point at all the dreams and devices of the enemies of Gods grace with their cunning shifts in that no less then Sacrilegious diverting the more part of the glory of mans salvation from Gods grace to our selves Fitter occasion will hereafter offer it self only I say as Augustine Augustin tract in Ioh. 3. seeing God gives freely let us love freely quia gratis dedit gratis ama noli ad praemium diligere deum The Second point followes That it may be of grace it must be of faith This way of justification and no other preserves the glory of Gods grace entire Let us see how say some because grace is promised and given only to the believer Paraeus ad loc that is a truth But the Apostles purpose in this argument is not to shew the necessity of faith to the obtaining of grace but rather to the maintaining of the glory of Gods grace in the matter of our righteousness and salvation Let us enquire therefore how this means of justification by faith stablisheth grace and how that other by works either overthrows or empairs it May we say as some of late because faith is a free gift of God in us The like may be said of charity But take faith correlatively thou shalt see easily how this means of justification alone and no other makes grace glorious For if all our title to righteousness and salvation accrew to us only for the obedience sake of Christ apprehended by faith who sees not how entirely the glory of all belongs to the grace of God But I wonder how Papists with all their skill can uphold the concurrence of works in procuring our title to righteousness and salvation and not overthrow or clip at the least the glory of Gods grace Perhaps because our works proceed of grace but Dic sodes are they meerly of grace or partly of the power of nature Their common consent is that though grace be a principall yet naturall abilities have their partnership in every good work So much as they ascribe to nature so much they derogate from the grace of God See Annotat. ad cap. 3. vers 27. S. Bern Ser. 67. in Cantic 28. Deest gratiae quicquid meritis deputas as S. Bernard The Second argument followes That the promise may be sure and that to all the seed Whether we make this a second argument or a confirmation of the minor in the former is not much materiall If a new argument thus is the frame If the promise must be sure then must the inheritance be of faith But the promise must be sure Ergo. Take it the other way It is of grace Why Because else the promise cannot be sure I rather conceive it as a second argument though linked thus artificially with the former In it we have also two points First That the promise is sure Secondly That except the inheritance be of faith the promise cannot be sure Sure Whether in it self in respect of certain accomplishment or to us in respect of our apprehension and undoubtfull perswasion This later some insist on and thus give the sense If the inheritance depend on any thing except faith and grace we can never have any assurance to obtain the promise but must needs be filled with uncomfortable doubtings and uncertain waverings And that is a truth but not here directly taught The Apostle speaking of the certainty of the promise rather in it self then to our apprehension and perswasion though by Consequence this follows from the former Observ The Point is That the promise of inheritance is firm and shall have certain accomplishment Read for this Heb. 8.6 where the Apostle compares the two covenants together and shews that of grace to be preferred especially in respect of the certainty of it and of our attainment of the blessings therein conveyed And view 1. The Mediatour Christ in whose bloud it is ratified Heb. 10.2 The removall of impediments by mercifull pardon of sinnes and imperfections Heb. 8.3 The certain donation of graces necessary to attainment and our confirmation therein ibidem the certainty of accomplishment is easily discerned The more solid is our Hope and the more firm should be our faith and confidence as the Apostle inferres Heb. 10.23 So that neither violence of afflictions nor prevailing of heresies nor conscience of our own weaknesses and imperfections to which pardon is promised Heb. 8. nor any doubt of perseverance in state of grace should make us waver 2 Tim. 2.19 For he is faithfull that hath promised not onely salvation but pardon of sinnes donation of spirit perseverance and perfecting the work of grace to the day of the Lord Jesus Christ It is true there are duties required of us to the obtaining of the promises as faith and perseverance in faith obedience and perseverance in obedience but that God that requires them hath covenanted to work them Jer. 31. and 32.40 The next point is The necessity of faith and the property it hath peculiar to it self in making firm after a sort the promise the truth of this point will the better appear if we shall consider a little the consent and difference of the two Covenants Their agreement is this in both is promised Salvation and Blessedness of the Law it is said That if a man do it he shall live thereby as of faith he that believeth shall be saved Their difference stands 1. In the condition the Law requiring perfect obedience to be performed in our own persons threatning a curse to every transgression Gal. 3.10 The other Covenant requiring faith of the Messiah and sincere endeavour of obedience A second difference the Law requires perfect obedience promiseth neither ability to perform it nor pardon to any imperfection The Gospel so requires faith that it promiseth to work it so new obedience that withall the Lord covenanteth to make us walk in his statutes Ezek. 36. Yea and to pard on imperfections Jer. 31. Heb. 8. And besides delivers all these promises as ratified unto us in the bloud of Christ These things thus briefly laid together shew how faith onely makes the promise sure because to the believer promise is made 1. To remove impediments by pardon and sanctification 2. To enable to do and to persevere in doing whatsoever the Lord in the Covenant of grace requires to salvation Who can shew like promises made to the Worker that not without cause said the Apostle It must be of faith that the promise may be sure it being impossible by the Law to obtain the promises The third Argument from the extent of the promise both in the making and accomplishment It is made and must be sure to all the seed not onely to that of the Law but to that also which is of the faith of Abraham therefore it must be of faith and not of the Law The minor hath its proof in the latter end of the verse and is also further confirmed and illustrated vers 17. Abraham is the father of all
