to be alone though it is ordinarily most seen in resolving and attempting to overrule all where a man confesses himself to be no more then in association with others And for those that refuse to come where an Eldership sits it argues too sullen an humour Were I an inhabitant in London or like place I should take my self to be bound to passe through all the Elderships there rather then hold out of Communion 6. In making scrutiny into the knowledge of them that offer Cauti 6 themselves to deal with all gentlenesse To proceed with all gentlenesse in tryall of mens knowledge especially towards such as have been of a more mean education many times such know that which they can scarce expresse and strength of affection is often seen in plain hearts without any great light Let these be holpen in their words and let speech be to them in words fitted to their capacity Let not a question be put of any thing save that which is needful to be known when it appears that the creation is known and particularly mans estate by creation in the image of God and his fall by sin and redemption through Christ so that the party can distinguish the Persons in the Trinity to give an account which of them is the Saviour of the world that each person is God the second God and man in assuming our nature and withall able to give an account of the death of Christ in satisfaction for sin our way of interest by believing the necessity of repentance and a new life as qualifications of those that shall be saved knowing the outward signs in the Sacrament and in some competent measure their signification and use Such may be exhorted with tendernesse to grow in knowledge but not to be kept back as ignorant ones 7. Neither is a Minister upon whisper of any scandal Not to refuse but upon known crimes Nos a Communione quemquam prohibere non possumus nisi aut sponte confessum aut in aliquo judicio Ecclesiatico vel seculari nominatum atque convictum to set Cauti 7 upon proof by witnesses much lesse to undertake the giving of oathes to that purpose as hath been observed out of Suarez But upon evidence of knowledge of a way in flagitious practices known to him and scarce doubted by any That of Austin is famous We can forbid none Communion unlesse he voluntarily make confession and be called and convicted in some Court either Ecclesiastical or Civil I know this is produced by some to prove that a single Minister may not in any case withhold the Sacrament from any person But this is a great mistake it onely proves that upon any particular charge it cannot be done without due proof and proof cannot be made without power of judicature either Civil or Ecclesiastical Aquinas quotes this of Austin Sum. 13. quaest 80. art 6. and yet he never doubted of the sole power of the Pastor in it It plainly thence appears that there were both Ecclesiastical and Civil Courts then appointed to take cognizance of crimes which some would make to be inconsistent And that Ministers did take occasion upon convictions there to deny Communion It doth no
his businesse to take off Christians from their resort to the Idols temples to eat there of that which had been offered in sacrifice which they judged to be within the verge of their liberty An Idol being nothing in the world tells them that as joyning with Jewes in their sacrifice offered on the Altar did declare them to be one body with the Jewes and eating of the Sacramental bread did make them one body Christian so also going to the Heathens sacrifices did evidence them to be one body Heathen The Apostle as we see Rom. 1.5 thought no understanding man would question it we must therefore readily yeeld it which holds true of the Passeover seeing onely the circumcised who were in saith Jewes were to be admitted do it Exod. 12.48 And this I suppose is that which Reverend Gataker means opposing that tenent that the Sacraments conferre grace by the work done where there is no barre put and having quoted testimonies of Bishop Abbot Calvin and Whitaker sharpely enough declaring themselves against it adds That for the axiome it self I will not contend about it if that effect of the Sacraments be understood for which they were instituted of God and the Word be taken in a more large sense for all that whatsoever it be that may be any impediment that the Sacraments cannot have their effect Though perhaps in these words of his he had some other intentions It were an endlesse labour to lanch out into the controversie and to gather up the various opinions of those of a contrary judgment and their different thoughts to make good their tenents whether of those that deny Sacraments to be Seales as generally the Papists whom Anabaptists in this follow at the heels as in most other things both about the Covenant and Sacraments Or Lutherans who yeelding them to be seales as well as signes yet affirim that these are lesse principal offices and uses of Sacraments the chief end is to be instruments of conveyance of grace to the soul Or dissenting brethren among Protestants some of them falling in with Popish Schoolmen wholly closing with their tenent that Sacraments conferre grace where no bar is put to hinder their working or others that hold it with limit onely to Baptisme and that to elect children not daring to put reprobates into a state of regeneration or remission of sin nor yet to assert that the elect are alwayes thus regenerate in Baptisme But that it holds so in ordinary Or of some that I have met with in discourse that suppose that Baptisme hath his work in those elect infants where God foresees that death will prevent their regeneration by the Word or others that say that God works by Baptisme to regeneration and forgivenesse of sin but according to pleasure they dare not assign to whom Some of these I judge to be more evidently opposite to the Scripture then others yet I confesse I see not foundation in the Word for any of them These that are thus agreed that the Sacraments as instruments conferre grace without respect had to the receivers faith yet are at odds among themselves what manner of instruments they are He that pleases may read in Suarez disput 9. quaest 62. art 4. Sect. 2. six several opinions about it some will have them to be no efficient but material causes onely as a dish conveying a medicine is no cause of health but a material instrument onely of conveyance Others hold that they conferre grace per modum impetrationis because the Minister and the Church obtaines of God by prayer grace by them Others say that they are conditions without which God gives not grace Others yet say that the Sacraments are causes of grace because when they are applyed they move God to conferre it As we say they work by way of sign on our understanding so they say they work by way of sign with God moving him to remember his promise Others say they conferre grace because God in a more special manner appears in them as a principal agent or efficient which my Authour complaines is very obscure But he that will consult the Authour of this opinion which is Henricus à Gandavo Quod. quart quaest 37. may find much against any power in the Sacraments to conferre or to speak in his language to create grace in the soul creation being solely the prerogative of God and above the power of any creature to be assistent in it yet lest he should run upon an heresy against the determination of the Catholick Church in making them no more then signs and seals he is put upon it to come off thus blewly that Suarez with all his high wit cannot find out his meaning Suarez himself concludes that they are Physical instruments in the conveyance of grace and that they are causes of grace because by a true Physical action they concur to the sanctification of men Having with much adoe endeavoured to prove a possibility of their working of grace in a Physicall way he concludes that this is their way of working and that not barely in working some disposition towards grace not reaching grace it self nor yet in working an union only of grace with the soul But in the most proper and rigorous sense Sacraments Physically work grace the very Physicall action by which Grace is wrought and drawn out of the obediential power of the soul truly really and Physically depending on the Sacraments which he judges to be most agreeable to the dignity of the Sacraments the phrases of Scripture and Councels and Fathers about them But it might pitty the Reader to see how miserably he comes off with this assertion of his only telling us that the Scripture sayes we are cleansed sanctified or regenerate of water or the laver of regeneration and washing of water in the Word of life without the least light given us to let us understand that these phrases must be taken in his Physical sense meaning adding some sentences of Fathers who ordinarily give that in their writings to the sign which is proper to the thing signified finding yet opposite sentences in them that much troubles him in which in an orthodox way they explain themselves sufficiently against his position In case in this position of his of the Physicall working of Sacraments he had only understood that they work according to the nature of the office and place assigned unto them there might have been just cause to have subscribed to his judgment It is of the nature of a sign to hold forth to us the thing signified of a relative symbole to ingage to the filling up of such a relation It is of the nature of a seal to confirm every grant past in Covenant but to give a Physicall power to those elementary substances to create Grace in or confer grace upon the soul is a monstrous tenent A little Philosophy will accquaint us with the natural properties of water and as applyed in washing experience will soon discover it The
