work a work of God towards man not without the actual concurrence of man such in which neither God nor man are sole efficients nor any act of God or man can be sole instruments but there must be a mutual concurrence of both This must needs be granted unlesse we will bring in Doctor Crispes passive recipiency of Christ Christs abode in man without man in spight of man and suppose him to be justified in unbelief And hereupon faith is disabled from this office in justification by this argument If Faith be an instrument it is the instrument of God or man 1. Not of man for man is not the principal efficient he doth not justifie himself 2. Not of God For 1 It is not God that beleeveth though it is true God is the first cause of all actions 2. Man is the causa secunda between God and the action and so still man should be said to justifie himself 3. For as Aquinas the action of the principal cause and of the instrument is one action and who dare say that faith is so Gods instrument 4. The instrument must have an influx to the producing of the effect of the principal cause by a proper causality who dare say that faith hath such an influx into our justification I answer It is the instrument of man and though man do not justifie himself yet he concurres as a willing ready agent with God in it God is a justifier of those that beleeve in Jesus Rom. 3. 26. God hath set Christ forth a propitiation through faith Rom. 3. 25. It is one God which shall justifie the circumcision by faith and the uncircumcision through faith Rom. 3. 30. And because it is the instrument of man in a work of this nature it is also an instrument of God As some have observed a communication of Titles between Christ and his Church the Church being called by his Name so there is a communication of actions in these relative works Christ dwells in our hearts by faith Eph. 3. 17. We believe and not Christ and yet faith there is Christs instrument whereby he takes up his abode God purifies the hearts of the Gentiles by faith Acts 15. 17. They beleeved and not God yet faith is Gods instrument in the work of their purification so on the other side the Spirit is Gods work yet we by the Spirit do mortifie the deeds of the flesh Rom. 8. 13. Man neither justifies nor sanctifies himself yet by faith he is raised to close with God in both and so Faith as an instrument receives righteousness to justification and therefore is called the righteousness of faith which is our justification and works sanctification provided you understand not the first work which is properly regeneration and precedent to faith but the farther progresse and increase of it The Spirit working faith faith takes in a larger measure of the Spirit John 7. 37. He that beleeveth on me as the Scripture saith out of his belly shall flow rivers of living water but this he spake of the Spirit which they that beleeve on him should receive The Spirit will do nothing without our faith and our faith can do nothing without the Spirit Man cannot justifie himselfe by beleeving without God and God will not justifie an unbeleeving man Faith then is the act of man man beleeves yet the instrument of God that justifies onely beleevers so that what is here spoken by way of exception against faith as an instrument holds of efficients and instruments sole and absolute in their work and causality But where there is a concurrence of agents and one makes use of the act of another to produce the effect that in such causality is wrought it will not hold The promise or grant of the new Covenant in the Gospel is insted of faith made the instrument in the work of justification This is indeed Gods and not mans It is the covenant of God the Promise of God the Gospel of God but of it self unable to raise man up to justification It is often tendred and justification not always wrought so disabled from the office of an instrument by Keâ—ker in his Com upon his first Canon concerning an instrument Assoon as the instrument servs not the principal agent so soon it loses the nature of an instrument He instanceth in an horse that obeys not the reins of his rider but grows refractory then he ceaseth to be an instrument for travel A sword is not an instrument of slaughter where it slays not nor an axe an instrument to hew where it cuts not neither is the Gospel an instrument of justification where it justifies not without our faith it never justifies Where the Minister is a Minister of condemnation the savour of death to death there the Gospel becomes an instrument of condemnation and of death The efficacy that is in the Gospel for justification it receives by their faith to whom it is tendred Heb. 4. 2. Vnto us was the Gospel preached as well as unto them but the Word preached did not profit them not being mixed with faith in them that heard it 1 Thes 2. 2 13. You received not the Word of God which you heard of us as the word of men but as it is in truth the Word of God which effectually worketh also in you that beleeve So that the Gospel in it self considered is wanting in that honour assigned to an instrument to have influx to the producing of the effect of the principal cause by a proper causality If none dare say faith hath such an influx they may much lesse say that the Word hath such an influx The Gospel is an outward instrument saith Ravanellus Faith an inward They both making up one instrument full and compleat yet Faith is more aptly and fitly called an instrument Seeing that faith gives efficacy as an instrument to the Word the Word may be without Faith and so no instrument at all but Faith always presupposeth the Word of Promise is not without its object Therefore to wind up this whole dispute in which I have studied to be brief though I fear some will think I have been too tedious Seeing that those that make Faith the instrument in justification make the Gospel an instrument likewise and dare not go about to strip it of its honour I hope that they that make the Gospel an instrument will acknowledge Faith to be an instrument in like manner being in their efficacy as instruments so inseparably joyned and so all the controversie may be fairely ended and concluded CHAP. XXII Objections against the conditionality of Faith answered AGAINST this which hath been said it is objected by one that Vnbelief is not a barre hindring one Objections from having part in Christ God bestowes Christ without any regard to our belief or unbelief Which words how high soever against the Gospel yet he undertakes to salve with a distinction There is a twofold receiving of Christ saith
