a memorial of a temporal mercy It is the Lords Passeover Exod. 12.11 that is a memorial that the Lord passed over them when he smote the Land of Egypt v. 13. But this is no concluding Argument that it sealed not Christ or the righteousnesse of Christ by faith as may God willing be made to appear when we shall have occasion to speak of the Cloud that guided Israel out of Egypt the Sea that they passed through and Manna and the rock whereof they ate and drank This deliverance celebrated in the Passeover was in and through Christ as is gathered from the blood that was to be struck on the two side-posts and on the upper door-post of their houses Exod. 12.7 But most clearly from the Apostle 1 Cor. 10.9 He there sayes they tempted Christ but they tempted him from whom they had defence and present deliverance And therefore the Apostle expresly calls the Paschal Lamb by the Name of Christ 1 Cor. 5.7 For even Christ our Passeover is sacrificed for us And John Baptist had respect to it as well as to other Sacrifices of the Law when pointing out Christ he said Behold the Lamb of God which taketh away the sins of the world Joh. 1.29 This is so clear in the Sacraments of the New Testament Baptisme and the Supper of the Lord that proofs do not need By Reasons And the Reasons of it are clear Reason 1 First Sacraments are for power against sin and pardon of sin as appears by those frequent Texts produced for the working power of Sacraments which need not to be repeated But by Christ we have power against sin Without him we can do nothing Joh. 15.5 We can do all things through Christ that strengtheneth Phil. 4.13 In him we have the Circumcision made without hands which is the putting away the body of the sins of the flesh Col. 2.11 By Christ we have pardon of sin God hath set him forth a propitiation through faith in his blood Rom. 3.25 The blood of Christ cleanseth from all sin 1 Joh. 1.7 Christ then is signified and sealed in the Sacraments Reason 2 Secondly Sacraments are for salvation that is their end in common with all other Church-Ordinances whatsoever Baptisme saves 1 Pet. 3.21 But salvation is through Christ He is the Authour of eternal salvation Heb. 5.9 Neither is there salvation in any other for there is none other Name under heaven given among men whereby we must be saved Reason 3 Thirdly Sacraments lead to the Covenant and confirm by way of seal all whatsoever that there in word is made over This is done in all seals which serve for ratification of grants When you see a seal you must find the use and latitude of it in the Covenant so it is in Sacramental seals God entering Covenant with Abraham to be his God and the God of his seed which was a Covenant for true blessednesse Matth. 22.31 32. Circumcision was instituted for confirmation of it and put as we see in the Text as a seal to it When Christ had promised his flesh for meat and his blood for drink being to leave the world he iustituted signs for memorial which are seals of it With this explanation or comment of his own upon them This is my body which is given for you this Cup is the New Testament in my blood And that Christ is the great Promise for blessednesse in the Covenant and that in him all Covenant-promises are made good needs not to be proved Christ therefore is sealed in the Sacraments 1. This we are so to understand The doctrine by rules explained that as all happinesse and true blessednesse is comprized under the righteousnesse of Faith even all that the Apostle looked after and made his ambition to compasse in lieu of all those priviledges which he once had Rule 1 made and false teachers his adversaries still did make matter of their glory Phil. 3.8 9. so every Sacrament that is a seal of this righteousnesse of faith seales all whatsoever is given of God in Covenant to his people If there be thousands of things made over in any grant one seal is the confirmation of all and though the seales be many as Amesius observes yet all that is passed in Covenant is made good in each Our Justification Adoption Perseverance Glorification and whatsoever else in order to these or any of these a people upright in Covenant may expect from the hand of God is under seal in every Sacrament confirm'd unto them So that whatsoever it is that the Word promiseth that the Sacraments by way of seal ratifie and confirm unto us Abraham had this righteousnesse of Faith revealed to him by promise the Gospel being preached to him Gal. 3.8 He had also the Land of Canaan given in promise as a special gift to his posteriry This was now confirm'd also to him in his Circumcision The righteousnesse of faith was as the marrow and substance of the gift and therefore the Apostle puts it into his definition yet the gift of the Land of Canaan which was onely an adjunct annexed as Chamier observes is confirmed with it Every baptized man hath the righteousnesse of Faith in Promise and ratified to him in Baptisme and whatsoever else is made over in promise by reason of any special calling or relation which is of God is confirm'd in Baptisme likewise When we are put of God into any way we have his promise Psal 91.11 to be kept in that way This promise is assured and confirmed in Baptisme Ministers are called of God and commissioned for their work in which we know they have many and large promises all of these in their Baptisme are confirmed to them Rule 2 2. Sacraments seal these blessings not onely universally and in the bulk but with particular application to every one that doth partake of them The Word holding this out indefinitely unto us that he that hath the Son hath life and that unto whom God gives his Son with him he gives all things that eating the flesh and drinking the blood of Christ believers have eternal life here a particular tender is made of his body and blood in these visible Elements of water and of bread and wine The water is passively received in Baptisme the bread and wine actually taken eaten and drunk in the Lords Supper In either whole Christ and the whole of all the benefits of Christ is tendred and to be received So that what miracles extraordinarily were to particular promises as we read in Scriptures for the confirmation of those that beheld them and for whose sake they were wrought that Sacraments ordinarily are and serve for as to true blisse and eternal happinesse This Bellarmine lib. 1. de Sacram. in gen cap. 24. charges on his adversaries quoting Melancton and Luther for it and we are content willingly to own it and among many others which he charges as errours he sayes this is the chief and diligently to be refuted therefore he
