an enemy of the Churches peace that dissents in judgement from the Church in some particulars as in ages past it was or he that confessedly dissents from the Church whereof he is and where he lives and as that present it stands I think here the determination is easie Let us enquire whether of these dissents will work more heart-broyles quarrels contentions envyings mutuall oppositions and needless disputes and let that be agreed upon as well it may to bear the blame If all must be tyed up to keep peace and be at one with the Church as to all particular tenents in the revolution of all these ages they are then tyed to know and their Pastors are bound to teach what in all successive ages hath been the Churches opinion But this were a great burden for Pastors and far more intolerable to be put upon the people If a man may be secure in this that he goeth not against truth I think he need not trouble himself as to ages past in the matter of peace Had you produced the vote of Antiquity as a probable inducement to perswade that you had truth according to Scripture and reason on your part it had been somewhat such appeals to humane Authority after Divine Testimony produced is ordinary but to dissent from the Church in which a man lives and of which he is to avoid the danger of a breach of peace with the Church that sometimes was is such a way of peace that I never yet knew troden or taken 2. Whether Antiquity be as cleer for you as the Church in present is for me The latter you freely grant but the former will I think hardly be yeelded notwithstanding what you say Because a word or an opinion that is unsound hath got possession of a little corner of the world for about 150 yeers therefore I am suspected as a novelist for forsaking it Whereas it is to avoid singularity and notorious novelty that I assent not to your way The same I say about the interest of mans obedience in his justification as continued and consummate in judgement If either Clemens Roman Polycarp Ignatius Justin Martyr Irenaeus Tertullian Origen Athenagoras Tatianus Clem. Alexand Minutius Faelix Arnobius Lactantius Cyprian Athanasius Eusebius Greg. Nazianzen Epiphanius Cyrill Hierosol Synesius Cyrill Alaxandr Macarius Hierome Salvian Vincentius Lirin Vigilius or any councill were of your mind in any one of these points and against mine then I will confess at least my supine negligence in Reading and my very faulty Memory in retaining their words How fully you have proved the unfoundness either of the word or opinion in question others must judge But whether the novelty be so notorious as you speak is to be enquired into and in order to that I shall request you Some things propounded to the Readers consideration To take into consideration who they be that make the loudest noyse and send out the greatest Cracks about the Fathers If the Church of Rome may be believed all Antiquity is theirs Hoping to put that cheat upon us as the Gibeonites sometimes did upon Israel Ad patres si quando licebit accedere confectum est praelium Tam sunt omnes nostri quam Gregorius 13. Papa filiorum ecclesiae amantissimus Pater Testes fenestrae omnes res reculae It is still their pretence that all former ages were on their side If we might but appeale to the Fathers saith Campian the controversie were ended They are all as fully ours saith he as Pope Gregory the 13. that most Loving father of the Sons of the Church As the windowes in the Church all other things and thinglings to take the liberty to coyne English as he doth Latine are their witnesses So all the Fathers also that the truth is with them I will say no more but that these naked names will appear to Judicious Readers but as an empty sound a voice and nothing more 2. That some of untainted integrity and of no lesse ability to give account of the Judgement of Antiquity in these controversies have asserted the full contrary to that which you here with so much confidence deliver Chemnitius was a man differing from you in every piece of this doctrine in which you dissent from me and particularly your adversary in all these three poynts in which you make this appeal to former ages He is a man zealous for the instrumentality of Faith in Justification he is large in asserting the promise of mercy in Christ to be the speciall object of Justifying Faith and against your distinction of Justification begun by Faith alone and consummate by works yea there is not a man that ever wrote that appears more your adversary in this poynt then he being judged the most learned grave and moderate of that party in the Reformed Churches wherewith you are most displeased in this Controversie yet he is full in quotation of Antiquity as of his side both in his Common places and in his Examination of the Council of Trent 144. After a List of authorities brought by him his close is worth observation (a) Haec pauca ideo annotavi ut ostenderem doctrinam nostram de Justificatione habere testimonia omnium piorum qui omnibus temporibus fuerunt idque non in declamatoriis rhetoricationibus nec in otiosis disputationibus sed in seriis exercitiis poenitentiae fidei quando conscientia in tentationibus cum suâ indignitate vel coram ipso judicio Dei vel in agone mortis luctatur Hoc enim solo modo rectissimè intelligi potest doctrina de justificatione sicut in Scripturâ traditur Quaeres put concerning this Appeale These few saith he I have noted that it may appear that our doctrine of Justification is attested by all the Godly of all ages that have lived in all times and that not in their Rhetoricall declamations or vaine disputes but in their serious exercises of Repentance and Faith in their Conflicts of conscience in temptation or with their own