dwells in us by Faith so we in Christ Ephes 3. 17. 2. All ingraffing is into that which gives sap and juice to the ingraffed as the stock from the root to the syens Now Christ gives sap to the Elect beleeving not the Church and therefore it is not into the Church but into Christ 3. If saving faith ingraffe the branch into the Church invisible then the Church invisible is the proper object of such Faith but the Church is no such object of Faith but Christ 4. That supposed ingraffing into the invisible Church is either known to the body invisible or unwitting if know then it is no invisible They have no light to discerne an invisible work if unknown then there could not be such a dispute about the new ingraffing of Gentiles nor complaint of breaking off of the Jewes all being done by an invisible translation and so the subject of the question is taken away To dispute whether ingraffing into the Church be into the Church-visible or invisible is to dispute whether the Mount of Olives be a Mountaine of Earth or Aire I shall assoon finde a Mountaine of Aire in Geography as this ingraffing into the invisible Church in Divinity And here I tie not any up to the word which I conceive in reference to any Ecclesiastical or Spiritual station is not elsewhere used in Scripture but to the thing All that accesse to the Church from Gentile Nations which is so large fore-prophesied in the Old Testament and Historically related in the Acts of the Apostles was an ingraffing into the Church visible and this ingraffing here mentioned The visible Church did immediately receive these new branches and so the whole body of Jews and Gentiles professedly beleeving Ephes 2. 15. became one new man The visible Church communicates sap and juice which is the fatnesse of the Olive in Ordinances This is known by the Church visible they were sensible of and full of praises for the new addition to this number Argument 4. Fourthly That ingraffing is meant verse 17. whereby the wilde Olive is co-partaker of the root and fatnesse of the Olive-tree as is asserted there But such is only Election and giving of Faith Ergo. The minor I prove by considering who the root is and what the fatness of the Olive-tree is 1. Negatively the root is not every beleeving parent Answ I suppose I may answer for my self that I never said that every beleeving parent is the root I willingly yeeld that every beleeving parent is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the root but I affirm that every beleeving parent is a root I cannot reach this mystery that Abraham can be a root of all the branches in Israel reaching down to the Apostles times no intermediate rootes intervening no more then Adam can be a natural root of mankinde to this time without intermediate fathers of our flesh deriving us from him as Jacob with Rachel and Leah was a root from whom Israel sprang as branches of an Olive so Judah and Tamar Boaz and Ruth were roots likewise They built up the house of Israel Ruth 4. 11 12. The house of Israel was this Olive-tree these several Metaphors expressing the same thing the building of the house and bringing out the branches are one and the same All builders are roots these are builders therefore roots Abraham may be called the builder laying the first foundation so the root from whence every branch was derived yet every particular Beleever that had issue a builder a root Those Israelites that had no holinesse of inhesion but only of relation that were members of the Church visible not invisible were fathers by way of communication of this holinesse 1 Cor. 10. 1. All our fathers were under the cloud and all passed through the sea It is as necessary to have intermediate fathers between us and Abraham as to have intermediate mothers between us and Eue. Eve may as well be the mother of all living and no other mother between us and her as Abraham can be the father of the Faithful and no intermediate father to derive from him and communicate to us But his proof is very well worth the hearing that every beleeving parent is not the root For then all the branches should be natural the childe of every beleeving Parent is a natural branch from his father But here Apostle makes the Gentiles branches and a wild Olive graffed in besides nature and the Jews only natural branches growing from the root verse 21 24. The Apostle makes them wilde onely at their first ingraffing and so was all Terahs race wilde likewise till that change of Faith wrought in Abrahams call and the covenant of God entered with him We now are natural as they were and cannot be called wilde but in our first Original Positively he sayes the root is no other then Abraham that Abraham onely is a holy root or at most Abraham Isaac and Jacob. If this have any face of Argument it runnes thus If Abraham be the root and not every beleeving Parent then the ingraffing is by Election and Faith that justifies The truth is the sequel is undeniable on the contrary If Abraham be the root then the ingraffing is not into the invisible Church which he strangely calls by Election but onely into the visible This Master Blakwood saw and faine would have maintained that Christ is the root for ingraffing into Christ and not into Abraham makes a member of the Church invisible If the ingraffing be by a saving Faith only to derive saving Graces personally inherent as a fruit of Election from Abraham then it must needs be that we are Elect in Abraham Abraham may say Without me ye can do nothing and he that beleeveth in me out of his belly shall flow forth rivers of living water and we may say The life that we live in the flesh we live by faith in the sonne of Terah This must necessarily follow if Abraham be the root not only respective to a conditional Covenant but to the grace under condition covenanted It had been more safe for our Authour with Master Blackwood though in contradiction to himself to have made Christ the root when these consequences must follow To which he answers If I made Abraham a root as communicating Faith by infusion or impetration mediatory as Christ this would follow But I make Abraham a root as he is called the father of all them that beleeve Rom. 4. 11. Not by begetting Faith in them but as an exemplâ—ry cause of beleeving as I gather from the expression verse 12. That he is a father to them that walk in the steps of our father Abraham which he had yet being uncircumcised A root not by communication but example an ingraffing not to have any thing communicated from the root but to imitate it is such a Catacresis as may well make all Rhetorick ashamed of it and if the Sun ever saw a more notable piece of nonâ—sense I am to seek what sense is A
