how great things they ascribe to the body of Christ received if no barre be put which they understand of the Sacramental bread is very well known But as some have observed where poyson growes providence takes care that there be antidotes found so none of these ever appeared in the Church but some by the good hand of God have stood up in opposition How mightily did the Prophet Jeremy oppose himself against that over-high opinion that the Jewes in his time had of Circumcision Jer. 9.25 26. As also Paul making use of his authority against the Jewes in his time and disputing at large against it Rom. 2. And the Apostle Peter foreseeing it seems that Baptisme would be set up as high among Christians as ever Circumcision was among the Jewes makes it his businesse to prevent it Having affirmed that Baptisme saves he is careful to let us know that it is not by its own power but by the resurrection of Christ that is Faith in the Resurrection and further explains himself that it is not the outward act alone but as answered with an inward work that hath that power as you have heard And Popish Schoolmen making it their work as we have heard to advance Sacraments to that height Protestant Writers in a sull stream have appeared to set them on their right bottome and to make it appear what it is that Scripture attributes to them and what in their right use may be expected from them Calvin's words lib. 4. instit cap. 14. Sect. 14. are high and notable having opposed the doctrine of nuda signa which makes Sacraments to be bare and naked signs On the other hand saith he b Rursum admonendi sumus ut isti vim Sacramentorum enervant usumq prorsus evertunt ita ab adversâ parte stare alios qui arcanas nescio quas virtures Sacramentis affingunt quae nusquam illis à Deo insitae leguntur Quo errore periculosè falluntur simpliciores et imperiti dum et Dei dona quaerere docentur ubi reperiri minime possunt et à Deo sensim abstrahuntur ut pro ejus veritate meram amplexentur vanitatem Magno enim consensu Sophisticae Scholae tradiderunt Sacramenta novae legis hoc est quae in usu nunc sunt Ecclesiae justificare et conferre gratiam modo non ponamus obicem peccati mortalâ—s Quae sententia dici non potest quà m sit exitialis et pestilens eoque magis quod multis ante saeculis magna Ecclesiae jactura in bonâ orbis parte obtinuit Planè certe diabolica est nam dum justitiam cirra fidem pollicetur animas in exitium praecipites agit deinde quia justitiae causam à Sacramentis ducit miseras hominum mentés in terram sâ— apte sponte plus satis inclinatas hâc superstitione illigat ut in spectaculo rei corpore ae potius quam in Deo ipso acquiescant we are to be advertis'd that as those weaken the efficacy of Sacraments and utterly overthrow their use so there are others on the other hand that assign I know not what vertue to them such that we never read that God ever put into them which errour saith he dangerously deceives the simple and unlearned Whilest they are taught to seek the gifts of God where they cannot be found they are by degrees drawn from God to imbrace meer vanity instead of truth For the Schooles of Sophisters with great consent have taught that the Sacraments of the new law that is those that are now in use among Christians do Justifie and confer grace provided that we put no barre of mortal sin Which opinion saith he hath been of more deadly danger than can be spoken and so much the more because for many Ages to the great losse of the Church it hath prevailed It is certainly saith he devillish for whilest it promiseth Justification without Faith it casts soules headlong to destruction And upon that account because they derive the cause of righteousnesse or Justification from the Sacraments by this superstition they so ensnare the poor soules of men over-much of their own accord inclined to earth that they had rather rest in a corporeall element than in God himself This is his entrance upon the dispute That which he hath further upon it in four whole Sections is very well worth the reading The consent of other Writers of his time and that have followed after him as a cloud of witnesses might be produced but this as the Reader hath heard is already done to my hand And when some of reverend esteem and singularly deserving in the Church of God have gone overmuch on this hand as soon as it was carried abroad in Manuscripts a learned Manuscript of Mr. Gatakers met with it and afterwards appearing in print as a Posthumous work this as soon as it came to the Authors cognizance by his zeal to the truth followed it And let me here adde to that which hath been said that if nothing else yet experience might correct this over-high conceit of the work of Sacraments That which we evidently see is not wrought by Sacraments we cannot believe they are assign'd of God to work This Proposition hath certainly reason in it They certainly do that office which God hath assign'd and appointed them But we evidently see that they do not actually work all that they figure out even where according to these there is no bar put therefore there is no cause to believe that they are design'd of God for it Here I might instance in their failing in the work of remission of sin in Infants seeing when they come to growth we oft see them in that way of sin that stands not with actual forgivenesse But I know that many that here are adversaries confesse an intercision of Justification and therefore this is not against them and others that admit not that doctrine speak of a double Justification one for the state of Infancy another of those that are of growth upon their acceptation of Christ by faith and therefore though sins be remitted in Infancy and afterward upon their acting of sin charged here is no such intercision of justification which Arminians hold and their adversaries oppose I shall therefore wave this and instance in the failing of Baptisme in the work of regeneration which is as well figured out in Baptisme as that other of remission of sin Baptisme comes not alone to remove the guilt but also to correct the power of original corruption and so to work in us a freedome from the power of sin as well as the pardon of it And in case Baptisme effects this work how is it that sin in Infants is so apt to shew it self that as soon as they act they are so readily prone to act that which is evill When Saul said he had done the Commandment of the Lord Samuel had a confutation ready What means then sayes he this bleating of sheep and lowing of oxen in mine ears that
as the immunities which the highest power grants to civil incorporations in order to bring them to a further honour and lustre are their just inheritance When Moses commanded the congregation of Jacob a law this is called their inheritance Deut. 33.4 By vertue of the grand charter from God himselfe who herein differenced them from all other nations It is true that the grosse abuse of civil immunities granted to incorporate bodies may justly move the highest power to disfranchize them but whilest the grant remaines the priviledge is theirs and the like abuses of Church-priviledges may justly move Christ Jesus and hath moved him to dischurch a people and take his Kingdome from among them removing his Candlestick from them but whilest his Kingdome remaines and their light by his long suffering-holds their right continues The Regenerate make a more blessed use but the unregenerate have an equal right There was no difference in the right of Apostleship between Peter and Judas how great soever the difference was in their respective improvement of it The barren tree whilest it hath a place in the Vineyard is within the verge of the servants care and hath right to be digged and dung'd as well as the fruitful To draw towards an end and not to hold thee longer from the work it self as to the whole that thou shalt finde here delivered the great thing that I crave at thy hands is that those two great enemies to a right apprehension of truth Prejudice and Respect of Persons may be laid aside that so my reasons may gaine which otherwise they will be denyed an indiffent hearing and that nothing may be charged as mine upon any supppsed want of distinct explication which I do not clearly own and which men may have reason to believe that I shall disclaime For prevention of which so far as may be in me I have given in a list of Erratas which I pray thee to correct before or as thou readest if it be not already done to thy hand as in most CoppieS I hope care will be taken of those that are more foule many of which do not only destroy the sense which were more tolerable but lead to a contrary sense Other smaller faults meerly literal or mispointings or such mistakes in a word where that which was intended is clearly obvious I hope I need not entreat thy candour As for any that shall please to appear against me as in almost every part of the work I know that I have some of one interest or other that are adversaries I only desire that they deale with me as I have made it my businesse to deale with others Personal invectives Sarcasmes and Jeers though upon the fairest supposed advantage falsifications wrestings of sentences industrious concealment of the strength of arguments may possibly cloud an adversary but shall never advance the glory of truth which stands not in need either of mens passion or fraudulency which will be found no better then his folly And what name soever may be gained where truth gaines nothing let those enjoy that look after it I desire not to be any share in it So far as I yet see and I think I see much reason for it I intend here to set down my staffe and to travel no further in this troublesome way resolving not to change my purpose unlesse I shall either be convinced by truth and so shall manifest the change of my minde or else see the truth in danger to suffer which I do