righteousness mark the description of him to whom faith is carried as to her proper object He is such an one as justifies the ungodly and from whom sinners great sinners believing in believing may expect justification For God justifieth the ungodly How may some men say by infusing righteousness saith Bellarmine by imputing righteousness say some of our Divines by remitting sins faith Cajetane and of our own Interpreters not a few Let us see whether hath more truth The two former have their agreements and their difference they agree in this First That to justifie in this place signifies to make righteous They differ in the manner how we are made righteous in this sense that the Apostle seems to mean whether by infusion or by imputation Papists especially Bellarmine will have it to be done only by infusing the habits of righteousness as faith charity c. whereby we are made formally and by inheritance righteous Now in handling this question we must remember that it s not denyed of us that God doth make us just by infusing righteousness For we confess God by his spirit doth sanctifie us throughout and infuse the habits of inherent righteousness as they call it whereby we are fitted to exercise morall justice 1 Ioh. 3. Neither deny we but that in the time when he justifieth us by imputation as some speak he also sanctifieth us and works a begun conformity to the law But this is that we enquire of whether this infused righteousness be that whereby we are made just so as according to the course and sentence of the law we stand just at the day of Gods justice This they affirm we all with one consent deny and that upon these grounds First For that Apostle 1 Cor. 4.4 that had his share herein as far as most yet professeth he had not nor expected justification thereby What is his meaning that he did not thereby stand just before God according to the sentence of the law In form thus Pauls righteousness inherent made not him stand just before God according to the tenour of the law Ergo No man is made so just by inherent righteousness as to stand just thereby before God according to the law Psal 143.2 David excellently endued with this righteousness yet deprecates tryall by judgment acording to the law upon this reason In Gods sight no man shall be justified The arguments are two First If David fear the tryall of Gods judgment by the law that had so great a measure of righteousness then is not that the righteousness whereby we stand just before God according to the law for a man having that righteousness which the law requires needeth not fear tryall by exactest justice but David deprecates judgment Ergò 2. View his reason No living man shall be justified in thy sight to wit if thou deal with him in judgment according to the law Theodoret paraphrasing the text expounds Novienim fieri non posse ut aliquis sine paenâ à tuo tribunali discedat si enim hominum vitae regulam legum â te latarum appones nemo secundum has vixisse videbitur And Augustine quantumlibet rectus mihi videar producis tu de thessauro tuo regulam coaptas me ad eam et pravus invenior To these testimonies so direct what answers give they Perhaps they will say they speak of actuall justice not of habituall and therefore are impertinently alledged to the purpose in hand Answ Not to examine that distinction we shall see they conclude as well against habituall as against actuall righteousnes For is our actuall righteousness such as may not endure the censure of the law then certainly it more then seems the habits whence they proceed are not so perfect as after the law they should be For what should let the perfect habit of faith to bring forth a perfect act of faith c. sith therefore the acts are imperfect so are the habits also But other answers they have many and variable First that the Prophet speaks only of justice which a man hath of himself not of God Bellarm. in Psal 143. lib. 4. cap. 20. de justific and that he denies a man to be justified thereby But howsoever or whensoever David had his righteousness if it were justice such as in the law is required why deprecates he judgment He needs not fear Gods Tribuniall that hath the iustice of the law to present unto God For it s written The man that doth them shall live in them Rom. 10 5. Their second Answer is this That David deprecates judgement because of his veniall sins and they forsooth though they deserve punishment in exact justice yet hinder not justification Answ Well then belike these lighter sinnes though a man have He may be justified according to the Law What is then become of that sentence of the Law cursing all men to the pit of Hell that continue not in all things little or great written in the Book of the Law to do them Gal. 3.10 2. And are these the sins onely for which David feared judgement then hear either veniall sins hinder justification or else David doth ill give this as a reason why he was so loath to have the Lord enter into judgement with him because no flesh should be justified in Gods sight In a word draw out the Prophets speech something largely after this Exposition The sense will be this Oh Lord I beseech thee spare calling me to reckoning for my veniall sins For in respect of them sith no man is free from them no flesh shall be justified in thy sight Their third answer No flesh shall be justified because our Righteousness though it be true and pure in it self yet compared to the infinite righteousness of Gods Nature it seems no righteousness as the light of a candle though it be light yet compared to that of the sunne is no light and this exposition hath the Authority of some Fathers annexed Answ With this distinction of righteousness I find no fault It hath the testimony of Fathers and the warrant of Scripture Job 4.18 But is this the reason why David so much feared to come to judgement because he wanted righteousness comparable to the Essential righteousness of God Who can think it it sufficeth to any man at the day of judgement to bring unto God the righteousness which the Law prescribes neither need he fear punishment because he wants righteousnes comparable to that Lev. 18.5 Rom. 10.5 which God hath as God and thus Theod. Aug. and others interpret that his desire to be free from judgement was because he answered not to the rule of righteousness Now is Gods Essentiall righteousness The Rule after which in judgement our righteousness must be squared Dic sodes I think rather the Law of God Saint Hierome in his time alleadged this Scripture against Pelagius to prove that no man ever was or could be so Holy as to live without sin what answer receives he saith
pretence to be neglected Who dare then stand up to defend the profaneness of those fanaticall spirits that scoffe at these ordinances more meete they say for carnall Jewes then for spirituall Christians Forsooth they have the spirit immediately to work what Sacraments serve to signifie or exhibite and what needs the Element where the grace is received They had best taxe God of indiscretion that of his mercy hath ordained them to be helps for our weekness and fitting himself to our state in the flesh in sensibilibus intelligibilia praebet Chrysostom Homil. ad Pop. 60. and 83. in Matth. as Chrysostome in things sensible reacheth unto us things intelligible They boast of the spirit they have a spirit indeed but not of God but of fornication as the Prophet speaks or of delusion that hath caused them thus to erre No man saith Paul speaking by the Spirit of God defieth Iesus 1 Cor. 12.3 Moman said I taught by the Spirit of God contemneth the ordinances of Christ established in the word But what need Sacraments when the thing they signifie is obtained Let Paul answer thee from the case of Abraham he was justified before he was circumcised yet received the sign of circumcision to be a seal of the righteousness of faith which he had being uncircumcised No less absurd is that saying of them that in heat of affection inveighing against dumbe Ministers stick not to affirm their actions are meer nullities Baptisme no Baptisme that is administred by a non-Preacher Well then why receive they not a new Baptisme sith the old is a blank They answer they have the inward Baptisme and therefore need not the Sacrament Be well advised if thou hadst the measure of Abraham or of