received If any such be detected seeing though the substance of religion be not in the Sacrament so much as in the Covenant yet a man of so low an opinion of this ordinance of necessity debarres himself of any benefit of it a diffident opinion of a medicine or conceit against it is said to hinder the working I am sure it will obstruct the working of the Sacraments which have no innate physical vertue nor any other efficacy further then our understanding and faith makes improvement For errors against Christ the summe and substance of the Sacraments as every error is some way against him who is the foundation and carries on the whole work of our salvation that which I have delivered Treatise of the Covenant pag. 232. where I made it my businesse to give rules concerning separation when we are to stay with a Church and when to leave it may here be taken into consideration weighing both the kind and degree of these errors and the place that they have got in the affections and resolutions Those errors that necessitate us to leave a Church when it is in the whole face of it tainted and polluted may justly give occasion to deny a member accesse in case he tender himself to this ordinance These as hath been said are either such that render Christ in an uncapacity to be our Mediator and Saviour or such that are inconsistent in whole or in part with his Mediatourship of the former kind are those that are against his person 1. Those that impugne the Godhead of Christ such that though they give him the glory to be above Angels yet will have him to be no more then a creature a God in title and place as are Magistrates not in nature or power an opinion that involves the Apostolique Church and all Churches in succession in Idolatry giving the honour of God the worship due to God unto him who by nature is no God a doctrine that will make Christ an impotent and not an omnipotent head too weak for his work to governe the world to bring under his enemies 2. Those that deny his manhood as having not taken our flesh and so no suitable head but a phantastique or seeming body Those that are against his Mediatorship are either such that obscure or some way eclipse it as every error doth that is any way considerable or such that rase if not utterly overthrow it in some of the necessary parts of it his Kingdome Priesthood or Prophetical office These are overthrown either directly in termes of full opposition or else by consequence and this either is immediate and evident the truth being confest they cannot be denyed or else the consequence more remote and not so easily discerned These things being premised we must bring it home to our purpose 1. Where fundamental truths are not onely questioned doubted and disputed but abjured and denyed errors directly Errors directly against the foundation or by clear consequence opposing fundamental truths tender the peâ—son uncapable of benefit by the Sacrament or by immediate cleer consequence introduced so that the fundamental truth cannot be known but the error must be seen Here is such a flaw in the Covenant that no improvement can be made of the seal to allude to that of the Psalmist Foundations are destroyed and what can the stewards of the mysteries of God do Such a soul hath framed to it self such a Christ as the Gospel never held out for his salvation These are such of whom the Apostle speaks Col. 2.19 that hold not the head from which all the body by joynts and hands having nourishment ministred and knit together increaseth with the increase of God and how can they then find any spiritual nourishment When they thus withdraw from Christ they are justly denyed to sit at his Table But when the error is of an inferiour nature as neither rendring Christ in an incapacity to be a Saviour nor yet wholly inconsistent with the work of his Mediatorship or at least not such directly but only by way of consequence and that not immediate and evident but more obscure and remote so that it may justly be hoped that in case the consequence were seen the conclusion that they draw would be best rather then the principle of truth denyed the case is then otherwise As we might live in such a Church in case doctrine of that kind were received and taught so we may not refuse such a member making his farther conviction our businesse where ignorance may stand with grace there errour is not wholly inconsistent with it And where there is any fair possibility that Christ may be there this Ordinance is not to be denyed And in case the opinion entertained and contended for be yet more soul so that we have just cause as the Apostle of the Galatians to say that their doctrine is inconsistent with grace yet being not as we can discern fixedly settled and resolutely received and concluded upon but with hesitancy and wavering their faith rather staggered then destroyed these should not hastily be refused But as the Apostle gives counsel respective as I take it to private converse After once or twice admonition reject so let it be here make essay to regain a brother rather then lose him It cannot be conceived that the Apostle when he wrote his Epistle to the Churches of Galatia would upon the account of their error how dangerous soever have discontinued this ordinance as long as he saw any hopes of their reestablishment though they were in eminent danger to be dischurched yet he would continue Church-ordinances Men of a resolved profligate course of life are uncapable of benefit by the Sacrament As for those that put a bar to their benefiting by the Sacrament by their vicious life or profligate course most mens verdict is soonest of all other against them with the Poets Peribomius Morbum gressu incessuque fatentur they have their faults written in their foreheads And certain it is that those men that are in their sin and resolved for sin in present can receive no benefit by the Sacrament First They that look upon Christ to receive benefit in the Sacrament look upon him pierced by their sins and that withall sorrow and grief of spirit The greatest grief in Family or Common-Wealth is borrowed to expresse it Zach. 12.10 11. They shall mourne for him as one mourneth for his onely son and shall be in bitternesse for him as one that in bitternesse for his first-born In that day shall there be a great mourning in Jerusalem as the mourning of Had adrimmon in the valley of Megiddon VVhich was the mourning upon occasion of Josiah's slaughter 2 Chron. 35.24 But these now look upon him suffering for sins with all pleasurable delights and content in sin they see him under all this burden for our trangression and in the mean time take delight to add to the weight of it and so stand at the greatest distance from