not yet see in any thing which is published against me and not answered by me And in such case I shall endeavour to take that way that truth may be best cleared and the Reader least troubled which will be as much as is possible to examine adversaries arguments and decline personal concernments The Lord grant that all that is here spoke for truth may be succesful for thy Spiritual good And if any thing through mistake be let fall against it that it may speedily be discovered that nothing here may be thy Spiritual detriment Thomas Blake Errata The Title of Chap. 5. Sect. 3. is by mistake put on the head of the leaf to the following Section and the title of Chap. 7. Section 16. is by like mistake put to the two following Sections likewise Page 300. It is said by inadvertancy that Circumcision was taken up again in the Wildernesse Josh 5.2 when indeed it was when they had passed Jordan and were in Canaan I desire that the Reader may look upon this as expunged Words to be blotted out Page 94. line 14 dele to be p. 313 l. 6. a fine del it p. 385. l. 13. a fine dele done p. 443. l. penult dele and. p. 461 l. 10 dele There followes p 613 l. 5 dele know p. 617 l. 18 dele the. Words to be added Page 37. line 4. adde is not mentioned p. 121 l. 9 are obliged p. 164 l. 10 the minor Proposition in a syllogisme is left out and must be thus supplyed But men short of faith which justifieth are Christians p. 167 l. 11. to be p. 240 l. 30 speaks so p. 242 l 2 are apt p. 305 l. 26 Let us so do it as p. 314 l. 15 These may p. 345 l. 11 a fine any thing p. 376 l. 9 a fine where no barre is put p. 465 l 7. they little thought that p. 481 l. ult or Justification P. 485 l. 20 and thus argue p. 540 l. 9 he p. 574 l. 8 a fine speaks of p. 634 l 12 have not Words to be changed Page 16 line 24 r. last p. 26 l. 13 14 r. 6. p. 40 l. 15. r. Noah p. 29. l. 24 r. of p. 35 l. ult uncircumcision p. 37 l. 6 a fine Divinity p. 41 l. 14 unavoidably irresistibly l. ult wonders p. 56 l. penult nor p. 69 l. 33 though he p. 105 l. 4 a fine which as p. 136 l. 6 a fine lost p 142 l. 3 meer p. 175 l. 12 accept p 184 l. 16 Few p. 193 l. 13 to p. 195 l. 8 a fine taking oft p. 196 l. 6 load p. 229 l. 7 a fine bereft p. 236 l. 18 years p. 238 l. 11 lest p. 240 l. 26 commonly p. 244 l. 14 were p. 247. l. 3 a fine strangely p. 284 l. 14 that all p 280 l 16 or produce a p. 307 l. 10 persistest p 341 l. 12 a fine the soul p. 357 l. 19 led p. 359 l 8 read ver 15 p. 360 l. 6 Those p. 396 l. 6 a regenerate p. 400 l. 10 a fine deviations p. 416 l. 3 flowing p 429 l. 10 a fine the p. 430 l. 15 a fine Pharisees p 445 l. 12 a fine speak p. 448 l. 19 is most p. 449 l. 18 sayes p. 445 l. 21 Ilart p. 463 l. 7 or p. 468 l. 6 a fine dealâ—ng p. 472 l. 8 justification p. 525 l 3 4. In order to our enquiry into it this l. 17 never l. 23 scope p. 550 l. 15 You p. 567 l. 22 His
his reason seeing by baptisme grace is given If any one be rightly disposed to receive the effect of baptisme in the instant that he receives perfect Baptisme he shall receive grace therefore he receives the Sacrament with sufficient dignity and sanctity further adding Seeing this is a Sacrament of the dead grace is not praerequired for the receiving of it being ordained to confer grace that disposition is sufficient upon which the Sacrament confers such an effect Suarez in tertiam partem Thom. Tom. 3. Q. 68. Dis 24. art 4. Sec. 2. p. 250. Our opinion being otherwise of the work of baptisme it is otherwise concerning admission to baptisme when men are willing to be received into the number of Christians and will engage for Christian wayes which necessarily implies a profession of repentance of all unchristian practices we judge them to have right of admission Thirdly How far rules laid down by some Fathers and Councils for the way of discipline did exceed in rigour hath been the complaint of many not admitting those that had been overtaken by temptation to Church-fellowship notwithstanding any evidence of repentance till after many years space of humiliation In which time how much advantage might be given to Satan let men of experience judge Mr. F. himself dislikes their long deferring of their Catechumeni from baptisme and may not others have liberty to manifest their dislike as well as he Fourthly Let it be taken into due consideration whether such rigour in holding converts off so long a space and requiring such an height in preparatory graces were not a great remora to the progresse of the Gospel and gaining in men to Christian profession How speedy a progresse the Gospel made in the Apostles times we may see in the Acts of the Apostles and Ecclesiastical Story Dr. Andrewes in his Preface to his Work on the Commandements quotes a testimony of Egesippus That by the diligent instructing of the Church there was no known Common-Wealth of any part of the world inhabited but within 40 years after Christs Passion received a great shaking off of heathenish Religion But how slowly it proceeded after some time is over-plain May not the difference of their way that thus swerved from the Apostles and men in Apostolique times be assigned as a great reason We find them facile in admission but in the mean time exceeding plain in making known what was required of them in order to the end of their professed faith their everlasting salvation that were admitted Fifthly If it may be granted which according to Scripture rules can never be denied that men wrought off from Turcisme Paganisme Judaisme and brought to a profession of Christianity and a professed engagement to Christian wayes have their right and stand in title to baptisme If then upon observation of inconveniences arising as jealousies conceived that they may offer themselves out of design to work themselves into a fairer opportunity of persecution as was suspected in Paul the Church in Prudence for some space shall delay their admission I shall not contend Onely I assert their right and justifie their practice that proceed accordingly and unlesse some great cause appear to the Churches prejudice tendring themselves they are actually to be received A Digression for Vindication of Chap. 32. of the Treatise of the Covenant from Mr. Baxters Exceptions touching the Faith that entitles to Baptisme HEre I am put upon it to take into consideration The occasion of this Digression that which Learned Mr. Baxter in his Apology hath been pleased to oppose against me Though he be large I shall make it my businesse if it may be to be more brief I entitled the two and thirtieth Chapter of my Treatise of the Covenant in this manner A dogmatical Faith entitles to Baptisme being a Corollary naturally as I yet think inferred from the Doctrine that I had before delivered of the latitude of the Covenant explaining my self that I meant such a faith that assents to Gospel-truths though not affecting the heart to a full choyce of Christ and therefore short of that Faith which is justifying and saving ratifying it with several arguments In which I might well have thought that I should have found my ancient friend my Second rather then an Adversary considering what he had delivered pag. 224. of his Treatise of Infants Church-Membership This opinion Mr. Baxters concession that the Covenant of grace which Baptisme sealeth is onely to the Elect and is not conditional is one of the two master pillars in the Antinomian fabrick and afterwards If any shall think that this affirming that Christ hath brought the reprobate also into a Covenant of grace conditional be any part of the Arminian errors as the whole scope of Scriptures is against them so Mr. Blake hath said enough to satisfy He that will deny reprobates to be so farre within the Covenant of grace must not onely denye infant Baptisme but all Sacraments till he be able infallibly to discern a man to be Elect. I did never rise so high in words for my opinion as the Reader may here see my adversary hath done for me and I shall have more occasion to observe his concessions in this thing But how to reconcile all with that which pag 327. of the same Treatise he delivers I know not If men be taught once that it is a Faith short of justifying and saving faith which admitteth men to Baptisme as having true right in foro Dei it will make foul work in the Church This he asserts with five several arguments to which in the Chapter quoted I gave a brief answer not once naming the Author that if it might be such contests with a man that I so much honour might not have been observed and yet the truth not deserted Before he enters upon any refutation of my arguments or vindication of his own he is pleased to spend nine full pages to shew how farre he takes unregenerate men to be in Covenant and to discover as he saies my mind in this point Neere to the close of that discourse he saies that what I mean by Covenanting he despairs to know which surely will be the Readers wonder that knowes what he hath said pag. 224. before mentioned I speak impartially according to my judgement I think there is more true worth in those two or three leaves of Mr. Blakes book in opening of the Covenant then in all c. And as he despaires to know my meaning so I as much despair ever to make it known to him He quotes very many expressions of mine and knowes my meaning in none of them and some that I borrow from others as Dr. Preston and Pareus and he knowes neither my meaning nor theirs in them And in case I should make attempt if it might be to make it further clear he hath still an art to render it obscure He observes that I say that which I think all say that the accepting of the word preacht
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
