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
and received by a Whale and after three dayes and three nights cast safe upon the shore Satan must set up his Arion and make him famous in his Historians and Poets A skilfull Harper of Greece having by excellency in musick gained a great summe of money in Italy and Sicilia returning to his own Countrey with his treasure Mariners with whom he agreed for his Fare greedy of his money cast him into the Sea a Dolphin delighted with his musick carries him safe and landed him at Taenarus See the relation and application elegantly brought home to this purpose by Dr. Abbot Lect. 15. on Jonah making notable observations of Satans policy In case the Narrative carry any truth in it by his wonders so far as his art and power can reach Satan then makes it his business to disgrace Gods miracles and cast dishonour upon them by his imitation though he falls farre short of the Originall as he there shewes and followes him as little Ascanius his Father with very unequal steps And in case we take it for a meer fiction which is his judgement upon it his art is no lesse observable to discredit as farre as in him lyes the writings of Scriptures When this miracle of Jonahs shall be Preached and published in the world Arions fable shall be produced that like faith may be yeelded to either of both See Mr. Burges Spiritual Refining Pag. 131 132. Where this thing in many particulars is enlarged And the more high the wayes of Religion are raised of God in a Spiritual way the more easie it is for Satan who is a spirit to delude The Spirit is the great Gospel-promise to be poured out on all flesh that is on men of all sorts Joel 2.28 God will be served in types and shadowes no longer but in Spirit and truth Joh. 4.23 When the Jewes gloried of Circumcision as that which did denominate them a people of God and distinguished them from all other Nations and urged the necessity of it to salvation the Apostle tells us that they are the Circumcision that worship God in Spirit Phil. 3.3 Satan now on the other hand can take the hint and heighten his way in a destructive manner to Gospel wayes All outward Ordinances shall now be decryed as formes and beggarly rudiments and with Circumcision in the letter laid aside though they be Ordinances of the Spirit it self in which the Spirit expresses its power and efficacy 1. The written Word which was dictated by the Spirit 2 Pet. 1.19 is the sword of the Spirit by which it exercises his power on the soul must be laid aside as a dead letter and over carnal The Ministers of the Word that great gift from the Fathers right hand Ephes 4.11 set over the flocks by the holy Ghost Act. 20.28 on this pretence are to be cast off with Moses and Aaron taking too much upon them when all the Congregation is holy notwithstanding for a real confutation when this Spirit was first given in glory it came upon the heads of his Ministers in forme of tongues fiery cloven Act. 2.3 To let all know is that great appearance that was there that their tongues are sanctified of God to Preach the Word in power and life to all Nations And as the gifts of the Spirit encreased so the Ministers of the Spirit were multiplyed and that very title and name given Ministers of the Spirit 2 Cor. 3.6 And the mind of Jesus Christ made known that these in a peculiar order distinct from other men are set apart to preach the Gospel as the Priests under the Law in a peculiar order were to wait at the Altar 1 Cor. 9.13 14. Upon the same pretence Sacraments must be laid aside the Baptisme of the Spirit is pleaded for the overthrow of the Baptisme of water Though the Apostle that first spake by the Spirit after it was given in glory doth argue the clean contrary Act. 10.47 Who can forbid water that these should not be baptized which have received the holy Ghost as well as we They that have the Spirit will be raised in zeal for the honour and establishment of every Ordinance of God by the Spirit the more spiritual men are the more care they will take to advance the Word the Ministers of the Word Sabbaths Sacraments Let us then observe his imitations his falsifications He vents doctrine of his own sets up wayes of his own that carry a resemblance of Gods wayes And similitude is mater erroris we shall never heed them as long as we know they are the Devils but when he transformes himself into an Angel of light and puts the stamp of God upon his own coyn we must not be ignorant of his sleights but to have our senses exercised to discern between good and evill CHAP. III. Whether there were any Sacraments from the fall to the institution of Circumcision THe next consideration of Sacraments is in mans fallen condition under a Covenant not of works but grace not for mans preservation in life but his restitution to life A further distribution of Sacâ—aments And these are to be distinguished according to Gods way of dispensation of us Covenant to his people which is wont to be done into three periods The first is from the fall till Abraham or unto the time that God entered Covenant with him and his seed which Suarez saith according to the common account doth end at the giving of the Law by Moses when the old Law began yet Circumcision which was in use long before the Law continuing the same under the Law he determines the law of nature at that time when Circucision began The second from Abraham till Christ The third from the first comming of Christ in the flesh till the second comming of his to judgement The first juncture of time hath usually been known by the time of the Law of nature The second the time of the Old And the last the time of the New Covenant Why the first of these should bear the name of the Law of nature I can read of none that have given satisfaction The phrase should seem to imply that then men had no more light then that of nature for their guide in the wayes of God But this is evidently false God did not then begin by way of supernatural revelation to speak to men in the world Suarez in tertiam partem Thomae Tom. 3. Disput 4. Sect. 1. taking upon him to answer the question hath much to amuse the Reader nothing to satisfie him he sayes a Lex naturae intelligitur dictamen rationis non solum ex naturali sed etiam ex supernaturali lumine ortum The law of nature is the dictate of reason arising not onely out of natural but supernatural light And in ihat sense the Gospel is the Law of nature Concerning this space of time whatsoever is the period of it much enquiry is made whether there were any Sacraments at all instituted of God and enjoyed
in ignorance being so far knowing Christians SECT IX The seventh Proposition enlarged AS for those that are of years Admission of men of years examined though we are not much concerned scarce one unbaptized Person in an age being tendred to us yet it is not meet wholly to omit it when any in the Primitive times upon the Preaching of the Apostles was ready to professe and willing to engage in a way of Christianity he was streight according to the order of Christ to be admitted by Baptisme the Commission it self speaks thus much Disciple all Nations baptizing them is the charge being discipled there needs no further enquiry and accordingly was the practice the Eunuch upon profession of faith and water at hand was presently baptized by Philip Act. 8. and the Jaylour the self same hour that he was converted was baptized by Paul and Silas Act. 16. Those that limit Baptisme to years of discretion appear to be wholly of this mind Mr. Tombes Examen Pag. 159. is clear that profession of faith and holinesse is sufficient warrant to baptize And for their practice let their Proselytes wheresoever they prevail speak when such as we see are admitted we may well conclude that in their judgement none are to be refused There are others that set up a new Church-door having discipled any in their way they do not as Christ enjoyned concerning unbaptized Heathens or as others concerning baptized Christians baptize them but they tender a Covenant of Church-fellowship unto them and that is their way of Church entrance when yet their infants keep the old rode of Baptisme These at least some of them are exceeding strict and will have none admitted but those that the quickest sighthed Admission unto a Church-Covenant and membership looked into Eagle-eyed Christians judge so farre as they are able to apprehend to have both name and thing of Christianity And to add honour to this way the world must be born in hand and that with attestation of no mean ones that the conversion of the Gentiles and Jewes in that infinite number as we read in the Acts of the Apostles was all in reality and that the whole Church of Hierusalem consisting at least of eight thousand members was an homogeneal body under the same light conscience and tendernesse Of a more noble homogeneity and more pure constitution sure then ever came into Christs thoughts to see his Kingdom attain unto upon earth He compares it to a field made up of a mixture of Tares and Wheat Matth. 13.24 to a Draw-net cast into the Sea which taketh fishes of all kinds both good and bad Matth. 13.47 And in the close o◠two other Parables inferres that many are called but few are chosen Matth. 20.16 Matth. 22.14 This he spake in the ears of his Disciples and we may wonder if they should live to see it contradicted He tells his hearers Luk. 9.27 Matth. 16.18 There be some standing here which shall not taste of death till they see the Kingdom of God And can we think that he understood a Kingdom in that resplendent glory which he had ever denyed when he made it his business to decipher and hold it forth unto them When they heare of it they hear of a field with tares and wheat of a draw-net with fish of all sorts They live to see flourishing fields of pure wheat full nets of fishes that are onely good being told that many are called but few chosen they yet see myriads of thousands called and all chosen Yea Paul after he had seen the contrary and gained fellowship according to these men in such an homogeneal pure body still symbolizes in like Parables of a great house that had vessels some to honour and some to dishonour 2 Tim. 2.20 applying it to the Elect and Reprobate in the Church of God We are told that the complexion of a visible Church under the Gospel is conversion the constituted matter converted ones and that this soul-complexion is the same in the whole body members having received the same Spirit of Adoption owning and experiencing the same grace of God But it is plain that Christ did neither see nor foresee any such purity of complexion nor can they that look upon Primitive Churches in the glasse of Scriptures see any more then Christ did discover Those words of Luke Act. 15.3 And being brought on their way by the Church they passed through Phenice and Samaria declaring the conversion of the Gentiles and they caused great joy unto all the brethren is made a fundamental ground-work of this building of such glory as though all conversion by the Word were attended by the changing work of the Spirit which happy glosse in case it would hold would turne all the grounds in the parable into good ground and a cōnvert or proselyte in an historical narrative would ever be the same with elect or regenerate But the words going before and following these if they may be but taken in will serve to spoil all this supposed glory and purity A sect riseth up and teacheth the Brethren that except they be circumcised after the manner of Moses they cannot be saved and what manner of men they were and how their Doctrine took we may read in Pauls Epistles to the Philippians Colossians and especially in that to the Churches of Galatia it almost wrought to the apostatizing of those Churches from the faith of Christ to another Gospel If ever these were one homogeneal body respective to soul complexion an abundant proof is given in against the Saints perseverance and for their falling from grace Paul was not so enamoured with their beauty when he tells them that he is afraid of them and travells again in birth of them And whether he had such high thoughts of the Corinthians let sundry passages in his Epistles to them witnesse Great complexion spots may be seen 1 Cor. Chap. 3.3 Chap. 6.8 Chap. 11.18 19 21. Chap. 15.12 34. 2 Cor. 12.20 21. So that it is plain that in primitive times Jewes and Pagans being wrought upon by the Word heard and miracles seen to make profession of and engage to a Christian faith and life were upon that account received of which as some had hearts sincere towards Christ so many were otherwise Through the whole Scripture there is no demurre put to the Baptisme of any who made profession of the Name of Christ save Saul concerning whom Ananias being warned of God to go to him and conferre sight upon him being struck blind objects the evil that he had done to the Saints at Hierusalem and that he had at present authority from the Chief Priests to bind all that called on the Name of Christ Acts 9.13 14. And when he afterwards assayed to joyn himself to the disciples that were at Hierusalem they were all upon that account afraid of him Neither Ananias at Damascus nor the Church at Hierusalem did put his sincerity in grace to the question upon that account they might
adds The like figure whereunto Baptisme doth now save us by the resurrection of Christ The Arke did save those that entered into it Baptisme doth save those that are received into the Church by it And whereas an objection is obvious that Noahs Arke and New-Testament Baptisme doth much differ and that in the very thing in which the similitude is brought few entered the Arke and were saved by it but myriads of thousands are baptized This the Apostle answers in the Parenthesis there interposed that the parallel lies not between the Arke and the outward act of Baptisme as by man administred and there called the putting away the filth of the flesh so there is a vast disproportion the outward act as administred by man saves not but between the Arke and the inward work which is The answer of a good conscience towards God That of Tertullian which Beza sayes may serve as a Comment upon these words is elegant The soul is established by answering and not by washing And further to clear this text we must know that the Covenant hath a Proposition in it to which all in Covenant must give assent He that believes and repents shall be saved This assent is presupposed in all those that make actual improvement of the Sacraments Faith and Repentance being the terms of the Covenant And this Divines in their Treatises of Conscience call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now in case we have the benefit of salvation by Sacraments conscience must answer and a good conscience onely can answer But I believe I repent This Divines call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then and not otherwise Sacraments save Dr. Slater on Rom. 2.25 hath these words Here I think the observation is easie out of the body of the text that the work done in Sacraments availes not to righteousnesse or salvation except the condition of the Covenant be performed by those that partake them first the condition then the Antithesis shewes it if thou be a breaker of the Law thy circumcision is made uncircumcision that is all one to thee as if thou hadst never been circumcised yea a gentile wanting the Sacrament having obedience is nearer heaven then thou that hast the Sacrament and neglectest obedience and weigh well that the Lord in promising or sealing binds not himself to performance but conditionally that we perform our restipulation and whence Sacraments should have their efficacy but from the promise and grace of God I see not Circumcision in the flesh engaged the receivers to circumcision in the heart Deut. 10.16 where these did concurre there was a man in Covenant and upright in Covenant And Jer. 9.25 wrath is denounced of God against several Nations and the circumcised and the uncircumcised in the threat are put in equipage together equally and alike to suffer And to take off all scruple or offence that might be taken there is a distinction brought of Circumcision in the flesh and Circumcision in heart Judah had Circumcision in the flesh to plead but remained uncircumcised in heart and therefore fares no better then those that were uncircumcised in flesh Jer. 4.4 The Prophet commands Circumcise your selves to the Lord and take away the foreskin of your heart ye men of