the blessed Virgin in regeneration thou art not exempted from use of any Sacrament From Abrahams act proceed we to the object What received Abraham The sign of circumcision genitivus speciei frequent in Scripture and common language the gift of tongues the gift of healing 1 Cor. 12. That is tongues and healing which are gifts the sign of circumcision that is circumcision which is a sign Observ The things here observable are 1. The natvre of a Sacrament opened Bellarm. de Sacrament lib. 1. cap. 17. A brief description of the nature of Sacraments Sacraments are signes ordained of God to seal up unto us the righteousness of faith Your collection is naught say Papists For you conclude a generall from a particular It follows not that if circumcision were so and so to Abraham that therefore all Sacraments are such and to all men such But it is well answered that what belongs in common to all the species may well enough be attributed to the generall For that which all the species have in common Parcus ad loc they have from their generall proceed we therefore to the explication Touching the name of Sacraments it is idle to contend though in so many letters and syllables we have it not in Scripture yet the thing we have and why should we be so abhorrent from the word so significant and of so long continuance in the Church of God The first thing in the nature of a Sacrament is this August de Doctr. Christ lib. 2. cap. 1. That it is a signe Now a signe saith Augustine is that which besides the species it offers to the senses causeth some other thing to come to our mind as when we see smoak we say there is fire when we see the rain bow we think of the covenant God made with all flesh Signes are of two sorts Naturall Voluntary Augustine calls them data others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naturall signes are such which naturally without the will or appointment of any of themselves cause us to think of what they signifie as smoak of fire Voluntary signes are such as signifie what they do signifie by the will and appointment of those that make them signes as the rain-bow of the Covenant which it signifies not Naturally but by the will of God and of this latter sort are Sacraments Again of these Voluntary or made signes some are analogica that carry a resemblance of things they signifie some not so but meerly by appointment and constat of the imposers signifie what they signifie as Ivy bush wine Sacraments are in the first kind whereupon saith Augustine if Sacraments had not some similitude and likeness of the things August epist 23. ad Bonifacium whereof they are Sacraments they could at no hand be Sacraments Therefore in all Sacraments God hath made choice of such signes as have a fitness naturall though indeterminate to represent what they are ordained to signifie though actually they do not signifie it till Gods ordinance have therto determined them for example washing in water hath a fitness to signifie spirituall cleansing by Christs bloud actually it signifies it onely by appointment of God c. Moreover Popish Schoolmen in this question of Sacraments have devised other distinctions of Signes which it shall not be amiss to propund Scotus ad sent l. 4. dist 1. First thus Signes are either Rememorative which by their signification call to remembrance something past or Demonstrative as it were pointing at something present Aquinas part 3. qu. 6. art 3. Bellarm. de Sacram. l. 2. c. 9. or Prognosticall foreshewing something to come Sacraments of the new Testament are al these Memorials of Christs Passion demonstrating the effect of the Sacrament Foreshewing eternal glory Although though this we must observe saith Bellarmine Bellarm. de effect Sacrament lib. 1. c. 8. that that which Sacraments of the new Law chiefly and essentially signifie is onely justifying Grace According to him therefore our Sacraments are chiefly yea essentially onely demonstrative Yet they further distinguish of signes Scotus ubi suprà some are speculative onely they are such as are ordained to no other end but to signifie some are withall practicall which are ordained to effect and work that which they signifie and of this latter sort they will have our Sacraments to be Thus farre of the generall nature of Sacraments Proceed we now towards enquiry of the difference that we may see what it is that distinguisheth Sacramentall signes from others Signes then are all of them amongst those things quae dicuntur ad aliquid Every signe is a signe of something and by being a signe leads us to consider of that whereto it stands in relation What is it then that Sacramentall signes do signifie For better understanding we are to consider in every Sacramentall signe Two things as Parts after a sort of it as it is such a signe First a Substance or Matter 2. Actions about that matter as in Circumcision the matter was the Foreskinne The Action thereabouts The cutting off the Foreskinne In Baptism the Matter is water the Sacramentall action the dipping or sprinkling of the child c. If the question now be what Sacraments in common signifie Answ The
perseverâsse quod acceperat ut nasceretur Isaac Observ The difficulties thus rid let us now see what we may observe for our further profit Where first offers it self that distinction of faith according to the divers degrees and measures thereof in believers There is weak faith and strong faith there are men of no faith as infidels men of weak faith as novices men strong in faith as was Abraham Matt. 14.31 O thou of little faith saith Christ to Peter Matth. 15.28 O woman great is thy faith saith our Saviour to the Canaanitish woman Christ found not so great faith in Israel as in the Centurion some in Israel not so great as in an alien The greatness or smalness of faith is three wayes considered 1. In respect of the things to be believed so it is more or less according as things believed are more or lesse in number 2. According as things believed are more or less distinctly conceived the more implicite faith is the less it is the more explicite the greater 3. According as the assent to things believed is more or less firm more or less free from doubting and in this last sense we must conceive the Apostle Abraham strong in faith because he doubts not of the promise Questions here offering themselves are these First whether weak faith have in it justifying virtue or Whether a man weakly believing have title to justification according to the Covenant Answ Weak faith if true gives title to justification our Saviour speaking of faith miraculous saith The least degree of it even the grain of mustard seed Luke 17.6 is available to miracles even of greatest nature it holds proportionally of faith justifying to the uses whereto it serves the least measure is of force to justification 2. Add hereunto that it is not the greatness of faith that justifieth Faith as it is a virtue or gift in us hath not justifying virtue but as it apprehends the righteousness of Christ whereby we are justified which apprehension may be as true in him that believes weakly as in him whose faith is more firm 3. It is not to be forgotten that as the defects of other gifts and parts of obedience are covered with Christs perfection so that they hinder not justification so is also the imperfection of faith Secondly it may be demanded How we may discern our faith to be true while it is weak Answ It is true if 1. It strive against doubting and infidelitie 2. If it be