more prove that a Minister hath no such power otherwise in an Ecclesiastical Consistory then it proves that he hath no power without strength of a secular Judicatory It indeed proves that which it is brought to overthrow which is the Ministers single power The Minister makes equal advantage in either Court in his prudentiall proceedings in administration of the Sacrament Cauti 8 8. As it is concluded by many that place power of admission in an Eldership that a Minister wanting that assistance may then deliver the Sacrament to those from whom otherwise he should withdraw his hand and a learned Treatise is written to that purpose wanting authority to do what regularly might be done He is not withstanding as is said to do his duty in administration So I might I think with as much reason say that in case a Minister be overborn with power in his people that he cannot do that in debarring of those which his judgement leads him to deny When a Minister cannot do what he would he must do what he is able without evident hazard of the utter disturbance of the peace of his place he is scarce to run the hazard when he cannot do the good that he would he must do the good that he can he is to do so much the more in publick warning of the sin and the danger as he can do the lesse in authoritative denyal and withholding his hand from them If it might appeare to me that God hath vested an Eldership and no other in that trust I think it were scarce safe to put a mans self without them upon administration last it should be like to that of Saul when he forced himself to offer a burnt-offering because Samuel came not in the appointed time But no such thing appearing in Scripture nor any sufficient reason evincing it I take it to be in the Ministers hands so to dispense it as the Church may receive most of edification by it And when he is so overruled that he cannot act as he would he must act as he can A Steward set over the house and a Commander or Leader in any Army is sometimes put upon such necessities Suarez is as zealous as any other against the delivery of the Sacrament to those that are unworthy of it yet bounds it with this caution If the Minister may do it without inconvenience And putting the objection That not to give the Sacrament to an unworthy person is a negative precept that binds ad semper to all times and therefore never to be done He answers that this Precept is not simply Negative but is to be reduced to an Affirmative which is prudently and faithfully to dispense this Sacrament which being formally taken is alwayes to be observed as often as this Sacrament is administred and so it comes to passe that if it may be it is to be denyed to those that are unworthy not that it is alwayes to be denyed upon any inconvenience whatsoever Nor let any charge me as being too indulgent to such men seeing none that I know of any party is of another mind They that stand for Elderships will have this done by the Minister when the Eldership overrules it And those of the Congregrational way when the Congregation in the majority votes for it And may not the Minister do the same thing when he sees that he is put upon like or greater necessity in it The Churches edification in the first place should be considered but the peace of the Church by no means neglected alwayes provided that unworthy ends of self-advantage pusillanimity base compliances which may be as soon seen in the majority of a multitude as in one single person do not over-rule it and may be our temptation in dispensation of the Word as well as the Sacrament and with all care courage study prayer to be avoided That the Apostles severe charge 1 Tim. 5.21 may be conscienciously heeded Doing nothing by partiality SECT XVII A Corollary drawn from former doctrines FRom these two observations above mentioned That God is the author Sacraments are to be received from that hand that God hath assigned and The Covenant people of God the subject of the Sacraments this follows by way of Corollary that The people of God are therefore to receive them from that hand that God is pleased to appoint to administer and dispense them to them If God please to vouchsafe a gift he is worthy to appoint the hand for conveyance This might have been the employment of Angels in glory whom he makes ministring Spirits and to whose charge he commits his servants but he hath chosen another way communicating it by man to the sons of men honouring men so farre as to entrust them with these Mysteries whereby he 1. makes tryal of their faithfulnesse whom he thus entrusts in so noble an employment as the dispensation of his Covenant and seal his Word and Sacraments 2. He makes known his power setting up weak man in his cause to oppose and get the upper hand over Satan and the world chusing the weak things of this world to confound the mighty 3. He provides for his own glory which would have been endangered in case Angels had been employed in this Ambassy when an Angel was sent to John he was ready to forget himself in his extasie to worship the Angel Revel 19.10.22.9 In case the Treasure were in heavenly vessels the glory would be of the vessel and not of God we should have conceived so much glory there that we should looked qo higher 4. He condescends to our infirmity that are not able to bear divine apparitions This man hath known by experience Judg. 13.22 Luke 2.9 and God himself hath considered Deut. 18.16 17.5 He thereby makes tryal of our humility and obedience whether we will submit to such which he sets up though no other motive but his appointment appears in it yet this is not handed over to vs promiscuously by all or any of the sons of men but those that he hath chosen from among men in things appertaining to God Heb. 5.1 The Apostle lets us know that all are not Apostles all are not Prophets all are not teachers all are not workers of miracles 1 Cor. 12.29 so we may conclude all are not stewards every household servant is not set over the household to give meat in due season The dispensation of Sacraments is a part of the Ministerial function Arguments evincing it This is a work in Gospel times proper to the Ministers of Christ as by several Arguments may be made to appear 1. They that were sent out to convert and instruct were in commission alone to baptize Matth. 28.19 But the Ministers of Christ are sent out to convert and instruct they onely are spiritual Fathers Teachers c. Therefore this is their businesse as before this commission it was by divine warranty practised by John Baptist and afterwards according to the commission through the Acts of the