and takes to other objects that is to me sufficient Or will it follow that either the Eunuch did or must necessarily be presumed to understand upon that little acquaintance that it seems he yet had in the Gospel the whole of those choyce observations or can it be any way certainly collected that such a Confession that he made was accompanied with a present saving work But Mr. Baxter hath singularly engaged me to him quoting those Texts John 11.25 26 27. John 1.49 50. 1 Joh. 4.15 he addes Here is more then right to Baptisme Then a man may have right to Baptisme that is short of those great priviledges of dwelling in God and being born of God and I scarce know what to say more for my own opinion It further followes If you think as you seem by your answer to do that a man may assent to the truth of the Gospel with all his heart and yet be void of justifying faith you do not lightly erre It followes not I think from any thing that I have said that I am in any such opinion That Expression is in Philips words and I have told you he might require de bene esse that which is not necessary to the esse of Baptisme But in case I be in any so heavy an Error I am thus holpen out of it Though an unregenerate man may believe as many truths as the regenerate yet not with all his heart Christ saith Matth. 13. The Word hath not rooting in him It is then granted that he may believe all truths and that which is added to prove that he cannot believe them with his whole heart is not with me convincing The Word had not root not because they did not intirely from the heart assent to it But because they received it not in the love of it They received the light to inform their judgments not any thorow heat for the warmth of their affections There followes Doubtlesse whether or no the practical understanding do unavoidably determine the will yet God doth not sanctifie the understanding truly and leave the will unsanctified which must be said if the dogmatical faith that is the Intellectual assent of a wicked man be as strong as that of a true believer Here is suggested that I say that the Intellectual assent of a wicked man is as strong as that of a true believer I know not where I have said it or any thing that implies it It may be a true assent though not of that strength But if I had said it will it thence follow that God doth sanctifie the understanding truly and leave the will unsanctified I trow not Is every strong Intellectual assent sanctified is every Intellectual assent which is of equal strength with that in the regenerate truly sanctified Clearnesse of light commands assent to truths when corruption of affections will not suffer that at least pro hic nunc that the goodnesse or bestnesse if I may so say should be believed I believe it is as strong in the Devils as in any Regenerate man in the world I know not how it fares with some whom God may exercise more gently respective to temptations and Satans Buffettings I am sure that there are those that would sometimes freely give up all that is dear to them in the world to be as clear in some fundamental truths as Satan himself he doubtlesse injects Scruples where himself is without scruple I know some question whether there be any such thing as faith in divels notwithstanding James saith The Devils believe and tremble But certain it is there is an Intellectual assent to Divine truth in the Devils as we may see Matth. 8.29 Mark 3.11 Luk. 4.41 Acts 19.15 and yet there is no sanctification wrought And therefore though the wicked match the regenerate in assent in their understanding it will not follow that their understandings therefore are truly sanctified I am further referr'd to Dr. Downam against Mr. Pemble which is not in my hands and whether my answer be equal to silence as is in the close affirmed I must leave to the Reader to determine Advertisements given to Mr. Baxter touching his undertaking for Mr. Firmin IN a distinct Section Mr. Baxter lets us know how good a mind he had to have appeared in this cause for Mr. Firmin which wonderful change in him may well be my admiration All know that have looked into my Birth-priviledge that I delivered the same things there as in my Treatise of the Covenant I have asserted against Mr. Firmin and that past with Mr. Baxter if reports have not deceived me with good approbation I communicated to him a considerable part of my defence of it against Mr. T. his letter in Manuscripts and I blush not to tell the Reader that he applauded it And besides what I have produced already out of him I have a witnesse of reverend esteem that he hath said that I had given him in discourse full satisfaction of the title of unregenerate men or some phrase parâ—llell to Sacraments But in case upon change of judgment he will appear for Mr. Firmin in this particular and that meerly as he sayes in love of the truth least the reputation of man should cloud it and in love to the Church and the lustre of the Christian name lest this fearful gap should let in that pollution that may make Christianity seem no better then the other Religions of the world Further explaining himself For I fear this loose doctrine so he is pleased to call it of Baptisme will do more to the pollution of the Church then others loose doctrine of the Lords Supper or as much If upon these specious pretences he hath still a mind to it I shall crave leave to offer some words by way of advice to him First To reconcile himself to Mr. F. they being as yet so far from agreement either in judgment or in practice both of them are gone out of the road of the Reformed Churches but Mr. Baxters friend for whom he is about to undertake as to his judgment is yet in the lower form when he is in the upper Mr. F. requires not truth of grace to make a visible Church-member but declares himself very largely against it he requires not truth of grace in a parent to entitle his child in the right of Baptisme It is enough with him that he be a man of knowledge and free from scandal which he well knowes to be the case of many in unregeneration And though Mr. Baxter is thus gone beyond him in judgment yet he sits down far short of him in practice and sayes that we are bound to baptize all those that make an outward profession and consequently their children when Mr. F. upon tender conscienciously refuses many of them Mr. F. and I are as I suppose upon neerer terms of accord then Mr. F. and Mr. Baxter both of us agreeing that unregenerate men have their title and a faith that is short of justifying may
the Disciples of Christ for discovery of a Disciple in the former sense by their affections to him and suffering of affliction for him are of singular use Christ himself hath gone before us in it But upon the notation of the word because Christ gave the Bread and Cup to Disciples to make the subject of that Sacrament to be onely those that reach these markes is besides the holy Ghosts intention All outward Ordinances are for the Church in fieri and not onely in facto for the bringing of it on to Christ I should desire to know where any outward sensible Ordinance is made or how in reason and according to Scripture it can be made the proper peculiar right of invisible members SECT XI Proposition 9 THe Sacrament of the Supper no more then other Ordinances is not limited to those that have received a new life in Christ by the Spirit that are actually regenerate and in grace The Lords Supper is not limited to those that have received a new life by the Spirit others as they may be admitted without sin so they are in a capacity and possbility to receive benefit from it This I am not ignorant that some will question But let these consider before they censure First That it is an external Ordinance as hath been said Arguments a priviledge of the Church as visible put into the hands of those for edification that are not able to discern men of spiritual life and invisible interest And though there be characteristicall differnces whereby a man in grace and he that is short of it may be distinguished whereby all bad ground at the best may be differenced from that which is good yet they are such whereby a man is to make trial of himself onely they are Spirit-works and none knowes them in any man save the Spirit that is in him and therefore no marks for any others cognizance For a Minister of Christ to dispence by command the Sacrament to many when he knowes that it is of possible use and benefit to some few unto these it is food and nourishment unto life unto the others as Rats-bane Poyson and onely for death is such a snare that may hold him in his administration in all horror and amazement A fad dilemma either to lay aside an Ordinance of Christ and so never come up in his place to the whole of his duty or else to deliver to them that which will inevitably be the ruine and destruction of so many of them I know no possible way that can be supposed or so much as pretended for avoidance but in the Name of Christ to give warning to all in whom this new life by the Spirit is not to abstain every man and woman not actually regenerate on their peril to keep off Let them say some know their danger in the highest terms that can be uttered and then if they come their blood is on their own heads and the Minister of Christ hath by this means delivered his soul But to this I have three things to say 1. That it is as I suppose without all Scripture-precedent to warn men upon account of want of a new life by the Spirit wholly to keep off from this or any other Ordinance of Christ I know we must warn men of their sin and the judgement hanging over their heads for sin in which let it be our prayer that we may be more faithful but that we should warn men upon this account upon this very ground to hold off from all addresse to Ordinances I have not learnt 2. I say this doth presuppose that which is wont to be denyed unregenerate men to be in a capacity to examine themselves respective to this Ordinance How can we warn them upon want of justifying faith and the saving work of repentance