unworthinesse or before the Tribunal of God or in the Agony of death For this way saith he the doctrine of Justification as it is delivered in Scripture can alone rightly be understood What can be now more contrary then his Testimony and yours how high are both your confidences in full contradiction one against another That which you say is a notorious novelty he saith hath the attestation of all antiquity who shall he now believe that hath not nor cannot search the Authors themselves that have lived in your 1300. or 1400. years 3. I would have you to take into serious consideration these following Quaeres 1. Whether the doctrine of those that bore the name and outward face of the Church was uniforme through out that whole series of time that you take in in you◠challenge Whether in the time of Thomas Aquinas and the following ages the doctrine concerning Justification in the Latine Church was the same as in the daies
it seems was the taking quality the other trees were good for food and doubtless lovely to the eye but this alone answerable to the name with the Devils comment upon it was a tree to be desired for this end but she found the contrary light was not only not encreased but put out so that man now is a beast by his own knowledge others therefore conclude that it had name not from any such effect that in nature it was apt to produce but by reason of the event that followed and upon the taste of it must of necessity follow now they experimentally know the good which they had by sin lost and the evil which they had incurred k Quemadmodum qui medicus est theoretice vim morbi sanitatis bonum cognoscit in morbum delapsus amissa sanitate nova quadam ratione per experientiam bonum sanitatis malum morbi cognoscit As a Physician faith Ri vet that hath the theory of health and sicknesse understanding what health is to desire it and what sicknesse is to shun it yet falling into sicknesse he hath another manner of knowledge out of his own experience Pererius the Jesuit dislikes this Interpretation he that pleaseth may read his reason on these words and Rivets vindication Exer. 18. in Gen. He fixes upon a third that this name was given to this tree upon occasion of the speech of Satan bearing Eve in hand that in eating of it she should gain the wisdom of God to know both good and evil And therefore it had the name of the tree of the knowledge of good and evil But whosoever gave the name whether God himself who placed the tree in the garden or Adam who to his cost knew it or Moses that wrote of it it is not probable they would borrow a name from Satans delusion The former therefore which the Jesuit confessed to be an opinion most received I judge to be most probable and till I see more shall not recede from it SECT II. Corollaries from the former assertion FIrst hence we see the necessity of the use of means Necessity of the use of means for our help and strengâ—h in the way of fai h and obedience for our help and strength in wayes of faith and obedience in all the wayes prescribed and appointed by God In case our first Parents in their integrity were to make use of a Sabbath to give God a time in a more solemn way as we see Gen. 2.2,3 and also of Sacraments who are we that we should cast off Sabbath and Sacraments that our faith and obedience should be risen to that growth and arrived at that height that all helps should be laid aside It is no marvel that upon this account so many that seemed to be somewhat refusing the assistance of God provided wholly degenerate and come to nothing In case it be replyed that Adam was left to his own keeping carried his life in his own hands but we have another manner of support and defence We are kept by the mighty power of God through faith unto Salvation 1 Pet. 1.5 and so we need not to be so sollicitous of our selves I answer though there be truth in that which is objected yet the objection is to no purpose as easily may be manifested Jesus Christ would not have provided Ordinances in new-testament-New-Testament-times for the perfecting of the Saints for the edifying of the body of Christ in case he would not have his to make use of them and had not seen that they stand in need of them we are not so kept that we should sit still no more then Israel was in the conquest of the promised Land Gods power in oâ—r preservation and our diligent though not diffident and anxious care very well stands together Else Peter had not from thence inferred wherefore gird up the loynes of your mind be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ 1 Pet. 1.13 Nor yet having set out Satans vigilancy annext that exhortation Whom resist stedfast in the faith 1 Pet. 5.9 nor yet had the Apostle John told us that He that is begotten of God keepeth himself and the evil one toucheth him not 1 Joh. 1.18 Souldiers are taught to go out and fight in the Name of the Lord and that he covers their head in the day of battel yet this doth not abate any thing of their watchfulness or diligence they do not cast off weapons either offensive or defensive This is an artifice of Satan to lay mens throats open to him for slaughter and destruction under pretence of Divine protection Sacraments are without Spiritual profit to those that live in breach of Covenaâ—t Secondly Know that there is no saving benefit received by any Sacraments which are seales of the Covenant longer then men in Covenant make it their business to keep up to the tearms of it Adam was in a Covenant of life from God upon tearmes of preserving himself from sin and had it by a Sacrament confirmed to him he wilfully runs upon sin the tree of life now can no more give life to him Satan then perswades to believe that in eating of the tree of the