that this place should be interpreted of baptisme on which words of his Mr. Gataker pag. 123. very well comments l Quasi aliam potius quorundam expositionem probaturus ni aliorum importunitas aliò impelleret Verba sunt enim alii concedentis aliquid potius quam animi sui sensum enuntiantis As though he would rather saith he allow another interpretation if the importunity of others did not lead him that way They are words of one granting or rather yielding somewhat to another man then speaking his own mind as he further observes And Mr. Burges Spiritual Refining Part 1. pag. 214. speaking of Baptisme saith it is called the laver of regeneration Titus 3.5 as some expound it giving us to understand that it is no exposition universally agreed upon and sufficiently hinting that it is the more inconsiderable part that do interpret it this way Fifthly Though we should yield that these places were to be understood of the Sacrament of Baptisme as Calvin saith he could be content to do yet all this while nothing is gained seeing it still rests to be proved that this is meant any otherwise then by way of sign and seal they conclude no abolute work but onely as they have their influence upon the understanding and faith of the receivers And therefore Calvin when he was prevailed withall to yield so farre as we have heard presently addes m Non quod in externo aquae symbolo inclusa sit salus sed quia partam à Christo salutem Baptismus nobis obsignat Not that salvation is included in the outward symbole of water but because Baptisme seales it to us when Christ hath obtained it for us And Danaeus speaking to that Argument of Bellarmine that the Scripture witnesseth that the words of the Sacrament are active instruments of our justification and not seales of the promise giving instance in these and the like Scriptures for this purpose answers n Instrumenta signa etiam mere obsignantia testantia dicuntur per tropum metonymiam id facere quod obsignant nam annulus sponsalium qui solus est signum eorum dicitur conjun gere obligare sponsos contractus instrumentum quod solum consensus signum obstringere contrahentes Doctoratus sigillum literae creasse effecisse n. Doctoâ—em quaeenim nos juvant efficere ea ipsa dicuntur propter finem in quem spectant in quibus ab eis juvamur Verum vitanda est verborum hujusmodi quae ut causis vel signis vel instrumentis actionem tribuunt homonymia ne propterea censcamus ea signa vel instrumenta esse causas istâ—us actionis vel effecti vel fructus efficientes efficiunt enim aut efficere di cuntur illa effecta suo tantum modo nempe per modum duntaxat signi quatenus obsignant certificant eam actionem vel effectionem aut per modum instrumenti quoniam ad effectionem ad hibentur multum enim signa vera instrumenta inter se proprie differunt signa vero nihil plane ad effectio nem conferunt qualia sunt Sacramenta sed affectionem Sp. S. opus illius in nobis duntaxat vâ—rissime certissime testantur consignant Instruments and signs meerly testifying and sealing are said by a trope and metonymy to do that which they seal for even a ring used in espousals which onely is a sign is said to joyn and bind the espoused an instrument of contract which is onely a token of agreement is said to bind the contractors and the letters and seal of a Doctor to create a Doctor for those things that are helpful to us are said to effect those things as to such an end in which they are helpful But the homonymy of words of this nature is to be shunned which attributes actions to signes or instruments as to causes lest upon that account we may think that such signes or instruments are causes of such actions or efficients of such fruits and effects For they effect or are said to do such a work alone after their manner that is onely by way of sign as they seal or certify such an act or work or by way of instrument because they are used in the work For signes and instruments properly so called do very much differ For signes contribute nothing to the work of which sort are Sacraments but onely truely and certainly testifie and seal the work of the Spirit of God wrought Danaeus Contra Bellarmi Tom. Contro 2. Cap. 14. ad Arg. 2. Abundance more might be added to clear these Texts and take them out of their hands that urge them for this purpose though they were meant of the Sacraments which is not to be granted And what we have said of these Texts may be affirmed of that also Deut. 30.6 I will circumcise thy heart and the heart of thy seed Circumcision which was a Sacrament is indeed there named but the speech is onely borrowed by way of metaphor from the circumcision of the flesh and applyed to the heart as is clear Deut. 10.16 where that work is given in command to the Jewes and they were not commanded to circumcise themselves but were already in Circumsion A second sort of Scriptures are such in which baptisme is mentioned but faith evidently required to the attainment of the effects of it A second sort of Scriptures are such where Baptisme is indeed mentioned and the Sacrament of Baptisme intended but faith is evidently required for the attainment of the effect specified These especially are Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins Acts 22.16 Rise and be baptized and wash away thy sins calling on the Name of the Lord. I shall referre the Reader for a full vindication of these Scriptures to Mr. Gatakers disceptation pag. 9 10 c. pag. 56 57. and shall onely adde that that phrase in the Name of the Lord utterly destroies all that they would build on these words seeing it implies faith in his Name as Acts 3.16 may be seen And howsoever Infants that are in Covenant upon their parents profession of faith are baptized into this Name yet those of yeares as these were to whom this speech is directed are in their own persons not onely to make profession of faith but in sincerity to believe in order to attainment to the pardon of their sins or any other spiritual priviledge of the Covenant whatsoever Yea that which these men would draw from these Texts stands not with their principles that urge them The Sacraments work grace say they as instruments I shall then desire to know whether positive infidelity be not such a barre that will hinder If it be a barre in men of yeares then the Sacrament works not without actual faith in the baptized It is the priviledge of faith to obtain forgivenesse of sin Act. 13.39 Rom. 3.25 It is the work then
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
how great things they ascribe to the body of Christ received if no barre be put which they understand of the Sacramental bread is very well known But as some have observed where poyson growes providence takes care that there be antidotes found so none of these ever appeared in the Church but some by the good hand of God have stood up in opposition How mightily did the Prophet Jeremy oppose himself against that over-high opinion that the Jewes in his time had of Circumcision Jer. 9.25 26. As also Paul making use of his authority against the Jewes in his time and disputing at large against it Rom. 2. And the Apostle Peter foreseeing it seems that Baptisme would be set up as high among Christians as ever Circumcision was among the Jewes makes it his businesse to prevent it Having affirmed that Baptisme saves he is careful to let us know that it is not by its own power but by the resurrection of Christ that is Faith in the Resurrection and further explains himself that it is not the outward act alone but as answered with an inward work that hath that power as you have heard And Popish Schoolmen making it their work as we have heard to advance Sacraments to that height Protestant Writers in a sull stream have appeared to set them on their right bottome and to make it appear what it is that Scripture attributes to them and what in their right use may be expected from them Calvin's words lib. 4. instit cap. 14. Sect. 14. are high and notable having opposed the doctrine of nuda signa which makes Sacraments to be bare and naked signs On the other hand saith he b Rursum admonendi sumus ut isti vim Sacramentorum enervant usumq prorsus evertunt ita ab adversâ parte stare alios qui arcanas nescio quas virtures Sacramentis affingunt quae nusquam illis à Deo insitae leguntur Quo errore periculosè falluntur simpliciores et imperiti dum et Dei dona quaerere docentur ubi reperiri minime possunt et à Deo sensim abstrahuntur ut pro ejus veritate meram amplexentur vanitatem Magno enim consensu Sophisticae Scholae tradiderunt Sacramenta novae legis hoc est quae in usu nunc sunt Ecclesiae justificare et conferre gratiam modo non ponamus obicem peccati mortalâ—s Quae sententia dici non potest quà m sit exitialis et pestilens eoque magis quod multis ante saeculis magna Ecclesiae jactura in bonâ orbis parte obtinuit Planè certe diabolica est nam dum justitiam cirra fidem pollicetur animas in exitium praecipites agit deinde quia justitiae causam à Sacramentis ducit miseras hominum mentés in terram sâ— apte sponte plus satis inclinatas hâc superstitione illigat ut in spectaculo rei corpore ae potius quam in Deo ipso acquiescant we are to be advertis'd that as those weaken the efficacy of Sacraments and utterly overthrow their use so there are others on the other hand that assign I know not what vertue to them such that we never read that God ever put into them which errour saith he dangerously deceives the simple and unlearned Whilest they are taught to seek the gifts of God where they cannot be found they are by degrees drawn from God to imbrace meer vanity instead of truth For the Schooles of Sophisters with great consent have taught that the Sacraments of the new law that is those that are now in use among Christians do Justifie and confer grace provided that we put no barre of mortal sin Which opinion saith he hath been of more deadly danger than can be spoken and so much the more because for many Ages to the great losse of the Church it hath prevailed It is certainly saith he devillish for whilest it promiseth Justification without Faith it casts soules headlong to destruction And upon that account because they derive the cause of righteousnesse or Justification from the Sacraments by this superstition they so ensnare the poor soules of men over-much of their own accord inclined to earth that they had rather rest in a corporeall element than in God himself This is his entrance upon the dispute That which he hath further upon it in four whole Sections is very well worth the reading The consent of other Writers of his time and that have followed after him as a cloud of witnesses might be produced but this as the Reader hath heard is already done to my hand And when some of reverend esteem and singularly deserving in the Church of God have gone overmuch on this hand as soon as it was carried abroad in Manuscripts a learned Manuscript of Mr. Gatakers met with it and afterwards appearing in print as a Posthumous work this as soon as it came to the Authors cognizance by his zeal to the truth followed it And let me here adde to that which hath been said that if nothing else yet experience might correct this over-high conceit of the work of Sacraments That which we evidently see is not wrought by Sacraments we cannot believe they are assign'd of God to work This Proposition hath certainly reason in it They certainly do that office which God hath assign'd and appointed them But we evidently see that they do not actually work all that they figure out even where according to these there is no bar put therefore there is no cause to believe that they are design'd of God for it Here I might instance in their failing in the work of remission of sin in Infants seeing when they come to growth we oft see them in that way of sin that stands not with actual forgivenesse But I know that many that here are adversaries confesse an intercision of Justification and therefore this is not against them and others that admit not that doctrine speak of a double Justification one for the state of Infancy another of those that are of growth upon their acceptation of Christ by faith and therefore though sins be remitted in Infancy and afterward upon their acting of sin charged here is no such intercision of justification which Arminians hold and their adversaries oppose I shall therefore wave this and instance in the failing of Baptisme in the work of regeneration which is as well figured out in Baptisme as that other of remission of sin Baptisme comes not alone to remove the guilt but also to correct the power of original corruption and so to work in us a freedome from the power of sin as well as the pardon of it And in case Baptisme effects this work how is it that sin in Infants is so apt to shew it self that as soon as they act they are so readily prone to act that which is evill When Saul said he had done the Commandment of the Lord Samuel had a confutation ready What means then sayes he this bleating of sheep and lowing of oxen in mine ears that
