The Covenant Sealed, Treatise · Chapter 10 – Chapter 11
CHAP. X.
SECT. I. Sacraments are ſeales.
HEre followes a ſecond uſe and office of Sacraments; which being added to the former, makes up the whole for which they ſerve. As they are ſignes, ſo they are ſeales; from whence a double Obſervation followes.
Sacraments are ſeales.
All that the Sacraments work on the ſoules of receivers is by way of ſign and ſeal.
Firſt, Sacraments are ſeales.
Sacraments are ſeales.Before this can be proved, by reaſon of the ambiguity of the word, it is to be diſtinguiſhed; Seal is ſometimes taken properly, and that is yet twofold: 1. A ſeal ſealing, or making an impreſſion, and ſo the inſtrument uſed for that purpoſe is called a ſeal, or ſignet; ſo, Gen. 38.18. Judah delivered to Tamar his ſignet, Several acceptations of the word.or ſeal; ſo, Dan. 6.17. 2. A ſeal ſealed, or receiving an impreſſion; ſo the Letters that we ſend have their ſeales upon them, when we yet keep our ſignet, or ſealing ſeal, to make thouſands of impreſſions: ſo in the viſion, Revel. 5.1. there is a book with ſeven ſeales. Sometimes the word is uſed Metaphorically. And that is alſo twofold; 1. By way of alluſion to the ſignet, or inſtrument ſealing; and ſo thoſe things that are of great eſteem, and highly prized, are called by the name of ſeales, or ſignets, Jerem. 22.24. As I live, ſaith the Lord, Though Coniah the ſon of Jehojakim the King of Judah were the ſignet upon my right hand, yet would I pluck thee thence. So, Hag. 2.23. 2. By way of alluſion to the uſe and office of a ſignet, or ſeal, as making impreſſion on things ſealed, that is, as doing the office of ſuch ſeales: Here it is taken metaphorically, not in a proper ſenſe, but in alluſion to the uſe of ſeales, not the ſignet it ſelf.Several uſes of a ſeal. Now the uſe of ſeales is various.
Firſt, For ſecrecy,For Secrecy. to keep things cloſe, ſo that while the ſeal is upon them none may look into them. To that end we uſe to put ſeales on our Letters, that they may not be read by any but thoſe whom they concern; ſo the chief Prieſts ſealed the ſtone, of Chriſts Sepulcher, Matth. 27.66. To this uſe of a ſeal the Prophet alludes, Iſai. 8.16. Bind up the teſtimony, ſeal the Law among the diſciples; and John alſo in that viſion, Revel. 5.1. I ſaw in the right hand of him that ſate on the Throne a book written within, and on the back ſide ſealed with ſeuen ſeales.
Secondly, For warrantyFor Warranty. and authority in the diſcharge of any buſineſſe. Haman had Ahaſuerus his ſeal for the ſlaughter of the Jewes, Eſth. 3.12. And Jezabel had the ſeal of Ahab to bring Naboth into queſtion, 1 King. 21.8. and to this uſe of a ſeal the Lord Chriſt alludes, where he vouches the authority of the Son of man to give life to the world, Him hath God the Father ſealed, Joh. 6.27.
Thirdly, For diſtinction,For Diſtinction. or ſeparation, to mark out things that are to be known, and diſtinguiſhed from others. Commodities allowed to paſſe, have the publick Officers ſtamp; and the Merchant puts his mark on the wares that he buyes, as the Grazier on his beaſts, the Shepherd on his flock, to diſtinguiſh them from thoſe that belong to others. To this the Apoſtle alludes, 2 Tim. 2.19. Having this ſeal, The Lord knoweth them that are his.
Fourthly, For ſecurity,For Security. to keep things inviolable, and free from harm. To that end Daniels priſon-door was ſealed, Dan. 6.17. To this uſe of ſeales Solomon alludes, Cant. 4.12. A garden encloſed is my ſiſter, my spouſe, a spring ſhut up, a fountain ſealed. Water was precious in thoſe parts, therefore they ſhut up their Wells, and ſealed them, that none might draw out water from them. The like alluſion we ſee in that viſion, Revel. 7.2, 3. And I ſaw another Angel aſcending from the Eaſt, having the ſeal of the living God, and he cryed with a loud voice to the four Angels, to whom it was given, to hurt the earth, and the Sea, ſaying, Hurt not the earth, neither the Sea, nor the trees, till we have ſealed the ſervants of our God in the foreheads.
Fifthly, For ratification,For ratification. and confirmation; for further, and more firm aſſurance. In the grants and conveyances of men the ſeal is to make the title unqueſtionable, Jer. 32.10. I ſubſcribed the evidence, and ſealed it. The Corinthians converſion to Chriſt, did evidence the Apoſtles Call to work of an Apoſtle; and therefore he ſayes, The ſeal of mine Apoſtleſhip are ye in the Lord, 1 Cor. 9.2. We find a ſeal, and earneſt given, Epheſ. 1.13, 14. 2 Cor. 1.22. to be one and the ſame; and the uſe of earneſts we know is for confirmation, to ratifie a Covenant, or bargain: what the Apoſtle ſaith of an oath for confirmation, that among men it for end of all ſtrife, Heb. 6.16. the ſame we may ſay of a ſeal, that puts an end to differences, and contentions. And what an oath is to a promiſe, a ſeal is likewiſe; and Gods oath added to his promiſe, is of the ſame uſe as his ſeal, that by two immutable things in which it is impoſſible for God to lye, we ſhould have ſtrong conſolations, Heb, 6.18. yea, Abraham the leading man in Covenant had from God both oath and ſeal added for confirmation of his promiſe; The Apoſtle makes obſervation of his oath out of Scripture-hiſtory, Heb. 6.13, 14. When God made promiſe to Abraham, becauſe he could ſwear by no greater, he ſware by himſelf, ſaying, Surely bleſſing I will bleſſe thee, and multiplying I will multiply thee. And here he makes like obſervation of his ſeal, God having entred Covenant with Abraham, and his ſeed, addes this for ratification, Geneſ. 17.10. This is my Covenant which ye ſhall keep between me and you, and thy ſeed after thee, Every manchild among you ſhall be circumciſed; which the Apoſtle here interprets to be both a ſign, and a ſeal. He received the ſign of Circumciſion, a ſeal of the righteouſneſſe, &c. And in this reſpect Sacraments are called ſeales, to ratifie and confirm all that the Covenant doth hold out, and promiſe. That which doth the office of a ſeal, or earneſt between man and man, that is fitly called a ſeal between God and his people: But Sacraments do the ſame Offices between God and his people, as ſeales and earneſts do between man and man; ſeales and earneſts ratifie mans Covenant, Sacraments ratifie and confirm the Covenant of God; and therefore Sacraments are fitly called ſeales.
But exceptions are here taken by thoſe that do deny that Sacraments have any ſuch office as to be for ſeales.
Objections againſt of Sacraments.Firſt, This is the alone place where any Sacrament is called in Scripture by the name of ſeal; This Sacrament is onelyonly once, and no other Sacrament any where ever ſo called: And therefore it will not hence follow that Sacraments are ſeals.Sol.