condescend to our weaknesse to answer what infirmity can expect or feeblenesse crave We might think that Gideon was exceeding bold with God to ask a double sign for the strengthening of his faith in the promise of God to save Israel by his hand yet we see God is pleased to gratify him Judg 6.39 40. yet God deales more abundantly with us not onely in a double but a multiplied confirmation to make good every truth which he hath been pleased to manifest And as he teacheth us by similitudes drawn from earthly things as we see in the Prophets and parables from our Saviours mouth so also to speak to our eyes in these signes and seales ratifying and confirming heavenly things unto us Those great mercies which no thought can reach are set out in so obvious a way that every eye doth behold and see That water which we employ for our common use and among other necessary services cleanses all filth that cleaves to us serves to set out that great mystery of the blood and Spirit of Christ taking away both guilt and filth of sin The bread which we have at our table the wine which we drink for our food and repast that sets out both the attonement and divine nourishment which our soules find in the flesh and blood of Christ crucified and dying for us There is abundant weaknesse and tottering in our faith that needs in this manner to be strengthened Abundance of sweet mercies in our God that will vouchsafe this to strengthen and support us Secondly If Christ thus condescends to our weaknesse Christs compassion towards us should move us to compassionate our selves in making provision of these helps let us learn to have compassion of our selves and not neglect or despise so great favours If Christ had judged us to have been of strength he had never tendred us this crutch and when he sees that we need it and therefore hath provided it let us see that we do not reject or despise it Is it not to imitate Ahaz in his obstinacy who when he could not believe the promise that God would deliver him and his people from the combined power of Israel and Syria that were then before Jerusalem and having a sign tendred him of God either in the depth beneath or the height above for his assurance in the thing he answers he will not desire a sign Isa 7.11 12. he will rather dwell in his unbelief and perish As that sign was to that promise so all Sacraments are to Gods great promise He that casts away Sacraments indulges unbelief and we may well fear that he shall dwell in it to destruction CHAP. XI SECT I. The whole of the work of Sacraments is by way of sign and seal THe next observation followes The whole office and use of Sacraments All that the Sacraments work on the soules of receivers is by way of sign and seal They have no immediate effects for the working of any inward graces or priviledges but as our understanding is exercised by them as Indicative signes and our faith as ratifications and seales of the promises The text that we have under our hand is abundantly full to his purpose Scarce any text holds out a truth I may say more clear and full then this text doth that which is here delivered if we take in the context with it The Context opened to which the copulative And leads The Apostle having in the former Chapter delivered the doctrine of justification by faith goes on here to make it good by the Example of Abraham and his argument rendred in syllogistical form appears to be this As Abraham the father of the faithful was justified so must all the faithful This is taken for granted as needing no proof But Abraham the father of the faithful was justified not by works but by faith The Assumption consists of two parts and the Apostle proves both 1. The negative that he was not justified by works this he proves by two arguments 1. If he were justified by works then he hath whereof to glory ver 2. But he hath not whereof to glory before God Ergo he was not justified by works 2. If he were justified by works the reward were reckoned not of grace but of debt ver 4. But the reward is not of debt but of grace Ergo. Which he further confirmes by the testimony of David describing the blessednesse of man to whom the Lord imputeth righteousnesse without works saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lord will not impute sin ver 7 8. As David describes blessednesse that way man is blessed But David describes it to be by imputation of righteousnesse and not by works Ergo. The affirmative that Abraham was justified by faith he proves by a full testimony of Scripture Gen. 15.6 He believed in the Lord and he counted it to for him for righteousnesse Now it might be objected that this justification of Abraham and blessednesse that David speaks of was nothing to the Gentiles uncircumcised but to the Jewes in the state of Circumcision and so Circumcision may yet have an hand in justitification This the Apostle denies ver 10. and proves the contrary by the time of Abrahams justification which was in uncircumcision not in Circumcision If Abraham were justified in uncircumcision then Circumcision hath no hand in justification But Abraham was justified in uncircumcision Ergo But then the greatest question is to what end or purpose he was circumcised having already that righteousnesse which doth justify what needs more Circumcision then might have been let alone The Apostle answers that he was circumcised on a twofold account for a double reason The first is in reference to his own estate in faith which equally concerns all in his state of believing He received the sign of Circumcision a seal of the faith which he had being yet uncircumcised The second in reference to the whole Church that he might be the Father of all that believe in Circumcision or in uncircumcision so that we have both the Apostles authority and his argumentative discourse for confirmation of our point That the work and efficacy of Sacraments is by way of sign and seal We shall find Peter giving his vote with Paul in this thing where he enters a dispute about Baptisme as Paul here doth about Circumcision as you may find 1 Pet. 3.20 21. having mentioned Gods long suffering towards disobedient ones in the daies of Noah while the Ark was a preparing he saies Few that is eight soules were saved by water That element which as an executioner of divine vengeance destroyed the world of the ungodly as an instrument in the hand of God preserved Noah and his family It destroyed the world by overwhelming of them as after it did Pharaoh and his host It saved Noah and his household by keeping the Ark above trees rocks mountaines buildings or whatsoever might have been