Judah and inhabitants of Jerusalem lest my fury come forth like fire and burn that none can quench it because of the evil of your doings On these terms the fury of the Lord is prevented Those Israelites that passed out of Egypt into the wildernesse for Canaan had the Cloud and the Sea of the same use as Baptisme And Manna and the Rock of the same use as the Lords Supper The two former are called by the name of Baptisme and the two latter Spiritual meat Spiritual drink All were baptized in the one and all did eat and drink of the other yet sayes the text with many of them God was not well pleased for they were overthrown in the wildernesse If you would know who suffered thus under Gods displeasure the text tells you Lusters after evil things v. 6. Idolaters v. 7. Fornicators v. 8. Tempters of Christ v. 9. Murmurers v. 10. And Heb. 3.17 The Apostle demanding But with whom was God grieued fourty years answers Was it not with them which had sinned whose carcases fell in the wilderness Further demanding to whom sware he that they should not enter into his rest but to them that believed not These wanting the answer of a good conscience fell short of the Sacramental engagements and also came short of true happinesse Arguments evincing it 1. This might be further evinced with arguments 1. In this case where the soul answers not to Sacramental engagements Sacraments are but as outward shadowes and bare empty signs and set out by the Spirit of God in Scripture with all their Rites and Ceremonies as other Ordinances of like nature in the most low despicable and undervaluing words that is possible Baptisme in the letter is no better with the Apostle then putting away the filth of the flesh the cleansing of the hands the feet or face from dirt or filth is the same with it The Pharisees washing of hands yea their washing of cups platters as low as it is laid by our Saviour was as efficacious and as acceptable Circumcision also when it led not to but from Christ is called by the Apostle by the name of Concision Phil. 3.2 Any gash made in the flesh or rent in the garment as well pleaseth The Apostle therefore Rom. 2.25 saith Circumcision verily profiteth if thou keep the Law but if thou be a breaker of the Law thy circumcision is made uncircumcision If you understand the Apostle speaking the sense of the carnal Jewes with whom he had to deal then you must understand the keeping of the Law in its full perfection for to this Circumcision lookt upon as a leading Law-Ceremony did engage He that is circumcised is a debtor to the while Law if we understand him speaking of it as a seal of the righteousnesse of faith then sincerity is intended If this be wanting Circumcision is uncircumcision where that of the heart is there Circumcision in Gods account is and where it is not there Circumcision is not Rom. 2.28 29. We are the Circumcision saith the Apostle that worship God in Spirit and truth when the cutting of the foreskin in those false teachers was no better then Concision the worship of God in Spirit in whomsoever it was was Circumcision Arg. 1 2. Sacraments in this case are onely aggravations of sin and heightning of judgements In case of uncircumcision in the time of the Law and Non-baptisme in these times sins were no more then transgressions of the Law but now they are breaches of Covenant Then they would have been meerly rebellion against Soveraignty but now they are Apostasie and treacherie In Sacraments we close with God and take his Name upon us as his servants in sin we depart from him and refuse to serve him Thus our bond
THE Covenant Sealed OR A TREATISE OF THE SACRAMENTS of both COVENANTS POLEMICALL and PRACTICALL ESPECIALLY Of the Sacraments of the Covenant of Grace IN WHICH The nature of them is laid open The adaequate subject is largely inquired into respective to right and proper interest to fitnesse for admission to actual participation Their necessity is made known Their whole Vse and Efficacy is set forth Their number in Old and New Testament-times is determined With several necessary and useful Corollaries Together with a brief Answer to Reverend Mr. Baxter's Apology in defence of the Treatise of the Covenant By Thomas Blake M. A. Pastor of Tamworth in the Counties of Stafford and Warwick Davenant de morte Christi pag. 1. Neque tam pugnam meditor aut dimicationem quam planam pacatam totius rei explicationem ad conflictum cum nullo hoste ventures nisi ita se nobis obviam dederit ut non possumus aliter quam pugnando viam ad veritatem aperire London Printed for Abel Roper at the Sun against Danstans Church in Fleet-street 1655. To the Right Worshipfull Sir FRANCIS NETHERSOLE of Nethersole in the County of Kent Knight THe great engagements in which I stand by many favours received to much Honoured friends of yours put me on to send forth a former Treatise into publick view under their names This being of so near affinity I thought it meet that it should come abroad under the Patronage of one of so near alliance I need not mention my particular engagements which you do not desire I know to hear Since the time that after your great imployments hath at home and abroad in affaires of State God hath been pleased to seat you in these parts your singular candour towards all those that labour in the Work to which through grace I am called is eminently seen You were tenderly consciencious without great caution put to adventure on the purchase of a Mannor to which an Impropriation was annext which yet for many reasons you could not without great inconvenience avoid And notwithstanding a Vicarage there endowed which others though not you would have judged a competency your great care was as soon as you were fully possessed finding an Incumbent there whom you had no reason to encourage nor power to remove to superinduce others one after other in a more happy and edifying way to carry on that work It was no sooner void but you took care to settle one of eminent gifts and graces with that liberal munificence that a free School for poor children built at your proper cost being provided for little remains yours of that part of your purchase Your sollicitous care is still no lesse whereof there are many knowing witnesses how to settle it with all possible speed upon posterity in such a way that God may be most honoured and piety advanced by it Which also as I have heard from your own mouth your much honoured and pious Lady deceased did often perswade to hasten although she well knew that out of your love to her you had by your last Will and Testament devised to her that whole Lordship of Polesworth to a fourth part whereof she was heir and all the rest of your Estate in these parts for an increase of her Joynture If the Lord Christ tells us that the cost which that Pious woman spent on him should be told for a memorial of her wheresoever in the world the Gospel should be preacht I suppose that this which you have done may be mentioned for your honour with hers that rests in the Lord wheresoever this small piece by Providence shall come to be read I may well look upon you as one of the most acute of my Readers If therefore this may gain your favour I shall have lesse cause to fear others censure Though in so great variety of things as are here toucht upon and so much controversal I cannot expect that any one should subscribe to every piece The whole may be serviceable though some part remain under dispute As it fares with me in reading the Labours of many others so I may well expect that it will be with others in reading any thing of mine Your great zeal as to the whole of the worship of God so to this part here treated of where you are known cannot be hid Your complaint hath often been of the sad neglect of the Lords Supper and it lyes as a sad burden on the spirits of many eminently Pious servants of Jesus Christ that they see not a door opened for their comfortable and orderly administration and participation of it If any thing be here said to give any further light in these sacred mysteries and to facilitate the way of administration to pious dispensers so as the honour of the Ordinance may be preserved and the edification of soules promoted I have that which I desire and have made my endeavour The Lord honour your hoare hairs with everlasting dayes and give you the comfort of all that you have done in and for his Name Sir I am From my Study in Tamworth Jun. 5. 1655. Your Servant in any Christian Office Thomas Blake Worthy Reader THe holy Scripture puts an eminent character Acts 18.24 25 c. upon Apollos then but an alphabetarian in the Gospel-doctrine That he was an eloquent man and mighty in the Scriptures of the Old Testament And if I would cut by this pattern and that either the Reverend Author whose learned Works have already spoken him to the Church Or this Judicious Treatise which now fitly followes its elder brother under the name of the Covenant sealed stood in need of an Epistle Commendatory I should not be ashamed both to testifie my honour of the man and my valuation of his Work and yet neither I nor any other man in this case ought to be interpreted as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propugnatour of every opinion in the book by him commended to the Presse no more than the Midwife is accountable for every imperfection of the child by her brought forth to light I confesse I had the liberty and honour afforded me to peruse this Treatise before it saw the Presse but my indisposition of body prohibited me of making a full survey onely my greedy eye led me so far as that I could make observation of two things 1. The predominant scope of the Authour in this work 2. The pursuance thereof as to the main The scope is rare viz. An Essay to find a way of regular admission unto and holy administration of the Lords Supper between those extreams of promiscuous intrusion on the one hand and the total forbearance of it on the other both which do afflict the spirits of the godly that are cast into broken Congregations all the Land over without Card or Compasse to steer by to their comfort and so it is very likely to be a word spoken upon his wheeles to many Ministers who may find here a thred to direct them out
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
and the bruised reed broke There have not been a few hungry sad souls that I have known that have born the terror of the Lord separate themselves for this reason But it will be replyed by those that give this warning that they mean not these they are not at all intended in their speech these they would tender and with all endeared affection of love encourage as those that have most need and are most fit to receive food for their strength But all of this helps not when this Proposition is laid down That no man in whom justifying faith and a new life by the Spirit is not wrought may dare otherwise then on the peril of his soul to draw nigh hither will not such a soul necessarily assume A new life through the Spirit is not wrought in my soul I am conscious to my self that I am carnal whatsoever endeavours I have used to believe yet how far am I from faith in strength and truth I find my self all over doubts and fears and plunged in unbelief And though I have made it my businesse to keep off from sin yet how far am I from a true change by repentance I find my heart hard obdurate even as an adamant yea the poor deserted soul will take to it self the state of Cain the condition of Judas If there be any other high in wickednesse they have matched yea they have exceeded them They are to put it to the question whether they are in grace or no whether they have a new life wrought or as yet are short of it This they must either determine in the affirmative that they are in grace at least there are those hopeful signs in present that they cannot but conclude it and then they safely may come upon sight of this they may with cheerfulnesse make their addresse or else they must carrie it in the negative all that is yet wrought is not life is not grace is not faith in its power is not repentance in truth as they can do no other that walk in darknesse and see no light that say God hath forgotten to be gracious and so they must keep off from the Ordinance and debar themselves from those cordials those apples those flagons that are there tendered and sick of love yet dare not intermeddle with the Lords tokens that are tendered to them or in the third place suspend and so sit down in doubtful fears whether they have grace or no and then that of the Apostle Rom. 14.23 He that doubteth is damned if he eat because he eateth not of faith for whatsoever is not of faith is sin will soon come into their thoughts and so all that are short of fulnesse of assurance must in dreadful horror separate themselves Secondly This Sacrament in that it is a Sacrament hath the name and nature of a seal as we see in the text and God willing shall be shewn a visible seal intrusted in the hands of man and therefore must needs be of a more different latitude and large extent then that seal which God reserves in his own keeping the seal of the Spirit The Lord knowes them that are his 2 Tim. 2.19 But man is to seek who are the Lords God knowes how to put to his seal to his own man who hath not this knowledg must needs be here allowed a greater latitude either men entrusted with it must have the knowledge of God as to this particular who they are in whom a new life is and grace wrought or else they must be allowed a greater latitude to take in men that make profession of God and as members in Church-Communion may be edified by it I know this argument is carried another way and that we conclude the contrary upon a double account 1. These seales of God outward and inward should answer each to other Those that have the outward seal they are to have the inward those that take into their hand the seal of the Sacrament should have the impresse of the Spirit on their soules To which I answer That the writing of the Word with Inke and Paper in the Bible and the writing in the heart by the Spirit should answer each the other that is every Christian should make it his businesse to hide that Word in his heart that by the Ministery sounds in his ears and yet Christians are not warned not to take a Bible into their hands till the impresse of that which is there is put on their hearts The Word is delivered in a greater latitude and so also must the Sacrament 2. Some say this Sacrament seales Gospel-promises onely they therefore that can claime the promise and have their interest in it can claime the seal otherwise the seal is put to a blank there is a seal where there is no Covenant-promise 1. I answer this argument thus carried speaks sadly to the hearts of all dispensers of the Sacraments they must see there is a Covenant-promise or else they must not dare to put to a seal To put any mans seal to a blank paper where nothing is written is a vain use of that seal It stands there as a cypher Now to put Gods seal to a blank where nothing is written doubtlesse is as vain and an high taking of Gods Name in vain according to these the Covenant is written in non-legible and invisible characters This inward work is that white stone with a new name written which no man knoweth save he that receives it Revel 2.17 and so the dispensers too often against convictions of conscience allwayes at hap-hazard must deliver them any thing written or not written whether a blank or filled up they cannot tells but are all at uncertainties 2. I answer as is the seal so is the Covenant both of them external and one must answer to the other Now these in question as hath been demonstrated at large are in Covenant An outward Covenant is by few questioned and so the seal is put to no blank but given to one interested in Covenant It seals the grace of the Covenant and mercy tendred in the promise on Gods termes and propositions So that the different latitude of the seal of the Spirit and of the seal of the Sacrament do conclude that men of no more then visible Church-interest may partake of it 3. The Church de facto hath injoyed it in this latitude not to instance in some ages following the times of the Apostles in which the Pastors called all their people to daily Sacraments and the use of it in Austins time when wicked ones in the Church were so numerous that they durst not deal with Church-censures but look into the Scripture though we are kept much in the dark concerning their practice little mention being made of the administration after the institution yet we know that this Sacrament was the priviledge of visible members then in being and it is clear enough how far many even then were short of sincerity If that of 1 Cor. 11. be