when it is well known that infant-Baptisme was not in that Councel of 66 Bishops at all agitated much lesse determined It was not put to the Question but taken for granted by all that were present The dispute and the determination was upon that which Fidus questioned which was the Baptisme of infants before eight dayes old and not infant-Baptisme how could he mean that it hath since continued in a streame by vertue of that determination or Canon when he very well knowes there was neither determination nor Canon upon it nor yet any need of it They determined that which in their meeting was put to the Vote that an infant under eight dayes might be baptized So that this Quaere as all the rest stands unsatisfied and antiquity cleared for infant-Baptisme It is yet farther said that many learned men in former and latter times take infant-Baptisme onely for an unwritten tradition giving us a list of Popish Writers that have spoke to this purpose a Cardinal in a Popish Councel Bennus Bellarmine and Erasmus that had scarce stept over the threshold from them To which we answer That it is no marvel if these making it their businesse to parallel unwritten Traditions with Scriptures some of them to preferre them before them and knowing infant-Baptisme to be in honour in all Churches do pin it upon unwritten Tradition that so they may advance the honour of unwritten Tradition with it yet even these cite Scriptures for it and so marre their own market of Traditions as those that procure them are forced to acknowledge When Bellarmine would argue the Scriptures imperfection and assert a necessity of unwritten Tradition then he can affirme that infant-Baptisme hath no other foundation but when he will defend infant-Baptisme against those that matter not Tradition he can finde Scripture for confirmation Foreseeing this Objection an Answer is brought out of Bennus That some things may be proved out of Scripture when the true sense of Scripture is evident and infant-Baptisme is proved from John 3. 5. but the sense whereby to prove it is manifest by tradition Becan Manual lib. 1. cap. 2. sect 24. It is very well known that these Jesuites will say as much of any point of Faith and leave the whole meaning of all Scripture to rest on the Churches interpretation continued by tradition As to the quotation of Protestant Authors so many of them as have kept up the honour of Scripture and made no defection from that way it onely speakes their boldnesse to affirme that any of them ever dishonoured infant-Baptisme in that way as to settle it upon unwritten tradition or to fixe it on such a bottome They very well know that as they defend the Scriptures full perfection and make it their businesse to oppose all that would have it ek't out by any thing that is unwritten so they assert infant-Baptisme on Scripture-foundation Can they think that they have to deal with such weak adversaries that whiles against their party they contend with Scripture-Arguments that infants ought to be baptized they will yield up the cause on the other hand to Papists and confesse the insufficiency of Scriptures But the homonymie or various acception of the word Tradition may deceive the unwary Reader Sometimes tradition is taken in the proper sense for that which is delivered or handed over from one to another in this sense every point of faith is a tradition and so is Baptism it self as well as infant-Baptisme in which sense Paul takes it 2 Thes 2. 15. Stand fast and hold the traditions which ye have been taught whether by word or our Epistle Sometimes tradition is taken for that which is delivered in word without writing as there is distinguished a tradition by word and a tradition by Epistle what Paul taught in his Epistles is a tradition and what Paul delivered by word of mouth is a tradition and both must be held Here somewhat seemingly is spoken for unwritten traditions by the Apostle For solution of which our Protestant Divines have taught us to distinguish between the doctrine it self that is delivered to us and the way and manner of delivery So Chamier de canone fidei lib. 8. cap. 1. sect 16. The former of those might admit of many sub-divisions The way of delivery is either by writing in the Scriptures or by lively voice by Gods Ministers as Chamier farther observes sect 19. Here again we must distinguish between words and things the words that are uttered and the doctrine that these words contain all words are not written all our words in Sermons are not written in the Scriptures all Pauls words in his Sermons are not written in Scriptures as appears by his distinction before delivered by word or Epistle but the doctrine it self that we deliver is contained there Paul preached nothing but that which Moses and the Prophets said should come Acts 26. 22. yet there were many words delivered by him which Moses and the Prophets never spoke They yet teach us to distinguish between that which is expressely written in the Scriptures and that which is by evident consequence thence deduced Amesius defending the Scriptures perfection against Bellarmine introducing unwritten traditions saith The Question is not whether in so many words all necessary truths are contained in the Scriptures but whether they may be gathered from thence in any expresse speech or necessary consequence Bellar. Enervat cap. 6. thes 1. Let Doctor Sclater in this be heard who speaking to this point saith Thus informe your selves 1. Where generals are delivered there are all particulars comprized in those generals intentionally delivered because generals comprehend particulars 2. Where principles and causes are delivered there effects are also intended as being virtually contained in their principles 3. Where one equal is taught all of like reason it taught quia parium par ratio and where there is par ratio there is par lex Where there is like reason there is like law So take contents of Scripture no instance of any point of necessary or but convenient faith and practice can be given but what is delivered in the written Word Doctor Sclater in 2 Thes 2. 15. and when they have well weighed these things they will finde small cause to believe that they have any advantage from these Authors Field it is said sayes The fourth kinde of Tradition is the continued practice of such things as are neither contained in the Scripture expressely nor the examples of such practice there delivered though the grounds reasons and causes of the necessity of such practice be there contained and the benefit or good that followeth it Of this sort is the Baptisme of infants which is therefore named a tradition because it is not expressely delivered in Scripture that the Apostles did baptize infants nor any expresse precept there found that they should do so yet is not this so received by bare and naked tradition but that we finde in