teach the world that the onely justifying act of faith is the accepting of justification as merited by Christs blood or the accepting of Christs righteousnes to justifie them it is not hard for an unprejudic'd man to discern For my part in all my experience of the case of the ungodly that I have triall of I can find no commoner cause of their generall delusion and perdition then this very doctrine Answ To this I might have many things to say 1. It is the hard fate Desperate Conclusions inferr'd from right principles if I may say so of Christian Religion to have inferences of this kind drawn from her principles And yet the way of Christians hath not been either to desert the principles from which they are drawn nor yet to own or defend the inferences or conclusions that are drawn from them The Apostle affirming that the exaltation of Gods glory in not utterly casting of the Nation of the Jewes was eminently seen in their disloyalty and covenant-breaking with him Inference is presently made that covenant-breaking and disloyalty cannot then be blamed If the truth of God hath more abounded through my lie to his glory why yet am I also judged as a sinner That which advanceth Gods glory cannot be charged as a sin Bat covenant-breaking with God according to the Apostle addes to his glory and therefore it cannot be charged as a sin If answer be made that this exaltation of God in his glory is by accident and no thanks to him that breaks covenant but to the goodness of God that brings good out of evill From this inference is made also Let us then do evill that good may come which Conclusion was slanderously charged upon the Apostle Rom. 3. vers 8. The doctrine of Gods free election of some and passing by of others occasioned two dâ—sperate inferences 1. That there is then unrighteousness with God as deserting yea hating his creature without cause Rom. 9.14 2. That God then without reason finds a fault with his creature this being his will who can resist it Ro. 9.19 The wits of some have been indeed busied to put such a comment upon the Apostles words that no such inference as these with any colour or shew of reason can be drawn and thereby make it appear that their comment is utterly dissonant from the Text for from the Apostles doctrine these inferences in the judgement of blinded reason and rules held between creature and creature seem directly to follow as evidently appears in the Apostles answer To come nearer to the business in hand the Apostle making it his work to advance Gods free grace in mans justification some feared lest their sin was above the grace of a pardon To satisfie these the Apostle tels them that where sin abounded grace doth super-abound Rom. 5.20 So that the greatness of their sin exalts the free grace and favour of God an inference is presently ready Let us then continue in sin that grace may abound Rom. 6.1 And here indeed was as fair and full encouragement to sin as any that you hold out in your objection against this doctrine this very use which you say is now made by wicked ones of this Doctrine generally taught by Protestants was made as is said in the Apostles times by the Gnosticks and others who maintained that it was enough to believe that Christ died for sin though a man liv'd in all wickedness and ungodliness How could this so soon spring in the Church but that carnal ones found some-what that would bear some colour on which they might bottom it as omne mendacium fundatur in aliquâ veritate as may be seen verified in the instances mentioned Let not Christian doctrin then be blamed upon the account of such desperate deductions and cursedly wrested inferences As soon as reformation began and this doctrine among others appeared it is well known what from the adversaries it suffered As it was laid to the Reformers charge that they made God the author of sin so that Gibieuf with his black mouth makes Calvin worse then the Manichees so also that they utterly laid aside all care and regard of good works or wayes of godliness and that upon account of their doctrine that faith alone justifies It is well known with what a belly they use to picture Luther as if his work had been alone to drink And Bellarmine taking upon him in the preface to his fourth Tome out of the Revelation to set out what a creature a Lutheran is saith that those that are addicted to their belly for the most part fall to them And their orator Turner in his elogie of Drunkenness applauds the Lutherans with a bene secistis in that they have lest the Catholique Church to betake themselves to that party How full their invectives were against Calvin and Beza and all of their opinion as enemies of all godliness and friends of prophanesse almost all books of popish writers may witnesse Those things are famous that Bellarmine out of Bolsecke and Colcheus quotes to this purpose Granatensis in his dedicatory Epistle before his Dux peccatorum having laid this down as a maxime that Holinesse and purity of doctrine is a certain mark and note of true faith and Religion and asserted that there hath been no sect from the beginning of the world if we run through all ages to be compared with Christians for doctrine of concernment to mans Moral conversation he enters comparison first with Heathenism then with Turcisme then with Judaisme after Christs comming and lastly takes notice of the lives of Hereticks in the primitive times of the Manichees out of Austin Of the Gnosticks out of Epiphanius Of the Carpocratians out of Austin then he fals upon his own times and saies The Heretiques of our own times are no more holy They that have fetch'd back the errors of faith of former Heretiques from hell are also diligent followers of their practices what holiness of life saith he is to be expected from the Lutherans that with their speciall faith have set open a door to all impiety and the wicked practices of the Calvinists are better known saith he then we desire and thereupon tels us two tales first that some that neighbour upon Geneva being demanded why they did not reject the Catholique and receive Genevas Gospel answerd That was not to be wondered at for said they the words and books of Calvinists stuff'd with lies and fraud are carried further then the narrative of their wickedness But to us say they that go every week to their Market it is well known to be a kingdome of hellish confusion and therefore their Gospell doth not take with us His next is of a certain Minister of theirs who a few years before went into Hungary petitioned a Bashaw of the Turks for liberty to preach their Gospel to the Christians that lived among the Turks under tribute and to perswade the said Bashaw to grant his Petition he began with many reasons