carefull to get strength by means that God hath sanctified Luc. 17.5 Mar. 9.24 3. If that weak perswasion we have of Gods love and pardon of our sins breed care to purifie our hearts and to please God Act. 15.9 The next point in the text is the signes of strength in Abrahams faith two in number First this That he considered not the opposition in course of nature made against the promise 2. That he doubted not of the promise nor debated the matter how it could have accomplishment For the first Whether we consider it as a signe or as a means of Abrahams firmness in believing is not much materiall It is no small signe of stable faith to passe by notice of things that oppose Gods promise and a great means to stablish faith the withdrawing of our minds from beholding the things that may hinder the accomplishment of Gods promise This once is clear that the first step to incredulity is the loosing of our thoughts to rove towards things opposing Gods promise and demitting our minds to behold the impediments of second causes Thus fell Zachary incredulously to question the promise of God whiles he considered his own and his wife 's old age disabled as he thought for procreation Luc. 1.18 Thus Sarah in like sort Gen. 18.12 thus Moses Num. 11.21 Thus Gods children at this day Their sins great therefore not capable of pardon Corruptions strong and settled by evil custome therefore not possible to be mortified Grace small temptations many and violent therefore perseverance impossible Vse It is our wisdome and will be our comfort in this particular to hold semblance with Abraham where we have Gods promise seem it never so incredible rest in it and that thou mayest so do beware how thou give way to flesh and bloud drawing down thy thoughts to the course of nature To many yea most of the promises made to us in Christ gainsaying we shall find in nature reasons of believing onely in the power truth and goodness of God and in the merit and obedience of Christ the ratifier of the promises 2. Cor. 1.20 The second signe of Abrahams strength in faith is That he doubted not of the promise where also the generall cause of doubting is expressed that is unbelief Touching the sense see the former explanation The points we have here observable 1. A difference betwixt faithlesness and doubtfulness such as is betwixt the Cause and the Effect Not every one that doubts is faithless though doubting argue some measure of unbelief A man merely faithless denies all assent to truth propounded in doubtfulness is some assent though not without fear that the contrary may be true I observe it the rather respecting the weakness of some amongst Gods Children that perplexed with doubtings pass censure of meer faithlesness upon themselves Saith our Saviour to Peter doubting * Mat. 14.31 oh thou of little faith wherefore didst thou doubt Doubtings argues weakness of faith not a nullity of believing A Second point observable is the fountain of doubtfulness and that is unbelief doubting is a fruit of unbelief so far as we are doubtfull so far are we faithless from faith proceeds nothing but certainty wavering therefore issues from want of faith If any demand whether such as doubt may be presumed to have faith Answ Doubtfulness though it agree not to the nature of faith yet may meet with faith in the same subject Why not as well as other corruption with grace Flesh with spirit knowledg with ignorance rebellion with obedience hard-heartedness with remorsefulness c. So hath God tempted all gifts of the spirit in us that their contraries are abated not abolished Whence issue in Gods Children acts not of grace only but of corruption also yea in the same act of Gods Saints a spice of corruption as well as a rellish of grace see Rom. 7.23 Gal. 5.17 And as the argument is ill there is some rebellion therefore no inclination to obedience some corruption therefore no grace so as ill followes it there is some doubtfulnes therefore no faith But though this be true yet doubtfulness hath no other fountain then unbelief And it serves first to shew the vain contentment and self-pleasing many through misprision conceive from their doubtings even hence concluding the sincerity of faith from the sense of doubtings Their errour I would gladly reform and it springs from hence We say truly it is presumption not faith that 's never encountred with doubtings and they have no faith
l. 4. Homo non quaerit salutem â Sacramentis quasi ab eis sed per ea à Deo Haec enim praepositio A * Scotus ad lib 4. dist 1. denotat Causam agentem per verò notat causam instrumentalem Well let us yeild them to be organa whether Morall or Physicall It pleaseth not Bellarmine Bellarm de effect Sacram. lib. 2. cap. 11. that they should be causes Morall though he confesse a stream of their own Writers run current that way But they must be Physicall instruments that is such as properly and by inherent vertue work or cause justification And if any ask what that vertue is that God hath put in them to effect this grace He answers It is nothing but Gods moving or using of them to that purpose For by this that God useth the Sacramentall action to produce grace he doth elevate it above the nature and makes it reach to an effect supernaturall Now I might be long in shewing the contrary judgement of his own side some making them means or instruments of grace per modum continentiae because they contain the grace they signifie some by concomitance onely c. I will propound the sentence of Scotus onely whom ye shall find thus to resolve There is not saith he in Sacraments aliqua Causalitas activa propriè dicta respectu gratiae but they are said to be causes of grace improperly inasmuch as the receiving thereof is an immediate disposition to grace mox For thus hath God disposed and set down the order and hereof he hath certified the Church that to him that in due manner receives the Sacrament he will give the effect thereby signified This I trow is far from Bellarmines conceit But let us further examine his conclusion In all ordinary Physical instruments which God useth to effect his purposes by there is besides Gods use of them a vertue and power and fitness given them to produce what he useth them unto as meat to nourish clothes to warm Sun to cherish the earth c. and shall Sacraments be ordinary Physical instruments and yet lack this inherent vertue What Philosophy yea or Divinitie so teacheth Besides this Sacraments all suppose those habits wherein they make justifying grace to consist Acts 8. Matth. 