proper conditionall Covenant THE next in order in which I am spoken unto is that which Sect. 55. Pag. 108. you fall upon Entituling it Whether Faith and Repentance be Gods works Where having repeated words of mine out of Chap. 15. Pag. 101. of the Treatise of the Covenant somewhat largely but very brokenly you are pleased to say Mr. Bls. businesse here is to refute the answer that I gave to that objection The objection was thus put by one that excepted against your Aphorismes How make you Faith and Repentance to be the conditions of the Covenant on our part seeing the bestowing of them is part of the condition on Gods part Can they be Gods conditions and ours too To which I answered which in part you transcribe In case these two cannot stand together that they should be conditions both Gods and ours we may answer by way of retortion And am I sure we have the better end of the staffe that they are our conditions they are conditions on our part therefore they cannot be Gods That they are ours is made known of God as by the beame of the Sun in his word And I shall not stand to distinguish of an absolute and conditionall Covenant and so making the whole in the absolute Covenant to be Gods and in the conditionall this part to be ours which I know not whether exactly understood the Scripture will bear but in plain termes deny them to be the Gods conditions and affirme them to be ours In all which I can confidently speak that I never had it in my thoughts to oppose you yea I assuredly expected that how many adversaries soever I should find yet I should have had you here on my party Grounds on which the Author was confident that Mr. Br. herein was on his party My confidence herein was upon these grounds 1. In that you have shewed your self so well pleased with that which I had spoke in my answer to Mr. Tombs for explanation of that text of Jeremiah after quoted as may be seen Pag. 224. of your Treatise of Infant-Baptisme and I am sure there is nothing here to crosse any thing that I had spoken there Shewing your self then so far my friend I could not imagine that persisting in the same I should have had you to be my Adversary 2. In that you had plainly enough to my understanding declared your self against any such thing as absolute promises Aphor. Pag. 8 9. in these words Those promises of taking the hard heart out of us and giving us hearts of flesh c. are generally taken to be absolute promises and after some more words you infer Therefore these absolute promises are but meere gratious predictions what God will do for his Elect the comfort whereof can be received by no man till the benefit be received and they be to him fulfilled Therefore as all meer predictions so also these promises do fall under the will of purpose and not of precept And Commenting on those 〈◊〉 words of the Prophet as applyed by the Apostle Heb. 8. you sâ—y Appen Pag. 42. Whether the Apostle mention it as an absolute promise is a great doubt and having yeelded so far as to say I think you may call it an absolute promise you caution this freedome of calling it so very largely Pag. 43. And then you make all up in these words So that I conclude that it is most properly but a propheâ—ie what God will do de eventuâ— as it hath reference to the parties on whom it shall be fulfilled and so is the revealing part of Gods purposing will and belongeth not at all to his preceptive or legislative will by which he doth govern and will judge the world And that Gods Covenant and promises properly so called belong to his preceptive and legislative will whereby he governes the world and not to his purposing will according to you is manifest 3. You have appeared at large with much zeal for the conditionality of the Covenant on mans part and that it is not made alone with Christ but Christians with conditions imposâ—d on them but not on him And how this can be when those are Gods conditions and not m ns I cannot see If Faith and Repentance be Gods conditions and not mans Where is there any conditions on mans part remaining 4. Summing up your answer to your Querists 6. and 7. question you say Now I hope you can hence answer to both your own demands To the seaventh You see there is a Covenant absolute and a Covenant conditionall but the last is the proper gospel-Gospel-Covenant To the sixth You see that in the absolute Covenant or prophâ—câ—e he promiseth Faith and Repentance in promimising his Spirit and a new heart to the Elect who are we know not who And in the conditionall proper Covenant he requireth the same Faith and Repentance of us if we will be saved So that they are Gods part which he hath discovered that he will performe in one Covenant and they are made our conditions in another And you very well know that I speak of the conditionall proper Covenant or else why do I contend for conditions in it and in this Covenant of which we speak you say they are required of us and are our conditions And for the other Covenant where you say that they are Gods part which he hath discovered that he will performe see how full I come up to you Chap. 9. Pag. 64. of my Treatise where I say I suppose they may be more fitly called the declaration or indication of Gods work in the conditions to which he ingageth and of the necessary concurrence of the power of his grace in that which he requireth So that had you had no more mind to have been upon contradiction of me then I of you we had here shaken hands together and not lift up oâ—r hands one against the other You say Section 38. pag. 37. that you are uncertain whether my 33. Chapt. be against you because I recite no words of yours though it be indeed full against your opinion Here I think I recite no words of yours neither did I as I thought oppose any opinion of yours Yet you say my business is to confute your answer You say A brief reply may satisfie this confutation And I say No r ply would have been more fit for no confutation You acquaint me how you explain'd your self plainly shewing that the thing called God's condition was not precisely the same with that called ours Ours was Believing and repenting God is The bestowing of these as the question expressed Answ I think you should have made the difference far more wide Oâ—r conditions in this conditional proper Covenant are faith and repentance to these we are called as you say if we will be justified and saved God's conditions in this conditionall proper Covenant are those to which he engages himself viz. rewards in case of Covenant-keeping and punishments in case of Covenant-breaking One he promises the
is the note of the Church and gives his censure that that is a more laxe and ambiguous terme then the former And seeing that I am not able to satisfie him with any notions that I can reach I shall endeavour at present to help his sight in pointing out to him men in Covenant with God that when he lookes upon the men and the character given of God himself of them he may if he please guesse at the Covenant it self Scripture-characters of men in Covenant Do's Mr. Baxter know what Covenant that was that the Captains of tribes Elders Officers with all the men of Israel little ones wives strangers from the hewer of wood to the drawer of water entred into Deut. 29. and what kind of men they were that avouched the Lord to be their God and whom God avouched to be his peculiar people Deut. 26.17 18. Do's he know who those be that throughout the Old Testament-Scriptures the Lord calls his people his inheritance his portion his sonnes and daughters And who those kinsmen of Paul according to the flesh were to whom pertained the Adoption the glory and the Covenants Rom. 9.4 Do's he know who those were in New Testament-times that were converted by thousands myriads of thousands then he knows who God lookes upon as his in Covenant and to whom Covenant priviledges appertain And doubtlesse those hearers that Isaiah describes and from him all the Evangelists of fat hearts dimme eyes heavy eares whilest God had not removed his Candlestick were included They were in Covenrnt with God If it be said that these are said to be in Covenant equivocally I answer 1. I dare not charge the constant language of the Spirit of God in Scripture with equivocation 2. I am sure that they upon that account really enjoyed the priviledges under dispute were called by the name of a Church Acts 7.38 and had that elogy a people near unto the Lord. And to say that these were in Covenant with a quatenus aliquo modo sic aliquo modo non when God testifies that they avouch him to be their God I think is too great boldnesse That those that rose no higher then these mentioned have no right to the great blessings of the Covenant as Christ pardon Justification Adoption glory upon that account that they come not up to the faith called for in Covenant I freely with Mr. Baxter grant Those are too high Favours for Covenant breakers yet I say as all Israel did de facto enjoy so all of the like faith in foro Dei have their right of his free bounty to all those Church-priviledges that serve to fit for glory He is pleased to say Mr. Bl. had done better if with that moderate reverend godly man Mr. Stephen Marshall he had distinguished between those two questions who are Christians or Church-members and whom we are to judg such and use as such and to bring in the latter rank onely I know not where Mr. Marshall thus distinguishes If he speaks of members of the Church invisible it is not at all to our purpose we are not speaking to them And if he mean members of the Church visible I know no use of such distinction we can well enough know such members otherwise they were not visible Let Mr Baxter look upon those notes of a Church-member which he mentions where he intended a confutation of my 31. chap. in case I had not spoken to his mind and the same things with him and then see whether such cannot be known I think those of the Worcestershire combination may know who those be whom they take into Communion In a parenthesis he is pleased to tell me that herein I joyn with Mr. Tombs To which I reply what animosity soever he hath against me I shall not leave any one truth to shunne agreement with him when Mr. Baxter himself affirms that Mr. Tombs and he are agreed in that particular that he there mentions pag. 92. though most Divines as he there saies are against them both sure I may boldly joyn with him when most Divines are for us He tells me Those that professe to fear God and love him we must love and honour as men that do fear and love him yet in different degrees as the signs of their graces are more or lesse probable In some common confessing Christians we see but small probability yet dare we not exclude them from the Church nor the number of true believers as long as there is any probability Others that are more judicious zealous diligent and upright of life we have far stronger probability of and therefore love and honour them much more All this is true in case we were to enquire after the fear of God in its power or the image of God renewed in sincerity But when it is applyed to visible Church-membership I know not what to make of it Must I more or lesse honour a man accordingly as he appears more or lesse visibly in Congregations After a long discourse about the Covenant and faith dogmatical which I shall have occasion further to touch upon he concludes thus The words which Mr. Bl. questioneth I confesse are mine against Dr. Ward The Author vindicated from singularity and I did not think in so grosse an opinion Dr. Ward would have found any second to undertake that cause How this passage fell from his penne may well be to every intelligent Reader matter of admiration not that he chargeth an opinion from which he dissents to be so notably grosse which is not very unusual but that a man of such multiplicity of reading should think that Dr. Ward in this opinion would not have found a second when if he hath perused our approved Authors about the question especially since it came to a punctuall just debate he may soon see that he hath almost every one to appear for him if this which he mentions be his opinion unlesse perhaps he hath been so held in reading the Fathers and other Writers for the first thirteen or fourteen hundred years in which few will I think come out and vye with him that he hath not regarded what hath been said this hundred and fifty years in this corner of the world when his book came first out I received a letter from as learned an hand as any I have to converse withall noting this as a singular tenent and when upon occasion I have mentioned it that Mr. Baxter holds that no faith that is short of that which justifies gives title to Baptisme it sounded so strange that I could not gain credit to the report of it He that hath spent so much pains in that Scripture 1 Cor. 7.14 cannot be ignorant of that usual distinction of Covenant holinesse and holinesse habituall and personall The former according to Divines and Mr. Baxter himself is an holinesse of relation to God and separation for him which was found in all the Nation of the Jews and now is in all professed believers and their
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