knowledge of good and evil they should as gods know both good and evil He now perswades that being baptized in water which holds forth the Spirit and blood of Christ if they understand any such symbolical representation they partake of the Spirit and blood of Christ And that taking the Bread and Cup they enjoy all that they signifie and hold forth That no more then a Sacrament needs to make up a Christian compleat This is an outward work that may be done and all lust alive within An easie work to go through and here man would fain rest but look further to the duty to which these engage otherwise thou wilt find no more of Christ in the Sacrament then Adam found of life in the tree of life See Mr. Burges Spiritual Refining Ser. 19. Covenant failing all Sacraments relating to it necessarily fall with 〈◊〉 Thirdly It yet further followes That a Covenant falling to which Sacraments are annext as signes and seals the Srcraments fall together with it The Covenant of works being no longer of use to the attainment of Salvation the Sacraments which under that Covenant were appointed are taken out of the way and no use of them remaint I know that it is asserted by as learned hand that Christ doth not absolutely make null or repeal the Covenant of works but that it still continueth to command prohibit promise and threaten yet confessing this assertion to be difficult and disputable to which I readily yeeld and therefore in a business of no greater moment then this is I had rather suspend then either subscribe or oppose He and I are wholly agreed as to that for which it is here produced seeing he saith We must neither take that Covenant as
it never came into the heart of any that is either grave A position by the Author disavowed and detested or godly to utter it and that there is scarce any so witlesse or gracelesse as to beleeve it and so Mr. Brs. volume of 31. Reasons five pag. 84 85 86. Twenty six pag. 94 to 107. are almost at one breath answered Few of them tending to oppose any thing that I hold but in the farre greatest part brought against his own conceit and no assertion or opinion of mine I suppose I could easily furnish him with a large addition of reasons to deny this fancy Faith is commanded in the morall Law Reasons evincing that a man unbaptized is bound to beleeve in Jesus Christ to justification as I have asserted Treat of the Covenant pag. 18. and I think no man believes that Baptisme doth first put a man under such obligation Some Papists do charge upon us that we maintain that Baptism delivers us from the morall Law and therefore the Councel of Trent anathematizeth those that hold it but never any I think were charged to say that Baptisme is our first obligation to it 2. An unbaptized man is bound to endeavour to avoid damnation but he that believeth not shall be damned 3. He is bound to endeavour to obtain Salvation but we must believe with the heart and confesse with the mouth to Salvation 4. Baptisme presupposeth the Covenant but the Covenant as I have often said engages to believing 5. None can be exempted from believing but they are withall exempted from repentance but unbaptised persons are to repent Act. 17.30 6. Faith in Christ hath been actually required of the unbaptized Act. 16.30 And therefore it is marvell that when Mr. Br. judgeth me to be overtaken in this folly he would spend so much time with me or so many words upon me transgressing the wise mans advice Prov. 26.4 Answer not a fool according to his folly When he thought I had no more wit than to think that no man is bound to accept Christ for justification before he be baptized I marvel that he would set his wit to mine But what is it that I have said to induce him to think that I am in that opinion I have said The great condition to which Baptisme engages is not a prerequisite in Baptisme and can any man imagine that I meant any more than that it is not required to the being of Baptisme Can any man think that I ever meant that it is not required of the person that is for Baptisme till after he be baptized and have I not in the next page cleared mine own meaning where I say that there is no necessity that justifying faith go before but a necessity that it must follow after Baptisme further explaining my self It is true that in men of years justifying faith sometimes goes before Baptisme as in Abraham it went before Circumcision but it is not of necessity required to interest us into a rite either of baptisme or Circumcision and doubtlesse I never thought that either Abraham or any other was justified by that work that was never required at their hand I say justifying faith or grace in the truth of it is no prerequisite in marriage and I further say that a Minister in times past might and a Magistrate at this time may lawfully marry persons void of justifying faith or grace and yet he is no better than a gracelesse man that thinks that persons unmarried are not tyed to faith and godlinesse Grace is no prerequisite to buying and selling A bargain of sail stands firm though there be no grace in them that make the bargain Men without grace may go to Kidderminster to buy hangings and curtains and those of that place may lawfully trade with them and yet both parties are before hand bound to grace and godlinesse But though my assertion is clear enough yet some may say my similitude darkens it I say No servant is tyed to do his work before he hath received his earnest no Souldier to fight before he be listed The Authors meaning in some mistaken expressions cleared or hath given in his name To this I say If my expressions which I thought were clear well knowing my own meaning yet to others seemed dark no candid man would draw them further then the