A Key to the Key of Scripture, Chapter 2 · Exposition of verse 25
Verſe 25. For Circumciſion verily is profitable if thou doe the Law: but if thou be a tranſgreſſor of the Law, thy Circumciſion is made vncircumciſion.
IN theſe words is a new prolepſis, the obiection whereof is this, if theſe former priuiledges auaile not to righteouſneſſe and ſaluation yet circumciſion at leaſt may ſteed vsus, elſe what vſe is there of circumciſion? Circumciſion is profitable to iuſtification: Ergo, workes of the law ſerue to iuſtifie. Anſ. The anſwere followes, of three members: firſt, a conceſſion; Circumciſion indeede is profitable: ſecondly, a correction, wherein is firſt a limitation, if thou keepe the law; illuſtrated by an Antitheſis, verſe 25. and a compariſon from the greater to the leſſe, verſe 26. Secondly, a diſtinction; circumciſion is of two ſorts; literall, ſpirituall, outward, inward; literall auailes not except vvith men; the circumciſion of the heart is that onelyonly that ſtands in force, and hath acceptation with God. verſe 28.…9.
In this period I muſt profeſſe a ſwaruing from the courſe I held in publike handling, as iudging my ſecond thoughts here ſomewhat wiſer; circumciſion I then tooke as a Sacrament, ſealing vp vntounto vsus the couenant of grace, and conceaued the profitableneſſe of this ſacrament here mentioned, to be as of others, a meane to confirme faith; the law alſo I reſtrained to that condition of faith and new obedience, to which the Sacraments binde vsus, as Rom. 6.3.4.
But now obſeruing the ſcope of the Apoſtle, mee thinks this expoſition though ſutable enough to the anologie of Faith, yet fitting not the drift of the Apoſtle.
That wee may better iudge of the ſenſe; conſider we a little the purpoſe of the holy Ghoſt: which is, as I take it, to take from the Iewes all their vaine confidence in circumciſion & ſuch like ceremonious obſeruances in the matter of iuſtification: they obiect circumciſion is profitable to iuſtification: Paul yeelds it with a limitation, and a diſtinction as before, not to be long.
Conſider we what it is whereto the Apoſtle affirmes circumciſion to be profitable. Anſ. to iuſtification in the ſight of GOD: for that is it which the Iewes expected from circumciſion.
The queſtion then is, how the Apoſtle could affirme circumciſion to be auaileable to righteouſnes of works in the ſight of God: ſeeing Rom. 4.11. it was inſtituted for a ſigne, and a ſeale of the righteouſneſſe of faith. Anſ. Circumciſion is conſidered two wayes; generallie as a ceremonie, or a branch of the law ceremoniall; more ſtrictly as a Sacraments as a part of the law, it may truely be ſaid to be auaileable to iuſtification, pro parte …ua, as eueryevery part of obedience auailes that way. Now whether in this ſenſe the Apoſtle affirmes it to be auaileable, I dare not determine; how be it this is euerie where euident, that the Iewes vſed, vrged, truſted more in it as a part of obedience, then as in a ſacrament of the Couenant of grace, reade Acts 15.5. Gal. 5.23.
Yea, what if we take it as a Sacrament, and ſay that it aſſured euen iuſticiaries of ſaluation by workes, if they could bring ſuch workes as the law required? Surely, all that the Lord requires in both Couenants, is obedience vntounto the law: and that is the condition of both Couenants; that obedience to the law be performed; this onelyonly the difference, that the legall Couenant requires righteouſneſſe to be performed by our ſelues; that of grace admits this diſpenſation, that if we can bring it performed by our ſurety, it ſhall auaile to righteouſneſſe and ſaluation: in ſumme. Circumciſion ſeales vp ſaluation euen to iuſticiaries hypothe…, if they keepe the law; to beleeuers certainely in reſpect… the euent, if they but beleeue in Chriſt, and performe new obedience, ſee. Gal. 5.3.
But here I thinke the obſeruation is eaſie out of the bodie of the Text: that the worke done in Sacraments auailes not to righteouſneſſe or ſaluation, except the condition of the couenant be performed, by thoſe that partake them: firſt, the condition, then the Antitheſis ſhewes it, if thou be a breaker of the law, thy Circumciſion is made vncircumciſion; that is, all one to thee as if thou hadſt neuer beene Circumciſed: yea, a Gentile wanting the Sacrament, hauing obedience, nearer heauen then thou, that haſt the Sacrament, and neglecteſt obedience1 Cor. 11.1.2.….4.5.: and weigh well that the Lord in promiſing, or ſealing, bindes not himſelfe to performance, but conditionally; that we performe our reſtipulation, & whence Sacraments ſhould hauehave efficacie, but from the promiſe and grace of God, I ſee not. Vſe.