and Law-ceremonies did not reach beyond John who was the last of the Prophets who did bear witnesse of Christ Some say that in case the Law bind as it was delivered by Moses then all that Moses did deliver is obligatory to Christians Quâtale is omne and so the ceremonial Law bindes as doth the Moral and we shall bring our necks under that yoke To this answer all that Moses did deliver doth binde unlesse we have a release or discharge from the same authority by which he spake and hence an argument is drawn for proof of that which we have in hand If the ceremonial Law had bound Christians to this day had it not been revoked and abolished then the moral Law which is no where revoked or abolished as hath been shewn doth still bind Christians This is plaine there is no reason that the ceremonial Law should be obligatory above the Moral But the ceremonial Law had bound Christians to this day had it not been revoked and abolished This is as plain when the great question was in the primitive times whether the ceremonial Law did binde Christians whether they were to circumcise their children after the manner of Moses and consequently to observe other Rites This is decided in making it appear that these were abolished as being shadows of good things to come and an end put to their obligation It may be further objected that if all be of force that Moses wrote as from him then that of divorce of the wife on any cause is of force likewise That was commanded by Moses as the Pharisees Mat. 19. 7. tell the Lord Christ from Deut. 24. 1. To this Chemnitius hath answered that Moses delivered this Tanquam legislator as one that gave orders to that people as to their political estate not Tanquam Theologus as a Prophet raised up to deliver the minde and will of God unto them Moses his writings therefore are in force not onely ratione materiae as containing such precepts upon which Christ in the New Testament hath put a divine sanction but by vertue of a sanction from heaven put upon them as delivered by him and the obligation still remaining If Moses once be neglected I shall fear that Peter and Paul will not long be honoured Moses being a servant in the same house with them and the rest of the Apostles and pen-men of New Testament-Scriptures CHAP. XIII God entring a Covenant of Grace with his people keeps up his Sovereignty in exercise of discipline in the correction and chastisement of his people for sinne AS God holds up his Sovereignty under the covenant of grace in keeping on foot his commandments so also in his exercise of discipline upon those with whom he is in covenant He neither suffers them to be without Law nor to go on in transgression of his Law with impunity and freedome As they have his precept to keep from sinne so they are in danger of his hand in case of sinne Those that are against us in the former are our adversaries in this likewise As they plead a manumission of Christians from the mandatory power of the Law so they will also have them exempted from all chastisement or correction Against these we maintaine that the people of God in covenant even those whose hearts are stedfast in covenant do suffer under the covenant of grace in case of sinne and that for sinne For proofe of this I shall bring Scripture of three sorts 1. Giving instances of the Church and people of God under sore and great afflictions for sinne and these places are even without number Esay 42. 24. Lam. 1. 8. 3. 39. 5. 16. Micah 1. 5. Yea they lie under sufferings till they acknowledge sin till their stomacks are brought down and they humble themselves for sin Lev. 26. 41. Against this is objected that among these afflicted ones there were reprobates as well as elected ones and Elect ones in the state of unconversion and they might suffer for sinne which the childe of God does not nor can not To this I answer 1. There were true converts among these or else the whole world had no converts in it 2. These in their confessions and humiliations involved themselves among the rest and make themselves of the number of those that by sinne draw down sufferings as we have Ezra Daniel and others for examples 2. Instances of the most precious Saints sinning and suffering for sinne 1. Moses and Aaron Numb 20. 12. The Lord spake unto Moses and Aaron because ye beleeved me not to sanctifie me in the eyes of the children of Israel therefore ye shall not bring this Congregation into the land which I have given them Both their sinne and their sufferings are noted there which Moses seems never to have done with Deut. 1. 37. Deut. 3 26. Deut. 4. 21. Deut. 34. 4. 2. David his sinne we finde 1 Sam. 11. at large related his sufferings in the next chapter he suffers in all his relations 1. As a father his childe dies 2. As an husband his bed is defiled 3. As a Prince the sword is brought upon his land 3. Solomon 1 Kings 11. 11. For as much as this is done of thee and thou hast not kept my Covenant and my statutes which I have commanded thee I will surely rend the Kingdom from thee and I will give it to thy servant 4. Hezekiah 2 Chron. 32. 25. 26. But Hezekiah rendred not again according to the benefit done unto him for his heart was lifted up therefore there was wrath upon him and upon Judah and Jerusalem Notwithstanding Hezekiah humbled himself for the pride of his heart both he and the inhabitants of Jerusalem so that the wrath of the Lord came not upon them in the dayes of Hezekiah In which words we see his sinne his suffering for sinne and his humiliation upon account of his sinne Here also exception is taken These here mentioned say some lived under Old Testament dispentations To this I answer 1. We may take up Pauls words in behalf of these 2. Cor. 10. 7. If any man trust to himself that he is Christs let him of himself think this again that as he is Christs so they were Christs Moses that suffered as we have heard upon the account of sinne esteemed the reproach of Christ greater riches then the treasures of Egypt Heb. 11. 26. And David that suffered in like sort in spirit called him Lord Matth. 22. 43. 2. That we may not lose Old Testament-Scriptures for if we lose them here we shall hold them no where let us look upon Prov. 3. 11 12. My sonne despise not the chastening of the Lord neither be weary of his correction for whom the Lord loveth he correcteth even as the father the sonne in whom he delighteth In which words we see 1. The sufferings of the people of God thrice repeated 2. The impulsive cause implyed in the word chastisement which ever is for some fault Psalme 39. 11. 3. The hand that
