But he that doth truth cometh to the light willingly freely and of his own accord needeth not to be importun'd to it that his deeds may be made manifest that they are or because they are wrought in God that is according to the will of God John 3.21 The trial of any mans Pains as well by other means of tryal as by sufferings will be found as Peter expresseth it 1 Pet. 1.8 unto his praise and honor and glory not only at the appearing of Jesus Christ but even during his state of mortality amongst the Saints in this present world Now that which is done to any man having a direct tendency to his honor and without any prejudice to him otherwise and besides is fully comporting with his own disposition and will cannot reasonably be supposed or suspected to contradict any rule of Charity being so manifestly of a good and friendly accord with it On the other hand if the person desiring Sacramental Communion with a Church be unworthy this Church by detecting it and hereupon denying him that which would be sinful and of sad consequence unto him shall in and by one and the same act both please God as the Church of Ephesus did by discovering those to be lyars who said they were Apostles as we lately heard maintain the honor of his holy things keep a soul from making it felf actually guilty of the body and blood of Christ 1 Cor. 11.27 and withal consult the honor peace and safety of themselves or their own Church-body Quest 20. But are not the Sacraments converting Ordinances If so ought not sinful men and unbelievers be admitted to partake of them Answ It no where appears that God ever intended them for converting Ordinances nor doth reason lead us to conceive of them under such a notion Or if this should be granted or supposed I mean that they are converting Ordinances yet will it not follow from hence that therefore ungodly and unbelieving persons other then those that haply may deceive the Church under a plausible profession of Faith and Holiness should be admitted to receive or to partake of the elements themselves in their respective administrations Preaching of the Gospel is without controversie a converting Ordinance yet ought not prophane or unbelieving persons be admitted or perswaded to preach the Gospel in order to their conversion But as Faith and so Conversion cometh by hearing the Gospel preached by others orderly called hereunto not by preaching it a mans self so may Sacramental Administrations be ordained by God for the conversion of men yet not by their own acting or bearing a part in the execution of them but by being present and beholding and minding these administrations whilst performed by others But that God intended not the conversion of men as yet unconverted by a self-acting in Sacramental dispensations or that these by such an interposure of the said persons in or about them should be any means of their conversion but rather obstructions in the way thereunto is fully evident from that of the Apostle where speaking of the Sacrament of the Supper he saith thus For he that eateth and drinketh unworthily eateth and drinketh not conversion or Salvation but damnation unto himself not discerning the Lords body 1 Cor. 11.29 Doubtless an unconverted person or unbeliever cannot discern the Lords Body that is exhibit in any degree that reverence or those sacred respects unto it which a Sacramental memorial or participation of it requireth of all those who do partake of it in this Ordinance and consequently cannot but eat and drink unworthily at the Lords Table if he eats and drinks here at all Other arguments of a demonstrative eviction of the same truth might be readily drawn from verse 24 25 26. of the same Chapter Amongst many grounds in reason that might be insisted on to give further light and confirmation to this truth I shall at present mention only two First God is not wont to set up one Ordinance in competition with another or which is the same to appoint more then one for the effecting of one and the same end I mean one and the same proper and immediate end for otherwise all Ordinances are given by him to effect and bring about the same general remote or ultimate ends This principle the Apostle Paul supposeth to be a truth and argueth from it in several places I do not frustrate the grace of God for if righteuosness come by the Law then Christ is dead in vain Gal. 2.21 implying that God accounteth more wayes or means of justification then one to be superfluous and vain and consequently that if he had ordained or appointed one for this purpose he would not have appointed another He reasoneth and concludeth from the same ground in the same case Rom. 4.14 thus For if they which are of the Law be heirs Faith is made void and the promise made of none effect So also in somewhat a different case he argueth from the same supposition Heb. 7.11 If therefore perfection were by the Levitical Priesthood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedeck c. From these and the like reasonings of the Apostle it