same I proved that the possession of Christ is the stablishment of the heart in it there lies the power of the Sacrament 2. The manner of it as theirs did in the old so ours in the new it lies in three things 1. It signifies God and grace 2. it conveyes And 3. it exhibits grace the same spirituall efficacy in those in the law and of ours and of the like vertue Gen. 17. compared with Rom. 4 12 And the Father of Circumcision not unto them onely that were of the Circumcision c. it was the seale of the covenant of Faith it exhibits the meaning there in the law and so theirs and ours are alike insignifying sealing exhibiting to the party an interest in Christ as in the Law so in the Gospel Here they are alike in degree they differ but for the kinde they are the same This I proved to you I will cleare it by reason In 1 Cor. 10.1 2 3 4. I would not have you ignorant that all our fathers were under the Cloud and all passed through the Sea c. I wil shew you the scope of the Apostle His aim is to pull a way the carnall confidence which they placed in their priviledges which they thought would preserve them from plagues They could say we have Baptisme and the Supper of the Lord we eate the flesh of Christ and drink his blood and are advanced so that we shall be preserved from such plagues No saith the Apostle these will not doe it for I can shew you a people had these as well as you which were overthrowne and destroyed in the wildernesse they were as eminent as you and yet they were destroyed they had the Cloud and the Sea as well as you have Baptisme and they had Manna and the water out of the Rock as well as you have bread and wine in the Supper of the Lord yet their priviledges would not preserve them no more will yours preserve you This is the meaning of God in the words so as it is a folly for us to think if we sin as they did that we should not be plagued as they were They that are truly said to be truly baptized in the right use of their Sacraments their Sacraments are the like with ours but so they are said to be by the Spirit of God Thry were baptized are the words of the Text and therefore if we should deny it we deny the words of the Spirit of God which is blasphemy to doe The reason lies in the phrase not because the signes are the same though the same thing be signified instead of Baptisme is the Cloud and Sea the red Sea held forth the like good to them as ours to us the force is the same there is the like vertue in the one as in the other They are the flesh of Christ and drank the blood of Christ as we do The Manna and the Water out of the Rock was the same with our Supper of the Lord for the good of the Suuper is Christ he is there and our spirits feast His flesh is meat indeed and his blood is drink indeed the whole does signifie and exhibit CHRIST it is like ours the elements are not the same but there is the same spirituall food and they seale up the same Christ to them as to us Christ is presented as spirituall refreshing to them and us It is a dream of Bellarmine they were not the same with ours for though theirs were extraordinary yet that hinders not the Argument we look at it as a Sacrament not at the extraordinarinesse of it The third Argument That sense that overthrowes the sense of the Apostle that is to be rejected But to say that Israel did not enjoy the same priviledges in the kind of them is to make the sense of the Apostle void and therefore it is to be rejected The Jewes provoking God shall be punished so shall you It had been easie to have answered they are not of that excellency that ours be and therefore though theirs could not preserve them ours may But now if yee attend the mind of God it is cleare theirs are the same with outs in the kinde of them And this is the first thing that may prevent all cavils The second is from that Rom 4 11. Abraham received the signe of Circumcision as the seale of the righteousnesse of faith c. that is the righteousnesse of Christ received by faith sealed by circumcision that was the seale of the righteousnesle of faith by Gods appointment so as they have spirituall efficacy with baptisme they have the utmost power a Sacrament hath to signifie seale and exhibite the spirituall good of the covenant of Grace it is a seale God appointed and it doth exhibit When a man hath set to his Seale he stands ingaged this promise he doe accomplish Every promise a man makes if he perform it not it is because he is feeble and cannot or because he is unfaithfull and will not but these cannot befall God so there is exhibition where there is sealing if it be appointed for the same and baptisme can doe no more but signifie seale and exhibit so is circumcision a covenant of Faith so there is no gainsaying but the Argument is plain in the Text. I will make some collections 1. Hence it is plain that Abraham had was the covenant of the Gospel and Grace It is proved thus That which was the Covenant of the righteousnesss of faith is the covenant of the Gospel that this is so we may see it by the Apostle If it be of workes it is not of faith if it be of faith it is not of workes Rom. 3 But Abrahams covenant is a covenant of the righteousnesse of faith That which circumcision sealed was a covenant to Abraham to say it was a carnall covenant is grosse and to say it was not a