world and death by sin so death passed upon all men for that all have sinned or in whom all have sinned 4. The readinesse and pronenesse of little ones to run upon sin is an evidence of it The thornes bryars and weeds that the earth casts out when precious flowers and choise plants are more hardly nourished is an argument that the earth is under a curse and is not now as once it was The sins that even in childhood appear and together with age grow forwards when graces are difficultly planted and that which is good very hardly produced is as great an evidence of a mans innate degeneration This even Heathens could see though they knew not whence it was e Homines natura sua esse malos induci non posse ut justitiam colant Plato observed that men by nature are wicked and that they cannot be brought to learne righteousnesse and f Hominem à natura noverca in lucem edi corpore nudo fragili atque infirmo animo ad molestias anxio ad timores humili in quo divinus ignis sit obrutus Referunt Theol. Lydenses Disp 15. Thes 6. Tully lamented that man is brought into the world by his stepdame nature with a body naked frail and weak a mind anxious in troubles low under fears weak for labour prone to lust in whom every Divine spark is overywhelmed If any man demand how it comes to passe that we are thus we must look as far as Adam to see the inlet of it By one mans disobedience many were made sinners Rom. 5.19 His was peccatum originans giving the rise to all evils in us thence issued peccatum originatum our original condition as before decribed Sin seizing upon the Angels made them unclean and they have through that defilement the denomination of unclean spirits sin seizing upon man hath rendered him unclane It defiled not onely the person of man but the nature of man had man stood all mankind had stood man falling all mankind became filthy Who can bring a clean thing out of an unclean not one Job 14.4 Adam begat a son in his own likenesse Gen. 5.3 like himself when he had lost the image of God what sin made man that an infant is so far as of capacity to be not to act sin he that can do nothing cannot do evil but in them there are those principles that shew themselves in action so far as there is power to act A young Serpent doth sting none poysons none but there is in them a poysonous and destroying na ure which growes as nature growes 5. By the duty incumbent upon Christians to put off the old man Ephes 4.22 which is not so called in opposition to that which is young as though man grew up to it by degrees many years being gone over his head before he had gotten that name but in opposition to that which is new as we see ver 23. The old hath the precedency of the new and is before it as the old garments are worne and put off before the new put on why must all of necessity be new if the old would serve the turn Secondly This sin which is mans hereditary estate This Original state of man is not onely a want of Primâ—tive integrity but is attended with universal defilement hath in it not onely a want of that Priwitive purity which God stamped upon man according to his own likenesse but also an universal defilement and pollution Therefore the Apostle setting out this estate under the name of the old man gives it this character corrupt according to deceitfull lusts Ephes 4.22 All the pollution in the world is from lust 2 Pet. 1 4. that is the sink and source from whence all proceeds and the old man is wholly made up of these corrupt filthy and defiling principles They promise better when they draw aside but that is their work and therefore as they are corrupt so they are branded as deceitful likewise Upon this account it is that man is dead in trespasses and sins able to rise no higher in nature then that which is sin and this renders his conversation to be according to the course of this world after the prince of the power of the air the former is his pattern and the later is his Soveraign the one is followed the other served And consequently with guilt or ordination to punishment In fulfilling the desires or wills of the flesh and mind Ephes 2.23 serving divers lusts and pleasures Tit. 3.3 as wholly enslaved by this defiling principle And as this is of the being so guilt or ordination to punishment is a necessary adjunct or consequent of it Death is in as great a latitude as sin Rom. 5.12 the proper wages of that work Rom. 6.23 Therefore all that have a nature thus defiled are by nature the children of wrath Ephes 2.3 Men may descant as they will upon the word and tell us of another use of it in prophane Authors but all their wit will not work men from under this guilt or gain him any thing more in his birth-state but wrath for his portion Thirdly To restore man to his Primitive happiness his nature must be healed Nature must be healed and guilt removed for restitution of man to his Primitive glory and his guilt removed there must be a change wrought in his principles and a pardon vouchsafed of his sin If either the stain continue or the guilt hold man will be wretched till he be again like God and reconciled to God his case is forlorne This needs no proof man was without stain or guilt when God made him upright his stain must be washed and guilt removed or else his happinesse is not repaired And this was the converted Corinthians glory they were under the defilement of Adultery Idolatry Fornication Drunkennesse c. and upon this account under the sad doome of exclusion out of the Kingdom of heaven but being washed sanctified justified the doome is reversed However you Interpret these several phrases we have their deliverance from the stain and guilt of sin in them Fourthly Either of both of these is the work of Christ and the happy priviledge of all of Gospel-interest Either of both of these is the work of Christ by his blood and Spirit He takes off the stain in the work of Regeneration and Sanctification by the power of his Spirit as by our fall we were dead in sin so by this new work on our hearts we are dead to sin we were free from righteousnesse now we are alive to righteousnesse Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you When we were dead in sins he hath quickened us together with Christ Ephes 2.5 Christ loved the Church and gave himself for it that he might Sanctifie and cleanse it
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
is broke and our most solemn engagements with God made void In Baptisme we undertake a profession of Christ in wayes of sin we are treacherous towards him and stand up in hostility against him When those Israelites Jer. 34. had covenanted with God to put away their servants which contrary to the Law they had kept in bondage and afterwards served themselves of them we see what followes upon it the Lord proclaims liberty to them to the sword to famine and pestilence When we have once covenanted to put away our sins we have lesse reason to serve our selves of them or rather again to serve them then these Israelites had to serve themselves of their bond men and bond-women The highest reproach is this way cast upon Christ No man leaves one Master to betake himself to the service of another but he prefers in his judgement the latter before the former especially when he breaks all Bonds Covenants and Engagements for such an exchange of service When a penitent person leaves sin to come over to Christ Christ hath honour It appears that he is now in dislike with sin and better pleased with Christ But when a man leaves Christ and his wayes to serve sin there is a reproach cast upon Christ and of this he is very sensible Jer. 2.5 What iniquity have your Fathers found in me that they are gone from me and walked after vanity and became vain An aspersion of iniquity is cast upon a Master when he is left and the vainest of men is chosen and this cast upon Christ in the highest way in a Christians turning to sin and in this case we see in what manner he expostulates and complaines 3. In this case where conscience answers not to Sacramental Arg. 3 engagements those two seals vouchsafed of God for his peoples benefit will stand one oppsite to the other and will not answer each other The seal of the Sacraments and the seal of the Spirit will be thus divided The former may serve to give assurance that they are Gods in a visible relation but the other will be wanting to give an invisible title This restipulation of conscience being no other then Sanctification and Sanctification the impression that the Spirit makes by way of seal when we are not onely not assured of this work of the Spirit but assuredly want it then our want of interest in Christ is evident for if any man have not the Spirit of Christ he is none of his The visible seal in the want of this impresse on their spirits is necessarily inefficacious 4. When conscience answers not to Sacramental engagements Arg. 4 in participation of Sacraments men subscribe to the equity of their own condemnation and give assent to the sentence of death pronounced against them Coming for the seals of the Covenant they ratifie and establish the terms of the Covenant Now the Covenant hath penalties as well as promises punishments as well as mercies conscience answering to Covenant-engagements they are interested in mercies conscience witnessing the contrary they necessarily become lyable to judgements and therefore the Apostle sayes He that eats and drinks unworthily eats and drinks judgement to himself That very kind of eating hath an obligation in it to suffering and the equity of such obligation by such a communicant is acknowledged If an idle unfaithful purloyning run-away apprentice should bear stripes from his Masters hand and should upon it produce his Indentures to implead his Master for reparations these Indentures will give full evidence to the justice of his sufferings or a man that enjoyes a lease with several clauses of forfeiture and by non-payment of rent or otherwise makes forfeiture the producing of his lease for ratification of his title proves a nullifying and destruction of it This is the case of an unbelieving impenitent disobedient Christian All therefore that willl find comfort in Baptisme and expect it at the Lords Table must study to come up to Covenant-engagements and exercise themselves continually to have a conscience void of offence both towards God and toward man SECT V. A case of Conscience upon occasion of the former Corollary answered When it is that Conscience answers to Sacramental engagements HEre a great question lyes When it is that conscience thus answers to Sacramental engagements so that we may conclude their efficacy for salvation and when it is that they come short and so in our claim of them we subscribe as hath been said to the equity of our own condemnation To this I answer that every soul must make it his great businesse all the daies of his life to get abilities to give satisfaction to this demand and all the books that have been written in positive Divinity and Cases of Conscience are little enough for directions for it yet to speak something for their help that desire to look into it in their enquiries into Scriptures and the labours of the learned in this particular they must first distinguish between keeping of Covenant failings in Covenant and forfeiture of it between keeping in the way strâ—yings out of the way and a total resolved leaving of it He may fail that makes not a total forfeiture And for discovery of these which I call failings in Covenant we must yet distinguish of sins some are meer infirmities and unavoidably weaknesses others are sins above infirmities presumptuous acts or at least acts of inadvertency or carnal security As for those that are meer infirmities and unavoidable weaknesses unto which Noah Lot Abraham David Job Nathaniel to whom God gives largest testimonies when in their walk they were most exact and circumspect were subject I take them not to be so much as failings in Covenant seeing we never Covenanted with God to be above infirmities or never to be any more found in any weaknesses These with sincere hearts keep up to their Covenant engagements Of such it is testified that they were upright perfect without guile The promise then made to those that keep Covenant and that remember to keep Gods Commandements to do them Psal 103.18 is theirs These are no Spirit-grieving sins Complaint is made of God of those that grieve the holy Spirit of God Isa 63.10 Psal 95.9 but no complaint is made of these persons they are men after Gods own heart 1 Sam. 13.14 his delight Prov. 11.20 The effects which grief hath with men is not seen in Gods dealings with them He departs not from them upon this occasion neither doth he upon this account afflict them Whereas some say that God in Justice may damne for the least sin and therefore he may much more afflict I answer The Covenant of Grace supposed this cannot as I think stand with Justice he is otherwise engaged to the believing and penitent and no instance can be given of his punishment of unavoidabie weaknesse He brings not his sword upon them to avenge the quarrel of his Covenant Though sin wheresoever it is is opposite to Gods Spirit yet God is