proposition which my argument was brought to confirm which is That a faith dogmaticall or as I explain it a faith short of justifying entitles to Baptisme In my similitude I looked at the resemblance that is between a Souldiers listing a servants entertainment into his Masters service and a Christians Baptisme And as a Souldier is not bound in order to listing first to fight nor a servant in order to his entertainment first to work so a Christian is not bound in order to Baptisme first to believe to justification And thus I fully explained my self in the next page but one That faith which is the condition of the promise is not the condition in foro Dei of title to the seal an acknowledgement of the necessity of such faith with engagement to it is sufficient for a title to the seales and the performance of the condition of like necessity to attain the thing sealed To promise service and fidelity in warre is enough to get listed as to do service is of necessity to be rewarded So that any Reader I think might clearly have seen and I hope now will more fully understand my meaning Having taken notice of Mr. Baxters great mistake and upon it his injurious charge I think it most meet in this place to take notice of another though under another head that so at once I may vindicate my self from things of this nature I say in my Treatise of the Covenant chap. 16. pag. 111. Sincerity is said to be the new rule or the rule of the New Covenant To this Mr. Baxter is pleased to reply When I first read these words which you write in a different character and father on me I was ashamed of my nonsense for they are no better but it came not into my thoughts once to suspect a forgery in your charge Farre was I from imagining that so reverend pious and dear a friend would tell the world in print that I said that which never came into my thoughts and confute that soberly and deliberately as mine that I never wrote After many other words added If when we are dead men should read Mr. Bl. book that never read mine and there see it written that I said sincerity is the new rule or the rule of the New Covenant can any man blame them to believe it and report of me as from him and say what shall I not believe such and such a man that reports it in expresse words Can any man now think but that I father this upon him Mr. Baxter not injured by the Author as he is injuriously charged and that I report it to the world in print in
never speak of the terms or means to attain it are no other then deceivers To speak largely of the Fathers bowels to receive and not a word of the Prodigals duty to come in or the multitude of sins that were forgiven that sinner in the City supposed to be Mary Magdalen and conceal her tears of repentance to be large in one and silent in the other is the way to heal with slight words Whereas as Mr. Baxter sayes The ungodly that I deal with are so confident that their sin is forgiven and God will not damn them for it that all that I can say is too little to shake their confidence which is the nurse of their sin When he makes this his businesse he does the work of the Prophets of John Baptist and of Christ Jesus and I wish that all the labourers in the Lords work may joyn with him in that way and that the Lord may give successe Yet I still believe that all this is to be done in order to a well setled and firmly grounded confidence when he tells those that come to Christ and hear his words and do them not clayming salvation by him and not obeying him that they build their hopes on a sandy foundation and foolishly deceive themselves I believe that he tells those that hear and accordingly yeeld obedience that their hopes of salvation have a firm bottom as a house built upon a rock But I know not why all of this should here in this place be brought in in the close of all that hath past as he sayes concerning himself unlesse it be to bear men in hand that my doctrine of conditional sealing in the Sacraments which he yet confesses differs little from his own may be charged with this danger when I suppose it is the alone way of prevention of it If I should make the words of the institution an absolute tender and the seal wholly unconditional I know not how to avoid it and I may very well fear that he cannot be without some such meaning First In that he puts into his Index as we have heard The danger of teaching men that they are bound to believe that they are justified and shall be saved amidst those things in which none but I are concerned and Secondly Where he first begins with me he utters like language pag. 3. I doubt not sayes he but the difference between you and me is onely about the methodizing of our notions and not de substantia rei and yet presently adds but I doubt lest your doctrine being received by common heads according to the true importancy of the expression may do more against their salvation then is well thgouht on and that not by accidence but from its own nature supposing the impression of the soul to be but answerable to the objective doctrinal seal How unhappy am I in methodizing of wholesome truths which are the same in substance with a mans of such eminence If that alone should have such a sad influence upon mens understanding though age growes upon me and many other weaknesses yet were I sensible of the truth of this charge I would travel on foot to the remotest ground in England to learn from any hand a more happy way and I have therefore been more large that the Reader may see the whole of my thoughts in this where I may seem to be under so heavy a censure that he may help me in prayer that in all that I do I may edifie and not destroy SECT II. Corollaries from the former doctrine LEt us here see