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
of Tertullian Cyprian and Austine If so then the doctrine of merit in the highest way as it is now taught in the Châ—â—â—â— of Rome was delivered by the Fathers the oppositioâ—◠〈◊〉 is as notorious a novelty as this of the instrumen◠〈◊〉 â—f Faith or justifying act by you is pretended How high Aquinas is for merit as also his followers all that cast their eyes upon him may soon see And in case in this time a change intervened and a new way be introduced you were not so advised to jumble together so many ages of so different a complexion even Lombard himself was not the same man as Schoolmen that in some ages followed him 2. Whether there be any important change in the doctrine of Justification in the Church of Rome since that time that closeth up your account viz. ann 1400. to this day As I take it their doctrine is substantially the same now as it was in Aquinas his age and some time before him The Council of Trent laid down the same doctrine in this thing that their Doctors had of severall ages held And though they put upon it their sanction yet they made no sensible variation as they expresly declare themselves Sess 6. Cap. 8. And the present Church of Rome rigidly adheres to it It being therefore the same for 1400. years time as the most Antient Fathers taught yea as Christ and his Apostles delivered as afterwards you take the boldnesse to assert and the same now as it was then The doctrine of Rome in the doctrine of Justification is now the same as Christ and his Apostles left it Being faithfully kept by Fathers Schoolemen determined by the Council of Trent now maintained by Jesuites their adhaerents This is too clearly by you implied If it be indeed your thoughts that there is none or very little difference betwixt us and them in this poynt see how much you dissent from your learned friend Mr. Gataker where he tells you in his second letter of that great difference that is between us and the Papists in the Dâ—ctrine of Justification As I heare you bring in the name of reverend Mr. Ball to give honour to this that the doctrine of the Church of Rome and the Reformed Churches is one and the same or inconsiderably differing in this of Justification which you speak as you say being so informed and I believe you have heard as much For many years before his death I heard it from an eminent hand and acquainted Mr. Ball with it who with much â—xpression of trouble of Spirit that it should be so voyced disclamed if and afterwards in his Treatise of Faith not then published and his posthumus work of the 〈◊〉 â—nt hath given to the world sufficient testimony agains◠〈◊〉 â—his bâ—uit perhaps gave occasion to that which Mr. Cranâ—â— â—nconsidâ—rately vented and you have so praise-worthily vindicated and I judge it necessary that this of mine own knowledge as being an ear witnesse should be added 3. Whether the Fathers that you mention and others their contemporaries that you do not name were so distinct as might be desired in and about the word Justification and other words of concernment touching this controversie Though as to the thing it self they speak according to the Scriptures when thâ—y speak of Justification Reconcilliation Remission yet so farr as I have read find in the observation of others they too usually confound the word Justification and Sanctification together which you declare your self at least to dislike in others making it not verbum forense as you yeeld it is but rather relating to our inhaerent habituall Righteousnesse whereby we are not pronounced and acquitted as just upon the merit of Christ which otherwise they orthodoxly own but habituâ—lly so and therefore so denominated Being said to be Justified because of unjust we are made just which is the work of Sanctification and implies a reall and not a relative change such as is found in Justification And if some termes of theirs need amendment upon further inquiry into this doctrine then why not others 4. Whether it be the word only when you speak of the instrumentality of Faith or Faith in Christ quà Lord not to be the justifying act or the thing it self that you intend in that so large challenge of yours If it be the want of the words only instrument or quà Lord that you mention your charge is very low upon severall accounts 1. Words of art of this nature are seldome found in the Fathers There are few discourses in them about causes whether Efficient Finall Materiall Formall Instrumentall neither are there any so exact logicall distinctions under what notion they take that which they are upon in their writings Words of this kind were brought in by Schoolemen and little use made of them as I think before Lombards daies Protestant writers finding them in the Church are necessitated to make use of them as well that their adversaries may understand them as with their own weapons to deal with them And the Schoolemen having found another instrument in Justification viz. Baptism as appears â—y the determination of the Council of Trent Sess 6. Cap. 7. it is no marvel that when the Fathers use not the word at all that these do not so use it as it ought according to Scriptures 2. You would be I doubt not as much wanting in making proofe of the use of your own termes among the Fathers as your adversaries of theirs we may find the word instrument and the restrictive particle quà in your twenty six Fathers ascribed to Faith in Justification as oft as you can find your causa sine quâ non or as I think your conditio cum quâ We may likewise find that distinction of fides qua and fides quà which you make the generall cheat as often as you can find your distinctions already examined which Pag. 3. Sect. 1. you heap together When you challenge the words of others as novel it lies upon you to assert the antiquity of your own If it be the thing it self that you challenge as not found in any Authors in this Compasse of time I believe you will not be found so happy in your defence of this provocation as B. Jewell was in the defence of his that he published at Pauls Cross I do not doubt but many Authors in this time ascribe that office to Faith and the whole of it that the Protestant Churches make the instrumentall work and that they assigne the same specificall object of Faith in the work of Justification as is by the Reformed Churches now asserted 5. To acquaint us how many of the Fathers by you mentioned have purposely treated upon particulary spoken to this doctrine of Justification and in what part of their works this subject is by them thus handled that they that do not know it may turn and read it I have a considerable part of those that you mention though some