to hold back when they are in an incapacity upon trial to find themselves thus wanting 3. Shall we not hereby pluck the thorne out of our own sides and as much as in us lyes thrust it into the sides of many of our hungry thirsty and poor in spirit people How many may we suppose are in grace through a work happily begun on their souls yet for several reasons are not able to see this grace or reach to any discovery of it Sometimes by reason of the infancy of the work upon their hearts being yet babes or rather embryo's in grace The first that appears upon light received is an army of lusts and potent corruptions as we know Paul sets it out This cloudes for present any other weak work that as yet in present is wrought In this time Satan is not wanting he did not shew so much artifice before to lessen their sin but he now makes use of as much to aggravate it and as he was industrious before to seduce now he is as busie to accuse He led the incestuous man to incontinency 1 Cor. 7.4 And we know Paul feares least upon continuance of the Church-censure he would gain advantage to swallow him up in overmuch sorrow 2 Cor. 2.8 11. These perhaps as yet are not able to give an account of the nature of faith and repentance or their genuine fruits much lesse are they able by a reflex act to conclude the truth of them in their souls Sometimes by reason of some sharpe conflict of temptation being under the shock and assault of it and therefore whatsoever they have seen of grace heretofore or the favour of God now it is under a cloud which I believe was Pauls case when a messenger of Satan was sent to buffet him and a thorne in the flesh given him seeing it is put in opposition to the abundance of revelations that he had being taken up into the third heavens 2 Cor. 12. and therefore had need of Ordinances for support Sometimes on a soyle received by temptation of which his own heart and not the Church is witnesse and therefore is at a losse of the joy of his salvation and stands in need of strength for recovery Sometimes by over-much sloath and rust contracted on his graces through negligence which is supposed to be the case of the spouse indulging her self too much in carnal ease Cant. 5.2 I have put off my coat how shall I put it on I have washed my feet how shall I defile them Sometimes God out of prerogative withdrawing the rayes of his Spirit and refusing to testifie with our spirits in which case the soul that is most upright with God and sincere in his feare walks in darknesse and sees no light in which there is need of all communications from God and attendance upon him in Ordinances When these shall hear all in whom the work of grace is not in truth thus warned to keep back and told of the high danger of approaching to this Table in such away aggravated will not they put in their name and say their souls are now spoke to They must therefore absent themselves and so the smoaking flax is quenched
are not so inviolably joyned but that the work is done though unduly by him that is not called to it yet though the validity of the work be asserted the disorder must be opposed Entring upon Aarons work and never called of God as Aaron was with Vzziah officiating in that work that appertains not to him leaving scruples in the thoughts of those to whom in this disorder they have administred these ordinances This the Church hath never suffered save onely tha Papists and Lutherans dispense with Baptisme in case of necessity putting so much weight upon it and placing such efficacy in it which the Church of England also suffered after the reformation till King James his dayes and then as appears in the conference at Hampton-Court it was reformed Dr. Abbot in his Lectures read while it stood in power appeared publickly against it and as I remember for the book is not in my hands affirmed that zealous Ministers then generally did distaste and decry it The Midwife was usually employed in the work as nearest at hand to cast water upon the infant ready to dye in her armes though in no capacity of that function by reason of her sex and though the sex might have born it she was never called to it But they must first make that good that all perish without Baptisme or that the act of Baptisme assures us of salvation before they can justifie this practice Protestant Writers with irrefragable arguments opposing it produce as a dispensation from God for the breach of an order by him set up otherwise we shall conclude that from the time of the said conference it hath justly been put into the hands of the lawful Minister and notwithstanding Mr. Tombes his quibble it was upon just grounds concluded by the late Assembly in their confession of faith Chapter 27. Sect. 4. SECT XVIII A further Corollary from the former doctrine All that are interested in Sacraments must come up to the termes of the Covenant IT further followes that all those that interest themselves in Sacraments expecting benefit by Baptisme and comfort at the Lords Table must come up to the tearms of the Covenant They receive them as signes and badges of a people in Covenant with God They receive them as seals of the Covenant God puts to his seal to be a God in Covenant In their acception they engage as by seal to be his people in Covenant The obligation now is mutual in case man fail on his part God is disobliged If any tye be upon him it is to inflict the just merit of breach of Govenant upon them I have spoken to the necessity that lyes upon the Ministers of Christ to bring their people up to the termes and Propositions of it Treatise of the Covenant chap. 20 21. Here I speak to it onely as the interest in the Sacraments tyes to it And this obligation hath all force and strength in it When God entred Covenant with man in his integrity upon condition of perfect and compleat obedience and gave him as we have heard Sacraments for the ratification and confirmation of it when man failing in obedience and falling short of the duty of the Covenant those Sacraments were of no avail notwithstanding the tree of life man dyed and notwithstanding the tree of the knowledge of good and evil man became brutish in his own knowledge It fares no better with those that are under a Covenant of grace and live and persist in breach of Covenant we see the heavy curse that God pronounceth against them Jer. 11.3 4. Thus saith the Lord God of Israel Cursed be the man that obeyeth not the words of this Covenant which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt from the iron Furnace saying Obey my voyce and do them according to all which I Command so shall ye be my people and I will be your God And to this Jeremy adds his Amen or So be it O Lord which assent of his though it may be referred to the Prophets duty in obedience of Gods Command when he had said to him ver 2 3. Speak to the men of Judah and inhabitants of Jerusalem and say unto them Thus saith the Lord Cursed be every man that obeyeth not c. The Prophet in these words says What thou hast enjoyn'd me I will do it and so Junius and Tremelius understand it or to the Prpphets earnest desire to have the promise fulfilled which the Lord utters in the close of his speech ver 5. That I may perform the oath which I have sworn unto your fathers to give them a Land flowing with milk and honey as it is this day To which the Prophet answers So Lord let it be that this people being careful to keep Covenant with thee may still enjoy that land which thou didst by oath bind thy self to settle them in as the last larger Annotations understand it or to Jeremies answer in the name of the people binding themselves to obedience as Diodati understands it yet doubtlesse it also comprizeth the Prophets acknowledgement of the equity that the curse should fall on those that obey not the words of the Covenant The Amen is of that latitude that it comprizeth the whole that goes before of the Prophets duty his desire the peoples obligation and the equity of the curse that lyes upon disobedience As the Sacraments in Paradise could be no protection to man in sin so the Sacraments under the present Covenant whether in the old dispensation of it in the dayes of the Fathers or new dispensation of it in Gospel-times can be no protection of those that lye in unbelief and impenitence Let not an unbeliever let not an impenitent person think to find shelter here as the Jewes did think to find in the Temple and say They are delivered to do these abominations Priviledge of Sacraments can help Christians no more then birth-priviledge could the Jewes who are checkt by John Baptist for making it a plea to this purpose and called to bring forth fruits worthy of repentance and amendment of life Matth. 3. I do not say that unlesse you are assured that you do believe to justification and repent in sincerity and unfeignednesse that you must not come to the Lords Table I have declared my self to the contrary but I say you must make it your businesse to believe your work to repent in truth and sincerity or else you shall never find here acceptation The Covenant of works was for mans preservation in life and Adam could have help towards immortality in the tree of life no longer then he made it his businesse to keep up to that which the Covenant required The Covenant of grace is for mans restitution to life none under this Covenant can find any help towards life in any Sacraments annext to it otherwise then in keeping up faith and repentance which are the termes and conditions of it Which way doest thou expect