8 The Apostles definition Rom. 4 11 Vindicated Page 33 34 A full definition thence laid down Page 36 The sign and thing signifiâ—d in every Sacrament are Analogically one Page 49 50 No Sacrament without a promise preceding Page 56 Sacraments The distribution of them Page 9 God not tyed to Sacraments Page 30 31 They are standing Ordinances Page 294 Reasons evincing it Page 295 296 When they are dispensed they may not without weighty reasons be omitted Page 306 The being of them consists in their usâ— Page 317 c. Arguments evincing it ib. The Sacrament of the Supper not exempted Page 119 Reasons given ibid. c. Sacraments have respect both to the change of of our nature and the removall of our guilt Page 368 We are to look for no more from Sacraments then God hath put into them Page 405 As the word teacheth by the ear so Sacraments by the help of the word teach by the eye Page 413 Men professing relation to God may see in Sacraments further engagements and provocations to holiness ibid. Sacraments are necessary means of faiths nourishment Page 508 Sacraments are seales entrusted in the hand of men Page 192 c. Sacraments seal the promise of the Gospell condionally Page 194 Gospell Sacraments lead us unto Christ in his priestly office Page 567 All Sacraments from the fall substantially one Page 424 426 Sacramentall Gods condescension in sacramentall signes Page 52 53 Sacramentall signes must be explained Page 56 Mens aptness to delude themselves in Sacramentall privileges Page 405 All ages have over-highly advanced Sacramental privileges Page 406 Sacraments Covenant All interested in Sacraments must come up to the terms of the Covenant Page 280 Sacraments annexed te the Covenant of works were without relation to Christ Page 10 11 That righteousness which the Covenant requires the Sacraments appendant to it seal Page 413 Sacraments are ever suitable to Covenants Page 413 All Sacraments must answer to the Covenant to which they are annexed Page 6 Sacraments without spirituall profit to them that live in breach of Covenant Page 18 A Covenant falling Sacraments that are annexed fall with it Page 18 c. Sacraments under the Old and New Covenant one and the same Page 25 The Covenant people of God the adequat subject of Sacraments Page 74 All interest in Sacraments is upon the account of the Covenant Page 75 c. Sacraments Number The way to find out the number of Sacraments Page 514 No express Scripture to determine their number Page 515 Two onely standing ordinances in the Old Testament of the nature of Sacraments ibid. Five suppositious Sacrments of Rome examined Page 528 Sacrifices Whether of the dictates of nature Page 21 Not Sacraments Page 529 How far Sacramentall ibid. How they differ from Sacraments ibid. Saint A title in Scripture not proper in the justified Page 149 Sanctification The Spirit of God and not man is to have the denomination in it Page 452 Satisfaction How Christs satisfaction to God for us is received by us Page 457 Sathan His imitation of God in the wayes of his worship Page 20 Sea Israels passage through it of the nature of a Sacrament Page 525 No standing Sacrament Page 526 Seales Various acceptation of the word Page 326 Severall use of a Seal Page 327 For secrecy ibid. For warranty ibid. For distinction ibid. For security ibid. For ratification ib. c. Seal of the Covenant and the Seal of the Spirit not of equall latitude Page 141 Seals Sacraments Sacraments are Seales Page 326 Serving for ratification of promises Page 328 Objections answered ibid. c. The whole use and office of Sacraments is by way of signe and seal Page 352 Reasons confirming it Page 354 355 Humane authorities produced Page 356 Variety of opinions about the working of Sacraments Page 359 c. Propositions tending to cleer the truth Page 363 Texts of Scripture brought by those that would raise the work of Sacraments higher of two sorts Page 372 1. Such where no Sacrament is mentioned ib. 2. Such where faith is required to the attainment of the effect Page 376 Objections answered Page 380 Sermon Formally so called not essentiall to a Sacrament Page 61 Whether the word which gives being to Sacraments be concionatorium or consecratorium Page 57. c. Scripture Must not be left to hunt after humane authorities Page 111 Scripture order of words no foundation for arguments Page 170 Scripture characters of men in grace are laid down for men to try themselves by Page 189 Signe What it is Page 38 c. Severall kinds of Signes Page 39 Naturall ibid. Prodigious Page 41 c. By institution Page 42 Rules for the right understanding of naturall signes Page 39 Remote causes are no signes ibid. Partiall causes are no signes Page 40 Natural signes when causes work unavoidably Page 41 Sacramentall signes Sacraments are signes Page 38 Sacraments are to be defined as signes Page 321 Objections answered ibid. c. Sacramentall signes Their properties Page 43 Externall and sensible ibid. Visible Page 43 44 Analogicall Page 45 Rituall Page 46 Distinguishing Page 46 47 65 c. Congregating Page 47 48 Engaging ibid. Remembrancing ibid. 49 Ratifying Page 49 Gods condescension in Sacramental signes Page 52 53 Sacramentall signes must be explained Page 56 Sin All sins are not Spirit-grieving sins Page 392 Notable sins in regenerate persons followed with many dangers Page 394 They cloud assurance of glory ibid. They bring an inaptitude on the soul to enter into glory Page 395 They bring under wrath and displeasure though they work not into a state of wrath Page 396 They are such an obstruction in the way of bliss that they bring a necessity on the soul to come in by repentance Page 397 Rules to discern the nature and quality of sins Page 399 The more of light the less of weakness and the crime more hainous ibid. The less of temptation the more of sin and the less of weakness ibid. c. The more of deliberation and conviction the more of sin Page 400 The more opportunity for duty the greater the neglect Page 401 Severall sorts of sins that are Covenant forfeitures Page 402 c. Sincerity Of heart in covenanting not of the essence and being of a Covenant Page 131 Spirit The seal of the Covenant and the seal of the Spirit not of equall latitude Page 141 Bloud and Spirit way be distinguished but must not be divided Page 367 The acts of the Spirit in a believing soul are ascribed to faith Page 463 The Spirit works not in us respective to Salvation after faith is implanted without us ibid. The Spirit hath a further hand in justification or pardon of sin then alone by enditing the Gospell Page 483 Scriptures and humane authorities produced for it ibid. The Spirit of God and not man is to have the denomination in Sanctification Page 452 Lords Supper A privilege of the Church visible Page 187 It is not limited to
thus driven on they could not but see that Christs presence with or in the Elements can be no more then Sacramental in which the sign is still put for the thing signified The bead is the body and the cup the blood of Christ no otherwise then the rock in the wildernesse was Christ In the explication of Sacramental signs there can be expected no other then Sacramentall speeches And therefore that great Lutheran Logician was much mistaken in charging the transgression of his maxim upon Calvinists that the proper sense of Scripture is ever to be held unlesse the contrary can be evidently proved in their leaving of the letter in the words of the Supper sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he speaks Taking it for granted that no such necessity can be shewen When it is enough to evince the necessity of a trope that the words are an explanation of a Sacramental sign We must not put this Sacrament at such a distance from all others as to make the whole here rigidly proper and all others Sacramental Words must be fitted to the nature of the subject But to help himself out he wisely borrowes from Bellarmine an assertion that Reasons are not to be demanded of any that hold the proper sense why they keep to it Both of them it seems despairing of giving any reason that is satisfying But methinks he might blush in the use of the Simile that he hath also borrowed to make his assertion good This were say they as if any should ask of those that are in a journey why they hold the old beaten way and why they go in at the door and not at the window When they or either of them can make it appear that the old way of interpretation of Sacramental speeches is to understand them properly without any Metonymie then I shall say that the letter here is not to be left but in the strictest rigour to be followed But till then I shall believe them to be both out of the way And all Sacraments being appendants to promises it will likewise follow that Christs presence with him that in faith takes these Elements is no other then a presence in Spirit Where these things are happily accorded and all scruple laid aside a new quarrel is raised about the subject of Sacraments That they are institutions of Christ and gifts vouchsafed by him to his Church is acknowledged But to whom they belong and who of right can make his claim to them is not determined when yet the visibility of the Ordinances and trust reposed in man for dispensation of them whose sight is more weak then to discern that which is invisible necessarily concludes that they belong to visible Church-members not in a select way pickt out of other Churches which is a way that no Scripture-Saint ever trod but in as great a latitude as the profession of the Christian faith In this Scripture is so plain that it is wonder that ever it was made a controversie Either the Jew outwardly was mis-nam'd when the title of Circumcision was given him and a foul misprision run upon when a proselyte was circumcised or a new convert in Scripture-way baptized or else this must necessarily be granted So that as to title and right of claim if Scriptures may judge the Covenant-grant is clear Yet as there are many that have their just right in Legacies and inheritances who are not judged meet for present fruition It would be many a man's losse even to ruine to have that presently put into his hands which justly might be claimed as his own So it fares in this great Ordinance of the Lords Supper which all that partake of are to look upon and improve as a memorial of Christs death for which all are not in any possible capacity as they are not for some other duties And here in all reason they that are to dispense this Ordinance are most concerned to distinguish And if Regeneration be the mark by which they are to be steered it is not like a Sea-boy appointed for the Pilot's guide floting on the top of the water but rather as one hid in the bottome which necessarily involves both dispenser and receiver in inextricable difficulties and perplexities And when most confesse that men free from ignorance errour and scandal though unregenerate must have admission and all acknowledge that such will we nill we will enter If it be concluded that unregeneration is an undeniable and invincible barre to all possible benefit and blank paper is alwayes sealed whensoever such take it it is not yet made known how it may be dispensed by those in whose hands it is entrusted with any possible comfort A great part of this work is to render the way here more comfortably passable in giving the doubting soul hopes that yet sees not concluding evidence in his own thoughts of a new birth many of which upon principles that they have taken in sadly reason against themselves in participation of this Ordinance and withal to put courage into the hands of the Ministers of Christ to presse the power of this soul-humbling Ordinance of God on the hearts of intelligent hearers competently instructed in Gospel principles whom yet they may justly have in jealousie not yet to have come up to this great and blessed work of a thorough change wrought in the mean space differing little or nothing from the common received opinion as to the qualifications of those that are to be or are not to be denyed admittance Yet I thought not meet that they should go alone but to send out upon this occasion into publick view a just Tractate of Sacraments which occasionally is grown into a bigger bulk then I ever intended That which appeares clear to my sight I doubt not but will seem otherwise in the eyes of some others And therefore I put it upon my account to meet not onely with dislike as every one does that deals in works of this nature but also with opposition I heare indeed that as of old it hath been said that unregenerate men have no true right in the sight of God to any of his creatures and that all such possessors are usurpers so also it is now maintained that all such notwithstanding their visible Church-interest are without all right to any Church-priviledges Though they make use of them as unregenerate men do of the creatures and by command from God must make use of them so that their neglect of them is justly charged as their sin yet they are still without any true right to them or title in them This I confesse with me is a strange assertion I should thinke that those immunities which Jesus Christ to whom all power is given in heaven and in earth of his good pleasure doth vouchsafe to men of meer visible Church-interest in order to bring them to an invisible right and title and which unregenerate men enjoy in order to work them to a Regenerate state are their true ana proper right
So that in case any will contend still that it is an inward Covenant that Scripture usually mentions and honours with that title yet being here in as for a great part we seem agreed that priviledges of Sacraments are annext to the outward Covenant or outward administration we have what we desire When this was almost ready for the Presse Mr. Baxters Apologie came forth in which pag 103. I am challenged for this distinction of an outward and inward Covenant as though I had been the Author of it when all know that it is a distinction that of a long time among Divines hath been in common use and in case it had not been commonly received I should have forborn the use of it As I heard Mr. Ball once in discourse say that he denyed any such distinction of an outward and an inward call to the Ministery all calling being external unlesse the man called were a Prophet That which men terme an inward call being onely qualifications fitting for the work so I deny in exact propriety of speech that the inward Covenant is any Covenant but the answer of the soul unto that which the Covenant requires And whereas Mr. Baxter saith It is apparent that Mr. Blake distinguisheth ex parte Dei between the outward and the inward Covenant It is probable that he thus distributes them from the blessings promised whereof some are inward and some outward for though he explain not himself fully yet I know no other sense that it will bear I thus distinguish them to apply my self to the Readers understanding that hath been accustomed so to call them and I say indeed that men that barely Covenant and keep not Covenant have onely privlledges that are outward they are visible Church-members and they have visible Church-priviledges And those who answer to Covenant engagements which usually is called the inward Covenant have priviledges both outward and inward A Jew outwardly had outward priviledges A Jew inwardly that is he that answered to his outward profession that worshipped God in his spirit hath both those that were outward and inward It is there said It is evident that his outward Covenant hath no seal for it is a Covenant de sigillis conferendis If therefore it have a seal it is either the same which is promised or some other What he meanes when he saies it is a Covenant de sigillis conferendis I am to learn If he mean that the seal followes the Covenant and is put to after the Covenant so it is in all Covenants whatsoever He saies they no where tell us what is the seal of their outward Covenant me thinkes we had no need to tell what the seal of that Covenant was that the Jew entred was it not Circumcision and did there not another follow viz. the Passeover Now I tell him that Circumcision and the Passeover were and Baptisme and the Lords Supper are seales of this Covenant The Nation of the Jewes were in Covenant as Mr. Baxter though he would yet must not deny they were in no inward Covenant and yet they had these seales Mr. Baxter sayes we are bound to give the seales to such Apolo 88. Vocation which is effectual onely to bring men to an outward profession of saving faith is larger then election and makes men such whom we are bound to baptize And such we say have right to Baptisme And to help Mr. Baxter those men that he saies the Church must baptize though without right we say are truely in Covenant and have right when he knowes what child he is to baptize he knowes who we say are in Covenant and have Covenant right to Baptisme so that a second Covenant of which he speakes to give right to a first is a strange fancy But of this I shall have further occasion SECT IV. Proposition 3. Fundamental rihgt and priviledge of actual admission to be distinguished VVE must yet distinguish between a fundamentall right and title to the Sacraments and the priviledg of actual admission between a first and second right in them between jus ad rem jus in re In civil titles this distinction holds A child in non-nage upon his Fathers death is entitled to his inheritance A post thumus child whose Parents death prevents his birth which was the case of Asher the son of Ezron 1. Chron. 