put into the Proposition and it not delivered in that generality and whensoever that distinction shall be put I shall not doubt but an answer in the distinction will be suggested Secondly Inabilities to perform duties upon the bare account of natural corruption in a right way and in that acceptable manner as to receive the comforts of them do not discharge a man from obligation to the duty In case indeed it could be proved that God never gave the Sacrament in charge to an unsanctified man but left this visible Ordinance as a Legacy or charge to an invisible Society whom none but themselves can distinguish and few of them able to distinguish themselves then the argument were of some force but from the inability to reason against obligation to the duty to take men off from it upon that account of weaknesse through natural corruption will take all men off that are unregenerate from all duties Thirdly Those that in this way disable all men in nature from these duties which are given in charge to a Communicant upon that ground to keep them from the Sacraments yet confesse they may do this work in order at least to their own exclusion they cannot examine themselves in order to receive but they may and must examine themselves in order to hold themselves off from it When the Apostle speaks to the whole visible Church of Corinth expressely Let a man examine himself and so let him eat of this bread and drink of this cup. This few say they can reach but to examine and not to eat is in the power of all the other Fourthly Though these reach not the highest duties and so come not up to the ultimate end of the Sacrament yet they perform in their measure several duties and reach the intermediate and subordinate end of it They see Christ there evidently set forth and crucified before them There they see the highest aggravation of sin Christ wounded for sin bruised for transgression under the Fathers wrath for mans guilt suffering for sin the just for the unjust They see him bearing the sins of many and they cannot nor may not exclude themselves from the number They see there a ransome paid for sin a discharge made to the Fathers Justice They see Christ tendered and offered They may further oblige themselves to all duties required as well to the interesting grace which is faith as to the qualifications of obedience They do believe Acts 2.12 13. Luke 8.13 Joh. 12.42 43. 1 Tim. 1.19 This faith is true in its kind they do not onely yeeld assent but reach to some measure of joy and delight Luke 8.13 They are in Christ their way of inhesion or implantation I shall not determine But in the latitude as he is an head he hath members that are inherent in him he is an head of a Church visible and hath many members suitable as the Reader may see in Cobbet of Infant-Baptisme Conclus 5. pag. 56. Whilest those hearers mentioned Luke 8.13 believed I cannot think it was the seeds-mans office who had sounded the Word in their ears to have withheld the visible Word from their eyes or advised them to have withdrawn themselves And as they do duties incumbent on Communicants so also they receive mercies many intermediate mercies though in that state they receive not the highest and choicest mercies They partake of the fatnesse of the Olive Rom. 11. even all that come into that state that the blinded Jewes and the worst part among them did relinquish SECT XII Proposition 10. THe Lords Supper as all other Ordinances of Christ must be so administred The Lords Supper must be so administred that Communicants may be edified that the Kingdom of Christ may be most advanced and the Church in her members most edified Let all be done to edification is the Apostles rule 1 Cor. 14.26 Not as an Apostolical Canon as Mr. Hooker in his Ecclesiastical Policy hath observed for then if the Apostle had been silent that injunction had not been obliging but as a necessary result from all that they had in charge from Jesus Christ Prophecie exceeds unknown tongues because it edifies 1 Cor. 14.4 And unknown tongues are without profit and of no use without interpretation to edifie ver 5. Therefore we have the Apostles resolution for publique prayers ver 14 15 16 17. For if I pray in an unknown tongue my spirit prayeth but my understanding is unfruitfull what is it then I will pray with the Spirit and with understanding also I will sing with the Spirit and I will sing with the understanding also Else when thou shalt blesse with the Spirit how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest for thou verily givest thankes well but the other is not edified And for the preaching of the Word ver 18 19. I thank my God I speak with tongues more then you all yet in the Church I had rather speak five words with my understanding that by my voice I might teach others also then ten thousand words in an unknown tongue Matters circumstantiall and of themselves indifferent if they be not reduced to this end prove inexpedient and to the doer evil All things are lawful for me but all thinges edifie not 1 Cor. 10.23 The whole of the Ministerial work and every appendant to it must be reduced hither what have builders to do but to edifie And if they edifie not what do they do In what other metaphor soever their work is set out this is still their businesse the perfecting of the Saints the edifying of the body of Christ Ephes 4.12 When they have done this and made it their whole businesse they may with confidence speak to God in the words of Christ I have glorified thee I have finished the work that thou gavest me to do Joh. 17.5 This thread which runs through the whole of the Ministeriall work is not to be excluded here Those of whom there is hopes that they are willing to learn Christ are to be taken into Christs School by Baptisme and those are to be admitted to the Lords Supper that knowingly will engage for continuance and comming on in the waies of Christ Baptisme is the entry door into the Church visible no man must be refused of whom there is reason of expectation that they will be professedly Christs And the Lords Supper is the means of the growth of those that are thus visibly and in the face of the Church received where this may conduce to their building up it is not to be denyed so that the dispensers great enquiry must be whom the Lords Supper may benefit where it may edifie which according to Scripture rules may be discerned and determined otherwise the Apostle had not given this charge Let all things be done to edification and where it may edifie to give it and where it serves not for edification to forbear it not whether
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
enjoyed for help in their knowledge the longer at School the better the Master the more inexcusable the truant The growth of years that he had upon him when he first manifested a care to know age is unteachable in comparison of youth a low measure of light sometimes drawes on more strength of affections But where sin is not seen nor Christ known and consequently the soul is so in the dark that no use can be made of this ordinance for spiritual advantage the person may justly be judged to be in a present incapacity In which for the most part it will be more safe to delay then deny to perswade the party to forbear a little time and in the mean while to commend meanes of further growth by all means to endeavour his help that he may be fairly drawn on and not driven back from this Supper In the next place those that resolvedly will not make improvement of this Supper but wilfully put a barre to their benefiting by it are to be taken into consideration And his is done 1. By error entertained in their judgments by a taint in the faith that they professe 2. By viciousnesse of life or a profligate course Now either of both these to speake a few words of them joyntly are either such that are so in private and secret or else openly and professedly Those that are indeed such though in way most secret in the present posture as they stand are in an equall incapacitie to make inprovement of this ordinance with him that most openly proclaimes it Judas was unfit when he did communicate as well as Barabbas if he had communicated But of these the dispensers of this ordinance can take no cognizance Men wicked in secret cannot be debarred from the Sacrament they cannot follow men into their chambers and closets much lesse can they make a scrutiny into their hearts Here may be a just barre when yet none may justly debarre them Here there is almost an universal agreement those that pretend to the the greatest care in their admissions not dissenting though it give no small check to that glorious homogeneity of which they speak in the Churches of Christ and utterly overthrowes the definition given by many of the Church visible He that pleases may read Suarez in tertiam partem Thomae disput 67. Sect. 4. putting this to the question whether it be lawfull to deny the Sacrament to a secret sinner desiring it publiquely and by many reasons determining it in the negative as also in the following Section resolving the question who is to be accounted a publick and who a private offender And what is spoken by him of sin may be applied to error Those that are openly such Excommunicate persons are to be judged to be in a present inaptitude for the Sacrament by sufficient detection of their error or crime are either such that are under the Churches censure and stand excommunicate or else they are such that the Church doth tolerate whether because that censure is not in use in the place or otherwise Those that are under the Churches censure upon account of that sentence must be deemed in an incapacity when the sentence whether for error or for scandal hath had its due work for reformation as upon the incestuous Corinthian it must be supposed that the Church will again restore them to their freedome in the mean space whether the Church hath proceeded right or wrong be over rigid or just in her censure it is not in any one single Minister to determine There is a famous story related by Mr. Hooker in His Ecclesiastical Policy of one Bertelius that was excommunicated by the sentence of the Eldership of Geneva and had procured from the Senate of the place by common consent under their seal a relaxation further decreeing with strange absurdity as the Author censures it that it should belong to the same Senate to give final judgement in matter of excommunication and to absolve whom it pleased them Calvin hearing the report of it said Before this decree shall take place either my blood or banishment shall sign it And two daies before the Sacrament kill me if ever this hand shall reach forth that which is holy to them whom the Church hath judged despisers Men under publique sentence must be deemed to be such as by sentence they are adjudged But for others that stand free from censure their present aptitude for this ordinance is to be considered First Error in judgment and wickednesse in life equally indispose to this ordinance As to them that are in error of judgement some otherwise sufficiently austere would have all indulgence shewen and men of all judgements admitted enlarging liberty of conscience so farre that it should exempt men respective to their judgements from any sentence secular or Ecclesiastical not considering that as we find one ordered tO be sentenced for lewdnesse 1 Cor. 5. so also others under the same sentence for errors 1 1 Tim. 1.20 2 Tim. 2.17 18. And concealing if it may be that the same words that are produced by them for cleansing the Churches of wicked persons 1. Cor. 5.6 A little leaven leaveneth the whole lump is by the Apostle applyed in so many words to set out the danger of error Gal. 6.9 upon which account doubtesse it is that some that professe so much zeal against loosenesse of life and plead for so much indulgence in difference in judgement ever quote those words out of Pauls Epistle to the Corinthians concealing that text to the Galatians that it may not appear that there is a like danger in either But whilest some are over indulgent others must not be too severe but carry an equal hand in regard both of errors in judgement and in practice As for errors in judgement they may be either immediately against these Sacramental ordinances or against Christ the summe and substance of them and all Gospel promises in Christ Errors of the first kind are 1. Theirs that are above ordinances either upon pretence of the Spirits immediate work without any agent or instrument on earth so that there needs not either Word prayer or Sacraments the opinion of Swenkfeldius or else because all is grown corrupt since the Apostles times that a company cannot be found with whom they may communicate as Musculus speakes of one in his Common places that had not received the Sacrament of the Lords Supper of twelve eares because he could find no pure Church in which to observe it I fear shortly we shall have many such But we need not here trouble our selves with these seeing of their own accord they keep at a distance from us 2. Theirs that look upon the Sacraments as matters either antiquate and obsolete as belonging to the Churches infancy in which it was indulged those carnal observances too low as they think for grown Christians or else as things of meer indifferency which may be used or neglected such are unmeet to be
the Spirit he cannot enter into the Kingdom of God The water there is meant of Baptisme that laver of regeneration without this there is no entrance into heaven When Paul said Except these stay in the ship ye cannot be saved Acts 27.31 all will presently understand that their abode in the ship was of absolute necessity to safety and so also baptisme according to Christs words for eternity Answ Though it be not easy to determine what is the right meaning and genuine interpretation of those words yet it is of no great difficulty to vindicate them from them that would fasten this sense upon them and gather this consequence from them And before I come to a full answer I shall premise two things 1. That it is a wonder that Nicodemus coming to our Saviour in the night and as yet knowing nothing in the Mystery of Christ should hear that from him that others in the open light and farre more knowing in Christianity could never hear from his mouth 2. Bellarmine himself as Amesius doth observe confesses and if I do not much mistake Suarez somewhere that at that time of Christs conference with Nicodemus there was no such absolute necessity of Baptisme He puts the question when baptisme began to be necessary and determines it in four propositions Baptismus Châ—â—sti non fuit necessarius necessitate medii aut praecepti ante Christi mortem Baptismus Christi coepit esse necessarius necessitate medii praecepti a die pentecostes The third is That it was not necessary before the death of Christ neither necessitate praecepti or medii The fourth is that it was not necessary necessitate me dii praecepti before the day of Pentecost And let any judge whether it be probable instructing that novice in the faith Christ would in the first place inform him not what in present but what afterwards would be of necessity especially seeing that after that time by him set down when the absolute necessity should commence we hear of no such necessity of it For more full satisfaction I further answer First That text which names not Baptisme and cannot be concluded by an argument infallibly cogent to speak of Baptisme cannot enforce an absolute necessity of it This is cleare But this text names not Baptisme neither is there any argument to conclude infallibly that it speaks of baptisme probabilities are mentioned but no necessary concluding argument is by any produced Secondly A Scripture-text carrying like colour hath been urged for a like necessity for infants to receive the Lords Supper John 6.53 But this is agreed on all parties not to hold This then how eagerly soever it is prest may fail likewise Thirdly Either water there must be taken for Baptisme of water or else by way of Exegesis to hold out the same thing that was exprest before by the birth of the Spirit If the latter will hold as there are many parallel instances given and multitudes of Divines so interprete it Gerrard in his common places