adds The like figure whereunto Baptisme doth now save us by the resurrection of Christ The Arke did save those that entered into it Baptisme doth save those that are received into the Church by it And whereas an objection is obvious that Noahs Arke and New-Testament Baptisme doth much differ and that in the very thing in which the similitude is brought few entered the Arke and were saved by it but myriads of thousands are baptized This the Apostle answers in the Parenthesis there interposed that the parallel lies not between the Arke and the outward act of Baptisme as by man administred and there called the putting away the filth of the flesh so there is a vast disproportion the outward act as administred by man saves not but between the Arke and the inward work which is The answer of a good conscience towards God That of Tertullian which Beza sayes may serve as a Comment upon these words is elegant The soul is established by answering and not by washing And further to clear this text we must know that the Covenant hath a Proposition in it to which all in Covenant must give assent He that believes and repents shall be saved This assent is presupposed in all those that make actual improvement of the Sacraments Faith and Repentance being the terms of the Covenant And this Divines in their Treatises of Conscience call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now in case we have the benefit of salvation by Sacraments conscience must answer and a good conscience onely can answer But I believe I repent This Divines call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then and not otherwise Sacraments save Dr. Slater on Rom. 2.25 hath these words Here I think the observation is easie out of the body of the text that the work done in Sacraments availes not to righteousnesse or salvation except the condition of the Covenant be performed by those that partake them first the condition then the Antithesis shewes it if thou be a breaker of the Law thy circumcision is made uncircumcision that is all one to thee as if thou hadst never been circumcised yea a gentile wanting the Sacrament having obedience is nearer heaven then thou that hast the Sacrament and neglectest obedience and weigh well that the Lord in promising or sealing binds not himself to performance but conditionally that we perform our restipulation and whence Sacraments should have their efficacy but from the promise and grace of God I see not Circumcision in the flesh engaged the receivers to circumcision in the heart Deut. 10.16 where these did concurre there was a man in Covenant and upright in Covenant And Jer. 9.25 wrath is denounced of God against several Nations and the circumcised and the uncircumcised in the threat are put in equipage together equally and alike to suffer And to take off all scruple or offence that might be taken there is a distinction brought of Circumcision in the flesh and Circumcision in heart Judah had Circumcision in the flesh to plead but remained uncircumcised in heart and therefore fares no better then those that were uncircumcised in flesh Jer. 4.4 The Prophet commands Circumcise your selves to the Lord and take away the foreskin of your heart ye men of Judah and inhabitants of Jerusalem lest my fury come forth like fire and burn that none can quench it because of the evil of your doings On these terms the fury of the Lord is prevented Those Israelites that passed out of Egypt into the wildernesse for Canaan had the Cloud and the Sea of the same use as Baptisme And Manna and the Rock of the same use as the Lords Supper The two former are called by the name of Baptisme and the two latter Spiritual meat Spiritual drink All were baptized in the one and all did eat and drink of the other yet sayes the text with many of them God was not well pleased for they were overthrown in the wildernesse If you would know who suffered thus under Gods displeasure the text tells you Lusters after evil things v. 6. Idolaters v. 7. Fornicators v. 8. Tempters of Christ v. 9. Murmurers v. 10. And Heb. 3.17 The Apostle demanding But with whom was God grieued fourty years answers Was it not with them which had sinned whose carcases fell in the wilderness Further demanding to whom sware he that they should not enter into his rest but to them that believed not These wanting the answer of a good conscience fell short of the Sacramental engagements and also came short of true happinesse Arguments evincing it 1. This might be further evinced with arguments 1. In this case where the soul answers not to Sacramental engagements Sacraments are but as outward shadowes and bare empty signs and set out by the Spirit of God in Scripture with all their Rites and Ceremonies as other Ordinances of like nature in the most low despicable and undervaluing words that is possible Baptisme in the letter is no better with the Apostle then putting away the filth of the flesh the cleansing of the hands the feet or face from dirt or filth is the same with it The Pharisees washing of hands yea their washing of cups platters as low as it is laid by our Saviour was as efficacious and as acceptable Circumcision also when it led not to but from Christ is called by the Apostle by the name of Concision Phil. 3.2 Any gash made in the flesh or rent in the garment as well pleaseth The Apostle therefore Rom. 2.25 saith Circumcision verily profiteth if thou keep the Law but if thou be a breaker of the Law thy circumcision is made uncircumcision If you understand the Apostle speaking the sense of the carnal Jewes with whom he had to deal then you must understand the keeping of the Law in its full perfection for to this Circumcision lookt upon as a leading Law-Ceremony did engage He that is circumcised is a debtor to the while Law if we understand him speaking of it as a seal of the righteousnesse of faith then sincerity is intended If this be wanting Circumcision is uncircumcision where that of the heart is there Circumcision in Gods account is and where it is not there Circumcision is not Rom. 2.28 29. We are the Circumcision saith the Apostle that worship God in Spirit and truth when the cutting of the foreskin in those false teachers was no better then Concision the worship of God in Spirit in whomsoever it was was Circumcision Arg. 1 2. Sacraments in this case are onely aggravations of sin and heightning of judgements In case of uncircumcision in the time of the Law and Non-baptisme in these times sins were no more then transgressions of the Law but now they are breaches of Covenant Then they would have been meerly rebellion against Soveraignty but now they are Apostasie and treacherie In Sacraments we close with God and take his Name upon us as his servants in sin we depart from him and refuse to serve him Thus our bond
men of his interest should be received then Christ would not at any hand have knowingly gone against it and given him admission to it And what he did according to the mind of God as a Minister by a Minister may be done And to pronounce him at that time that he received it such that had no right for admission yet to admit him were such a precedent as Christ would not have given Christ would not trust himself with some upon that account that the knew what was in them Joh. 2.23 24. and he would not have trusted the Sacrament with such a one in case he had not known that it had been the mind of God that men of that standing should partake of it If it be objected that Christ knew that Judas was not in a capacity to improve the Sacrament for sanctification and salvation being a reprobate I answer respective to his gifts wherewith he was endowed he was in capacity of improvement The Sacrament is of use to those that were his inferiours and an eye is had to the tendency of the work according to Gods revealed will and not to that which is in Gods secret purpose Let us summe up the argument briefly into this form Ministers must give the Sacrament so as it may be to edification and not certainly to destruction But they must give it to some not yet throughly sanctified Therefore some not throughly sanctified may receive it to edification and not to destruction Thirdly the Law and Gospel in their joynt strength applyed in power to the understanding may work men of Covenant interest up to the terms conditions and propositions of the Covenant may work men of profession of faith to faith saving and justifying may work a man that is onely in name the Lords to be truely and savingly his This none can deny if Law and Gospel cannot do it in the way of instruments and ordinances appointed of God there is no way on earth in which it can be done But in the Lords Supper there is Law and Gospel the epitome and summe the strength and vigour of Law and Gospel applyed in power to the understanding Therefore the conclusion followes that the Lords Supper may work men of Covenant interest up to the terms of the Covenant men of profession of Faith to Faith saving and justified The Assumption is clear that in the Lords Supper there is Law and Gospel the epitome and summe the strength and vigour both of Law and Gospell There we have the curse of the Law in the highest degree held out Christ made a curse and bearing all that the Law denounces against sin even all that which sinne according to the Law did demerit There are sins bruises transgressions wounds There we have the summe and substance of the Gospel held out Christs death for remission of sinne laid open There we have Christ a curse which is that which the law inflicts upon transgression There we have Christ a sacrifice which is that which the Gospel doth promise all brought home and applyed to the understanding of the communicant Fourthly That which is high in the aggravating of sinne to the conscience and clear in holding out the pardon of sinne may work a man of Covenant interest up to the terms and conditions of the Covenant may work men of profession of Faith to a Faith saving and justifying This is clear which way else are men brought up to faith and sanctification but upon the sight of sinne in its aggravations and Gospel tenders for the removal of it The Assumption that sin is in this ordinance in the highest way aggravated and the removal of it held out is also clear and may easily per partes be proved 1. The highest aggravation of sin to the breaking of the heart and the melting of the soul is the looking upon him whom our sins have pierced Zach. 12.10 They shall look upon him whom they have pierced and they shall mourn for him as one mourneth for his onely sonne and shall be in bitternesse for him as one that is in bitternesse for his first-born and that we thus look upon him in the Sacrament I shall choose to set it out in the words of the Ministers and Elders met in the Provinciall Assembly of London in their Vindication where speaking to those that joyn with them at the Lords Table pag. 104. You must so remember Christ as to find power coming out of Christ Sacramental to break your hearts for all the sins you have committed against him Christ is presented in the Sacrament as a broken Christ his body broken and his blood poured out And the very breaking of the bread understandingly looked upon is a forcible Argument to break your hearts Was Jesus Christ rent and torn in pieces for you and shall it not break your hearts that you should sin against him Was he crucified for you and will you crucify him by your sins And besides the breaking of the bread is not onely ordained to be a motive unto brokennesse of heart for sin but also in the right use to effect that which it doth move unto And pag. 105. You must so remember Christ Sacramentall as to find power comming out of Christ to subdue all your sins and iniquities as the diseased woman felt vertue coming out of Christ to cure her bloody issue so there is power in an applicative and fiducial remembrance of Christ at the Sacrament to heal all the sinful issues of our soules there is no sin so strong but it is conquerable by a power derived from Christ crucified And pag. 106. You must continue in remembring Christ in the Sacrament till your hearts be wrought up to a through contempt of the world and all worldly things Christ instituted the Sacrament when he was going out of the world and when he was crucifying the whole world was in darknesse and obscurity and he is propounded in the Sacrament as a persecuted broken crucified Christ despising and being despised of the World And if you do practically remember the Sacrament of his death you will find vertue coming out thereof to make you dead to the world and all worldly things And pag. 107. Cease not remembring Christ till you be made partakers of the rare grace of humility Of all the graces that were in Christ in which he would have Christians to imitate him in humility is one of the chiefest Matth. 11.29 Learn of me for I am humble And Christ in the Sacrament is presented as humbling himself to the death of the crosse for our sakes And what a shame is it to remember an humble Christ with a proud heart The practical remembrance of the humility of Christ Sacramental when sanctified is mighty in operation to tame the pride of our hearts And pag. 110. To endeavour that your eyes may affect your hearts when you are at the Sacrament For as Christ in the Ministery of his Word preacheth to the ear and by the ear conveyeth himself into the
heart so in the Sacrament he preacheth to the eye and by the eye conveyeth himself into the heart And therefore it is well called a visible Sermon What can be more plain then this to set the out the power of the Sacrament to soul contrition true humiliation and mortification Too many that professe Faith have their hearts lift up and live not by faith Here is a way to bring them down when they see sin to be of such a provoking nature that onely the sufferings of the Sonne of God are able to satisfie that their demerit doth put him upon a necessity of all these woes These are certainly heart melting considerations If it be yet objected that the Provincial Assembly at London speak to their own communicants whom they suppose to be in grace To this I reply that in case that should fail and some at least should have their predominant lusts lurking and treachery against the Covenant as in Judas against Christ harboured it can be of no danger to say that here is a means to work them on to humiliation and brokennesse of spirit 2. If any yet say that their thoughts are otherwise of this Sacrament I answer their words best speak their thoughts and we see what they say The very breaking of the bread say they understandingly looked upon is a forcible Argument to break your hearts and the breaking of the bread may be looked upon understandingly by an unsanctified man if there be truth in their Propositions as I doubt not but they are most true then my Conclusion is true likewise We may make up if you please this part of the Argument thus A sin aggravating ordinance is an heart breaking and soul humbling ordinance But the Sacrament of the Lords supper is a sinne aggravating ordinance Therefore it is an heart breaking and soul humbling ordinance For the other branch of the Assumption that this ordinance is the holding out of the pardon of sin needs no proof This is my blood in the New Testament shed for you and for many for the remission of sinne Matth. 26. Fifthly That which is annext to the Word to second it in that very thing which works the soul unto conversion to good may bring the person of Covenant interest up to the termes of the Covenant may work one of profession of faith onely unto faith saving and justifying This none can deny being added to the Word as it 's second in such a work it well may have an hand in the working of it But the Sacrament is annext to the Word to second it in that very thing which works the soul unto conversion to God The Assumption is manifest If we consider what the Word does for conversion and the whole in which the energy and power of it as an Ordinance is exercised then we shall soon see that this Sacrament is added as a second in that work The Word converts in holding out sin in its defilements and danger in the discovery of the loathsome nature of it and the cursed effects that follow upon it together with Christ in the promises to save from it I know no other way that the Word hath to bring a soul in sin to God but in setting forth the lost and undone condition of it and so to bring to conviction compunction and enquiry what to do and then to make tender of Christ In this method souls as we find on record have been brought home to God of which there might be frequent instances Now that this Sacrament is added to the Word for further discovery of sin in the defilement and danger to hold out Christ in his death taking away sin need not to be proved It is true that the first detection of sin is by the rule of the Law and therefore the Apostle sayes By the Law is the knowledge of sin In case the question be put whether this or that act be sin then neither the tender of Christ in the Gospel nor yet the Sacrament can have any hand in the determination of it but they both serve for the aggravation of sin to lay it open in the dimensions and danger of it Sin is no where so seen in its height as in the sorrowes and sufferings of Christ as is by all affirmed and these sufferings we know the Word holds out for conversion from sin And the visible Word of the Sacrament seconds the Word in this very thing to set out Christs death to lay before our eyes Christ broken for us both for the aggravation of sin and for the pardon of it Thus if you please you may put the argument If the Sacrament doth the same thing as the Word doth in conversion then the Sacrament cannot be denyed to have an hand in conversion But the Sacrament as we see does the same thing as the Word it serves to the heightning of sin and the setting out of the pardon of sin Therefore it followes that the Sacrament may have an hand in conversion Sixthly That which by frequent experience we see the Sacrament works toward and for ought we are able to judge works unto that we may well conclude it is designed and appointed of God to work This cannot fairly be denyed yet if any think that this of it self is not of full strength seeing our experience may deceive us we may conceive what is not Let these then joyn to it what hath been already said This experience added to so much evidence of reason I doubt not but will be found to have strength in it And I put it for their sakes that say Let any give instance of any man or woman that hath at any time been converted by the Sacrament And that there are frequent experiences of the Sacraments working towards this thing is plain How frequent is it with men to have affrightings soul-shakings tremblings strong present resolutions against sin upon their approach to this Ordinance being convinced of it to be a duty that they ought to go to it How mightily are their spirits often affected in it If we make that an argument of the power of the Word towards wicked men in the affrighting and astonishment of them in the terrifying and amazement stopping for present their full swinge in sin and wickednesse as we know it is ordinarily with those that set out the power of the Word see Dr. Reynolds on Psal 110. pag. 150. why then should we not make the same effects that we see ordinarily produced by the Sacrament to be evidences of the like power in the Sacrament And as we read of an Ahab a Felix a Zedekiah an Herod thus startled by the Word so we may see and know such as these alike startled and affected at the Sacrament Superstition perhaps works it in some But we find the work in others in whom such superstition hath no place It can be no other then the Majestie of the Ordinance the high aggravation of sin and the glory of Christ set out in it All this