covenant of Faith is to deny the text and dig it up by the roots So we see that it was a covenant of grace 2. The Sacraments in the old Testament require and presume and presuppose in the right use of them Faith in the receiver as being the righteousnesse of God I know not how any can deny it it is so clear theirs did require faith as well as ours doe The efficacie of a Sacrament rightly used is to seale up our salvation but abused it sealts up our condemnation The right use of it is to establish our hearts but the abuse of it doth hasten our condemnation 3. Some persons my rightly use a Sacrament with allowance from God and may receive the good thereof that have not the exercise of reason as Infants as we may see in Abrahams time And this will give an answer to all them that shall say How can infants get good by Baptisme when they have not the use of reason Abrahams children had the good of the Sacrament sealed up unto them and yet they had not the use of reason yet they had a right
a type of his calling and chusing his elect from out of the men of the world Deut. 7.6 7. The Lord hath chosen you because he loved you c. And therefore be you separate from all other nations though they rebell yet be you separate from them And they might not make any marriages with them that were of the Gentiles Jacob shall dwel alone in ordinances priviledges and separation Ezra 10.11 12. Give praises unto the God of your Fathers and doe his will and separate your selves from the people of the land and from the strange wives And the people answered We will doe according to thy words And Acts 10.28 it was unlawfull for a Jew to keep company with a Gentile And therefore God prepared Peter by letting down asheet to goe to Cornelius by which he made it clearly appeare the difference was taken away And not onely so but the Land of Canaan was a type of the Kingdom of Heaven because God chose that land for them and gave it them as their proper right and therefore when they shall be called they may fight for it again by divine right it differs not now for they are a peculiar people and a choyce people and that is a choyce and peculiar Land and separate from all other Ephes 2.11 12. The Jewes call them Vncirumcision and without the covenant in an externall manner but look wee at the substance of the covenant and there is no alteration the Jew iâ— saved by faith and the Gentile through faith so as the case is cleare the covenant is the same If any dispute and say that is nothing here for all is from a covenant of grace it was the same with Abraham when he lived 2. Whether the seales of the covenant with Abraham be of the like efficacy with ours in the times of the Gospel The answer is in three things 1. Their Sacraments and ours are not alike in the degrees of efficacy but ours exceed theirs in the efficacy of them for ours seale 1. more clearly 2. more largely 3. more lively 1. In the Clearnesse they shewed Christ to come in the flesh but ours manifest Christ is come and is dead and is risen and ascended and sits in heaven and will not leave till he have wrought it in us so as it is more cleare to us then the law could set it forth and therefore they were called shadowes so it shewes there is a body but when the body is come the shadowes goe away But in the Gospel Christ represents things more neere and things that are more neere are more clearly seen All the Sacraments in the law are said to be dark 1 Pet. 1 1â— We have a more sure word to which you do well to attend unto as to a light that shineth in a dark place untill the Day-starre arise c. where the Law is compared to night and the Gospel to the Day-star Hence Numbers 24 17. I shall see him but not now I shall behold him but not neere c. The Law endured till John but now the Star-light is gone Hence our Saviour saith Hâ—â— that is least in the Kingdome of Heaven is greater then he that is in the times of the Gospel So as by all this it is plain the light is more cleare now then in the time of the Law Hence all the types of the Law led people about John 16.23 24. I say unto you whatsoever you shall ask in my Name he will give it to you Hitherto you have asked nothing in my Name c. Hence Interpreters say he alludes to the Law that led men about but not directly to Christ but we are led directly to Christ they led not to Christ nextly but in types Some think he meanes they have asked no great maâ—ters but the minde of God is in that day that 〈◊〉 when I shall see you again after my death you shall ask nothing but it shall be given you that is when he was dead and risen again they did question it before about seeing him again but they shall never question it more after his resurrection for then they shall see it clearly they shall look at Christ as come into the world and dead and risen again you have asked nothing in the name of a Saviour that hath satisfied And some thinke and I think they have the truth but after they shall ask in the name of a Saviour that hath satisfied and fitting at the right hand of God hence they are called better promises Hâ—â—r â— 6 because now it is not what should be done but now he hath performed it and therefore it is better in that regard This is the ground of the Sacraments in the Gospel and so it is more clearly 2. Ours in the time of the Gospel is of a