Anſw. 1. This will conclude them to be no ſignes, as well as it will conclude that they are no ſeales; Circumciſion is here called a ſign, and no other Sacrament is in any Scripture-Text called a ſign; yet all confeſſe that they are all ſigns. They may therefore notwithſtanding this objection be ſeales as well as ſignes. 2. The calling of it a ſeal, doth not make it one, but onelyonly declare it to be ſuch: Before ever the Apoſtle had given it theſe names, it was both a ſign and ſeal, as well as after: other Sacraments are likewiſe ſeals, where there are like Sacramental expreſſions, notwithſtanding they have no ſuch name in Scripture. And as the Apoſtle infers from the inſtitution of Circumciſion, and Abrahams acceptation of it, that Circumciſion was a ſeal, ſo may we infer in like manner, that other Sacraments are ſigns and ſeals. Compare that which the Apoſtle here deduceth from Gen. 17. concerning Abrahams Circumciſion, with that which may be deduced from Acts 8.34, 35. concerning the Eunuchs Baptiſme; Abraham believed, and was juſtified upon believing, and then received the ſign of Circumciſion, a ſeal of the righteouſneſſe of faith, which he had being uncircumciſed. And the Eunuch did believe on Philips preaching, and afterwards received Baptiſme. May we not well then ſay, He received the ſign of Baptiſme, a ſeal of the righteouſneſſe that he had being yet unbaptized? ſo we may ſay of Pauls Baptiſme, and the Jaylours, upon their miraculous converſion to the faith they received the ſign of Baptiſme for the ſame reaſon.
Secondly, It is demanded, whether the Covenant of grace, and promiſes of ſalvation be compleat, valid, and firm in themſelves, Object. without theſe things annexed to them? or whether they be meerly void, and null in Law, as Kings, and mens Deeds, and Charters, without a ſeal to confirm them? If incompleat, infirm, and invalid, this is extreamly derogatory to the Covenant, and therefore they are not properly ſeals.
Anſw. 1. Sol. If there be ſome diſſimilitude between civill ſeals uſed by men in Charters, and conveyances, and ſeals of God put to his Covenant, will it then follow that upon that account they are no ſeals? There are diſſimilitudes between the Ambaſſadors of Princes, and the Miniſters of Chriſt reſpective to their functions, are Miniſters then no Ambaſſadors? There is difference between ſervants of men, and ſervants of God, are Chriſtians then no ſervants? Sacraments are ſeals by way of metaphor, becauſe they do the office that ſeals do among men, and if they do not per omnia quadrare, as no metaphors do, yet in caſe they agree in the main for which that ſerves from whence the metaphor is borrowed, it is ſufficient. Miniſters are fitly called Ambaſſadors; being ſent of God to treat from him with a people, as Ambaſſadors are ſent of Princes, notwithſtanding that thoſe to whom Ambaſſadours come, may treat, or not treat at pleaſure; may give in Propoſitions, as well as receive them; when they to whom Gods Miniſters are ſent, muſt give audience, muſt take the Propoſitions delivered, and not ſtand to Capitulate. If Sacraments ratifie to us the promiſes of the Covenant; That is enough to denominate them ſeales, though wit could deviſe twenty differences. And yet I read ſome differences aſſigned, which I confeſſe) I do not underſtand to be any differences at all. 2. I know not that it is abſolutely true in Law, that mens grants are void altogether, without a ſeal; I have heard of Leaſes: parol, and Wills nuncupative, which I am ſure have no ſeal. And ſeales ſometimes by the injury of time are utterly broke, and loſt; and in this caſe I ſuppoſe the Covenant may yet ſtand. 3. What is objected againſt this office of Sacraments, as ſeales, may alſo be objected againſt the oath of God made to Abraham for confirmation of his Word. That will admit the dilemma; Either his Word of Promiſe was true, and firm without it, or elſe (which I am loath to ſpeak) ſubject to change. The application is eaſie. The ſame thing was revealed to Pharaoh in a dream for ſeven years plenty, and ſeven years famine, by a double ſign; If there was truth in one, we may argue the ſecond needs not; if untrue, neither have cauſe to be heeded, or regarded. If we will undertake ſuch kind of reaſonings, we ſhould make no end. 4. The Covenant is compleat, full, firm, and valid, in caſe we ſhould never more then once hear it, or never have any ſeal put to it, nor any oath for confirmation; yet our unbelief, and diſtruſt is ſuch, that we need ingeminations, inculcations, oaths, ſeals, and all from God to uphold us.
Object. Thirdly, It is yet demanded, whether theſe ſeales are inſeparably annexed to the Covenant, and promiſes of grace in the Old, or New Teſtament, as parts, or parcels of them, as ſeales are annexed To the Charter? If yea, then ſhew us to what Covenants, and Promiſes, and in, and by what Texts they are thus inſeparably annexed, and how any can be ſaved or made partakers of the benefit of the Covenant, and promiſes of grace, who do not actually receive theſe ſeales of grace? when as your ſelves with all Orthodox Divines muſt grant, that many who were never baptized, and infinite who never received the Lords Supper, are and may be ſaved, and are made partakers of the Covenant, and promiſes of grace, without receiving, or enjoying theſe ſeales of grace. If no, then how can theſe be termed ſeales of the Covenant, and promiſes of grace, which are not inſeparably affixed to them, as ſeales are to Charters ſince many receive the Covenant, and promiſes of grace, without theſe ſeales; and other receive theſe ſeales, without the Covenant, or promiſes, the benefit whereof they never enjoy.
Anſw. They are inſeparably joyned respectu praecepti, Sol. as being enjoyned of God (and here all the Texts brought to prove the Sacraments not arbitrary, but neceſſary; may be brought in to witneſſe) though not ſo respectu medii, The Covenant may have its effect without them, The Covenant is intire in it ſelf without them. They are not inſeparable quoad eſſe, yet they have their neceſſity (though not ſimple, and abſolute) quoad operari, for the Covenant to have its due work on our hearts. God ſaw them neceſſary, helpful, and uſeful, and therefore gave them in charge, as many Scriptures witneſſe, and we of neceſſity muſt ſubmit to them, in order to obtain the end to which they ſerve; and for which they are deſigned, and appointed.
SECT. II. Rules for a right underſtanding of Sacramental Seales.
FIrſt, Theſe are outward, viſible ſeales;Explicatory Propoſitions touching the ſealing of Sacraments. and priviledges of viſible Churches, and Church-memberſhip, committed to the Stewards of God in his houſe to diſpenſe, and apply to their people. And ſo different from that other ſeal of God frequently mentioned, the ſeal of the Spirit which is internal, inviſible, proper onelyonly to the elect, regenerate, reſerved in the hand of God, according to prerogative to give. That theſe are external, and viſible, needs no more then our eyes; and that they are the priviledg of viſible Churches, and Church-members, ſufficient hath been ſpoken. And therefore they both agree in the general nature of a ſeal, both are for ratification, and confirmation of the truth of Gods promiſes, yet in a different way, and different latitude; They have the former, that never reacht the latter; and the former is ſerviceable to attain to the latter.
Secondly, They are ſeales not to confirm any truth of God in it ſelf, or to work in us any aſſent to general Scripture-Propoſitions, But as general truths are brought home by particular application, ſo they ſeal mens particular intereſt in the Covenant. He that hath the Son hath life; He that eateth my fleſh, and drinketh my blood, hath eternal life. Theſe are Scripture-Propoſitions, and he that is to ſeek here hath no cure in the Sacraments; They can give no direct remedy. Theſe ſigns and ſeals take this for granted, and cannot make proof of it. But when this is aſſented to in the general, He that hath the Son, hath life; and he that feeds upon him, ſhall live for ever; Here ſoules are confirmed in their particular intereſts, that the Son is theirs, and that they feed upon him for life eternal.