of Christ but also the supererogation of the Saints which as they perswade themselves is satisfactory not onely for the Saints themselves but for others The Church of Rome makes it her care to take in the whole of all these branches of righteousnesse and in all of them they place their justification Here we had need of the clew of Scriptures to lead us That righteousnesse which according to the precept of the Law is to be wrought by our selves as to sanctification or qualification of the soul in the way of salvation we must vigorously pursue and not disclaim As Christ when he was accused by the Pharisees to destroy the law and to be an enemy to righteousnesse to take off this calumny he tells his Disciples Matth. 5.20 I say unto you that except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the Kingdome of Heaven So we may say to these adversaries that charge us to be enemies of good works except your righteousnesse exceed the righteousnesse of these superstitious ones ye can by no means enter into the Kingdome of heaven The righteousnesse of a Papist being of the self same stamp with that of the Pharisees for tradition the Trent Councel makes known their zeal Concil Triden Sess quart p. 11. With the same degree of reverence and esteem we receive the Traditions of our Fathers as we do the bookes of the Old and New Testament and how defective both of them were touching the righteousnesse of the law their agreement in the glosse which they put upon the law is a sufficient witnesse The Pharisees glosse on the law we may read in Christs refutation Matth. 5. and the several precepts which Christ there delivers transcending the Pharisees dictates Papists will have to be no branches of the law but Evangelical Counsels added to it So that B. Hall quotes a speech of Serrarius the Jesuite that the Pharisees may not unfitly be compared to Catholiques adding as his own that one egge is not liker to an other then the Tridentine Fathers to these Jesuites Supererogating righteousnesse and that which is bottom'd on tradition we must wholly shun It is enough that we can bring it up to the rule in the parts of it it must not exceed It is hard to determine whether a man that casts off all regard of righteousnesse or a man of such righteousnesse be more hatefull in Gods presence one utterly sleights the soveraignty of God and the other corrects his wisdome one refuses to serve at all the other serves onely according to his own pleasure As to the other branch of righteousnesse wrought by others The supposed satisfaction of the Saints must be left and the Lord Christs alone chosen That speech of Christ in the Prophet Isai 63.3 spoken of the conquest of his enemies I have trod the Wine-presse alone and of the people there were none with me holds true when it is applied as by many it hath been though not according to the letter of the text to his satisfaction By one offering he hath perfected for ever those that are sanctified Heb. 10.14 yea the righteousnesse of Christ in the matter of justification must stand alone in opposition to all righteousnesse in the world whether of others imaginarily to be applyed out of any publique treasury by way of indulgence or wrought by our selves either by the strength of natural abilities without grace which the Papists confesse to be too weak or in grace and these works how great an honour soever of late is put upon them come short of perfection to justification likewise as plainly appears by the Apostles argumentation Rom. 3.20 By the deeds of the Law there shall no flesh be justified in his sight giving this in for his reason for by the Law is the knowledg of sin The argument runs thus Where the Law discovers sin the works commanded by it cannot justifie This proposition is the Apostles But the law discovers sinne even in those in whom grace here hath its most perfect work This needs not to be proved Therefore works commanded in the law and done by assistance of grace in the regenerate cannot justifie And that the Apostle disclaims all righteousnesse any other way his own then by free imputation from God in the work of justification is clear 1 Cor. 4.4 I know nothing by my self yet am I not hereby justified Though he had the witnesse of a good conscience as his rejoycing 2 Cor. 1.12 Yet this is not his justification when the Rhemists on the place and Bellarmine de justificat urge this text against assurance of salvation Mr. Ball Treat of Faith pag. 107. saith This text makes strongly against justification by works but against certainty of salvation it makes nothing And Pareus upon the words saith Hence it is most firmly concluded that by the works of the law no man is justified If so great an Apostle cannot be justified by works then much lesse others His works were certainly done by the power of grace and upon new-Covenant-engagements That of Mr. Baxter Aphor. of justif pag. 307. must stand as an eternal truth who after that he had laid down the Socinians tenent that they acknowledg not that Christ hath satisfied the Law for us and consequently is none of our legal righteousnesse but onely hath set us a coppy to write after and is become our pattern and that we are justified by following him as a captain and guide to heaven and so all our proper righteousnesse is in this obedience And having mark'd it with this just brand Most cursed doctrine he addes So far am I from this that I say The righteousnesse which we must plead against the lawes accusations is not one grain of it in our faith or works but all out of us in Christs satisfaction As this righteousnesse which is no otherwise ours but by imputation being neither inherent in us Faith the alone grace that interests us in this righteousnesse nor wrought by us must stand entire and sole in our justification so faith must be acknowledged to be the alone grace which interests us in it and attains to our reconciliation to God in Christ otherwise why is it that not onely the denomination is still from faith onely as we see in the text and alwaies when it is named it is called the righteousnesse of faith and not of hope love obedience or repentance But that justification is evermore in Scripture ascribed to this grace The Apostle speaking of Christ who is confessed to be our righteousnesse saith Whom God hath set forth to be a propitiation through faith in his blood In him God who otherwise through wrath stands at the greatest distance is propitious and this through Faith on which Diodate hath these words All this hath been done by vertue of Gods appointment who of his meer will and full power hath from everlasting appointed Christ to be the onely means of expiation and
(e) Tam perfecta est haec lex ut nihil ei in praeceptis moralibus aut à Christo aut ab Apostolis ipsius additum fuerit quoad exactiorem bonorum operum normam sub novo Testamento sit adducta The Law is so perfect that nothing in Moral precepts either by Christ or his Apostles as any more exact rule of good works hath been added under the New Testament Disp 18. § 39. Vrsinus in his definition of the Morall Law inserts this (f) Obligans omnes creaturas rationalies ad perfectam obedientiam internam externam binding all reasonable creatures to perfect obedience both inward and outward Pag. 681. Chemnitius entitles his third Chapter de Lege (g) De perfectâ obedientiâ quam Lex requirit Of the perfect obedience which the law requires and presently laies down these words (h) Variis autem corruptelis omnibus temporibus olim nunc depravata est doctrina de perfectâ obedientia quam Lex Dei requirit This doctrine of the perfect obedience which the Law requires in all ages past hath been and is now depraved Bucan in his Common places Pag. 188. thus defines the Morall Law (i) Est praeceptio divina continens piè justéque coram Deo vivendi regulam requirens ab omni homine perfectam perpetuam obedientiam A divine injunction containing a rule to live piously and justly before God requiring of all men perfect and perpetuall obedience towards God I shall conclude with the Confession presented to both houses of Parliament by the Assembly of Divines Chap. 19. 2. The Law after his i. e. Adams fall continued to be a perfect Rule of Righteousnes and as such was delivered by God on mount Sinai in ten Commandements To these more might be addded but these are sufficient to take you out of that wonder that I should assert the perfection of it But I shall not rest barely upon the authority of these testimonies but offer to your consideration these following reasons Arguments evincing the pefection of the Morall Law 1. If the Law be not a fully perfect and compleat Rule of our lives then there is some sin against God which is not condemned in the Law this is clear Deviation from any rule given of God is a sin Deviation from that supposed additionall rule is a sin But there is no sin which the Law doth not condemn Sin is a Transgression of the Law 1 John 3 4. He that sins transgresseth the Law 2. If the Law alone discovers and makes sin known then it is a perfect full and compleat Rule this is plain Omne rectum index est obliqui But the Law alone discovers sin Rom. 3.20 This office is ascribed there to the Law and is no other but the Morall Law Had not the light of that Rule guided him in this work he had never made any such discovery And it is the moral Law written in the decalogue that he means as appears in the quotation I had not known lust except the Law had said Thou shalt not covet 3. That which alone works wrath is the alone Rule and guide of our lives This is clear in what sence soever it is that we take working of wrath whether we understand it of working of wrath in man against God as some do Mans heart being apt to rise against him that will exercise Soveraignty over him Or of the wrath of God kindled against man upon transgression of the Law But it is the Law that works wrath it is ascribed to it and it alone Rom. 4.15 4. That which being removed will take away all possibility of sinning that is alone the Rule of our obedience This is plain were there any Rule the transgression of it would be still our sin But the Law being removed all possibility of sin is taken away Where there is no Law there is no transgression Rom. 4 15. 5. If the Law only adds strength to sin viz. for condemnation then the Law is the alone Rule of obedience This is plain Any other Rule whatsoever addes like strength to sin and upon transgression will condemne But the Law only addes strength to sin 1 Cor. 15.56 The strength of sin is the Law 6. Either the epithite morall is not justly given to the Law or else it is a perfect Rule of manners that is of obedience This is plain for morall denotes as Amesius observes that use of it But this epithite given to the Law and appropriated to it was never as I think upon any such account challenged Ergo. 7. Either this new Rule doth transcend the old Rule of the Morall Law requiring a more exact degree of perfection as Papists speak of their Evangelicall counsels Socinians of their additionall Gospell precepts or else it falls short and admits of obedience in a degree more low If it require obedience more high then even the doers of the Law in the greatest highth and possible supposed perfection though equall to the Angels are sinners The Law might be fulfilled and yet disobedience charged If it fall short of the old Rule which it seems is your opinion seeing you confesse an imperfection is our personall righteousnesse as it refers to the old Rule and assert a perfection as it relates to the new Rule then the new Rule allows that which the old Rule condemnes and so you bring in a discrepency between them and find an allowance for transgression So that I think I have sufficient authority divine and humane with reasons that are cogent to conclude that which I have asserted That the old Rule the Rule of the Moral Law is a perfect Rule and the only Rule You come in here with six several exceptions taken against the (a) Exceptions taken against the perfection of the Law perfection of this Law or singularity of it as rule 1. You demand What say you for matter of duty to the positive (b) 1. Exception precepts for the Gospel of Baptism the Lords day the Officers and a government of the Church c Is the Law of nature the only rule for these And foreseeing what I would answer as well you might you adde If you say they are reducible to the second commandment I demand 1. What is the second commandment for the affirmative part but a general precept to worship God according to his positive institution 2. Do ye take the precept de genere to be equivalent to the precepts de speciebus c. To this I think I may answer out of your own mouth Aphor. pag. 149. The neglect of Sacraments is a breach of the second commandment In case we break the commandments in the neglect of them then the commandment requires the observation of them For which you may consult also Mr. Burges Vindiciae legis pag. 149. Balls Catechisme Amesius his Sciographia Dod on the Commandments Downhams Tables Zanchy each of them on this Commandment and Cawdry and Palmer
to do the duty that we owe. What the name of Christian or servant or people of God speaks the same these signs call for As the Altar set up Josh 22.24 did witness that those two Tribes and a half did belong with the other Tribes to the God of Israel so these Sacramental signes witness the same thing likewise 8. Remembrancing Eighthly They ace remonstrative and remembrancing signes sometimes of mercy conferred The Passeover was a sign of Israels freedom out of the land of Egypt Exod. 12.26 27. The Lords Supper shewes forth the Lords death untill he come 1 Cor. 11.26 being appointed to be done in remembrance of Christ Matth. 26.26 Mar. 14 20. Luk. 22.29 1 Cor. 11.24 of Christ dying giving his body and blood for us As those twelve stones taken out of Jordan by twelve men out of every Tribe a man were for a sign in ages following a memorial unto the children of Israel for ever that the waters of Jordan were cut off before the Arke of the Covenant of the Lord when it passed over Jordan Josh 4.6 7. So these Sacramental signs are memorials of the mercy mentioned They are alwayes memorials of the Covenant that we have entred the duty in which we stand engaged The Apostle having shewed that Baptisme doth signifie a death to sin and a life in righteousness Rom. 6.4 presently thence gives warning he that is dead is free from sin vers 6. Ninethly I might shew that they are ratifying and confirming signes but this is distinctly mentioned 9 Ratifying They are seals as well as signes which remaines to be handled SECT III. Corollaries from the former Doctrine SEveral consectaries follow from this observation which containes one part of the definition of a Sacrament First The sign and thing signified are analogically one That the sign and the thing signified in every Sacrament are one not properly and really one but in that manner one as all those things that remain distinct in nature one from other yet bear proportion and resemblance one with other are one One as Christ and a door Christ and a vine are one They are so one that one may be said to be the other when yet one distinct thing from other cannot be said to be the other in a sense that is proper my hand is not my writing my writing is not my hand but my hand is that which writes and writing is written with my hand and so my writing is usually called my hand and these speeches are in all mouthes vulgar common and are so far from being hard to understand that indeed they help the understanding A woman shewes a written peece of parchment and sayes Here is my Dower or Joynture when Dower or Joynture is in Lands not in Papers Every one knows that this speech means that it is that which vests her in it we shew a paper and say This is my will not meaning that faculty of the soul it self but a manifestation of what our desire is should be done with our estate after our decease such a man lives on my trencher that is on the meat which is laid on the trencher at my table so that men should blesse God for that he condescends to speak in such perspicuity and not complain in such speeches of difficulty Upon account of this oneness between the sign and the thing signified sometimes the sign is said to be the thing signified as that Bread is the body of Christ and the Cup the blood of Christ Matth. 26.26 27 So that that of Austin is famous that Christ said This is my body when he gave the sign of his body Circumcision is called the Covenant Gen. 17.9 10 11. Ast. 7.8 The Lambe is called the Passeover Exod. 12.11 21. Matth. 26.28 And the trees before spoken to are called the tree of life and the tree of knowledge of good and evil see Ezek. 5.5 1 Cor. 10.4 In all of these places the signe hath the name of the thing signified by reason of Analogy and representation and all by institution sometimes on the other hand the thing signified is called by the name of and is said to be the sign as 1 Cor. 5.7 Christ our Passeover is sacrificed for us so Joh. 6.55 My flesh is meat indeed and my blood is drink indeed fitly resembled by meat and drink Joh. 15.1 I am the true vine fitly resembled by a vine see Joh. 10.10 11. Sometimes the effect which the thing signified doth produce is called by the name of the sign so in that speech of Ananias related by Paul Act. 22.16 Arise and be baptized and wash away thy sins calling on the Name of the Lord when it was not the water that he was then to use but the blood of Christ that could take away sin 1 Joh. 1.7 so Baptisme saves 1 Pet. 3.21 when as the Apostle there as may be further shewen explains his own meaning so the putting off the sins of the flesh is called by the name of Circumcision and of Baptisme Colos 2.11 12. Sometimes that which is the proper work of the sign is attributed to the thing signified Deut. 10.16 Circumcise therefore the foreskin of your heart and be not stiffe necked These and such like speeches as these would be familiar with us and we should be able to give an account of them in case we understood Sacramental relations and other resemblances frequent in Scriptures Secondly Then it further followes There is no such things as transubstantiation that there can be no such thing as transubstantiation The sign and the thing signified remain distinct and cannot properly be the same in any Sacraments Of all Scripture-Sacraments and all those additional forged Sacraments of the Church of Rome one onely is by them thus honoured The Paschal Lambe was not turned into the body of Christ nor is water turned into the blood of Christ in Baptisme Nor do any other of their supposed signes lose their nature onely in the Lords Supper bread is not bread though it be still called bread but flesh wine is not wine though called the fruit of the vine but blood we see bread we taste bread we handle bread and yet we must not give credit either to our eyes ears taste or touch but we must believe it is no bread It hath the natural properties of bread and wine it gives natural nourishment as bread and wine the bread if eaten in excesse and the wine drunken will cause surfeit and intoxicate as bread and wine As the natural force so the natural defects of bread and wine still remain after consecration The bread breeds wormes and the wine turnes to vineger yet we must believe that God by miracle hath taken away bread and wine given blood and flesh turned bread into flesh wine into blood and yet still by miracles keeps up the natural shape properties and defects of these outward Elements When God in Scripture wrought miracles the miracles were seen and
f Quo significat Dominum voluisse aptare suum sermonem ad captum auditorum ob id locutum in parabolis quod nudi sermonis nondum essent capaces at parabolas suas desumsiffe a rebus vulgaribus per quas idiotae utcunque induci parari possunt ad mysteriorum captum Hereby he signifies that Christ would fit his speech to the capacity of the hearers because they were not capable of naked truthes and he borrowed his speeches from vulgar things by which the most unlearned might be fitted for the mysteries of the kingdome of heaven Though some understand the words as they were worthy to hear and not to understand parables being above the common capacities and put for hard and difficult speeches As Matth. 13.10 Christ being demanded Why speakest thou in parables he answers ver 11 12 13 14 15. Because it is given unto you to know the mysteries of the Kingdome of heaven but to them it is not given for whosoever hath to him it shall be given and he shall have more abundance but whosoever hath not from him shall be taken away even that he hath Therefore speake I to them in parables because they seeing see not and hearing they hear not neither do they understand And in them is fulfilled the prophecy of Isaiah which saith By hearing ye shall hear and not understand and seeing ye shall see and not perceive For this peoples heart is waxed grosse and their ears are dull of hearing and their eyes they have closed lest at any time they should see with their eyes and hear with their eares and should understand with their heart and should be converted and I should heal them But blessed are your eyes for they see and your eares for they heare But these texts may be reconciled A parable or Similitude when men stay in the outward bark of it is as a riddle nothing can be more obscure Some mystery men know is hid under it but they know not what Therefore Christ having uttered a parable to the multitude Matth. 