reckons up many more then I have to consult then this text comes to nothing in this particular And that this should be the meaning Chamier with fair probabilities argues seeing in this sense the words bear an absolute truth without any limitation All being of a corrupt birth there is a necessity of a new birth and that by the Spirit there being no more births then that of the flesh which is corrupt and that of the Spirit that comes to heal corruption If the former stand that water must of necessity hold out Baptisme of water as Papists and Lutherans generally contend and many Protestants yield then either the words must be taken in an absolute way without any limit at all or else with their just and due limitations If limits must be put then no absolute unlimitted necessity can be concluded and to understand it without any limit at all our adversaries themselves see to be lyable to dangerous absurdities Some therefore understand it of the Baptisme of water or some other that supplies the place and room of it and it is on all hands granted that Baptismus flaminis sanguinis the Spirit or blood in Martyrdome may supply the room of it for salvation And this Chamier saies is the limit that Arboreus puts Others understand it of Baptisme of water if it can be had and it be not contemned and despised and this Chamier saies is the limit that Lombard Bonaventure Gorran Carthusian and Villagadus put to it Others understand it of that regeneration that is ordinarily by baptisme of water though by other meanes it may be wrought And this limit Alexander of Hales puts to it as Amesius observes either of actual Baptisme or else of the desire of it and this Suarez sayes is the opinion of all Divines and charges it for an heresy to hold that none of years can be saved unlesse actually baptized notwithstanding their earnest desire of it and in his time he saies one a Michael Baius a Divine of Lovain held it But as he saies Pius 5. and Gregorius 13. in their letters published did condemne it And this text being subject to so many limitations our adversaries being judges I hope I may without any just exception adde one that it be understood of men of years such as Nicodemus was to whom it was spoken seeing so many helps are provided for men of yeares in the want of Baptisme it is altogether unreasonable to leave Infants in such exigents as to be irremedilesly under damnation for eternity when it is not in their power to make provision of it and so are holpen by Lombard and those of that party Any man may be their Compurgitor that they are not guilty of contempt of it Besides this Text there are many high speeches alledged out of some of the Ancient for the necessity of Baptisme and heavy doom of those that passe out of this world in the want of it But these are not onely under the dislike of Protestants but of those that these lay claim to be of their own party Bernard Epist 77. is large against them and Vossius hath a full quotation out of Petrus Blessensis who was Bernards contemporary c Sufficit Spiritus aqua Sufficit Spiritus sanguis si aquam non exclusit contemptus Religionis sed articulus necessitatis Sufficiet solus Spiritus quia testimonium ipsius pondus habet The Spirit and water sufficeth The Spirit and blood sufficeth if instant necessity and not contempt of Religion depriveth of Water The Spirit alone may suffice for his testimony hath weight in it And whereas Austin of all other is most frequently quoted for this rigid sentence as being in name most eminent my author sets Austine against Austin having in his 5th Book against Donatists these words d Etiam atque etiam considerans in venio non tantum passionem pro nomine Christi id quod ex Baptismo decrat posse supplere
the day that he was to dye he held a passeover In New Testament-times not onely through the Apostles times but to this time Baptisme and the Lords Supper have continued Reasons may also enforce this as to Sacraments in general so to Baptisme and the Lords Supper in particular 1. The Covenant is to be kept for ever there is no dispensation at any time for the breach of it The seals then which by Divine institution are appointed as appendants to it must be continued As reason it self may speak enough for the validity of this consequence so the Text of Scripture likewise confirms it Gen. 17.7 13. compared I will establish my Covenant between me and thee and thy seed after thee in their generations for an everlasting Covenant to be a God unto thee and unto thy seed after thee He that is born in thy house and he that is bought with thy money must needs be circumcised and my Covenant shall be in your flesh for an everlasting Covenant 2. We have as much need as ever this generation as any other generation to have our weaknesses supported our faith strengthened there is not any benefit ever gained by a Sacrament but as primitive times did so we may reap spiritual advantage by it For reasons for the perpetuity of Baptisme Mr. Baxter pag. 341 342. of his Treatise of Infants Church-membership and Baptisme hath furnished the Reader with plenty of ten that he urges I judg nine at least to be unquestionable to which I shall adde onely one and that is such a one that with weaknesse enough hath been brought by some for warranty of the disuse of it If the gift of the Spirit be lasting and continuing in the Church then the use of Baptisme is lasting and continuing likewise But the gift of the Spirit is lasting and continuing Ergo. The assumption that the Spirit is a lasting gift I suppose none will question The major Proposition is grounded on the Apostles words Act. 10.47 Can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we When others do reason from the having of the Spirit to the needlenesse of Baptisme the Apostle disputes in the direct opposite manner where the Spirit is there Baptisme is not to be denyed For the Sacrament of the Lords Supper we may likewise evince the constant standing necessity of it 1. The death of Christ is to be shewed forth constantly and every way preached This is a shewing forth of the death of Christ a means of declaring of him crucified 1 Cor. 11.26 2. The memorial of Christ is to be preserved and endeared This is for his memorial done in remembrance of him Matth 26. Luke 22. 1 Cor. 11. If the deliverance from Egypt must be kept as a memorial for ever in that Ordinance of the Passeover then much more the remembrance of Christ in his Supper 3. Every way of Communion with Christ is to be preserved and upheld This is a way of Communion with Christ 1 Cor. 10.16 4. Union with the Members of Christ is to be studied This is the way of our union with the Members of Christ and therefore this is to be continued I shall not enlarge much for refutation of Objections of those that in our times are contrarily minded seeing I have read little of any thing that they have to say a noise is abroad of such with whom I have had small converse that cry down rebaptisme by the denyal of Baptisme as Lucian made it his businesse to confute Polytheisme by bringing in of Atheisme made himself merry with the Pagans rabble of gods by believing no God Opposition of errour ordinarily leads men into opposite errors but a better way may be found for the overthrow of a double Baptisme then by the nullifying of all baptisme One God asserted by the Apostle will overthrow Atheisme and Polytheisme and one Baptisme asserted by him in the same place will overthrow Anabaptisme But these are not the first founders of this opinion Austin speaking of the Manichees Heres 46. saith e Baptismum in aqua nihil cuiquam perhibent salutis adferre nec quenquam eorum baptizandum putant That they hold that Baptism with water not at all usefull for salvation neither do they think it meet to baptize any that they deceive and speaking of other Hereticks Heres 49. Seleuciani and Hermiani he saith f Baptismum in aquâ non accipiunt They do not hold any baptisme with water And Philastrius who as Bellarmine witnesses de Scriptor Ecclesiasticis pag. 93. wrote before Austin of Heresies and is quoted by Austin saith g Seleucus Hermius haeretici animas hominum de igne Spiritu esse existimantes isti baptismo non utuntur propter verbum hoc quod dixit Johannes Baptista ipse vos baptizabit in Spiritu igne Seleucus and Hermius the hereticks hold that the soul consists of fire and the Spirit These use not Baptisme by reason of John Baptists words He shall baptize you with the Spirit and fire Socinus in this last age hath revived this opinion and saith h Baptismum aquae habere praeceptum Christi aut saltem non perpetuum universale That Baptisme with water hath no command from Christ or at least no perpetual and universal command The Reader if he please may see the Scriptures by him wrested and Reasons by him brought Refert Vossius vindicated and answered by Vossius de necessitate Baptismi pag 381. to pag. 388. Rule 2 Secondly There appears a greater degree of necessity of the initiatory leading Sacrament Initiatory Sacraments are of greater necessity then those that follow which serves for our first admission whether in the dayes of the Old or New Testament into the Church of God then of the other that succeeds for our further strength and growth Both of them are necessary neither of them are arbitrary but in case we may enter comparison the greater weight lyes on the former as may several wayes appear unto us Arguments evincing this necessity First There was a leading Sacrament for initiation many years in the Church before any was ordained to follow after it Circumcision was given in charge 400 years before the Passeover that of Circumcision was not long after Abrahams call and the promise of the land of Canaan being before Isaac's birth which was onely 25 years distant from his first removal out of Haran for Canaan as appears Gen. 12.4 21.5 compared The Passeover was given in charge upon Israels departure out of Egypt Exod. 12. one year before the Law was given which was 430 yeares after the promise to Abraham Gal. 3.17 All this time the seed of Abraham entred into the Church by Circumcision and enjoyed no other Sacrament properly so called Secondly Gods displeasure never shewed it self so high upon the neglect of the Passeover as upon the neglect of Circumcision though the penalty threatned
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
seal and confirm in this that we have grace Answ Not to dispute the absolute Covenant in this place as many call it The Covenant to which Sacraments are annext as seales properly promises priviledges upon condition of graces and requires the graces though God in his elect ever graciously works what it is respective to grace that Sacraments do we have now heard that is to shew us our want of it and point us out the fountain of it engaging us to it and upon our making good our engagements through Grace they ratify these promised priviledges to us 7. Scriptures of two sorts are brought by those that would advance Sacraments above that which they work as signs and seales Seventhly The texts of Scripture brought by those that would raise the work of Sacraments above all that they do as signes and seales and to evince that they have an absolute work on the soul without respect had either to the understanding or faith of the receivers are of two sorts The first are such where no Sacrament at all is mentioned neither can it by any good argument be proved that Sacraments in those texts are directly intended Others are such wherein Baptisme indeed is mentioned but faith is evidently required to the attainment of the effect there specified when these two are proved a full answer is given to all the Scriptures which by the Adversaries in this behalf are objected Scriptures of the first rank are 1. Such wherein no Sacrament is mentioned nor can be proved that any is intended Titus 3.5 According to his mercy he saved us by the washing of Regeneration Ephes 5.25 26. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word 1. Cor. 6.12 Such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus Though the thing signified in Baptisme is here evidently spoken to and some allusion may be conceived to be here made to Baptisme yet I suppose that it can by no good argument be proved that the Sacrament of Baptisme in any of these Scriptures is intended First Arguments evincing that Baptisme is not intended in the Sacramental work of it The Lords Supper may be as fairely evidenced out of Christ words John 6.53 54 55. Except ye eat the flesh of the Son of man and drink his blood ye have no life in you whoso eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day for my flesh is meat indeed and my blood is drink indeed as Baptisme may be evinced out of any of those texts alleadged when yet Protestant Writers unanimously conclude and severall learned Papists yield that no Sacramentall eating is there intended To clear this they say there is a meer Sacramentall eating and drinking the flesh and blood of Christ when the outward signs are received and no more a meer spirituall eating and drinking when Christ is applyed by faith without any Sacramentall sign and an eating and drinking both Sacramental and Spirituall when the Sacrament is received by sincere believers and the text in John is understood as they conclude of bare spiritual eating and drinking The same we may apply to washing and conclude that it is meerly spiritual washing that in these texts alleadged is understood Secondly There are the same phrases or those that are parallell with them in Old Testament-Scriptures when no Sacrament of this kind was instituted and therefore could not be intended Psal 51.7 Purge me with Hyssope and I shall be clean wash me and I shall be whiter then Snow Ezek. 36.25 Then will I sprinckle cleane water upon you and you shall be clean from all your filthinesse And it must needs be that meer Spiritual and not Sacramentall washing for the reason alleadged must in these texts be understood Thirdly If outward Baptisme were there intended why should not the word Baptisme be there as in other places used when we see it is yet omitted when other words are in the stead of it industriously chosen when common washing is intended we know that the word Baptisme is frequently used as Mar. 7.8 Luk. 11.38 and so also when legall cleansing is spoken to as Heb. 9.20 And in case Baptisme it self were here purposely intended it is marvel that other words should by the Spirit of God be chose and this laid aside Fourthly This Interpreters of eminent note have seen Mr. Gataker disceptatio de Baptis Infant vi efficacia pag 51. saith It g Dubitari potest non immerito baptismine Sacramentum an interna ablutio hoc nomine eo loci designetur may justly be doubted whether the Sacrament of Baptisme or inward washing in that place of Titus 3.5 be understood then adds h Atque ego certe etiamsi ad baptismi ritum externum respectum aliquem haberi nullus negaverim de interna tamen ab lutione diserte dictum existimo quae externa illa lotione corporis designatur ut ex clausula mox sequente verba illa exponantur per lavacrum regenerationis non videtur apostolus significare baptismum sed ipsam regenerationem quam lavacro comparat Though I am not he that will deny that some respect is had in those words to the outward rite of Baptisme yet I believe that they are expressely spoken of the inward washing and that the words may be interpreted by the clause immediately following the renewing by the Holy Ghost quoting Piscator for his opinion Thes theol vol. 1. loc 25. Sect. 20. who saith By the laver of regeneration the Apostle seems not to intend baptisme but regeneration it self which he compares to a laver and also Dr. Slater on Rom. 2.25 affirming That it is doubtful whether in Titus 3.5 there be any speech of the Sacrament or onely of the blood of Christ and of the Spirit and in his words as the Reader that pleases to consult him may see he takes in Ephes 5.26 likewise Vorstius speaks most fully of all to these Texts mentioning the Argument drawn from Ephes 5. Titus 3. for the opus operatum in Sacraments he sayes Our Divines answer i Aliena testimonia citari viz. quae res quidem in Sacramentis significatas metaphorice declarant attamen de Sacramentis proprie dictis non agunt That impertinent testimonies are urged which hold forth the thing signified in Sacraments by way of metaphor but do not speak of Sacraments properly so called Antibel Tom. 3. Contro 1. Thes 1. 2. And whereas Calvin is produced by some as interpreting Titus 3.5 of outward baptisme his authority will but little help them k Non dubito quin saltem ad baptismum alludat imo facile patior de baptismo locum exponi I do not doubt saith he but that the Apostle doth at least allude to baptisme and further saith I can easily bear