inflicts the Lord 4. His way of dealing as a Father in love and not in vengeance Now turne to Heb. 12. 5 6 7. and there we shall see the Apostle 1. Quoting this Scripture 2. Checking them for not heeding it 3. Commenting upon it Ye have forgotten the exhortation which speaketh unto you as unto children My sonne despise not thou the chastening of the Lord nor faint when thou art rebuked of him For whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth If ye endure chastening God dealeth with you as with sonnes for what sonne is he whom the Father chasteneth not These words of the Apostle confirm all the Old Testament proofs before mentioned give a shrewd check to all those that would cast them off and are a full New Testament-proof of the point in hand our aversaries tell us that the children of God in New Testament-times have that great and happy priviledge to be free from all chastisements for sinne The Apostle on the other hand sayes that it is their happinesse to be chastised and would be their sorrow if they were without chastisement For this cause saith the Apostle many are weak and sickly among you and many sleep 1 Cor. 11. 30. There we see judgements inflicted the persons suffering and the cause of suffering assigned The judgements are set out 1. By the quality or kinde such as were visible on the outward man as their sinne was open so was their suffering 2. By their several degrees in which they suffered some weak languishing under infirmities some sick taken with diseases some fallen asleep surprised with death The persons suffering are set out 1. By their multitude many 2. By the application of the stroke Corinthians had sinned and Corinthians suffered The cause is implyed in the illative particle For and exprest in the foregoing words their unworthy addresses unto the Lords Table sinfully eating and drinking they eat and drink their own judgement and though it cannot be said that all were in grace that thus suffered yet there were some at least in grace among them in that the Lord chastened them in the world that they might not be condemned with the world The Lord Christ speaks fully to this in his letter from heaven to Laodicea the Church of Rev. 3. 19. As many as I love I rebuke and chasten As Scripture expresly holds out this truth so it is also clear in reason if God should not hold up his Sovereignty in this way of exercise of discipline upon his children his love could not be continued to them but would be withdrawn from them as we see in Christs words but now mentioned Rev. 3. 19. as also in those words of Solomon and the Apostle Pro. 3. 11. Heb. 12. 5 6 7. The love of God is such to his children and such a league of friendship is past between them say our adversaries that it will not suffer him to strike them We say his love is such that he cannot forbear to strike and will not suffer that they should sinne and carry it with impunity There are indeed some such parents that are so indulgent that children must neither have check nor stroke from them what course soever they take they scarce hear words much lesse do they suffer stripes These call this love but a wiser then they calls it by the name of hatred Prov. 13. 24. He that spareth the rod hateth his sonne but he that loveth him chasteneth him betimes Pity will not suffer to make children smart But it is greater pity that the want of smart should bring them to the condemnation of hell Prov. 23. 13 14. With-hold not correction from the childe for if thou beatest him with the rod he shall not die Thou shalt beat him with the rod and shalt deliver his soul from hell A childe in sinne must either be beaten or spared Beating will not be his death but sparing tends to his condemnation The similitude is not ours but the Holy Ghosts One of the most terrible texts in all the Bible may be found as one sayes Hoses 4. 14. I will not punish your daughters when they commit whoredome nor your spouses when they commit adultery He spares not some that he may for ever spare them chastening them in the world that he may not condemn them with the world He spares some and everlastingly destroys them 2. Otherwise God would be reconciled to the sinne of his people and in league not only with their persons but with their wickednesse which is most abhorrent to his holinesse We read of Gods reconciliation to the world but never to the wickednesse of the world God may be at peace with those that have sinned not imputing their trespasses but he will never be at peace with sin 3. It will not stand with his honour to suffer his to go on in impunity in these ways Their wickednesse will be said to be by his allowance Men in sin are ready to say as the Psalmist observe that God is such a one as themselves Psalme 50. 21. and that because they sinne and he keeps silence And men of the world will say the same if his people go on in sinne and prosper This the Lord sees and takes care this way to prevent Ezek. 39. 23. And the heathen shall know that the house of Israel went into captivity for their iniquity because they trespassed against me therefore hid I my face from them He will make it appear that he is no patron to them in that which is evil 4. God hath given in charge to Magistrates his vice-gerents for to punish They are revengers to execute wrath upon them that do evil Rom. 13. 4. they are sent of God for the punishment of evil doers 1. Pet. 2. 14. They have no commission to spare upon supposal of any interest in God or grace when they are found in any acts that are wicked What they do God does they acting by his command and by vertue of his commission For further clearing of this point and if it may be to work a right understanding I shall lay down severall Positions 1. God considered in his absolute Sovereignty may inflict sufferings without injustice on his innocent creatures there is no absolute necessity that sinne should go before all manner of trouble Punishment cannot be without a fault that alwayes implies guilt where justice is followed Yet such is Gods Sovereignty that he may lay affliction where there is no transgression We do it upon our fellow-creatures we tread upon wormes that never did offend us God may much more do it upon his creatures yea God does it How much do bruit creatures suffer in the world and unwillingly suffer as the Apostle speaks Rom. 8. 20. and that from Gods hand that hath made them subject to these suffering that which God doth unto one creature he may do unto any creature that which he doth to the meanest he may do to the most noble creature As a potter may