Thirdly, we muſt diſtinguiſh the outward ſign in the Sacrament together with that which is done about them, or any of them, and the Communicants act in the bare beholding of them, from our act of receiving of them. In the former ſenſe they are no more then ſignes. The Lords Supper thus conſidered is no more then a remembrance, memorial, or repreſentation of Chriſts death and paſſion. In the latter it is a ſeal, pledge or earneſt. And therefore to ſay that Chriſt ordained it to be a remembrance, memorial, and repreſentation of his death is a truth. But to ſay that therefore he did not ordain it to be a ſeal, is a manifeſt error. If Chriſt had taken bread, and broken it; taken the cup, and poured out wine, and had ſaid, This is my body, this is my blood, here had been a ſign, a memorial, a repreſentation, and no more: But when he ſaies, Take, eat, this is my body; This is my blood in the New Teſtament, drink ye all of this; it is, as Circumciſion was, both a ſign and ſeal: As a ſign, remembrance or repreſentation; the beholding is ſufficient, as the Iſraelites did the brazen Serpent, and as Papiſts look on their Images, for which if they had an inſtitution, as they have a prohibition, they might be defended; and if we were to do no more, it would be no more then a ſign, memorial, and repreſentation; But being to receive it, It is a ſeal, and pledge of that which it repreſents, and brings to our minds.
Fourthly, They are not abſolute ſeals, but conditional; They do not make it good to all, that Chriſt is theirs; but upon Gods terms, which is expreſt by St. Peter to be the anſwer of a good conſcience towards God; Of this I ſpake largely, Treatiſe of the Covenant, pag. 34, 35, &c. which by Mr. Baxter in his Apology hath been examined, Sect. 60, to Sect. 82. which here muſt briefly be taken into conſideration.
A digreſſion for vindication of chap. 7. of the Treatiſe of the Covenant, from Mr. Baxters exceptions, touching conditional ſealing in Sacraments.
HAving in my Treatiſe of the Covenant, ſhewed at large that the Covenant of grace is conditional, In my ſeventh Chapter I inferr'd, that the ſeals of the Covenant are as the Covenant it ſelf conditional; making it good with ſix ſeveral arguments, as I had before aſſerted it in my anſwer of Mr. T. chap. 15. p. 100. This reverend Mr. Baxter is pleaſed to take notice of in his Apology; and to put the queſtion in oppoſition to me in theſe words, Sect. 60. Whether the Sacraments ſeal the conditional promiſe abſolutely; or the concluſion conditionally; when onelyonly one of the premiſes is of Divine revelation: and whether this concluſion be de fide, I am juſtified, and ſhall be ſaved? Which terms I leave to the intelligent Reader to conſider. He is not pleaſed to take notice of any one of my arguments whether it is becauſe he judges them unworthy of his anſwer, or for any other reaſon, I cannot tell. I produce likewiſe the teſtimony of many of our Divines, ſpeaking the ſame thing, and he takes as little notice of any of their authorities. As I then ſpake what reaſon inforced me to believe, ſo I have the ſame reaſon ſtill, to believe what I have ſpoke; and when all is examined, which may be found in that apology, from p. 115, to p. 144. I think more is ſpoken for me then againſt me. He is pleaſed, pag. 139. to ſay, The difference is ſo ſmall, that were it not for ſome ſcattered by-paſſages, I would ſcarce have replyed to you. I therefore ſhall return no other rejoynder, but onelyonly to obſerve ſuch paſſages as may beſt ſerve to clear the truth in queſtion; He goes about to take away the ſubject of the queſtion, and ſaies, I never heard of, nor knew a conditional ſealing in the world; which to me is very ſtrange. Beſides what I have ſpoken of it, he hath doubtleſſe read Mr. Marſhalls anſwer to Mr. T. (and, pag. 224. of his Treatiſe of Infant-Baptiſme, he makes us know that he hath read it,) and he expreſly calls it, a conditional ſeal of the receivers intereſt in the Covenant. He confeſſes the poſſibility, but aſſerts the vanity of ſuch ſealing. As if a man (ſaith he) Sect. 77. pag. 140. ſhould ſet the wax and material Seal to a deed of gift, with this addition, I hereby ſeal to this, or own it as my deed; if ſuch a man be now living in France, or if ſuch a ſhip be ſafe arrived, or if ſuch a man ſhall do ſuch a thing, otherwiſe this ſhall be no ſeal. Here I think an impoſſibility is found out; Is an actual Seal made no Seal upon any condition in the World? Hath he never heard of that Maxime, Quicquid eſt, quando eſt, neceſſe eſt eſſe: or that other, Quod factum eſt, infectum reddi nequit? And we are wont to ſay, that this is not within an omnipotence to make a thing that is, whileſt it is, not to be: unleſſe Mr. Baxter means that ſuch wax with impreſſion made, is formally no ſeal, before the time that in law it hath its efficacy, as he ſeems to ſay, Sect. 72. where he hath theſe words, To ſay, I conditionally ſeal, is to ſay, It ſhall be no ſeal, till the performance of the condition. So a bond ſealed and delivered in preſence of witneſſes, is unſealed till it be forfeited; which is a manifeſt abſurdity. And I ſpeak not of a conditional ſeal as oppoſed to actual, I ſhould call ſuch a ſeal not conditional, but potential; I ſpeak to conditional ſealing, as it is in the queſtion, that is, when a man ties himſelf by ſeal to ſuch or ſuch a thing, not abſolutely, but upon condition; and ſuch ſealings I think are common in the world. A Maſter ſeals to his Apprentice, and binds himſelf at the end of his term, to apparel him, to make him free of his myſtery, &c. but all this upon terms and condition of true and faithful ſervice. If Philemon in his way had ſealed to Oneſimus, his ſeal had not tyed him to make good ſuch engagements. I have alwaies thought, As is the obligation, ſo is the ſeal; and if there be no ſuch conditional obligations, we have been long abuſed with ſuch forms: The condition of this obligation is ſuch, &c. But if any liſt to ſay, that Sacraments abſolutely ſeal upon conditions as it ſeems Mr. Baxter chooſes to ſpeak, and ſome of his friends have ſaid is more proper, (though I do not ſee it, yet) I will not contend about it. He tells me that he confeſſes, that neither promiſe nor ſeal bind abſolutely, till the condition be performed, pag. 140. and this is the whole that I deſire; I am there taken up for ſaying, [That the conditional promiſe is not any abſolute undoubted truth, but upon ſuppoſal of the condition put.] If the Reader compare the context either in the precedent or ſubſequent words, he may eaſily ſee [truth] there ſhould have been [tye]; and I think he could ſcarce have miſſed the ſight of it, had my ſentence been fully quoted. The cloſe of my ſpeech in theſe words [ſo both promiſe and ſeal abſolutely bind] is left out; yet the words as they ſtand, though they carry no congruity, might have received a fair Interpretation: It was no abſolute truth that the Jaylour ſhould be ſaved, but upon condition of his believing. I ſhall not trouble the Reader with that, which to him would be tedious, and from which he can receive ſlender benefit; I ſhall onelyonly take notice of ſome paſſages which Mr. Baxter is pleaſed to put into his Index, ſeeing many will perhaps look there, that will go no further. The Minor being ſealed, the Concluſion is not eo nomine ſealed, as Mr. Bl. affirmeth, and refers to Sect. 65. p. 123. but his charge is, p. 124. It is new Logick to my underſtanding, that the Minor being ſealed, the Concluſion eo many is ſealed: The Minor of many an argument may be true, and the Concluſion falſe. And therefore when the caſe ſo falls out, that both Minor, and Concluſion are true or ſealed, it is not eo nomine, becauſe the Minor is true, that the Concluſion