Exod. 34. 7. when he sets out his name in several particulars this is one by no means clearing the guilty Some indeed have said conceiting with themselves thereby to promote free grace that God justifies sinners as sinners which as it must needs if true bring in the salvation of all à quatenus ad omne valet argumentum then a man need no more but sinne to conclude his salvation and the more sinne the stronger evidence so it is utterly destructive to the Gospel and overthrows the whole work of Christs merit as the Apostle saith If righteousnesse be by the Law then Christ is dead in vaine Galatians 2. 21. So we may safely say If a man be justified as a sinner without a righteousnesse So that the truth is God justifies as righteous what he esteems as an abomination in man that he doth not himself but this in man is an abomination to him He that justifieth the wicked and condemneth the just even they both are an abomination to the Lord Proverbs 17. 15. Secondly Man hath no righteousnesse of his owne to bring in plea for his justification in which he can appeare before God in judgment This will be plaine if we consider the wayes of acquital where proceedings are just and legal This must be either as innocent when a man can plead not guilty to that which is given in charge So did David when Cush the Benjamite did traduce him Psalm 7. 3. If I have done this if there be iniquity in my hands And so did Paul to the charge of Tertullus Acts 24. 13. Upon this account Pilate was willing to have acquitted Christ I finde no fault in this man Luke 23. 4. Or else by way of satisfaction or discharge of the penalty which the Law imposeth so in all penal Lawes when the penalty is borne the delinquent is discharged Man cannot be acquitted as innocent his guilt is too palpable There is no men that sinneth nâ—t saith Solomon 1 Kings 8. 4 6. The Scripture hath concluded all under sinne Gal. 3. 22. The Law speaks that language that every mouth may be stopped and all the world may become guilty before God Rom. 3. 19. Man is under that guilt that he is wholly silenced which renders the way of salvation by works impossible Neither can he be acquitted by way of satisfaction where the way of pure justice is held the debtor under charge can never come out till he hath paid the uttermost farthing Mat. 5. 26. Which here amounts to such an heighth that man may be ever paying but never able to satisfie Our guilt is according to the majesty of him whose Law is transgressed and wrath incurred This is seen in Devils and damned souls who bear in their own persons the reward due to their sinnes That man that must suffer it in his own person may well say with Cain My punishment is greater then I can bear Gen. 4. 13. Thirdly Man in this sad and perplexed estate hath yet a righteousnesse of grace tendered him a righteousnesse without the Law but witnessed by the Law and the Prophets Rom. 3. 21. And this is by way of discharge of his guilt by anothers suffering Our name was in the Obligation in case of sinne to suffer death Christ was pleased by consent and covenant with the Father to put in his and as he was thus obliged so he suffered the just for the unjust that he might bring us to God 1 Pet. 3. 18. We brake the Law and he bore the penalty whether idem or tantundem the same in specie or the same in value is scarce worth dispute So that it be yeelded that justice was answered and the Father satisfied and that we come out not on our own but our sureties account And this as I yet conceive is by Christs passive obedience His suffering in the flesh is our freedom his death is our ransome There needs no more than innocency not to die and when guilt is taken away we stand as innocent no crime then can be charged upon us But to reign in life as the Apostle speaks to inherit a crown there is farther expected which we not reaching Christs active obedience imputed to us not adding to ours but being in it self compleat is accounted ours and we are discharged And whereas some say Object that being freed from death upon that very account we reigne in life and therefore in case his sufferings deliver us from death they necessarily confer upon us life there is not nor can there be conceived any medium between them I answer Answ It is true of our natural life and death A man not dead is alive But taking death in Scripture-sense for the wages of sin which comprizes as we have heard all misery and life for an immarcessible crown of glory there may be a medium conceived between them and is not onely conceived but assigned by Papists in their Limbus infantum Neither will it serve to say that Christs active obedience served onely for a qualification to fit him for the work of suffering none but innocent man free from sin could be a sacrifice for sinne seeing Christ had been innocent though he had never come under the Law to have yeelded that obedience His person had not been as ours under the Law unlesse of his own accord he had been made under the Law Gal. 4. 4. Somewhat might be said for the subjection of the humane nature in Christ the manhood of Christ which was a creature but the person of Christ God-man seemes to be above subjection Much may be said for the subjection of the Sonne of David so considered he may say with David I am thy servant and the sonne of thy handmaid but not so of the Lord of David had he not for our sakes made himself a servant We know the mortality of the humane nature yet Christ had never died unlesse he had made himself obedient unto death neither needed he to have served unlesse he had humbled himself Phil. 2. to take upon him the forme of a servant See the confession of Faith agreed upon by the Assembly of Divines chap. 8. sect 5. and Dr. Featlies speeches upon it Fourthly This righteousnesse of Christ whether passive or active or both passive and active is made ours by faith This is our way of interest and appropriation of it to our selves Faith and no other grace this grace and no other Gospel-work gives us title and therefore as it is called the righteousnesse of God so also the righteousnesse of faith These two are promiscuously used and taken for one another Rom. 10. 3 4. Phil 3. 8. Called the righteousnesse of God being the free gift of God wrought by Christ who is God denied to be our own righteousnesse being neither wrought by us or inherent in us called the righteousnesse of faith not of works not of love not of patience or meekness It is alone faith and none of these graces that puts out it selfe to receive it