2.24 upon the first instant that he sees the light stands thus entitled yet the law suffers not his admission to an actual personall managing of it till he be able to improve and employ it to his own and the publique benefit The leper whom the Priest had pronounced unclean so that he must dwell alone without the Camp in a several house severed from all company which was the case of Vzziah King of Judah 2 Chron. 21.26 according to the law in that case provided Levit. 13.46 had in the mean space title to his house and his whole inheritance and upon his cleansing was to be actually received unto it There is a Sequestration and there is a confiscation and proscription Men that are held from their estates upon just reasons are not yet totally and finally outed This distinction also holds in Ecclesiasticall immunities in that Passeover held in the Wildernesse by Gods appointment the fourteenth day of the first moneth there were certain men that were defiled by the dead body of a man that they could not keep the Passeover on that day and they came before Moses and Aaron and said unto them We are defiled by the dead body of a man wherefore are we kept back that we may not offer an offering to the Lord in his appointed season Numb 9.6 7. They stood equally entitled with the rest of the children of Israel to that Ordinance yet there was a barre in the way that they saw to keep them back They therefore plead their priviledg and hold it as a matter of grievance that there was any obstacle in their way This puts Moses to a stand he cannot deny their right yet by reason of the barre in the way dares not give them admission therefore he saies Stand still and I will hear what the Lord will command concerning you ver 8. And the Lords order upon it was If any man among you or your posterity shall be unclean by reason of a dead body or be in a journey a farre off yet shall he keep the Passeover unto the Lord the fourteenth day of the second moneth at even shall he keep it ver 10 11. Their right is there confessed by the Lord himself and the present barre also acknowledged A physicall barre is confest when being distant in place they cannot come A legal barre is also confest when in their present condition they are not fitted for it And when some that were under this law of suspension in Hezekiahs time came to the Passeover otherwise then was written having not cleansed themselves even many of Ephraim Manasseh Issachar and Zebulon Hezekiah prayed for them 2
have challenged thousands of others But they feared that he onely pretended conversion upon a design to advance his way of persecution Let Mr. Cobbet from New England in this particular be heard who laies down this conclusion That the Church in dispensing an enjoyned initiatory seal of the Covenant of grace looketh into visibility of interest in the Covenant to guide her in the application thereof nor is the saving interest of the persons her rule by which she is to proceed There we find in the affirmative what that is that must lead viz. visibility of interest in the Covenant and in the negative what must not lead and that is saving interest in the Covenant And visibility of interest is certainly theirs who professe Christ engage for Christ and avouch themselves to be for him unlesse we will utterly confound Covenant entring and Covenant keeping which Scripture so carefully distinguishes I know Mr. Firmin in his reply to Mr. Caudry speaking of Scandalous persons Mr. F. appendix as to the admission of men of years examined pag. 4. saith According to our Congregational principles that which gives a man the first right to a Sacrament viz. his interest in the Covenant of the Gospel this man hath not for he doth visibly declare to the Churches that he hath no interest in the Covenant That interest in the Covenant of the Gospell gives a man the first right to a Sacrament we willingly imbrace but that censure of scandalous persons that they visibly declare to the Churches that they have no interest in the Covenant we must reject as evidently contrary to Scripture principles Israel of whom Moses gave that testimony that the Lord had not given them an heart to perceive and eyes to see or eares to hear speaking of the generality of them had some that might have been judged scandalous yet they all of them even then entred Covenant with God Captaines of their tribes Elders Officers even all the men of Israel from the hewer of wood to the drawer of water Deut. 29.10 11. Those that God owns as his people in Covenant and calls by the name of his people I shall take to have interest in the Covenant though thousands say the contrary But God ownes these as his people respective to Covenant interest they that did steal murder commit adultery sweare falsely burne incense to other gods and walk after other gods all men would judge to be scandalous yet such come and stand before the Lord in his house and professe themselves to be his people in Covenant and whether or no God doth not so esteem them let his own mouth speak Jer. 7.12 Chap. 6.26 Chap. 8.11 The Vineyard of the Lord consists of a people in visible Covenant yet with these we find not a few scandals and scandalous ones as Isay 5. is manifest see Hos 4.6 12. My people are destroyed for lack of knowledg my people aske counsel at their stockes and their staffe declareth unto them for the spirit of whoredome hath caused them to erre and they have gone a whoring from under their God Shall we say they were not Gods people or shall we say that these were no scandals to put all out of question the Apostle tells us Rom. 9.2 3. that interest in the Covenant pertaines to all Israel after the flesh neither is it any otherwise in Gospel times 1 Cor. 5.11 If any man that is called a brother be a fornicator or Covetous or an Idolater or a rayler or a drunkard or an extortioner c. he that is called a brother is visibly in Covenant but such a one we see may be scandalous The seven Golden Candlesticks are the seven Churches amidst which Christ walkes and whether there were not scandals among these read the Epistles to them If visible interest in Covenant give a first right then these undoubtedly may claime it their first right according to the forementioned principle is undoubted and for actuall admission as well as the first right to the Sacrament of initiation let the same Mr. Cobbet speak John Baptist did and lawfully might baptize those multitudes albeit in the general he knew that many yea most of them would prove false and frothy quoting Matth. 3.5 6 7 8 9 10 11 12. and afterward Albeit we may think in the general that to be sure in all visible Churches there will be some vessels of dishonour sometimes yet Ministers which are the Churches as well as Christs servants are not therefore to refuse to dispense Church ordinances since they are in the face of the Church such utensills as the Lord may have and hath need of Hence the Apostles which are extraordinary persons knew the guile of persons secret from the Church witnesse that act against Ananias and Sapphira Acts 5.1 c. yet in administring the Church seal of Baptisme they refused not Ananias and Sapphira no nor Simon Magnus Acts 8. Nor thousands of other of the Jewes amongst whom how many proved false Acts 2.41 and 4.1 2 3 4. compared 21.20 21 22 23 24 28 30 31 36. and 22.20 22 and 23.12 13. witnesse So that we see Scripture gives precedents if we judge them safe to follow of a very facile admission of those that professe and manifest their willingnesse to engage in Christian waies Mr. Firmin saies If a bare profession of faith in Christ be sufficicient to make a member of a Church then no person can be justly excommunicated out of a Church for the vilest sinnes or heresies provided he doth but hold this profession of his faith The consequence is cleere the person is the same now which he was when you took him into the Church To this I have answered pag. 449. The consequence is cleerly erroneous for he made a profession of his faith and not of his sin To this Mr. Firmin replyes Then it seemes the man must professe his sin with his own mouth as his faith though Mr. Blake knowes he is a ranter c. The members of the Church witnesse it yet because the mans own mouth doth not professe it you admit him I desire to know where witnesses were called in for this purpose to speake what they had to say against such and such a mans admission to Baptisme as now by an instrument affixt on the door of the publique place of meeting men are called to except in case they have any thing to speak against Ministers ordination Had Paul and Silas nothing against the Jaylour at Philippi who was so serviceable to those in power that he thrust them into the inward prison and made their feet fast in the stockes Acts 16.24 And wheras our author saies elsewhere that there was a legal work on his conscience so there is many a time on mariners in a sea storm which a calme will suddenly quiet Can he imagine that the lives of all the people even the Publicanes and harlots that John baptized Matth. 21.31 Luke 7.29 compared were so inoffensive that none could say
an error of the lower size And I am very well contented to sit down and hear his judgment and if it be upon this determined against me I shall say the authority of man is mightily prevalent I have yet seen no title of Scripture nothing of reason onely that which I take to be Scripture-Paradoxes are laid down as Maximes Restraint of Covenant denies any breach of Covenant There followes As for that you adde that then there is no Covenant-breaking I reply 1. quoad essentiam et possibilitatem there is 2. quoad existentiam there is a breaking of mere verbal and erring half Covenants but if you think that sound Covenanting may be utterly broke then you are against the certainty of perseverance Real Covenants may be broke I desire to know whither this essence possibility and existence refers whether to the Covenant or to the breaking of Covenant If it refer to the Covenant as the words seem plainly to imply then here is a new piece of learning that the essence of a thing may be broke and the existence stand firm I have learnt that existencies may be destroyed and essences remain and instance is commonly given in Roses in winter But I have not untill now heard the contrary But if these referre to breaking of Covenant then the meaning is there is a possibility but there shall not be a futureity But this is flatly to gain-say the Scriptures that complain so frequently of actual breach of Covenant Somewhat therefore is granted and somewhat denyed It is granted that there is a breaking of mere verbal and of erring half-Covenants but I am told that if I think that sound Covenanting may be utterly broke then I am against the certainty of perseverance If by sound Covenanting truth of Covenant be meant this may be broke and no Saint apostatize but if integrity of heart and such soul-qualifications as might be desired in Covenanters be understood the truth of a Covenant stands where this is wanting otherwise none but upright honest sincere men can ever make bargains It follows They broke their particular Covenants about reforming Idolatry and such particular sins And these particular Covenants were branches of their grand Covenants and so habemns reum confitentem It is farther said They broke their verbal and equivocal Covenant or promise to God whereby they seemed to accept him on his own terms but did not But it should be remembred that this Covenant they broke was a marriage-Covenant as is frequently testified in Scriptures as Jer. 31.32 where the Lord speaking of the Covenant made with Israel when he brought them out of the Land of Egypt Which my Covenant they brake saith he although I was an husband unto them which is further clear Jer. 3.1 14 20. Hos 2.17 This then was a reall and no equivocal Covenant or else Mr. Baxters similitude on which he puts so much stresse is spoyled And I never knew that verbal Covenants where sincerity of intention for faithful performance was wanting were equivocal Covenants much lesse where a man did not fully understand himself in covenanting All want of integrity is not equivocation Men may promise and not perform men may promise and never mean to perform which I think few unregenerate men directly do and yet not equivocate If a Gentleman shall promise a Tenant a Lease for life provided that he will give him a dogge he brings him one and accordingly expects his Lease the Landlord puts him off in telling him that he indented with him for a dog-star or a dog-fish here is equivocation but had he directly promised and broken faith it had been no equivocation but falsification I have heard of one of quality that often solicited one to serve him after long importunity he got a promise from the man that such a day he would come and serve him he kept his day and came and served a writ upon him This was equivocation but if he had not come at all as the son in the Parable did not work in the Vineyard when he had said he would that had been plain falsification If those were equivocal Covenants and no reality of the being of a Covenant between God and them in them then all the honour that followed upon them and mercies enjoyed were equivocal likewise Then whensoever God calls Israel his people we must understand him his equivocal people when he calls them his portion we must understand it his equivocal portion when he sayes Judah is his inheritance we must understand his equivocal inheritance and Christs word Matth. 