is ſo, (or is ſealed eo nomine, becauſe the Minor is ſo) but becauſe both Major and Minor are ſo, and not then neither, but upon ſuppoſition the ſyllogiſm be ſound. It ſhould firſt have been made to appear that I vent ſuch Logick, and then I might more fairly have been charged with new Logick. I ſpake not of ſyllogiſmes in general, but of the ſyllogiſm I had in hand, and ſuch a one where the Major is taken for granted, as I ſay it is in that ſyllogiſm. The Major in that ſyllogiſm is laid down in theſe words; If God give me Chriſt, he will give me juſtification, and ſalvation by Chriſt; which is clearly laid down by the Apoſtle Rom. 8, 32. The Minor is expreſſed in theſe words (as ſuppoſed to be the words of God in the tender of the Sacrament) Here I give thee Chriſt, upon which the Concluſion followes: Therefore I give thee juſtification, and ſalvation. The Major in this, I ſaid, pag. 41. is ſuppoſed, not ſealed; The Minor is there ſealed, giving in my reaſon, which is not oppoſed; and the Minor being ſealed, I ſay, the Concluſion is eo nomine ſealed. This is confeſſed, upon ſuppoſition, that the Syllogiſm is found to be ſound; and the Syllogiſm is not yet under any charge, and therefore what I ſay, by his own confeſſion is true. There is further put into the Index Mr. Bl's doctrine untrue, that [if the concluſion be not ſealed, then no propoſition is ſealed] referring to Sect. 68. pag. 126. My words quarrelled at are theſe, pag. 42. [If the Propoſition ſerves directly to prove the concluſion, then that which directly confirmes any Propoſition in a rightly framed ſyllogiſm confirms the concluſion. If the concluſion is not ſealed, then no Propoſition is ſealed, or elſe the ſyllogiſm is ill framed.] The anſwer returned me is this, This is too new doctrine to be received, without one word of proof: Doth he that ſealeth the Major of this following ſyllogiſm ſeal the concluſion? All that truely receive Chriſt, are the ſons of God, and ſhall be ſaved: Judas did truely receive Chriſt; Therefore Judas was the ſon of God, and ſhall be ſaved. I think both premiſes muſt be true, before the concluſion will thence be proved true: And it is not ſealed by God, when it is falſe. I confeſſe I ſtand amazed at this picking of quarrels, and high ſtrains of wit, to find out matter for animadverſions; If the Minor Propoſition here expreſſed, directly ſerve to prove the concluſion, then Judas is ſaved: for if it ſerve directly to that purpoſe, it is neither in matter, nor form defective. If any ſhould wickedly ſay R. B. ſhall not be ſaved, and to make it good; ſhal affirm, that he is a pure Pagan, wholly ignorant of Jeſus Chriſt; will any ſay, that this directly proves it, when the proof contains ſuch an abominable falſehood? And ſuch is the proof here, that Judas is the ſon of God, and ſhall be ſaved; change Judas into Peter, and then you ſpeak my thoughts. He is pleaſed further to put into his Index, Whether it be virtually written in Scripture that Mr. Bl. is juſtified? I confeſſe I did not without trembling of ſpirit read, nor without tears think upon this, thus put to the queſtion; together with that which followes, Whether it be de fide that Mr. Bl. is juſtified? Who would not believe, that I had directly aſſerted it, or made ſome unſavory vaunts about it? I muſt therefore give the Reader an account, that Mr. Baxter himſelf, Appen. pag. 66. had framed this ſyllogiſm in order to the finding out of the way of Sacraments ſealing; He that believeth, and is juſtified ſhall be ſaved: But I believe: Therefore I am juſtified, and ſhall be ſaved; affirming that this concluſion [I ſhall be ſaved] is no where written, to which I anſwered, Treat. of the Covenant, pag. 42. It is written vertually, though not expreſſely: making it clear by an other inſtance: it is no where written, that I ſhall riſe in judgement; yet it is on faith, that I ſhall ariſe, ſeeing it is written that all men ſhall ariſe; and when I have concluded faith in my heart, as well as reaſon in my ſoul, knowing my ſelf to be a believer, as I know my ſelf to be a man; I may as well conclude, that I ſhall ariſe to life, as that I ſhall ariſe to judgement. After ſome exceptions taken by him at the word [vertually] to prove if he could, that my ſyllogiſm is tautologicall, he adds, Yet I confeſſe, that ſome concluſions may be ſaid to be Interpretative vel ſecundum locutionem moralem in Scripture, when but one of the premiſes is there; but that is when the other is preſuppoſed as being certain. And do not I preſuppoſe the Minor here to be certain, in ſaying, When I have concluded faith in my heart, as well as reaſon in my ſoul, I ſpeak not to it, but upon this ſuppoſition, that it is concluded; And therefor the concluſion may be Interpretative in Scripture according to Mr. Baxter, though not virtualiter, and that ſhall ſerve my turn: And I think there is as much of tautology in the one as in the other. For my concluſion in that inſtance of ariſing again, it is ſaid that, It is by faith and natural knowledge mixed, that I ſhall riſe again; and I am further told, Tho…gh in ſtrict ſenſe it be thus mixed: In our ordinary diſcourſe we muſt denominate it from one of the premiſes, and uſually from the more notable, alwayes from the more debile. Scripture ſaith, that all men ſhall riſe; reaſon ſaith, that you are a man. Though the concluſion here partake of both; yet it is moſt fitly ſaid to be de fide, both becauſe Scripture intended each particular man in the univerſal, and becauſe it is ſuppoſed as known to all that they are men: and therefore the other part is it that reſolves the doubt, and is the more notable, and more debile part. To which I onelyonly ſay, that of two premiſes the debilior ſhould be the more notable, or that a Propoſition which is laid down terminis terminantibus of God himſelf ſhould be more weak, then that which reaſon concludes, I am to learn. I am further told, that it is an undoubted truth with me, that concluſio ſequitur debiliorem partem; That it followes deteriorem partem, I long ſince learnt, ſo that if one of the premiſes be falſe, the concluſion cannot be true; but that it muſt have its denomination à debiliori, in the ſenſe here ſpoken to, I never yet heard, nor could I have once thought, that upon the account of the weakneſſe of that Propoſition of faith, [All men ſhould riſe] it ſhould be yeelded to be of faith, that I ſhould riſe, and not otherwiſe. And here I am put to it to anſwer, whether I have a fuller evidence, that I am a ſincere believer, then I have, that all ſincere believers are juſtified? And am told, It ſeemes by your following words, that you have or ſuppoſe others to have. I wonder what words of mine thoſe are that ſpeak ſuch madneſſe. Can I be more ſure that I ſee the Sun, than I am that there is a Sun to be ſeen? I am yet told, If you have as evidently concluded, that faith is in your heart (ſaving faith) as that reaſon is in your ſoul, and know your ſelf to be a believer, as evidently as you know your ſelf to be a man, then your concluſion may be denominated to be de fide, as a parte debiliori. But what if any man have concluded, though not with that evidence, and full ſtrength of light, how it is hindred, but that ſtill it may be a concluſion de fide, I confeſſe I am to ſeek in this new learning, to enquire into premiſes, whether is debilior, whether fortior, and ſo to give the concluſion denomination à debiliori; what if I cannot tell in which of them moſt ſtrength lyes, (as it ſeems Mr. Baxter himſelf is ſometimes to ſeek) then I ſhall be at a ſtand, whether the concluſion is to be denominated of faith, or of ſenſe, or reaſon; I take it to be de fide when I have warrant from the Word of God for it, and it leads me to believe it.