the mercy-seat durst not lift up his eyes to heaven seeing a large list of sins and not of vertues or praise-worthy carriages goes away justified rather then the Pharisee Here is a subject morally qualified to be a fit patient to be justified not yet actually justified which also was their case Acts 2.37 with the Jaylours Act. 16.30 which I think neither Mr. Baxter nor Mr. Woodbridge can find affirmed of any actually in the faith who according to Scripture are actually justified and not barely qualified to be fit patients in due time to receive it There followes I would have Pareus here put against this which is quoted out of Mr. Woodbridge speaking by way of objection against the Orthodox doctrine of Justification he saith Faith justifies that is Fides justificat i. e. disponit ad justitiam Respondeo Glossa contorta Scripturae ignota et repugnans Justificare enim dicitur fides accipiendo donum justitiae absque operibus non disponendo ad justitiam Nec justificatio fit per motum sicut calefactâ—o sed per imputationem Quod si sicret per motum admodum impâ—oprie fidei tribueretur Neque enim motus ad rem est res ipsa nec dispositio generat sed est via ad generationem Non igitur per motum dispositionis fides justificat it disposes or fits for Justification and answers A wrested glosse unknown to Scripture and contrary to it For faith is said to justifie by receiving the gift of righteousnesse without works and not by disposing for righteousnesse Neither is Justification by motion as is warmth but by imputations And if it were by motion it were most improperly ascrib'd to faith Neither is motion to a thing the thing it self nor doth a disposition obtain any thing but is the way to obtain it Therefore faith do's not justifie by any motion of disposition Pareus in Rom 3. Dub. 8. The reason of this is That this is onely donation or the will of the donour signified that can efficiently convey a right to his own benefits the receiver is not the giver and therefore not the conveyer of right I wonder what this is a reason of if it be intended for a reason of that which goeth immediately befote that faith doth morally qualifie in the way mentioned it is above me to see any reason in it It is further said Every instrument is an efficient cause and therefore must effect and it is onely giving that effecteth this right But it effects no such right without receiving where it is given upon that proviso that it be thus and thus received After much ado and to what purpose let others judge The conclusion is The great thing therefore that I affirm is this that if you will needs call faith the instrument of apprehending Christ or righteousnesse yet doth it not justifie proxime formaliter as such but as the condition of the gift performed And the great thing that I would affirm is That the instrumental apprehending Christ or righteousnesse is this condition of the gift It is given upon condition that we make use of our faith to apprehend it and so the summe is That faith doth not justifie formaliter proxime as apprehending Christ or righteousnesse because it doth justifie proxime formaliter as thus apprehending Faith as a condition certainly doth somewhat and this it is that it doth according to the Scripture The eighth and last of his accurate heads followes In which he saies he opens his meaning together about this point though as he saies with some repetitions I cannot then without repetitions give any further answer which to the Reader would be too troublesome yet somewhat is observable that I find not before Faith saith he must first be faith i. e. apprehensio Christi in order of nature before it can be the condition of right Actual existence not necessary to the being of a condition in a Covenant If faith must have an actual being before it can be the condition of right then perfect obedience according to the old rule as Mr. Baxter calls it must first be perfect obedience in actual being before it can be a condition of the Covenant of works and so it will follow that that Covenant hath no condition seeing there is no such actual obedience A condition may be a condition though not made good though never made good The delivery in of an hundred foreskins of the Philistines was Davids condition for Marriage of Sauls daughter before any Philistine was slain and had stood as a condition though had never been given in If he mean that faith must be faith before the condition be made good this is false for the actual being of it is the making of it good and so it is as much as if I said I must wink in order of nature before I shut my eyes He further distinguishes of apprehensio Christi and conditio praestita when apprehensio Christi is conditio praestita as though I should distinguish between Abrahams sacrificing of his son and his obedience of Gods command in sacrificing him when all know that his sacrificing him was his obedience To say that there is such a thing as faith in the general notion before Christ doth constitute a condition were somewhat but to say that we believe or apprehend Christ before we perform the condition is to say we must perform the condition before we perform it Having led the Reader through all this accuratenesse I must further consider his animadversions I said The Spirit will do nothing without our faith and our faith can do nothing without the Spirit man cannot justifie himself by believing without God and God will not justifie an unbelieving man faith then is the act of man man believes yet the instrument of God that justifies onely believers To which I have a multiplication either of answers and scornes in place of answers 1. It is said The Spirits working in sanctification is nothing to our question of justification It is yet somewhat for illustration for which alone it was brought though nothing for proof for which it was never intended 2. It is said The Spirit works our first faith without faiths coworking and that is more then nothing What need he to have told me this when I had told it him before as the Reader may see in words which he omits I speak there of the Spirits work in the soul where faith is implanted 3. The Spirit moveth faith to action before faith moveth it self Here is an exception to fill up the number If I move my pen to write before it move then I write something without my pen. 4. It is said It is not so easily proved as said That the Spirit never exciteth any good act in the soul nor yet restraineth from any evill without the coworking of faith But why is not this disproved with ease I would know for my learning what act of the Spirit upon a beleeving soul is
mentioned in Scripture which is not ascribed also to faith The Spirit mortifies the deeds of the flesh so doth faith Acts 15.9 Devils are cast out by the Spirit of God so they are cast out by faith Mar. 9 The Spirit is our strength in the inward man Ephes 3.16 and faith is our strength 1 Pet. 5.9 Rom. 4.20 All things are possible to the Spirit of God And all things are possible to him that beleeves Mar. 9.23 The Spirits method laid down in the Word is not to work in us respective to salvation after the grace of faith is implanted without us what is ascribed to the one as the efficient is ordinary ascribed to the other as the instrument But these answers he confesses are besides the point This simile might therefore have escaped this quarrel in the two next he will sure then be so punctual that all Readers shall say Rem acu tetigisti 5. It is added When you have laid down one proposition Man cannot justifie himself by believing without God how fairly do you lay down this as the disjunct proposition And God will not justifie an unbelieving man who would have thought but you would rather have said Nor will God justify man unlesse his faith be the instrument of it and do you not seem to imply that man without God doth justifie himself when you say man cannot justifie himself by believing without God No nor with him neither for none can forgive sins but God onely even to another but who can forgive himself I think all is laid down so fairly that were I to lay it down again I should not lay it down in Mr. Baxters words Nor will God justifie a man unlesse faith be the instrument he would then soon have challenged it as a petitio principii seeing it is that which is in question I might have said that God will not justify a man except he disclaim his own righteousnesse and accept of Christs righteousnesse to justification but that which I did say is the same with any friend or fair adversary and so it is a disjunct proposition fairly laid down and I imply that which I speak and if any will have it further expressed God will not justifie man without the concurrence of his faith There followes In deed I have thought what a sad case the Pope is in that is the onely man on earth that hath no visible pardoner of his sin he can forgive others but who shall forgive him It seems by this jest that Mr. Baxter is willing to put off that he is not so good a proficient in Popish mysteries as by Mr Crandon he stands charged otherwise he could not but know that the Pope hath his pardoner as well as others The Pope hath his visible pardoner as well as receivers He gives power for the pardon of sin as the supposed head of the Church by application of the supererogated merits of the Saints together with the merits of Christ out of the treasure of the Church of which he hath the keys Now he sinnes as a man and receives pardon as a Church-member and to that purpose hath his confessor A man as visible as other men And speaking of his sad condition on this supposition he seems to lay farre more stresse on the pardons of Rome then they themselves as though he stood in some eminent danger of hell upon the want of such a pardon when he might know that according to their principles all his danger is an abode some longer time in Purgatory which is their trimming place in the way to heaven For if the pardon find him in a mortal sinne which alone is deserving of hell it is altogether inefficacious mortall sinne puts a barre to the working of it It is the temporal punishment which this pardon remits and not the eternal and in case it were true that this could not be done to the Pope there being none above him his successor with a wet finger can do it for him As to that which was forgotten it had been to his honour if it had never been remembred I forgot saith he that every believer forgiveth himself for I did not believe it Such sarcasmes befit not grave Writers especially when all Reformers to speak in his own language must bear a share in the contumely when they had it in their thoughts in this way to imitate the Apostle in giving all to grace and taking all from man that one would rise out of themselves to make this sport with it It followes 6. How nakedly is it again affirmed without the least proof that our faith is Gods instrument in justifying doth God effect our Justification by the instrumental efficient causation of our faith If this were my fault yet Mr. Baxter of all men is most unfit to give it in charge other men must have a proof for every word but he himself may heap up distinctions propositions conclusions without any colour of proof at all where is his proof of that which in the last Section number 6. must be remembred and of that great thing num 7. he would desire should be observed I suppose he will have ten to remember and observe before one to believe it Others can see proof and send their Reader hither for proof though he cannot find it My work was to shew that though it be mans act yet God may make use of it as instrumentally serviceable in this work and whether this hath been nakedly said or proved let the dis-interested Reader give his sentence if that which I have said will not satisfie let Mr. Burges be consulted in his late Treatise of Justifica Part 2. I conclude That which is here spoken by way of exception against faith as an instrument holds of efficients and instruments sole and absolute in their work and causality but where there is a concurrence of agents and one makes use of the act of another to produce the effect that in such causality is wrought it will not hold To this is answered He that will or can make him a Religion of words or syllables that either signifie nothing or are never like to be understood by the learner let him make this an article of his faith what you mean by absolute I cannot certainly ariolate Bona verba bono viro desunt Seeing I find the man in this mood I say no more but seeing he knowes not how to ariolate what I mean by this or that I have no mind to help him in this art of soothsaying and shall let the words stand for their use that bring a mind to understand rather then to exercise their wit to carp at what they read Of the sole sufficiency of the grant of the new Covenant as an instrument in justification I shall now leave to the Readers consideration whether Mr. Baxters exceptions against the instrumentality of faith in justification be of that validity as to overthrow it and whether his doctrine of this subject be of that
of it first a piece of a Concession Secondly a Simile The Concession is That the Gospel without the concomitance of faith doth not actually justifie else faith were no condition or causa sine qua non That faith should barely wait effecting nothing and gain no further honour then here is assigned will appear a strange assertion If it had its efficacy where it was in being in miraculous cures so that it was said Thy faith hath made thee whole I think it is much rather efficacious in justification there being so much spoken of justification by faith I desire Mr. Baxter to consider the words of his learned dying friend Mr. Gataker in his letter to him And surely faith as a medium seems to have a more peculiar office in the transaction of that main businesse of Justification then either repentance or any other grace as the love or fear of God and the like Which to me seems the more apparent because I find it so oft said in the Word that men are justified by faith but no where by repentance Albeit that also be as a condition thereunto required as also that form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fides or fiducia in sanguine seems to intimate and imply that this grace hath a more special reference then any other to the satisfaction made to Gods Justice for our sins by Christs sufferings which alone we can plead for our discharge of them at Gods Tribunal Much more followes worthy of Mr. Baxters consideration in laying so high a charge as he hath done on our Reformers in this particular There followes a Simile as full of obscurity as the earth is of darknesse and it were aesie so far as it is intelligible to make it appear how much it halteth but that I will not trouble the Reader with such impertinencies and I look for proofs rather then Similes and here is no proof at all I further infer in my Treatise Mr. Pemble therefore affirming the Word to be an instrument of Gods Spirit presently addes Now instruments are either cooperative or passive and the Word must be one of these two Cooperative he saith it is not and gives his reason It is therefore saith he a passive instrument working onely per modum objecti as it containes a declaration of the Divine will and it proposeth to the understanding and will the things to be known believed and practised Here many exceptions are taken Whether the Word be a passive instrument or cooperative with the Spirit First That Mr. Pemble speakes of the Word as the instrument of sanctification we speak of it as conveying right to Christ and as justifying Secondly That Mr. Pembles reason of the passive instrumentality of the Word is but this that it cannot be declared what operative force there should be in the bare declaration of Gods will Thirdly That himself will undertake to declare that an operation there is by the agency of this declaration though not punctually how it operates Fourthly That this passive instrumentality of the Word in sanctifying doth very ill agree with the language of Scripture which makes the Word to be mighty powerful pulling down strong-holds c. Fifthly That Mr. Pemble herein is single and singular