them onely that receive the benefits of it and are upright in it An eminent Divine putting the Question and returning answer How a man may know himself to be in covenant with God presently foresees an Objection against any such Quaere As Saul and all the people of Israel were in covenant with God so all professing Christians are covenanters likewise and hereby all distinguishing notes of Professors some in covenant and some without must needs fall to the ground one member then of the distinction having no being for solution of the doubt he layes down a distinction There is saith he a twofold covenant 1. A single Covenant which God makes with his children when they are baptized which is this if ye will believe repent and walk in my ways ye shall be saved now if they break this condition God is freed 2. A double covenant to performe both parts which is this if you will repent and beleeve ye shall be saved and I will give you an heart and you shall repent believe and be saved So Preston on Attributes part 2. page 85. 86. These distinctions plainly yeeld that there is a covenant between God and man in this latitude of which we speak and which here is exprest and that all professed Christians so called are in an outward and single covenant which puts them into a capacity of Sacraments and their children which is a covenant properly so called and which Scripture holds out for the covenant of God with his people These Divines yeelding so much and their meaning being so Orthodox there is no reason of contraversie with them or contention about words Yet I should choose rather to expresse my self in Pareus his words against Stapleton the Jesuite on 1 Cor. 7. 14. objecting against this doctrine for it is a doctrine which Antipaedobaptists and Independents have borrowed from Jesuites and we have them all in this as in many other things our Adversaries To be in covenant saith he is taken two ways either according to tiole to the covenant or to the benefits of the covenant He is said to be in covenant that either obtaines the benefits of the covenant which are remission of sinnes adoption c. Or else that hath onely the title and outward badge of the covenant so that he is repute to have interest in it and is not an alien from it The right of covenant belongs to all that externally make profession These engage themselves upon Gods termes The benefit of the covenant remission of sinnes justification adoption c. belongs only to the Elect regenerate Or farther we may distinguish of the covenant of grace and the grace following the covenant The covenant of grace is in the latitude before mentioned the grace following the covenant in that restriction that some contend for or else we may distinguish of entring covenant and stedfastnesse and faithfulnesse in the covenant All enter that are visible professors onely the elect and faithful are steady in it This distinction is evidently grounded on Psal 78. 34. They remembred that God was their rock the high God their Redeemer nevertheless their heart was not right in them neither were they stedfast in his covenant All covenant-enterers are not covenant-keepers To take off this restriction and for overthrow of this imaginary difference it were enough to require of these Asserters of this covenant-restriction and limit where God hath put any such restraint for affirmanti incumbit probatio and to require some reason why men in nature in Old Testament-times should be honoured with that neare relation to God as to be of the Common-wealth of this people enjoying not barely civil and domestick Priviledges but saving Ordinances and under the Gospel must stand shut out of all such visible relations why unregenerate men in order to regeneration may not come under the discipline of God under the Gospel as well as under Old Testament-dispensations Why poore sinners that confesse with their mouth with the Eunuch that Jesus Christ is the Sonne of God Acts 8. 37. may not be indulged those proviledges now Christ is come in the flesh to save sinners whereby they may be brought to be beleeve with the heart that they may be saved To those that would make such a distance between the covenants as to throw out of the covenant of God and visible communion all that are unregenerate we may speak in Christs words From the beginning it was not so and either we must see some good ground that in this there is by the will of God this great change or else we shall beleeve as it was then so it now But I shall deale more liberally and make it appear that the Gospel doth not only not quit us of it but establishes it doth not only not abolish it as it doth the Types of the Law but holds it forth and gives testimony of the continuance of it CHAP. XXXVII New Testament-Scriptures asserting the latitude of the covenant of Grace in Gospel-times LEt that Text Matth. 28. 19. in the first place be weighed Go teach all Nations c. which our adversaries in this cause willingly consent to have translated Disciple all Nations and therefore there needs no words nor stir to be made about it and that a Disciple of Christ is in covenant with God is as freely confest he takes God in Christ to be his God he layes claime to salvation by him this ground being laid in which I think I have not an adversary I draw from hence a twofold Argument First that covenant between God and man which is committed to the Ministry of man to work to judge of being wrought and to put to a Seale for confirmation of it is a covenant onely visibly entred and doth not require any inward real change or work upon the soule to the being of it This Proposition is clear man can judge no farther than of that which is outward and visible Man looketh on the outward appearance but the Lord looketh on the heart If none but a regenerate elect person be in covenant then none but God knowes who are in covenant Then we may apply that of the Apostle spoken of the Seal of Election The Lord knoweth them that are his 2 Tim. 2. 19. unto every one that as a Church-member is to be received into visible fellowship A Church-member and an elect person according to this tenent are termini convertibiles and the seale of the Spirit and the seale of the Sacrament are in equal latitude To baptize an unregenerate person is to put a seal to a blank as high an abuse of that sacred Ordinance as the circumcision of the Sichemites Gen. 34. 24. That this covenant is such appears in that Text It is committed to man to work and to judge of it being wrought to put a seal for ratification and confirmation of it The Apostles were to make Disciples to bring men into covenant with God and being discipled to baptise them