condescend to our weaknesse to answer what infirmity can expect or feeblenesse crave We might think that Gideon was exceeding bold with God to ask a double sign for the strengthening of his faith in the promise of God to save Israel by his hand yet we see God is pleased to gratify him Judg 6.39 40. yet God deales more abundantly with us not onely in a double but a multiplied confirmation to make good every truth which he hath been pleased to manifest And as he teacheth us by similitudes drawn from earthly things as we see in the Prophets and parables from our Saviours mouth so also to speak to our eyes in these signes and seales ratifying and confirming heavenly things unto us Those great mercies which no thought can reach are set out in so obvious a way that every eye doth behold and see That water which we employ for our common use and among other necessary services cleanses all filth that cleaves to us serves to set out that great mystery of the blood and Spirit of Christ taking away both guilt and filth of sin The bread which we have at our table the wine which we drink for our food and repast that sets out both the attonement and divine nourishment which our soules find in the flesh and blood of Christ crucified and dying for us There is abundant weaknesse and tottering in our faith that needs in this manner to be strengthened Abundance of sweet mercies in our God that will vouchsafe this to strengthen and support us Secondly If Christ thus condescends to our weaknesse Christs compassion towards us should move us to compassionate our selves in making provision of these helps let us learn to have compassion of our selves and not neglect or despise so great favours If Christ had judged us to have been of strength he had never tendred us this crutch and when he sees that we need it and therefore hath provided it let us see that we do not reject or despise it Is it not to imitate Ahaz in his obstinacy who when he could not believe the promise that God would deliver him and his people from the combined power of Israel and Syria that were then before Jerusalem and having a sign tendred him of God either in the depth beneath or the height above for his assurance in the thing he answers he will not desire a sign Isa 7.11 12. he will rather dwell in his unbelief and perish As that sign was to that promise so all Sacraments are to Gods great promise He that casts away Sacraments indulges unbelief and we may well fear that he shall dwell in it to destruction CHAP. XI SECT I. The whole of the work of Sacraments is by way of sign and seal THe next observation followes The whole office and use of Sacraments All that the Sacraments work on the soules of receivers is by way of sign and seal They have no immediate effects for the working of any inward graces or priviledges but as our understanding is exercised by them as Indicative signes and our faith as ratifications and seales of the promises The text that we have under our hand is abundantly full to his purpose Scarce any text holds out a truth I may say more clear and full then this text doth that which is here delivered if we take in the context with it The Context opened to which the copulative And leads The Apostle having in the former Chapter delivered the doctrine of justification by faith goes on here to make it good by the Example of Abraham and his argument rendred in syllogistical form appears to be this As Abraham the father of the faithful was justified so must all the faithful This is taken for granted as needing no proof But Abraham the father of the faithful was justified not by works but by faith The Assumption consists of two parts and the Apostle proves both 1. The negative that he was not justified by works this he proves by two arguments 1. If he were justified by works then he hath whereof to glory ver 2. But he hath not whereof to glory before God Ergo he was not justified by works 2. If he were justified by works the reward were reckoned not of grace but of debt ver 4. But the reward is not of debt but of grace Ergo. Which he further confirmes by the testimony of David describing the blessednesse of man to whom the Lord imputeth righteousnesse without works saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lord will not impute sin ver 7 8. As David describes blessednesse that way man is blessed But David describes it to be by imputation of righteousnesse and not by works Ergo. The affirmative that Abraham was justified by faith he proves by a full testimony of Scripture Gen. 15.6 He believed in the Lord and he counted it to for him for righteousnesse Now it might be objected that this justification of Abraham and blessednesse that David speaks of was nothing to the Gentiles uncircumcised but to the Jewes in the state of Circumcision and so Circumcision may yet have an hand in justitification This the Apostle denies ver 10. and proves the contrary by the time of Abrahams justification which was in uncircumcision not in Circumcision If Abraham were justified in uncircumcision then Circumcision hath no hand in justification But Abraham was justified in uncircumcision Ergo But then the greatest question is to what end or purpose he was circumcised having already that righteousnesse which doth justify what needs more Circumcision then might have been let alone The Apostle answers that he was circumcised on a twofold account for a double reason The first is in reference to his own estate in faith which equally concerns all in his state of believing He received the sign of Circumcision a seal of the faith which he had being yet uncircumcised The second in reference to the whole Church that he might be the Father of all that believe in Circumcision or in uncircumcision so that we have both the Apostles authority and his argumentative discourse for confirmation of our point That the work and efficacy of Sacraments is by way of sign and seal We shall find Peter giving his vote with Paul in this thing where he enters a dispute about Baptisme as Paul here doth about Circumcision as you may find 1 Pet. 3.20 21. having mentioned Gods long suffering towards disobedient ones in the daies of Noah while the Ark was a preparing he saies Few that is eight soules were saved by water That element which as an executioner of divine vengeance destroyed the world of the ungodly as an instrument in the hand of God preserved Noah and his family It destroyed the world by overwhelming of them as after it did Pharaoh and his host It saved Noah and his household by keeping the Ark above trees rocks mountaines buildings or whatsoever might have been
well pleased in their bearing up and holding opposition against it These walk up to their Covenant-vow made in Baptisme and come every way fitted for the Lords Table In application of themselves to the one and looking back to the other they find all manner of encouragements and no cause of fears or terrours Every promise made to the believing sincere upright perfect obedient is theirs These may sit down at the Lords Table with all alacrity having a work upon their spirits to abide for ever When they are taken hence they shall change their place but not their company and fellowship Their humbling of their soules under weaknesses plainly speaks their pressing after further strength Their hatred of sin speaks their love of Christ Their resistance of sin their care to walk with Christâ— Of these Christ sayes Thou art all fair my beloved there is no spot in thee Cant. 4.7 that is universally fair they are those that have respect to all Gods Commandments And these whilest such and as such come not within the compasse either of failing in or forfeiture of their Covenant Others are sins above infirmity and unavoidable weaknesses and these are either meer breaches in or violations of our Covenant with God or else such breaches that are also forfeitures and those I call meer breaches or violations of this kind how foul soever that are short of forfeitures such as was Davids uncleannesse and blood Solomons Idolatry Hezekiahs pride Jonas his flight to Tarshish Jobs passion Peters denyal of Christ and whatsoever other sins that may stand parallell with these whether of omission or commission These are sins above infirmities towards presumption at least much of will and consent of heart is in them these are outbreaches from God and violations made upon our Covenant entred with him notwithstanding they be not with full consent of heart and afterwards broken off by repentance And concerning these I shall first lay down severall Positions and then apply all to our present purpose Positions holding forth the danger of notable sins in regenerate persons 1. Though these sins thus acted do not take away all title to the Kingdome of heaven yet they cloud and obscure the evidence and assurance of it I know not how this can be made up to the soul otherwise then by a practical syllogisme inquiring as before into the answer of the conscience to Covenant-engagements He that believes and repents shall be saved is the bottome on which the whole edifice of assurance must stand and how the soul under so sad a witnesse that conscience in this case is ready to give can return answer I believe I repent I yield sincere obedience I cannot understand Yea Conscience in this plight will presently syllogize on the opposite hand No Whoremonger Idolater Murderer Drunkard hath title to the Kingdome of heaven This is a Gospel-Proposition and whatsoever other of like nature that conscience can assume and how far this is from yielding matter of assurance let any judge Neither let election here be objected seeing this is no bottome on which assurance can be built further than we find clear evidence of the fruits of it Those unclean Corinthians reckoned up in that List 1 Cor. 6.9 10. had no assurance of salvation from Election in their unconversion Nor yet can regeneration be objected seeing these are not acts of the regenerate part Unregeneration then bearing dominion and exercising present power evidence is clouded When Hezekiah was left to himself in the matter of the King of Babylon he was not raised above himself in the beatifical vision They that will keep up assurance