Mr. Baxter had ſaid in his Appendix. Otherwiſe (that is, as I underſtand him, if this propoſition, I ſhall be ſaved, be ſealed in the Sacrament) every man rightly receiving the ſeales, ſhall be justified and ſaved. To this I have anſwered, I ſee no danger in yielding this concluſion; Every man rightly receiving, and improving the ſeales muſt be ſaved, and juſtified. He that rightly receives the ſeales, receives Chriſt in the ſeales, and receiving Chriſt, receives ſalvation. In his reply, he firſt explains himſelf, and then retorts upon me. He ſaies, by rightly I meant having right to it, and that onelyonly in foro Eccleſiae, and not rectè, and confeſſes he ſhould plainlier have expreſſed his meaning. Let him then bear with others if their words do not alwaies ſpeak their meaning ſo plainly as he would deſire. I think my meaning was never ſo in the cloudes, as his is here. He then retorts upon me, in theſe words, Whether you here contradict not your doctrine of Baptiſmal faith, where you ſuppoſe juſtifying faith to be the thing promiſed by us in Baptiſme, and therefore not prerequiſite in it, I leave you to judge, and reſolve, as by your explication. I have buſied my head not a little, to find out where any colour of contradiction lyes. If it be in this that I yield, that every man that rightly receives the Sacrament ſhall be ſaved, and yet affirm, that men that are not in a ſtate of ſalvation have right to Sacraments, then it is a contradiction to ſay, that any man may have true right to any thing that doth not rightly uſe it, which indeed is a contradiction much like to ſome others, with which I am charged, and might with as good reaſon have found a place in an Index.
Having yielded to Mr. Baxter, That Papiſts have great advantage given them by thoſe, that miſtaking the nature of juſtifying faith, think it conſiſts in a belief of the pardon of my own ſinnes. Yet to make it good, that the concluſion that my ſins are pardoned, or I ſhall be ſaved, may be de fide, when the ſoul hath a right proceeded in the premiſes; I ſay, As it is an error to hold, that to believe my ſinnes are forgiven, is of the nature, or eſſence of faith, as though none did believe, but thoſe that had attained ſuch aſſurance, (true faith hath aſſurance in purſuit onelyonly, ſometimes, and not alwaies in poſſeſſion) ſo on the other hand, it is a miſtake to ſay, that it is no work of faith. The Apoſtle calls it the full aſſurance of faith, Heb. 10.22. and deſcribeth faith to be the ſubſtance of things hoped for; faith realizeth ſalvation, which we have in hope to the ſoul. A deſcription of faith (ſaith Dr. Ameſius out of a Schoolman) by one of the moſt eminent acts that it produceth; therefore I take that to be a good anſwer that is here charged with error that when it is written, he that believeth is juſtified, it is equivalent, as though it were ſuch, or ſuch a man is juſtified, in caſe with aſſured grounds, and infallible demonſtrations, he can make it good to his own ſelf that he believeth. Upon this he comes in, not with a few animadverſions, the two firſt are to conclude from my own mouth that aſſurance is not faith, in that I ſay it is not of the nature and eſſence of faith, and hath it ſometimes onelyonly in purſuit, and not in poſſeſſion. In which he ſeems to take for granted that I had affirmed that aſſurance is faith, when I can produce witneſſes that almoſt 30. years ago I have oppoſed it, and I ſtill perſiſt in the denyal of it. 3. He ſaies, I know none that deny aſſurance to be a work of faith, which Mr. Bl. ſaith here is a miſtake, to ſay love and obedience are works of faith, but not faith it ſelf. A work I mean as my words import, attainable by faith, and if faith by Scripture-promiſes, is able to conclude it, then the concluſion with me is de fide when it is concluded. 4. He ſaies, I muſt have better proof before I can believe that it is aſſurance of our own ſincerity, or actual juſtification, which the Apoſtle calls the full aſſurance of faith, Heb. 10.22. And I think he is the firſt man amongſt orthodox Divines, that hath doubted that aſſurance of acceptance, is meant in that place. Faith is that grace (ſay the laſt Annotations) whereby we either do, or may approach unto God, with full aſſurance of acceptance. Is not that boldneſſe in our addreſſes mentioned, ver. 19. an evident ſymptome of it? And is not ſincerity fet forth in thoſe words [having our hearts ſprinkled from an evil conſcience, and our bodies waſhed with pure water] as the baſis, or bottome of it, not of our acceptance, but of our aſſurance? I muſt hear ſomewhat more, before I can queſtion it. There followes. 5. And as hardly can I diſcern aſſurance of our ſincerity in the deſcription of faith, Heb. 11.1. unleſſe you mean that hope is part of faith, and aſſurance the ſame with hope, both which need more proof. Hope may be without aſſurance, and when it is joyned with it, yet is not the ſame thing; onelyonly ſuch aſſurance is a ſingular help to the exerciſe of hope. And can you not diſcern a double encomium of faith in thoſe words? The firſt with reſpect to things paſt and preſent, as well as things to come, where it is ſaid to be The evidence of things not ſeen. Faith makes that evident, which otherwiſe would not be known. The other reſpective to things to come, and that not evil, but onelyonly good; not things feared, but hoped; expreſſed in theſe words, Faith is the ſubſtance of things hoped for; both of them rather expreſſing what faith does, then what faith is; and I know not why that ſpeech of hope ſhould be brought in here, when it is onelyonly ſaid, that the good things hoped for, are that which faith realizes to the ſoul. It is ſaid further. 6. It is true that faith may be ſaid (as you ſpeak) to realize ſalvation to the ſoul; that is, when the ſoul doubteth, whether there be indeed ſuch a glory and ſalvation to be expected, and enjoyed by believers as Chriſt hath promiſed ere faith apprehendeth it as real, or certain, and ſo reſolves the doubt. And is this all that faith can poſſibly do, and for which this high praiſe is here given unto it? Againſt this I ſay; Firſt, This was expreſſed in the former branch, the evidence of things not ſeen; faith believes a heaven, as well as a creation. Secondly; a faith ſhort of juſtifying may do this, an hiſtorical faith aſſents to the higheſt dogmatical truthes. Thirdly, will you have the full aſſurance of hope, Heb. 6.11. to be no other, then to get aſſurance that there is a heaven, though we ſhall never come to heaven? which would be a contradiction; for hope hath poſſeſſion in expectation. Fourthly, doth not our hope enter into that within the vail, whither our forerunner is gone before us? Heb. 6.19. and are we not ſaved by hope? Rom. 8.24. Faith then being ſaid to be the ſubſtance of things hoped for, it doth not barely tell us that there is a heaven, (that is too lank and lean a commendation of it) but the office of it is to realize the poſſeſſion of it to us. It followes, But when the doubt is, whether I be a true believer, ſaith reſolves it not. Faith hath its hand in the reſolving of this doubt, in believing from the Scriptures, what are the Symptomes, or cognizances of true believing, and gathering them up by reflex upon it ſelf. It followes, And when the doubt is, whether this certain glory, and ſalvation ſhall be mine, faith onelyonly cooperateth to the reſolve of it, by affording us one of the propoſitions, but not both, and not wholly the concluſion. If faith affords us one of the propoſitions, and findes the other in the Scriptures, that is to me ſufficient. It followes. 