28. to be in him that receives them they must have faith or at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Sacraments may be applied unto them and shall we think they are elevated by this use and motion they speak of to work what is already wrought Lastly if they wrought thus Physically as it were potions methinks then every one to whom they are applyed must needs receive their effect unavoidably and so Simon Magus must receive the grace of the Sacrament as well as Simon Peter which if it be absurd as absurd it is to make them Physicall instruments or Active causes of this grace which they call justifying To conclude this whole question May it not be granted that Sacraments are instruments or means of grace Answ No doubt yes but instruments morall onely that is such as whose vertue sticks not in them but onely because where they are duely used God is present by covenant to work grace supernaturall So Scotus ut suprá so some of our Divines Yet more nearly 1. Consider what grace they are ordained to work as means 2. How they concur to the working of it The grace they work is 1. Confirmation in perswasion of justification 2. Care and increase of sanctification c. How work they it Answ Occasionally onely quatenus they represent Gods actions Christs person and benefits our duty c. by which representations Gods spirit worketh in our hearts in these or the like discourses God hath in the Gospel promised remission of sins to all those that believe in Christ and for further assurance hath been pleased to ordain Sacraments as it were his seals set to his covenant wherein I see represented the death of Christ that procured pardon of sinns and in the Ministers action delivering the Sacrament to me Gods act in delivering Christ and his benefits to me is resembled Now his promise is that if I bring faith to the use of the Sacraments the things they signifie are mine How then assumes conscience I believe what God in the Gospel promiseth what in Sacraments he seals unto me and thence follows as a conclusion my faith confirmed c. Now what say our Adversaries to this manner of Sacraments efficacy Forsooth if in this manner onely they have their efficacy there shall then be no difference betwixt Sacraments of the Old Law and those of the New Testament Answ What none at all Bellarm. de effect Sacram. lib. 2. c. 8. They confesse elsewhere that we agree with them in the differences thus far 1. The signes are others 2. The number less 3. The facility more 4. Clearness of signification greater 5. Manner of signifying different 6. Endurance of new longer Object Yea but in the point of efficacy there is left no difference For thus theirs were effectuall by stirring up faith by their significations and by the devotion of the receiver which they call The work of the Worker Observ Is that the matter then hear what I think the Apostle here teacheth or at least warrants us to teach by collection That Sacraments of the Old Testament were the same with ours in matter signified in use ends and efficacie What is Baptisme unto us more then a signe of our initiation into the Covenant Gen. 17.7 Rom. 4.11 Deut. 30.6 A feal of the righteousness of faith An occasionall mean of sanctification The same was Circumcision to Abraham and to all his posterity in the ordinary measure of efficacy there might be some odds in efficacy and manner of it none at all that can be assigned For 1. In their Sacraments they had Communion with Christ They ate the same spirituall meat 1. Cor. 10.3 4. drank the same spirituall drink that we do though under other signes or elements Object Rhenenses ad loc Bellarm. de effect Sacram. lib. 2. c. 17. August de utilit Poenit. cap. 1.2 Nay rather say Papists the same amongst themselves not the same with us Answ Then let us hear Augustine Eundem inquit cibum spiritualem manducaverunt quid est eundem nisi quia eum quem etiam nos mox Eundem non invenio quomodo intelligam nisi eum quem manducamus nos Inst What Paul there speaks of were not Sacraments Answ How then fit they Pauls intention which is apparently this to take from this people vain confidence in Sacraments 2. What means Paul to say of their passage through the sea c. it was a baptizing of them Cyprian Epist 76. August in Psal 77. Hear ancients Cyprian Mare illud Sacramentum Baptismi fuisse declarat beatus Apostolus Paulus dicens Nolo vos ignorare fratres c. 1. Cor. 10. Augustine Per mare transitus
Tertullian well answers That this sentence is of undoubted truth Nothing at all is hard unto God but yet if we shall thus abruptly use this sentence in our presumptuous and ground less conceits we may feign any thing of God as if he had wrought it because he had power to work it Non autem quia omnia potest facere ideo credendum est illum fecisse etiam quod non fecerit sed an fecerit requirendum God could have furnished man with wings to flie he hath done it to kites follows it thence that he hath done it yea or that ever it shall be done In a word Dei posse velle est non posse nolle Quod autem voluit potuit ostendit c. Psal 115.3 Gods power must be considered with his will and significations thereof what he will do he can do what he hath signified he will do let us build upon it that it shall be effected but where we want evidence of his will we shall but absurdly expect the event in respect of his power for he can do more then ever shall come to passe With like frand do our Transubstantiatours and their of spring Ubiquitaries delude the simple perswading the reall presence of Christs body some in many some in all places by this as one argument God is omnipotent Quis hoc nesciat To vield that it is possible for God to make reall communication of immensity part of his incommunicable glory to Christs Humanity and to grant that God can uphold a body in its essence without that essentiall property of a body Circumscription What Divinitie teacheth to believe that as actually true which God hath power to effect where is no evidence of his will to work it Abraham rested on Gods power and therewith supported his faith but it was for things whereof he had a promise as after followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of the generalis thus far Let us now view the words Who quickneth the dead and calleth things that be not as though they were These effects subject to Gods power Abraham considered fittingly for support of his faith in the particular promised him Sense For thesense of the words Sasbout Cajetan alii Many Interpreters take them particularly and thus interpret Who quickeneth the dead That is that gives generative virtue to men disabled for generation so putting as it were a new life into them And calleth the things that are not as if they were That is that makes eximious things contemptible the Gentiles that were no people a people of God I rather think they are to be taken in their largest sense according to the immediate purport of the words though I confess Abraham from them inferred the particulars of his promise and thus conceive Abraham to have reasoned for the establishing of his faith His first conclusion is this My body now as dead in respect of the act of generation God will quicken and make vigorous His argument God by his power can quicken the dead therefore he can give generative vigour to my dead body His second Conclusion The seed promised though it yet subsist not yet shall have being His argument God by his word makes things to be that are not Ergo. The question here moved by some seems to me impertinent Whether it be Gods property onely to raise the dead inasmuch as the Apostles purpose here is not to deliver these as effects peculiar to Gods power but rather to shew that they are things subject to his power Which was that that Abraham considered for establishment of his faith In the mean time I joyn with them in the conclusion That these effects fall not under the compass of any created power for howsoever we read of some Prophets and Apostles that raysed up the dead yet was not the virtue that quickened them inherent in them they being but instruments if so much rather signifiers of Gods will to effect such miracles In a word in all miraculous effects three sorts of causes must be distinguished 1. The principall efficient that is Gods power 2. The instrument or mean cause which sometimes are creatures and their actions not so much elevated above their naturall ability as chosen of God to be attended