8.12 The children of the Kingdom shall be cast out must be interpreted the children of the equivocal Kingdom and Matth. 22.14 Many are equivocally called and Rom. 9.4 the Apostle must be understood To whom pertaineth the equivocal adoption and the equivocal glory These certainly broke Covenant and yet we have no example of Saints apostasie in them When the Jesuits forced Texts of Scripture to find if it had been possible one or two equivocal speeches in our Saviours words as Joh. 7.8 I go not yet up to this feast leaving out Yet that so there might be either an untruth for he did go up or an equivocation as also in those words of his quoted from the Psalmist Joh. 10.34 I have said ye are gods how would they have gloried in case they had learned that Scripture was almost all over equivocal Give them this and the day is theirs in the doctrine of equivocation Mr. Baxter addes Your second absurdity is That then there are no hypocrites and replyes rather Then all unregenerate professors are hypocrites They pretend meerly to real proper covenanting and they do covenant but verbally and equivocally But the great falshood of this I have sufficiently discovered and therefore my Argument which he notably curtails still stands firm It were too tedious to trouble the Reader with all my words and his The third absurdity which I presse Mr. Baxter doth not vouchsafe to name but onely refers to his answer to Mr. T. I shall therefore let it alone not intending to interpose between them Argument 3. vindicated My third Argument to prove That a faith short of justifying may give title to baptisme is To make the visible seal of baptisme which is the priviledge of the Church visible to be of equall latitude with the seal of the Spirit which is peculiar to invisible members is a Paradox To which he answers The seal of the Covenant and the seal of the Spirit not of equall latitude But you take it for granted that we do so which is too easie disputing and I may well take it for granted seeing in the next words he yields it where he sayes We give the seal of Baptisme to all that seem sound Believers and their seed and we say the seal of the sanctifying Spirit is onely theirs that are such believers Their seeming faith works then onely by way of cheat to procure that which is none of their right
the Disciples of Christ for discovery of a Disciple in the former sense by their affections to him and suffering of affliction for him are of singular use Christ himself hath gone before us in it But upon the notation of the word because Christ gave the Bread and Cup to Disciples to make the subject of that Sacrament to be onely those that reach these markes is besides the holy Ghosts intention All outward Ordinances are for the Church in fieri and not onely in facto for the bringing of it on to Christ I should desire to know where any outward sensible Ordinance is made or how in reason and according to Scripture it can be made the proper peculiar right of invisible members SECT XI Proposition 9 THe Sacrament of the Supper no more then other Ordinances is not limited to those that have received a new life in Christ by the Spirit that are actually regenerate and in grace The Lords Supper is not limited to those that have received a new life by the Spirit others as they may be admitted without sin so they are in a capacity and possbility to receive benefit from it This I am not ignorant that some will question But let these consider before they censure First That it is an external Ordinance as hath been said Arguments a priviledge of the Church as visible put into the hands of those for edification that are not able to discern men of spiritual life and invisible interest And though there be characteristicall differnces whereby a man in grace and he that is short of it may be distinguished whereby all bad ground at the best may be differenced from that which is good yet they are such whereby a man is to make trial of himself onely they are Spirit-works and none knowes them in any man save the Spirit that is in him and therefore no marks for any others cognizance For a Minister of Christ to dispence by command the Sacrament to many when he knowes that it is of possible use and benefit to some few unto these it is food and nourishment unto life unto the others as Rats-bane Poyson and onely for death is such a snare that may hold him in his administration in all horror and amazement A fad dilemma either to lay aside an Ordinance of Christ and so never come up in his place to the whole of his duty or else to deliver to them that which will inevitably be the ruine and destruction of so many of them I know no possible way that can be supposed or so much as pretended for avoidance but in the Name of Christ to give warning to all in whom this new life by the Spirit is not to abstain every man and woman not actually regenerate on their peril to keep off Let them say some know their danger in the highest terms that can be uttered and then if they come their blood is on their own heads and the Minister of Christ hath by this means delivered his soul But to this I have three things to say 1. That it is as I suppose without all Scripture-precedent to warn men upon account of want of a new life by the Spirit wholly to keep off from this or any other Ordinance of Christ I know we must warn men of their sin and the judgement hanging over their heads for sin in which let it be our prayer that we may be more faithful but that we should warn men upon this account upon this very ground to hold off from all addresse to Ordinances I have not learnt 2. I say this doth presuppose that which is wont to be denyed unregenerate men to be in a capacity to examine themselves respective to this Ordinance How can we warn them upon want of justifying faith and the saving work of repentance to hold back when they are in an incapacity upon trial to find themselves thus wanting 3. Shall we not hereby pluck the thorne out of our own sides and as much as in us lyes thrust it into the sides of many of our hungry thirsty and poor in spirit people How many may we suppose are in grace through a work happily begun on their souls yet for several reasons are not able to see this grace or reach to any discovery of it Sometimes by reason of the infancy of the work upon their hearts being yet babes or rather embryo's in grace The first that appears upon light received is an army of lusts and potent corruptions as we know Paul sets it out This cloudes for present any other weak work that as yet in present is wrought In this time Satan is not wanting he did not shew so much artifice before to lessen their sin but he now makes use of as much to aggravate it and as he was industrious before to seduce now he is as busie to accuse He led the incestuous man to incontinency 1 Cor. 7.4 And we know Paul feares least upon continuance of the Church-censure he would gain advantage to swallow him up in overmuch sorrow 2 Cor. 2.8 11. These perhaps as yet are not able to give an account of the nature of faith and repentance or their genuine fruits much lesse are they able by a reflex act to conclude the truth of them in their souls Sometimes by reason of some sharpe conflict of temptation being under the shock and assault of it and therefore whatsoever they have seen of grace heretofore or the favour of God now it is under a cloud which I believe was Pauls case when a messenger of Satan was sent to buffet him and a thorne in the flesh given him seeing it is put in opposition to the abundance of revelations that he had being taken up into the third heavens 2 Cor. 12. and therefore had need of Ordinances for support Sometimes on a soyle received by temptation of which his own heart and not the Church is witnesse and therefore is at a losse of the joy of his salvation and stands in need of strength for recovery Sometimes by over-much sloath and rust contracted on his graces through negligence which is supposed to be the case of the spouse indulging her self too much in carnal ease Cant. 5.2 I have put off my coat how shall I put it on I have washed my feet how shall I defile them Sometimes God out of prerogative withdrawing the rayes of his Spirit and refusing to testifie with our spirits in which case the soul that is most upright with God and sincere in his feare walks in darknesse and sees no light in which there is need of all communications from God and attendance upon him in Ordinances When these shall hear all in whom the work of grace is not in truth thus warned to keep back and told of the high danger of approaching to this Table in such away aggravated will not they put in their name and say their souls are now spoke to They must therefore absent themselves and so the smoaking flax is quenched
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
in whom by faith remission of sins may be obtained I know but that it is a signe either that we do believe or that we have remission of sin otherwise then upon our believing to which this engages but not presupposes I know not Simon Magus had not Baptisme to signifie that all his sins were forgiven but that by faith in the Name of Christ he might be forgiven Mr. Cobbet sayes well Vindication pag. 54. The initiatory seal which holds true of the other seal is not primarily and properly the seal of mans faith or repentance or obedience but of Gods Covenant rather the seal is to the Covenant even Abrahams Circumsion was not primarily a seal to Abrahams faith of righteousnesse but to the righteousnesse of faith exhibited and effected in the Covenant yea to the Crvenant it self or promise which had believed unto righteousnesse hence the Covenant of grace is called the righteousnesse of faith Rom. 10. I confesse it is a symbole of our profession of faith but this is not the faith spoken to neither is remission of sins annext unto it Secondly That which necessarily supposeth conversion and faith doth not work conversion and faith But the Sacrament of the Lords Supper supposeth conversion and faith The Minor is proved Mar. 16.16 Act. 2.38 Act. 8.36 37. ver 41. Act. 10.4.7 All which texts are spoken of Baptisme and not of the Lords Supper To that text Mar. 16.16 I have spoken fully Treatise of the Covenant pag. 243. To that Act. 8.36 37. I have spoken pag. 244. To that of Act. 2.38 I have spoken pag. 396. and ther is no need that I should repeat what I have said For Act. 2.41 They that gladly received his Word were baptized It speaks no more then ready acceptation of the tender of the Gospel and whether this necessarily implyes saving faith let Ezek. 33.31 Matth. 13.20 21. Gal. 4.15 be consulted For Act. 10.47 Can any man forbid water that these should not be baptized who have received the holy Ghost as well as we it proves that men of gifts from the Spirit have title such gifts gave Judas a title not onely to baptisme but Apostleship such a faith may be had and sanctification wanting Thirdly That which gives us new food supposeth that we have the new birth and Spiritul life and that we are not still dead in trespasses and sins But the Sacrament of the Lords Supper gives us new food Ergo. Ans 1. Metaphors are ill materials to make up into syllogismes 2. A difference may be put between ordinary food and living and quickening food It may be true of the former but not of the latter 3. The Word as well as the Sacrament gives us new food 1. Pet. 2.2 and yet presupposeth not new life If any reply that the Word is more then food it is seed as well as food and it gives not new life as food but as seed I answer that the Sacrament is more then food There is a Sacramental work preceding our taking and eating which some say may be done to edification and profit by those that are not admitted to be partakers where they divide I may distinguish and there Christ is set forth to the aggravation of sin to carry on the work of contrition and compunction Fourthly That Ordinance which is instituted onely for believers and justified persons is no converting but a sealing Ordinance But this Sacrament is instituted onely for believers and justified persons The Minor is proved Circumcision was a seal of the righteousnesse of faith Rom. 4.17 much more then Baptisme and if Baptisme much more the Lords Supper Ans Upon this account it must needs follow that as Abraham was a justified man so Ishmael was justified also who according to the mind of God and in obedience to his commands was circumcised Gen. 17.23 yea every Proselyte that joyned himself to Israel and every male in Israel according to this Interpretation must be justified 2. Howsoever Abraham was a justified person yet his Circumcision in that place is not made a proof of his justification but a distinct text of