as signum voluntatis divinae being a manifestation of Gods pleasure concerning the justification of a sinner is sufficient So farre I shall willingly grant That which is to be asserted is 1. That this manifestation of Gods pleasure or signum voluntatis divinae before mentioned is the first ground work on which the whole work of justification is bottomed and goes before those graces but now mentioned which Mr. Baxter makes antecedent to justification This is plain The termes on which God will justifie must be understood before men can be brought to accept and come up to them 2. This manifestation of Gods will thus made knowne and by the power of the Spirit applyed to the soul in an unjustified condition works to humiliation regeneration faith and by faith to justification 3. This manifestation of Gods pleasure being applyed to a man already humbled regenerate and in faith finds him as we have heard before in a justified posture Though Faith in nature goes before justification as the cause before the effect yet they are in that manner simul tempore that none can conceive a believing man in an unjustified condition that so there should any intervall or time passe for conveyance of right by Gospel-grant to justification 4. This Gospel-grant or manifestation of Gods mind being thus tendred as before to a regenerate believing soul serves for ratification and confirmation of his justified condition to make good to such a believing son or daughter that their sinnes are forgiven To apply these assertions to our present purpose This manifestation of Gods pleasure Gospel-grant or signum voluntatis divinae or whatsoever else we call it in the first consideration justifies not Going before that which is antecedent to Justification as we see it does it cannot justify In the second consideration it works indeed to justification But if we yield this to Mr. Baxter he will not accept of it for he saies he does not thus speak of it and in this consideration it justifies not without faith but works faith in order to Justification By this man is preached forgivenesse of sins and by him all that believe are justified In the third consideration it justifies not seeing it finds the work done to its hands and onely serves for the work of assurance as in the last place is asserted So that all that can be said of this Gospel-grant donation or conveyance of right so often by Mr. Baxter mentioned in this work is 1. To make known Gods mind on what termes justification may be attained 2 By the power of the Spirit through faith to work it and finally to assure ratify and confirm it I shall the refore close this dispute if I may be allowed so to stile it in the words of Chemnitius in his Common place de justificat mihi pag. 797. octavo Having spoken to the causes of justification he saith It is altogether necessary that there be application made of these causes to the person to be justified Omnino verò necesse est fieri applicationem harum causarum ad personam justificandam Nam quotquot receperunt eum his fecit potestatem filios Dei fieri Joan. 1.12 3.33 Et Modus seu medium applicationis seu apprehensionis docendi gratiâ vocatur causa instrumentalis Duplex autem est causa instrumentalis 1. Docens Patefaciens Offerens et Exhibens beneficia justificationis per quam Deus nobis communicat illa bona et haec est vox Evangelii et usus sacramentorum vel sicut veteres loquntur verbum vocale et visibile For as many as received him to them he gave power to be made the Sons of God John 1.12 and 3. v. 33. And this manner or medium of application or apprehension speaking to mens capacity is called a cause instrumental And this instrumentall cause is twofold 1. Teaching Opening Offering and Exibiting the benefits of justification by which God doth communicate unto us those gifts And this is the Word of the Gospel and use of Sacraments or as the Ancients speak the Word vocal and visible 2. Receiving or apprehending 2. Recipiens seu apprehendens quâ nobis applicamus illa bona quae in Evangelio offeruntur ita ut eorum participes reddamur Est igitur quasi manus Dei traders et hominis manus suscipiens id quod traditur Supra autem testimonia et annotata et explicata sunt solam fidem non ulias alias vel qualitates vel opera in nobis esse medium applicationis whereby we apply those gifts to our selves which are offered in the Gospel that we may be made partakers of them There is therefore the hand of God as it were delivering and the hand of man receiving that which is delivered And testimonies are both observed and above explained that onely faith sand no other qualities or works in us is the medium of application SECT VI. A fourth Corollary from the former Doctrine AS Christians must see that they be aright principled in this Gospel-doctrine of the righteousnesse of faith Christians must get assurance that they do act according to these principles so also they must get assurance that they act according to these principles which I might urge respective to all that which is required of a man of Gospel-righteousnesse But having already spoke to that purpose in pressing the necessity of the answer of conscience unto Sacramental engagements I shall here onely urge it respectively to that grace which immediately interests us in this righteousnesse which is the grace of faith as we see in the Text which is confest to be the grace that receives Christ even by those that deny the instrumentality of it in our Justification If this righteousnesse which is our Justification be the righteousnesse of Faith then those that are void of faith must needs be wanting in this righteousnesse and Christ being the end of the Law for righteousnesse to those that believe those that persist in unbelief never attain to this end And howsoever zealous they may otherwise appear yet they come short of righteousnesse for life and salvation Giving assent to all Gospel-truths perhaps upon the principles of their education they may not onely have the repute but also enjoy all outward priviledges of believers yet wanting that work upon their will or if you please in their affections to receive Christ and close with him they yet have not Christ nor life in him and therefore upon this account there is all reason to hearken to that of the Apostle Especially to see to their faith 2 Cor. 13.5 Examine your selves whether ye be in the faith prove your own selves Know ye not your own selves how that Jesus Christ is in you except ye be Reprobates In which words we see the Apostles exhortation and his reason annext The exhortation calls us to self-examination to a self-tryal an inquisitive experimental tryal The question to be put or thing to be proved or brought to upon