with his divine virtue 3. The cause dispositive which is fides miraculosa Gregor Dial. lib. 2. cap. 30. Gregory goes far yet stayes within these bounds Sancti aliquando ex potestate miracula exhibent aliquando postulatione utrolibet tamen modo Deus principaliter operatur c. saith Thomas If therefore at any time this effect be ascribed to Saints it is to them onely as instruments or means by faith obtaining the miracle to be wrought by the power of God Sive sit Elizaeus sive ille magnus Elias mortuorum utique suscitatores ipsi quidem suo non imperio sed ministerio for is exhibent nobis nova insueta Deus verò in ipsis manens ipse facit opera Bern. super Cantic Serm. 13. Vse Let us see to what use the meditation of these mighty effects of Gods power may serve us God quickneth the dead and calleth the things that be not as if they were that is by his word gives things being that erst had no being in nature When there was no light he onely said Let there be light and there was light when no firmament he called for a firmament and there was a firmament These and the like effects of Gods power Abraham meditated and thereby assured himself of obtaining the promises that had no help of performance in nature As comfortable and great promises God hath made us as he did to Abraham as to raise our bodies out of the dust of the earth and to make them like to the glorious body of the Lord his Son Christ Phil. 3.21 Why should it seem encredible to any as Paul speaks that the Lord should raise the dead Acts 26.8 He could at first build the body in that excellent figure out of the dust why not again repair the ruines death hath wrought in it He quickneth the dead He hath promised to * Isa 5 7.15 revive the spirit of the humble and to bring them up from the gates of hell Why are our souls so disquieted with our present apprehension of Gods wrath as if our state were remediless He quickens the dead Promised to work faith knowledge sanctification in the hearts of all that conscionably seek them in the means What now if we feel nothing but infidelity Let him but call for faith by his word he works it in the most incredulous and as he caused the light to shine out of darkness so can he cause the light of the glorious Gospel of Iesus Christ to shine in the hearts that yet sit in darkness and in the shadow of death In these spirituall effects of his power instances we have daily How many dead in trespasses and sins hath he quickened by his spirit to newness of
at all that never had conflict with infidelity though this be true yet in doubtfulness simply none hath comfort because it is a fruit of infidelity The sense of unbelief is occasionally comfortably and striving against doubting is a sign of faith in this thou hast no comfort that thou doubtest but this is the comfort that thou seest thine unbelief bewailest it and strivest against it Mar. 9.24 Secondly It serves to admonish us to strive against doubtings and to pray with the Disciples Lord help our unbelief Luk. 17.6 The root is bitter out of which it grows the vice most dishonourable to God most discomfortable to our selves unbelief 2. This banes our prayers and makes them return empty from our God Iam. 1.7.3 Breeds wavering in Christian profession and practice vers 8.4 In a word makes all duties flow coldly from us whilest we question Gods power or will to reward them 5. Dishonours the promiser by questioning his ability or readiness to perform what he hath promised And that is it which in the contrary comes next to be treated From the signs of strength in Abrahams faith the Apostle passeth to the effect thereof He gave glory to God by such his believing Giving glory to God We may not so conceive as if any reall access of glory came to God by Abrahams believing he is for gloriousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and no reall addition or diminution comes to his glory from the creatures of himself and in himself he hath all perfection of glory before the worlds were his wisdome and power the truth were in him in the same infinite measure as now by his works he procures not glory but either manifests or communicates it to his Creatures But we are said to give him glory in way either of acknowledgement or publication so Abraham by believing gave glory to God inasmuch as thereby he acknowledged the power and truth of the Promiser The point to be observed is How glorious a thing it is to God firmly to believe and rest upon his word I know not whether by any one Duty God reap more honour then from this of believing His power his truth his goodness his mercy Attributes that the Lord counts most gloririous to himself and desires ratherest to be acknowledged amongst men by believing we acknowledge Yea if there be any other office and duty whereby Gods glory is published and occasionally acknowledged by others from faith it issues Profession Patience Love Mercy or if there be any other virtue by exercise whereof men are excited to glorifie God From Faith they all flow as from their fountain And I marvell not at the Lords so sore indignation against Moses his friend for not sanctifying him by believing read Deut. 32.51 Num. 20.12 and 27.14 and 11.21 22 23. a greater dishonour he could scarcely have done to the majesty of God Faith thinks highly of God Incredulity abaseth him By this we may take occasion to judge of that doctrine of Doubting so much commended by adversaries to Gods people as more honourable unto God then is ours of assurance That we may not seem to wrong them let us understand that Generall faith they allow to be undoubtfull Faith speciall they make the Lutherans dream having no ground at all in the word of God their meaning is that what is in generall taught touching the power and truth of God in fulfilling his promises must and may be believed with undoubtfull faith For our particular to believe that to us he will give Remission of sinnes perseverance and life eternall they teach the performance to be to the ordinary rate of Gods children impossible and groundless the attempt arrogant and presumptuous Hope it we may out of a probable conjecture believe it we may not as out of infallible evidence Hence are those often commendations given to a course holden betwixt doubtfull Hope and slavish Fear in our passage towards Gods kingdome Where First I demand Whether there may not or ought to be speciall Faith of Gods Power my meaning is whether a man be not bound to believe that God can pardon his personall sinnes and give him life eternall and whether the doubting thereof in respect of our Persons be not censurable of unbelief It is truly said Cain sinned more by despairing of Gods mercy and denying his power to forgive his sinne then in embruing his hands in his brothers bloud speciall Faith then there may and ought to be touching Gods power to perform his promise Let us see whether like faith ought not to be concerning Gods truth and Will to perform it 1. Commandment is given to pray for pardon of our own sinnes to pray for perseverance and life eternall and a requisite condition in available prayer to believe not onely that God can but that he will give what we pray for see Mark 11.23 Matth. 21.21 Jam. 1.6 7. How then is it a point of arrogancy to endeavour speciall faith 2. Besides this What dishonour is this to the spirit of God not to believe his testimony given in our hearts Rom. Bern. de Annunciat Ser. 1. Augustin Mannal c. 24. 