larger measure more abundant then in Abrahams time they were after the great work of our redemption was accomplished then was the season for the ful accomplishment of a larger measure of grace to be declared By death Christ did conquer by his resurrection he did triumph and by his ascending he went into his own countrey and then was a full time for the large communication of all grace to his Church therefore it is said the Spirit was not given because Christ was not yet glorified Ephes 4.8 When he ascended upon high c. Hence Paul saith The Law made nothing perfect but when Christ came he perfected all things Heb. 11.40 The Saints under the Law had imitiation but not perfection they heard of Christ to come but if hee had not come they had not been perfect but we are in the time of perfection now in the time of the Gospel 3. They are now more lively and more vigorous then they were then Heb. 8.13 In that he saith a New Testament hee hath abrogated the Old c The Old is decayed but now it is New and fresh Hence we see the measure of it I will put my law in your heart and all shall know me We need not say know me for all shall know me they shall all know the things of God and grace Thus ours exceed theirs in the time of the Law in the degrees of efficacy The 2d proposition wherein the pinch lieth the Sacraments in the old Testament and ours agree they have the like spirituall efficacy in the kind though in the degree ours exceed theirs The opening of this will scatter the cavils of Papists and Anabaptists What is meant by spirituall kind two things First the things of the covenant that were to be sealed Secondly the manner of the conveyance 1. Christ interest in him and participation of the fruit and benefit of his merits and obedience by consequence all outward benefits are consequences of the covenant of grace life and peace Malac 2.5 My covenant was with him of life and peace c. The covenant of Grace being conveyed unto them Christ is now the Prince of peace the pith of all the covenant of grace the
unto it by allowance from God 4 According to a right rule from God and right Reason persons may have faith in the course of charity that have not the use of reason they in Abrahams time had grace and that was the grace of Faith if it seale up some may have it but that some children are thus fitted and faith is sealed unto them in circumcision if any will deny it they must deny the Text and that is impudency it selfe If so why not in Baptisme as well as Circumcision for Circumcision must have faith so must they in Baptisme 5 There is more required of some persons then there is of other in receving of the same sacrament in the alowance of God according to right Reason there is more required of men then there is of children Take a man that is to joyn in the covenant of the people he is bound to stoop to the Ordinance Esay 56.67 The strangers that were to joyne they must keep the Sabbath and embrace the Covenant c. This is to make a proselyte Matth. 23.15 they are made of the same profession Men of yeares must approve of the things of God and walk accordingly all this is required of men of yeares and then to offer themselves to the ordinances for they did never force them but in children this is not required if the Father had embraced the Faith So as you may see these things are plain wkich if they be observed it will make you cast away Anabaptisme The third Scripture is in Coloss 2.11 12. if the effects of the Sacraments of the old Testament and the new be the same then they are the same the effect done by the thing shewes the thing if the things wrought be the same then it is alike but the things done are the same The Apostle in the Text shewes it is the same in Circumcision as in Baptisme both seale up the death of Christ there was decaying both were for the mastering or lessening and decaying of sin so doth circumcision by cutting off the fore-skin in the same operation Now there are two objections to be answered from severall Texts it appeares they are the same with ours The first is that in 1 Corinth 7.19 Circumcision is nothing nor uncircumcision but the keeping of the command of God The Apostle speaking to persons to keep in the same Calling God had called them he saith Circumcision is nothing c. The next is Galat 6.13 they make nothing of it Galat. 5.6 For in Christ Circumcision nor uncircumcision availeth any thing but faith that worketh by love that is say they it is weake and can doe nothing Galat. 5.2 Christ shall profit them nothing if they be circumcised and the Apostle sayes Beware of Circumcision by way of Irony so as he accounts it as nothing All these places are of the same nature and may receive the same answer to them all God lookes upon all these Sacraments to be attended according to a double time and consideration First in the first institution they had an eye to and did seale up Christ to come in the flesh when they were first ordained by God 2ly God lookes at them as having attained their end and appointment which was Christ to come therefore when he was come they had an end Therefore now they were of no use being out of date and now they could not be used without sinne he appoints now therefore to abrogate them they were to cease because Christ was come though they were alike at the first now