sets himself professedly against this use of Sacraments and will not have them to serve by way of seal for confirmation of our faith in particular And this he endeavours with five several Arguments SECT II. Objections against the former doctrine 1. IF Sacraments confirm our faith by way of seal or after the Object 1 manner of miracles then Sacraments must be better known and more efficacious to perswade to Faith than the Word But nothing can be more efficacious for perswasion than the Word of God and experience tells us that words are better understood than dumb signes and Sacraments compared to the Word are as dumb signes Answ 1. The assumption here should have been Nohting is Answ 1 either more easily known or more eminently efficacious than the Word But the former is left out lest it should give check to their doctrine of obscurity of Scriptures and instead of making the Word easily intelligible he contents himself to say that it is more intelligible than nods or dumb shews when yet dumb signs or such nods are better known and more easily understood as we have experience sufficient than the Word of God or any other word whatsoever in an unknown language 2. If this Argument be of force then nothing else in the Answ 2 world but the bare Word of promise revealed in Scripture is any way serviceable for more full assurance of the thing given in promise Not onely Gideons Ezekiah's and Ahaz his signs but the oath also made to Abraham was superfluous All these had the Word of God and unlesse the signs given them and the oath made to them were more efficacious then the Word which as he sayes nothing is according to him they are all superfluous 3. Comparison is not to be made between the Word and Answ 3 Sacraments whether of those considered apart is more efficacious Then the preheminence is to be given to the Word as Bellarmine sayes Luther acknowledgeth but enquiry is to be made whether the Word together with Sacraments annext to it be not more efficacious by reason of our weaknesse and inclinations to diffidence than the Word without any such visible ratification Nothing can be more firm than the promise of God seeing God cannot lye Tit. 1.2 His Oath is no more valid then his Word yet God willing more abundantly to shew unto the heires of promise the immutability of his counsel confirm'd it by an oath That by two immutable things in which it was impossible for God to lye we might have strong consolation Object 2 2. The nature of Sacraments cannot any where be better understood than from his words that is the authour of them But in the Holy Scriptures they are no where called seales of Promises but instruments of Justification Ergo. Answ 1 Answ 1. If this Proposition stand then some at least of the Sacraments of Rome and most of their Sacramentals must fall seeing by Thomas Aquinas his acknowledgment they are not to be found in Scriptures Answ 2 2. There is nothing more false then this assumption as abundantly hath been declared and the Text in hand is a sufficient witnesse Object 3 3. If Sacraments be onely seales of the promise of grace then either they are superfluous or else of very slender use and benefit for we have more Testimonies far more efficacious Good works are better signes and testimonies of righteousnesse obtained then washing with water or taking of the Eucharist which may be received Hypocritically Answ 1 Answ 1. If this Argument be of any force then wheresoever there is one witnesse to speak in any cause all the other are vain and superfluous and so that of the Apostle will fall to the ground At the mouth of two or three witnesses every word shall be established Answ 2 2. It is well that works are made a witnesse of assurance then this way at least assurance may be had which he and his party are wont to deny Answ 3 3. Works are not Testimonies instituted of God for this end as Amesius observes but of their own nature they evidence our fitnesse for glory and as fruits of our faith as Whitaker speaks And those which Bellarmine uses to make the best of works Almes Fasting and Prayer may be hypocritically performed likewise Answ 4 4. This witnesse or seal of Sacraments is not a distinct witnesse or seal from that which the Jesuit here produces but stands in co-ordination with it or rather in subordination to it It is upon the answer of a good conscience not otherwise that Sacraments give this witnesse 4. If Sacraments seal by way of particular application for support Object 4 Faith then it is in vain to baptize Infants But Lutherans are wholly for Infant-baptisme Ans 1. We may learn of Bellarmine that Protestants at least Answ 1 think that this doctrine and Infant-baptisme will well stand together 2. The Apostle was certainly able to have given a satisfying Answ 2 answer to this Objection seeing he tells us that Circumcision was a seal of the righteousnesse of Faith and yet himself was circumcised the eighth day Phil. 3.5 It is of equal strength against Infant-circumcision as against baptisme 5. If Sacraments be seales of grace which in particular is conferred Object 5 upon any then oftentimes they are false viz. when the Sacrament is given to a man who pretends to believe and indeed doth not believe and so it were unlawful to baptize any lest we should cause God to give witnesse to a lye for we certainly know of none whether they believe truly or onely pretend it Ans Our Adversary here prevents us Answ and puts an answer into our mouthes Perhaps saith he they will say That the Sacrament is a seal or testimony of grace not absolutely but if he that doth receive the Sacrament do believe the promise And this indeed is their Answer as out of Amesius Whitaker Vorstius Pareus Dr. Reynolds Mr. Rutherford I have shewn to which may be added that full Testimony out of Dr. Slater before mentioned As for those that will have the Covenant to be absolute and the seales to be put without any respect had to any condition against the full stream of Protestant Writers I shall desire them to help us to any other satisfying answer to this Argument I must confesse that in case I be once convinced that the work of Sacraments is to ratifie Gods promise in an absolute way as the Rainbowe do's that God will no more destroy the World by water without respect had to any condition at all And that a seal is put to a blank in case any unregenerate person be baptized or admitted to the Lords Table I must either be holpen with further light than I can yet see or else I think I shall never more adventure upon Baptisme or the Lords Supper And Bellarmine supposing that this will be our answer can bring nothing more to avoid 〈◊〉 then two speeches of Luther and one of Melancton nothing at all to
mentions and not the sense 2. Saith he I knew I had much Scripture and reason against it but I find no reason from him but that which some know that I have urged Terminis Terminantibus before his Aphorismes ever came to light and had I not been able to have given my self satisfaction I had been in that opinion if not before him yet before I had any light from him to lead me to it That horned Argument of his that if faith justifie as instrument it is either as an instrument in the hand of God or in the hand of man with his reasons against both I have made use of argumentandi causâ before any work of his saw the light 3. The instrumentality of faith makes not man the efficient cause of his own Justification I thought it saith he of dangerous consequence to say that man is the efficient cause of justifying and pardoning himself and so doth forgive his own sins And I think every honest man should be of that mind and I shall wait the time when proof shall be made that Justification by faith in opposition to works makes man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The efficient and that Justification by works gives it to God onely If this be once made good I shall be more sorry than ever for holding such self-exalting and man-advancing doctrine as Justification by faith and that ever I opposed that self-denying man-depressing doctrine of Justification by works and shall hence forth conclude Where is boasting then It is excluded by what Law of faith Nay but by the Law of works There is added Yet all this had never caused me to open my mouth against it but for the next viz. I found that many learned Divines did not onely assert this instrumentality but laid so great a stresse upon it as if the main difference betwixt us and the Papists lay here For in the doctrine of Justification it is say they that they fundamentally erre and we principally differ and that in these four Points Four great errours laid to the charge of Reformers 1. About the formal cause of our righteousnesse which say these Divines is the formal righteousnesse of Jesus Christ as suffering and perfectly obeying for us or as others adde in the habitual righteousnesse of his humane nature and others the natural righteousnesse of the Divine nature 2. About the way and manner of our participation therein which as to Gods act they say is imputation which is true and that in this sense that legaliter we are esteemed to have fulfilled the Law in Christ 3. About the nature of that faith which justifies which most of our forreign Reformers say is an assurance or full perswasion of the pardon of my sin by Christs blood 4. About the formal reason of faiths interest in Justification which say they is as the instrument thereof Adding his own censure I doubt not but all these four are great errours Of how dangerous consequence soever it is that man should be made the efficient of justifying and pardoning himself yet it had pass'd without controll if worse than this had not been vented by the learned of the reformed Religion It is yet well that when the ignorance of all his professed Antagonists is of that eminence that yet so many learned are on their party Those learned errours should be taken into further consideration and some that are learned have entred the lists with Mr. Baxter in them The second of these great errours he tells us is true and how a great errour can be true I cannot tell unlesse his meaning be that it is truly an errour which is as high an equivocal speech as any that is fastened upon the Scriptures And when this second is true I cannot see and I think few of his Readers will see how the first to which it relates can be false If it be true that by Gods imputation of this righteousnesse of Christ we are legalitèr esteemed to have fulfilled the Law in Christ then that is true also that they say that Christ is our righteousnesse or that the righteousnesse of Christ of meer grace is made ours And how much good will is here shewen to the