the goodnesse of God the singular tender care of Christ thus to condescend to our weaknesse Christs tender care evidenced in his condescension to our weaknesse as to vouchsafe these visible sensible pledges and confirmations of our faith in the promises All that can be thought upon to ratifie and make good whatsoever from any hand we have in expectation Christ hath been pleased in his condescension to vouchsafe unto us In such a case we desire 1. A promise that he from whom we expect it would engage himself by his word for it This Christ hath done in the Gospel-promises we have his promise frequently repeated still inculcated Gen. 32.12 And thou saidst I will surely do thee good and make thy seed as the sand of the Sea which cannot be numbred for multitude 1 Tim. 4.8 Godlinesse is profitable unto all things having the promise of the life that now is and of that which is to come Joh. 11.25 I am the resurrection and the life he that believeth in me though he were dead yet he shall live 2. When we have a word we yet desire an oath that the person by that sacred tye may be obliged not to recede or go back from that which he hath spoke This God hath vouchsafed when God made promise to Abraham because he could swear by no greater he sware by himself that by two immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us 3. When we have both word and oath yet we desire his hand that it may be subscribed that we may have somewhat to produce and shew for that which we expect This God hath vouchsafed Joh. 20.31 These are written that ye might believe that Jesus is the Christ the Sonne of God and that believing ye might have life through his Name Rom. 15.4 Whatsoever things were written afore-time were written for our learning that we through patience and comfort of the Scriptures might have hope 4. Yet we desire earnest a pledge in hand to make good what is in Covenant and promise past and by oath under hand confirmed This God is pleased to vouchsafe Ephes 1.13 In whom also after that ye believed ye were sealed with that holy Spirit of promise which is the earnest of our inheritance untill the redemption of the purchased possession 2 Cor. 1.21 22. Now he which establisheth us with you in Christ and hath anointed us is God who hath also sealed us and given the earnest of the Spirit in our hearts 5. We yet desire a seal As Jeremy had the evidences of his purchase Jer. 32.10 This God hath also vouchsafed and this is of two sorts 1. Inward by his own immediate hand the stamp of his Spirit the impresse of his grace This is the character or mark that we are his these God sets apart for himself Ephes 1.13 Ephes 4.30 1 Cor. 2.21 22. 2. Outward put into the hands of his Ministers and these are Sacraments these outward visible assurances The former needs no conditions but it self all sanctified are saved and sanctification is the seal there are all Gospel-conditions The latter requires all the gracious qualifications of a people in Covenants All that are thus qualified according to the Gospel have here full confirmation and assurance of interest in all promises so willing is God every way to
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
bigger then the Earth that â—e may call an opinion That which by reason we can certainly conclude we may call knowlege but that which we believe upon the credit of him that speaks it that is faith or belief This is so of the being of faith that without it there is no faith neither humane nor divine The Nobleman of Israel 2 Kings 7.1 Zachary the father of John Baptist Luk 1.18 Martha John 11.39 40. were all of them herein faulty This Truth of God was above their reason and therefore they suspended their faith in it We believe not what man saith when we do not assent to the truth of that which he speaks and we believe not what God speaks further then we assent to the truth of his Word Thus far the devills go having sufficient experience of the Truth of God and thus far and further we must go if we be in the faith Now this assent hath these two properties first It is Firm secondly Vnlimitted absolute 1. Firm. and full First firm Not alwaies free from assaults and doubtings Satan and our own hearts will muster up objections but such that yeilds not but withstands and overcomes doubtings holds firm to truth when all means are used to wrest from it Herein Eve failed God had said The day that ye eat ye shall surely die Satan brought such objections that upon his word she believed that she should procure good to her self 2. Absolute and unlimited and not incur evil by eating and so yielded to unbelief upon Satans reasonings As our assent must be firm so also absolute and unlimitted to the whole of all that God speaks such was the faith of Paul Acts 24.14 Believing all things which are written in the Law and the Prophets and Christ blames the two Disciples that their faith was not such Luk 24.25 How little honour do we give to man when sometimes we give credit and belief to that which he saies because we see reason and probability of truth in his words and at other times call all to question that he speaks such is the honour that many give to God when they pick and choose in believing as they do in obeying Promises must be believed in the way of Gods tender of them with limit to the conditions annexed to them Threatnings must be believed upon those grounds that they are menaced commands must be believed that is Gods soveraignty in them the justice and equity of them and a necessity of our yielding to them As it must be an assent to the whole Word of God So it must be an assent to it in that sense as God propounds it The Word in that sense that it gives of it self is the Word of God and not otherwise