they were out of date now they were not to be used To this purpose are all these places of Scripture 1 Cor 7.19 If thou be called being uncircumcised be not circumcised if you were circumcised when it was in date then seek not to be uncircumcised if you be uncircumcised be not circumcised now it is out of date It cannot be taken the Apostle for bad circumcision when it was in date for then he had spoken against the command of God Gen. 17. He commanded them to be circumcised So Gal. 6.15 For in Christ Jesus neither circumcision c. availeth any thing but a new creature For though they were given to the Jewes yet now they were gone out of the world and so now they availed not And besides to set them up now was to set up that which God had destroyed So that now nothing availed but faith and a new creature And Gal 5.4 He is fallen from Grace but now he doth not attend the first institution if he doe hee nullifies the nature of Christ because when Christ is come it is to deny Christ to be come in the flesh This is a heynous thing Christ shall doe him no good Christ will not save him In the last place he speakes this to false Apostles that would have men partly saved by Christ and partly by workes and so they nullifie Christ and the work of grace for he must have all or none you cannot joyne works and grace together Objection 2. From the witnesse of the word Coloss 2.17 Which were but a shadow of things to come but the body is Christ And in Heb. 7.18 they are said to be weak And Heb. 9.10 13. called a carnall covenant And if it be so then they are not alike with ours in the new Testament they are of another nature the spirituall work of the soule For answer the Sacraments are apprehended in a double sense as included or as separate from the thing signified but the Apostle lookes at them as carnall now as Heb 7.18 19. he saith The Law was weake and made nothing perfect but the bringing in of a better hope c. that is Christ he accomplâ—sheth all and brings in a better hope of the pardon of our sinnes So 1 Pet. 3.21 22. it is not the water but the thing signified by the water So the signe is weak but the thing signified is strong So the case is cleare 3 Conclusion The spirituall efficacy of the Sacraments in the old and new Testament proceed not from themselves immediatly used in the working of any good but as they are used by the holy Ghost The consideration whereof will help in the main point to shew the manner of the working of the Sacrament for it is a great secret and the want of the knowledge hereof is the cause persons get so little good by the Sacrament This proposition hath two parts First the spirituall influence the Sacraments put forth is not from themselves immediatly but as they are used by the Spirit For the better understanding of this first part consider it in some things 1 The Sacrament is not a principall but an instrumental cause in any spirituall work they doe not set themselves a work but they worke under the principall agent as a toole in the hand of a man so in the work of the Sacrament it is by the mediation of the Spirit and the meanes of faith Mark 10.16 Hee that beleeves and
and therefore I will tell you what federall holines is it is a relative holines it is not any inherent grace or true saving grace but it is relative and it is not inherent it stands in reference of the covenanter with God and also the engagement of God to entertain such as are rightly disposed and fitted for a covenant-holinesle it is the setting a thing a part for speciall use to God as Jerusalem is called the holy City there was not inherent grace in the stones of it but Jerusalem is set a part for holy uses so the Land was said to be holy that is relative holinesse therefore mark here the soul that engaged it self he set himself for God to attend upon him and all his posterity to do so God allows this and appoints this God set himself a part that he will be for this people the God of this people thus we shal find in the Old Test Thou art a holy people not inherently holy but consecrated to God and he will look to them that is the meaning of the place and no other meaning Gal. 2.15 when Paul saw Peter that he went not right but did in a sort dissemble when Peter saw the Jews had a mean esteem of the Gentiles he withdrew himself and Paul he tels them they were both in covenant he by halting might discourage the Gentiles therefore reproved him and said If thou being a Jew dost live after the manner of the Gentiles and not like the Jews why constrainest thou the Gentiles to dee like the Jews We who are Jews by nature and not sinners of the Gentiles that is not onely sinners for the Jews were holy in point of the Covenant and the Jews were they which God had engaged himself unto but the Gentiles were not holy for God had not engaged himself to them so as they had not this relative holinesse but the Jews had it so they were not sinners after the Gentiles but the Jews had this federall holines Now for the further clearing of the thing wee will consider of that place 1 Cor. 7.14 For the unbeleeving husband is sanctified to the believing wife and the unbelieving wife is sanctified to the believing husband else your children were unholy but now they are holy that is federally holy For the meaning of the place that we may sinde