reforming part is too manifest in making one Party amongst them to hold The natural righteousnesse of Christs Divine nature is not our Justification that the natural righteousnesse of the Divine nature is our Justification as Bellarmine did before him and is answered by Davenant de just habit p. 313. That in this all the Churches of the Protestants have exploded Hosiander It being his singular opinion and another sayes This opinion was almost like Jonas his gourd that did presently wither As for the third the charge is upon our forreign Reformers onely and not upon all that have idly busied their learned heads in this bad cause They onely say that saith is a full perswasion of the pardon of my sins by Christs blood I shall request from him therefore a Latine Treatise for their better information in this thing and not to trouble Controversies in English with that in which his English Antagonists stand right himself being witnesse Neither is it all forreign Divine that go that way Gomarus putting it to the question saith That there be some of those that have opposed Papists on either part All forreign Reformers make no faith a full perswasion and himself determines with them that side in this with our English Reformers Tom. 2. pag. 371. So that in these three our English Reformers at least stand fully acquitted That which followes I doubt not will be the trouble of many of his Readers That which troubled me saith he was this to think how many thousand might be confirmed in Popery by this course and what a blow it gave to the reformed Religion For who can imagine but that young Popish students will be confirmed in the rest of their religion when they find that we erre in these and will judge by these of the rest of our doctrine especially when they find us making this the main part of the Protestant cause what wonder if they judg our cause naught It is a greater wonder that old Popish students have not discovered this to their novices but have left this work to Mr. Baxter to give them light in this in which Reformers so erre and unreformed Papists stand right so that it must be his work not Bellarmines Stapletons Suarez or any others to unreform But lest this should be a stumbling block to offence that so eminent a man that is like if himself may be heard to draw away so many speaks out such Language let us oppose against him on the other hand Albertus Pighius whom those of his party as Peter Martyr saies loc com pag. 541. made their Achilles and thought that he alone by his subtile wit had pierced into the inward Mysteries of truth So that I hope I am not too low in my comparison Pighius
or proper passive reception that it is therefore called receiving it self and it is therefore as I think called so because it is so and that it hath its concurrence and way of efficacy for possession I think few except Mr. Baxter will deny It followes Yet still I say if any will please to call it an instrument in this sense I will not quarrel with him for the impropriety of a phrase especially if some men had the same ingenuity that others have that say it is but Instrumentum Metaphoricum There is not I hope so much ingenuity desired as to smother or blind their reason If it be a metaphorical instrument there must be some real analogy between it and an instrument properly so called in doing that which is done by an instrument and when an instrument is as is affirmed an efficient An instrument without any efficiency at all is a strange kind of Metaphor It had been better to have held to the old dialect of Equivocal There followes But to say saith he that the act of Faith is the instrument of Ethical active reception which is that which I argued against is to say receiving Christ is the instrument of it self It will sure rather follow that Faith is the instrument of the soul in receiving Christ We say faith receives as we say the hand takes Faith is the instrument of the soul and not of it self in receiving Christ That faith is the eye and hand of the soul are Scripture Metaphors or the sword kills but we mean the man receives by the hand and the hand kills by the sword and so we mean the soul receives Christ by faith I explained my self in giving instance in mens usual language concerning faith which is rejected with no little disdain affirming that these speeches Faith is the eye of the soul the hand of the soul are Metaphors of meere humane use forgetting it seems that ever the Scripture said that Moses by faith endured as seeing him that is invisible or that the promise of the Spirit is received by faith If I had added that faith is the foot of the soul they had all been Metaphors of Divine use I urge Scripture texts We receive remission of sins by faith and an inheritance amongst them that are sanctified is received by faith Act. 26.18 To which is replyed If by signifie an instrumental cause it is either alwayes or sometimes You would not sure have your Reader believe that it is alwayes if but sometimes why do you take it for granted that so it signifies here This I might well retort If it signifie and an instumental cause sometimes why is it not made appear that it does not so signifie here But I confesse that by hath not alwayes such signification Bartimeus sate by the high-way-side begging in which place by is no instrument but when the particle by hath reference to that which hath immediate reference to a principal cause and sometimes is put to the principal cause it self I suppose nothing else but an instrument can be intended when Christ is said to be set forth a propitiation through faith in his blood Rom. 3.25 and that we are justified by his blood Rom. 5.9 I know not how the blood of Christ can be a principal cause and faith not denote an instrument I said why else is this righteousnesse sometimes called the righteousnesse of faith sometimes the righteousnesse of God by faith but that it is a righteousnesse which faith receives To this is replyed It is properer to say Credens recipit credendo the believer by believing receives it then to say faith especially the act receives it Here is an egregious subtilety It is more proper to say I receieve a gift by my hand then to say my hand receives it of the same stamp with another where it is said that Scripture sayes That we are justified by faith yet denyed that Scripture sayes that faith justifies But be it so that is properer does not Scripture speak as improperly Eye hath not seen Eare hath not heard It had been as much properer to have said No man hath seen with his eye or heard with his ear I quote Ephes 3.17 Christ dwells in us by faith and Gal. 3.14 We receive the promise of the Spirit through faith There I say Scripture speaks of faith as the souls instrument to receive Christ Jesus and to receive the Spirit from Christ Jesus and I am answered You odly change the question we are speaking of faiths instrumentality in receiving a right to Christ or Christ in relation and you go about to prove the reception of his Spirit or graces really or himself objectively and so we have a large discourse of Christs dwelling in us But is it not to the purpose to shew that the phrase by faith notes instrumentality which these texts make good and does not Christ dwell in us to more purposes then one Is it not to all purposes that by faith we receive him And then our receiving right to him is not here excluded I said the instrumentality of it in the work of justification is denyed because the nature of an instrument as considered in Physical operations doth not exactly belong to it which if it must be alwayes rigidly followed will often put us to a stand in the assignation of causes of any kind in moral actions To this is replyed I said 1. The action of the principal cause and of the instrument is but one action is not this true of moral operation as well as Physical To this I answer I think here some demurre might be put and scarce believe that it will be fully made good that the action of the principal agent and the instruments which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are alwayes exactly one though the act of the instrument may be in such cases Interpretatively called the act of the principal agent as David is said to have slain Vriah with the sword of the Ammonites Saul I am sure was of an other mind when intending the death of David he said Let not my hand be upon him but the hand of the Philistines 1 Sam. 18.17 But in case it be granted what hath he gained He adds 2. I say the instrument must have influx to the producing of the effect of the principal cause by a proper causality that is in suo geneâ—e Demanding Is not this true of moral operations as well as Physical Then yeelding that it is true Moral causes may be said to have a lesse proper causation then Physical c. And this lesse proper causation I doubt not but may be found in faith and as proper a causation as an instrument of this nature will bear I say The material and formal causes in justification are scarce agreed upon and no marvel then in case men mind to contend about it that some question is raised about the instrument c. To this there is much spoke telling me what he would have me to have concluded
so understood of a real change as wholly to exclude that which is relative It is meant of that whatsoever which tends to the soules profit It is spoken of profit in order to eternal rest If Justification be for our profit or tend at all to our everlasting rest then justification is not here excluded It followes The Scripture meaneth The Word had not further work on the heart as it hath in them that mix it with faith will you interpret it thus The Word did not justifie If I take this to be the meaning I must interpret it That the Word did not justifie them for it doth justifie where it is mixt with faith though I should not exclude other offices done by the Word It followes 2. It 's true that the Word did not justifie them but that is consequential onely of the former unprofitablenesse I might as well say that the Word 's not sanctifying is consequential as he may say the Word 's not justifying is onely thus consequential I see no shew of reason that the Text should be meant immediately of sanctification and consequentially onely of Justification and if it be consequentially onely proved that the Word did not justifie Them here is a reall and more then a shew of advantage to my cause I hope he is not the man that will dispute against proofs by consequence when the consequence by himself is granted It followes Once prove that man is but as much efficient in justifying himself as he is in the obedience and change of his mind or actions and then you do something When I go about the proof of it I think I shall have Mr. Baxter my sole and single adversary in it he is not pleased to give us in any difference And he ownes that which is usually quoted out of Austin He that made thee without thee will not save thee without thee and hath not justification as great an influx into salvation as sanctification I desire him onely to reflect upon that which he hath said in the Preface of his confession a book newly come to my hands Antecedently to