this covenant between God and his people which is to be spoken to elsewhere As the being of a covenant is thus plentifully proved by Scripture-testimony so we might as amply prove it by arguments drawn from thence The Churches of Christ are espoused unto Christ Hos 2. 19 20. And I will betroth thee unto me for ever yea I will betroth thee unto me in righteousnesse and in judgement and in loving kindnesse and in mercies I will even betroth thee unto me in faithfulnesse and thou shalt know the Lord. 2 Cor. 11. 2. I have espoused you to one husband that I may present you to Christ and Spouses are in covenant with their Bridegroom The Churches of Christ are married to Christ Isa 54. 5. Thy Maker is thine Husband the Lord of hosts is his Name and thy Redeemer the holy One of Israel the God of the whole earth shall he be called And wives are in covenant with their husbands Their sinnes against God are branded with the names of Adulteries Whoredomes and these are not barely dis-obedience of a Command or neglect of a favour but breaches of covenant The Churches of Christ are servants of Christ Levit. 25. houshold servants Ephes 2. 19. and servants are their Masters by covenant Their sinnes in this relation are not barely obstinacy stubbornness or ingratitude but they are charged with treachery falsehood dealing falsely in covenant and their hearts being not stedfast in covenant It is above me to conceive how man can be a covenant-breaker not alone respective to man but God as he is frequently charged when there hath past no covenant between God and him They may question whether there were ever any such thing as a covenant in the world that deny this to be a covenant in the proper nature of it some objections raised in their due place will be answered CHAP. IV. The Covenant of Grace is between God and man and not between God and Christ. HAving asserted a covenant in the proper nature of it it is necessary before I proceed further on to give differences between this covenant of Works and the covenant of Grace to speak something by way of Explication covenant being taken in so various and ambiguous senses or at least so many senses put upon it which I take to be a misunderstanding of the Scripture-covenant I shall lay down certaine Explicatory Propositions for clearing of the thing in question And the leading on shall be this The Covenant of grace is between God and man between God and those of fallen mankinde that he pleases to take into covenant God and man are the two parties in the covenant It is not made between God and Christ. This is so plain that a man might think there needed no words about it but that there are some that will have man to be no party in it and that it is entred onely with Christ on behalf of those that God hath chosen in Christ to himself To this I shall speak first by way of concession yeelding to them of this opinion these three things that follow 1. That there is such a covenant of which they speak which was entred between God and Christ containing the transactions which passe between the Father and the Sonne the tenor of which covenant we find laid down by the Prophet Esay 53. 10 c. and commented upon by the Apostle Phil. 2. 6. There we see first the work that Christ by covenant was to undergo To make his soul an offering for sinne that is as elsewhere is exprest to give his life a ransome for many and as he covenanted so he did He became obedient to death even the death of the crosse Phil. 2. 8. and that upon account of this covenant entred Christ himself speaking to it and of his work in it saith John 10. 18. This Commandment have I received of my Father Secondly the reward that he was to receive which is laid down by the Prophet in many words 1. He shall see his seed ver 10. As Isaac being received from the dead in a figure saw a seed had an innumerable posterity so the Lord Christ who was received from the dead in truth hath his seed in like manner beleevers innumerable which are called his seed in resemblance to the seed of man 2. He shall prolong his dayes not the dayes of his seed as some would have it making this one with the former and rendring the words videbit semen longaevum being delivered from death he shall live and reign eternally Revel 1. 18. 