out the minde of God we must consider three things 1. We will shew you what this federall holinesse is 2. The meaning of the words and the scope of the Apostle 3. Wee will shew you the glosse of the Anabaptists on the text and remove all their false conceiving that they have to cloud the truth else were your children unholy but now they are holy First Federall holinesse is a spirituall priviledge but not a saving grace nor a spirituall work of sanctification the holines here spoken of is federall or relative holinesse but no saving work upon the soule this we will cleare from all cavils 1. Saving grace is proper to those that shall be saved if the work of sanctification be there then there will be glorification following if we be made holy here by sanctification we have an interest in glory Hence Acts 26.18 Paul was sent to turn men from darknes to light and from Satan to God and elswhere we are said to have an inheritance with those that are sanctified they are the heirs of that glorious inheritance prepared for those that shall have it and they shall attain the end of their hopes the salvation of their soules saving grace is the propriety of those that shall be saved but there be many persons that enjoy federall holinesse that shall not have glory Deutr. 7 6. For thou art a holy people unto the Lord thy God the Lord thy God hath chosen thee to be a precious people unto himself above all people that are upon the Earth and this is spoken of the body of the Jews they had this federall holinesse the spirituall priviledges so as none other people had and yet shall any think they were all saved nay the Apostle saith 1 Cor. 10.4 5. They did all cate the same spirituall meat and did all drink the same spirituall drink c. And yet with many of them God was not pleased for they were overthrown in the wildernesse c. and so in the Hebrews they did not enter through unbeliefe thousands of them perished and yet they had all the ordinances the Church of Corinth did not exceed them in the kinde of them 2. Saving grace is never unfallably communicated to all the posterity of believing parents Adam had a Cain as well as a Shem and Isaac had an Esau as well as a Jacob and Abraham had an Ishmael as well as an Isaac and therefore we see it is not so alway to believing parents that all their children should be saved and therefore 1 Cor. 7. 14. Now they are holy that is federally holy and Rom. 9 3 4. I could wish that my self were separated c. for my kinsmen for my brethren according to the flesh to whom pertaineth the adoption c. Hâ— was deeply affected for all Israel their adoption which was the highest of their armes it belonging to Abraham and they were all Israelites because Jacob did wrestle with God and prevailed so they are called children Esay 1. I have nourished and brought up children all were adopted 3. Saving grace can never be lost where the worke of sanctification is that cannot be lost but federall grace may be lost Hosea 1.6 Because she was not his Wife therefore God gave her a bill of divorce they were his people by federall holines but they lost that 1 Pet. 2. 10. Which in times past were not a people but now are the people of God c. the time will come the Jews shall be known to be the people of God they shall be called you are my people they were the people of God by federall grace but they lost it and themselves and all but the spirituall and saving grace cannot be lost John 10.28 No man can pull them out of my hand if a man once be called to Christ no man can pluck him out of his hands untill he come to everlasting happinesse Hebr. 6.9 Wee are perswaded better things of you and such as accompany salvation Where the work of sanctification is there is better things then the best hypocrite can attain unto And blessed are the pure in heart for they shall see God and they cannot sin because they are born of God this will discover Mr. Spilsbery in the 21 page the three last lines and the 22 page and the six first lines He explicates that that holines that intitles a man to God is twofold either the holinesse of Christ that is imputed to his servants for whose sake God does account them holy or else it is a holy frame of heart in regeneration there is no other way saith he It is a wide mistake for there
God shall call So as we see both hold out the same thing First The Command of it Secondly The Application of it so Peter speaks here so as we see it is not onely commanded in Gen. 17.11 but inferred from that covenant made to Abraham Therefore thou shale keep my covenant as 12. verse All the males of eight dayes old shall be circumcised It is by inferrence from the covenant applâ—â—d in reason it is true it is proper to God to appoint sacramenâ—s and seals who can give the grace signified it is he that may doe it but wâ—â—â— it is appointed those that are interesled in the covenant by vertue of the covenant they have an interest and a right to the use of the seal or elâ—â— the sâ—ale hath not the end for which it is appointed Oâ—â—fâ—â—◠〈◊〉 not the use of iâ— that have right to it then no man must use 〈◊〉 or â—â—â—â—y must have an interest in the seale for the seal shews the covâ—â—â—â—t and shewed in the reason thus That which is infeâ—â—ed from the words and contained in them that is included but so is the seale