And therefore that is a meere colluſion of Papiſts, when they teach that the worke done in Sacraments; is auailable to thoſe that participate, yet ſine bono motu vtentes. See we firſt their explication, ſecondly, their reaſons: in Sacraments therefore they aſſigne a double worke; one of the worker, that is, of him that receiues the Sacrament: another which they call barbarouſly opus operatum: that is, the act exerciſed about the Sacrament, as in baptiſme; opus operantis, is the deuotion of him that receiues it; the worke wrought, the very ſprinkling or dipping in water, and pronouncing of the words by the miniſter; which very worke wrought, (except there be Obex, that is, an impediment in the receauer, id est, except he ſet himſelfe purpoſely to hinder the effect of the Sacrament,) confers faith, iuſtification,Bellarm. de effectu Sacr. lib. 2. cap. 3. pardon of ſinne, &c. This the ancient expoſition, and howſoeuer Bellarmine and ſome other Neoterickes amongſt them hunts after other expoſitions and take themſelues ſlandered, when this opinion is aſſigned vntounto them; yet when they hauehave all done, their owne explanation is coincident herewith, for what ods betwixt theſe two? that the verie act of Sacraments confers grace without the deuotion of the receauer; and that it is nothing elſe for Sacraments to confer grace by the worke done, but to confer grace by force of the verie Sacramentall action ordayned of God for this purpoſe, not by the merit, that is to ſay, diſpoſition of the ſuſcipient: this being the generall doctrine of the moſt, that Sacraments confer the grace which they ſignifie, where is no prediſpoſition of him that receaues them.
Now when they come to proue this concluſion, they thus enunciate it, that the Sacraments are true inſtrumentall cauſes of grace; which if they would thus explane, that the Sacraments are inſtruments or meanes of grace which they are ordayned to confer, poteſtate: we would eaſily accord with them; for it is true, that they are not emptie ſignes, but by Gods ordinance hauehave a fitneſſe, when they light vponupon a ſubiect rightlie diſpoſed, to worke that whereto they are ordayned: but to ſay that they are actual… cauſes of grace where they are applied to ſubiects not diſpoſed, is a thing ſenſeleſſe, and without ground in the word of God.
But let vsus ſee their reaſons: which are, firſt, teſtimonies, ſecondly, artificiall arguments: firſt, teſtimonie is, Math. 3.11. whence they thus conclude Chriſts baptiſme is more powrefull then Iohns, but Iohns Baptiſme did nouriſh faith where it was already, therefore Chriſt confers it where it is wanting. Anſ. all this wee eaſily yeeld being rightly vnderſtood; but they deceiue vsus in the h…mon…mie of Chriſts baptiſme, which they thus interpret; that by Chriſts baptiſme we muſt vnderſtand, that which he inſtituted for the perpetuall vſe of the Church, vnderunder the element of water, whereof Math. 28.19. whereas it is manifeſt, that here we are to vnderſtand the baptiſme which Chriſt miniſtred in ſhedding out the gifts of the holy Ghoſt vponupon his Diſciples, &c. as Act. 1.5.
Teſtimonie the ſecond, Mar. 16.16. He that beleeueth and is baptiſed ſhall be ſaued. Anſ. To omit their cauils againſt vsus, it will be vnpoſſible hence to conclude, that baptiſme confers grace, or ſaluation where it is wanting by the worke wrought: all that is here affirmed, is that ſaluation belongs to them that beleeue, and are baptiſed. Now how abſurdly hence is concluded therefore baptiſme confers grace and ſaluation ex opere operato? whereas firſt, faith foregoeth; and ſecondly, it is added that who ſo beleeueth not ſhall be damned, yea though he be baptiſed.
Teſtimonie the third, Iohn 3.5. Hence they thus conclude, baptiſme of water is cauſe of new birth; therefore it workes regeneration by the worke wrought. Anſ. firſt, yeeld that by water we are here to vnderſtand the Sacrament; yet followes not the concluſion; yea the very coupling of the holy ghoſt with water, intimates thus much at leaſt, that if the holy Ghoſt worke not with the element, (which is poſſible) the Sacrament auailes not to regeneration: ſecondly, it is not without cauſe, that our Sauiour oft makes mention of the holy Ghoſt onelyonly, and his purpoſe is this onelie to ſhew the neceſſitie of new birth to ſaluation, verſe 7.8. yea and otherwiſe this abſurditie would follow, that all lacking baptiſme ſhould be damned; and that ſome hauing the vvaſhing of the ſpirit ſhould not be ſaued, becauſe they vvant the Sacrament.