15.11 and Peter requesting Declare unto us this parable ver 15. saith Are ye also yet without understanding Parables explained are the plainest way of teaching shewing the face of heavenly things in earthly glasses and therefore the Lord to set out his dealing with his own people faith I have also spoken by the Prophets and I have multiplyed visions and used similitudes by the Ministery of the Prophets Hos 12.10 But the scope be not discerned onely that which is said of earthly things and no more is known Now what words are to the eares in similitudes and comparisons that Sacramentall signes are to the eyes by both the understanding is holpen the memory refresht and as may God willing be unfolded faith strengthened The cleansing from sin we find in Scripture held forth under the metaphor of pouring out water Ezek. 36.25 Then will I sprinkle clean water upon you and ye shall be clean from all your filthinesse and from all your Idols will I cleanse you To which the Apostle alludes Ephes 5.26 where he saith Christ loved the Church and gave himself for it that he might sanctifie and cleanse it by the washing of water by the word Which was typified also in those divers washings mentioned by the Apostle Heb. 9.10 which the blood of Christ doth really work Purging our consciences from dead works to serve the living God cleansing us from all sin 1 John 1.7 and therefore it is called the sprinkling of the blood of Jesus 1 Pet. 1.2 In Baptisme in a standing Ordinance this is held out The party interessed in Covenant is dipped in or washed with water and the reason of it given Acts 22.16 Arise and be baptized and wash away thy sins calling on the Name of the Lord. Christ promises to his Church living bread and water whereof whosoever drinketh shall never thirst He further explaines himself The bread which I will give is my flesh which I will give for the life of the world Joh. 6.51 My flesh is meat indeed and my blood is drink indeed Joh. 6.55 Christ being to dye holds this out in outward signes and with his own Comment upon them Taking and breaking bread he saith This is my body Taking the cup he saith This is the cup in the New Testament in my blood shed for them and for many for the remission of sinnes In elements of frequent use ordinary easy to be compassed these high mysteries and singular mercies are shadowed SECT IV. A further Corollary drawn from the same Doctrine The necessity of explanation of Sacramental signes FOurthly Then there is a necessity that these Sacramental signes be opened explained the mystery cleared the thing signified held out and the Analogy and proportion made known otherwise the soul is still left in the dark and no benefit reaped either for the help of our faith or clearing of our understanding There is no Sacrament as Calvin well observes without a promise preceding The Sacrament is an appendant to the promise as a seal among men is to a Covenant an earnest to a bargain or a ring hath been to a marriage were there no promise there were nothing in those signes As where there is no Covenant there is nothing confirmed by a seal where there is no bargain nothing is ratified by earnest given where there is no matrimoniall consent the ring would be but an imposture the Word of promise gives being to the Sacrament according to that received speech g Accedit verbum ad elementum fit Sacramentum The Word to added to the Element and it is made a Sacrament And there can be no improvement of the Sacrament to any spirituall advantage without understanding of the promise Were the signes such as did proclaime their own signification as a footstep the foot that made the impression or a shadow the body then the signes might stand alone and speak their own intentions But being creatures for civill uses and having only an aptnesse in them to hold out the thing that they signifie and as hath been said equally apt to other significations a further explanation is necessary Signes among men must have their significations known as well as founds in musical and military instruments otherwise as none could know in the one what is piped or harped nor upon sound could prepare themselves to battell 1 Cor. 14.7 8. so in the other none can know what is shadowed out or resembled There was a custome to ratifie Covenants by killing a calfe and the Covenanters passage between the parts of it as you may see Jerem. 34. He that understood not the meaning of that ceremony could know nothing of a Covenant by that means between parties to be solemnized none understand any more then by sight then many of us do now by the reading of it A garland at the door if custome did not give us a reason of it would speak no more to a passenger without
1. To examine those texts that themselves produce for the interest of such infants of whose Parents their charity thus hopefully determines and see whether those texts will not carry it for all the infants of professing Parents I am sure I know none but carry it as clear for all as they do for any 2. Let them consider whether children of God are not to be baptized These infants of whose Parents they have saddest thoughts are children of God Ezek. 16.21 Whether servants of God ought not to be baptized These children of such Parents are servants of God Levit. 25.42 Whether Saints are not to be baptized Such children are Saints where one Parent is removed from an infidel 1 Cor. 7.14 But the greatest part leave us not out of error but neglect not as being misled in judgement but prophane Let these seriously take to heart these Queries 1. Why did you joyn in any Ordinance in publick as that of praying hearing singing was it not upon that account as of God by his appointment Why then are those attended and this which you allow also to be of God neglected 2. Is this the closing duty doth not a blessing follow upon this Ordinance quitting this you quit both you will joyn with others in the duty but you will give them leave to be alone in receiving a blessing upon it 3. Is not he she or they that now are to be received a fellow-member or members must not thou and they make up one body are not they a part of Christ mystical as thou It is but a little honour that thou givest them when thou hast not patience to abide a few minutes to be a witness of their happy initiation 4. Doth not their case upon this account call for thy prayers the Churches prayers It would scarce please that thy own child should be offered to God in this Ordinance without a word of prayer to God They that consider the great business that lyes upon the hands of a Christian that high engagement to which this Ordinance tyes the manifold temptations that accompany a Christian course cannot but confess that their case calls for all mens prayers 5. Note the scandal and offence that thou givest the censure that thou leavest behind thee upon others that joyn in the duty and on the other hand the censure that thou bearest from them in thus forsaking of them either Minister and people do manifest their trifling folly and so a taking of Gods Name in vain in the open Congregation on the Lords day in his presence to wait upon such an Ordinance that is unworthy of the honour of thy presence or else thou manifest much sinful neglect in thy refusal or with drawing of thy self Thou canst not but think their continuance is vain or else must conclude thy own departure to be wicked 6. Is there nothing of edification in this Ordinance no Word to be heard by which thou maiest profit dost not thou here see Gods engagement to thy soul and thy souls engagement unto God Doth Baptisme save as the Arke of Noah and is there nothing in it whereby thou maiest be benefited But here is objected weakness of body or haste of business that lyes upon them in that they can bear no longer Answer 1. How is it that these reasons do not send thee away from other Ordinances as well as barely from this that thy weakness can bear and thy business stay just to this time that thy patience is bespoke for this work when the Minister intreats to stay this Sacrament a man might think mens ears mistook and they thought he said Turn your backs clap to your pew-doores tumble down the stayrs haste be gone give your Amen to no more prayers stay for no blessing If these were the words many could make no more haste to be gone then they do on request to stay 2. Let that text be well weighed Ezek. 46.9 10. where order is given both for the comming in and going out of the publick assembly The Prince may ordinarily speak of as much business-intanglements to hinder as any other by reason of the burden of his heavy employments and yet he is to go in with the first and stay in with the last and his example is prest that it may be a precedent to others Some are slow to come in and as hasty to be gone come as a Bear to the stake and fly away as an Ape from a whip They are for Ordinances and from Ordinances as a truantly boy is for school and from school These have none of Jacobs thoughts Surely God is in this place Gen. 28.16 or that they have to deal with God in all the Ordinances of the day otherwise they would rise up early as Job to his sacrifices to partake of them and would not make any such forward haste to be quit of them And this respect that it hath God for the Author should move us not barely to vouchsafe our presence in the occasional administration which may be done gazingly carelessely sleepily An improvement is to be made of Baptisme But we should make use of our own Baptisme being instituted of God as a standing Ordinance of his Church we should have other thoughts then that as soon as it is past in the act it is over in the use we should eye it all our dayes as our inlet into the society of Saints which is a greater honour then a Kings Coronation and as a high engagement unto duty to faith in the blood of Christ to a death to sin and a resurrection to righteousness by power of the Spirit of Christ Though it be low in the Ceremony it is high in the obligation tying us fast to him whose name we bear by vertue of our baptisme our whole business should be that our conscience may answer this obligation as a seal put to the promise for pardon of our sin and salvation If Baptisme saves by the resurrection of Christ as the Apostle tells us 1 Pet. 3.21 there should be other improvement of it were it aright considered and duly improved it would neither suffer sin nor doubtings it would not suffer any way of sin nor any prevalency of doubtings concerning our spiritual state and condition Parents should look above civil decency and complement It should quicken Parents to think of more then bare Ceremony civil decency and complement in the work which is almost the whole of all that is regarded If friends in due order be invited and in a way suitable to their place entertained that is the great care any blessing on the Ordinance is but little mattered When they give a child in marriage they do not neglect a wedding-feast and such civil appurtenances that usually attend but their great care is about assurance for their livelihood on this account counsel is retained friends consulted But this being as the day of their espousal for visible communion with Jesus Christ little thought is taken of the weight of
seed The latter is an inherent quality infused by regeneration by which the man is brought into conformity with the Law of God The former according to them and him in that Treatise gives title to Baptisme even where the latter is wanting Those words therefore were more then needed If men be once taught that it is a faith short of that which is saving and justifying which admitteth to Baptisme seeing it is in reformed Churches generally and universally taught Mr. T. very well knowing as all do know that in these last ages it is a doctrine generally received and setting himself to oppose it saith that he can derive its pedigree no higher than Zwinglius but he hath heard of those that were Zwinglius his seniors to be of the same mind as the Reader may see in my answer to his letter The Jesuites generally charge it upon Calvin and Beza and those of that party and well they may as their opinion but not as their invention As to that charge they stand acquitted by their adversaries Suarez in Thom. part 3. tom 3. q. 69. art 8. dis 27. Sect. 1. speaking of this opinion saith It is ancienter then Calvin as appears by Waldens tom de Sacram. tit 3. cap. 53 54. yet Calvin saith he either encreased or revived it as appears by Ruardus Lindanus Prateolus and others This easily may be yielded and if Chamier may be heard all Protestants embraced it Mr. Baxter in the words before may see the opinion of that Divine whom he so deservedly magnifies Mr. Cobbet full against him notwithstanding he lives where the greatest strength of that party is that are his opposites Let the Reader observe his fourth conclusion pag. 52. The Church in dispensing an enjoyned initiatory seal of the Covenant of grace looketh unto visibility of interest in the Covenant to guide her in the application thereof nor is it the saving interest of the persons in view that is her rule by which she is therein to proceed And compare with it the close of his whole discourse upon it in these words And I the more wonder that any which confesse that it 's not to be denyed that God would have infants of believers in some sense to be accounted his to belong to his Church and family and not to the Devills as true in facie Ecclesiae visibilis c. yet do oppose us in this particular now in question If he please to peruse Pareus 1 Cor. 7.14 as he shall find Stapleton in objections there produced his friend so Pareus fully his adversary And I shall adde one testimony that carries many more in the belly of it in which the Reader may see that Dr. Ward in this thing now in agitation hath the generall vote of reformed Churches for him and against Mr. Baxter Apollonius speaking to the question Quaestio quarta An infantes quorum parentes proximi solenni Ecclesiastico foedere alicui particulari Ecclesiae sese non adjungunt in Ecclesia non sint baptizandi sed ut baptismi in capaces privilegiorum Ecclesiae expertes sint aestimandi Resp. Existimant Reformati quod federalis quaedam sanctitas qua jus habent illi qui hoc modo sancti sunt ad media salutis Sacramentum Baptismi qua ab Ethnicis Turcis similibusque aliis infidelibus separantur 1 Cor. 7.14 toti nationi seu populo communicetur cui Deus tabulas sui foederis ita impertit ut easdem suscipiant profiteantur quos ad statum visibilis Ecclesiae suae vocat ducit Rom. 11.16 17 18 19 20. Haec foederalis sanctitas transfertur ad posteros non per proximorum parentum sanctitatom inhaerentem qui sua fide vel infidelitate eam posteriis proximis vel tollerent vel stabilirent sed misericordi Dei voluntate qua foederis illius privilegia externa parentibus etiam remotioribus promissa extendit constanter impertit in multas generationes posteris fidem profitentibus etiam iis quorum parentes proximi impii in foedere Dei perfidi fuere Whether infants whose immediate parents do not joyn themselves by any solemn Ecclesiastical Covenant to any particular Church are not to be baptized in the Church but are to be esteemed incapable of Baptisme and void of Church priviledges answers the question in these words The reformed hold that a certain foederall holinesse whereby those that are in this manner holy have right to the means of salvation and whereby they are differenced from Heathens Turkes and other like infidels 1 Cor. 7.14 is communicated to the whole Nation or people to whom God do's so impart the tables of his Covenant that they receive and professe them whom he calls and brings to the state of his church visible Rom. 11.16 17 18 19 20. This foederall holinesse is transmitted to posterity saith he not by the inherent holinesse of immediate parents which either their faith or unbelief should take away or establish to their immediate posterity but by the good and gracious will of God whereby he extends and constantly bestowes the outward priviledges promised to more remote parents for many generations to posterity professing the faith even to those whose immediate parents have been found wicked and false in their Covenant quoting these texts Ps 106.35 36 44 45. Isa 63.10 11.51.1 2 3. Ezek. 20.8 And confirming this assertion with severall arguments the last of which is this c Quia adulti omnes in Novo Testamento à Johanne Baptista Apostolis sunt baptizati telonarii milites quicunque ex Judea circumjacentibus regionibus ad Baptismum devenerunt absque longiore examine si modo fidem profiterentur peccata confiterentur et si hypocritae genimina viperarum homines malae frugis iter eos essent proinde infantes eorum ad baptismum admittendi Causam hanc pro praxi Ecclesiarum Reformatarum multis disputat Cl. Walaeus in locis communibus operum in Folio pag 494 495. Because all of years in the New Testament were baptized by John Baptist and the Apostles as Publicanes Souldiers and whosoever out of Judea and the regions round about came to Baptisme wit hout any further tryal provided that they professed their faith and confessed their sins though there were many Hypocrites generations of vipers and men of dissolute courses amongst them and therefore saith he their infants are also to be admitted unto Baptisme adding that learned Walaeus largely defends this cause for the practice of reformed Churches in his Common places pag. 494 495. adding yet further d Rejicimus igitur Antitheses eorum qui denegant Baptismum filiis eorum qui impie vivunt vita sua improba efficatiam baptismi sui irritam erga se reddunt Hisce opponimus judicium Leydensium in Synopsi Theol. ubi sic disserunt disput 44. thes 50. We therefore reject the contrary opinion of those which deny Baptisme to the children of those who live wickedly and by
and the bruised reed broke There have not been a few hungry sad souls that I have known that have born the terror of the Lord separate themselves for this reason But it will be replyed by those that give this warning that they mean not these they are not at all intended in their speech these they would tender and with all endeared affection of love encourage as those that have most need and are most fit to receive food for their strength But all of this helps not when this Proposition is laid down That no man in whom justifying faith and a new life by the Spirit is not wrought may dare otherwise then on the peril of his soul to draw nigh hither will not such a soul necessarily assume A new life through the Spirit is not wrought in my soul I am conscious to my self that I am carnal whatsoever endeavours I have used to believe yet how far am I from faith in strength and truth I find my self all over doubts and fears and plunged in unbelief And though I have made it my businesse to keep off from sin yet how far am I from a true change by repentance I find my heart hard obdurate even as an adamant yea the poor deserted soul will take to it self the state of Cain the condition of Judas If there be any other high in wickednesse they have matched yea they have exceeded them They are to put it to the question whether they are in grace or no whether they have a new life wrought or as yet are short of it This they must either determine in the affirmative that they are in grace at least there are those hopeful signs in present that they cannot but conclude it and then they safely may come upon sight of this they may with cheerfulnesse make their addresse or else they must carrie it in the negative all that is yet wrought is not life is not grace is not faith in its power is not repentance in truth as they can do no other that walk in darknesse and see no light that say God hath forgotten to be gracious and so they must keep off from the Ordinance and debar themselves from those cordials those apples those flagons that are there tendered and sick of love yet dare not intermeddle with the Lords tokens that are tendered to them or in the third place suspend and so sit down in doubtful fears whether they have grace or no and then that of the Apostle Rom. 14.23 He that doubteth is damned if he eat because he eateth not of faith for whatsoever is not of faith is sin will soon come into their thoughts and so all that are short of fulnesse of assurance must in dreadful horror separate themselves Secondly This Sacrament in that it is a Sacrament hath the name and nature of a seal as we see in the text and God willing shall be shewn a visible seal intrusted in the hands of man and therefore must needs be of a more different latitude and large extent then that seal which God reserves in his own keeping the seal of the Spirit The Lord knowes them that are his 2 Tim. 2.19 But man is to seek who are the Lords God knowes how to put to his seal to his own man who hath not this knowledg must needs be here allowed a greater latitude either men entrusted with it must have the knowledge of God as to this particular who they are in whom a new life is and grace wrought or else they must be allowed a greater latitude to take in men that make profession of God and as members in Church-Communion may be edified by it I know this argument is carried another way and that we conclude the contrary upon a double account 1. These seales of God outward and inward should answer each to other Those that have the outward seal they are to have the inward those that take into their hand the seal of the Sacrament should have the impresse of the Spirit on their soules To which I answer That the writing of the Word with Inke and Paper in the Bible and the writing in the heart by the Spirit should answer each the other that is every Christian should make it his businesse to hide that Word in his heart that by the Ministery sounds in his ears and yet Christians are not warned not to take a Bible into their hands till the impresse of that which is there is put on their hearts The Word is delivered in a greater latitude and so also must the Sacrament 2. Some say this Sacrament seales Gospel-promises onely they therefore that can claime the promise and have their interest in it can claime the seal otherwise the seal is put to a blank there is a seal where there is no Covenant-promise 1. I answer this argument thus carried speaks sadly to the hearts of all dispensers of the Sacraments they must see there is a Covenant-promise or else they must not dare to put to a seal To put any mans seal to a blank paper where nothing is written is a vain use of that seal It stands there as a cypher Now to put Gods seal to a blank where nothing is written doubtlesse is as vain and an high taking of Gods Name in vain according to these the Covenant is written in non-legible and invisible characters This inward work is that white stone with a new name written which no man knoweth save he that receives it Revel 2.17 and so the dispensers too often against convictions of conscience allwayes at hap-hazard must deliver them any thing written or not written whether a blank or filled up they cannot tells but are all at uncertainties 2. I answer as is the seal so is the Covenant both of them external and one must answer to the other Now these in question as hath been demonstrated at large are in Covenant An outward Covenant is by few questioned and so the seal is put to no blank but given to one interested in Covenant It seals the grace of the Covenant and mercy tendred in the promise on Gods termes and propositions So that the different latitude of the seal of the Spirit and of the seal of the Sacrament do conclude that men of no more then visible Church-interest may partake of it 3. The Church de facto hath injoyed it in this latitude not to instance in some ages following the times of the Apostles in which the Pastors called all their people to daily Sacraments and the use of it in Austins time when wicked ones in the Church were so numerous that they durst not deal with Church-censures but look into the Scripture though we are kept much in the dark concerning their practice little mention being made of the administration after the institution yet we know that this Sacrament was the priviledge of visible members then in being and it is clear enough how far many even then were short of sincerity If that of 1 Cor. 11. be