3. The pleasure of the Lord shall prosper in his hand he shall irresistibly do whatsoever is the Fathers pleasure to be done in the work of mans salvation 4. He shall see the travel of his soul and shall be satisfied upon this work done he fully enjoys the whole of all his desires 5. Therefore will I divide him a portion with the great and he shall divide the spoile with the strong He obtains a perfect victory hath a plenary and full conquest over every adversary 2. We yeeld that the whole of these covenant-transactions between God and Christ was on our behalf Making his soul an offering for sinne he offers it for those that are fallen by iniquity All is as is there said for the justification of many Whatsoeve it is that upon the work done redounds to himself yet the reason of undertaking was for us Vnto us he was borne unto us he was given He was wounded for our transgressions he was bruised for our iniquities he was delivered for our offences and raised again for our justification He endured the mulct and we reap the benefit 3. We confesse that it is the work of Christ that we enjoy a being in covenant as it is his gift that we enjoy the blessing of Ordinances But when all these are yeelded the truth must be asserted that there is a covenant to which Scripture constantly speaks which is entred of God with man and not with Christ which me thinks with much ease might be made to appear 1. There are frequent testimonies of Gods entry of covenant with his people 1. With the leading persons in the covenant which stand as the root of many thousand branches which are their off-spring in covenant He entred covenant with Abraham Gen. 15. 18. Gen. 17. 2. The like he enters with Isaac Gen. 26. 3. with Jacob Gen. 35. 11. and therefore he is so frequently called the God of Abraham Isaac and Jacob. And the covenant of God is alike known by the name of the covenant with Abraham Isaac and Jacob. 2. He enters covenant with the whole body of the people of Israel Deut. 5. 1 2. Hear O Israel the statutes and judgements which I speak in your ears this day that ye may learn them and keep them and do them The Lord our God made a covenant with us in Horeb the Lord made not this covenant with our fathers but with us even us who are all of us alive
covenant-keeping or punishments in case of covenant-breaking The one the Lord promises The other he threatens I finde no material difference in the conditions on Gods part in these covenants Life is promised in both in case of covenant-keeping and death is threatned in both in case of covenant-breaking Some indeed have endeavoured to finde a great difference in the life promised in the covenant of works and the life that is promised in the covenant of grace as also in the death that is threatned in the one and the other and thereupon move many and indeed inextricable difficulties What life man should have enjoyed in case Adam had not fallen And what death man should have died in case Christ had not been promised From which two endlessely more by way of consectary may be drawn by those that want neither wit nor leisure to debate them In which the best way of satisfaction and avoidance of such puzling mazes is to enquire what Scripture means by Life which is the good in the covenant promised and what by Death which is the evil threatned Now for the first Life containes all whatsoever that conduces to true happinesse to make man blessed in soul and body All good that Christ purchases and heaven enjoys is comprised under it in Gospel-expressions I am come that they might have life and that they may have it more abundantly John 10. 10. He that hath the Son hath life and he that hath not the Sonne hath not life 1 John 5. 12. On the contrary under Death is comprised all that is injurious to man or mankinde that tends to his misery in soul and body The damnation of Hell being called death the uttermost of evils being the separation of soul and body from God John 8. 51. 1 John 3. 14. Sinne which leads to it and is the cause of it is called death in like manner Ephes 2. 1. And the separation of soul from the body being called death sicknesses plagues are so called in like manner Exâ—d 10. 17. Now happinesse being promised to man in covenant only indefinitely under that notion of life without limit to this or that way of happinesse in this or that place God is still at liberty so that he make man happy where or how he pleaseth to continue happinesse to him and is not tied up in his engagement either for earth or heaven And therefore though learned Camero in his Treatise de triplici foedere Thes 9. with others makes this difference between the covenant of works and the covenant of grace In the covenant of Works which he calls nature life was promised and a most blessed life but an animal life in Paradise in the covenant of Grace a life in Heaven and spiritual And Master Baxter in his Aphoris of Justification page 5. saith that this life premised was only the continuance of that state that Adam was then in Paradise is the opinion of most Divines Yet with submission to better judgements I see not grounds for it seeing Scripture no way determines the way and kinde of this happinesse promised and in case that we take liberty to say that when long life is promised upon earth in many texts of Scripture that the promise is made good though it faile on earth in case it be supplied in heaven life being the marrow of the promise much more then is it made good when it is indefinitely promised without limit to a man whil'st on earth in case it be made good by his translation into heaven And indeed there are strong probabilities heaven being set out by the name of Paradise in Christs speech to the thief on the crosse and in Pauls vision in that rapture 2 Cor. 12. if we may make such a supposition of mans standing now he is fallen that he should not have continued a life of immortality on earth but have been translated into heaven He had that blessing from God as other living creatures to be fruitfull and multiply Gen. 1. 