7. I am of Dr. Ameſius his mind, that it is one of faiths moſt eminent acts, by which it is there deſcribed. But undoubtedly you were not ſo in your ſixth animadverſion, when you left it ſo low, as we have heard, and made it no more then the faith of wicked men may reach. There is added, But ſo think not they that tell us, that is none of the inſtrumental juſtifying act which is there deſcribed. But doubtleſſe they may very well think ſo. This here mentioned is a more eminent work of faith, then that of juſtifying, as a child on a Giants head is further removed from the earth, and nearer the clouds then the Giant himſelf; Faith that gives aſſurance, preſuppoſeth the juſtifying act already done by it ſelf, and addes more to it, when a man believes ſavingly there is Certitudo objecti, he that believes ſhall be ſaved, but this here mentioned is, Certitudo ſubjecti, when the good hoped for is aſſured to the ſoul. If there be any other promiſe made of God for good, this work of faith I confeſſe takes it in, and I do not believe that the Apoſtle doth limit this work of faith to the hope of ſalvation, but I am ſure he doth not exclude it; that being the chiefeſt thing in our hope, that is undoubtedly chiefly intended, and might well by me be mentioned. It followes. 8. This which you took to be a good anſwer, is that great miſtake which hath ſo hardened the Papiſts againſt us; and were it not for this point, I ſhould not have deſired much to have ſaid any thing to you of the reſt, about conditional ſealing, as being confident, that we mean the ſame thing in the main. If that be that great miſtake, I am ſtill in the miſtake, and you are the firſt man that ever went about to rectifie it; but you herein fail, that you ſhew not wherein the miſtake lies. Thoſe Divines that deny faith to be aſſurance (that were as much as to define a man by ſuch excellencies that are to be found in few men, and ſo to exclude the common pitch of men from the ſpecies of mankind) do not yet deny but that faith may attain to aſſurance. It followes. 9. You forſake them that uſe to give this anſwer, when you confine it to thoſe onelyonly that with aſſured grounds and infallible demonſtrations can make it good to themſelves that they believe, i. e. ſavingly. I think that they as well as I, confine it to thoſe that you here mention. It followes, I doubt that anſwer then will hold but to very few if you mean by aſſured grounds &c. ſuch as they are actually aſſured, are good and demonſtrative. I believe that ſtrait is the gate, and narrow is the way that leadeth to life, and few there be that find it. There are not many, we may fear, that do ſavingly believe, and many of thoſe are not yet aſſured that they do believe; and to this Mr. Baxter hath ſpoke abundantly ſufficient in his Saints reſt. It followes. 10. Demonſtrations may be infallible, and yet not known to be ſuch to the perſon: but I ſuppoſe that by the word demonſtration, you intend that the party diſcerns it to be an infallible demonstration: which ſure intimates a very high kind of certainty. You may well know that I intend ſo, when you ſee that I ſay ſo, and I do not make that to be aſſurance, cui poteſt ſubeſſe falſum; If it prove in the event otherwiſe, it was not aſſurance. It followes. 11. Yet even in that caſe I deny that the general Premiſe in the Major is equivalent to the concluſion, I am juſtified, and ſhall be ſaved, though I ſhould acknowledg that the concluſion may be ſaid to be de fide, in that the Major hath the predominant intereſt in the concluſion; if ſo be that the man have better evidence of his ſincerity then of the truth of the promiſe. Neither do I ſay that that Propoſition, He that believes, and repents ſhall be ſaved, is of it ſelf equivalent with that concluſion, without the aſſumpion with Scripture-warrant, and help of the Spirit, that I believe and repent; and I know not what to make of ſuch ſtrange ſuppoſals of a better evidence of a mans own ſincerity in any man, then of the truth of the promiſe which Mr. Baxter preſently affirms to be a contradiction. There is no man comes up to ſincerity, but he that is aſſured by faith, that the promiſe is true; Though he may be ſometimes ſtaggered, yet he riſes out of it, and holds faſt to the truth of the promiſe; and when the ſoul hath evidence of both, and is aſſured of both, I ſay, the concluſion is de fide; ſee Mr. Ball of faith, pag. 80.
Mr. Baxter ſayes, Appen. pag. 71. When the Papiſts alleadge, that it is no where written [that ſuch, or ſuch a man is juſtified] we anſwer them, that it being written [that he that believeth, is juſtified] this is equivalent. A groſſe miſtake, (ſaith he) as if the Major Propoſition alone were equivalent to the concluſion, or as if the concluſion muſt, or can be meerly credenda, a proper object of faith, when but one of the premiſes is matter of faith, and the other of ſenſe and knowledge. In my Treatiſe of the Covenant, I oppoſed againſt him Dr. Goades ſpeech in a conference, expreſſing himſelf in theſe words, I will maintain the contrary againſt you, (viz. Fiſher the Jeſuite) that a concluſion may be de fide, although both Propoſitions be not de fide, but one of them otherwiſe, and infallibly true by the light of reaſon, or experience, giving inſtance in ſuch a ſyllogiſm. Mr. Baxters anſwers, Sect. 75. Dr. Goad ſaith but the ſame that I ſay, onelyonly I diſtinguiſh, &c. And I am well content then to ſay what both of them ſay, and leave it to the Reader to take the benefit of his large and elaborate diſcourſe on this occcaſion.
He is pleaſed to put into his Index, the difference between Mr. Bl. and me contracted, and a plain cogent argument added to prove, that the concluſion forementioned is not ſealed, which is the work of Sect. 76. pag. 139. In which much by him is granted, and much affirmed; to which I aſſent. His cogent argument that the concluſion [I ſhall be ſaved] is not ſealed, is thus framed, Concluſio ſequitur partem debiliorem, vel deteriorem; At propoſitio non obſignata, eſt pars debilior, vel deterior; Ergo concluſio ſequitur propoſitionem non obſignatam. I ſhall give it in Engliſh, that if poſſible all may underſtand us. The Concluſion followes the weaker or worſer part: But the Propoſition unſealed is the weaker, or worſer part: Therefore the concluſion followes the Propoſition unſealed. And after many words he ſayes, For my part, I know not what objection can be made againſt either part of the forecited argument (the Major being a common Canon or Rule that holds in all figures, and the Minor being yeeled by your ſelf) elſe I would anſwer to it. To this I might have many things to ſay. Firſt, That Mr. Baxter knowed, that I did not allow of any ſuch Syllogiſm as this, which he thus frames in order to find out the ſealing of the Sacraments, and therefore what is here ſealed or not ſealed, with me is little to the purpoſe.
Secondly, I marvel that he makes debilior, and deterior, weaker, and worſer, here to be both one, when before he made a ſcripture Propoſition to be debilior, the weaker, and a Propoſition of reaſon fortior, the ſtronger; when I ſhould be loath to make, or conceive (as neceſſarily he does) a Scripture-Propoſition to be deterior, the worſer.