tryal is our faith not barely the doctrine of faith as some would have it whereby we may conclude that we are of such a Church in which Christ is visibly resident in Ordinances but the grace of faith whereby he makes his abode in our soules The reason annexed is put by way of interrogation or question Know ye not your own selves how that Jesus Christ is in you except ye be reprobates which doth not imply that all are Reprobates that know not in present that Christ is in them but this is all that is implyed or can be gathered that Jesus Christ is in all that are not reprobates where reprobate is not yet opposed to the Elect as though all such were everlastingly cast-awayes in whom Christ is not in present But as the word is used Jer. 6.30 reprobate silver that is unfit for use or service so it is here taken such in present are not in a saving but in a lost condition and therefore it much concerns us to put this upon the tryal Motives to perswade to get assurance of this grace 1. Necessity of Faith For Motives to put men upon this work consider First the necessity of this grace and that upon a several account 1. Without Faith as you have heard we are without this righteousnesse None in unbelief can say of Christ Jehovah our righteousnesse All the good that Christ does unbelief loses so much good that Christ can do thee of so much unbelief strips thee The Apostle tells us of unsearchable riches in Christ Ephes 3.8 Such that none can summe up nor he that is highest in skill in Arithmetique calculate Christ is the Fathers Store-house Magazine or rich Exchequer The Father hath not a gift for any of his but he layes it up in Christ and a faith receives it from Christ Noah by faith was heir of this righteousnesse Heb. 11.7 The rest of the world wanting this grace went without this inheritance The rest of Canaan was lost by unbelief Heb. 3.18 The rest of heaven will be thus lost in like manner God hath chosen the poor of this world rich in faith heires of the Kingdome which he hath prepared for those that love him Jam. 2.5 The rich of this world destitute of this Faith make forfeiture of this Kingdome Is Christ a gift Faith receives him and unbelief is wanting Is Christ food Faith feeds upon him and unbelief is hunger-starved Is Christ rayment Faith puts him on and unbelief is naked Is Christ a Medicine Faith applyes him and unbelief languisheth Is Christ a laver Faith drencheth and douzeth it self in him and unbelief is filthy and defiled Is Christ a pardon Faith sues it out and unbelief lyeth under guilt Is Christ satisfaction Faith makes the plea and attains a discharge and unbelief remains indebted 2. Without Faith the soul is under the wrath of God and his ireful displeasure This is a necessary result from the former The man of unbelief wants that which might be interposed as an atonement and might stand as a skreen or shield for his guard And it is also fully laid down in Christ's words Joh. 3.36 He that believeth not the Son shall not see life but the wrath of God abideth on him What Zophar saith of the wicked man Job 20.29 This is his portion from God and the heritage appointed him of God that Christ sayes of unbelievers so long as they remain in unbelief so long wrath abides on them All by nature are the children of wrath having no other inheritance and the man of unbelief never gets from under wrath to attain any other portion This is an aggregate of all miseries when all is reckoned up that can be named to make miserable wrath comprizeth it all to the uttermost to infinitenesse As is the man so is his strength say Zeba and Zalmunna Judg. 8.21 As is God so is his wrath with this motive the Psalmist presseth to faith Psal 2.12 Thy sin hath merit enough to damne and thou hast not any interest in Christ to save or deliver He that is void of Faith and yet under no such feares it is not because there is no cause of feares but that such a soul is not awakened to see his fearful deplored and desperate condition If the rich glutton had seen Hell gaping for him and the Devil ready to hale and drag him he could not then have had any list to his every-dayes Gorgeous apparrel nor yet any appetite to his delicate fare That is the condition of secure sensual ones till Hell-fire flame about them they think they are sure of heaven 3. Without faith there is no benefit to be had or good to be found in any Ordinances No Ordinance is useful but either as it is improved by Faith already seated in the soul or as it is serviceable to the plantation of it No duty of any kind works to acceptance from an unbelievers hand Abel's sacrifice was accepted when Cain's could not gain acceptance Gen. 4.4 5. The Apostle shews us the reason of this difference Heb. 11.4 By faith Abel offered a more excellent sacrifice then Cain The Parable of the sower tells us how few profitable hearers of the Word there can be found and the Apostle gives the reason Heb. 4.2 The Word is not mixt with faith in those that hear it It is effectual alone in believers 1 Thess 2.13 and no more have audience in prayer then those that profit in hearing and there is one and the same reason of both Jam. 1.6 7. And that man is doubtlesse under an heavy Judgment that never gets good when he hears from God nor obtains his request when he seeks to God At the Lords Table they eat bread but feed not on Christ they take the Cup but have no interest in the blood of the new Covenant 4. Without faith nothing is done that God accepts The man and the work both displease Heb. 11.6 There must be a concurrence of all requisites to render a work good and acceptable But in an unbelievers work the matter of the work excepted all requisites are wanting The rise is from a fountain that is unclean and the unbelieving soul cannot go so high as to make the glory of God the end And the rule is above him in the work to look after 5. Without Faith the whole of man head breast and bowels are all open to Satan Faith is a Christians shield Ephes 6.16 and a shield is the defence not of one part but the guard of the whole A man without faith is a Souldier without armes and destitute of all power to make any manner of resistance Satan leads such an one at pleasure There is nothing of Christ nothing of grace nothing of the Spirit to stand up in opposition Some devils are not resisted without strength of faith Mark 9.29 No devil without faith can be vanquished or overcome Mot. 2 Secondly Consider the benefits of faith the glory that doth accompany it The benefits that