is clear that when God hath sufficiently provided for the obtaining of any benefit or end by one means he never brings another as it were over the head of it but resolveth that that which is already or first established shall at least ordinarily have the honor entire to it self of investing men with the benefit or blessing for the attainment or procurement whereof it was appointed by him and that no corrival or competitor shall be set up by it to divide with it And accordingly the Apostle reasoneth Gal. 3.21 For if there had been a Law given that could have given life verily righteousness should have been by the Law So likewise David of old in another case Then David said none ought to carry the Ark of God but the Levites for them hath the Lord chosen to carry the Ark of God c. 1 Chron. 15.2 Now then it being certain that the attentive hearing of the Gospel preached is an Ordinance or means appointed and sanctified by God for the work of conversion it is no wayes consistent with the Counsel of God lately declared from the Scriptures to imagine that Sacramental participation should be a means also appointed by him for the same purpose It is true God may and sometimes doth prepare dispose and bring men nearer to conversion then they were before by other means then by the Gospel preached even in such places where it is preached and may be heard and where it is not preached I mean by men out of his great compassion to the precious souls of men he taketh a liberty though I believe somewhat sparingly to substitute other means in the place thereof and worketh conversion by these But where there is opportunity to hear the Gospel
those scruples or doubts which are incident to many weak believers about the nature and truth of their Faith For let the inward impression motion or acting of the Soul answer any of these notions or descriptions if it otherwise purifie the heart or be operative through love there needs no question be made but that it is true Faith and will justifie him that hath it Quest 9. But may there not be a commodious definition or description given of this Faith according to the Scriptures and which may make for the Edification and Comfort of those who doe belive Answ There can hardly I conceive any such particular description of it be given but will endanger or prejudice the joy of the Faith of some though it may accommodate the faith of others unlesse haply it should be explained with much wisdome and caution The best and safest description of this Faith that can be given is that which shall take in and comprehend the lowest degree of it that is to be found in any person that so the bruised reed may not be broken by it nor the smoaking flax quenched Therefore I conceive it may be thus or after some such manner as this described without much danger or inconvenience Faith is such a perswasion in heart or belief of the truth of the Gospel or that Iesus Christ is the Son of God which disposeth a person to manifest or make it known by the fruits of Love both to God and Men. Quest 10. What is it in Faith or relating unto Faith that giveth it the force or priviledge to justifie Answ Not anything that properly is in it or in the nature of it but as was lately said the Decree of God wherein he hath enacted it for a Law or decreed that such a faith shall justifie men which decree is extrinsecall to the nature of Faith and no ingredient in it Quest 11. Can there any Reason be given why God should single Faith from amongst all other holy qualifications and graces of his Spirit to conferre upon it the Office and Dignity of justifying men Answ None I suppose but only that which the Holy Ghost himself ssigneth in the general viz. that the justification of men that have sinned might be of grace Therefore it is of Faith that it might be of Grace Rom. 4.16 Which Saying seems to imply that either the wisdome or righteousnesse of God or both could not he satisfied with making any other qualification act gift or indowment whatsoever instrumental for the justification of a sinner but Faith only For if for example such a justification might have been by love by patience humility or any other grace the Apostle could not have truly said that it was by Faith that it might be by Grace because upon such a supposition it justification might have been of Grace although it had not been by Faith Quest 12. But if justification be by Faith and of Grace why is it sometimes ascribed unto works as Jam. 2.21.24 And why is it said that not the hearers but the doers of the Law shall be justified Answ Justification is sometimes taken for the justification of a mans Faith that is either for the making of a sufficient proof of the truth and soundnesse thereof or else for the giving of a testimony whether by word or by deed unto the truth of it and consequently for the justification or approbation of the Person himself For he that justifieth or approveth any mans faith as sound and good in a consequential sense justifieth and approveth the person