Thirdly, As to the Syllogiſm, I ſhall call for proof of both his premiſes; For the Major, in his ſenſe (if I underſtand it) I either deny, or much queſtion it, and therefore diſtinguiſh of that which is ſaid to be worſer, or weaker; which may be, either reſpective to the truth of the premiſes; and then I yeeld, that the concluſion ever followes the worſer. If either Propoſition be falſe, the Concluſion is not true; But this ſo far as I underſtand is not his meaning: Or they may be taken reſpective to the nature of them, and then I know not that the denomination of the Concluſion muſt follow upon account, either of ſtrength or weakneſſe in either of the premiſes. For the Minor Propoſition, That an unſealed Propoſion is the weaker, or worſer part, I ſhall deſire to know the quantity of it, if it be univerſal, then it is falſe; Every unſealed Propoſition is not weaker, or worſer then that which is ſealed. And whereas Mr. Baxter ſayes; I have yeelded it; I know not, that ever I was put upon it: but how I ſhall ſpeak my whole ſenſe of it. I yeeld that a ſeal adds to the ſtrength as does an oath, and therefore an unſealed Propoſition is weaker, then that which is ſealed caeteris paribus, all things being otherwiſe alike in both, yet there may be thoſe differences in Propoſitions, that a Propoſition may be of that ſtrength in it ſelf that it needs no ſeal, and be every way equal for truth, and evidence to thoſe that are ſealed, and thouſands of ſuch might be named, that without any ſeal are of equal ſtrength to thoſe to which a ſeal is added. That there are lands, or tenements in the County of Salop is a Propoſition without a ſeal, that R. B. hath lands or tenements in that County is a Propoſition under ſeal, yet the latter hath no more ſtrength or evidence of truth then the former. He that hath hands lineally deſcending upon him from his Anceſtors hath a true right to inherit, is a Propoſition without a ſeal: R. B. hath ſuch, an inheritance is a Propoſition under ſeal; and I deſire to know whether here be not as much truth and evidence in the Major as the Minor. Let us look into that Syllogiſm which I put, to find out that which the Sacrament ſeals, and that in the perſon of God himſelf pronounced. To whom I give Chriſt, I give all things: But I give to thee Chriſt: Ergo. The firſt is without ſeal, the ſecond in the Sacrament is under ſeal; yet there is as much evidence of truth in the firſt, as in the ſecond. Mr. Baxters Minor Propoſition muſt have its due limit (as before) or elſe it is to be denyed.
The laſt thing in his Index as to this controverſie is,The ſafety or danger to teach men to believe that they are juſtified and ſhall be ſaved. The danger of teaching men, that they are bound to believe that they are juſtified, and ſhall be ſaved; which referres to Sect. 81. pag. 142. Where I am in the firſt place handſomely taken up, for ſaying I recede not from any that heretofore I have publiſhed on this ſubject, as ſtanding not with ingenuity, when himſelf in the next Paragraphe runs on the ſame error, if an error; reſolving to maintain what he had aſſerted: I am afterwards told, It hath been too common a doctrine amongſt the moſt renowned Divines, that it is not onelyonly de fide that I A. B. am juſtified, but every mans duty alſo; yea, part of the Creed, and ſo a fundamental for to believe that our ſins are remitted, (for ſo expound the Article of remiſſion of ſins) yea, they earneſtly preſſe men to believe the pardon in particular, and tell them they have but the faith of Devils elſe. By which dangerous doctrine (it is ſaid) 1. Moſt men are perſwaded to believe a falſehood, for moſt are not forgiven. 2. The careleſſe world is driven on faſter to preſumption, to which they are ſo prone of themſelves. 3. Painfull Miniſters are hindred, and their labours fruſtrated, whoſe buſineſſe is firſt to break mens falſe hopes, and peace, which they find ſo hard a work, that they need no reſiſtance, &c. I believe that, as Mr. Baxter ſayes; this may be dangerouſly done; and I believe, that it hath not been urged by ſome without great danger; yet I alſo believe, that it may ſafely, & comfortably in due order be done, and that Miniſters of Chriſt orderly and in a Goſpel-method ought to do it. For the Creed, I am ſo far from this error here mentioned, that I go not ſo farre in this thing as Mr. Baxter himſelf, as I have obſerved in this Apology. I do not think that the Creed it ſelf calls for ſo much as faith of adherence, to reſt or rely upon Chriſt for remiſſion of ſins; I ſuppoſe Creeds and Confeſſions of faith are onelyonly for declaration of the doctrine that we hold, to difference us from thoſe that in thoſe particulars are erroneous in judgement, and do not at all intermeddle with our will or affections. Though I know the will muſt conſent, and by the affections imbrace and receive Chriſt, or elſe there is no ſalvation to which the Goſpel calls us.
The danger mentioned I fear too often (as I ſaid before) is ſadly incurred, that brand of falſe Prophets, Ezek. 13.22, 23. is heavy, Becauſe with lyes ye have made the heart of the righteous ſad, whom I have not made ſad, & ſtrengthened the hands of the wicked, that he ſhould not return from his wicked way, by promiſing him life: Therefore ye ſhall ſee no more vanity, nor divine divinations; for I will diliver my people out of your hands, and ye ſhall know that I am the Lord. This practice is in full oppoſition to God, (who every where threatens death to wicked perſons) which as many obſerve well all the error of thoſe that ſuffered the charge of falſe Prophets among the Jewes; we read not that they delivered any poſitive untruths, but onelyonly made undue applications. And therefore falſe Prophets among them, are diſtinguiſhed from falſe teachers, which were to ariſe in Chriſtian Churches, 2 Pet. 2.1 The latter, and not the former bringing in damnable hereſies, and yet the former were of like danger in their miſapplication, both of promiſes, and threatenings, and more eſpecially of promiſes; to urge all to believe, that in ſtatu quo, they ſhall be ſaved, is indeed to teach them to preſume, ſeeing ſalvation is not every mans portion, and the portion of no man that lyes in ſin: It was a doctrine that the Apoſtle often preacht, that ſuch ſhould not inherit the Kingdom of heaven, Gal. 5.21. and he lets the Epheſians know that all thoſe are but vain deceiving words that teach otherwayes, Epheſ. 5.6. Yet I ſuppoſe that it is a Chriſtians priviledge, that he may believe that his ſins are forgiven, and that he ſhall he ſaved; and being his priviledge, it is alſo his duty. Chriſt requires ſome to believe it, Be of good cheer, thy ſins are forgiven, Matth: 9.2. And the Apoſtle takes it for granted, that ſome were aſſured; Ye have ſuffered joyfull the ſpoiling of your goods, knowing that in heaven ye have a better and far more induring ſubſtance, Heb. 10.32. Why doth Peter call upon Chriſtians, to give diligence to make their calling and Election ſure? 2 Pet. 1.10. Or why did John write to thoſe that believe on the Name of the Son of God, that they might know that they have eternal life, 1 Joh. 5.13. in caſe they may not be aſſured, and accordingly by faith be full perſwaded and ſatisfied in it? We may not think that aſſurance is held out in Scriptures as Chimaera, or as a Chymiſts Philoſophers Stone, to be talked of, but never compaſſed. And I ſuppoſe ſano ſenſu, and with due qualifications it may be aſſerted, That every viſible Church-member is bound to believe his own ſalvation, and the pardon of his own ſins in particular. I well remember that I had once conference with Mr. Ball in Mr. Aſh's houſe on this thing, (upon occaſion of that old argument inſiſted upon by Arminians; That which all are bound to believe is true: But all are bound to believe that Chriſt dyed for them) and he determined that all are bound to believe that