must keep off from sins Position 2 2. Sin of this nature in a regenerate man brings an inaptitude on the soul in the present state to enter into glory Heaven is a place of greater purity then for a man to step out of Murder and Adultery into it In case a well-ordered discipline will not suffer such without censure in the Congregation much lesse can we think him fit in that state for heaven I wonder how those that pretend at least to keep up Church-Government to that height that none that is impure may be suffered among them can yet in their doctrine set open the gates of heaven for to receive them Is the visible Church on earth in a more narrow latitude then the state of blisse or may we without danger pervert Christs speech and say Few are called but many chosen If Miriam upon sin was not fit for the Camp for seven dayes Numb 12.14 much lesse are these immediately upon the acting of like enormities fit for glory If any think that the merit of Christ steps in and keeps from hell yet doubtlesse the Spirit of Christ hath not in present made them meet or glory Some say What if David had dy'd after his adultery before his recovery what then had been his case He was a child of God and could a child of God have perished And I demand What if Paul had dyed in his persecution when he was exceedingly mad against Christianity He was elected and could a chosen vessel of God have been damned He that can reconcile one of these may be able easily to reconcile them both An Elect person cannot be damned and an enemy of Christ cannot be saved A Child of God cannot dye and a Murderer and Adulterer cannot live We find therefore that Paul did not dye in his Persecution he that chose him to life chose him also to the acknowledgment of the truth David did not dye in his Adultery He that had adopted him for glory wrought him to repentance for remission of sins The salvation if both of them was doubtful respective to their estates now mentioned in case we look onely at the men being both in a plain road towards perdition but the damnation of either of them was impossible if we look at the election and purpose of God Gods Election carries on undoubted and infallible effects through doubtful and contingent means z Omnis actus à duobus dependens quorum unum est necessarium alterum veto contingens licet habet necessitatem ex parte necessarii habet tamen contingentiam ex parte contingentis Ordo praedestinationis certus est et tamen voluntas effectum suum producit non nisi contingenter Praedestinatus potest perire si consideratur ipsius potentia non potest si consideratur ordo quem habet ad Deum praedestinantem Refeâ—t Davenan epist ad Dr. Ward Every action saith Gandavensis depending upon two agents whereof the one is necessary and the other contingent though it be necessary respective to the necessary agent yet it is contingent and doubtfull on the part of the contingent agent Quodl 4. q. 18. The order and way of predestination saith Aquinas is certain and yet the will of man produces its effects no otherwayes than in a contingent manner An elect man may perish if we consider his own power he cannot
of Christ but also the supererogation of the Saints which as they perswade themselves is satisfactory not onely for the Saints themselves but for others The Church of Rome makes it her care to take in the whole of all these branches of righteousnesse and in all of them they place their justification Here we had need of the clew of Scriptures to lead us That righteousnesse which according to the precept of the Law is to be wrought by our selves as to sanctification or qualification of the soul in the way of salvation we must vigorously pursue and not disclaim As Christ when he was accused by the Pharisees to destroy the law and to be an enemy to righteousnesse to take off this calumny he tells his Disciples Matth. 5.20 I say unto you that except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the Kingdome of Heaven So we may say to these adversaries that charge us to be enemies of good works except your righteousnesse exceed the righteousnesse of these superstitious ones ye can by no means enter into the Kingdome of heaven The righteousnesse of a Papist being of the self same stamp with that of the Pharisees for tradition the Trent Councel makes known their zeal Concil Triden Sess quart p. 11. With the same degree of reverence and esteem we receive the Traditions of our Fathers as we do the bookes of the Old and New Testament and how defective both of them were touching the righteousnesse of the law their agreement in the glosse which they put upon the law is a sufficient witnesse The Pharisees glosse on the law we may read in Christs refutation Matth. 5. and the several precepts which Christ there delivers transcending the Pharisees dictates Papists will have to be no branches of the law but Evangelical Counsels added to it So that B. Hall quotes a speech of Serrarius the Jesuite that the Pharisees may not unfitly be compared to Catholiques adding as his own that one egge is not liker to an other then the Tridentine Fathers to these Jesuites Supererogating righteousnesse and that which is bottom'd on tradition we must wholly shun It is enough that we can bring it up to the rule in the parts of it it must not exceed It is hard to determine whether a man that casts off all regard of righteousnesse or a man of such righteousnesse be more hatefull in Gods presence one utterly sleights the soveraignty of God and the other corrects his wisdome one refuses to serve at all the other serves onely according to his own pleasure As to the other branch of righteousnesse wrought by others The supposed satisfaction of the Saints must be left and the Lord Christs alone chosen That speech of Christ in the Prophet Isai 63.3 spoken of the conquest of his enemies I have trod the Wine-presse alone and of the people there were none with me holds true when it is applied as by many it hath been though not according to the letter of the text to his satisfaction By one offering he hath perfected for ever those that are sanctified Heb. 10.14 yea the righteousnesse of Christ in the matter of justification must stand alone in opposition to all righteousnesse in the world whether of others imaginarily to be applyed out of any publique treasury by way of indulgence or wrought by our selves either by the strength of natural abilities without grace which the Papists confesse to be too weak or in grace and these works how great an honour soever of late is put upon them come short of perfection to justification likewise as plainly appears by the Apostles argumentation Rom. 3.20 By the deeds of the Law there shall no flesh be justified in his sight giving this in for his reason for by the Law is the knowledg of sin The argument runs thus Where the Law discovers sin the works commanded by it cannot justifie This proposition is the Apostles But the law discovers sinne even in those in whom grace here hath its most perfect work This needs not to be proved Therefore works commanded in the law and done by assistance of grace in the regenerate cannot justifie And that the Apostle disclaims all righteousnesse any other way his own then by free imputation from God in the work of justification is clear 1 Cor. 4.4 I know nothing by my self yet am I not hereby justified Though he had the witnesse of a good conscience as his rejoycing 2 Cor. 1.12 Yet this is not his justification when the Rhemists on the place and Bellarmine de justificat urge this text against assurance of salvation Mr. Ball Treat of Faith pag. 107. saith This text makes strongly against justification by works but against certainty of salvation it makes nothing And Pareus upon the words saith Hence it is most firmly concluded that by the works of the law no man is justified If so great an Apostle cannot be justified by works then much lesse others His works were certainly done by the power of grace and upon new-Covenant-engagements That of Mr. Baxter Aphor. of justif pag. 307. must stand as an eternal truth who after that he had laid down the Socinians tenent that they acknowledg not that Christ hath satisfied the Law for us and consequently is none of our legal righteousnesse but onely hath set us a coppy to write after and is become our pattern and that we are justified by following him as a captain and guide to heaven and so all our proper righteousnesse is in this obedience And having mark'd it with this just brand Most cursed doctrine he addes So far am I from this that I say The righteousnesse which we must plead against the lawes accusations is not one grain of it in our faith or works but all out of us in Christs satisfaction As this righteousnesse which is no otherwise ours but by imputation being neither inherent in us Faith the alone grace that interests us in this righteousnesse nor wrought by us must stand entire and sole in our justification so faith must be acknowledged to be the alone grace which interests us in it and attains to our reconciliation to God in Christ otherwise why is it that not onely the denomination is still from faith onely as we see in the text and alwaies when it is named it is called the righteousnesse of faith and not of hope love obedience or repentance But that justification is evermore in Scripture ascribed to this grace The Apostle speaking of Christ who is confessed to be our righteousnesse saith Whom God hath set forth to be a propitiation through faith in his blood In him God who otherwise through wrath stands at the greatest distance is propitious and this through Faith on which Diodate hath these words All this hath been done by vertue of Gods appointment who of his meer will and full power hath from everlasting appointed Christ to be the onely means of expiation and