when we put our sense upon it we make it our word not Gods Where we must not condemn all for unbelief that are any waies subject to mistakes or that through weaknesse of judgment do not apprehend every thing as it is Willing and wilfull wrestings of the Word are here spoke against when carnall reasonings out of singularity vain-glory carnall contentment hope of gain and admiration of men are set up against the Truth of God if we should go no further in our scrutiny how many would be found unsound in the faith Have we not those that are so far from any close adherence to truth tendred that every wind tosseth them to and fro and drives them up and down that hold no longer in an opinion then a mimick gallant keeps in a fashion and change their faith as these do their dresse Have we not those that believe where they list and that is where it may serve for their advantage or repute but where they list not they can deny all faith to any truth that God speaks deny it they wil where they see it tends to their danger No swearer no drunkard no adulterer no extorting oppressor c. can believe the truth of God in his Word but he must with it believe his own condemnation 2. In the will with the affections But faith is a work of the whole soul and implyes the will with the affections as well as the understanding Faith is exprest in Scripture by our coming to Christ Joh. 6.35 And that is a work of the will and not of the mind of the judgement and not of the affections It is called a receiving of Christ Joh. 1.12 this is also done by the will and affections Consideration and deliberation are works of the understanding but choise and imbracing are works of the will when the woman of Samaria Joh. 4.29 saith Is not this the Messiah There was matter of consideration and deliberation there was work for the understanding to be imployed in whether he were to be acknowledged indeed the Messiah But now to leave all and follow Christ to forsake all and cleave to him This is matter of choise and work for the will and affections whose work it is to take or refuse Therefore as faith is set out in Scripture by words implying knowledge and assent so likewise by words implying affiance trust rolling casting a mans self on the Lord. Faith then takes Christ and cleaves to him in all of those relations in which a Christian stands to Christ takes Christ and lookes for no other delight or comfort takes Christ and will not indure any other Lord or commander takes Christ and lookes for no other helper takes Christ and lookes for no other Saviour takes Christ as a Saviour and trusts in him takes Christ as an husband and delights in him takes Christ as a Lord and obeyes him Thus according to the several offices that Christ does there are several actings of faith for to answer The great work of Christ was to give his soul an offering for sin to shed his blood to take away our guilt there faith answers and it is not alone said that they that believe are justified from all things from which they could not be justified by the Law of Moses which might imply no more then a qualification of the person to be justified but it is further said that Christ is set forth a propitiation through faith in his blood Rom. 3.25 which plainly denotes the instrument whereby we have our interest When there are many acts of faith that which respects his blood alone doth justifie Christ is set up as a King and hath all things put in subjection under him Here faith yields up all to him and consents as to be saved so to be ruled by him Christ in his Kingly power protects as well as commands as he holds out a Scepter so he is a shield Faith flyes unto him for shelter and so receives and quenches all Satans darts Christ is given as an head to his body the Chuch not onely for command but for quickning and enlivening power to supply with vitall energies every part and member Here faith answers and takes in from Christ the Spirit by the promises
these that they cannot cast them out of themselves 2. Faith makes that resolute choyce of Christ that it suffers all manner of afflictions rather than to be driven and divided from him After ye were illuminated saith the Apostle to the believing Hebrewes ye suffered a great fight of afflictions Heb. 10.32 To save the labour of turning over large Volumes of Martyrologies read over that little book of Martyrs as some have called Heb. 11. especially ver 35 36 37 38. Faith kindles that flame that many waters cannot quench Christ upon earth was a man of sorrowes and acquainted with griefs yet he had those disciples that never left him till he came to the Crosse and then sollicitously enquired after him Where Christ dwells by faith there the Spirit strengthens for sufferings Ephes 3.16 17. If men now look into their hearts and see themselves willing to follow Christ in fair weather and to own his cause whilest it costs them nothing but in worldly respects rather gain by the bargain but when trouble ariseth they are gone These may look into the Parable of the sower whether this be not an evidence of a rocky and stony heart A strong wind is the tryal of the root of the tree of the foundation of the house an hot scorching fire of the truth of the mettal It is true that self-ends sometimes put a man upon sufferings But it is alwayes true that self-ends onely put a man upon profession when he will not stand out in sufferings They whose Religion is the States Religion the Times Religion will not lose an hair by any profession they make Self and not Faith carries on that profession 3. As faith carries the soul up to Christ to be one with him so also it carries it on in every affection and office of love to his brethren In Jesus Christ neither