24. of exhortation one of another Heb. 3. 13. of comforting of themselves together edifying one another 1 Thes 5. 11. of warning them that are unruly and comforting th feeble-minded supporting the weak 1 Thes 5. 14. of converting sinners from the errour of their wayes Jam 5. 20. which argues a well-ordered zeal for God and hatred of sin bowels of compassion towards a brother we finde their praise that have followed this councel 1 Thes 5. 11. we reade of separation from ways of sin and fleshly defilements 2 Cor. 6. 17. James 1. 27. but we reade not of any separation from Church-communion and fellowship in Ordinances thus given in charge nor in this way approved nor any presidents to go before us in it but we reade of an heavy brand laid upon it Jude 19. These be they who separated themselves sensual not having the Spirit yet seeing things may be so carried in societies that be aâ— the Name of Christ and Christian Professors brought to those straits that there is no abiding for such as would keep their garments unspotted it will be of use here to deliver certain rules for our help and guidance 1. A Church in covenant with God as before and keeping up communion in Ordinances is to be accounted pure where the pollutions or taints are not great nor many it is to be accounted a right beleeving Church notwithstanding some few lesser Errors We account a corne-field clean where some few tares and weeds are found a body healthful that is not without grudgings Christ from heaven gives commendations to those Churches which yet he taxes Rev. 2. 3. for failings There is that light in which Errors may be seen and shunned and rules for discerning things that differ If custom education conceit of Teachers or the like so dazle the judgement that the errour is swallowed howsoever that be a detriment a blemish as the Apostle shews of the wood hay and stubble built upon the foundation 1 Cor. 3. 12. yet it prejudices not salvation There is power of truth remaining to forme and frame Christ in the heart to direct the soul in a sanctified way to salvation 2. Where the Word is received and profest though polluted and defaced with additions and false glosses there is a Church though polluted and erroneous Where the essential parts of a man are in being there is a man though sick and diseased where corne is sowen and comes up there is a corn-field though over-run with tares and weeds The Churches of Galatia have the name of Churches though miserably defiled we deny not the Church of Rome the being of a Church having the Scriptures and several fundamental truths from thence as the Church in Christs time from the hand of the Scribes and Pharisees though the worst deserving the name of a Church of any people with whom the Word is continued No Church some have avouched But do her the most right and the being of a Church granted she is a hurch certainly miserably defaced monstrously polluted I will not rake in her sores it were easie to name many and loathsome ones I will only point at the causes Where food is scarce and that polluted and unclean there must needs be bodies diseased and distempered but so it fares with the Church of Rome when the Word should dwell in us in all plenteousnesse Col. 3. 16. they will have theirs dieted the Word kept in an unknown language as under lock and key that the children cannot come near it That on which they feed is not the sincere milk which only nourishes to growth 1 Pet. 2. 2. But they have their unwritten word to stand in equipage with the Scriptures mens Traditions made doctrines how many doctrines do we there finde by necessary consequence undermining those fundamental truths that are there profest where food is in no more plenty and no better it is no wonder to see diseases follow 3. That which especially denominates a Church pure or impure sound or tainted is the doctrine which they drink in the principles by which they are carried Where these are right this is an high praise where these are tainted this is the greatest blemish That which advances a Nation above all other Nations so that no Nation is so great as they that brings them nigh unto God is that which is their greatest honour and the pollution the greatest blemish where all is right in doctrine it can hardly be conceived but that there are at least a few names that defile not their garments though the more the greater glory This was the case of Sardis and therefore hath the honour to be one of the golden Candlesticks where Christ kept residence 4. Doctrines which are as the covenant-draughts between God and a people have their taints or crazes in the foundation or in the superstruction A breach in the foundation is the buildings speedy ruine while that stands somewhat of a building remains when that falls all falls and therefore Jerusalems enemies that thirsted after her total ruine say Raze it raze it even to the foundation thereof Psal 137. 7. These foundation-breaches in buildings may be either crazes threatning danger but repairable taken betimes may be holpen though a failing there is soonest helplesse or else it is a ruine or rottennesse that is irremediable irrepairable Truths doubted disputed questioned I call a craze in the foundation wonderfully dangerous not alwayes damnable the case of the Galatians of whom the Apostle stood in feare and was jealous over them through a godly jealousie even of their revolt from Christianity to Judaism from Christ to Moses from the Gospel to the Law These he calls Churches the members brethren though in a way to be no Churches entertaining those doctrines that cut off from Christ Gal. 5. 2. Here all those that are builders in Christs work that are pillars or any part of his house must be zealous as we see Saint Paul was in this Epistle quoted who will see the foundation of the house where he lives so undermined as every day to threaten ruine much lesse may we suffer the foundation in Christs house to be thus used This faith once delivered to the Saints is the common salvation for this we must earnestly contend Jude 3. for this we must strive together Phil. 1. 27. Truths denied abjured and resolved against as it was with Hymeneus and Philetus and the Apostle saw the Churches in Galatia in danger is a ruine and rottennesse that is irremediable and irreparable Besides breaches in fundamentals there are breaches in superstructions and these either more neer to the foundation or at a greater distance The nearer the foundation the more danger a breach is more sufferable near the top than at the bottome of a tower or castle There are errours of more affinity with those that overthrow bottom-truths and there are those that are not so nigh and therefore not so dangerous Such crept into the Latine Church