himself at least in respect of his faith and of all things depending thereon Such a justification as this is proper unto works that is unto such works which give a due and sufficient proof of the soundnesse of a mans faith and is accordingly in Scripture attributed unto them In this sense Abraham is said to have been justified by works when he had offered Isaac his Son upon the altar Iam. 2.21 that is to have received such a Testimony from God which did amount to the justification of his Faith as sincere and sound and consequently of his Person also See Gen. 22.16 17 18. But concerning the justification of a mans person strictly and properly so called and which as was lately said standeth in remission of sins Faith only and not works hath to do in the obtaining of it from God And in this sense Abraham was justified before his offering up his Son upon the Altar Compare Gen. 15.6 with Gen. 22.9.10.16 c. And yet on the other side it is true again that Faith shall never obtain that full benefit or fruition of that justification which it alone obtaineth I mean the great blessing of Salvation without the Conjunction and Co-operation of works with it as the Apostle Iames speaketh Chap. 2.22 And in this respect the Apostle Paul is to be understood when he saith that not the Hearers that is not those that are only hearers of the Law but the doers of the Law that is the conscientious observers of it though not without many slips and frailties shall be justified that is shall enjoy the great benefit of justification the saving of their souls Take the word Justification in any of the Senses now mentioned it may truly be said to be of Grace because God was at perfect liberty whether ever he would have justified man being fallen or any person that had ever sinned in one kind or other either by faith or by works or in any other way whatsoever Quest 13. What works are they which are sufficient to justifie a mans Faith or to render him actually capable of Salvation Answ It is said as we lately heard that Abraham was justified by works when he offered Isaack his Son upon the altar Iam. 2. 22. So that it seems that in persons professing faith in God any notable or singular strain or act of devotion and obedience unto him is sufficient for such a service I mean to justifie the faith of such a man Otherwise a conscientious and uniforme observance of the will of God concerning us expressed in both tables of the morall Law though with many weaknesses and humane frailties for in many things we offend all Iam. 3.2 is of sufficient authority that way Amongst particular good works which seem authorized by God in Scripture to give evidence for the truth of any mans faith works of Mercy if men be fruitful and persevering in them suffering for the truth with patience and meeknesse together with forgiveness of injuries and love shewed unto enemies upon occasion have the preheminence Compare Iam. 2.15 Heb. 6 10 11. Mat. 5.7 Mat. 19.29 2 Thes 1.6 7.2 Tim. 2.11 12. with Mat. 6. 14. Mark 11.25 Luk. 6.37 Quest 14. If justification consisteth as hath been said in forgivenesse of sins and is obtained by Faith why is forgivenesse of sins in Scripture sometimes ascribed unto Repentance as it seemeth to be in these and many other places Esa 1.16 17 18. Psal 32.5
of Judah and Jerusalem Break up your fallow ground and sow not amongst thornes Circumcise your selves unto the Lord and take away the foreskins of your hearts lest my fury come forth like fire and burn c. Supposing first that the men of Iudah and Ierusalem to whom this Doctrine at the appointment of God was preached were at this time persons unregenerate and Secondly that the several callings upon them in the metaphors of breaking up their fallow ground of circumcising themselves unto the Lord of taking away the foreskins of their hearts were admonitions or injunctions unto them from God to alter the sinful property of their hearts and souls or in the Prophet Esai's expression to wash and make themselves clean or in the more plain and direct Language of Ezekiel to make themselves a new heart and a new spirit all which expressions import the work of Regeneration or Sanctification or Mortification or rather indeed include them all these two things I say supposed which I presume are not denied by any from the said words I plead the cause in hand thus If God requireth it of unregenerate men to sanctifie or regenerate themselves threatning them with his wrath and fury to their utter destruction if they shall not obey him therein then certainly they have power to do the one or the other otherwise he should threaten to destroy his Creature for that which is no waies sinful nor a Transgression of any Law For it is no waies sinful for a Creature not to do things that are impossible for him to do or not to do that which is possible only for God himself to do Therefore without controversie God doth afford unto unregenerate men at least if they be not many degrees worse and more hateful unto him then simply