To speak to these in order To the first I say Though Mr. Pemble gives an instance of the Words work in sanctification yet there is no reason to believe that he limits his whole discourse to it indefinitely affirming that it is a passive instrument and giving instance in one there is no imaginable reason that he can exclude the other For his second He lets his Reader know that he took an hasty view of Mr. Pemble when he said that this was all his reason he may see the thing fully argued by him mihi pag. 97 98 99 c in quarto which is too long to transcribe The work which is done upon the soul is wrought by the Spirit as the principal agent whether it be to regeneration progressive sanctification or in order to justification every previous work in tendency towards these is from the Spirit likewise as illumination conviction the beginning and whole progresse is by the Spirit The Word is no more then an instrument and all that the Word doth is by power from the Spirit and therefore said to be mighty through God 2 Cor. 10.5 Now the Spirit must work by way of power either on the Word or the soul as its object It must infuse power and strength into the one as the principal agent in the work Mr. Pemble denies that it works thus by an infusion of power into the Word and affirmes that the infusion of strength is into the soul and not into the Word which the Apostle confirmes Ephes 3.16 As for his third which he saies he will undertake to declare he brings nothing but bare authorities He faith he hath read many that say one thing and some that say another but himself is of Scotus his mind and we have not one syllable to induce any other to be of the same judgement His fourth Mr. Pemble answers and saith That all those phrases there reckoned up are to be understood by a metonymy which though they properly belong to the invisible power of the Holy Ghost giving effect unto his own Word yet are figuratively attributed unto the Word it self which he useth as his visible instrument explaining himself by several similitudes For his last If Mr. Pemble be thus sole and singular he was much mistaken Having fully spoke his judgement in this thing he addes pag. 99. And this is the sentence of the Orthodox Church touching the nature and distinction of these two callings Inward by the work of the Spirit outward by the voice of the Word The Arminians are of another opinion whose judgement saith he about this matter is thus c. At large laying down their doctrine And it were easy to multiply those testimonies that take all efficacy or energy from the Word to give it to the Spirit usually quoting 1 Cor. 3.6 7. 2 Cor. 3.6 2 Cor. 10.4 5. He tells me I doubt whether you believe him or your self throughly for if you did I think you would preach but coldly I am perswaded you look your preaching should operate actively And does he think Mr. Pemble did believe his own doctrine or was he a cold Preacher he delivers his doctrine with confidence and backes it with reasons and the workes that he hath left behind argue that he spake with some heat and fervour and I wish that I could gain more heat both in prayer and preaching and I do look that my preaching should operate actively but whether of it self or through the power of the Spirit there lyes the question He concludes If it were proved that there were an hundred passive instruments it would never be proved that faith is one as an instrument doth signifie an efficient cause of Gods work of justifying us neither really nor reputatively is
as signum voluntatis divinae being a manifestation of Gods pleasure concerning the justification of a sinner is sufficient So farre I shall willingly grant That which is to be asserted is 1. That this manifestation of Gods pleasure or signum voluntatis divinae before mentioned is the first ground work on which the whole work of justification is bottomed and goes before those graces but now mentioned which Mr. Baxter makes antecedent to justification This is plain The termes on which God will justifie must be understood before men can be brought to accept and come up to them 2. This manifestation of Gods will thus made knowne and by the power of the Spirit applyed to the soul in an unjustified condition works to humiliation regeneration faith and by faith to justification 3. This manifestation of Gods pleasure being applyed to a man already humbled regenerate and in faith finds him as we have heard before in a justified posture Though Faith in nature goes before justification as the cause before the effect yet they are in that manner simul tempore that none can conceive a believing man in an unjustified condition that so there should any intervall or time passe for conveyance of right by Gospel-grant to justification 4. This Gospel-grant or manifestation of Gods mind being thus tendred as before to a regenerate believing soul serves for ratification and confirmation of his justified condition to make good to such a believing son or daughter that their sinnes are forgiven To apply these assertions to our present purpose This manifestation of Gods pleasure Gospel-grant or signum voluntatis divinae or whatsoever else we call it in the first consideration justifies not Going before that which is antecedent to Justification as we see it does it cannot justify In the second consideration it works indeed to justification But if we yield this to Mr. Baxter he will not accept of it for he saies he does not thus speak of it and in this consideration it justifies not without faith but works faith in order to Justification By this man is preached forgivenesse of sins and by him all that believe are justified In the third consideration it justifies not seeing it finds the work done to its hands and onely serves for the work of assurance as in the last place is asserted So that all that can be said of this Gospel-grant donation or conveyance of right so often by Mr. Baxter mentioned in this work is 1. To make known Gods mind on what termes justification may be attained 2 By the power of the Spirit through faith to work it and finally to assure ratify and confirm it I shall the refore close this dispute if I may be allowed so to stile it in the words of Chemnitius in his Common place de justificat mihi pag. 797. octavo Having spoken to the causes of justification he saith It is altogether necessary that there be application made of these causes to the person to be justified Omnino verò necesse est fieri applicationem harum causarum ad personam justificandam Nam quotquot receperunt eum his fecit potestatem filios Dei fieri Joan. 1.12 3.33 Et Modus seu medium applicationis seu apprehensionis docendi gratiâ vocatur causa instrumentalis Duplex autem est causa instrumentalis 1. Docens Patefaciens Offerens et Exhibens beneficia justificationis per quam Deus nobis communicat illa bona et haec est vox Evangelii et usus sacramentorum vel sicut veteres loquntur verbum vocale et visibile For as many as received him to them he gave power to be made the Sons of God John 1.12 and 3. v. 33. And this manner or medium of application or apprehension speaking to mens capacity is called a cause instrumental And this instrumentall cause is twofold 1. Teaching Opening Offering and Exibiting the benefits of justification by which God doth communicate unto us those gifts And this is the Word of the Gospel and use of Sacraments or as the Ancients speak the Word vocal and visible 2. Receiving or apprehending 2. Recipiens seu apprehendens quâ nobis applicamus illa bona quae in Evangelio offeruntur ita ut eorum participes reddamur Est igitur quasi manus Dei traders et hominis manus suscipiens id quod traditur Supra autem testimonia et annotata et explicata sunt solam fidem non ulias alias vel qualitates vel opera in nobis esse medium applicationis whereby we apply those gifts to our selves which are offered in the Gospel that we may be made partakers of them There is therefore the hand of God as it were delivering and the hand of man receiving that which is delivered And testimonies are both observed and above explained that onely faith sand no other qualities or works in us is the medium of application SECT VI. A fourth Corollary from the former Doctrine AS Christians must see that they be aright principled in this Gospel-doctrine of the righteousnesse of faith Christians must get assurance that they do act according to these principles so also they must get assurance that they act according to these principles which I might urge respective to all that which is required of a man of Gospel-righteousnesse But having already spoke to that purpose in pressing the necessity of the answer of conscience unto Sacramental engagements I shall here onely urge it respectively to that grace which immediately interests us in this righteousnesse which is the grace of faith as we see in the Text which is confest to be the grace that receives Christ even by those that deny the instrumentality of it in our Justification If this righteousnesse which is our Justification be the righteousnesse of Faith then those that are void of faith must needs be wanting in this righteousnesse and Christ being the end of the Law for righteousnesse to those that believe those that persist in unbelief never attain to this end And howsoever zealous they may otherwise appear yet they come short of righteousnesse for life and salvation Giving assent to all Gospel-truths perhaps upon the principles of their education they may not onely have the repute but also enjoy all outward priviledges of believers yet wanting that work upon their will or if you please in their affections to receive Christ and close with him they yet have not Christ nor life in him and therefore upon this account there is all reason to hearken to that of the Apostle Especially to see to their faith 2 Cor. 13.5 Examine your selves whether ye be in the faith prove your own selves Know ye not your own selves how that Jesus Christ is in you except ye be Reprobates In which words we see the Apostles exhortation and his reason annext The exhortation calls us to self-examination to a self-tryal an inquisitive experimental tryal The question to be put or thing to be proved or brought to upon
for life and power and so the life that we live in the flesh is by faith in Christ Jesus So that faith I suppose may be fitly defined to be A firm assent of mind to the whole truth of God in the way that he doth reveal it with an acceptation of all that good which God confers by Christ in the way that he doth tender it I know this grace is diversly held out and is so comprehensive that the full nature of it is not easily laid open A common definition of it is that it is A resting upon Christ alone for salvation purposely given to correct their mistake that have made assurance or a full perswasion that what Christ hath done I shall enjoy in particular to be of the nature and essence of faith But though this may vertually comprize all that is required in this grace yet it is no full and explicite definition of it for unlesse the understanding give its assent that salvation is alone by Christ the will cannot rest upon him for it This assent in that definition is presupposed But it is convenient that it should be expert Other things besides salvation are received by faith from Christ but salvation is the most eminent and principall and all other as by consequent depend upon it This that I have delivered is more explicitely full not onely virtually but expresly holds out all that faith compriseth And as all of those are here as we have heard convinced of unbelief that know not those necessary truths that God hath made known and upon that account can give no assent together with those that believe even in necessary and fundamentall doctrines otherwise then God hath revealed that pick and choose in doctrines of faith assenting or denying assent at pleasure So also all those that give other things the preheminence above Christ or at least take them in in coordination with him When Christ is offered in the Gospel to the soul and men are urged by his Ministers to receive him for life and happinesse the things of the world are still ready to make tender of themselves The lust of the eyes the lust of the flesh the pride of life that is profits pleasures honours When these are hugged prosecuted and followed Christ is refused and slighted A covetous man will make sail of Christ for a piece of silver he will lay out more strength of affection to compasse earth in the way of a calling then to compasse Christ in Ordinances The man of pleasures will sell Christ for his cups for his sports for his wantonnesse the like we may say of the man of honours He that for the cause of Christ can forsake and abjure all is the onely man in whom Christ by faith makes his residence The necessary nourishment of faith Thus we have seen the two first wayes for the tryal of faith the third followes which is The means appointed for the nourishment and strength of it It cannot live unlesse in the use of means it be kept up Declensions are apt to appear in soul as well as in body He observes little about his spiritual estate that does not see his faith oftentimes apt to languish as well as his health And though we be kept by the power of God through faith unto salvation yet it is in the use of means and not otherwise He therefore that lives in faith is careful in the use of means to keep faith alive The means appointed of God for this end are especially the Word Sacraments and Prayer The Word 1. The Word is food as well as seed as it plants so it waters as it begins so it perfects the work of grace When Paul left the Ephesians whom he had begotten to the faith through the Gospel he leaves them this Legacy Act. 20.32 We are born again of the immortal seed of the Word 1 Pet. 1.23 and as new born babes we must desire the sincere milk of the Word that we may grow thereby 1 Pet. 2.2 No man ever knew a child live without the breast or other suitable means for nourishment Nor men of strength without answerable sustenance no more can a man in grace live without the Word of grace Our imaginations and carnal reasonings will be stirring and working and faith hath not a more deadly enemie The Word which is the sword of the Spirit must beat those down and hold them under 2 Cor. 10.5 The word of promise underproppes our faith and must be frequently heard diligently heeded or else it cannot be upheld Those therefore that prize the Word as a child the dug esteeming it with Job as their ordinary food Job 23.12 and to this end to keep life in their souls faith in their hearts here is a sign both of life and growth but when it is with men as with Israel in the wildernesse their soul loatheth this heavenly Manna as light bread having their appetite far better pleased with other things their ear being of the temper of Jeremies hearers The Word of the Lord is a reproach to them they have no delight in it Jer. 6.10 these never had faith in the power and life And all they that lose in their love to the Word lose also in their faith Many here might be convinced to be wanting in this righteousnesse upon their want of faith to intrest themselves in it 1. Those that take themselves to be above any necessity of hearing having learnt as they think so much that they may now well lay aside their teachers God vouchsafing of grace those gifts for the perfecting of the Saints having gained as they think perfection they matter no more intermedling with them If these could shew us any Scripture-Saint that ever reached to this height or ever set upon any such resolution or if they could give such experience to all that know them that they might know that they want nothing of the highest top of perfection then they said something But when the highest of Saints that we read of in the Word highly prized the Word and the more high they were the more high prize they put upon it and these that upon this pretence reject it proclaime to the vvorld many vvants in their souls even in that vvhich lyeth at the very bottome of faith and is of greatest necessity to the being of it their knovvledge being but in part in most of these very lovv and little or nothing vvhere most should be knovvn vve may vvell conclude that all this talke of perfection is vain Take tvvo persons the one of them talking and boasting of vvealth the other labouring hard in tillage or trade to gain vvealth and if you can tell whether of these the talker or the labourer is like to encrease in substance then you have determined the question whether these unruly talkers that boast of faith or those that diligently attend on Ordinances for gaining of it are more richly stored with it 2. Those that neglect to hear or