believing all have an equal conditional gift of pardon and none have an absolute nor an actual right The Gospel findeth us equal and makes no inequality till we make it our selves But the secret unsearchable workings of Divine grace do begin the difference and make it in us before it be made by us Who ever went higher in speaking of mans work in his sanctification and higher it is then ever I spake of a mans pardoning himself It is said It is weak arguing to say the Word profiteth not because it was not mixt with faith therefore faith conveyes to it its efficacy of sanctifying yea of justifying you cannot but know the sequel would be denyed Others would think that there is strength in such arguing that it receives efficacy from faith upon that account that it profits where faith is and is unprofitable where faith is not especially when they find efficacy ascribed to faith both in justification and sanctification It followes In progressive sanctification and obedience and exercise of graces the Word and faith are concauses and one will not effect without the other And are not the Word and faith concauses in Justification as in progressive sanctification tell us whether you will exclude I dare exclude neither faith nor Gospel as instrumental workers But it followes not as is said that therefore faith gives efficacy to the Word in this for concauses have not influence on each other but on the effect I scarce think that maxime to be of universal truth but be it a truth I say no more then here is asserted for me Justification is the effect and the Word and faith are concauses It yet followes The want of faith may hinder the Word from that further work on the soul which presupposeth faith and that 's all that the Text saith If any sense can be made of this arguing so far as I understand it then Justification presupposeth not faith which is not Mr. Baxters judgment It followes May not the absence of faith hinder unlesse when present it doth effect And would the Apostle think we have spoke of effectual faith or the efficacy of faith yea would Dr. Preston have wrote a Tract of effectual faith if it had been idle in the soul and without all efficacy And to restrain the efficacy of it to sanctification excluding Justification never came that I know into the thoughts of any Orthodox Writer that hath treated of Justification neither would the Pen-men of Scriptures have expressed themselves in that way as to say we are justified by faith had faith been there and onely had sate idle The various applications of that Text Hab. 2.4 The just shall live by his faith may teach us not to pen up faith in such narrow bounds as to restrain the work of it to efficacy in one kind onely The Apostle to the Hebrewes plainly applyes it to support by faith in sufferings Heb. 10.38 and Gal. 3.11 to justification by faith and shall we say that in the one it is working and in the other it doth nothing If we do we shall have Paul our adversary who sayes that Christ is set forth a propitiation by faith what followes hath been already spoken to The second Text saith he I know not how you mean to make use of unlesse you argue thus The Word worketh effectually onely in believers therefore faith conveyeth efficacy to the Word I think I need not tell you saith he that I deny the sequel not to speak of the antecedent nor yet to tell you that this speaks not of working the relative change of justification He had a good mind to speak to the antecedent but if he can for disproof of that make any efficacious working of the Word appear in Infidels such as Scripture useth to honour with such titles I shall oppose him to maintain the Justification of Infidels The sequel in the word convey is his own and to that which followes I have already sufficiently spoken I inferred from the former words that the Gospel in it self considered is wanting in that honour assigned to an instrument to have influx to the producing of the effect of the principal cause by a proper causality If none dare say that faith hath such an influx they may much lesse say that the Word hath such This in very big terms is denyed and the opposite boldly asserted The Gospel saith he in it self considered without the co-ordinate or subordinate or superior causality of faith hath this honour so fully clearly beyond all doubt that no man that is a preacher of this Gospel should question it When I stand thus highly charged to deny that which no Preacher of the Gospel should question by reason of the clear evidence of it every man may justly expect full clear and evident Scriptures and reasons beyond all doubt for my conviction but I hear of neither but instead
of it first a piece of a Concession Secondly a Simile The Concession is That the Gospel without the concomitance of faith doth not actually justifie else faith were no condition or causa sine qua non That faith should barely wait effecting nothing and gain no further honour then here is assigned will appear a strange assertion If it had its efficacy where it was in being in miraculous cures so that it was said Thy faith hath made thee whole I think it is much rather efficacious in justification there being so much spoken of justification by faith I desire Mr. Baxter to consider the words of his learned dying friend Mr. Gataker in his letter to him And surely faith as a medium seems to have a more peculiar office in the transaction of that main businesse of Justification then either repentance or any other grace as the love or fear of God and the like Which to me seems the more apparent because I find it so oft said in the Word that men are justified by faith but no where by repentance Albeit that also be as a condition thereunto required as also that form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fides or fiducia in sanguine seems to intimate and imply that this grace hath a more special reference then any other to the satisfaction made to Gods Justice for our sins by Christs sufferings which alone we can plead for our discharge of them at Gods Tribunal Much more followes worthy of Mr. Baxters consideration in laying so high a charge as he hath done on our Reformers in this particular There followes a Simile as full of obscurity as the earth is of darknesse and it were aesie so far as it is intelligible to make it appear how much it halteth but that I will not trouble the Reader with such impertinencies and I look for proofs rather then Similes and here is no proof at all I further infer in my Treatise Mr. Pemble therefore affirming the Word to be an instrument of Gods Spirit presently addes Now instruments are either cooperative or passive and the Word must be one of these two Cooperative he saith it is not and gives his reason It is therefore saith he a passive instrument working onely per modum objecti as it containes a declaration of the Divine will and it proposeth to the understanding and will the things to be known believed and practised Here many exceptions are taken Whether the Word be a passive instrument or cooperative with the Spirit First That Mr. Pemble speakes of the Word as the instrument of sanctification we speak of it as conveying right to Christ and as justifying Secondly That Mr. Pembles reason of the passive instrumentality of the Word is but this that it cannot be declared what operative force there should be in the bare declaration of Gods will Thirdly That himself will undertake to declare that an operation there is by the agency of this declaration though not punctually how it operates Fourthly That this passive instrumentality of the Word in sanctifying doth very ill agree with the language of Scripture which makes the Word to be mighty powerful pulling down strong-holds c. Fifthly That Mr. Pemble herein is single and singular To speak to these in order To the first I say Though Mr. Pemble gives an instance of the Words work in sanctification yet there is no reason to believe that he limits his whole discourse to it indefinitely affirming that it is a passive instrument and giving instance in one there is no imaginable reason that he can exclude the other For his second He lets his Reader know that he took an hasty view of Mr. Pemble when he said that this was all his reason he may see the thing fully argued by him mihi pag. 97 98 99 c in quarto which is too long to transcribe The work which is done upon the soul is wrought by the Spirit as the principal agent whether it be to regeneration progressive sanctification or in order to justification every previous work in tendency towards these is from the Spirit likewise as illumination conviction the beginning and whole progresse is by the Spirit The Word is no more then an instrument and all that the Word doth is by power from the Spirit and therefore said to be mighty through God 2 Cor. 10.5 Now the Spirit must work by way of power either on the Word or the soul as its object It must infuse power and strength into the one as the principal agent in the work Mr. Pemble denies that it works thus by an infusion of power into the Word and affirmes that the infusion of strength is into the soul and not into the Word which the Apostle confirmes Ephes 3.16 As for his third which he saies he will undertake to declare he brings nothing but bare authorities He faith he hath read many that say one thing and some that say another but himself is of Scotus his mind and we have not one syllable to induce any other to be of the same judgement His fourth Mr. Pemble answers and saith That all those phrases there reckoned up are to be understood by a metonymy which though they properly belong to the invisible power of the Holy Ghost giving effect unto his own Word yet are figuratively attributed unto the Word it self which he useth as his visible instrument explaining himself by several similitudes For his last If Mr. Pemble be thus sole and singular he was much mistaken Having fully spoke his judgement in this thing he addes pag. 99. And this is the sentence of the Orthodox Church touching the nature and distinction of these two callings Inward by the work of the Spirit outward by the voice of the Word The Arminians are of another opinion whose judgement saith he about this matter is thus c. At large laying down their doctrine And it were easy to multiply those testimonies that take all efficacy or energy from the Word to give it to the Spirit usually quoting 1 Cor. 3.6 7. 2 Cor. 3.6 2 Cor. 10.4 5. He tells me I doubt whether you believe him or your self throughly for if you did I think you would preach but coldly I am perswaded you look your preaching should operate actively And does he think Mr. Pemble did believe his own doctrine or was he a cold Preacher he delivers his doctrine with confidence and backes it with reasons and the workes that he hath left behind argue that he spake with some heat and fervour and I wish that I could gain more heat both in prayer and preaching and I do look that my preaching should operate actively but whether of it self or through the power of the Spirit there lyes the question He concludes If it were proved that there were an hundred passive instruments it would never be proved that faith is one as an instrument doth signifie an efficient cause of Gods work of justifying us neither really nor reputatively is