put into the Proposition and it not delivered in that generality and whensoever that distinction shall be put I shall not doubt but an answer in the distinction will be suggested Secondly Inabilities to perform duties upon the bare account of natural corruption in a right way and in that acceptable manner as to receive the comforts of them do not discharge a man from obligation to the duty In case indeed it could be proved that God never gave the Sacrament in charge to an unsanctified man but left this visible Ordinance as a Legacy or charge to an invisible Society whom none but themselves can distinguish and few of them able to distinguish themselves then the argument were of some force but from the inability to reason against obligation to the duty to take men off from it upon that account of weaknesse through natural corruption will take all men off that are unregenerate from all duties Thirdly Those that in this way disable all men in nature from these duties which are given in charge to a Communicant upon that ground to keep them from the Sacraments yet confesse they may do this work in order at least to their own exclusion they cannot examine themselves in order to receive but they may and must examine themselves in order to hold themselves off from it When the Apostle speaks to the whole visible Church of Corinth expressely Let a man examine himself and so let him eat of this bread and drink of this cup. This few say they can reach but to examine and not to eat is in the power of all the other Fourthly Though these reach not the highest duties and so come not up to the ultimate end of the Sacrament yet they perform in their measure several duties and reach the intermediate and subordinate end of it They see Christ there evidently set forth and crucified before them There they see the highest aggravation of sin Christ wounded for sin bruised for transgression under the Fathers wrath for mans guilt suffering for sin the just for the unjust They see him bearing the sins of many and they cannot nor may not exclude themselves from the number They see there a ransome paid for sin a discharge made to the Fathers Justice They see Christ tendered and offered They may further oblige themselves to all duties required as well to the interesting grace which is faith as to the qualifications of obedience They do believe Acts 2.12 13. Luke 8.13 Joh. 12.42 43. 1 Tim. 1.19 This faith is true in its kind they do not onely yeeld assent but reach to some measure of joy and delight Luke 8.13 They are in Christ their way of inhesion or implantation I shall not determine But in the latitude as he is an head he hath members that are inherent in him he is an head of a Church visible and hath many members suitable as the Reader may see in Cobbet of Infant-Baptisme Conclus 5. pag. 56. Whilest those hearers mentioned Luke 8.13 believed I cannot think it was the seeds-mans office who had sounded the Word in their ears to have withheld the visible Word from their eyes or advised them to have withdrawn themselves And as they do duties incumbent on Communicants so also they receive mercies many intermediate mercies though in that state they receive not the highest and choicest mercies They partake of the fatnesse of the Olive Rom. 11. even all that come into that state that the blinded Jewes and the worst part among them did relinquish SECT XII Proposition 10. THe Lords Supper as all other Ordinances of Christ must be so administred The Lords Supper must be so administred that Communicants may be edified that the Kingdom of Christ may be most advanced and the Church in her members most edified Let all be done to edification is the Apostles rule 1 Cor. 14.26 Not as an Apostolical Canon as Mr. Hooker in his Ecclesiastical Policy hath observed for then if the Apostle had been silent that injunction had not been obliging but as a necessary result from all that they had in charge from Jesus Christ Prophecie exceeds unknown tongues because it edifies 1 Cor. 14.4 And unknown tongues are without profit and of no use without interpretation to edifie ver 5. Therefore we have the Apostles resolution for publique prayers ver 14 15 16 17. For if I pray in an unknown tongue my spirit prayeth but my understanding is unfruitfull what is it then I will pray with the Spirit and with understanding also I will sing with the Spirit and I will sing with the understanding also Else when thou shalt blesse with the Spirit how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest for thou verily givest thankes well but the other is not edified And for the preaching of the Word ver 18 19. I thank my God I speak with tongues more then you all yet in the Church I had rather speak five words with my understanding that by my voice I might teach others also then ten thousand words in an unknown tongue Matters circumstantiall and of themselves indifferent if they be not reduced to this end prove inexpedient and to the doer evil All things are lawful for me but all thinges edifie not 1 Cor. 10.23 The whole of the Ministerial work and every appendant to it must be reduced hither what have builders to do but to edifie And if they edifie not what do they do In what other metaphor soever their work is set out this is still their businesse the perfecting of the Saints the edifying of the body of Christ Ephes 4.12 When they have done this and made it their whole businesse they may with confidence speak to God in the words of Christ I have glorified thee I have finished the work that thou gavest me to do Joh. 17.5 This thread which runs through the whole of the Ministeriall work is not to be excluded here Those of whom there is hopes that they are willing to learn Christ are to be taken into Christs School by Baptisme and those are to be admitted to the Lords Supper that knowingly will engage for continuance and comming on in the waies of Christ Baptisme is the entry door into the Church visible no man must be refused of whom there is reason of expectation that they will be professedly Christs And the Lords Supper is the means of the growth of those that are thus visibly and in the face of the Church received where this may conduce to their building up it is not to be denyed so that the dispensers great enquiry must be whom the Lords Supper may benefit where it may edifie which according to Scripture rules may be discerned and determined otherwise the Apostle had not given this charge Let all things be done to edification and where it may edifie to give it and where it serves not for edification to forbear it not whether
be aright managed and that they should have that inspection as the Kings of Judah had to rectifie what they find out of order but not to pull down any thing that Jesus Christ had raised up no more then the praise-worthy Kings of Judah did that which Moses had prescribed especially seeing the Lord Christ even in the space of those forty daies before mentioned asserting his pleni-potentiary power that he had received from his Father and giving power to his Church declares it to be of that lasting tenure to continue to the end of the world Matth. 28.18 19 20. And because these words which import this continuance are variously interpreted and some will understand them with limit to the end of the Apostles age seeing the age of a man is often set out by the word seculum the sports at Rome which were seen once in mans age were called ludi seculares and so we have this text against us But against this interpretation let the Reader observe 1. The frequent use of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end of the world by this Evangelist chap. 13.39 The harvest is the end of the world ver 40. So shall it be in the end of this world ver 49. So shall it be in the end of the world and Matt. 24.3 Tell as when shall these things be what shall be the sign of thy coming and of the end of the world none of all which can be understood of the end of one but of all ages 2. Let the context there be considered Christ there promises his presence in the work of discipling all Nations but that was not the work of one age onely many ages are past over and yet many Nations are not discipled His presence is promised in the Word and Sacraments which must have their continuance till Christs second coming 1 Cor. 11.26 The Apostles words Heb. 9.26 may well serve for a comment on these words of our Saviour the alone place as Gomarus notes where this phrase is used excepting the texts out of Matthew mentioned But now once in the end of the world he hath appeared to put away sin by the Sacrifice of himself There are two ages of the world one determining upon Christs suffering resurrection and ascension the other commencing at that time and concluding at the end of all time and therefore the space betwixt Christs first and second comming is ordinarily called the last daies Christ dyed at the consummation of the first and the promise of his presence is made till the consummation of the second and the power given and received is no otherwise temporary Cauti 2 2. Neither is this to make for the prejudice of the office of ruling Elders Ruling Elders not hereby prejudiced Various opinions concerning them concerning whom there is in the Church so hot dispute Some own no such power but make it to be a new device not heard of before this last age Others plead a divine right for it and produce Scriptures that appear to speak very fair that way though they meet with very shrewd objections A third not insisting upon any such formal institution being jealous that the texts held forth will scarce bear it out yet concluding that the whole body of the faithful have their interest in government Church Government being neither Monarchical nor purely Aristocratical but mixt with a Democraty they bring in ruling Elders not as officers set up by any immediate institution but as representers of the people So that as Knights appear in Parliament not in their own names as the Peers of the realm heretofore have done but in the name of the respective Counties and Burgesses in the name of their respective Corporations so ruling Elders chosen by the vote of the people have no other power but what they exercise in the name and right of those that set them up Pastors have their power primitively vested in their own persons by immediate appointment of Christ Jesus These have power by way of delegation from them that authorize and appoint them others yet are not at all displeased with this power but upon neither of the former grounds but as a prudential course for the more easy and orderly regulating of the affairs of the Church in case either the chief Magistrate shall set them up or the Church it self by his appointment allowance or connivance Asserting a liberty in the chief Magistrate or Church for this purpose That as in the Jewish Sanedrim there were of the people appointed to assist the Priests both in civil and sacred affaires so when nothing to the contrary appears in New Testament-times it may be still so provided As the Church might set up some to determine Controversies and prevent law-suits 1 Cor. 6.4 and might appoint a brother to be joyned with Apostles to receive and disburse the Churches Alms 2 Cor. 8.9 10. And the Church of Antioch might delegate some to be present at the debate and determination of the Apostles and Elders of Jerusalem in a case then controverted Act. 15.2 so it is not unlawful with prudent limits to appoint some that may be assistant to carry on Church Government I shall not determine on what bottome it is safest to fix them I onely say that I do not see how the Church can well want them And though Mr. Mede whom some adore as their oracle for antiquity Apparet ex his quae diximus in munere adsessorum qui nonnullis in locis in usu sunt quos distinctionis causa temporarios aut laicos praesbyteros appellare possumus nihil esse quod possit reprehendi Non deesse in pia antiquitate exempla quae si non plane conveniant certe ad hunc morem accedunt Quae urbs si non prima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certe praecipuos ejus defensores edidâ—t and all deservedly magnifie calls it a new device yet Grotius of no lesse esteem speaks with more favour Imper. Summar potestat circa Sacra Cap. 11. After a large discourse about them He saith that it appears by that which we have said that in the office of Assessors which are in use in some places whom for distinction sake we may call temporary or lay Elders there is nothing that may be blamed Affirming further that there is not wanting in Sacred Antiquity examples which come very near to this custome though not wholly up to it Neither does he make Geneva with some others the first Authors but onely the chief defenders of this order instancing in the benefit that may hence arise both respective to the civil Magistrate and Church Pastors The second of these with me is very rational and being fixt upon that bottome though those exceptions hold that are usually taken against those texts on which their Divine autority is usually built yet the order may still stand and those negative arguments which are brought against them from the Apostles inscription of his Epistle to the Philippians directed to
life in the Sacrament either of thy initiation or confirmation either in Baptisme or the Lords Supper is it in the Sacrament it self or is it in Christ that thou shouldest seek and look after in the Sacrament If thou lookest for it from Sacraments thou Idolizest them and deceivest thy own soul Bread and Wine never were nor ever can be saviours Our Fathers ate Manna in the Wildernesse and are dead Joh. 6. We may eat bread at the Lords Table and eternally dye All Israel in the wildernesse did eat of Manna and drank of the Rock which the Apostle calls Spiritual meat Spiritual drink being Sacramentally such yet with many of them God was not well pleased but they were overthrown in the Wildernesse 1 Cor. 10.5 If thou sayest thou lookest for life in Christ I desire to know where thou findest that men in unbelief have life in Christ The Apostle saith I live yet not I but Christ liveth in me and presently adds The life that I live in the flesh I live by faith in the Son of God Gal. 2.20 And the same we may say of repentance Christ with his own mouth denounceth death and destruction to the impenitent I tell you Nay except ye repent ye shall all likewise perish Luk. 13. Where he gives life he gives repentaace to life Act. 11.18 I have said that the Sacrament may be improved with the help of the Word towards conversion But if there be no such change already wrought in thy soul nor any such thing in thy endeavour then this great Orinance is sadly prophaned thou pretendest to Christ when indeed thou treadest under foot the blood of Christ seemingly wouldst have thy interest in his blood and dost become guilty of his blood Here Christs death is set out his sufferings for sin called to remembrance Art not thou now affected with delight in his death when thou art affected with delight in thy sin when thou seest a man murthered and sportest with the murtherers with those whom thou knowest to have had the alone hand in the murther how then dost not thou be come an accessory This is the case of the man that comes to the Sacrament and will keep his sin He looks not upon Christ Sacramentally broke to the breaking of his heart but he looks upon him to his hearts rejoycing Look upon all that hath been said of the danger of unworthy receiving by all that have written practically upon this subject all is thy danger that art in sin and resolvest not to relinquish thou art admitted into the Church by Baptisme and upon that account art of that number and reckonest thy self among those that are called Christians and here perhaps thou hast hopes highly prizest this priviledge as sometimes the Jews did circumcision in order to the favour of God and assurance of eternal life And doubtlesse rightly understood it is to be prized otherwise God would not have given it it is an honorarium or token of love to his people Nor would the Apostle Peter have said that Baptisme saves 1 Pet. 3.21 But our building of hopes upon Scripture-words without Scripture-Comment doth undo us When the Jewes took themselves to be secure against all the judgements that the Prophets could denounce by reason of sin upon the priviledge of circumcision Jeremy undervalues not circumcision at all but helps them to a right understanding of it will have them to have it full and compleat reckoning up many Nations by name he saith They are uncircumcised they were wholly destitute of it and mentioning the house of Israel saith that they are uncircumcised in heart Jer. 9.26 They want the best and choisest part of it and so are in the same condition with uncircumcised ones and the Apostle after him beating down the vain confidence of the Jewes in their outward title called Jewes and circumcision which was a badge of their relation to God as a people in Covenant tells them that he is not a Jew that is one outwardly that was not enough to give a full and true denomination but he is a Jew that is one inwardly who is for God in soul as well as in name and circumcision is that of the heart Rom. 2.28 and he beats down the carnal opinion of the Jewes in circumcision by a definition given of the circumcised We are of the circumcision that worship God in Spirit and in truth Phil. 3.3 And baptisme of the flesh can neither be nor do more then circumcision in the flesh The Apostle therefore telling us that Baptisme saves is as willing to undeceive us as the Prophet was to undeceive the Jewes and tells us that he doth not mean the outward putting away of the filth of the flesh the application of water is but the outside of Baptisme but the answer of a good conscience towards God when conscience answers to that which this washing signifies and to which it engages then Baptisme saves not of it self but seales Salvation through the Resurrection of Christ when conscience fails in its duty Baptisme fails in its efficacy then it brings not Salvation but is an aggravation of condemnation as after may appear Thou art admitted to the Supper of the Lord upon that account that through knowledge gained and profession made thou art in a capacity for improvement of it for eternity But if thou stay here and thy remembrance of Christ broken for sin do not work thee to brokennesse of heart under sin canst drink of this Cup and gulf in wickednesse here is no pardon sealed but condemnation heightened I know on the other hand to discourage men from endeavour some say that there is no acting for life but from life what can be gained by sin and all actions done in unregeneration are no other but sin I marvel then what that Counsel of our Saviour means Joh. 6.27 To labour for the meat that endures to everlasting life The context acquaints us with the unregeneration of those to whom this Counsel is given As also what that complaint of our Saviour means Ye will not come unto me that ye may have life These works in unregenerate men are acts of obedience and not as is objected sins onely by accidental pollution they are sinful such subtleties are above the Logick that we read in Scriptures which gives duties in charge in reference to their respective ends without consideration of the state of the subject under command whether in nature or grace Actions we know work to habits and in case that rule hold that Habitus infusi infunduntur more acquisitorum which Dr. Wilkin sayes is a golden rule in Divinity Treatise of the gift of prayer pag. 8. this is above controversie I yeeld to that of Austin that as a wheel is not made round by turning but turnes because it is round so a man is not made good by doing good but is good through grace and then does good as the tree is first good and then brings forth good fruit But it is not