Scripture Gen. 15.16 quoted by the Apostle ver 3. And that Scripture setting out his justification to be by faith and not by works the Apostles words onely shew that the Sacrament of Circumcision sealed the Covenant not of works but of faith so that Mr. Cobbets words quoted in answer to the first argument are a full answer here Fifthly The Apostle argues that Abraham the Father of the faithful and whose justification is a pattern of ours was not justified by Circumcision Circumcision was not the cause but the sign of his justification Therefore no Sacrament is a cause of our justication Ans Though animadversions might be made on these words yet if any will put them into form I shall grant the conclusion when I say the Sacrament as an Appendix to the Word may have its influence with the word upon a professor offaith to work him to the truth of faith I am far from saying it is any cause of justification I look on faith no otherwise then as an instrument in the work and the Sacrament as an help and not the principal to the work of faith Sixthly There is an argument drawn from the necessity of examination which before hath received an answer Seventhly That Ordinance unto which none may come without a wedding garment is no converting Ordinance But the Supper of the Lord the marriage feast of the Kings Son is an Ordinance unto which a man may not come without a wedding argument Ans 1. Arguments drawn from parables must be used with all tendernesse But in this Argument here is much boldnesse to make this Ordinance that marriage-feast 2. We shall find if we look to the scope of it that this feast is the fruition of Christ in his Kingdom as appears by those words that give occasion to the Parable of the Supper Luk. 14.15 And when one of them that sate at meat with him heard these things he said unto him Blessed is he that shall eat bread in the kingdom of God Now those that pretend a forwardnesse towards it and are not prepared and fitted for it according to the scope of the Parable shall be cast out from it This therefore may fairly prove that none that appear in Ordinances and yet remaine in their sins shall come to heaven But it no more proves that a man cannot get saving good by this Ordinance then it proves that a man cannot get saving good by the Word The VVord may lay as fair a claime to this wedding feast as the Lords Supper Eighthly That Ordinance which is not appointed to work faith is no converting Ordinance But the Sacrament of the Lords Supper is not appointed to work faith Ergo. The Assumption is proved Rom. 10.14 Faith cometh by hearing hearing by the Word of God then not by seeing if by the Word then not by the Sacrament Ans If faith comes by hearing will
never speak of the terms or means to attain it are no other then deceivers To speak largely of the Fathers bowels to receive and not a word of the Prodigals duty to come in or the multitude of sins that were forgiven that sinner in the City supposed to be Mary Magdalen and conceal her tears of repentance to be large in one and silent in the other is the way to heal with slight words Whereas as Mr. Baxter sayes The ungodly that I deal with are so confident that their sin is forgiven and God will not damn them for it that all that I can say is too little to shake their confidence which is the nurse of their sin When he makes this his businesse he does the work of the Prophets of John Baptist and of Christ Jesus and I wish that all the labourers in the Lords work may joyn with him in that way and that the Lord may give successe Yet I still believe that all this is to be done in order to a well setled and firmly grounded confidence when he tells those that come to Christ and hear his words and do them not clayming salvation by him and not obeying him that they build their hopes on a sandy foundation and foolishly deceive themselves I believe that he tells those that hear and accordingly yeeld obedience that their hopes of salvation have a firm bottom as a house built upon a rock But I know not why all of this should here in this place be brought in in the close of all that hath past as he sayes concerning himself unlesse it be to bear men in hand that my doctrine of conditional sealing in the Sacraments which he yet confesses differs little from his own may be charged with this danger when I suppose it is the alone way of prevention of it If I should make the words of the institution an absolute tender and the seal wholly unconditional I know not how to avoid it and I may very well fear that he cannot be without some such meaning First In that he puts into his Index as we have heard The danger of teaching men that they are bound to believe that they are justified and shall be saved amidst those things in which none but I are concerned and Secondly Where he first begins with me he utters like language pag. 3. I doubt not sayes he but the difference between you and me is onely about the methodizing of our notions and not de substantia rei and yet presently adds but I doubt lest your doctrine being received by common heads according to the true importancy of the expression may do more against their salvation then is well thgouht on and that not by accidence but from its own nature supposing the impression of the soul to be but answerable to the objective doctrinal seal How unhappy am I in methodizing of wholesome truths which are the same in substance with a mans of such eminence If that alone should have such a sad influence upon mens understanding though age growes upon me and many other weaknesses yet were I sensible of the truth of this charge I would travel on foot to the remotest ground in England to learn from any hand a more happy way and I have therefore been more large that the Reader may see the whole of my thoughts in this where I may seem to be under so heavy a censure that he may help me in prayer that in all that I do I may edifie and not destroy SECT II. Corollaries from the former doctrine LEt us here see the goodnesse of God the singular tender care of Christ thus to condescend to our weaknesse Christs tender care evidenced in his condescension to our weaknesse as to vouchsafe these visible sensible pledges and confirmations of our faith in the promises All that can be thought upon to ratifie and make good whatsoever from any hand we have in expectation Christ hath been pleased in his condescension to vouchsafe unto us In such a case we desire 1. A promise that he from whom we expect it would engage himself by his word for it This Christ hath done in the Gospel-promises we have his promise frequently repeated still inculcated Gen. 32.12 And thou saidst I will surely do thee good and make thy seed as the sand of the Sea which cannot be numbred for multitude 1 Tim. 4.8 Godlinesse is profitable unto all things having the promise of the life that now is and of that which is to come Joh. 11.25 I am the resurrection and the life he that believeth in me though he were dead yet he shall live 2. When we have a word we yet desire an oath that the person by that sacred tye may be obliged not to recede or go back from that which he hath spoke This God hath vouchsafed when God made promise to Abraham because he could swear by no greater he sware by himself that by two immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us 3. When we have both word and oath yet we desire his hand that it may be subscribed that we may have somewhat to produce and shew for that which we expect This God hath vouchsafed Joh. 20.31 These are written that ye might believe that Jesus is the Christ the Sonne of God and that believing ye might have life through his Name Rom. 15.4 Whatsoever things were written afore-time were written for our learning that we through patience and comfort of the Scriptures might have hope 4. Yet we desire earnest a pledge in hand to make good what is in Covenant and promise past and by oath under hand confirmed This God is pleased to vouchsafe Ephes 1.13 In whom also after that ye believed ye were sealed with that holy Spirit of promise which is the earnest of our inheritance untill the redemption of the purchased possession 2 Cor. 1.21 22. Now he which establisheth us with you in Christ and hath anointed us is God who hath also sealed us and given the earnest of the Spirit in our hearts 5. We yet desire a seal As Jeremy had the evidences of his purchase Jer. 32.10 This God hath also vouchsafed and this is of two sorts 1. Inward by his own immediate hand the stamp of his Spirit the impresse of his grace This is the character or mark that we are his these God sets apart for himself Ephes 1.13 Ephes 4.30 1 Cor. 2.21 22. 2. Outward put into the hands of his Ministers and these are Sacraments these outward visible assurances The former needs no conditions but it self all sanctified are saved and sanctification is the seal there are all Gospel-conditions The latter requires all the gracious qualifications of a people in Covenants All that are thus qualified according to the Gospel have here full confirmation and assurance of interest in all promises so willing is God every way to
farre as I could learn that it did succeed and spread as little as almost any error that ever I knew spring up in the Church Plain Scripture proof of Infants c. pag. 294. so inconsiderable was the party that stood for it And Vorstius speaking in the name of Protestant Divines in general saith b Id potissimum quaeritur an Sacramenta sint signa tantum sigilla foederis gratiae sive externa symbola signacula foederi gratiae appensa divinitus ad hoc institura ut gratiam Dei salutarem in foedere promissam nobis significent atque ita fidem nostram suo modo confirment simul publice testaram reddant quae quidem communis est Evangelicorum sententia an vero preaterea sint causae efficientes hujus salutaris justificantis gratiae sive an sint effectiva gratiae ejusdem organa nempe ad hoc divinitus institura ut gratiam istam realiter instar vasorum in se contineant omnibus illa percipientibus candem vi sua imprimant reipsa conferant quae Bellarmini Pontificiorum omnium opinio est It is disputed whether Sacraments are onely signes and seales of the Covenant of grace or outward signes annext the Covenant and appointed for this of God that they should signify saving grace of God promised in the Covenant and signifying seal and after their manner confirm our faith and give publick testimony of it which saith he is the common opinion of Protestants or whether they be further efficient causes of this saving and justifying grace or whether they be effective instruments of this grace appointed of God for this thing that they should indeed containe it in them and convey it which is the opinion of all Papists Vorstius Anti. Bellar. ad Contro 1 Gen. And our men further judge that opinion of the opus operatum or of the outward Sacramental action as though without the faith and pious motion of those that use it it could justifie any to be evidently false and pernicious And they teach that all Sacraments by the ordination of God himself have onely a power to signifie and seal and not to conferre the grace of the Gospel it self And whereas several passages in the Liturgy of this Church did seem to favour the opposite opinion affixing adoption membership of Christ and inheritance of the Kingdom of heaven and regeneration to Baptisme we know how great offence it gave to many eminently Learned and pious putting them upon omission of those passages And also what Interpretation as with a grain of salt others put upon them that they were onely Sacramentally such And doubtlesse these either hit upon the meaning of the Church which was held to these phrases in imitation of many hyperbolical speeches in the Fathers or else the Church had mist the meaning of Scriptures so loth were the sons of the Church to be quarrelling with their mother and yet more loth with her to run into errors The Observation it self if heeded hath a caution or limit in it Affirming that Sacraments work no otherwise then as signs and seals and that they conferre no inward graces or priviledges further then they work upon the understanding and faith of those that receive them it implyes that they do conferre what an outward symbole or sign is apt to and of powder to convey and that outward priviledges in Sacraments are either conferred of infallibly evidenced This is clear the Apostle having so far undervalued Circumcision in the flesh as to make it Parallell with uncircumcision so that a circumcised Jew and an uncircumcised Gentile differed nothing as to their Spiritual state and condition inferres by way of objection What advantage then hath the Jew and what profit is there of circumcision And answers not that outward circumcision is altogether unprofitable but that it hath much profit and instances in one eminent one To them are committed the Oracles of God This is the inheritance of the Congregation of Jacob Deut. 33.4 as Moses speaks and carrying with it this great priviledge it conveyes with it all other inferiour Church-priviledges right to the Passeover upon this account was theirs Exod. 12.48 and not otherwise So it is with Baptisme men are taken into the Church at this door according to the Commission given to the Apostles Disciple all Nations baptizing them in the Name of the Father c. Whatsoever they were and whomsoever they professedly served before they are this way taken in as the consecrate servants of the whole Trinity and added to the Church Act 2.47 When they had by the Covenant a precedent title in Baptisme they have a solemn inauguration By one Spirit we are all Baptized into one body 1 Cor. 12.13 It is the Spirits work to shape the heart of unbelieving Corinthians to enter into one visible Church-body as that work of Gods power whereby he did perswade Japhet to dwell in the tents of Shem Gen. 9.27 And therefore when c Durandus docet characterem esse ens rationis id est respectum advenientem ex deputatione ad certum officium qualis est relatio in Doctoribus Praetoribus c. Quae sententia vix distinguitur ab haeresi hujus temporis Durand denyed that the Character which the Church of Rome speaks of was any quality in the soul but meerly a relation comming as by way of deputation to an office or duty exemplifying it by the relation that is seen in Doctors Praetors c Bellar. lib. 2. de Sacramen effectu cap. 14. saith That this opinion can scarcely be distinguished from the Heresie of this time d Haeretici non negant neque negare possunt quin sit aliqua relatio rationis in Ministris quae non est in aliis qui non sunt deputati ad ministrandum And further saith That Heretiques do not deny nor can deny but that there is some relation in Ministers which is not in others who are not deputed to the Ministery We do confesse indeed that there is that relation in Christians to Christ by the work done in the Sacrament of Baptisme which is not in Heathens And though we deny Orders to be any Sacrament yet we confesse there is that relation in Ministers to Christ by vertue of their Ordination that is not in those that are not called to the work of the Ministery There are those indeed that do deny it But those that Bellarmine had to deal with and that he charges for Heretiques as Luther Melancthon Calvin Beza Peter Martyr Chemnitius willingly yeeld it And in case this were all the character that they talke of to be imprinted in Baptisme yea in Ordination we should never contend about it And as these priviledges are conferred as to actual interest in the initiatory Sacacraments both of Baptisme and Circumcision so the same priviledges in the following Sacraments are infallibly evidenced as appears in that text 1 Cor. 10.17 The Apostle there making it