28. and how the world could have contained all those individuals at once which to eternity man should propagate cannot be imagined And to conceive that an end in time should be put to propagation when an animal life in the use of the creature should be continued is scarce consistent with reason But a thousand of these God can expedite when we are at a stand He promised life and he could have made it good and we see he limited not himself where or how to conferre it And what I have said of life promised the same I say of death threatned in case man upon sinne be brought into a state of misery Justice is done and the threat takes hold where and howsoever this misery be suffered whether it had been in sorrows and horrours on earth in separation of the soul first for torments and the body to follow or in a speedy dispatch of soul and body to hell Gods way of execution after the sinne committed on those that are not by Christ ransomed does not argue that the penalty in the covenant necessitated him to it might not he at once have poured out the whole of his vengeance on vessels of wrath when yet we know that he takes time for the execution of it A Learned Writer enquiring into this death that was here threatned saith that the same damnation that followed the breach of the second covenant it could not be When I suppose it rather should be said that in substance and kind it can be no other Infidels that were never under any other covenant then that of works and covenant-breaking Christians are in the same condemnation there is not two hells but one and the same for those that know not God and those that obey not the Gospel of Christ 2 Thes 1. 8. Neither is there any Limbus or distinct place for infants in original sinne and out of the covenant of grace Neither can I assent to that speech To say that Adam should have gone quick to hell if Christ had not been promised or sinne pardoned is to contradict the Scriptures that makes death temporal the wages of sinne It were I confesse to presume above Scripture but I cannot see it a contradiction of Scripture A burning Feaver a Consumption Leprosie Pestilence c. are in Scripture made the wages of sinne yet many go to hell and misse those diseases And if it be said Scripture so makes death the wages of sin that all must suffer it I answer Those Scriptures are all of them leges post latae appointed of God as his way upon mans fall neither absolute justice nor yet the penalty threatned necessitating him to that way of proceeding He takes the same way where his justice hath already satisfaction Those that are priviledged from death as the wages of sinne thus die God tied not up his own hands as States do their Judges and ministerial officers to one way of execution and this his way with the unbeleeving is voluntary and
suddenly on no man neither be partaker of other mens sins In case Timothy had had that power to have conferred with the calling qualifications for the calling he had no need to have been in that way advised to use such circumspection Why should he be so careful to see them first fit in case his laying on of hands would fit them There need not such trial whether they were gifted in case a touch of the hand would be the gifting of them And for Timothies Ordination in the place quoted 2 Tim. 1. 6. it followes not from our grant that extraordinary gifts are there specified that authority for the Ministerial work is denied It is plain that Moses authorized Joshua for succession in his place by laying on of hands Deut. 34. 9. The people upon that took him for his successor yet it is as plain in the Text that the Spirit of wisdom was then conferred upon him Authority and power are sometimes given at once yet all that are in power to authorize cannot impower for this businesse he that will see more may read Dr. Seamans Treatise on this subject and jus divinum Ministerii Ecclesiastici CHAP. XXIX Ministers of Christ must bring their people up to the termes of the Covenant pressing the neccessity of Faith and Repentance THen it farther yet follows that the Ministers of Christ are to call their people unto these duties before mentioned as conditions They must urge and presse the necessity of Faith and Repentance These are the termes of the covenant and stipulation to which God in covenant doth engage in which the Apostles of Christ spent their paines Testifying both to Jews and Gentiles repentance towards God and faith towards our Lord Jesus Christ Acts 20. 21. And this must be the businesse of those that make it their businesse to preach the Gospel in all ages Men must be taught to observe what Christ commands and teaches Matth. 28. 20. These Christ teaches and gives in charge Thus he begun his Ministery Mark 1. 15. Repent ye and beleeve the Gospel They must so preach that men may not perish that they may not be the savour of death But they only that beleeve shall not perish John 3. 16. They that repent not must perish Luke 13. 1. They must so preach Christ that men may have their interest in Christ that they may not be cast off by Christ But Faith gives this interest He dwells in our hearts by Faith Ephes 3. 17. Workers of iniquity must be cast off Mat. 7. 23. Depart from me all ye that work iniquity It is no plain dealing in any of the Ministers of Christ to make tender of promises to hold forth priviledges and conceale the termes upon which they may be obtained to speak of salvation to men in sinne without so much as the name of sanctification or application to God in a way of Repentance to tell men in the Prodigals course of the Fathers bowels and readinesse to meet them with kisses without mention of the Prodigals humiliation or coming in to tell them of the many sinnes forgiven to the woman in the Gospel Luk 7. 47. without once mention of those many tears that were shed in evidence of her repentance They say that these are the strongest motives to work men from sin This I gladly yeeld when the promise is tendered and with it repentance urged I know it was the way of the Prophet Esay 55. 