writers of note much differing one from the other in one particular subject I think I should first mention Bp. Davenant and Mr. Richard Br. in the point of justification Your Reader may well judge that he is amongst those that you say Confes pag. 459. you may safely and boldly advise all those that love the everlasting happiness of their souls that they take heed of Where you warn all such that they take heed of their doctrine who make the meer receiving of that is affiance in the righteousness of Christ to be the sole condition of their first justification excluding Repentance and the reception of Christ as a Teacher and King and Head and Husband from being any condition of it yea and will have no other condition of our justification at judgement who call that affiance only by the name of justifying faith and all other acts by the name of works And as to that which you here assert that he speaks as much as you for the interest of works in justification you may conceit it but those that have perused him will hardly be induced to assent to it Why is it then that he admits no other condition in the Covenant then faith only (m) In hoc foedere ad obtinendam reconciliationem justificationem atque aeternam vitam non alia requiritur conditio quà m verae vivae fidei In this Covenant saith he cap. 30. de Justit act pag. 396 there is no other condition then that of true faith required to obtain Reconciliation Justification and life eternall And having quoted Rom. 3.16 Rom. 4.5 Gal. 3.8 he adds Justification therefore and right to life eternall is suspended upon condition of faith alone But good works are also required of justified men not to constitute a state of justification or demerit life eternall but to yield obedience and testifie thankfulness towards God who justified us freely and hath markt out that way for their walk whom he hath designed for the kingdome of glory How is it (n) Justificatio igitur jus ad aeternam vitam ex conditione solius fidei suspenditur Sed ab hominibus jam justificatis opera etiam bona exiguntur non ad constituendum statum justificationis aut promerendam vitam aeternam sed ad exhibendam obedientiam testificandum gratitudinem erga Deum qui nos gratuito justificavit atque ad ambulandum in illâ viâ quam ad regnum gloriae designatis ipse delineavit then Haec gratia sc inhaerens ut saepe dictum est est appendix five consequens gratuitae justificationis that again and again as he says himself hath said that it is but an Appendix or consequence of Justification pag. 317 If he thus interest works in Justification how he will be reconciled to himself where in the passage before quoted he says that They that affirme that man is Justified by other vertues or works do not leave the whole glory of Mans salvation in Justification alone to God but ascribe some part to themselves And in all that you quote out of him Pag. 319 c. to Pag. 326. how little is there that looks this way You think you have just cause to charge contradictions upon the Reverend Author of the first and second part of Justification Because having delivered that very doctrine which here is held forth out of Davenant concerning the imputation of Christs active obedience in which they scarce differ in termes yet afterwards adds Though holy works do not justifie yet by them a man is continued in a state and condition of Justification So that did not the Covenant of grace interpose grosse and wicked waies would cut off our Justification and put us in a state of condemnation If you can reconcile Davenant to Davenant which I doubt not may be done this Author may then be as easily reconciled to himself Passages of this kind only you quote out of Davenant which are as much opposite to himself as to the Author now mentioned SECT VI. Vnbelief and Impenitence in professed Christians are violations of the Covenant of Grace THe next you enter upon is a Query How far unbelief and impenitence in professed Christians are violations of the new Covenant Opposing your self against that Position of mine Chap. 33. Pag. 245. The men in impenitency and unbelief that lie in sin and live in the neglect of the Sacrifice of the blood of Christ live in a continuall breach of Covenant Here you confesse that I cite no words of yours and therefore you are uncertain whether it is intended against you To which I say that it is intended against all that deny what in the Position is asserted which you seem to do Aphor. Thes 34. Pag. 163 Where you say That the Covenant of grace is not properly said be violated or its conditions broken except they be finally broken But before I enter upon the thing it self Men in finall unbelief and impenitency in Covenant with God a give me leave to assume thus much out of your own mouth That men in finall unbelief and impenitency are in Covenant with God This is clear They that break Covenant and render themselves properly guilty of the violation of if are in Covenant The breach of promise presupposes making of a promise and bâ—each of Covenant presupposes entrance into Covenant Jer. 34.18 The Lord threatneth those that trasgressed his Covenant and had not performed the words of Covenant And those that thus transgressed Covenant did likewise as wee see there enter into Covenant But these as you affirm break Covenant and render themselves properly guilty of violation of the conditions of it Therefore it follows that they are in Covenant And as the Covenant is that they transgresse such the Covenant is that they enter They do not enter one Covenant and transgresse another They transgresse a reall and not equivocall halfe-erring Covenant It is therefore a reall and not an equivocall halfe-erring Covenant that they enter And as this clearly follows from hence so that from you prosition that immediatly goes before it That Christs passive obedience and merit was only to satisfie for the violation of the Covenant of works but no at all for the violation of the Covenant of grace it clearly follows Universall Redemption overthown That there is no universall Redemption by Christs Death or satisfaction If Christ died not for satisfaction of their sin that stand guilty of the breach of the Covenant of grace then he died not for the sins of all This is clear But according to you he died not to make satisfaction for their sin that thus stand guilty Therefore he died not for the sins of all Yea it will follow that he dyed for the lesser part only of those that make profession of his name Seeing the greater part die in impenitency and unbelief Yea it will follow that he dyed for the Elect only For Faith and repentance are proper to the Elect All others
other he threats and these we expect or fear according as we answer in Covenant-keeping or fail through breach of it Herein I explained my self Chap. 5. pag. 21. and this sure was your mind when you wrote your Aphorismes where you say Faith and Repentance are Gods part that he will perform in one Covenant and made our conditions in another The bestowing of them then is no condition of God in that Covenant where they are conditions required from us You say in a Parenthesis if I understand you that our action of believing is called Gods condition by the Querist though improperly yet in a language very common in Mr. Bl's Treatise I desire instances to make this appear that it is thus common in my Treatise You say Thus much being premised I reply more particularly 1. I will yet say that God hath such an absolute promise as well as a conditionall till you give me beâ—ter reasons of your deniall or your questioning whether Scripture will bear it Answ It seems you perceive that I do not plainly deny it Arguments offered against an absolute Covenant I have reasons so far preponderating at least that I dare not assert it I shall adventure upon one that makes towards a denial Meer gracious predictions or prophecies de eventu what God will do are no absolute promises how generally soever so taken This I think is plain There is a difference betwixt a meer prediction and a promise or a prophecie de eventu what God will do and a promise But these that are generlly taken to be absolute promises are according to you meer gracious perdictions what God will do Aphor. pag. 9. Prophecies de eventu what God will do Append. pag. 44. Ergo. I shall adventure to second it with another Promises properly so called have some determinate object to whom they are made and who may receive consolation from them This appears Heb. 6.17 18. But in these absolute promises generally so called there is no determinate object to whom they are made or that possibly can receive consolation from them This is plain They are made as you say to the Elect and being made to them they are made as you further say to we know not who and so none can receive consolation from them No man can aforehand say as you observe that he shall have a new and soft heart because God hath promised it For he cannot know that it is promis'd to him Therefore these are no promises properly so called You adde I shall yet say that the giving of our faith and Repentance is the matter of that absolute promise Answ That it is the matter of that which you have called Gods prediction or prophecie de eventu what shall fall out and now do call an absolute promise I do easily grant And so according to your self it is not the matter of the conditionall proper Covenant of which we speak which is enough for me against you in the thing in question You further say my argument to the contrary hath little in it to compell you to a change Answ My argument it seems found you changed I cannot see you the same here as at least I thought I saw you in your Aphorisms Your Major say you is Whose acts they are his conditions they are In your reply you seem to grant it understood negatively but affirmatively you say the proposition holds not universally but put not in your exception But afterwards you put in an â—xcâ—ption as understood negatively Nor negatively do's it hold say you speaking de actione quâ est quid donandum Answ I think it holds nothing less then if there be quid agendum as well is quid dandum in case the action be matter of duty You say further to your Minor I could better answer if I could find it Expecting say you that it should have been this But our faith and Repentance are not Gods acts And observing that I say That this rises not to make them formally Gods acts and not ours leaving out all that to which the Relative This refers you know best for what reason Your Reader may suspect That it is to perswade that I deny which seems your great design here that God hath any hand in it I was censured before for giving too mâ—ch to the Spirit of God in the work of Sanctification when I would have the denomination to be given to him and not to man in that work And here I am brought in as ascribing nothing to Gods Spirit because I seem to say that Faith and Repentance are mans acts and not Gods Where you further except against me as over cautelous in speaking the two propositions