cause be prejudiced by my weaknesse He asigns me to the party of those that he calls Reformers pag. 16. on what party himself stands it is easie then to determine Having said that these things are to be more accurately considered he expresses himself without any one title of Scripture in eight particulars I shall as briefly as I can take notice of the sum of them Mr Faxters eight heads taken into consideration 1. It must be known that the righteousnesse given to us is not the righteousnesse whereby Christs person was righteous for accidents perish being removed from the subject but it is a righteousness merited by Christs satisfaction and obedience for us Here we have a negation with its reasons and an opposite affirmation without any reason at all The negation is That the righteousnesse given us is not the righteousnesse whereby Christs person was righteous The reason is Accidents perish being removed from the subject and therefore the righteousnesse given us is not the righteousnesse whereby Christs person was righteous impliying that the reformed party take righteousnesse for justification out of Christ and leave him belike without any righteousnesse and put it into themselves and so as Christ was before so now they are inherently righteous He well knowes that they hold that it is still in Christ and of grace reckoned to be ours and therefore that of accidents perishing needed not an opinion which he vehemently opposeth in his Preface to his Confession If Christ onely saith he were righteous Christ onely would be reputed and judged righteous and Christ onely would be happy The Judge of the world will not justifie the unrighteous meerly because another is righteous nor can the holy Ghost take complacency in an unholy sinner because another is holy And yet himself holds That the Judge of the world will not onely take an infant born under the defilement of sin into Covenant as holy but also justifie him though in his opinion uncapable of any real change by the Spirit barely upon the account of the parents state in grace through regeneration We cannot be righteous through Christs righteousnesse notwithstanding we know that in the Gospel of grace it is reckoned ours and by faith have our interest Yet an infant is righteous by the parents rigteousnesse Notwithstanding we read not of any such imputation or any such way of interest by faith or otherwise I must crave leave to hold to the former which he leaves though not with his but Scripture comment upon it God does not justifie us meerly because another is righteous but because Christ is made of God to us righteousnesse 1 Cor. 1.30 and is Jehovah our righteousnesse Jer. 23.6 And to leave the latter which he holds I believe neither regeneration nor justification to be from Parent to child ex Traduce In which sense that holds Nemo nascitur sed fit Christianus I choose rather with Walaeus to subscribe to the opinion of Calvin lib. 4. instit cap. 16. Sect. 20. That Infants are baptized into future Repentance and faith which he saies is the opinion of most other Authors I believe Mr. Baxter chiefly took up this opinion of justification of infants tanquam Apendices parentum for Amiraldus his sake who had it from Camero Amiraldus qui nihil Cameronis imitatur preter naevos idem dicit and was his follower as aged and reverend Molinaeus saith in nothing but his blemishes And I would not have so good a friend and eminent ornament to the Church to make either of them in these his precedents The affirmation is that it is a righteousnesse merited by Christs satisfaction and obedience Here is a Proposition delivered with very little accuratenesse 1. The righteousnesse given is here distinguished from his obedience when certainly this obedience is that which is given to us By the obedience of one many shall be made righteous Rom. 5.29 2. Christs satisfaction and obedience are here distinguished when his satisfaction was his obedience Joh. 10.18 Phil. 2. 3. His satisfaction is distinguished from this righteousnesse when I think it is plain that it self is righteousnesse Christs own as a Redeemer Ours as redeemed ones when Christ had taken upon him our sins he had not stood righteous in Gods sight without a discharge and this discharge is our acquittal and deliverance Queries put concerning this righteousnesse 4. We hear not whence this righteousnesse thus merited is where it resides and how made ours Is it a righteousnesse by a new Creation as the light was once made to shine out of darknesse was it put immediately into Christ or given immediately to us which seems to be Mr. Baxters thoughts to avoid perishing of accidents Is it one gift indefinitely at once for all or to all or is it given particularly numerically individually Is it made ours without us or by us If it be made ours whether is it by our acceptation through faith or ability merited for us to work it and so Christ merited that we might merit 2. It must needs be known saith he that the faith which is the justifying condition is terminated on Christ himself as the object and not on his righteousnesse which he gives us in remission remission or rigteousnesse may be the end of the sinner in receiving Christ but righteousnesse or remission is not the object received by that act which is made the condition of justification or at least but a secondary more remote object c. In this whole piece we have an affirmation a negation a concession and illustration Our Faith being terminated on Christ it is terminated on righteousnesse For the affirmation that faith is terminated on Christ we grant but that it is not therefore terminated on the righteousnesse which he gives in remission for remission I think was intended we are to learn And when it is granted that remission is the end which is ill confounded with righteousnesse one being the cause the other the effect it must be granted that a righteous Christ is the object and that Christ is received upon account of his righteousnesse were not this an accurate way of distinguishing to say that a man ready to perish with cold goes to the fire and not to heat for warmth The heart ready to perish with thirst goeth to the water and not to moisture If the soul ready to perish in unrighteousnesse goes to Christ for righteousnesse his faith cannot be terminated on Christ but it must be terminated on righteousnesse as the eye cannot be fixed on the sunne but it must be fixed on light We are holpen with a similitude As a woman doth not marry a mans riches but the man Though it may be her end in marrying the man to be enriched by him nor is her receiving his riches the condition of her first Legal right to them but her taking the man for her husband If Christ and righteousnesse were separable as a man and riches are this simile might be to
I desire Mr. Baxter to take into consideration that Text of the Apostle Rom. 8.3 What the Law could not do in that it was weakned through the flesh c. And whether he understand it respective to sanctification which is not agreed upon among Interpreters to give his Reader satisfaction Quomodo patitur Lex in hac debilitatione Quid patitur ut fi at impotens et inefficax Quomodo haec impotentia inefficacia fuit in carne utrum eminenter an formaliter Quomodo agit Caro in hoc influxu debilitativo in legem And I doubt not but I may as easily answer his Queries in order to the vindication of my assertion as he may mine in vindication of that which the Apostle delivers Answering the last all is indeed answered Caro agit injiciendo obices remoras Quo minus Lex operatur in corde hominis Spiritus agit per fidem ut causa removens impedimentum E medio tollens obices remoras istas Incitando potenter inclinando animam in amplexum promissionis divinae I desire also his full Comment on the Apostles words 2 Cor. 3.6 Who hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth life with a satisfying answer to all like Quaeries that thence may be made I suppose he will grant that they are able Ministers of the New Testament no otherwise then in preaching the Gospel and when the bare Scripture as Tremelius reads it is of power onely to kill we may demand how the Gospel suffers in receiving any such quickening power from the Spirit And indeed the Gospel suffers not but the soul in receiving power to answer the Gospels call whether to Justification oâ— sanctification And that the Spirit makes use of faith in this quickening power I think will not be denyed seeing the Apostle tells us The life that I live in the flesh is by faith in the Son of God Faith therefore hath its hand in the Spirits quickening work and he addes Sure you do not take the foregoing words for proof adding What though onely believers are justified by the Covenant doth it follow that faith gives efficacy and power to the Covenant to justifie then either there are no conditions or causae sine quibus non or else they are all efficients and give efficacy and power to other efficients I confesse those words taken by themselves in that sense as he may fancy and the words in themselves may bear will not come up to a full proof Justification may be restrained onely to believers and yet faith have no hand in it but seeing other Scriptures give an efficiency to faith in this work some of them speaking of it as Gods instrument Rom. 3.30 most of them as mans we may well then know that Scripture holds it not out as any such naked condition To others the Gospel-grant lyes dead to these through faith it is effectuall There is added Your terms of faiths giving power through the Spirit tell me that sure you still look at the wrong act of the Gospel not at its moral act of conveyance or donation but at its reall operation on mans heart I do look at the act of the Gospel as its real operation on mans heart and yet I look at the right act of it The Gospel is an instrument to justifie by the intervening act of faith according to Protestants and by the intervening work of sanctification according to Papists and according to both there is a real work on the soul necessary to put into a posture for Justification All know that Divines distinguish between redemption wrought by Christ and the application of it Redemption is the proper work of the Son but Application they ascribe to the Spirit a Hinc Pater Filius mittere dicuntur Spiritum ad applicationem istam perficiendam The Father and the Son are said saith Amesius to send the Spirit to perfect this application Medull Theol. Cap. 24. Sect. 5. And whereas I am told that neither Scripture nor Divines use to say that the Gospel remitteth sin or justifieth by the Spirit nor doth the Spirit otherwise do it then by inditing the Gospel c. Though I own not this phrase that is here put upon me and I might expect so much priviledge as to be Master of my own words yet I would have it taken into further consideration whether Divines use his language or mine or whether they judge not that tâ—â—e the right act of the Gospel for pardon of sin which I mention The Leyden Divines having spoke of the application of the righteousnesse of Christ Disp 33. Sect. 21. have these words Sect 24. b Haec applicatio in nobis fit à Spiritu sancto 1 Cor. 6.11 dono scilicet fidei Ipse enim eam per Ministerium Evangelii Quod Ministerium Spiritûs dicitur 2 Cor. 3.8 ingenerat ac verbo suo ac Sacramentis confirmat auget Phil. 1.29 Gal. 5.5 Unde Spiritus fidei dicitur 2 Cor. 4.13 quâ Deum ut gratiosum Christum ut redemptorem ejusque justitiam ex eâ vitam aeternam apprehendimus Joan. 1.12 Rom. 9.30 This application in us is made by the holy Spirit 1 Cor. 6.11 viz. by the gift of faith For he works it by the Ministery of the Gospel which is called the Ministery of the Spirit 2 Cor. 3.8 and encreases it by his Word and Sacraments Phil. 1.29 Gal. 5 5. From whence it is called the Spirit of faith 2 Cor. 4.13 whereby we apprehend God as gracious Christ as Redeemer and his righteousnesse and from it everlasting life Joh. 1.12 Rom. 9.30 And Sect. 25. This application on our part is made by faith Rom. 5.1 Acts 26.18 A parte nostrâ fide Rom. 5.2 Actor 26.18 ex fide per fidem Ro. 3.30 Justistficamur justificat nos Deus By faith and through faith Rom. 3.30 We are justified and God justified us with much more to that purpose And Ravanellus in verbum justificatio speaking of the instrument of justification saith it is either outward or inward c Causa instrumentalis externa verbum Dei Sâ—cramenta ut patet ex Rom. 4.11 ubi circumcisio appellatur s gillum justitiae fidei nam verbum Dei Sacramenta sunt organa per quae Deus nos vocat per quae operatur conservat ac auget in nobis fidem obsignatque in cordibus nostris gratiam justificationis atque adeo Ministri Ecclesiae alii qui docent nos viam salutis Dan. 12.3 The outward instrumental cause he saith is the Word of God and the Sacraments as appears from Rom. 4.11 where circumcision is called the seal of the righteousnesse of faith for saith he the Word of God and Sacraments are instruments by which God doth call and by which he works preserves and encreases faith in us and seals in