Teſtimonie the fourth, Act. 2.38. Act. 22.16. Repent and be baptiſed for remiſſion of …innes, be baptiſed and waſh away the …innes … calling on his name: therefore baptiſme confers remiſſion of ſinnes, by the worke wrought, Anſ. firſt, the Text it ſelfe requiring ſome things, as diſpoſitions, plainely euerts that inference of opus p…r…tum; for if baptiſme of it ſelfe confers remiſſion: vvhy doth Peter require repentance? and Ananias inuocation? ſecondly, vvhy doe themſelues confeſſe, that both the Iewes belieued and Paul repented ere they vvere baptiſed, and yet would hauehave vsus beleeue; that vvhere is no diſpoſition of the receauer, the Sacraments confer grace? but hence it is eaſilie collected, that the meaning of the places is this; that baptiſme was to be receaued as a ſeale for their further aſſurance of pardon; for who knowes not but that to beleeuers, and true penitent…aries remiſſion belongs by the promiſe of God? vvhy then muſt they be baptiſed? Anſ. For further confirmationzRom 4 11. 1 I…hn 5.8., receauing the Sacrament as a teſtimonie and vvitneſſe of their reconciliation with God.
Teſtimonie the fift and ſixt, E…he. 5.26. Tit. 3 5. wher baptiſme is made the inſtrument of purging and regeneration. An. Firſt, doubtfull vvhether there be anie ſpeach of the Sacrament, or vvhether onelie of the blood of Chriſt, and the ſpiritaEzech. 36 25; ſecondly, let that be granted, yet their vvorke done will neuer hence be concluded: vve yeeld them inſtruments and meanes this way: but yet ſo as that their eff…cacie, requires a prediſpoſition, in thoſe that receaue them.
Teſtimonie laſt 1 Peter 3.22. Baptiſme ſaueth. Anſ. the place it ſelfe affords ſolution: baptiſme ſaueth, but there is a twofold baptiſme; one elementarie; whereby the bodie is waſhed; the other ſpirituall, whereby the conſcience is purged; hereof this place is to be vnderſtood; at leaſt they are to be taken coniunctly, ſo that without this latter, the former hath no ſauing efficacie.
See we now their artificiall arguments, firſt, a ſubiectis, or perſons to whom Sacraments are adminiſtred, they are rightly and profitably adminiſtred to infants, deafe, dumbe, madde, ſleeping, therefore are not ſignes onelie ſtirring vp faith, but immediatlie conferring ſanctitie by the worke wrought. Anſ. Firſt, their antecedent …f generall containes a moſt abſurd falſitie; for who, but a madde man, would miniſter the Euchariſt to a child, a madde man? &c. Not being able to examine themſelues, or diſcerne the Lords body? or vvith vvhat profit ſhould they partake themb1 Cor. 11.28.29.? ſecondly, if particularly vnderſtood of baptiſme, the conſequence is abſurd; for what though it may profitably be adminiſtred to infants? (for as touching madde men not able to profeſſe faith) me thinks Pap…ſts ſhold demurre of adminiſtration: muſt the profit needs be conferring of ſanctitie, vvithout their diſpoſition? and not rather their obligation and binding to obedience through their whole life? we miniſter rightly to infants of beleeuing parents thereby initiating them into the couenant, binding them to perpetuall obedience; but whether baptiſme any otherwiſe profit them, till they hauehave diſcretion to make vſe of baptiſme by meditation, to me it is doubtfull.
Second argument ab efficiente, they are ſignes of diuine inſtitution and therefore practicall, and hauehave power by the worke done, to effect ſome thing ſupernaturall. Anſ. We yeeld all; but yet their concluſion remaines vnproued; for what though they hauehave by diuine inſtitution a power to vvorke ſupernaturall effects; yet actually they effect them not without the praeuious diſpoſition of the receiuer.