Chriſt dyed for them in particular, and that all the fruits of his death ſhall be theirs, not immediately, but Mediante fide & reſipiſcentia; Men are bound to faith and repentance, and uppn their faith and repentance are bound to get this aſſurance, which it ſeems is alſo Mr. Baxters thoughts by that which he adds in the fifth place for aggravation of this danger, when wicked men that have but the faith of Divels, are immediately required to believe the pardon of their own particular ſins, and this made to be de fide, God is diſhonoured with the charge of ſuch untruths, as if falſehoods were de fide, and God commanded men to believe them. It ſeems then that he grants that men may be mediately required to believe the pardon of their own ſins in particular, and there can never be too much ſpoken againſt an urging of it in an immediate way; It is after we have done the will of God that we ſhall receive the promiſe, Heb. 10.36. and we muſt not believe that without doing his will we ſhall ever receive it. Promiſe-preachers that are not duty-preachers, that hold out bliſſe, and never ſpeak of the terms or means to attain it, are no other then deceivers. To ſpeak largely of the Fathers bowels to receive, and not a word of the Prodigals duty to come in, or the multitude of ſins that were forgiven that ſinner in the City (ſuppoſed to be Mary Magdalen) and conceal her tears of repentance; to be large in one, and ſilent in the other, is the way to heal with ſlight words. Whereas as Mr. Baxter ſayes, The ungodly that I deal with are ſo confident that their ſin is forgiven, and God will not damn them for it, that all that I can ſay, is too little to ſhake their confidence, which is the nurſe of their ſin. When he makes this his buſineſſe, he does the work of the Prophets, of John Baptiſt, and of Chriſt Jeſus; and I wiſh that all the labourers in the Lords work may joyn with him in that way, and that the Lord may give ſucceſſe. Yet I ſtill believe that all this is to be done in order to a well ſetled, and firmly grounded confidence: when he tells thoſe that come to Chriſt, and hear his words, and do them not: clayming ſalvation by him, and not obeying him, that they build their hopes on a ſandy foundation, and fooliſhly deceive themſelves; I believe that he tells thoſe that hear, and accordingly yeeld obedience, that their hopes of ſalvation have a firm bottom as a houſe built upon a rock. But I know not why all of this ſhould here in this place be brought in; in the cloſe of all that hath paſt (as he ſayes) concerning himſelf, unleſſe it be, to bear men in hand, that my doctrine of conditional ſealing in the Sacraments, (which he yet confeſſes differs little from his own) may be charged with this danger, when I ſuppoſe it is the alone way of prevention of it. If I ſhould make the words of the inſtitution an abſolute tender, and the ſeal wholly unconditional, I know not how to avoid it; and I may very well fear, that he cannot be without ſome ſuch meaning. Firſt, In that he puts into his Index (as we have heard) The danger of teaching men that they are bound to believe that they are juſtified, and ſhall be ſaved, amidſt thoſe things, in which none but I are concerned; and Secondly, Where he firſt begins with me he utters like language, pag. 3. I doubt not (ſayes he) but the difference between you and me, is onelyonly about the methodizing of our notions, and not de ſubſtantia rei, and yet preſently adds, but I doubt leſt your doctrine being received by common heads, according to the true importancy of the expreſſion may do more againſt their ſalvation then is well thgouht on, and that not by accidence, but from its own nature, ſuppoſing the impreſſion of the ſoul to be but anſwerable to the objective doctrinal ſeal: How unhappy am I in methodizing of wholeſome truths, which are the ſame in ſubſtance with a mans of ſuch eminence? If that alone ſhould have ſuch a ſad influence upon mens underſtanding, though age growes upon me, and many other weakneſſes; yet were I ſenſible of the truth of this charge, I would travel on foot to the remoteſt ground in England to learn from any hand a more happy way, and I have therefore been more large, that the Reader may ſee the whole of my thoughts in this where I may ſeem to be under ſo heavy a cenſure, that he may help me in prayer, that in all that I do I may edifie, and not deſtroy.
SECT. II. Corollaries from the former doctrine.
LEt us here ſee the goodneſſe of God, the ſingular tender care of Chriſt, thus to condeſcend to our weakneſſe, Chriſts tender care evidenced in his condeſcenſion to our weakneſſe.as to vouchſafe theſe viſible, ſenſible pledges, and confirmations of our faith in the promiſes. All that can be thought upon to ratifie, and make good whatſoever, from any hand we have in expectation, Chriſt hath been pleaſed in his condeſcenſion to vouchſafe unto us. In ſuch a caſe we deſire, 1. A promiſe, that he from whom we expect it, would engage himſelf by his word for it. This Chriſt hath done in the Goſpel-promiſes, we have his promiſe frequently repeated, ſtill inculcated, Gen. 32.12. And thou ſaidſt, I will ſurely do thee good, and make thy ſeed as the ſand of the Sea, which cannot be numbred for multitude, 1 Tim. 4.8. Godlineſſe is profitable unto all things, having the promiſe of the life that now is, and of that which is to come, Joh. 11.25. I am the reſurrection, and the life; he that believeth in me, though he were dead, yet he ſhall live. 2. When we have a word, we yet deſire an oath, that the perſon by that ſacred tye, may be obliged not to recede, or go back from that which he hath ſpoke; This God hath vouchſafed. when God made promiſe to Abraham, becauſe he could ſwear by no greater, he ſware by himſelf, that by two immutable things in which it was impoſſible for God to lye, we might have a ſtrong conſolation, who have fled for refuge, to lay hold upon the hope ſet before us. 3. When we have both word, and oath, yet we deſire his hand, that it may be ſubſcribed, that we may have ſomewhat to produce and ſhew for that which we expect; This God hath vouchſafed, Joh. 20.31. Theſe are written that ye might believe that Jeſus is the Chriſt, the Sonne of God, and that believing ye might have life through his Name, Rom. 15.4. Whatſoever things were written afore-time, were written for our learning, that we through patience, and comfort of the Scriptures, might have hope. 4. Yet we deſire earneſt, a pledge in hand, to make good what is in Covenant, and promiſe paſt, and by oath under hand confirmed; This God is pleaſed to vouchſafe, Epheſ. 1.13. In whom alſo after that ye believed, ye were ſealed with that holy Spirit of promiſe, which is the earneſt of our inheritance, untill the redemption of the purchaſed poſſeſſion, 2 Cor. 1.21, 22. Now he which eſtabliſheth us with you in Chriſt, and hath anointed us, is God, who hath alſo ſealed us, and given the earnest of the Spirit in our hearts. 5. We yet deſire a ſeal, As Jeremy had the evidences of his purchaſe, Jer. 32.10. This God hath alſo vouchſafed, and this is of two ſorts. 1. Inward by his own immediate hand, the ſtamp of his Spirit, the impreſſe of his grace. This is the character, or mark that we are his, theſe God ſets apart for himſelf, Epheſ. 1.13. Epheſ. 4.30. 1 Cor. 2.21, 22. 2. Outward put into the hands of his Miniſters, and theſe are Sacraments, theſe outward viſible aſſurances. The former needs no conditions but it ſelf, all ſanctified are ſaved, and ſanctification is the ſeal, there are all Goſpel-conditions. The latter requires all the gracious qualifications of a people in Covenants. All that are thus qualified, according to the Goſpel, have here full confirmation, and aſſurance of intereſt in all promiſes; ſo willing is God every way to 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 onelyonly 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.