one many are made righteous 5. That way that Christ took to bring us to God our faith must eye and follow But Christ by death the sacrifice of himself brings us to God 1 Pet. 3.18 Christ also hath once suffered for sins the just for the unjust that he might bring us to God 6. As Christ frees us from the curse so he justifies us and in that notion our faith must look unto him for justification This is plain Justification being no other but our acquittall from the curse which is the sentence of the Law of Moses Acts 13.38 But Christ frees us from the curse in suffering as a sacrifice not ruling as a Lord Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree I said in my Treatise of the Covenants there are severall acts of justifying saith Heb. 11. but those are not acts of justification It is not Abrahams obedience Moses self-denyal Gideons or Sampsons valour that was their justification but his blood that did enable them in those duties by his Spirit Paul went in these duties as high as they and I doubt not but he overtopt them yet he was not thereby justified Here are many exceptions taken 1. At the phrase an act of justification with much ado made to know my meaning when I had thought all had well enough understood it You would fancy that I mean that justification it self acts speaking of it not as an object but an efficient but I must acquaint you that it implies that justification acts when I speak of the acts of justification as it doth that harvest works when I speak of harvest-work I mean acts tending to justifie or exercis'd in or about justification 2. It is demanded Who knows whether you mean that none of those acts Heb. 11. are acts of justification The proper importance of your words say you is for the former but that say you is a dangerous untruth giving in v. 13. as an exception against it Answ I intended the generality of those acts there ascribed to faith in that indefinite speech of mine which you cannot make necessarily to be universall You have justly made exception of one vers 13. which in my ministeriall way preaching on those words I have interpreted as you say our Divines do It seeâ—s by you that I have our Divines in the rest siding with me 3. You tell me you should not in my judgement have called Abrahams obedience Moses self-deniall Gideons valour acts of justifying faith Are these acts of faith If you mean say you that these acts are fruits of faith it is true or if you mean that an act of faith did excite the soul c. Answ And should the Apostle have then said that they were done by faith Is not this his error as the former is mine I pray you what was that work of faith that the Apostle mentions 1 Thes 1.3 Faith wrought and acted somewhat 4. You demand what mean you to say obedience and valour was not their justification Answ If no act of faith sano sensu by an ordinary Metonymy may be said to be justification make then a comment upon the Apostles words Rom. 4.3 where to overthrow justification by works and to establish justification by faith he sayes Abraham believed God and it was counted to him for righteousness which is as much as it was his justification That which is a prevalent plea in any Court to obtain justification is not unfitly called justification Faith in Christs blood is such a plea and therefore not unfitly called our justification Your fifth and sixth need not to have been put into two Then how come you to say next say you that it is Christ's blood The blood of Christ is the meritorious cause of our justification c. But I thought the contest in your dispute had been which is the justifying act of faith and which not And therefore when you denyed those in Heb. 11. to be acts of justification which I am forced to interpret justifying acts I expected to find the true act asserted but in stead of that I find the opposite number is The blood of Christ Is this indeed the controversie Whether it be accepting Christ as Lord or the blood of Christ that justifieth Never was such a question debated by me in the way here intimated I am wholly for you if this be the doubt Hâ—re you meet with the greatest advantage that I think in my Treatise you any where find when I say these acts were not their justification and put in opposition but his blood who did enable them to duties by his Spirit it should have been faith in his blood who did enable them to these duties but each one may see and some have said that before we read this objection of yours that it is plain that I meant it Sâ—venthly you tell me It would prove an hard task to make good that there are several acts of justifying faith by which we are not justified without flying to great impropriety of speech Answ I believe you think that justifying faith includes in it all those kinds of faith that Scripture mentions as Faith Dogmatical or Historical and in all that had the gift of miracles Faith-miraculous They had not one faith whereby they had their interest in Christ and another whereby they gave assent to Divine truths and a third whereby they wrought miracles And to say that we are justified by such assent or they by such miracles I think were a speech more then improper You say further That by justifying faith I must mean the act habit or renewed faculty And I wonder you could have it in your thoughts that I should mean the last Then you would willingly engage me in a dispute whether that the acts and habits of mans soul are of so distinct a nature that where the acts are specifically distinct by the great distance and variety of objects yet the habit producing all these is one and the same To which I say no more for answer but that I shall take it for granted till I see as yet I do not convincing reason against it Eighthly you tell me that 1 Cor. 4.4 is nothing to our business Paul was not his own justifier Though he knew not matter of condemnation sensu Evangelio for no doubt he knew himself to be a sinner yet that did not Justifie him because it is God only that is his Judge Answ I believe that you give a right comment on the Apostles words as to the first branch He was one whose heart as John speaks condemn'd him not but your reason why he was not therby justified is very strange Because say you that it is God onely that is his Judge And thus then the Apostle argues God onely is Judge to justifie But my innocency or integrity is not God Therefore it doth not justifie It seemes that Abrahams works
Then works do not consummate for Paul casts off all works from this office and he speaks according to you of Justification in toto and if James speaks of it only as consummate and finished why does he instance in Rahab this being the first that was heard of her being in faith or grace The Authors that you follow are wont to say that Paul speaks of the first and James of the second Justification and it had been more for your advantage fully to have followed them then to have said that Paul speaks principally of the first yet speaks of the second likewise Yet you may see how hardly those of that opinion have been put to it Bellarmine that knows as well how to stickle for an opinion as another says that Paul speaking of the first Justication fetches a proof from Abraham which is understood of the second Justification and James speaking of the second Justification fetches a proof from Rahab which is the first Justification which as long since I have observed in the vindication of this text agrees like harp and harrow So that if the Authors that I follow have missed the meaning of these Apostles those that follow you are much lesse like to find it Yet after all this labour for a Reconciliation of this seeming difference between these great Apostles the Reader stands much engaged for that which you have brought to light from Reverend Mr. Gatakers hand in his Letter written to you where we see in what judgement he both liv'd and died taking it up as he saies when he was a novice and persisting in it to his last wholly differing from you and agreeing with me In Paul the question is saith he of sin in generall concerning which when any man shall be therewith charged there is no means whereby he may be justified that is justly assoyled from the otherwise just charge of being a sinner but by his faith in Christs blood Christs blood having made satisfaction to Gods Justice for sin and his faith in it giving him a right to it and interest in it This he understands of all sin through the whole course of a believers life first and last faith is his way of Justification Whereas in James saith he the question is concerning some speciall sin and the questioned persons guilt of it or freedome from it What speciall sin he means he explaines himself to wit Whether a man be a true or counterfeit believer a sound and sincere or a false and feigned professor In which case any person that is so wrongfully charged may plead not guilty and offer himself to be tryed by his works as in some cases Gods Saints have done even with appeal to God himself And what differs this from what I say onely the faith that is not counterfeit but evidenced by works justifies The truth of his faith is questioned whensoever the sincerity of his profession is thus charged This is no more then that which is ordinarily affirmed that faith justifies the person and works justifie faith 4. You say The ordinary exposition of the word faith Jam. 2.24 vindicated If with the named Expositors you understand by works a working fâith either you grant as much as I affirme in sense or else you must utterly nul all the Apostles arguing from v. 13. to the end Answ It were too tedious to follow you through this large discourse and you very well save me the paines when you adde I suppose you will say Faith which Justifies must be working but it Justifies not quâ— operans And so indeed I do say and you answer true nor quà fides i. e. qâ—à apprehendit objectum if the quà speaks the formall reason of its