hear onely at their idle leisure judging a businesse that may be done but see little necessity of doing of it would pretend not to despise it yet put a very sleight esteem upon it Doth the child judge so of the dug Or do these judge so of their ordinary and necessary food A life of nature is kept up in the use of meanes as long as it can be patcht up if Physick be neglected so is not food The Word is food and physick for the life of grace and this is let alone 3. Those that carelesly negligently superciliously and disdainfully hear as though their businesse were not to feed but judge not to learn or be minded of any thing but onely to censure According as the way of their fancy works so the Word takes Some are pleased onely with Kickshawes like such dishes on a table that have shew without substance words that are quaint and strained not to help but to exceed their understandings Others with choyce notions onely how wholesome soever it is not worth heeding if not curious Others take up all according to the person that delivers it with children they are pleased with every thing from one hand with nothing from another Lastly Those that let go all truths as soon as they are heard There is no more heard of the Sermon when once it is done They that go to a feast will talk of the dishes and they that go to a Fair or Market will talk of the Commodities but when they go to the Congregation there is not a syllable heard of the Word after they return When meat goes out of the stomach as it comes in it neither strengtheneth nor nourisheth and the Word slipt as soon as it is heard can be no more effectual Sacraments 2. Sacraments are visible signs and seals That of Baptisme enters us into the Church visible and seals all the promises made to members on Gods terms and propositions And the Supper of the Lord is for confirmation of those that are visibly Church-members on the same terms likewise Baptisme is past in the act but still present in the use As a Souldier by oath taken and colours given was tied to his General so we are hereby tyed unto God and God is tyed unto us and hereby we know our duty and Gods promise As a lease binds to duty and assures a benefit so it is with the Sacrament of Baptisme The Apostle 1 Pet. 3.21 compares it to the Ark of Noah he was there tost up and down in the deep considering his present state he might well have feared shiprack but the Ark being of Gods apointment and he put into it by Gods command he might well confide in him for safety If we look to the temptations and assaults wherewith our souls are on all hands battered we have just cause of fears but when we call to mind that we entered the Church as Noah the Ark by Baptisme and make it our businesse that conscience may answer unto what Baptisme requires what objection soever our heart makes Baptisme may raise our souls in confident assurance The Lords Supper is to the eye as the promises are to the eare Whilest we are in the body spiritual things under corporal signs are ordained for our help and strength Our Saviour tells us his flesh is meat indeed and his blood is drink indeed John 6.55 And here under the signs of that which is our ordinary meat and drink the flesh and blood of Christ is tendered and as our food is offered unto us Where these Sacraments have their due esteem and men baptized in infancy do not passe by the thoughts of it in their growth but well consider their engagements and bonds that lye upon them to presse them to duty and the engagements of God for support of their faith they then make use of this ordinance to uphold faith and keep life in it in their souls when they frequent the Lords Table and conscienciously communicate for the ends for which it was instituted to be laid low in themselves to see sin aggravated and pardon tendred there is like hopes But when all thoughts of Baptisme is laid aside and the Lords Supper either neglected or prophaned these may well look that as a child through want of food so their faith upon the same account may languish Prayer 3. Prayer is the daughter of faith and also the nurse or foster-mother Faith breathes out it self in prayer and prayer obtains a more ample measure of faith to pray Lord I believe help my unbelief was the prayer of the father of the Lunatick Mark 9.24 and Lord encrease our faith was the prayer of the Apostles Luk. 17.5 When we have done all to stand prayer in the Spirit Ephes 6.18 must second This Communion with God keeps up faith in God They that make it their work to pray alwayes ever holding it up in the season of it joyning with the Congregation in publique in the family in a way more private and after Christs counsel in their closet sending forth holy ejaculations in their beds their walks and on all occasions These take care of their faith But in case that may be truly said of them which was falsly laid to the charge of Job that they restrain prayer before God Job 15.4 their faith may justly be suspected I may speak concerning this grace in the words of the Apostle these have not because they ask not these starve their faith and let it dye through want of nourishment and support We hear of Camelions that live in the ayr and Salamanders in the fire A Wonder was not long since noysed out of Germany of a Maid that lived onely on the smell of flowers An impostor lately went from place to place that fed on stones these that would passe for believers are some such Monsters Thus we have lookt into faith according to the three first rules the last followes which is the fruit that it beares or the effects that it produceth The fruits which faith bears and the effects which it produces These might be reduced into two heads First such as all faith if true produceth Secondly such as onely a strong and grown faith obtaineth But calling men to the tryal whether they be in the faith and not whether they be high and transcendent in believing I shall wave the latter and speak onely to the former These fruits which every faith which is such in truth produceth are either in the understanding or affections For that which it produceth in the understanding 1. In the Understanding take this rule Faith puts that high prize on Christ and priviledges through Christ that all earthly things are comparatively of the meanest value and most low esteem This we might make good in divers instances 1. In Moses If we read the beginning Chapters of Exodus we may there see the sad afflicted estate of the people of God in that time together with the honour to which Moses
worthily be rank'd in the first place amongst those that you thus honour As soon as he enters upon the dispute of justifying faith in answer to Bellarmines first question What that faith is that is required to justification he sayes in the name of Protestants (a) Hoc ipsum vel imperitè vel sophistice in quaestionem vocatur Nam 1. Multa ad justificationem requiruntur quae non justificant 2. Non tam quaeritur quae aut quid fides quae justificat quam quae sit ratio quâ propriè dicitur justificare This is either unskilfully or sophistically put to the question giving in his reasons 1. Saith he There are many things required to justification which do not justifie 2. It is not so much enquir'd into what that faith is which do's justifie as in what notion it is that it is said to justifie And giving answer to farther words of Bellarmine he saith in the same page that (b) Observandum est nos non restringere fidem illam quae justificat sed tantum quà justificat ad promissionem misericordiae Arguments evincing that faith in the blood of Christ only justifies Protestants do not restrain the faith which justifies but faith as it justifies to the promise of mercy Much more may be seen in this Author in his next Chapter Sect. 1. Sect. 8. which I leave to the Reader to consult at pleasure And together with it that which may be seen largely in Chemnitius enquiring into the proper object of justifying faith in his Examen Concil Trident mihi pag. 159. under this head Quid verè propriè sit fides justificans quo sensu scriptura velit intelligi quando pronunciat impium fide justificari I shall here take the boldness to give in my arguments to make good that faith in Christ quà Lord doth not justifie 1. That which the types under the Law appointed for attonement and expiation lead us unto in Christ our faith must eye for attonement expiation and reconciliation This cannot be denied These Levitical types lead us doubtless to a right object being School-masters to lead us unto Christ and shaddows whereof he is the substance As also to that office in him who is the object of faith that serves for this work But these types lead us unto Christ in his Priestly office for the most part as Sacrificing sometimes as interceding John 1.29 2 Cor. 5.21 1 Pet. 1.18 A great part of the Epistle to the Hebrews is a proof of it 2. That which the Sacraments under the Gospel setting forth Christ for pardon of sin lead us unto That our faith must eye for Reconciliation Pardon and Justification This is clear Christ in his own instituted ordinances will not misguide us But these lead us to Christ suffering dying for the pardon of sin Mat. 26.28 This is my blood in the new Testament shed for you and for many for the remission of sins Here is a confirmation of both these arguments in one The types of the Law and the Sacrament of the Lords Supper lead both of them to his blood for this reason of attonement and forgiveness There was an old Testament enjoyn'd of God in which the people in convenant were sprinkled with blood Exod. 24.1 c. commented upon by the Apostle Heb. 9.20 c. That blood and this cup lead to Christs blood for forgiveness and in them the death of Christ is remembred A broken bleeding dying Christ in the Lords Supper is received 3. As the Spirit of God guides faith so it must go to Christ for propitiation and attonement This needs no proof The Holy Ghost is the best leader But the Holy Ghost guides our faith to go to the blood of Christ for attonement whom God hath set forth to be a propitiation through faith in his blood Ro. 3.25 It is blood is our propitiatory or mercy seat We are justified by his blood Rom. 5.9 And faith is our way of interest and thither the Spirit of God by the Apostle leads our faith as we see in the words mentioned I am checkt indeed by you because I say through faith in his blood not faith in his command quo jure nescio say you My reason or warranty is because I durst not adde to the Apostles directory when he leads us one way I dare look no other If he had intended to have led us to Christ as a propitiation without further direction under what notion our faith should have look'd upon him It had been enough to have said that he is our propitiation but distinctly pointing out his blood and faith in his blood I think I have warrant sufficient to lead souls hither and only hither especially seeing I find him still in the same language Rom. 5.8 9. God commendeth his love towards us in that while we were yet sinners Christ dyed for us much more then being now justified by his blood we shall be saved from wrath through him In whom we have redemption through his blood even the forgiveness of our sins Ephes 1.7 The blood of Jesus Christ his Son cleanseth us from all sin 1 John 1.7 For as much as ye know that we were redeemed with the precious blood of Christ as a Lamb without blemish You demand Will you exclude his obedience resurrection intercession To which I only say I marvail at the question If I exclude these I shall exclude his blood His shedding of blood was in obedience John 10.18 Phil. 2.8 His resurrection was his freedom from the bonds of death and an evidence of our discharge by blood His intercession is founded on his blood He intercedes not as we by bare petition but merit He presents his blood as our high Priest in the holy of holies You tell me further that the thing I had to prove was not the exclusion of faith in his commands but of faith in Christ as Lord and teacher I can no more distinguish Lord and command then I can blood and sacrifice it being the office of a Lord to rule as of blood to make attonement You yet tell me It was fittest for Paul to say by faith in his blood because he intends to connote both what we are justified by ex parte Christi and what we are justified by ex parte nostri but the former principally To this I say If this were fittest for Paul then it is unfit for any to come in with animadversions and tell us of any other thing either ex parte Christi or ex parte nostri for justification I pray you rest here and we are well agreed Here is Christs Priestly office on his part alone and I am resolved to look no further 4. Our faith must look upon Christ so as to obtain righteousness by him by vertue of which we may appear before God as righteous But it is by his obedience as a Servant that we obtain righteousness and stand before the Lord as righteous Rom. 15.19 By the obedience of
Page 111 Over much rigour in admission to Baptisme hinders the progress of the Gospell Page 112 The admission of some to Baptisme in prudence may be delayed Page 113 Papists expect not grace for but a convenient disposition to grace in the person to be Baptized Page 111 The restraint of right to Baptisme a breach in the Church of Christ Page 181 Baptisme a leading Church-privilege Page 161 In what sense Baptisme works what it figures Page 383 Babtisme engages to the first work of regeneration Page 369 The Bloud and Spirit of Christ are not alwayes applyed in it Page 381 Dangers attending the restraint of Baptisme to the regenerate Page 551 Baptized A man unbaptized is bound to believe in Jesus Christ for justification Page 144 The Author vindicated from a supposed assertion of the contrary ibid. Titles given by the Apostle to Baptized persons do not argue they were alwayes answered with inherent grace Page 149 Vpon what grounds Simon Magus was Baptized Page 160 c. Believers A title in Scripture not proper to the justifyed Believing What ordinarily meant by believing in the History of the Acts. Page 177 The distinction of believing Christ and believing in Christ groundless ibid. Bloud Faith in the bloud of Christ onely justifies Page 766 This assertion quit from danger Page 582 Bloud and Spirit may be distinguished but must not be divided Page 367 C. Call AN outward call asserted Page 169 Calvin Vindicated Page 118. 550 Catholick And universall in Authors use of them distinguished Page 155 Chemnitins His testimony for the instrumentality of the word and faith in justification Page 490 See Antiquity Christ The Covenant of works was without reference to Christ as Mediator Page 10 Whether the Covenant of works be made null or repealed by Christ Page 19 Faith in his bloud onely justifies Page 566 Faith hath respect to whole Christ to every part and piece of his Mediatorship Page 562 Interest in him interests us in all other privileges Page 458 Scripture speaks of receiving Christ and not of the Species of Christ onely Page 459 The healing of our nature and the removall of our guilt is his work Page 366 Faiths instrumentality in receiviug Christ being granted it 's instrumentality in justification cannot be denyed Page 441 Communication of titles between Christ and his Church Page 448. 