Scripture to deliver unto us the grounds of it If they will subscribe to that part That the grounds reasons and causes of the necessity of infant-Baptisme are contained in Scriptures then I will subscribe to the other that those words infants ought to be baptized are not the Scripture Then Doctor Prideaux is brought in who sayes Paedobaptisme rests on no other divine right then Episcopacy but we are not told whether Doctor Prideaux goes about to bring down infant-Baptism to unwritten Tradition or to bring up Episcopacy to divine right according to Scripture And out of these Premisses this conclusion is inferred that the Ancients and learned afore Zuinglius did account infant-Baptisme to have been an unwritten tradition having reason from Scripture not evident of it self but to be received from the determination of the Church Which for ought that I can discerne is thus gathered some Papists to set up unwritten traditions have in contradiction to themselves fastened infant-Baptisme upon it of which onely one lived before Zuinglius Some Protestant Writers every one of them living after Zuinglius speak not one word to the purpose Ergo the learned before Zuinglius did account infant-Baptisme to be an unwritten tradition Me thinks the Scripture-Arguments which may be found in Authors far above Zuinglius his standing as in Aquinas 3. part quaest 68. art 9. August de Baptis contra Donat. lib. 4. cap. 24. with others might with more strength conclude that they rested on a written foundation and were not satisfied with unwritten tradition CHAP. LVI The reality of connexion between the Covenant and initial seale asserted THe several minor propositions in the syllogismes before laid down being proved at large in the foregoing discourse So that nothing more needs to be added yet if there be no necessary connexion between the covenant and the seale the major propositions will yet be called into question Though it be granted that infants be Church-members are in covenant have the promises are Saints are in the bosome of the Church by birth-priviledge are children of the Kingdome c. Yet it will be said though most unreasonably that they are not yet to be baptized I shall therefore 1. Bring Scripture proofes for the real connexion between the covenant and the seale clearing those Scriptures from exceptions taken against them 2. I shall make it good with arguments or reasons 3. I shall returne answer to objections brought against that which is here asserted That all in covenant are to enjoy the initial seal of the covenant let the words of God himself in the institution of circumcision be considered Gen. 17. 7 9 10 11 14. I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant to be a God unto thee and to thy seed after thee Thou shalt keep my covenant therefore thou and thy seed after thee in their generations This is my covenant which ye shall keep between me and you and thy seed after thee Every man-child among you shall be circumcised and ye shall circumcise the flesh of your foreskinne and it shall be a token of the covenant betwixt me and you And the uncircumcised man-child whose flesh of his foreskin is not circumcised that soul shall be cut off from his people Here we see 1. A covenant entered 2. A seal appointed as the Apostle Rom. 4. 11. calls it 3. The necessary connexion between the seal and covenant declared They are to be circumcised because they are in covenant Having interest in the covenant They have together with it interest in the initial seal against this is objected First All the force of this proof hangs on the particle therefore verse 9. and may be rendared And thou or but thou as well as thou therefore and is by others rendered Tu autem and Tu vero which are neither of them illative termes 1. We have no reason but that it may be an illative as well as a copulative and being an illative particle he hath no exception against the strength of it 2. I deny that all the force of the proof hangs on that particle look farther on into verse 10. This is my covenant which ye shall keep between me and you and thy seed after thee every man-childe among you shall be circumcised and take in with it Acts 7. 8. And he gave him the covenant of circumcision And so Abraham begat Isaac and circumcised him the eighth day c. and let them at more leisure finde an answer to this argument That which God himself calls by the name of a covenant ought not to be separated from it But God calls circumcision by the name of a covenant Ergo they ought not to be separated 2. Let them consider the relation in which the Apostle puts this Sacrament of circumcision to the covenant Rom. 4. 11. An instituted appointed signe and seale is not to be divided from that which it signifies and seales circumcision was an instituted appointed signe and seale of the covenant therefore it is not to be divided from it Secondly it is said If it were granted that therefore is the best reading yet that the inference verse 9. should be made from the Promise only verse 7. I will be a God to thee and thy seed after thee and not as well if not rather from the Promise verse 8. of giving to him and his seed the land of Canaan I finde no sufficient reason given This reference engages the adversary 1. In a contradiction to himself who sayes elsewhere the promise of the Gospel was confirmed to Abraham by the signe of circumcision He also contends that it was a mixt covenant made up of spiritual and temporal mercies and then it must take in the spiritual as well as the temporal Promise All that know the nature of covenants and use of Seales know that the Seale ratifies all that the covenant containes But the covenant according to him contained not barely the promise of the land of Canaan and therefore the reference must carry it farther than the land of Canaan 2. It engages him in a contradiction to the Apostle who makes circumcision a signe and seale not alone of the land of Canaan but of the righteousnesse of faith Thirdly It is said But if it were yielded that the inference were made peculiarly from the Promise verse 7. to be a God to Abraham and his seed it must be proved that every Believers Infant childe is Abrahams seed afore it be proved that the Promise belongs to them It must either be proved that they are Abrahams children or have the priviledge of the Children of Abraham which from Genesis 9. 27. Rom. 11. 17. is sufficiently proved especially being confirmed by those Texts that carry the covenant in Gospel-times to the issue And for his exception that the covenant was not made to every childe of Abraham though it were true yet it would not serve his purpose provided that we in Gospel-times