and therefore it must be included in the text The first part none question The second part rests in the Text and it is included in the Text therefore you shall finde it thus Those that are instated in the Covenant have a right to thâ—sâ—â—le into the entrance and therefore to whâ—â—â—vâ—r they belong it is to them and their seed it is forced from the covenant as if God had said the â—ame you have an interest in the Covenant and you shall have the benefit of it I have given it to take away the sin that is conveyed and brought to the soule and the soule is made partaker of it untill Christ repeale it they that shall receive the seale of the covenant what circumcision shews to them the same does baptisme hold forth to us this is so as nothing is more plain so as you have it because you are in covenant Now you may ask why God doth appoint a seal of the covenant is it for God No for he is faithfull and in him there is no shaddow of change but it is for our end that we may know whom to rest our faith upon for we are ready to stagger and therefore to shore up our faith the Lord gives it to strengthen our faith withall Agam you may say to whom or for whose good doth God appoint the seals of the covenant for those that are within the covenant or those that are without Not for them that are without but for those that be within and to all of them for there is the same reason for all that are in covenant the reason is the same and the right is the same to all to the children of Abraham as to himself the covenant is I will be thy God and the God of thy seed so as this is plain Because they have received the greater which is the covenant therefore they may be partaker of the lesser which is the seale of the entrance the other sacrament he passes that according to their eating for it is a sacrament of growth and there must be examination of our selves we see Gods command for this he appoints and infers it by the covenant and as it is made for them so it is applyed Acts 2.38 Then Peter said unto them amend your lives and be baptized every one of you In the name of the Lord Jesus Christ for the remission of sins and you shall receives the gift of the Holy Ghost For the promise is made to you and your children and to all that are afarre off oven as many as the Lord our God shall call For the use of it he alledges the promise and applics it When they were pricked at the heart then he bids them Repent and be Baptized and then he tells them the promise is made to them and to their children and to as many as the Lord our God shall call even that promise I will be thy God and the Gad of thy seed if God will be a God to you and your children then doe you by the power of faith receive the seale of the covenant to you and to your children the time that was before Christ they sâ—aled up Christ to come but he is now come doe you therefore by faith make it sore and the exhortation is made to parents that receive it to them and theirs Esa 56.34 And let not the Son of the stranger which is joyned to the Lord speake and say the Lord hath surely separated me from his people Neither let the Eunuch say behold I am a dry tree For thus saith the Lord to the Eunuches that keep my Sabbaths and chuse the thing that pleaseth me and take hold of my covenant God comforts them from this those that chose his covenant those that are made partakers of the priviledges of the church that is by joyning them selves to the church of the Jewes they shall partake of the Ordinances of Christ that the Jewes partake of and that is the same that is acted now This is the strength of the Apostles dispute If the promise be made to you and your children then you may partake of the seale you and your children The Apostles Argument runs thus Because Abraham and his children were circumcised as a seale of the covenant so all those that take hold of the covenant have right to the Seale for them and their children it carries weight for weight The Anabaptists are troubled with this and quarrell much at it and say By children here is not meant infants but children by imitation meaning such as follow the steps of their godly parents As John 8.39 They answered and said unto him Abraham is our Father Jesus said unto them If you were Abrahams children you would doe the works of Abraham So as there it is taken in a spirituall sense But this makes nothing to their purpose For this promise makes nothing to that The promise is made to you and to your children that promise is not the covenant but it is another promise the raising of Christ to be a Redeemer it is Christ to the Jewes is meant here so that promise will not abide it This is that they alledge It is true children sometimes are taken for imitation but if it had been so in this place he should have proved it But here is a deep silence and no proofe We further reply the promise cannot be here meant nor can it be the sense of it 1 That promise that is here meant is that promise that gives evidence and interest to the seale of the covenant For they that have the one have right to the other If the promise be to you and to your seed therefore be baptized so as it is not from repentance not bee baptized because you repent that crosses the dispute For Job did repent and yet he had not an interest in circumcision but he must be Jew if