sed etiam fidem conversionemque cordis si forte ad celebrandum mysterium baptismi in angustiis temporum sufficere non potest Neque enim latro ille pro nomine Christi crucifixus est sed pro meritis facinorum suorum nec quia credidit passus est sed dum patitur credit quantum it aque valeat etiam sine visibili Sacramento baptismi quod ait Apostolus Rom. 10.10 Corde creditur ad justitiam ore autem fit confessio ad salutem in illo latrone declaratum est sed tunc impletur invisibiliter cum mysterium baptismi non contemptus Religionis sed articulus necessitatis excludit Again and again considering I find that not onely suffering for the Name of Christ may supply what is wanting in Baptisme but also faith and conversion of the heart if peradventure streights of time will not permit the celebration of the Sacrament of Baptisme But to hold the Reader no longer in this controversy in avoiding the Popish necessity of Sacraments for a more distinct understanding of this necessity of Sacraments I shall lay down some rules SECT II. Rules for a right understanding of the necessity of Sacraments Rules for a right understanding of the necessity of Sacraments 1. Sacraments are standing Ordinances FIrst that Sacraments both of the Old and New Testament are standing Ordinances to be observed of the people of God not barely in the generation in which they were set up but in all successive generations so that there is an abiding and lasting necessity in them This is in that punctuall way set down in Scriptures respective to each Sacrament as though the Spirit of God would let us know that he did foresee a generation ready to arise to throw them off and live above them or else to vilifie them as unnecessary indifferent and arbitrary For circumcision see Gen. 17.12 13. He that is eight dayes old shall be circumcised among you every man-child in your generations he that is born in the house or bought with money of any stranger which is not of thy seed he that is born in thy house and he that is bought with thy money must needs be circumcised and my Covenant shall be in your flesh for an everlasting Covenant God layes there a necessity upon it a lasting necessity in all succeeding generations of that people to be observed and when Moses several generations afterwards did as we have heard omit it upon what reason we have nothing but conjecture We see Exod. 4.24 how much God was displeased at it And for the Passeover Exod. 12.13 we find a like lasting injunction This day shall be unto you for a memoriall and you shall keep it a feast unto the Lord thorowout your generations you shall keep it a feast by an Ordinance for ever repeated again ver 17. It was an Ordinance that no Jew in any generation might antiquate or put a period unto It must last as long as they remained a distinct generation unto God even till Christ in whose hands are times and seasons in whom there is neither Jew nor Greek should be the end of it As to New Testament-Sacraments the Scripture is as clear when Christ gave commission for discipling Nations and baptizing them for their encouragement in the work he promises his presence unto the end of the world The work is to continue as long as Christs presence in the work continues But Christs presence according to promise is to continue with them in discipling of Nations and baptizing them being discipled unto the end of the world I am not ignorant of the Critical observation that is made of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saeculi by reason of the various acceptation of it in Scriptures endeavouring to have it to be understood of the end of that age in which those lived to whom Christ spake But neither the parallel use of the word by Matthew nor the context will bear that evasion For the parallel use of the phrase by Matthew four places may be instanced in three in one Chapter Matth. 13.39 The harvest is the end of the world vers 40. As therefore the tares are gathered and burnt in the fire so shall it be in the end of this world vers 49. So shall it be at the end of the world the Angels shall come forth and sever the wicked from among the just Matth. 24.3 Tell us when shall these things be and what shall be the sign of the coming and of the end of the world In all places the phrase is the same and the words can be understood in none of them with that limitation And that the context will not bear it enough may be gathered from that which I have said Treatise of the Covenant pag. 117. For a more clear discovery of the words we know that there is a double period of ages or generations in Scripture One at Christs first coming when an end was put to Circumcision and the Passeover of this the Apostle speaks Heb. 9.26 But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself at the end of that world Christ dyed The other is at his second coming and this is the end of the world here mentioned and upon this account Dr. Reynolds in this Sermons upon Hos 14. interprets that of Christ concerning the sin against the Holy Ghost that it shall never be forgiven in this life nor in the life to come Matth. 12.32 of the age in which Christ lived and now near to an end and the age that should follow from his death till his second coming neither under the Old nor New Testament or Covenant can that sin find remission Till Christs second return a Ministery and Baptisme must still remain For the Lords Supper Scripture-testimony is as clear 1 Cor. 11.26 As often as ye eat this bread and drink this cup ye do shew forth the Lords death till he come If we can believe a coming of Christ for a temporal Reign before the time of his coming to the general Judgment I shall believe that may be called the consummation end or finishing of this generation and then a period may be put to these and other Ordinances But howsoever that will answer or fail mens expectations certain it is that it is the mind of Christ that they shall stand till the time that he doth come and then his mind will be further known The practice of the Church hath hitherto answered these testimonies All ages of the Church as we know held up Circumcision till Christs time and in Christs time it was in use as Christ testifies Joh. 7.22 and he submits to it in his own person Luk. 2. and so we may say of the Passeover notwithstanding some disuse the godly ever knew it to be in force or else as piety broke forth they had not still reassumed it And Christ dying as we have heard at the end of that world
things But I give to thee Christ Ergo. The first is without seal the second in the Sacrament is under seal yet there is as much evidence of truth in the first as in the second Mr. Baxters Minor Proposition must have its due limit as before or else it is to be denyed The last thing in his Index as to this controversie is The safety or danger to teach men to believe that they are justified and shall be saved The danger of teaching men that they are bound to believe that they are justified and shall be saved which referres to Sect. 81. pag. 142. Where I am in the first place handsomely taken up for saying I recede not from any that heretofore I have published on this subject as standing not with ingenuity when himself in the next Paragraphe runs on the same error if an error resolving to maintain what he had asserted I am afterwards told It hath been too common a doctrine amongst the most renowned Divines that it is not onely de fide that I A. B. am justified but every mans duty also yea part of the Creed and so a fundamental for to believe that our sins are remitted for so expound the Article of remission of sins yea they earnestly presse men to believe the pardon in particular and tell them they have but the faith of Devils else By which dangerous doctrine it is said 1. Most men are perswaded to believe a falsehood for most are not forgiven 2. The carelesse world is driven on faster to presumption to which they are so prone of themselves 3. Painfull Ministers are hindred and their labours frustrated whose businesse is first to break mens false hopes and peace which they find so hard a work that they need no resistance c. I believe that as Mr. Baxter sayes this may be dangerously done and I believe that it hath not been urged by some without great danger yet I also believe that it may safely comfortably in due order be done and that Ministers of Christ orderly and in a Gospel-method ought to do it For the Creed I am so far from this error here mentioned that I go not so farre in this thing as Mr. Baxter himself as I have observed in this Apology I do not think that the Creed it self calls for so much as faith of adherence to rest or rely upon Christ for remission of sins I suppose Creeds and Confessions of faith are onely for declaration of the doctrine that we hold to difference us from those that in those particulars are erroneous in judgement and do not at all intermeddle with our will or affections Though I know the will must consent and by the affections imbrace and receive Christ or else there is no salvation to which the Gospel calls us The danger mentioned I fear too often as I said before is sadly incurred that brand of false Prophets Ezek. 13.22 23. is heavy Because with lyes ye have made the heart of the righteous sad whom I have not made sad strengthened the hands of the wicked that he should not return from his wicked way by promising him life Therefore ye shall see no more vanity nor divine divinations for I will diliver my people out of your hands and ye shall know that I am the Lord. This practice is in full opposition to God who every where threatens death to wicked persons which as many observe well all the error of those that suffered the charge of false Prophets among the Jewes we read not that they delivered any positive untruths but onely made undue applications And therefore false Prophets among them are distinguished from false teachers which were to arise in Christian Churches 2 Pet. 2.1 The latter and not the former bringing in damnable heresies and yet the former were of like danger in their misapplication both of promises and threatenings and more especially of promises to urge all to believe that in statu quo they shall be saved is indeed to teach them to presume seeing salvation is not every mans portion and the portion of no man that lyes in sin It was a doctrine that the Apostle often preacht that such should not inherit the Kingdom of heaven Gal. 5.21 and he lets the Ephesians know that all those are but vain deceiving words that teach otherwayes Ephes 5.6 Yet I suppose that it is a Christians priviledge that he may believe that his sins are forgiven and that he shall he saved and being his priviledge it is also his duty Christ requires some to believe it Be of good cheer thy sins are forgiven Matth 9.2 And the Apostle takes it for granted that some were assured Ye have suffered joyfull the spoiling of your goods knowing that in heaven ye have a better and far more induring substance Heb. 10.32 Why doth Peter call upon Christians to give diligence to make their calling and Election sure 2 Pet. 1.10 Or why did John write to those that believe on the Name of the Son of God that they might know that they have eternal life 1 Joh. 5.13 in case they may not be assured and accordingly by faith be full perswaded and satisfied in it We may not think that assurance is held out in Scriptures as Chimaera or as a Chymists Philosophers Stone to be talked of but never compassed And I suppose sano sensu and with due qualifications it may be asserted That every visible Church-member is bound to believe his own salvation and the pardon of his own sins in particular I well remember that I had once conference with Mr. Ball in Mr. Ash's house on this thing upon occasion of that old argument insisted upon by Arminians That which all are bound to believe is true But all are bound to believe that Christ dyed for them and he determined that all are bound to believe that Christ dyed for them in particular and that all the fruits of his death shall be theirs not immediately but Mediante fide resipiscentia Men are bound to faith and repentance and uppn their faith and repentance are bound to get this assurance which it seems is also Mr. Baxters thoughts by that which he adds in the fifth place for aggravation of this danger when wicked men that have but the faith of Divels are immediately required to believe the pardon of their own particular sins and this made to be de fide God is dishonoured with the charge of such untruths as if falsehoods were de fide and God commanded men to believe them It seems then that he grants that men may be mediately required to believe the pardon of their own sins in particular and there can never be too much spoken against an urging of it in an immediate way It is after we have done the will of God that we shall receive the promise Heb. 10.36 and we must not believe that without doing his will we shall ever receive it Promise-preachers that are not duty-preachers that hold out blisse and
Psalmist also shewes the efficacy which nature gives to bread and wine Psal 104. But for either water bread or wine to pardon sin infuse habits or new qualities into the soule or add to the strength of those that are already wrought is an unheard of secret Others yet say that they are hyperphysical or supernatural instruments in the conveyance of grace which might easily enough be understood in case it could be believed A power they mean put into them or exercised by them above that which in their naturall workings they have any possible activity to reach as in the water of the Poole of Bethesda upon the moving of the Angell to heal him that first stept into it and in the water of Jordan to cleanse Naaman of his Leprosie by seven times dipping in it Had it had that naturall power of cure Abana and Pharpar rivers of Damascus would never have been esteemed equall with it But that these elements should be standing instruments of the work of miracles of this nature we had need of full and clear texts of Scripture to make good to us I shall assoon believe a transubstantiation in the bread from hoc est corpus meum as such a transmutation or renovation of the soul or any such priviledges of glory as Scripture makes the peculiar inheritance of those in whom this change is wrought upon the bare application of these Elements Most say they are morall instruments in what they do but then there is so much work to understand what a morall instrument means that I dare neither without further expression of my self affirm or deny it Some make them such instruments by which God works according to pleasure sometimes working that which they signifie and sometimes working not at all by them as sometimes he works by the Word but sometimes it remains a dead letter Others make it an instrument of conveyance as a staffe of an Abbotship a pall df a Bishoprick a Book of a Canons place and this doubtlesse is according to the meaning of Scriptures as men vouchsafing gifts appoint at pleasure Ceremonies and Solemnities evidencing such donations so God hath appointed these elements as signs of that nature Having a precedent right the initiating Sacrament is a means of solemn inauguration and the following Sacrament an evidence of continued possession Baptisme takes into the body 1 Cor. 12.13 and Bread and Wine evidence that we are of the body 1 Cor. 10.17 And as a twig and turfe vests a man in his purchase of lands a rod vests a customary tenant in his Coppy-hold a Crown vests a King in his Kingdom so these elements having this office assigned them of God vest a man in Covenant in visible Church-membership and give him actual interest in all visible Church-priviledges But yet this difference The Staffe the Pall the Book the Twig and Turfe the Rod the Crown lead no further then to that which they immediately conferre which is the present dignities and possessing whereof they are solemnities and these dignities are also terminated in themselves and lead men into no expectation of any higher honour But Sacraments vesting us in Church-priviledges and these priviledges leading us to higher and greater things as they vest us in present in these so by way of sign and seal they lead and raise us unto all that Church-priviledges serve and are appointed to advance us unto So that God works as a Moral agent in appointing according to pleasure these elements as solemnities of his grant and they work according to the nature of the office assigned them that is by way of sign and seal for the help of our understandings the refreshing of our memories and strength of our faith in promises of greater things SECT II. Propositions tending to clear the doctrine IN order to the discovery of some further light concerning the operation of Sacraments and for detection of erroneous opinions about them I shall lay down several Positions Explicatory Propositions 1. Mans first original is in sin First This must be held as an uncontroverted truth between parties in this dispute that Mans first original is in sin his first estate not by Creation but by birth not as he came out of the hands of God but as he comes into the world is in full opposition against heaven The imagination of mans heart is evil from his youth Gen. 8.21 The word as Ainsworth and Rivet on the place with Mr. Hildersam on Psal 51.5 observe signifies infancy the same title which is given to Moses when he was new-born Exod. 2.6 Compare with this Psal 58.3 The wicked are estranged from the womb they go astray as soon as they be born speaking lyes The sin of all begins then the sin of bad men still remains no change is wrought in them nor amendment seen but a progresse in evil Psal 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me The cavils of old Anabaptists to take off the force of this text are vain That by iniquity here is not meant sin but sorrow which for sin came upon women in child-bearing and that by sin in the later part of the verse is meant the height of lust in Davids parents Let any man look into the context and see whether it will bear any such glosse David is there upon a serious humiliation of his soul for sin and aggravating it in the circumstances of it and how his mothers sharpe throwes in travel or either of his parents height of lust can add any thing at all to aggravate his guilt or increase his sorrow none can understand he presently prayes that this may be cleansed and taken away which can be understood of neither of those particulars which are in the objection This pollution by birth sin abundantly appears in reason Arguments evincing it 1. By the necessity of regeneration or new-birth in all those that enter into the Kingdom of heaven As the Apostle saith of Covenants If the first had been faultlesse there had been no need of a second Heb. 8.7 so we may say of births there is a necessity of a second therefore there was a fault in the first take away this birth-birth-sin or original pollution and then you destroy regeneration If all be as it should be in our former birth then there needs not any other 2. By the Lord Christs Incarnation in order to the work of Redemption taking mans nature he began as man begins in sin even with infancy he dyed in our nature for all of all sorts conditions and ages infants partake of the fruit of his death and were upon that account admitted as his by Circumcision and are in Baptisme and are therefore under the defilement of sin 3. By the stroke or judgement unto which infants are subject being lyable to sicknesse taken away by death subject to miseries of all kinds sin goes before as the cause where these follow as effects Rom. 5.12 As by one man sin entered into the