Third argument, Sacraments depend on God in the very vſe, who workes by the miniſter, therefore by the worke done they confer grace. Anſ. It followes not: for what though concurrence of the principall agent to be required to make the inſtrument effectuall? will it follow therefore, that the effect, to vvhichwhich they are deſigned, is vvrought whereſoeuer the inſtrument is applyed? I take it not: except it be ſhewed, that as the cooperation of the principall is neceſſarie, ſo it is alwayes certaine and preſent; which who can affirme to be perpetuall in the Sacrament?
Fourth argument, Sacraments depend vponupon Chriſts death and paſſion, Chriſts death hath giuen a power to Sacraments to worke grace, Ergo, &c. Anſ. firſt, that Sacraments reſpect Chriſts death, rather as the obiect, then as the efficient: ſecondly, be it graunted, that Chriſt by his death hath procured vntounto his children the gifts of the ſpirit, by vvhichwhich Sacraments are effectuall vntounto vsus? yet vvill it not follow that therefore thy are effectuall to all receauers, in as much as the efficacie of Chriſts merit reacheth not to all, and againe the ſpirit by vvhichwhich they are made effectuall, is not giuen to all. Iohn 16.
Fift argument, Sacraments are effectuall to aſſure vsus of pardon of ſinnes; therefore are practicall ſignes, that hauehave a kinde of inherent vertue to confer grace: Anſ. It followes not; the Antecedent is too narrow to inferre ſo large a conſequent. It is true that they are effectuall meanes to aſſure beleeuers in greater meaſure of the pardon of ſinnes; not true, that they are thus effectuall by the very receiuing, to thoſe alſo that are not pre-diſpoſed. And Bellarmines ſpeech is not to be forgotten; though ſacraments of themſelues be infallably effectuall, yet may it come to paſſe that to vsus they are not effectuall, in reſpect of our owne indiſpoſition.
Sixt argument, ſacraments reſpect faith, otherwiſe then the word; for the word goes before faith, ſacraments follow itbRom. 10. Acts 8.: therefore ſacraments worke their effect not by meditation or diſcourſe, but by inherent vertue. Anſ. A meere calumney; for what if Sacraments and the word be in that reſpect vnlike, that the Word goes before faith, & Sacraments follow it? ſhall it thence follow that Sacraments require not our meditation, to this end that they may be effectuall? or that they conferre grace where is no diſpoſition in the receiuer? Nay, doth not the contrarie hence follow, that for as much as Sacraments may not be adminiſtred but to beleeuerscActs. 8.: that therefore they are not effectuall to vsus without our prediſpoſition?
Seauenth argument, Sacraments are effectuall to the receiuer though miniſtred in an vnknowne tongue; therefore by the worke done. Anſ. If by this not vnderſtanding of the language, they meane an vniuerſall ignorance of the tenour of the Couenant; ſo we deny their Antecedent: if ſuch an ignorance of the tongue, as that the word of promiſe is vnderſtood by the ſuſcipient, though not as propounded by the miniſter; ſo their Antecedent infers not the concluſion.
Eight Argument: if they auaile not, ſaue onelyonly by meditation and vnderſtanding, then were there no cauſe why the learned &c. ſhould be baptiſed. Anſ. It followes not, for euen they that vnderſtand may by renewing their meditation in the vſe of the ſeales be confirmed. Rom. 4.11.
Argument the laſt; otherwiſe no difference betwixt ſacraments of new and old teſtament. Anſ. We yeeld it in reſpect of efficacied1 Cor. 10.1.2.3; though in the ſignes, manner of ſignifying, and ſuch other circumſtances differences be manifold.
Many other both teſtimonies and reaſons are produced by the aduerſaries, which partly for breuitie ſake, partly, becauſe they are not ſo vrgent, nor ſo nearely concerne the queſtion, I hauehave omitted; if any ſhall ſay that I hauehave impoſed vponupon them a concluſion which they maintaine not. Anſ. Eyther this muſt be their concluſion to which their reaſons muſt be applyed; elſe proue they nothing againſt vsus: for wee yeeld them, to be not onelyonly ſignes to ſignifie, but inſtruments effectuall to conferre grace to Gods children in the right vſe of them.
In this queſtion my ſtay hath beene the longer in as much as I ſee the dregges of this popiſh leauen to ſtick in our people that hold them p… chreſta pharmaca, ſalues for all ſores, and potions ſo powerfull to cleanſe them from ſinne, that though there be no care of performing what they binde vntounto, yet the grace therein offered they thinke ſhall be by the worke done, communicated vntounto them. Let them reade. 1 Cor. 10.1.2.3.4.5. Rom. 6. Mar. 16.16. 1 Pet. 3.22. Proceed we now in the Text.