449 Christians Vnregenerates are reall and not equivocall members of visible Churches Page 153 Humane authority vouched for it ibid. c. Christian a title in Scripture not proper to the justified Page 149 Church-Membership What gives right to it Page 201 102 Circumcision How Infants were saved before Circumcision Page 26 27 28 Severall propositions for clearing of the truth Page 24 Circumcision and Baptisme engaged to the first work of regeneration Page 369 The right of Circumcision implyed the propagation of corruption Page 368 Circumcision was no earnall badge Page 425 Cloud Whether two or onely one Cloud with Israel in the wilderness Page 521 No ordinary one but supernaturall Page 522 The motion of it guided by an Angell ibid. The form of it in appearance as a pillar ib. The use of it twofold As Israels guide Page 522 As Israels guard ibid. It was of the nature of a Sacrament Page 525 No standing Sacrament Page 526 Communicants The Lords Supper must be administred for their edification Page 199 Communication Of titles between Christ and his Church Page 448 Conclusions Desperate conclusions often inferred from right principles Page 579 Condition The great condition to which Baptisme engages is not a prerequisite to the essence and being of Baptisme Page 143 44 The Authors meaning cleered Page 145 In what sense faith is the condition of the promise of remission of sin Page 171 Actuall existence not necessary to the being of conditions in a Covenant Page 462 One and the same thing is not the condition of both parties in a Covenant Page 632 Confirmation Preferred by the Church of Rome before Baptisme Page 528 Perfects what Baptisme begins ibid. The matter of it Page 529 The form Page 529 The fruit Minister Ceremonies at consecration at administration Page 529 Arguments evincing it to be no Sacrament Page 530 The Apostles imposition of hands no proof of it Page 530 The ancient use of it degenerated Page 531 Consecration Respects not elements but participants Page 58 Whether the word which gives being to Sacraments be Consecratorium or Concionatorium ibid. Contradiction The Author acquit from any Page 447 Conversion The Lords Supper with the word as an Appendant to it may be serviceable towards Conversion Page 200 Arguments evincing it Page 200 201 c. Whether the Lords Supper may be stiled a Converting Ordinance Page 211 Explicatory propositions ibid. c. The Lords Supper doth not necessarily suppose a through conversion Page 217 Covenant Law and Covenant are not to be confounded Page 598 Keeping Covenant failing in Covenant and forfeiture of it to be distinguished Page 392 The Covenant falling Sacraments annexed fall with it Page 18 c. Where God denies his Covenant there the seal must not be granted Page 20 The Covenant people of God the adaequate subject of Sacraments Page 74 All relation to God in tendency to salvation is founded in the Covenant ibid. Interest in Sacraments is upon the account of the Covenant Page 75 c. God enters a Covenant with his people exactly and properly so called Page 79 The word Covenant asserted ibid. The thing it self asserted Page 80 in the essentials of it Page 80 81 in the solemnities Page 81 Arguments evincing a Covenant between God and man in its proper nature Page 82 Covenant and seal are commensurate Page 120 Covenant outward and inward This distinction examined Page 83 The Author vindicated in it Page 124 The outward Covenant is most properly a Covenant Page 83 c. To it belongs the definition of a Covenant ibid. It usually bears the name in Scripture Page 84 Men enjoy privileges of Ordinances and interest in Sacraments upon account of the outward Covenant Page 86 Scripture characters of men in Covenant Page 115 Covenant God Gods Covenant with his people not equivocall Page 80 Men of a visible profession timely and really not equivocally in Covenant with God Page 128 Covenant of works Passe between God and man in an immediate way without any reference to Christ as Mediatour Page 10 11 Whether this Covenant be made null or repealed by Christ Page 19 Covenant of Grace Righteousness of faith the great promise of it Page 414 Duty and condition in it are one and the same Page 641 643 It requires and accepts sincerity Page 637 Arguments evincing it vindicated Page 639 Mr. Cramdons Arguments against Mr. Br. herein answered Page 645 Covenant absolute Conditionall Arguments offered against an absolute Covenant Page 626 Faith and Repentance are mans conditions not Gods in the proper conditionall Covenant Page 626 Covenant Old and New Sacraments under the old and new Covenant one and the
the actually regenerate Page 189 192 Arguments evincing it ibid. c. It must be administred for the communicants edification Page 199 With the word as an appendant to it it may be serviceable towards conversion Page 200 Arguments evincing it Page 200 c. Objections answered Page 209 c. Generall charges Page 209. to 216 Particular arguments Page 216 Whether the Lords Supper may be stiled a converting ordinance Page 211 Explicatory propositions ibid. c. The Lords Supper supposeth not thorough conversion and faith justifying Page 217 Not instituted onely for justified persons Page 218 All of present incapacity to receive benefit by the Lords Supper are to be denied access to it Page 225 Scandalous persons of a vicious and profligate course of life are in an incapacity of profit by the Lords Supper Page 238 Arguments evincing it Page 239 Objections answered Page 240 Who are to judge of mens present aptitude for the Lords Supper Page 249 The judgement of the Church of England formerly concerning it ib. The judgement of the School-men ibid. The judgement of the antient Fathes Page 250 The judgement of a great party of the reformed Churches ibid. The Lords supper may be occasionally delayed Page 299 The argument borrowed from delay of the passeover vindicated ibid. Just occasions of delay instanced in Page 302 No prescript for the time frequency of observation of the Lords Supper Page 303 Directions for our guidance about it Page 304 When dispensed it may not without weighty reasons be omitted Page 306 Excuses for absence from it removed ib. The excuse of unfitness examined Page 307 The excuse of the want of a wonted Leiturgy examined Page 308 The excuse from the variation of a gesture or posture examined Page 310 The excuse from a call to give an account of knowledge examined Page 311 The excuse from mixture of such that are supposed unworthy examined ibid. See Sacraments T. Tree OF life in Paradise a Sacrament Page 9. 14 Tree of knowledge a Sacrament ibid. These Trees had somewhat that answered their name Page 12 Not by any naturall power ib. Reasons and experience making it good Page 13 Why the Tree of knowledge bears that name Page 15 16 Transubstantiation There is no such thing Page 51 Titles A communication of them between Christ and his Church Page 448 449 Titles given by the Apostle to Baptized ones do not alwayes argue that in their thoughts they were answered by inherent grace Page 149 Type Variously used Page 428 Leviticall types lead unto Christ in his Priestly office Page 566 U. Visible BAptisme and the Lords Supper privileges of the Church visible Page 187 Visibility Of interest the Churches rule in administring Sacraments Page 118.187 Extreme Unction The Matter Page 534 Form Page 534 Minister Page 534 Effects Page 534 Qualifications of the subject ib. Arguments evincing it so be no Sacrament Page 585 Unfitness For the Lords Supper no excuse for a continued neglect of it Page 307 Unregenerate Man may assent to the whole truth Page 178 W. Doctor Ward VIndicated Page 116 117 Water In Baptisme implies uncleaness with a possibility of cleansing not by our own but by anothers power Page 368 It holds out the Spirit for sanctification ib. With the bloud for pardon Page 369 Word One and the same word often repeated in the same verse or neer to it in a different sense Page 573 Word of God A necessary meanes of faiths nourishment Page 509 Works Paul excludes not onely works of merit but all works from justification Page 574 He excludes all works that we have done ib. He excludes all those works or righteousness which is inherent ib. He excludes all those works which the Law commands Page 575 He excludes all those works which any in the highest pitch of grace can attain unto ibid. FINIS A Table of those Scriptures which are occasionally cleared briefly illustrated or largely vindicated in this Treatise Genesis Chap. Verse Pag. 2 9 10 3 22 33 13 14 5 9 598 8 21 363 9 8 c. 516 Exodus Chap. Vers Pag. 12 25 301  43 44 45. 75. 78  48 49 75 13 4 5 399  21 22 521  45 301 14 19 20 521  21 22 523 16 14 15 ibid. 17 6 524 Numbers Chap. Vers Pag. 9 1. 300  15 521 11 7 523 14 14 521 20 9 524 21 17 18 525 Deuteronomie Chap. Vers Pag. 8 3 523 10 16 380 12 5 6 7 300  10 11 301 16 usque ad 8 299 300 30 6 376. 379 4 25 523  2 Chronicles  16 8 9 638 34 3 301  3 4 ibid. 35 19 ibid. Ezra Chap. Vers Pag. 6 19 301 Nehemiah Chap. Vers Pag. 9 19 521  20 523  25 524 Psalms Chap. Vers Pag. 32 7 8 352 37 25 26 30 51 5 363  7 373 54 3 363 78 13 523  15 524  23 ib.  24 523 98 14 521 105 41 524 112 2 3 30 114 7 8 524 Jeremiah Chap. Vers Pag. 9 25 379 10 25 299 11 3 4 281 23 6 449 31 32 33 84 85 33 16 449 Ezekiel Chap. Vers Pag. 12 10 204 Matthew Chap. Vers Pag. 5 48 645 6 30 590 7 6 230 9 22 486 11 28 460 13 11 12 54  39 40 49 269 15 26 260 20 29 166 24 32 269. 295 Mark Chap. Vers Pag. 4 33 54 5 34 486 6 13 534 10 14 227 16 16 170 Luke Chap. Vers Pag. 1 6 598  75 596 7 59 486 14 15 219 15 33 188 15 22 225 17 6 590 John Chap. Vers Pag. 1 4 645 2 23 220 3 5 290  5 8 10 12. 53 54 6 53 227  53 54 373  31 49 58 523 8 31 188 12 42 177 Acts. Chap. Vers Pag. 2 38 367  37 38 108  39 174  41 217  47 299 8 13 160  17 530  37 176 10 47 165 217 15 9 449 450 22 16 376. 380 Romanes Chap. Vers Pag. 2 28 128 3 25 432. 567  28 587  30 451 4 1. usque aed 12 352  3 177  11 33 35  17 218 5 9 587  8 9 567  19 365 9 4 151 7 22 594 1 Corinthians Chap. Vers Pag. 4 4 431. 575 5 11 261 6 12 372 7 14 150. 176 10 1 2 3 424  1 2 525  4 524  5 6 7 11 428  16 17 c. 48  17 358 11 28 227 12 12 4â—9  13 358 14 14 15 16 c. 199 15 34 100  56 604 2 Corinthians Chap. Vers Pag. 1 12 431  21 67 7 1 452 13 5 492  11 645 Galatians Chap. Vers Pag. 2 19 599 3 14 444  18 451 Ephesians Chap. Vers Pag. 2 12 299 3 17 444 448 4 24 592 5 26 372  32. 2. 541 c. 1 Thessalonians Chap. Vers Pag. 5 23 586 2 Thessalonians Chap. Vers Pag. 3 14 261 Titus chap. vers pag. 3 5 374. 380 Hebrews chap. vers pag. 4 2 471. 481 8 7 364 9 26 269 11 29 523 11 throughout 569 James chap. vers pag. 2 25 572. 577 5 14 15 535 536 1 Peter chap. vers pag. 1 4 17  22 452 3 20 21 353. 387  21 170 1 John chap. vers pag. 4 7 596 Revelation chap. vers pag. 22 2 10  11 592 2 7 10 FINIS
and so both seales are of equall latitude which yet is more plainly exprest in his following words But if you speak onely of Covenant-right to Baptisme coram Deo by his gift of Covenant then I make them of the same extent and I cannot tell what other Covenant-right to speak of but that in which God avoucheth a people to be his and himself to be their God and I dare not have a thought of any thing but reality in his words For his distinction which he hints here and plainly delivers elsewhere of right in foro Dei and in foro Ecclesiae both to Covenant and Baptisme I suppose considerate men will pause upon it before they receive it especially in the sense which he puts upon it 1. They may presse him with his own rule Vbi lex non distinguit â—ibi non est distinguendum Such a right to visible Ordinances before men never granted of God I would learn 2. They may demand whether it be the Will of God that any upon the latter right coram Ecclesia should be baptized by the Church If it be then they have right coram Deo If it be not his will then they have no right coram Ecclesia I know no Court that God keeps respective to visible Church-priviledges but his Church 3. They may tell him of the necessity that is put upon Ministers to profane this Divine Ordinance in putting this seal ordinarily and unavoidably to meer blank paper which is a most contumelious abuse of it Of many that are called few are chosen and yet all that are visibly called are thus sealed when in Gods sight all title is wanting 4. They may tell him that poor soules are thus miserably cheated in bearing them in hand that this great priviledge and consequently all further Church-priviledges are theirs when the conveyance is more fraudulent that casts it upon them 5. They may yet tell him that a door is here opened to Anabaptisme or multiplication of Baptisme A new door of which either nothing or very little hath ever been spoken When discovery shall be made as according to these principles it may be often made that the title when Baptisme was administred was barely seeming then all was null ab initio in such proceedings and as such persons alwayes were in the eye of God so now in the eye of men they are unbaptized persons And in case God ever vouchsafe the grace of conversion to this man he is now by Divine appointment to seek baptisme In case Simon Magus who after baptisme did discover himself to be in the gall of bitternesse by Gods grace should ever attain repentance and forgivenesse which Peter did not judge to be desperate he must then upon conversion afresh offer himself to Baptisme If Titius be admitted into possessions presumed to be his true inheritance and afterwards it be made to appear that it never appertained to him but to Sempronius when this appears all is to be judged invalid And if Titius ever gain due right he must again procure possession and is not to hold on his former crackt and seeming title So that whensoever a Minister converts a baptized man he must look upon former proceedings as null and upon his conversion baptize him Neither let Anabaptists here triumph as they may baptize whom we have baptized when they see them converted so we may baptize whom they have baptized too many of both parties manifesting over-evident signs of their unconversion 6. They may tell you that that Scripture-distinction of circumcision in the flesh and circumcision in the heart is hereby overthrown seeing circumcision in the flesh where circumcision in the heart is wanting is uncircumcision which the Apostle grants respective to true happinesse Rom. 2. ult but denyes respective to Church-priviledges Rom. 3.1 7. They may tell him that this principle standing all persons dying unregenerate dye unbaptized yea all that were baptized in infancy and after converted remain still unbaptized 8. That it is much to be feared if not certainly to be concluded that the major part by far of Worcestershire combination consists of unbaptized persons there being I doubt no good evidence of true conversion in the most considerable part of them subscription to the confession there and consent to membership being all that is required and whether it be enough for a good satisfying evidence that a man or woman is in grace that he or she hath subscribed or put to their mark let any judge I am sure it is voyc'd that the most prophane where the Minister carries any authority are as forward for subscription as any If all marriages were null where grace were not in truth in the parties I fear that through the Christian world there would be more adulterous then marriage-copulations And in case where there is no grace there is no subject for Baptisme there are as many unbaptized persons Argument 4. vindicated My fourth Argument is The great condition to which Baptisme engages is not a prerequisite to the being of Baptisme The great condition to which baptisme engages is not a prerequisite in Baptisme This is plain no man is bound to make good his condition before engagement to conditions no servant is tyed to do his work before he hath received earnest no Souldier to fight before he is listed or hath given in his name But faith that is justifying to accept Christ is the condition to which Baptisme engageth To this Mr. Baxter answers What is the conclusion Therefore justifying faith is not a prerequisite in baptisme or according to the Simile no man is bound to accept Christ to justification before he is baptized And then begins highly to Rhetoricate I confesse the reading of such passages in Grave Learned Godly Divines and that with such confidence uttered as undoubted truth and that in zeal to save the Church from the errors of us that are contrary minded doth very much convince me of humane frailty and that the best of men do know but in part and in a little part too If Mr. Baxter seek an instance of humane frailty he hath made no mischoice in casting his eyes upon me he cannot see so many in me as I know but I am sorry that he must put his wit upon the device of one or at least take hold on the most handsome seeming opportunity to cry up one and so to give too much evidence as one said upon the first sight of it of his own weaknesse As to the conclusion that justifying faith is no prerequisite in Baptisme in the sense that every Reader may see I have given of it I shall maintain and as Mr. Br. hath heard I have the strength of the reformed Churches for my confirmation in it but for the other which serves onely to blind the Reader and to bring me under a charge that no man is bound to accent of Christi before he be justified I look upon it as an assertion both senselesse and gracelesse I believe
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