copulatively It is enough you say to prove them Gods conditions and ours if they be Gods actions and ours Which will be I think a disproof if it be once made good of that which in your answer to your Querists you have said where you say That they are Gods part that he hath discovered that he will perform in one Covenant and they are made our conditions in another They are not then Gods conditions and ours in the same Covenant I am well enough content that you make them God's conditions and not ours in the improper unconditionate Covenant so that you will grant that they are our conditions and not Gods in the proper conditionate Covenant of which we now speak When I say that this rises not to make them formally Gods acts and not ours You say the word formally may do much to help me out And I say it is well that I have some help that way for I fear your great design here is to hedge me in or else you had not opposed me where my business is not to oppose but to defend you And here you come in with an objection to purpose It is hard to know whether your formally respect a natural or moral form Where we have Logick niceties enow But to let these pass I think no man but your self would have mentioned nature or morality here My meaning is only that formali modo loquendi they have their denomination from man and not from God You further observe that I say They are our acts c. God believes not c. Yielding that to believe is our act you object that to move us effectually to believe as a superior cause is not our work but Gods Answ Sure you do not think that ever I thought that the work of a superior cause above man is the work of man And you may plainly see that I speak as much in words that you leave out for God's more superior causality in this work as you do You say Let it be so to believe is our work and our condition It follows not that it is not Gods But me thinks this necessarily follows I never heard that in any bargain the condition of the one party was the condition of the other And your Reader will think that you have here much forgot
of them I confess I have not seen as Polycarp Tatianus Macarius Athenagoras Vigilius as I have severall others that you mention not and I would fayne see what they have either for or against the Protestant belief Those that have not treated at all on this subject as in some of them that you name I am told by Dr. Prideaux that Christ is scarce mentioned or have spoken upon it only be the by are as much as nothing their names might as well have been spared as mentioned Mr. T. hath done as much for his Antipadobaptism in naming some of the Antients that never appeared for Infant-Baptism when they have not at all spoken to it and their contemporaries have asserted it 6. Whether the present Church of this age in which we live taking in our Fathers that lived within this happy 150. years since the Romish yoke hath been cast off be not as considerable and as much to be heeded in this controversie as all of those in your list mentioned if you should put in yet more to encrease so far as names could do it both weight and number They were subject to error and humane frailty as well as the Church that is and of late was They were not able to decide their own Controversies but laboured as well as we under contentions and divisions they were seldome unanimous but often at difference not only with others but themselves Nay have not our Writers the far greater advantage 1. Being far above yours in number go through Protestant Learned Writers within this Compasse of time and we shall find your List of names far exceeded 2. They have fully debated the cause and in publick Assemblies determined it in Confessions openly professed it Considered of and answered arguments against it turning over every stone to find out the truth in it so it cannot be said of the Fathers in your List mentioned and Nil tam certum quam quod ex dubio certum The Fathers that wrote before Pelagius have not been thought of that account nor so meet Judges in the point of Grace and Freewill having no adversary and therefore spake more loosly as Austin Prosper Fulgentius and those that followed who were by the adversary put upon the study of it Quid opus est ut eorum scrutemur opuscula qui priusquam ista haeresis oriretur non haebuerunt necessitatem in hâc aifficili ad solvendum quaestione versari quod proculdubio facerent si respondere talibus cogerentur The greatest Doctors at some times saith Dr. Fr. White Treat of the Sabb. p. 89. before Errors and Heresies are openly defended are not neither can be so circumspect in their writing as to avoid all forms and expressions all sentences and propositions all and every tenet which in after times may yield advantage to the adversaries of truth Quoting Austin de Praed Sanct. cap. 14. To what purpose should we search into their works which before this heresie arose had not need to busie themselves in the answer of this difficult question which doubtless they had done if they had been put to deal with such adversaries This we may fitly apply to this point of justification we are beholding the opposites of it for a more industrious fifting of it and more cleer light in it Paul had never spoke so much to assert a resurrection had there been none in that age that had denyed it Hâ—d not Popish School-men perverted the doctrine of justification Protestant Divines had never appeared with that zeal and fervor of Spirit in it And the Fathers doubtless had been more exact in their Treatises of this point had they seen it as we have done perverted and abused 7. If Fathers and all Antiquity were so abhorrent from the instrumentality of faith in justification How is it probable that any singularly verst in Antiquity so as to have few parallels and no way affected to the Protestant doctrine in the point of justification but averse from it and siding with the adversary should own the instrumentality of faith and argue for it if Antiquity were so averse from it he that takes it up is sure either ignorant in Antiquity or much engaged in his affections to the Protestant party But such there have been that can neither be challenged as ignorant nor suspected for partiall engagement that yet assert the instrumentality of faith witness Bp. Montague In whatsoever he hath otherwise been thought defective and detected by Bp. Carleton Dr. Featley and others yet he hath ever been of eminent name for an Antiquary For his averseness to the Protestant Doctrine of justication let not onely his adversaries speak that have appeared against him but Sanct. Clara our adversary who Problem 26. quotes Montagues Appeal Chap. 6. to prove the justification of a sinner consists in the inward work of grace inherent agreeable as he sayes with the holy definition of the Councill of Trent Now that this great Antiquary and friend of our adversaries appears for the instrumentality of faith in the work of justification see his Appeal cap. 9. part 2. putting it into his title that God doth justifie originally and faith instrumentall and reasoneth for it in the Chapter it self These things being prâ—mised as to the first concerning the Instrumentality of Faith Proofs from antiquity for the instrumentality of faith I thus argue They that are for justification alone by faith without limit or distinction as excluding all whatsoever else in man they are for that which we call the instrumentality of faith in justification But Antiquity is very large for justification alone by faith without limit or distinction as excluding all in man except faith in this work Therefore Antiquity is for that which we call the instrumentality of faith in justification Here the Proposition is first to be proved and then the Assumption The Proposition I â—hus prove To be justified by faith alone plainly holds forth somewhat peculiar to faith which is not found in any other grace this none can deny and you confess pag. 96. of your Confession Conclus 29. But nothing else can be faiths peculiar work distinct from other graces but to be an instrument in this work This is cleer This peculiar work or office of faith must be either to be an instrument in this work or else a Conditio cum quâ or causa sine quâ non or else somewhat more noble then all of these as the formal meritorious cause c. But it s peculiar office cannot be meerly to be Conditio cum quâ or causa sine quâ non both these equally belong to the works of Sanctification Though they be all present together saith our Book of homilies yet they do not justifie together pag. 15. At the same instant that God justifies saith Davenant he infuses inhaerent grace which yet he denies to be any cause but an Appendix to our justification de Justit habit cap. 23. pag. 315. Bellarmine sayes That Protestants agree in this
that good work are not necessary to Salvation but onely by a necessity of presence lib. 4. de justit cap. 7. That necessity by his confession Protestants then acknowledge and he intends justification as is plain by the Subject he hath in hand Here then is nothing peculiar to faith to be meerly conditio cum quâ or causa sine quâ non Nâ—ither can we ascribe any more noble causality as to be a formall or meritorious cause as needs not to be proved The asserting of justification by faith therefore denotes that which we make an instrument in justification Now that the Antients assert that we are justified alone by faith putting in that exclusive particle that Papists are wont to say is not in Scriptures nor Fathers may be made good 1. By manifold authorities asserting it 2. By multitude of quotations Our Book of Homilies having quoted severall Scripture-Texts for justification by faith alone addes And after this-wise to be justified onely by this true and lively faith in Christ speaketh all the old and Antient Authors both Greek and Latine Ser. of Salvation par 2. pag. 16. And the Rhemists charging Protestants to foist the word onely into the Text in Rom. 3.28 Fulk replies You were best to charge all the Antient Fathers which use this term of whom we have received it to be Foysters and excluders of the Sacraments and good works The particle alone by faith in the article of justification was not first devised by us saith Chemnitius but was alwayes used with great consent in all Antiquity as examples out of the writings of the Fathers do demonstrate which sentences of the Fathers saith he are gathered by Robert Barnes Aepinus Bullinger Otho Corberus c. Loc. de justif pag. 772. Octavo And Chamier Panstrat Cathol Tom. 3. lib. 22. c. 5. having quoted Scripture that faith alone justifieth concludes so the Scripture is cleer with us The Fathers in order are to be reckoned up by me before I examine the exceptions of adversaries The induction of quotations yet remaines and I had it in my thoughts to have set down the words themselves which for the most part are very express but I find that that would be tedious to my self and wearisome to the Reader and divers of the Authors quoted to my hands I have not I shall content my self therefore to poynt out the Authors quoting them and the places quoted Ambrose in Roman 1. Rom. 3. Rom. 4. Rom. 20. 