as such sufficient abilities and means whereby to become new men or make themselves new hearts There is hardly to be found amongst men a Tyrant so Barbarous Bloody or Inhumane who when he hath cut off the leggs or feet of any of his Subjects though for some misdemeanour will further threaten him with Death unlesse he shall runn as fast as his lightest Footman or swiftest Horse in his Stables Quest 8. What is the tenour of your second place and how do you argue from thence for the point in question Answ This place conteineth these words Therefore I will judge you O house of Israel every one according unto his waies saith the Lord God Repent and turn your selves from all your Transgressions So iniquity shall not be your ruine Cast away from you all your Transgressions whereby ye have transgressed and make you a new heart and a new spirit for why will ye die O house of Israel For I have no pleasure in the death of him that dieth saith the Lord God wherefore turn your selves and live yee In these words the great duties or works of Repentance Sanctification Regeneration Mortification I might add of Self-denial also are not only or simply required by God of men themselves but with a very gracious and compassionate expostulation about the misery which they would certainly bring upon their own heads if they did not perform them for why will ye die c. together with promise upon promise of favour life and peace in case they did perform them so iniquity shall not be your Ruine and again turn your selves and live yee That is and yee shall certainly live Now it is broadly inconsistent with that most gracious and merciful disposition unto the Children of men which the Scriptures in a thousand places ascribe unto God to promise good things unto them as life peace safety c. only upon such conditions or termes which he knows to be utterly impossible for them yea with all the help or means which he intends ever to afford them ever to perform This would rather be most cruelty to insult over poor creatures in misery then either to compassionate them or to counsell or direct them how to deliver themselves and make an escape Therefore doubtlesse this contexture of Scriptures maketh it as clear as the light at noon-day that men even whilest they are yet in their sins and unbelievers have a sufficiency of Grace power and means vouchsafed unto them by God to make themselves new hearts and new spirits to repent and turn themselves from all their Transgressions c. Quest 9. What is your third and last place of Scripture to prove your Assertion Answ This place containeth only these few words And he the Lord Christ marvelled because of their unbelief If the people at or because of whose unbelief Christ is said to have marvelled were in no sufficient capacity by all the grace nor by all the means of grace granted unto them to have believed and consequently to have made themselves new hearts to have sanctified themselves c. there had been no reasonable nor indeed tolerable cause why Christ should marvel at their unbelief at least if it be supposed that this their incapacity of believing was known unto him and ignorance in this kind cannot he supposed in him who searcheth the hearts and the reins of the Children of men Revel 2.23 For what occasion is there in the least that a man should marvell because a Creature acteth not beyond or above the sphere of his activity as that a man should not flie like a bird in the aire that an ox should not run swifter then a grey-hound or the like For a person to marvell that a man doth not believe whom he knoweth to have no power of believing and to marvell that a stone doth not speak Hebrew or Greek unto him are passions much of one and the same consideration Quest 10. What are now your Reasons and grounds which strengthen your belief of the Doctrine you maintain concerning a sufficiency of power given by God unto men whereby to sanctifie and regenerate and deny themselves to mortifie the deeds of the Flesh c. Answ There are many Reasons which prevail over my judgment to conclude the said Doctrine to be a Doctrine of Truth but more especially Seven Quest 11. What is the first of these Reasons Answ If God should not upon the account of Christ and of the Grace brought by him unto the World invest Adams posterity with a sufficiency of power to do all things simply and absolutely necessary for their salvation and oonsequently to perform the duties of Sanctification Regeneration Mortification and Self-denyal these at least in some degree being absolutely necessary unto Salvation be should deal with much more rigour and severity in the second Covenant which yet is a Covenant of Grace and usually so called then he did in the first which being a Covenant of Works was very peremptory though righteous and just denying all mercy to transgressours For although in the first Covenant he was very strict and severe against Transgressours yet he was thus far gracious and indulgent unto his creature Man that he required nothing