8.16 shall we say It is of Generalls onely Hear Bernard Si credis peccata tua non posse deleri nisi ab eo cui soli peccâsti hene facis sed adde adhuc ut hoc credas quia per ipsum tibi peccata donantur hoc est Testimonium quod perhibet in corde nostro Spiritus Sanctus dicens Dimissa sunt tibi peccata tua More I add not upon this occasion onely I say If to rest on Gods word be a thing so Honourable to the Promiser to doubt of his promise is to derogate from his glory whether the doubt be of his Power or of his Will of the Generall or for our own Particular Let all Gods children to whom God hath given repentance take notice of their doubtings as things dishonourable to God and derogatory from the glory of his power and truth and mercy What when God proclaimeth pardon even to bloudy sinnes repented Isa 1.18 shall we question whether in mercy he can or will forgive the sins we have forsaken when he hath ratified all his promises in the bloud of his Sonne 2 Cor. 1.20 shall we question whether he mean sooth in promising his children pardon protection perseverance or life eternal God forbid I say not we can at all times free our selves of doubtings onely I advise to take notice of them as of sinnes not of lightest nature detracting so much from the glory of the power or truth or goodness of the promiser It follows now in the Text. And being fully assured or perswaded The strength of Abrahams faith the Apostle hath before declared by removing from him the effects and signes of weakness in believing the same he here shews positively setting down the property and nature of faith in her strength and ascribing it to Abraham In the words are two things 1. The measure of Abrahams perswasion He
In sins The will is in esteem the Fact Matth. 5.28 Why not also in good duties nisi forte putetur in malo quam in bono efficacior inveniri voluntas apud Deum qui Charitas est promptior esse ad ulciscendum quam ad remunerandum misericors miserator Dominus Add to this the consent of Bellarmine That martyrdom Bellarm. de Bapt. l. 1. c. 6. and true conversion of the heart in case of necessity supplies the stead of Baptism And follows is not thence that the Baptism of Water is not of so absolute necessity to salvation that he that dies without it perisheth everlastingly A man would now think the odds is not great betwixt us and Papists touching this point of necessity of Baptism They teaching as we that out of case of contempt faith and conversion avail to salvation without the Sacrament But will you hear a Merciles distinction It is true they say of grown men inasmuch as they have faith and conversion to supply the stead of Baptism but yet for infants it is their peremptory conclusion though they be born of believing parents are not capable of personall contempt yet perish they in their originall sinne for want of Baptism if they die unbaptised For they have nothing to supply the stead of baptism Answ 1. Let them shew us where the Lord hath made the condition of infants in this respect worse then that of grown men 2. Let them prove that in grown men faith and conversion therefore exempts them from condemnation because they supply the stead of Baptism 3. What hinders to say that the faith of the parents is available to salvation of infants without baptism as well as with it In case they be baptized they confess with Bernard that through grace it is granted them to have benefit by others faith as they were damnified by anothers fault yea faith Bernard there is no doubt but that the stain contracted by others may and ought to be purged also by the faith of others doth the faith of a grown man supply the stead of baptism out of case of contempt and shall not the faith of infants do as much for them No For it is said Except a man be born again of water and the holy Ghost he cannot enter into the kingdom of God But I demand is this understood of Baptism generally belonging to all men or must it be limitted to infants onely If of all then methinks of grown men also If of infants onely 1. What meant Christ to propound it to Nicodemus was it his purpose to teach him that inasmuch as he was not baptised in his infancie he could not not enter into the kingdome of God then sure I shall not wonder if Nicodemus conceited a necessity for an old man desiring to come to Heaven to return back into his mothers womb and be born again 2. Will they say it must have this gloss by limitation If a man want baptism by contempt and not otherwise Why then should it stand in force against infants in their own persons not capable of contemning and whose parents hasten to it with desire but are prevented by necessity alas poor infants that you free from contempt in your selves and your parents must to Hell for bare want of baptism and elders in the same want have access to Heaven so they be free from contempt Can we imagine bare want to be more prejudiall to infants then to grown men Now what if it shall appear to us that the place cannot in that strict manner be understood of baptism but of regeneration The point I wil labour to clear against Papists only comparing it thus expounded with other of their grounds For ground this I wil lay That the sentence of our Saviour had truth at that time when he had conference with Nicodemus yea long before ever since the fall of Adam 1. For that our Savior blames Nicodemus for his ignorance in this point the necessity of that which he calls the new birth v. 10. Art thou a master of Israel and knowst not these things Now sure if it must be understood of baptism the ignorance of that ordinance could have been no such blemish to Nicodemus the ordinance being so new and of him till that day unheard of 2. Besides this the purpose of our Saviour more then seems to be this to exhort Nicodemus to present labouring for that whose necessitie Christ teacheth to be so absolute Now shall we say that at this time baptism was of so absolute necessitie hear Bernard He was informed of one that taught how that ever since this sentence was pronounced by our Saviour none could in any wise be saved without actuall receiving the visible Sacrament or martyrdome in stead thereof Now sure saith Bernard Bernard Epist 77. De Temporis praefixione durum nimis austerúmque videtur ut videlicet verbum absconditum palam jam noceat ante judex feriat quà m minetur His arguments in short are these 1. It is improbable it should so be because many should by this means be damned that never had knowledge of any such precept For this of baptism is not as some other things are that are known by nature factitium enim quodammodo est non naturale mandatum but that is impossible Rom. 10. John 15. Ergò 2. Circumcision as yet stood in force and had its virtue as Baptism 3. And from the dayes of John Baptist the kingdome of heaven suffered violence 4. Fit injuria antiquo illi Dei aeque mandato si novo adhuc furtive superveniente non tamen subveniente illud ita subito evanuisse putetur ut prodesse deinceps non valeret 5. And Bellarmine confesseth that Baptism became not thus necessary as a mean untill â—he day of Pentecost The inference is this that which Christ teacheth Nicodemus to be thus necessary was necessary at that time when he had conference with Nicodemus Baptism was not then so necessary Therefore that that Christ speaks of is not Baptism And do we think Christ taught Nicodemus that after the time of Pentecost Baptism should become thus necessary The sense then must be this Nicodemus look that thou procure Baptism betwixt this and the next Pentecost after my death if then thou want it there is no hope for thee to enter into the kingdom of Heaven From those circumstances of the text besides others elsewhere pointed at it is clear I think that the place is not to be understood of Baptism of water but of that which they call the Baptism of the Spirit that is of Regeneration And see whether the reason annexed prove not as much Regeneration necessary for whatever we have by the first birth is fleshly and corrupt Now shall we say that corruption is removed onely by Baptism or at least not without it Faith purifieth the heart Acts 15.9 and sometimes saith Augustine S. August de Bapt. contr Donat. l. 4. c. 24. before Baptism the