1 Cor. 1. Galat. 1. Galat. 3. and Sermon 45. if it be Ambroses is quoted by Chemnitius in the place mentioned who sayes that Ambrose repeats that exlusive particle onely fifteen times By Eckhardus Compend Theol. lib. 2. cap. 3. pag. 391. By Chamier loco citato Hilary lib 6. de Trinit Can. 8. in Matth. 21. is quoted by Chemnitius ibid. Fulk in Rom. 3.28 Chamier ibid. Davenant and Prideaux lect 5. Hieron in Rom. 4. Rom. 10. in Galat. 2. Galat. 3. is quoted by Chamier and Eckhardus ibid. Origen lib. 3. in Rom. cap. 3. and lib. 4. is quoted by Fulk Eckhardus and Chamier ibid. Chrysostome in 1. Cor. 1 Rom. 3. Hom. 7. in Tit. 2. Hom. 3. Rom. 4. Hom. 8. Galat. 3. Serm. de side lege naturae is quoted by Chamier Eckhardus Fulk Davenant de Justit habit cap. 29. pag. 378. and Prideaux Lect. 5. pag. 164. Athanasius Orat. contra Arrianos is quoted by Eckhardus ibid. Basil Hom. de humil 51. is quoted by Fulk Eckhardus Chamier Davenant ibid. Nazianzen Orat. 22.26 is quoted by Fulk Eckhardus Chamier ibid. Theodoret in Rom. 3. Ephes 2. is quoted by Eckhardus as also Therapeuticon Sept. by Chamier Bernard Serm. 22. in Cant. Epist 27. is quoted by Chamier Eckhardut Isychius in Levit. 14. lib. 4. is quoted by Chamier and Eckhardus Theophilact in Galat. 3. is quoted by Chamier and Chemnitius Sedulius in Rom. 3. Rom. 4. is quoted by Chamier and Chemnitius Primasius in Rom. 4. Rom. 8. is quoted by Chamier and Eckhardus Victor Mar. lib. 3. in Gens is quoted by Eckhard Fulk in Rom. 4. Petrus Chrysologus Ser. 34. Prosper Aquitan Epigram 9. are quoted by Chamier Ruffinus is quoted by Fulk Beda in Psal 77. pag. 71. by Davenant and Bp Vsher de statu success Eccles cap. 2. pag. 46. Gennadius in Rom. 3. Haymo in Rom. 1. Lyra in Galat. 3. Gloss Ordinaria in Epist Jac. is quoted by Chemnitius Theodolius in Rom. 3. Fortunatus in Expos Symboli Epiphanius in Ancor Phylast in Catal. Irenaeus adversus Haeres lib. 4. Haeres 5. Maxentius de fide are quoted by Eckhardus And because Papists say that Austin uses not this exclusive particle onely therefore Chemnitius tells us that it is used by him in Serm. Quadrages as also in his exposition of these words Abraham believed God and it was accounted to him for righteousness which is in his 68. Serm. de tempore lin 1. also Tractat. 8. Tractat. 42. in Johan Contra duas Epistol Petil. lib. 3. Serm. 40. de verbis domini Chamier addes In octoginta tribus quaestionibus Quaest 76. Exposit in Galat. 3. Chemnitius having quoted these testimony that I have mentioned under his name addes we may then truly say with Erasmus that this word sole which is followed with so great clamours in this age in Luther is reverently read and heard in the Fathers So that we see a peculiar interest that faith hath in justification which belongs to no other grace And therefore it is no wonder that you who forsake all the reformed Churches that unanimously make it an instrument in justification are at such a stand as you are in Conclus 29. and 30. of your Confession what office in justification to assign to it you confess you cannot hit upon the true and full difference in the point of Conditionality in this work between saith and obedience which is no marvail seeing you oppose that which is indeed the difference and Faiths peculiar office which is the instrumentall interesting us in Christ by way of acceptation or apprehension as Isychius in the place quoted saith Sola fide apprehenditur non ex operibus The grace viz. of justification is apprehended by faith and not by works which is as plain a testimony as may be for the instrumentality of this grace Chemnitius yet further notes the way that Papists take to evade these testimonies Objecting that the Antients used that particle sole otherwise then we do and returns his answer 1. That they use the word sole or alone to exclude all other sects intending no more but that it is alone the Christian Faith and not the Jewish or Turkish that leads to Justification and Salvation And this rule Franc. à Sancta Clara produces from Vega Pag. 191. with no other approbation but that it is sometimes true and Chemnitius quite overthrowes it making it appear that when the Fathers speak of the application apprehension or acceptation of remission of sins by Faith they still
Rome in it Page 227 Whether Infants were saved by their Parents faith and how before circumcision Page 26 27 28 Severall propositions laid down Page 29 c. Infant-Baptisme Severall benefits of it Page 185 c. See Baptisme Infirmities Men Covenant not with God to be above all infirmities Page 392 Meer infirmities no Covenant-breaches ibid. Their happiness whose sins are not above infirmities Page 393 Sins above infirmities and towards presumption ibid. See Sin Institution A word of institution necessary to the being of Sacraments Page 58 Repetition and explanation of this word of institution singularly usefull Page 59 All Sacramentall rites must be of divine institution Instrument Faith The instrumentality of Faith in justification asserted Page 437 Scripture Texts holding out the instrumentality of Faith as in other actions so in justification Page 444 Whether the action of the principall cause and of the instrument in Morall operations is alwayes one Page 445 The unanimous consent of Protestant writers that Faith is an instrument ibid. c. Faiths instrumentality makes not man the efficient cause of his justification Page 438. 464 Faiths instrumentality in receiving Christ being granted its instrumentality in justification cannot be denied Page 441 Faith is the instrument of the soul and not of it self in receiving Christ Page 443 Instruments of meer reception and further operation distinguished Page 448 Faith an instrument of the proper reception of Christ Page 460 It is the instrument both of God and man in the work of justification Page 448. 487 The grant of the New Covenant is not an instrument of justification solely sufficient Page 466 Concauses instrumentall have efficacy one from another Page 470 Instruments Cooperative or Passive Page 474 Whether the word be a passive instrument or Cooperative with the Spirit ibid. An instrumentall effiâ—iency ascribed to Faith respective to Salvation Page 486 Arguments for the instrumentality of faith in justification Page 485 Proofs from Antiquity for its instrumentality in justification Page 628 c. See Faith Justification The relative change in it necessarily presupposes a reall Page 447 God and man not co-ordinate causes in it Page 449 In justification of man God acts not without man Page 446 Quaeres put in what sense the grant of the New Covenant is said to be solely instrumentall in the work of justification Page 478 Arguments against the sole sufficiency of the grant of the New Covenant for justification Page 489 Justification by Gospell grant and by the sentence of the Judge how they differ Page 556 557 Justification at the day of judgement not specifically distinct from that which precedse Page 558 The Father appoints the termes of justification and salvation Page 559 Paul treats directly and industriously of justification by faith Page 576 Justifying Faith which is short of justifying gives title to Baptisme Page 163 c. Severall arguments vindicated Page 120 c. Exceptions examined Page 143 Additionall arguments to prove it Page 161 Covenanting and justifying not Synonima's Page 135 136 None able to Baptize if justifying faith onely give admission Page 160 Jurisdiction Admission to the Lords Supper is no act of jurisdiction Page 253 Arguments evincing it ibid. c. Objections answered Page 262 K. Knowledge A necessary prerequisite in faith Page 500 Knowledge distinguished Page 501 See Ignorance L. Law ANd Covenant are not to be confounded Page 598 Law Morall Arminians Socinians and Papists oppose the perfection of the Morall Law Page 601 Authorities of Protestant writers for the perfection of the Morall Law Page 602 Arguments evincing the perfection of the Morall Law Page 603 Objections answered Page 605 There is no sin that is not condemned in the Morall Law Page 603 In what sense the preceptive part of the Morall Law is a perfect rule of righteousness Page 605 c. Actions are denominated good or bad from the Law onely Page 613 Men are denominated really and not equivocally righteous that imperfectly obey the Morall Law Page 614 The Law commanding duty and the end of the duty are not opposite but subordinate Page 614 Law nature What meant by the time of the Law of nature Page 24 No Sacraments appointed of God during the time called the Law of nature Page 24 c. Scripture silence a probable argument Page 26 Jesuites arguments herein examined ibid. The preceptive part of the Law of nature delivered to Moses and as used by Christ whether they differ Page 600 Leiturgy Divine ordinances must not stand or fall upon the want or fruition of any set leiturgy whatsoever Page 308 Leiturgy of the Church of England taken into consideration ibid. c. 1. As to the work it self Page 308 2. As to the sanction put upon it Page 309 Life What meant by it in the Covenant of works Page 11 Not barely an animall life ibid. c. The tree of life had not any naturall power to answer its name Page 12 Lord. Faith in Christ qua Lord is not the justifying act Page 554 The position at large discussed Page 555 c. Lords Supper See Sacraments Supper Lunatick Persons uncapable of any benefit by the Lords Supper Page 229 M. Man His first originall is in sin Page 363 Arguments evincing it Page 364 In mans restitution his nature must be healed and his guilt removed Page 366 The healing of his nature and the removall of guilt is the work of Christ Page 366 Manna Whence it hath its name Page 523 The time it continued with Israel Page 524 Miraculously provided ibid. A fable concerning it ibid. Of a Sacramentall nature Page 525 No standing Sacrament Page 526 Meanes Their necessity for our help in the way of faith and obedience Page 17 Objections answered Page 17 18 Mediatour See Christ Metonymies Frequent in Scripture Page 572 Marriage The Matter Page 540 Form Page 540 Minister Page 540 Reasons evincing it to be no Sacrament Page 541 Minister Allegations for a Ministers sole power in admission to the Sacrament Page 251 Inconveniences objected against it answered Page 262 A Ministers prudence in this work to see with more eyes then his own Page 272 Where an Eldership is erected to make use of them ibid. To make scrutiny into mens knowledge with all tenderness Page 273 Not to refuse but upon known crimes ibid. When he cannot in this do what he would he is to do what he is able Page 274 Ministerial Dispensation of Sacraments a part of the Ministeriall function Page 277 Whether Ministeriall dispensation be of the essence of Sacraments Page 277 c. Gospell order transgrest when Sacraments are not dispenced by a Ministeriall hand Page 278 Doctor Abbots and Mr. Hookers judgement in it ibid. Mixt. Lawfull to communicate in mixt congregations Page 314 Arguments evincing it ibid. c. Morall Perfection or imperfection is in reference to a rule Page 592 Duties naturally Morall bind all Page 195 Where a positive command is given there is a Morall tye to obedience ibid See Law