Circumcision availeth any thing nor uncircumcision but faith which worketh by love Gal. 5.6 It is not to be of this opinion or of that which men call their faith nor of this Nation nor of that which too oft prescribes all that men in their way of faith believe But to be possest of that faith which works by love which commends us unto God A man may be of this or that faith according to pleasure and yet his faith utterly destitute of that grace Faith carries a man not any further at all towards Christ then his love carries him on towards his brethren An idle faith is a dead faith and a dead faith never reacheth righteousnesse to Justification and life James never disputed against Paul's assertion of Justification by faith onely Writing after him as is generally confest he did not write to contradict any doctrine or correct any errours delivered by him When Paul concludes Justification by faith James concludes that it is by a working faith Where it works not it doth not then justifie and where it works to acceptation it works by love CHAP. XIII SECT I. Of the number of Sacraments AS a result from all that hath been said of the nature and use of Sacraments we may conclude the definite and distinct number of them So many Ordinances that we can find in Old or New Testament-Scriptures that are signs and seales of this nature as here hath been set out from the Apostles words so many Sacraments there are truly so called equally worthy of that honour of Sacraments with this of Circumcision being every way of the same nature and use they are deservedly to have the same esteem But falling short of such they are to have esteem as they are and their dignity may challenge but not to be put into this number The way to find out the number of Sacraments And I know no other way then this to find out the set and definite number of them Those trifling arguments made use of by some that the matter of New Testament-Sacraments viz. Water and Blood came out of the side of Christ and that blood and water as John affirms bear witnesse on earth are not worthy to be mentioned save onely that they are used by some of eminent name And upon diligent search we shall find onely two stated standing Ordinances in Old Testament-Scriptures and onely two in New Testament-Scriptures that are to be thus received We have not indeed any distinct Text in either of both Testaments expresly testifying that there are two and two onely Sacraments as we find it ordinarily in Catechismes Neither is there any distinct Text in the Law or Prophets that as we would that men should do to us so we should do to them Yet our Saviour Matth. 7.12 tells us that that rule is both in the Law and in the Prophets being a clear result from that which the Law and the Prophets have delivered The like may we say concerning the number of Sacraments It is as clear a result from that which is delivered to us both from Old and New Testament-Scriptures so that the conclusion is twofold drawn by way of deduction of this nature 1. Two onely standing Ordinances in the Old Testament of the nature of Sacraments Two onely Sacraments in the New Testament There were in Old Testament-times onely two standing Ordinances of the nature of Sacraments viz. Circumcision and the Passeover 2. There are in New Testament-times onely two Sacraments viz. Baptisme and the Lords Supper We shall begin with Old Testament-times and here our way of discovery is First To find out all those Signes or Ordinances that are set up in competition as Sacraments Secondly To enquire into the nature and use of them Thirdly To find out how nigh they come to the nature of Sacraments and what agreement they have with them Fourthly where it is that they are defective and fall short of Sacraments truly so called SECT II. Rainbowe no Sacrament THe first that offers it self is the Rainbowe of which we might speak First as it is in nature for discovery of the physical being of it Secondly as a sign appointed of God But the first consideration of it is not my businesse but the work of Philosophers who out of Aristotle have defined it to be A Bowe of many colours seated in an hollow and duskish cloud The definition of a Rainbow appearing upon the reflection of the Sun in opposition against it He that pleaseth may read further in Magirus physiol peripat lib. 4. cap. 5. Keckerman Syst Phys lib. 6. ad finem Zanch. de oper Dei lib. 3. cap. 3. Valesius de Sacrâ Philosoph cap. 9. So that the efficient cause is the Sun The subject in which it appeares is a cloud standing in Diametrical opposition The thing it self is the reflex of the Sun The form and shape is a bowe of variety of colours Whereupon it is generally concluded that there were bowes of this nature before the flood the Sun being then in equal vigour to produce it and clouds in which the reflex might be apparent And the cause being then as