spirit is obtained as he gives instance in Cornelius Act. 10. I have dwelt perhaps too long in this question yet it repents me not considering how I see many carried away with authority of some ancients incline to this merciless errour of Papists shutting up all infants that die unbaptized under condemnation except perhaps some extraordinary work of Gods power exempt them from hel We were wont to teach not that Baptisme gives title to the Covenant but the Covenant to Baptisme so we reason against Anabaptists the Promises are theirs Acts 2.39 the spirit theirs Acts 10. Mark 10. Gods kingdome theirs therefore Baptisme must not be denied them how turn we the argument now on this manner They must be baptized that they may come nto the Covenant and that they may have title to the promises of God and kingdome of heaven And how stand these arguments in force against baptisme of Turkish and other Pagan infants Nay if in Baptisme there be this vertue to give the baptized title to Gods kingdome if want of it so perillous merciless were we if we forced it not upon such children What should we imagine the cause of this change of judgement One or both of these 1. The authority of ancients 2. An inconvenience they desire to prevent in the people For the first of these Let ancients on Gods name have their reverence but yet shall we be so sworn to their words that we shall suffer them to lead us with them into their errours Love Augustine and give him reverence yet let truth be preferred in esteem before him as to the second The perill of our peoples neglecting this holy ordinance upon perswasion that it is not of so absolute necessity 1. Where learn we in Divinity to expell poyson with poyson one errour with another 2. Besides that arguments there are sufficient to press on their conscience the use of this ordinance if it were but that it stands in force by Gods commandment and as Bernard speaks Vâ—ra plena Fides universa praecepta amplectitur And this is one yea a chief one of Gods commandments Quomodo denique Fidelis qui Dei contemnit Sacramentum Contemtu violatum iri Domini foedus affirmo saith Mr. Calvin Calvin in stit lib. 4. cap. 16. Ser. 26. Are not these arguments sufficient to support the reverence of the Sacrament unless we winde in Infants in the peril of remediless damnation not for their own but for their parents contempt 3. Nay see whether as great mischiefs follow not upon this conclusion as profaning these mysteries by unconsecrated hands of Lay-people For where grew the ancient audaciousness of midwives Baptizing save only from this errour that without Baptisme the infant dyes condemned 4. Yea consider I beseech you into what a gulfe of comfortless griefe poor Parents are by this means plunged when once they cannot be perswaded but their children are gone to hell who shall blame them now if they weep for their children I say not as Rachel because they are not but as Heathens and men without hope because they are for ever shut up under condemnation To close up this point touching necessity of Baptisme there are these opinions First That it is none at all but meer superfluity such miscreants abhorre Secondly That it is so absolute that bare want excludes from heaven such cruelty detest Thirdly That it is necessary where it may by any means be had regularly so as the contempt is damnable in those that omit it yet not so prejudiciall to the infant as to plunge it into hell This the sentence of Scripture herein rest Now let us go to that which followeth And he received the sign of circumcision a seal of the righteousness of faith c. The point here proved is this as we have heard that to believing both Iewes and Gentiles the blessing of justification belongs proved from the first branch because Abraham had righteousness being yet uncircumcised Now that to Jews onely it belongs is next concluded and to this the passage is by a new Prolepsis the objection whereof as it seems hath these two branches If Abraham were justified in time of uncircumcision to what purpose was he circumcised The use of circumcision seems needless yea and if because he had it in uncircumcision therefore Gentiles are sharers in it follows it not that the circumcised Jews have no part in that blessing Answ Neither of these follow for though he had righteousness being uncircumcised yet he tooke the signe of circumcision an evidence that to the circumcision it belongs also and he took it to be a seal of the righteousness of faith therefore not unnecessarily for it is not vain that faith should receive confirmation and if any shall further demand a reason of both these why he had righteousness before circumcision and why having righteousness he was after circumcised It was for this That he might be the father of both people believing This the Context In the words let these particulars be observed 1. Abrahams fact 2. The object what he received the sign of circumcision 3. The end of it a seal of righteousness 4. The applying of the whole to the purpose in hand by assigning the end of Gods dispensation in Abraham that he might be the Father Observ From Abrahams act considering together with the state of his person amounts this instruction That no measure of grace received exempts any from use of Sacraments or thus That men enjoying the grace signified by the Sacraments are yet bound to the use of Sacraments The collection is direct and naturall Abraham was justified before he was circumcised yet received he the sign of circumcision Who then shall think himself free from use of them Cornelius had received the Spirit of God Act. 10. Doth that prove he needed not be baptized It makes him capable of baptisme saith Peter yet give water that they may be baptized What needs much proof It s a point of righteousness saith our Saviour to Iohn Baptist Mat. 3.15 Vera Bern. epist 77. plena fides universa praecepta complectitur saith Bernard fidem convincitur non habere perfectam si negligit sacramentum Add to this consideration of thine own necessity for darest thou assume to thy self perfect perswasion of thy justification so that at no time thou feelest wavering sure that arrogancy for it is no less sorts not with the practice of faith And Abraham though he be commended for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at some time yet at others bewrayed distrust But say it is perfect for the present may it not be shaken to preserve that perswasion to prevent doubtings thou hast need of Sacraments Lastly Canst thou assume to thy self perfection of sanctification for shame leave that pride to Catharists count it a part of thy perfection to acknowledg imperfections and with Paul to strive for it What need more words The use is enjoyned to all necessary for the most perfect therefore upon no