one many are made righteous 5. That way that Christ took to bring us to God our faith must eye and follow But Christ by death the sacrifice of himself brings us to God 1 Pet. 3.18 Christ also hath once suffered for sins the just for the unjust that he might bring us to God 6. As Christ frees us from the curse so he justifies us and in that notion our faith must look unto him for justification This is plain Justification being no other but our acquittall from the curse which is the sentence of the Law of Moses Acts 13.38 But Christ frees us from the curse in suffering as a sacrifice not ruling as a Lord Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree I said in my Treatise of the Covenants there are severall acts of justifying saith Heb. 11. but those are not acts of justification It is not Abrahams obedience Moses self-denyal Gideons or Sampsons valour that was their justification but his blood that did enable them in those duties by his Spirit Paul went in these duties as high as they and I doubt not but he overtopt them yet he was not thereby justified Here are many exceptions taken 1. At the phrase an act of justification with much ado made to know my meaning when I had thought all had well enough understood it You would fancy that I mean that justification it self acts speaking of it not as an object but an efficient but I must acquaint you that it implies that justification acts when I speak of the acts of justification as it doth that harvest works when I speak of harvest-work I mean acts tending to justifie or exercis'd in or about justification 2. It is demanded Who knows whether you mean that none of those acts Heb. 11. are acts of justification The proper importance of your words say you is for the former but that say you is a dangerous untruth giving in v. 13. as an exception against it Answ I intended the generality of those acts there ascribed to faith in that indefinite speech of mine which you cannot make necessarily to be universall You have justly made exception of one vers 13. which in my ministeriall way preaching on those words I have interpreted as you say our Divines do It seeâ—s by you that I have our Divines in the rest siding with me 3. You tell me you should not in my judgement have called Abrahams obedience Moses self-deniall Gideons valour acts of justifying faith Are these acts of faith If you mean say you that these acts are fruits of faith it is true or if you mean that an act of faith did excite the soul c. Answ And should the Apostle have then said that they were done by faith Is not this his error as the former is mine I pray you what was that work of faith that the Apostle mentions 1 Thes 1.3 Faith wrought and acted somewhat 4. You demand what mean you to say obedience and valour was not their justification Answ If no act of faith sano sensu by an ordinary Metonymy may be said to be justification make then a comment upon the Apostles words Rom. 4.3 where to overthrow justification by works and to establish justification by faith he sayes Abraham believed God and it was counted to him for righteousness which is as much as it was his justification That which is a prevalent plea in any Court to obtain justification is not unfitly called justification Faith in Christs blood is such a plea and therefore not unfitly called our justification Your fifth and sixth need not to have been put into two Then how come you to say next say you that it is Christ's blood The blood of Christ is the meritorious cause of our justification c. But I thought the contest in your dispute had been which is the justifying act of faith and which not And therefore when you denyed those in Heb. 11. to be acts of justification which I am forced to interpret justifying acts I expected to find the true act asserted but in stead of that I find the opposite number is The blood of Christ Is this indeed the controversie Whether it be accepting Christ as Lord or the blood of Christ that justifieth Never was such a question debated by me in the way here intimated I am wholly for you if this be the doubt Hâ—re you meet with the greatest advantage that I think in my Treatise you any where find when I say these acts were not their justification and put in opposition but his blood who did enable them to duties by his Spirit it should have been faith in his blood who did enable them to these duties but each one may see and some have said that before we read this objection of yours that it is plain that I meant it Sâ—venthly you tell me It would prove an hard task to make good that there are several acts of justifying faith by which we are not justified without flying to great impropriety of speech Answ I believe you think that justifying faith includes in it all those kinds of faith that Scripture mentions as Faith Dogmatical or Historical and in all that had the gift of miracles Faith-miraculous They had not one faith whereby they had their interest in Christ and another whereby they gave assent to Divine truths and a third whereby they wrought miracles And to say that we are justified by such assent or they by such miracles I think were a speech more then improper You say further That by justifying faith I must mean the act habit or renewed faculty And I wonder you could have it in your thoughts that I should mean the last Then you would willingly engage me in a dispute whether that the acts and habits of mans soul are of so distinct a nature that where the acts are specifically distinct by the great distance and variety of objects yet the habit producing all these is one and the same To which I say no more for answer but that I shall take it for granted till I see as yet I do not convincing reason against it Eighthly you tell me that 1 Cor. 4.4 is nothing to our business Paul was not his own justifier Though he knew not matter of condemnation sensu Evangelio for no doubt he knew himself to be a sinner yet that did not Justifie him because it is God only that is his Judge Answ I believe that you give a right comment on the Apostles words as to the first branch He was one whose heart as John speaks condemn'd him not but your reason why he was not therby justified is very strange Because say you that it is God onely that is his Judge And thus then the Apostle argues God onely is Judge to justifie But my innocency or integrity is not God Therefore it doth not justifie It seemes that Abrahams works
Rome in it Page 227 Whether Infants were saved by their Parents faith and how before circumcision Page 26 27 28 Severall propositions laid down Page 29 c. Infant-Baptisme Severall benefits of it Page 185 c. See Baptisme Infirmities Men Covenant not with God to be above all infirmities Page 392 Meer infirmities no Covenant-breaches ibid. Their happiness whose sins are not above infirmities Page 393 Sins above infirmities and towards presumption ibid. See Sin Institution A word of institution necessary to the being of Sacraments Page 58 Repetition and explanation of this word of institution singularly usefull Page 59 All Sacramentall rites must be of divine institution Instrument Faith The instrumentality of Faith in justification asserted Page 437 Scripture Texts holding out the instrumentality of Faith as in other actions so in justification Page 444 Whether the action of the principall cause and of the instrument in Morall operations is alwayes one Page 445 The unanimous consent of Protestant writers that Faith is an instrument ibid. c. Faiths instrumentality makes not man the efficient cause of his justification Page 438. 464 Faiths instrumentality in receiving Christ being granted its instrumentality in justification cannot be denied Page 441 Faith is the instrument of the soul and not of it self in receiving Christ Page 443 Instruments of meer reception and further operation distinguished Page 448 Faith an instrument of the proper reception of Christ Page 460 It is the instrument both of God and man in the work of justification Page 448. 487 The grant of the New Covenant is not an instrument of justification solely sufficient Page 466 Concauses instrumentall have efficacy one from another Page 470 Instruments Cooperative or Passive Page 474 Whether the word be a passive instrument or Cooperative with the Spirit ibid. An instrumentall effiâ—iency ascribed to Faith respective to Salvation Page 486 Arguments for the instrumentality of faith in justification Page 485 Proofs from Antiquity for its instrumentality in justification Page 628 c. See Faith Justification The relative change in it necessarily presupposes a reall Page 447 God and man not co-ordinate causes in it Page 449 In justification of man God acts not without man Page 446 Quaeres put in what sense the grant of the New Covenant is said to be solely instrumentall in the work of justification Page 478 Arguments against the sole sufficiency of the grant of the New Covenant for justification Page 489 Justification by Gospell grant and by the sentence of the Judge how they differ Page 556 557 Justification at the day of judgement not specifically distinct from that which precedse Page 558 The Father appoints the termes of justification and salvation Page 559 Paul treats directly and industriously of justification by faith Page 576 Justifying Faith which is short of justifying gives title to Baptisme Page 163 c. Severall arguments vindicated Page 120 c. Exceptions examined Page 143 Additionall arguments to prove it Page 161 Covenanting and justifying not Synonima's Page 135 136 None able to Baptize if justifying faith onely give admission Page 160 Jurisdiction Admission to the Lords Supper is no act of jurisdiction Page 253 Arguments evincing it ibid. c. Objections answered Page 262 K. Knowledge A necessary prerequisite in faith Page 500 Knowledge distinguished Page 501 See Ignorance L. Law ANd Covenant are not to be confounded Page 598 Law Morall Arminians Socinians and Papists oppose the perfection of the Morall Law Page 601 Authorities of Protestant writers for the perfection of the Morall Law Page 602 Arguments evincing the perfection of the Morall Law Page 603 Objections answered Page 605 There is no sin that is not condemned in the Morall Law Page 603 In what sense the preceptive part of the Morall Law is a perfect rule of righteousness Page 605 c. Actions are denominated good or bad from the Law onely Page 613 Men are denominated really and not equivocally righteous that imperfectly obey the Morall Law Page 614 The Law commanding duty and the end of the duty are not opposite but subordinate Page 614 Law nature What meant by the time of the Law of nature Page 24 No Sacraments appointed of God during the time called the Law of nature Page 24 c. Scripture silence a probable argument Page 26 Jesuites arguments herein examined ibid. The preceptive part of the Law of nature delivered to Moses and as used by Christ whether they differ Page 600 Leiturgy Divine ordinances must not stand or fall upon the want or fruition of any set leiturgy whatsoever Page 308 Leiturgy of the Church of England taken into consideration ibid. c. 1. As to the work it self Page 308 2. As to the sanction put upon it Page 309 Life What meant by it in the Covenant of works Page 11 Not barely an animall life ibid. c. The tree of life had not any naturall power to answer its name Page 12 Lord. Faith in Christ qua Lord is not the justifying act Page 554 The position at large discussed Page 555 c. Lords Supper See Sacraments Supper Lunatick Persons uncapable of any benefit by the Lords Supper Page 229 M. Man His first originall is in sin Page 363 Arguments evincing it Page 364 In mans restitution his nature must be healed and his guilt removed Page 366 The healing of his nature and the removall of guilt is the work of Christ Page 366 Manna Whence it hath its name Page 523 The time it continued with Israel Page 524 Miraculously provided ibid. A fable concerning it ibid. Of a Sacramentall nature Page 525 No standing Sacrament Page 526 Meanes Their necessity for our help in the way of faith and obedience Page 17 Objections answered Page 17 18 Mediatour See Christ Metonymies Frequent in Scripture Page 572 Marriage The Matter Page 540 Form Page 540 Minister Page 540 Reasons evincing it to be no Sacrament Page 541 Minister Allegations for a Ministers sole power in admission to the Sacrament Page 251 Inconveniences objected against it answered Page 262 A Ministers prudence in this work to see with more eyes then his own Page 272 Where an Eldership is erected to make use of them ibid. To make scrutiny into mens knowledge with all tenderness Page 273 Not to refuse but upon known crimes ibid. When he cannot in this do what he would he is to do what he is able Page 274 Ministerial Dispensation of Sacraments a part of the Ministeriall function Page 277 Whether Ministeriall dispensation be of the essence of Sacraments Page 277 c. Gospell order transgrest when Sacraments are not dispenced by a Ministeriall hand Page 278 Doctor Abbots and Mr. Hookers judgement in it ibid. Mixt. Lawfull to communicate in mixt congregations Page 314 Arguments evincing it ibid. c. Morall Perfection or imperfection is in reference to a rule Page 592 Duties naturally Morall bind all Page 195 Where a positive command is given there is a Morall tye to obedience ibid See Law