interest in Justification To this I say If it neither Justifies quà operans nor quà apprehendens objectum I would fain know how or under what notion it justifies Do's it justifie nihil agendo I may well say Cedo tertium If you say as I think you will it justifies quà conditio Is it conditio nec operans nec apprehendens A faith neither working nor receiving is certainly as bad as the faith that James speaks of that profits nothing You demand further Why cannot faith Justifie except it be working I answer Because if it be faith to apprehend or receive then it is in life for if not alive it cannot receive If it be alive then it doth work You say The Apostle doth not plead for a meer necessity of signification or discovery but for a necessity ut medii ad Justificationem Even that Justification which he calls imputing of righteousness and that by God I answer He enquires what that faith is that is medium ad Justificationem and determines that it is not a dead but a working faith that is this Justifying medium and this strengthens and not nuls the Apostles argumentation When you have made it your business to overthrow my interpretation you set upon my reason and say As for your single argument here I answer And I may reply 1. That one argument to the purposâ— is to be preferred before 31 which are all besides the qâ—estion 2. That you might have found a double argument but that you industriously leave out one to make it single You say it is a weak ground to maintain that James twelve times in thirteen verses by works means not works and by faith alone which he still opposeth doth not mean faith alone and all this because you cannot see the connexion of one verse to the former or the force of one cited Scripture And I hope I may without offence tell you tht this kind of reasoning or answering adds advantage neither to your cause nor reputation You take it for granted and would perswade your Reader that if I suppose the word is once figurative where the proper acceptation is both destructive to the sense and repugnant to the whole tenor of the Gospel which was my second reason by you omitted that I must therefore so interpret it all along But you have had Scripture instances to the contrary and are directed where you may be further furnished I conclude that when James affirms that faith without works is dead and therefore cannot justifie ad sayes Abraham was justified by works when he offered Isaac which Scripture says was a work of faith of if that do not please was done by faith Heb. 11.17 and further sayes that in his justification by works the Scripture was fulfill'd which sayes he was justified by faith Is it not a fair interpretation to understand a working faith which is alone of possible power to justifie when the Scripture also ascribing this instanced justifying work of Abrham to the faith of Abraham as we see Heb. 11.17 In the close of your ten arguments you speak your sense of the danger which is like to follow upon this tenent which I have thought most meet to reserve to this place What sad effects say you it may produce to
8 The Apostles definition Rom. 4 11 Vindicated Page 33 34 A full definition thence laid down Page 36 The sign and thing signifiâ—d in every Sacrament are Analogically one Page 49 50 No Sacrament without a promise preceding Page 56 Sacraments The distribution of them Page 9 God not tyed to Sacraments Page 30 31 They are standing Ordinances Page 294 Reasons evincing it Page 295 296 When they are dispensed they may not without weighty reasons be omitted Page 306 The being of them consists in their usâ— Page 317 c. Arguments evincing it ib. The Sacrament of the Supper not exempted Page 119 Reasons given ibid. c. Sacraments have respect both to the change of of our nature and the removall of our guilt Page 368 We are to look for no more from Sacraments then God hath put into them Page 405 As the word teacheth by the ear so Sacraments by the help of the word teach by the eye Page 413 Men professing relation to God may see in Sacraments further engagements and provocations to holiness ibid. Sacraments are necessary means of faiths nourishment Page 508 Sacraments are seales entrusted in the hand of men Page 192 c. Sacraments seal the promise of the Gospell condionally Page 194 Gospell Sacraments lead us unto Christ in his priestly office Page 567 All Sacraments from the fall substantially one Page 424 426 Sacramentall Gods condescension in sacramentall signes Page 52 53 Sacramentall signes must be explained Page 56 Mens aptness to delude themselves in Sacramentall privileges Page 405 All ages have over-highly advanced Sacramental privileges Page 406 Sacraments Covenant All interested in Sacraments must come up to the terms of the Covenant Page 280 Sacraments annexed te the Covenant of works were without relation to Christ Page 10 11 That righteousness which the Covenant requires the Sacraments appendant to it seal Page 413 Sacraments are ever suitable to Covenants Page 413 All Sacraments must answer to the Covenant to which they are annexed Page 6 Sacraments without spirituall profit to them that live in breach of Covenant Page 18 A Covenant falling Sacraments that are annexed fall with it Page 18 c. Sacraments under the Old and New Covenant one and the same Page 25 The Covenant people of God the adequat subject of Sacraments Page 74 All interest in Sacraments is upon the account of the Covenant Page 75 c. Sacraments Number The way to find out the number of Sacraments Page 514 No express Scripture to determine their number Page 515 Two onely standing ordinances in the Old Testament of the nature of Sacraments ibid. Five suppositious Sacrments of Rome examined Page 528 Sacrifices Whether of the dictates of nature Page 21 Not Sacraments Page 529 How far Sacramentall ibid. How they differ from Sacraments ibid. Saint A title in Scripture not proper in the justified Page 149 Sanctification The Spirit of God and not man is to have the denomination in it Page 452 Satisfaction How Christs satisfaction to God for us is received by us Page 457 Sathan His imitation of God in the wayes of his worship Page 20 Sea Israels passage through it of the nature of a Sacrament Page 525 No standing Sacrament Page 526 Seales Various acceptation of the word Page 326 Severall use of a Seal Page 327 For secrecy ibid. For warranty ibid. For distinction ibid. For security ibid. For ratification ib. c. Seal of the Covenant and the Seal of the Spirit not of equall latitude Page 141 Seals Sacraments Sacraments are Seales Page 326 Serving for ratification of promises Page 328 Objections answered ibid. c. The whole use and office of Sacraments is by way of signe and seal Page 352 Reasons confirming it Page 354 355 Humane authorities produced Page 356 Variety of opinions about the working of Sacraments Page 359 c. Propositions tending to cleer the truth Page 363 Texts of Scripture brought by those that would raise the work of Sacraments higher of two sorts Page 372 1. Such where no Sacrament is mentioned ib. 2. Such where faith is required to the attainment of the effect Page 376 Objections answered Page 380 Sermon Formally so called not essentiall to a Sacrament Page 61 Whether the word which gives being to Sacraments be concionatorium or consecratorium Page 57. c. Scripture Must not be left to hunt after humane authorities Page 111 Scripture order of words no foundation for arguments Page 170 Scripture characters of men in grace are laid down for men to try themselves by Page 189 Signe What it is Page 38 c. Severall kinds of Signes Page 39 Naturall ibid. Prodigious Page 41 c. By institution Page 42 Rules for the right understanding of naturall signes Page 39 Remote causes are no signes ibid. Partiall causes are no signes Page 40 Natural signes when causes work unavoidably Page 41 Sacramentall signes Sacraments are signes Page 38 Sacraments are to be defined as signes Page 321 Objections answered ibid. c. Sacramentall signes Their properties Page 43 Externall and sensible ibid. Visible Page 43 44 Analogicall Page 45 Rituall Page 46 Distinguishing Page 46 47 65 c. Congregating Page 47 48 Engaging ibid. Remembrancing ibid. 49 Ratifying Page 49 Gods condescension in Sacramental signes Page 52 53 Sacramentall signes must be explained Page 56 Sin All sins are not Spirit-grieving sins Page 392 Notable sins in regenerate persons followed with many dangers Page 394 They cloud assurance of glory ibid. They bring an inaptitude on the soul to enter into glory Page 395 They bring under wrath and displeasure though they work not into a state of wrath Page 396 They are such an obstruction in the way of bliss that they bring a necessity on the soul to come in by repentance Page 397 Rules to discern the nature and quality of sins Page 399 The more of light the less of weakness and the crime more hainous ibid. The less of temptation the more of sin and the less of weakness ibid. c. The more of deliberation and conviction the more of sin Page 400 The more opportunity for duty the greater the neglect Page 401 Severall sorts of sins that are Covenant forfeitures Page 402 c. Sincerity Of heart in covenanting not of the essence and being of a Covenant Page 131 Spirit The seal of the Covenant and the seal of the Spirit not of equall latitude Page 141 Bloud and Spirit way be distinguished but must not be divided Page 367 The acts of the Spirit in a believing soul are ascribed to faith Page 463 The Spirit works not in us respective to Salvation after faith is implanted without us ibid. The Spirit hath a further hand in justification or pardon of sin then alone by enditing the Gospell Page 483 Scriptures and humane authorities produced for it ibid. The Spirit of God and not man is to have the denomination in Sanctification Page 452 Lords Supper A privilege of the Church visible Page 187 It is not limited to