with the washing of water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy without blemish Ephe. 5.25 26 27. As the spot is taken off by his Spirit in working new principles in us and working us up to new obedience so the guilt is removed by his sufferings He blots out their transgressions for his Names sake He remembers them no more He hides his face from them He casts them into the bottom of the sea removes them as far as the East is from the West He doth not one of these to leave the other undone He vouchsafes purifying and he vouchsafes pacifying grace He delivers from the wrath to come and he makes meet to be partakers of the inheritance of the Saints in light He conferres habitual graces and he honours with relative priviledges Fifthly These may be distinguished Blood and Spirit may be distinguished but must not be divided but they must by no means be divided Christ doth not impart his merit where he doth deny his Spirit We account it a great presumption in men of years to talke of justification and want sanctification and we can say to such If any man have not the Spirit of Christ he is none of his God writes his Law in the heart and puts it into the inward parts where he remembers sin no more Jer. 31.33 They are quickened together with Christ that have their trespasses forgiven them Col. 2.13 And it is an unwarrantable conceit to imagine that relative priviledges of adoption and pardon of sin are conferred on infants in Baptisme or otherwise when their natures remain still the same and unchanged who can think that God fits all of age for glory that he takes into glory and yet takes infants into glory their impurity and birth-defilement continuing Seeing that we have instances as of Gods love of infants Rom. 9.13 of Christs blessing of them Matth. 19.16 so also of the gift of his Spirit Jer. 1.5 Luk. 1.15 In case the former may be avoided yet certainly the later is above exception The reason given by Christ of that sentence of his holding forth an absolute necessity of regeneration Except a man be born again he cannot see the Kingdom of God is the pollution of the first birth as appears by his own words ver 6. inferred immediately upon the repetition of the former That which is born of the flesh is flesh and this is of equal concernment to infants and men of years uncleannesse of birth as well as uncleannesse of life stands as a barre to our entrance into heaven and no unclean person must enter there Sixthly The Sacraments especially those of initiation whether in the old or new Covenant about which concerning this in question there is most dispute The Sacraments especially those of initiation have respeâ—t to both of these havo respect to this whole work both of the change of our nature and the removal of our guilt As the have respect to the one so also to the other and that the whole of their work and the way how it is wrought may be better understood we are to consider that First Somewhat is hinted and implyed in those respective signs of Circumcision and Baptisme and that is our uncleannesse in nature and guilt contracted upon it Why should either infant or man of years have the foreskin of his flesh in that way by Divine appointment cut off but to let us understand the propagation of corruption and derivation of it from man to posterity Why should water be applyed which is of an abstersive cleansing faculty but to let us know that there is uncleannesse to be removed Cleansing for that which is clean is vain and needlesse As Sacrifices for atonement did imply wrath so this cleansing implyes filth and consequently guilt filth and guilt being inseparable Secondly Somewhat is signified and taught us in them somewhat the bare signs themselves are apt to signifie viz. That the taking off of the staine and the removal of our guilt is to be done by anothers power Why is this applyed by another hand but to let us know that it is above our strength Somewhat not the signes of themselves but the Word of the Covenant that is annext teaches and that is That the blood of Christ removes this guilt and that the Spirit of Christ takes away this stain This the signes of themselves could never shew but the words of the Covenant abundantly do demonstrate that remission of guilt is the work of the blood of Christ and Regeneration or Sanctification the work of the Spirit That the water in Baptisme holds out the Spirit unto us for Sanctification and change of our wayes is that I know denyed by none and in the Scripture it is plain I will circumcise thy heart and the heart of thy seed Deut. 30.6 Circumcision is that of the heart Rom. 2.29 which by the Apostle Col. 2.11 is interpreted the putting off the body of the sins of the flesh Baptisme is the same as to the signification as we see in the same place from the Apostle Col. 2.11 12 13. In whom ye are also circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ buried with him in Baptisme wherein ye are also risen with him through the faith of the operation of God who hath raised him from the dead and you being dead in your sins and the uncircumcision of your flesh hath he quickned together with him having forgiven all your trespasses And this death to sin and life in grace are both from the Spirit Rom. 8.11 12 13. and both of these Baptisme holds out to us Rom. 6.4 We are buried with him by Baptisme into his death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life But whether the blood of Christ be at all signified by this element of water some have questioned Sticking so rigidly to that phrase of the Apostle Tit. 3.5 that they will not alone have it understood of Baptisme but they will have nothing else looked after in Baptisme but the work of regeneration But this doubtlesse is a clear mistake The blood that was shed in circumcision gave the circumcised to understand that the guilt propagated could not without blood be remitted And if any think that this is too dark and obscure a proof of a Mystery of this weight let them compare with it the text under hand and the Apostles scope and aime in it which as we have heard is to shew that Abrahams circumcision was not his justification seeing he was justified by faith in his state of uncircumcision and that he received circumcision as a sign and seal of it justification is by blood Rom. 3.25 Circumcision is a sign and seal of justification Righteousnesse of
opportunity through the multitudes of occasions the more it is towards weaknesse It is hard to have many Irons in the fire and to see so well to all that none be burnt several Kings are so far honoured in Scripture that their hearts were perfect and yet imperctions are noted in their government which must be imputed to that multitude of businesses that lay on their hands together with the many obstructions that were in their way for effecting of it SECT VI. Sinnes that are Covenant forfeitures AS these are failings in Covenant and such as may be called violations of it though God is not pleased to take hold of advantage to proceed upon it so there are forfeitures of Covenant which do not onely blurre our evidence for heaven and bring the soul under Gods present wrath and displeasure but destroy all title to happinesse and glory or if that phrase will not be born they are such as give full evidence that we are without all title to it To these we may speak in the Psalmists words What hast thou to do to delare my statutes or that thou shouldest take my Covenant into thy mouth seeing thou hatest instruction and castest my words behind thee Psal 50.16 17. As it is with those that hold by way of Lease from men they so fail sometimes by non-payment of rent waste made or service neglected that they may be impleaded and brought under an arrest Sometimes they so fail that they run upon forfeiture of the whole and all right and title through carelesenesse is lost Those already spoken to are justly proceeded against but these that we are now upon are to be utterly ejected They may with the sons of Keturah have their portions and the Psalmist saies They have their portion in this life Psal 17.14 but they must never inherit with Isaac Concerning these the Prophet is resolute Ezek. 18.13 Shall he then live he shall not live he hath done all these abominations he shall surely dye And if any object against this as a legal text we shall find the Apostle as peremptory that they have not any inheritance in the Kingdome of Christ and of God Eph. 5.5 that they shall not inherit the Kingdome of God twice repeated 1 Cor. 6.9 10. as also Gal. 5.21 Now these are of sundry kinds Some in whom there is no appearance of God Several sorâ—s of sinners that make forfeiture of Covenant or footsteps of piety and holinesse but such whose transgression speaks within the heart of all that there is no feare of God before their eyes A prophane rabble that scarce make mention of God but when they blaspheme Others of a more civil or more restrained course that with the young man in the Gospel come up to the outside and letter at least of most Commandments and therefore of that generation that is pure in their own eyes yet not cleansed from their filthinesse Some are such that understand little or nothing of God or waies of godlinesse but with the high-way ground heare and understand nothing at all the Devil stealing away that which was sown in their hearts lest they should believe and be saved Others are men of parts and abilities are confident of themselves with those to whom Paul speaks Rom. 2.19 20. That they are guides of the blind lights to them which are in darknesse instructers of the foolish and teachers of babes which have a form of knowledg and truth in the law perhaps of abilities to prophesy in the Name of Christ with those mentioned by our Saviour that claim the Kingdome of heaven upon that account Matth. 5.22 Some are universalists as I may say in sinne at least with that prophane deboist youth that obeyed not the voice of his teachers nor enclined his ear to those that instructed him they are almost in all evil in the midst of the Congregation or assembly Prov. 5.13 14. Others are of a more refined stamp and somewhat reformed way that with Herod have learned to do many things after those that they hear but yet have their reserved Herodias some right hand that they will not cut off some right eye that they will not pluck out these are in the same condemnation The Catalogue or sins shutting out of heaven 1 Cor. 6.9 10. are not reckoned up copulatively so that all must concurre to cast a man out but disjunctively any one held and continued in will serve for it Neither fornicators nor Idolaters nor Adulterers c. I shall inherit the Kingdome of God Some have their beloved endeered lusts in a more open outward way their filthinesse of flesh to the defilement of the outward man in drunkennesse gluttony adultery senseual pleasures Others their spirit-filthinesse distrust of God inward pride confidence in the arm of flesh self-seeking and the like Some are carried away in their affections onely whether sensitive or rationall fixing them upon forbidden objects but in the mean time hold the truth thus imprisoned in unrighteousnesse Rom. 1.18 Others have a taint in their judgements not holding the head from which all the body by joynts and bands having nourishment ministred and knit together encreaseth with the encrease of God Col. 2.19 Though in this age these have many advocates yet their case is the same with others already mentioned Heresie is a fruit of the flesh as well as adultery fornication drunkennesse lasciviousnesse Idolatry witchcraft and together with them shuts out of the Kingdome of heaven Gal. 5.19 20 21. If the Apostle would have been in that way indulgent towards it as many would have all to be in these dayes he had never so whetted in all his Epistles his pen against it Some have their positive sins as before named others stand charged chiefly I think seldome solely with negatives They call not upon the Lord Psal 14.4 She strengthened not the hands of the poor and needy Ezek. 16.49 She obeyed not the voice she received not correction she trusted not in the Lord she drew not near to God Zeph. 3.2 Some have their sins of a more deep dye of a Scarlet-colour sins of a great magnitude whose very name might even astonish others sins are seemingly and appearingly light or small such as Papists have accounted venial and most think it would over-much rigour in God to proceed against them in eternal judgements eying the matter of fact and not the thwarting of the divine command Some have their hand-sins sins in action Others have their thought-sins their tongue-sins Some carry their sins more clearly without check or curb having got a conscience peaceably wicked others have their girdes and gripes many times brought into Melancholy dumps about them with Ahab Sermon-sick and yet not able to bear it out against their lusts but again return to their former courses These and many others that stand up in a parallell equipage with these men in Covenant professedly Christian baptized into the Name of Christ and having never professedly renounced Christ are forfeitures of
the mercies of the Covenant No opinion that they hold party that they take name that they think they have got supposed interest that they have in Christ can acquit them They may be denominated unsanctified or unholy men having not obtained that which the Apostle sought in prayer in behalf of the Thessalonians that they might be sanctified throughout in spirit soul and body sanctification purifies all the unclean and heales all the diseased parts And no unclean person can inherit the Kingdome of God Eph. 5.5 They are truely styled impenitent ones Repentance is a return to God in the same latitude as our departure by sin was from him In every sin of all these and of the like kind we depart from God In repentance therefore we are to return from every sin to God The Prophet tells us upon what terms our souls may be freed from ruine by sin Ezek. 18.30 Repent and turn your selves from all your transgressions so iniquity shall not be your ruine and unlesse we repent we shall all perish Luk. 13.3 5. They are justly pronounced to be void of grace there being that contrariety between grace and sin that they cannot rest in the same subject or lodge continually in the same heart without opposiition Where grace is prevalent sin falls and where sin prevails grace is excluded and it is the grace of God that brings salvation Tit. 2.11 They are void of the Spirit of regeneration As our birth-corruption hath in it the spawn of all sin so regeneration hath the seed of all grace And Except we be born again we cannot see the Kingdome of God John 3.3 These are the men which by their claime of Baptisme The uselessenesse of Sacraments to these persons and offer of themselves to the Lords Table subscribe the equity of their own condemnation and justifie the sentence of death pronounced against themselves They accept the Covenant on those terms on which it is tendered in the Gospel and upon these terms they are under the wrath of God and lyable to the sentence of eternal death Yet not remedilessely helplessely hopelessely as it is with those oftentimes that upon forfeitures of Covenant fall into the hands of man the forfeiture being once made advantages are taken by many to the uttermost The prodigal is an instance of the Fathers readinesse to receive to mercy those that have gone away from him in wayes of sin And the Prophet tells us Ezek. 18.21 22. If the wicked will turn from all his sins that he hath committed and keep all my statutes and do that which is lawful and right he shall surely live he shall not dye All his transgressions that he hath committed they shall not be mentioned unto him in his righteousnesse that he hath done he shall live And though it be a wickednesse that reaches to the highest violation of Covenant yet this shall not hinder Jer. 3.1 They say If a man put away his wife and she go from him and become another mans shall he return unto her again Shall not that land be greatly polluted But thou hast played the harlot with many lovers yet returne again to me saith the Lord. He that hath hitherto come in the highest degree of unworthinesse to the Lords Table as oft as he hath come to it yet casting that off which was his unworthinesse and coming up to Gods terms he is now received and accepted SECT VII A further Corollary from the former Doctrine THen let all take heed that they look for no more from Sacraments then God hath put into them We are to look for no more from Sacraments then God hath put into them and promised to do by them and hath promised to work by them least looking unto them and waiting for them as the troops of Tema and companies of Sheba for the stream of Brooks which vanish when they wax warm and are consumed out of their place they be confounded and coming thither be ashamed And this caveat is no more then needs seeing men in all times have been wonderfully apt to delude themselves upon account of their fruition of outward Church-priviledges Mens aptnesse to delude themselves in Sacramental priviledges and in particular Sacrament-priviledges And to this they are induced by divers reasons 1. Because Sacraments are an honour which God hath vouchsaf'd to his people and denyed to others that stand not in that relation and they cannot think that it is in vain that such an honour is conferred upon them 2. There are great promises annext to them and made to those that make right improvement of them The bread is the Communion of the body and the wine in the Lords Supper the Communion of the blood of Christ 1 Cor 10.16 It is the New Testament in Christs blood shed for many for the remission of sins Matth. 26.28 Baptisme saves through the resurrection of Christ 1 Pet. 3.21 As many as have been baptized into Christ have put on Christ Gal. 3.27 Insomuch that we have been taught that in Baptisme we are made children of God members of Christ and inheriters of the Kingdom of heaven These promises are streight applied without any eye had to the terms and Propositions annext to them like unto men that look at dignities in offices and never regard the burthens 3. Interest in Sacraments is not onely a priviledge but a duty not onely an honour but a work of obedience in them that partake of them To be baptized with water and to eat of the Bread and drink of the Cup in the Lords Supper is a duty as it was to be circumcised in the flesh of the foreskin and to eat the Paschal Lambe at the time appointed and there is danger in neglect of these This gives some ease and speaks some peace to the conscience that they have done the Command of the Lord. 4. They are yet matters of ease especially New-Testament-Sacraments Here is no mortification of the members no crucifying of the flesh no cutting off the right hand or plucking out the right eye and therefore no marvel that men could wish that all Religion were in them and hope that salvation may be gained by them Lastly Those of these conceits have alwayes met with teachers to sooth them up in them In all Ages some have over-highly advanced Sacramental priviledges and carry on their delusion How high was Circumcision set up in the Apostles times as in regard of the necessity of it Acts 15.1 Certain men which came down from Judea taught the brethren and said Except ye be circumcised after the manner of Moses ye cannot be saved So also in regard of the power and efficacy of it and therefore the Apostle was put to it to warn men in that way of the delusion and to give that undervaluing term of concision to it Phil. 3.2 After-age produced Schoolmen and Popish Writers to magnifie them affixing and limiting salvation except in some cases extraordinary to the water in Baptisme and
righteousnesse of faith as before was hinted in opposition to and to distinguish it from the righteousnesse of works required in the Covenant entered with man in his integrity and which the Jewes for a great part conceited they were bound to answer acccording to the letter of the precepts of the Law for the attainment of salvation That of works is called by the name of our righteousnesse Rom. 10.3 Phil. 3.18 being to be done by our selves in our own persons as also by the name of the righteousnesse of the Law being required at our hands by the Law so that salvation gained this way is of our selves of works Ephes 2.8 9. This other is called the righteousnesse of faith in this text as also Phil. 3.9 Heb. 11.7 Faith being the hand that receives it of Gods free gift by grace it is called also the righteousnsse of God Rom. 10.3 Phil. 3.9 Either as being the gift of God which that phrase seems to imply the righteousnesse which is of God by faith or else as being the work of Christ that is God So that salvation this way gained is of grace and the gift of God Ephes 2.8 These two are still opposed one to the other when one is followed the other is quit and left Rom. 10.3 They being ignorant of Gods righteousnesse and going about to establish their own righteousnesse have not submitted themselves unto the righteousnesse of God so also Rom. 10.5 6. Moses describeth the righteousnesse which is of the Law that the man which doth these things shall live by them but the righteousnesse which is of faith speaketh on this wise c. Phil. 3.9 Not having mine own righteousnesse which is of the Law but that which is through the faith of Christ the rigteousnesse which is of God by faith 2. This righteousnesse is synechdochically put for the whole Proposition 2 of the Covenant of grace that interests us in this righteousnesse and so it must be taken in those words of the Apostle forequoted The righteousnesse which is of faith speaketh on this wise that is the Covenant which interests us in the righteousnesse of faith speaketh this language so that Sacraments sealing this righteousnesse they seal the whole of this Covenant 3. All the blessings and priviledges following upon and following Proposition 3 from this Covenant unto true and full blessednesse are here by the like figure comprized as appears by the Apostles words v. 9. Commeth this blessednesse then upon the circumcision onely or upon the uncircumcision also For we say that faith was reckoned to Abraham for righteousnesse This righteousnesse and blessednesse is made one and the same in those words of the Apostle Proposition 4 4. Christ the Mediatour of the Covenant that brings man into Covenant with God is the fountain from whence all this blessednesse comes in that by him this righteousnesse is wrought so that he is the whole of all that good that is comprized in the Covenant and sealed in the Sacraments This is plain in that of the Apostle Rom. 10.4 speaking of the error of the Jewes in going about to establish their own righteousnesse and their non-submission of themselves unto the righteousnesse of God he saith that Christ is the end of the Law for righteousnesse to every one that believeth that is finie consummans as Gomarus saith not consumens The end at which the Law aimed and not putting an end and period to it One Christ assumes to himself It becometh us to fulfil all righteousnesse Matth. 