as from God but reqâ—ired of God from us are not Gods conditions but ours in that Covenant This is cleare Being there expresly required of us and not so much as mentioned as from God they cannot be his engagement but ours to performe But Faith and Repentance are not mentioned as from God in the proper conditionall Covenant but required of God from us This proposition is your own in your answer as we have heard before pag. 45 46. Therefore Faith and Repentance are not God's conditions in the proper conditionall Covenant but ours 2. The conditions of a Covenant are his that performeth and not his that imposeth This Proposition is your own in this Section and clear in reason But we perform and God imposeth Faith and Repentance This is of two parts First that they are performed by us This you confess where you yield that they are our acts For the second that they are imposed on us none can deny See 1 John 3.23 Act. 17.30 They are therefore our conditions and not God's in this Covenant 3. Covenant-conditions are theirs that are charg'd with falshood in case of failing in them and non-performance of them This is plain in all Covenants To make conditions and to fail in them is to be false to them But in case of failing in Faith and Repentance man is charged and not God God fails not but man deals falsly Therefore they are mans conditions and not Gods 4. Covenant-conditions are theirs who upon failing in them and not performance of them suffer as Covenant-breakers This is clear Israel covenanted to dismiss their Hebrew servants and dismissed them not And Israel suffered for it Jer. 34. But upon failing in Faith and Repentance God suffers not so much as in his name He is not charged with mens unbelief and impenitence Men themselves suffer Therefore Faith and Repentance are mans conditions not God's So that though I have not refuted your answer which never was in my eye yet I have answered your Querist's demand and made it good that Faith and Repentance are mans conditions and not God's in the Gospel-covenant SECT VIII The Covenant of Grace requires and accepts sincerity I Have pass'd through those debates in which our judgements stand at difference for in the last you will differ though I had thought there had been a full accord between us Now I must come to that in which we do agree which pag. 144. Sect. 82. you entitle Whether the Covenant of Grace require perfection and accept sincerity In which I take to the negative conceiving that it requires the same that it accepts And in your Aphorismes if I understand any thing you have clearly delivered your self with me pag. 157 158. in these words As when the old Covenant said Thou shalt obey perfectly the Moral Law did partly I think you mean perfectly tell them wherein they should obey So when the new Covenant saith Thou shalt obey sincerely the Moral Law doth perfectly tell us wherein or what we must endeavour to do c. Whereupon Mr. Crandon is herein against you with as great vehemence as in any other of your doctrines Neither do I perceive by any thing that you have said that your mind is changed And I had much rather answer Mr. Crandon in defence of truth which he in you here opposeth then to spend time in my own quarrel Though my Tenent give you not distast yet it seems my arguments do not please But if truth stand it matters less though I fall You answer all my arguments in order as though you judged me to be in the fowlest error when I am yet perswaded that if not onely some but all of my arguments fail which you make your business to impugn the Position it self which with you is truth as well as with me will fall with it After a short Apology and conjecture made who that Divine may be whom with much reverence I mention supposing him the first that manifested himself in the contrary way that the Gospel requires perfection and accepts sincerity You tell me that you conceive this difference is occasioned by the ambiguity of the word Covenant of Grace and tell me that in your judgement I ought to have removed it by distinguishing before I had argued against their opinion And so you fall upon my work for me and give in abundance of acceptations of the word Covenant of Grace And if I may take the boldness to be as free with you as you with me I think you might have done well to have made it appear where and by whom this word is taken in all of these different senses and significations If your Reader knew all this before your Book fell into his hand you have nothing benefited him you have only told him what he knew before If he he knew it not he hath now alone your word for it And I know not where else any Reader may find a great part of it but from your hand I profess my self to be much more amazed then edified in Reading all that you have spoke of it When you have reckoned up very many senses of the word you say Now if the question be whether in any of these senses the Covenant doth command perfect obedience you answer An explication of the Authors meaning All the doubt is of the three latter one of which is Promises Prophecies and Types before Christ's comming And to speak mine own meaning and I had thought no man had doubted of it I take Covenant of grace in this dispute for the whole transaction that passes in a Covenant-way betwixt God and his people in order to Salvation as comprizing all that God requires promises or threats and all that to which man engages himself and which he expects But when I speak of that which the Covenant thus taken promiseth I mean that which it promiseth in the promissory part of it when I speak of what it threatneth I mean in the Minatory part of it and when I speak of what it requires I mean in the preceptive part of it Now this preceptive part must needs have some rule at which men in Covenant must look as distinguished from threats or promises and containing Agenda things to be done and not Credenda Speranda or Timenda things to be Believed Hoped or Feared The rule or Standard here in these things which man in Covenant is called to do is the Moral Law God quits not man of his Subjection He is a subject in this as he was in the former Covenant The Covenant of works called to the keeping of it in the highest fullest and most compleat perfection The Covenant of Gâ—ace cals us to eye it and with sincere endeavour to conform to it When God spake to Abraham the leading man in Covenant respective to all after-Covenanters whether Jewes or Gentiles he saith I am the Almighty God or God al-sufficient walk before me and be thou perfect Gen. 17.1 In which words we have first the