3.15 The other he disclaimes Matth. 5.17 Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil The Law calls us to righteousnesse but is not able to work it in us Christ hath done it for us and in our stead He is therefore called our righteousnesse 1 Cor. 1.30 Jehovah our righteousnesse Jer. 23.6 so that wheresoever we prove that Christ is sealed to us in the Sacrament or any other benefit flowing from Christ as Mediatour there is a sufficient proof of this observation Proposition 5 5. Faith is here considered as an instrument receiving this righteousnesse and interesting us in this Covenant-promise They that will not allow that faith should be called an instrument of justification yet are not much troubled that it should be called an instrument that receives Christ that doth justifie And if either may be allowed as I do not doubt but that both will hold current this will hold that faith is considered here as an instrument and not as a work neither yet as an instrument of the soul producing any act beyond its self as the hand is the instrument to the soul in labour but as receiving and taking in a gift from God This the Phrase of the Apostle Phil. 3.9 doth clear The righteousness of God by faith otherwise it might be stiled the righteousnesse of works yea when the words are the righteousnesse of faith the meaning must still be the righteousnesse of works as a man when he receives pay for threshing or digging receives pay for working But these are made directly opposite one to the other and not confounded one with the other Rom. 10.5 6. Faith therefore is considered not as a work or habitual grace in the soul So considered it is a branch of our own righteousnesse but as an instrument applying Christ and interesting us in his righteousnesse These Positions being premised The Point proved the Observation may be easily proved that the righteousnesse of faith or the righteousnesse of God by faith is sealed in the Sacraments of the Covenant of grace and may be made good in an induction of particulars Circumcision the leading Sacrament of the old Covenant is expresly here spoken to and here we see what is the thing signified in it and sealed by it And in case we saw no more in it then the most carnal amongst the Jewes saw that it was a note of distinction between them and others that had no visible relation to God in Covenant yet we know that this distinction was grounded and founded in Christ By Scriptures The one stood in a visible relation to him and the other were strangers from him And the Apostle Col. 2.11 12. is full in the proof of it Having said that we are compleat in Christ enjoying him we want nothing it might be objected that we want the very leading Ordinance which receives a people into visible Communion with God which was Circumcision The Apostle answers that in him we are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ This Circumcision did figure Deut. 30.6 Jer. 9.26 Rom. 2.28 29. And this is the work of Christ as we see in the Apostles words and therefore circumcision led to him For the following Sacrament of the Passeover if we look to the letter of the institution together with the explication given we shall find it
purpose SECT III. A Corollary from the former Doctrine Circumcision no carnall badge THen it followes by way of necessary Corollary that Circumcision is no carnal badge but a seal of spiritual mercies given in promise The righteousnesse of faith is no carnal but a spiritual priviledge Circumcision is a seal of the righteousnesse of faith and therefore it is no carnal badge but a seal of spiritual mercies This might here fitly be enlarged to take off this shift which Anabaptists have borrowed from Jesuites But this is already done at large Treatise of the Covenant Chap. 26. And here nothing needs to be added SECT IV. A further Corollary from the Doctrine Sacraments in the time of the Law and dayes of the Gospel are of the same use and signification IT further followes that Sacraments in the time of the Law and in the dayes of the Gospel were of the same use and signification the Sacraments of Israelites and Christians are all one in substance This is clear Circumcision was a seal of the righteousnesse of faith and in case Sacraments in the dayes of the Gospel seal not this to Christians we must then leave the Apostles and seek a new way of happinesse Yea if then there were any Sacrament properly so called as some argue that Sacrament must necessarily be of the same and no other use and signification than these which followed after in the time of the Law and dayes of the Gospel seeing those Fathers were under the same promise of the righteousnesse of faith That was Noah's inheritance Heb. 11.7 This further appears from the Apostle 1 Cor. 10.1 2 3. opened 1 Cor. 10.1 2 3. I would not that ye should be ignorant how that all our Fathers were under the cloud and all passed through the Sea and were all baptized unto Moses in the cloud and in the Sea And did all eat the same spiritual meat and did all drink the same spiritual drink for they drank of the Rock that followed them and that Rock was Christ The Apostle here first gives the very name of our leading Sacrament unto theirs they were all baptized unto Moses saith he in the Cloud in the Sea 2dly he declares that the thing signified was the same in theirs as it is in our Sacraments They ate the same spiritual meat and they drank the same spiritual drink and so from hence this Argument is obvious Where there is the same name and the same thing there is the same Ordinance in substance But here is the same name and the same thing as we have seen and therefore the Ordinances are in substance the same The Apostle gives no greater excellency saith Calvin to our Sacraments then to theirs when he saith that the fathers ate the same spiritual meat with us interpreting himself that that meat is Christ Bellarmine here finds severall difficulties as he calls them seemingly making for us against him and presses them further then he can find strength to answer 1. If the Jewes ate the same spiritual meat and drank the same spiritual drink as we do in the Lords Supper then there was the same vertue in Manna as in the Lords Supper To this he answers that they all are of the same meat one as others among themselves but not the same with that which we eat But I had rather follow the Apostles own Comment then Bellarmines and he interprets this meat to be Christ and unless we feed not on Christ we and they have the same spiritual food For as the Apostle tells us they fed on him 2. If it were spiritual meat spiritual drink wherewith they were fed it had the same efficacy as our Sacraments Ours have no efficacy above that which is spiritual 3. He saith we urge the state of the question which the Apostle there handles The Apostle there warns Christians not to rest too much in their fruition of Sacraments so as to think themselves safe because they were baptized and admitted to the Lords Supper seeing Sacraments like to these little availed the fathers that did not abstain from sin And lastly Austin is produced on our behalf who Tractate on Joh. 16. saith That the Sacraments of the Jewes and ours were different in their signes but the same in the thing signified They were different in outward visible appearance but the same in their divine vertue These he makes it his businesse to answer lib. 2. de effectu Sacram. cap. 17. Which answers of his are so fully taken off by Amesius Bellar. enervat tom 3. cap. 4. And by Whitaker praelect de Sacram. Quaest 5. cap. 3. that I need not cause this work to swell any bigger with it And this Text I doubt not is clear for it Col. 2.11 12. The Apostle makes Circumcision and Baptisme one and the same and calls Circumcision by the name of Baptisme Circumcision of the heart which is the putting away the body of the sins of the flesh was signified and in the right use of it effected in circumcision Deut. 10.16 Jer. 4.4 Rom. 2.28 And the same is signified and in the right use of it effected in Baptisme as appears in the text quoted as also Rom. 6.4 We are buried with him by Baptisme into death that like as Christ was raised from the dead by the glory of the Father even so we also should walk in newnesse of life Reasons assigned This also appears in reason 1. Sacraments have their esteem and excellency according to promises They have no efficacy or excellency in themselves but as they relate to promises but the Fathers were under equal promises with us they were under the same promises as we may see Gen. 17.7 I will establish my Covenant between me and thee and thy seed after thee in their generations for an everlasting Covenant to be a God unto thee and thy seed after thee And the Apostle Heb. 11.16 speaking of the Fathers saith God is not ashamed to be called their God This promise is interpreted by Christ to include mercies for eternity Matt. 22.31 32. Temporal promises will not evince a resurrection But these promises as Christ lets us know do evince it Gospell promises are the greatest but they enjoyed Gospel-promises Gal. 3.8 Heb. 4.2 They were therefore our equalls in promises 2. Children of the same father are fed at his table with the Reas 2 same food at least so farre the same as to work to the same life But they were children of the same Father Rom. 9.4 To them pertained the adoption Ergo. Reas 3 3. Subjects of the same kingdome enjoy the same ordinances But they are subjects of the same Kingdome Matth. 8.11 I say unto you that many shall come from the East and West and shall sit down with Abraham Isaac and Jacob in the Kingdome of heaven The same Kingdome in which Abraham Isaac and Jacob were Gentiles that are called in Gospel-times are Ergo. Explicatory Rules This we must understand with these rules First
a principal efficient Mr. Baxter is I am sure as zealous as I can be to assert a conditionate Covenant and if an adversary be as streight-laced to him and me in that as he is to me in this he will hardly prove a condition either in the Covenant of works or grace I will as soon find the word instrument in Scripture applyed to justification as he shall find the word condition applyed to either Covenant And he can name I think no word implying a condition that is alwayes put for a condition and the context wheresoever we are said to be justified by faith or that Christ is a propitiation through faith is in all indifferent Readers eyes as clear for an instrument in justification as those which he and I can bring which yet are clear enough for a conditionate Covenant And that doctrine hath farre more adversaries then this though there is little cause that any man should be an adversary in either He sayes the same answer serves to Act. 15.9 and then the same reply may serve There followes To what you say from Rom. 8.13 I reply 1. An adjutor or concause is ill called an instrument must the Spirit needs be our instrument because it is by the Spirit as if by signified onely an instrument Mr. Baxters head was doubtlesse on somewhat else either when he read these passage of mine or when he framed his answer I never had it in my thoughts that justification is expressely spoken to in any of these texts nor was it my businesse to find out any instrument in them though I doubt not but that faith is spoken to instrument in two of them and as a condition non-instrumental in none of them neither did I dream of making the Spirit an instrument All that I intended was to prove The acts of God are entitled to man and the acts of man to God in Scripture that the acts of man were intitled to God and so the acts of God to man not considering as the businesse in hand let not to it about what these acts are exercised if they prove that It is to me sufficient whether it be in Justification Sanctification Mortification or any other work There is added 2. All this is nothing to the businesse of justification nothing directly immediately but much by way of Analogy It is enough to prove That to be the instrument of man and the instrument of God are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if he desire a proof more punctually applyed to justification let him consult Rom 3.30 It is one God that shall justifie the circumcision by faith and the uncircumcision through faith and Gal. 3.8 The Scripture foreseeing that God would justifie the Heathen through faith Faith for justification is usually ascribed to man being properly his act and therefore that text of the Prophet Hab. 2.4 The just shall live by his faith is by the Apostle more then once applyed to justification And in the text now quoted this act of faith is ascribed to God for that work I explained my self man neither justifies nor sanctifies himself yet by faith he is raised to close with God in both c. To this is answered If man justifie not himself and yet faith be his instrument of justifying then farewell old Logick Mr. Baxter is the first great Logitian that I ever heard talk so much of his Logick in the last Section but one we had it and now we have it in the same thing again there I shewed that old Logick may stand and yet his consequence not yeelded 2. It is said If man sanctifie not himself under God as to the progresse and acts of sanctification then farewell old Theology And if man may be said to sanctifie himself further then hath been said or so as to be a principal efficient which will follow from Mr. Baxters reasonings then welcome the newest Divinity It will not be denyed that a sanctified man differs from one that is unsanctified and then in case it may be allowed to say I sanctifie my self he may say I make my self to differ which I never heard that any in direct termes would say against the Apostle but Grevenchovius as I find him cited by Dr. Featly and yet it seems it is my great error that I will not say so I lift man up in that height in justification as to pardon his own sin in holding that it is of faith that it may be of grace not of works lest any should boast And I raise him not high enough in sanctification If I say no more then that by faith he receives power from God by the Spirit for it that text 1 Pet. 1.22 would farre better have served my purpose if I had first hit upon it The Spirit of God and not man is to have the denomination in sanctification Seeing ye have purified your souls in obeying the truth through the Spirit They that have done any thing in purifying their hearts through the Spirit will rather entitle the Spirit of God then themselves to it and will judge that he rather then they should be denominated a sanctifier And for other texts that are hinted and one mentioned 2 Cor. 7.1 To argue from the Command to the power is that old Theologie that I am ready to bid farewell to As God requires it so he doth often undertake it and declares that it is his work to do it Ezek. 36.25 26. Deut. 30.6 I think few will say that they make their own hearts new There is added 3. To close with God in pardoning me signifieth not that I pardon my self or that I or any act of mine is an efficient cause of pardon This is for me therefore I am contented it should be said over again and my faith is the instrument wherewith I close with God In case it be the instrument wherewith I receive Christ as Mr. Baxter hath sometimes yeelded There followes 4. When you say that faith as an instrument receiveth righteousnesse to justification you speak exactly the conceptions of most Divines that I have met with or read that go your way and therefore these words deserve a little further consideration and after some enquiry into their meaning There is added but these things must be more accurately considered I think Here it is confessed that I tread in the beaten road and that I do appear in the common cause and comparing what is here said with that which in his conclusion he delivers The Author is confest to appear in the common cause in behalf of Protestants It appears that the Divines of this corner of the world for 1300. years past have all taken this way which is all that go under the name Protestant whether Calvinist or Lutheran as they are wont to be distinguished I shall therefore expect that some of those that by grace have obtained to be as of the first three among Davids worthies will step in with their Auxiliary helps in case the
by a wonder of providence was advanc'd In this honour of his and low ebbe of theirs it came into his heart to visite his brethren the children of Israel Act. 7.23 He could not drink wine in bowls and anoint himself with the chiefest oyntments and not grieve for the afflictions of Joseph and see the the Comment that the Apostle makes upon it Heb. 11.24 25 26. By faith Moses when he was come to years refused to be called the son of Pharaohs daughter choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season Esteeming the reproach of Christ greater riches then the treasures in Egypt David in the Wildernesse of Judea was persecuted by Saul all his honours at Court were lost yea all livelihood and way of subsistence gone yet penning a Psalm in the midst of those exigents none of these are named on that day that he speaks of the fruition of Christ in Ordinances as Psal 63. may be seen Paul Phil. 3.5 6. layes open the rich priviledges that according to the flesh could be looked after and such that sometimes he himself did admire but these things that were gain to him he counted lesse for Christ yea he professeth himself to account them but dung when they stood in competition with Christ Compare the greatest of things that can be in thy desire and dung together and these will certainly stand in a great disproportion yet such is the disproportion between Christ and the greatest priviledges upon earth in a believers thoughts When the world hath a low and despicable opinion of Christ and men of the world are ready to say He hath no form nor comelinesse and when we shall see him there is no beauty that we should desire him All that is spoke of him in Gospel-Ordinances with them is dull and flat as was said of Sion This is Sion which no man looketh after So it may be said of the King of Sion Men of faith are of another opinion He is to them the chiefest of ten thousand Cant. 5.10 and stands in their thoughts above all comparison As the apple-tree among the trees of the Wood so is my beloved among the sons saith the Spouse Cant. 2.3 If men would now look into their hearts whether Christ and the great things of Christ or the world and the great things of the world have this esteem they might thence draw a strong conjecture whether they be in the Faith or whether their hearts are void of it which estimate of their Judgments may appear in their care and pains to compasse as also in their trouble upon the losse that accrues unto them If their care to compasse the world be great so that they rise up early and eat the bread of carefulnesse the world having all command of their affections to scrue them up to it self and put them on to improve their diligence to the utmost and in the mean time Ordinances are in low esteem and every way that Christ is compassed of mean regard businesses jusling out prayers and the week-dayeâ— employment in servile labours taking up the Sabbath-dayes duties when worldly affaires are followed with eagernesse and holy undertakings are done with earthly thoughts wearisomly as against the hair here is a cause of suspition Troubles in and about losses may be as great a discovery as cares to compasse If they were in Lots Wives case to run away from all and for Christ to leave it to fire plunder confiscation would not they then with a wishly eye look after them and have sad parting thoughts about them instead of joyfully suffering the spoyl of them And upon apprehensions that things go ill upon any emergent occasions at once to the hazard of outward things and the endangering of Ordinances in case they are sensible of the former and are as men senslesse of the latter having more wishes that taxes were taken off then that the Gospel should flourish here 's a true Gadarene that would part with Christ rather then his swine The world and not Christ in Ordinances is the Pearl for which they will make sale of all As to the fruit or effect that Faith produceth in the affections 2. In the Affections take these rules 1. Faith is against all whatsoever that is against Christ As it sets Christ in the highest room so it opposeth all that opposeth him and will not suffer the most desired lust that divides from him As the covetous mans lust carries him to his gold the wantons lust to his Dalilah the drunkards to his cups and breaks through all opposition in their way of fruition of them so a believers Faith carries him to his Christ and will not abide any temptation or lust in his way of interest in him Acts 15.9 We may see that Jewes and Gentiles are either of both of unclean hearts and that it is onely God that cleanseth and purifieth as he makes the heart soft so he makes it clean and saith is the instrument wherewith it is thus cleansed Lust defiles 1 Pet. 2.4 and saith purifies It is Lust that divides from Christ They that are Christ's crucifie the flesh with the lusts thereof Gal. 5.24 and that upon account of eternal fruition of him She that is married careth how she may please her husband 1 Cor. 7.34 she is not to go in any manner of attiâ—e or dresse to please her self but in that which may please him That which he dislikes she must cast off The believer is betrothed to Christ his care then is to walk in all well-pleasing and to cast off all that doth displease him If men can do that for Christ which the Galatians were ready to do for Paul even to pluck out their eyes for his sake rather then lose him then all is well but if they look into their thoughts and see that there is any thing dear unto them which is abhorrent to Christ any thing which they love that he loatheth whether it be inward filthinesse as pride vain-glory earthly-mindednesse c. or outward uncleannesse as drunkennesse whoredomes c. this evidences a total want of grace in their soules A believing drunkard a believing adulterer a believing extorting oppressor as to assent to the doctrine of faith and profession of it may well stand together and reading the Scriptures and looking among Christian professours we may find too many such believers but as to the grace of faith they stand in full opposition to it and in this sense we may justly say there is not a believing drunkard or covetous worldling upon the earth As our Saviour said concerning those devils that had held their haunt in the young man from infancy that his disciples could not cast them out because of their unbelief so I may say of all that cast not out these lusts It was weaknesse in the disciples faith that disabled them that they could not cast devils out of others It is want of faith that disableth
promise and that in Scripture made to men baptized for a larger measure of grace for strength for confession of faith But our acute disputant should shew us where this promise is made to his Chrisme made up of oyl and Balsame and thus cross'd and bless'd 2. He should remember that he himself tells us that the Apostles had this promise made good unto them without this or any sign at all 3. He might have found many of these promises in Old-Testament times which yet made up no such Sacrament in those daies Act. 8.17 vindicated The outward sensible sign he finds Act. 8. where it is said They put their hands upon them and they received the Holy Ghost But 1. Papists use no imposition of hands in this supposed Sacrament 2. In other Sacraments both we and they make the outward sign and matter to be one and the same why is it then that imposition of hands is the sign and other things the matter 3. The gifts there mentioned are not saving but miraculous proper to those times and not found in ours 4. Those were conferred before Baptisme as well as after Act. 10.44 Who can forbid water that these should be baptized seeing they have received the Holy Ghost as well as we The command from God Bellarmine will prove from the Apostles use of this sign If God had not enjoyned imposition of hands The Apostles imposition of hands no proof of Confirmation they would not so ordinarily saith he have laid on their hands in conferring of gifts Answ 1. we look for a command for that which our adversaries do use viz. their Chrisme Balsame Crosse and not for imposition of hands which they use not 2. John did baptize yet our Author will not allow that for a proof that he had a command to baptize 3. The pen-men of the Holy Ghost wrote Scripture yet that is no proof with him that they had a command to write 4. Alex. Hal. part 4 quaest 9. affirms that Christ the Lord did neither institute nor dispense this Sacrament as it is a Sacrament 5. Thomas Aquinas is more modest likewise as we heard before when we spake to the Author of Sacraments confessing that their Chrisme is not found in Scriptures and he excuses it as not belonging to the being but solemnity of Sacraments therein confessing that all that belongs to the being of Sacraments ought to be written in Scriptures But though his answer is more modest yet it is lesse advised that which all his fellowes make the matter of this Sacrament he denies to belong to the being of it The ancient use of that which afterwards did degenerate into this soppery The ancient use of confirmation degenerated into this practice Bellarmine out of Chemnitius layes down in six Propositions 1. When a child baptized in infancy comes to discretion he is to be instructed in the principles of Religion and then to be brought before the Church and put in mind of his Baptisme how and why he was baptized 2. He is to utter a profession of his own faith according as he hath learned 3. He is to be examined in the principal heads of Christian Religion 4. He is to be admonished that hereby he now differs from Heathens Hereticks and all of prophane opinions 5. There is to be added an exhortation concerning the vow of Baptisme and the necessity of perseverance in the doctrine 6. This is to be concluded with prayer And if laying on of hands be used it may be well done saith Chemnitius without any superstition But when care in Catechizing and examination is wanting it is no better saith he then an idle Ceremony and with addition of the forementioned Ceremonies a meer foppery SECT VII Pennance no Sacrament THe next that they would obtrude upon us as a Sacrament is Pennance Satan not enduring the grace of Repentance hath made it his businesse to rob us of the Word and to bring in that of Pennance in the stead of it leaving little that is of God in it and making it up with the device of man It is not my work in this place to speak to Repentance as it is held forth in the Gospel to us and to be practised of Christians whether as it is inward the change of the mind and will from evil to good from Satan to God or outward in answerable works of obedience We confesse a necessity of it in this sense in the highest degree a necessity as well medii as praecepti being not onely enjoyned by command from God but of that necessity that salvation cannot be obtained without it Luk. 13.3 Except ye repent ye shall all likewise perish but the Sacramentality of it which they assert we wholly deny Our souls having all made shipwrack in our first parents and upon that account made lyable to wrath the first plank for safety they say is Baptisme in which all sin Original or Actual before contracted is actually pardoned and that Sacrament is as they say of no further use for the pardon of any sins following after it The second plank for safety after shipwrack with them is Pennance which is a following Sacrament for remission of sins not so easie as the former but attended with more trouble The parts of pennance 1. Contrition consisting of three parts Contrition Confession and Satisfaction The first of these aright understood we willingly acknowledge to be a Christian duty and a necessary requisite to the grace of Repentance 2 Cor. 7.10 Godly sorrow worketh Repentance to Salvation not to be repented of Upon sense of sin we are brought to turn from sin 2. Confession Confession we likewise acknowledge knowing with Job that it is an evil to hide our sins as Adam Job 31.33 and that the Apostle tells us If we confesse our sins God is just and faithful to forgive us our sins and cleanse us from all unrighteousnesse 1 Joh. 1.10 But that which they would bring in which is a whisper of all in a Priests ear in order to take from him some bodily Pennance and accordingly receive his absolution we deny and well know that it were a vain labour to search into the Scriptures or antiquity for it Satisfaction we so farre receive that offenders to publick scandal must make that publick acknowledgement that the Church may with freedom receive them into communion 3. Satisfaction But for satisfaction to God we must let it alone for ever unlesse we will shoulder Christ out of that function and take it upon our own persons he will never suffer that we should be sharers with him in it and so we should be for ever on the work as the damned in hell are and never able to go through with it This is as though a man were fined of his Prince as much as the servant in the Parable was indebted to his Lord ten thousand talents and should attempt to pay it with a few pence of a counterfeit coyn of his own stamp
He is set out a propitiation through faith in his blood Rom. 3.24 not through faith in his command It is the blood of Christ that cleanseth all sin and not the Soverainty of Christ These confusions of the distinct parts of Christs Mediatorship and the speciall offices of faith may not be suffered Scripture assignes each it's particular place and work Soveraignty doth not cleanse us nor doth blood command us Faith in his blood not faith yielding to his soveraignty doth justifie us Mr. Brs. reply analized In your reply to this passage of mine you 1. Acquit me of any further error then what is found in my method affirming that I agree with you in substantiâ rei 2. You lay down six several distinctions 3. You lay down nine propositions All of which both distinctions and propositions I believe you intended for illustration of the point in debate but your Readers and those neither of the younger nor duller sort complaine of your obscuring of it 4. You fall upon your charge of me and here you charge 1. My expressions with confounding that which was my business as well as I could to distinguish 2. You charge my implications or implyed sense which it seems you far better know then I with triple injustice 1. Against the truth and word of God 2. Against the souls of men 1. In such nice mincing cutting the conditions of their salvation to their great perplexity if they receive my doctrine That which all complain of in your expressions you are pleased to blame me withall in my implications Upon the comming out of your Apologie I was wrote unto by an eminently-learned hand in these words I wish that it may not divert you from better employment and namely your Treatise about the Sacraments to which if you adjoyn as an appendix something by way of reply to Mr. Br. not so as to trouble your self and others as Mr. Br. doth too much with Logicall niceties but to clear and confirm the main matter I think it will be most convenient 2. I am charged as not affording one word of Scripture or reason when yet in those few words recited I think the reader may see as many as in all your distinctions and propositions Lastly and leastly as you term it my charge is of evident injustice to my friend For it is as is said no hard matter to know who I mean in charging him with confounding the distinct parts of Christs mediatorship I am expresly spoke to and charged without injustice for confounding Christs actions with mans faith How truly let the Reader judge And am yet guilty of injustice in charging my implyed friend in my implyed sense with such a crime 5. You excuse your self for your not much troubling me with arguments Giving your reason that you have done it over and over to others Where I would have the Reader to observe that you have other Adversaries besides me in this point and those of the most learned who as else where you say have vouchsafed that condescension as to give in animadversions 2. That we hear none of these learned mens reasons A few words of mine let fall by the bie are fallen upon and elaborate learned Treatises of others lie dormant industriously written on this subject 6. You come in with your ten arguments which it seemes you take to be a number below trouble It would trouble you If I should say your implyed sense is That they are such to which I may without trouble give in an answer 7. You amplifie your tenth argument with a large discourse and all of this before you can reach my words I should trouble the Reader in his purse and patience if I should follow you in all these particulars and indeed I was scarce ever brought so near to a non-plus To speak to all Time will not suffer and to take to some and leave others will expose me to censure Your distinctions should be look'd into and if they had been either proved or explained you had done your Reader a Favour Your first distinction is between Constitutive Justification His distinctions considered or remission by the Gospel-grant or Covenant and Justification by the sentence of the Judge I hope you do not make these two distinct Justifications that so it should be a distribution of a Genus into its species So I think few Readers will own it But if you mean by the former a Justification wrought and in it self perfect and compleat as your word constitutive would seem to imply And by Justification by the sentence of the Judge Justification manifested and declared then I freely yeeld That is Justification in it self perfect and full that renders a man blessed And this your constitutive Justification which you call remission by the Gospel-grant doth Psal 32.1 Commented upon by the Apostle Rom. 4.7 8. Whether the Elect shall have any other justification or this manifested and more fully held out let Christ himself determine At the day when God by him shall judge the world he will pronounce this sentence Come yee blessed of my Father Matth. 25.34 This Justification then by the sentence of the Judge is a manifestation of this blessedness which is in remission and non-imputation of sin Your next distinction is between Constitutive Justification as begun and as continued or consummate And here I doubt not but you may distinguish provided that you donot divide and make one condition to be required for the first as you use to do viz. Faith only and another which is works the condition of the second When David through faith was put into a justified state and after fell into sin there was a necessity of his return in the order established of God You may say if you please that works must now acquit him from this second guilt but this I shall hardly imbrace He sought in his faln condition to have sin by free grace remitted and to be purged with that which Hysopin Ceremoniall purifications did typifie Psal 51.7 A justified state is carried on in a way of obedientiall affiance But faith in Christs blood first and last doth only justifie The Apostle speaks of the falls of the Children of God when he sayes If any man sin 1 John 2.1 and tels us the way to be acquited not any new but the old and first way We have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sin And I know no other way of propitiation then through faiths in his blood I know what you say Pref. to your Confes pag. 8. if I number right They are very different questions How we are constituted just or put into a justified state at our conversion How we are sentenced just or justified at Gods Judgment seat You may if you please make them two questions but were I to be Catechized by you I should give you the same answer And I believe Paul was of the same mind when he
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
which Christians may attain is the perfection that the Apostle calls unto This is plain in the Text he calls for perfection that we may perfect But Christians can reach no further a degree in perfection then sincerity Therefore the Apostle calls onely to sincerity 2. That is the Apostles meaning where he speaks of perfection that himself gives in as his meaning This is cleer he is the best interpreter of himself But he expresses himself by perfect there to mean entire or lacking nothing A perfection of entireness or integrality then he means a perfection of parts and not of degrees For that Text of Paul 2 Cor. 13.11 Finally brethren farewell be perfect c. let us compare with it that which he testifies of some in Corinth 1 Cor. 2.6 Howbeit we speak wisdome among them that are perfect that is those that have a right and more full understanding of Gospel mysteries put in opposition to the weakness of novices which perfection is according to the Apostle the way to unity of judgment As for the Text Matth. 5.48 Be ye therefore perfect as your Father which is in heaven is perfect If it be streined to the highest it calls for a divine increated perfection Mr. Crandon then must yield that there is a sicut similitudinis non aequalitatis in that place And if the context be consulted we shall find that it is opposed to that half-hypocriticall righteousness which was found in Scribes and Pharisees which all must exceed that enter into the Kingdome of heaven In Heb. 6.1 a novice-like imperfection in knowledge is reproved and a further growth towards perfection is called for Mr. Crandon goes on If perfection were not the duty of a Christian and unperfectness and infirmity his sin why doth the Apostle groan and grieve under the remainder of his natural infirmities and press on to perfection Rom. 7.14 to the 24. Phil. 3.12 14 The conclusion here is granted the one is a duty the other is a sin and because of failing in the one and the burden of the other the Apostle groans Foreseeing that this would be yeelded him he addes by way of objection Or is such unperfectness a sin onely in reference to the rule of the Law and not the Rule of the Gospel or that the Law doth but the Gospel doth not call for perfection Answ There is not one rule of the Law as I have demonstrated at large and another of the Gospel seeing the Gospel establishes the Law onely the Gospel-Covenant calls for those sincere desires which grace works to conform in its measure to the Rule of the Law He addes This is both contrary to the Scriptures alleaged and doth withall make the Gospel to allow imperfections But both of these have been already answer'd What he further addes answers it self save onely his great pains to pump out your meaning But I shall leave you to be your own interpreter and forbear in this to interpose between you Thus I have passed through Grace assisting those things wherein our judgements differ as also those in which we agree in one Some other things there are which both of us problematically enquire into which Sect. 56 57 58. You treat of under this title Of the life promised and death threatned to Adam in the first Law In which neither you nor I as I think see any important difference and in them I must confess that you deal with much candour though there be some things in them to which I might speak my differing thoughts yet I shall forbear further to be the Readers trouble and leave all to enjoy their own judgement SECT IX The conclusion of the whole with an enquiry into the judgement of Antiquity about severall things in reference to justification AS you have saluted me in a Prologue so you are pleased in your close in a particular addresse to take your leave In which among other things you wish me not to suppose that you judge of all the rest of my booke as you do of this that you have replyed to Telling me tha you value the Wheat while you help to weed out the tares I am glad that I have your approbation in any thing and I hope you will not be offended that I mind you that in this work of weeding out Tares you stand in danger to weed out the Wheate also It is said by some that the tares in those parts carried so near resemblance with the Wheat that they could hardly be distinguished I am sure that if I had judged the least nature of a Tare to have been in any of that which you have gon about to weed out it never had been sown there and I did believe that I was rather weeding then sowing Tares when I was upon the work you examine I dare not brand all that seed with the name of Tareâ— which is not pure Wheat In a Corn field there are seeds of a middle nature Not pure Corn nor yet such that like Tares are dangerously prejudiciall to overtop and destroy the Corn whether they be Tares or Wheat or other seed of a middle nraure we must both leave to the judgement of the Mastâ—r of the harvest You speak of a Pardon in the next place for your onfident concluding me in an error and your self in the truth In which I have all reason if that must passe as a fault needing Pardon to be facile seeing I need it from you as well as you from me Though I am not in expectation of like credence as you your name with some being enough to put in ballance against all the Arguments that another hand can produce yet I believe that I am as far above scruples As I have not heard that your elaborate replies to those learned friends that in private have given in their animadversions have given them such satisfaction as to change their judgements so I confesse it fares with me And when either of us stand this way opinionated no other course can be taken then that which you mention either to leave the other and both of us all others to judge by the evidence of arguments on both sides with what part the truth rests I have made it my businesse in most poynts of difference to enlarge my self further with arguments then before I judged to be needfull I doubt not but they will undergo different censures I shall not much matter what on the suddaine will be voyced but shall rather weigh if God prolong life what after a few years will be more generally thought Neither shall I in the meane time assume the boldnesse to charge you with any error you have herein forestalled me in the preface of your Confession in your enumeration of those qualifications which you expect in any that shall attempt it 1. That he be a man of a stronger judgement and of a more discerning head and not one of those that Nazianz. describes Orat. 1. and after Pag. 453. think themselves wise enough to be