7. and therefore a prevalent way Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and he will have mercy on him and to our God for he will abundantly pardon The way also of the Apostle 2 Cor. 6. 17. Be ye separate saith the Lord and touch not the unclean thing and I will receive you But the severing of the promise from the duty so that Christ is heard only in a promise not at all in a precept when they heare that Christ will save but are never told that they must repent These are but delusions Promise-Preachers and no duty-Preachers grace-Preachers and not repentance-Preachers do but as the Apostle hath long since given warning deceive with vain words Ephes 5. 6. This will never work men from sinne but strengthen men in sin Ezek. 13. 22. Because with lies ye have made the heart of the righteous sad whom I have not made sad and strenthened the hands of the wicked that he should not returne from his wicked way by promising life These promises of life thus tendered we see are lies for men in sinne are men for death Ezek. 18. 31. These promises strengthen the hands of men in sinne that they return not from it It is the observation of many that the false Prophets so branded in the Old Testament vented no errours in Faith but only misapplications of truths They promised peace where the Lord had promised no peace and therefore a false Prophet among the Jews is distinguished from a false Teacher among Christians 2 Pet. 2. 1. These latter bring in damnable heresies and so did not the former But as ours outstrip them in that they bring in errours in faith so they joyne with them in misapplications of truths If thou be a whoremonger a blasphemer a drunkard a mad man in iniquity saith one or words to that purpose and there be no manner of change wrought in thee yet come and take Christ c. Does any Gospel-Text speak of such a mans taking of Christ without any manner of change wrought Are not those the enemies of Christ that rise in hostile rebellion Psal 68. 21. And while they despise him can they receive him We would not have such a sinner if we can possibly imagine a great sinner kept from Christ Jesus but he must come in at the Gospel-door He must come in the way of his call He must come to receive whole Christ in each function of his He must come for every gift which Christ poures out He must come for repentance from Christ as a Prince as well as remission of sins as a Saviour Acts 5. 31. God hath exalted him with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgivenesse of sinnes He must come by the way of Faith for forgivenesse This both Prophets and Apostles Old Testament and New Testament-Gospel calls for Acts 10. 43. To him give all the Prophets witnesse that through his Name whosoever beleeveth in him shall receive remission of sinnes They must come by repentance and conversion in order to forgivenesse Acts 3. 19. Repent ye therefore and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. I do not say that there is no promise in Scripture made to a wicked man that is the greatest Gospel-paradox But I say they are not made good to wicked persons They are made to the wicked made good that
sinners of the Gentiles Gal. 2. 15 16. All these identities evidence one and the same Church ours and theirs Therefore say I unto you the Kingdome of God shall be taken from you and given to a Nation bringing forth the fruits thereof Matth. 21. 43. The same Kingdom was taken from them and given to us was taken from the Jewes and given to the Gentiles where Sem left there Japhet took possession Gen. 9. 27. Sems Tents are Japhets These speak the covenants into which we have successively entred to be one and the same in substance A covenant entred by the same parties upon the same termes and propositions on either hand is the same covenant Such is the Old covenant entred with the Jewes and the New covenant entred with Christians they are therefore one and the same in substance CHAP. XXXII Differences assigned between the Old and New covenant THese covenants are not in that manner fully and entirely one but there is difference in the way of administration They are one in substance constituting one Church one Kingdome but different in circumstances Upon which account they are distinguished by the names of the Old and New the first and second Covenant Some have made it their ambition to rise as high as may be in the number of differences and have assigned several where there is a full accord and perfect agreement I shall lay down such where the difference is clear and afterward take view of those imaginary differences upon which any controversie of moment hangs 1. They differ in the agents employed in administration of these respective covenants entred of God and upheld and continued with his people The Old covenant was administred and held forth by Servants only Prophets Priests and such as God pleased to appoint whether by ordinary call as those of the Tribe of Levi who were appointed among men in things appertaining to God Or extraordinary to whom he spake in visions and dreams God in sundry wayes and manners as the Apostle to the Hebrews observes then speaking to his people Heb. 1. 1. The New covenant is held forth by the Son as in the same place the Apostle witnesseth He was the Angel or Messenger of the covenant Upon that errand he came from the Father clothed with our flesh This is that great salvation which first began to be spoken to us by the Lord Heb. 2. 3. And this he carries on by his delegates and deputies whom from the right hand of the Father he gifts and qualifies 2. They differ in their extent and latitude as to the Nations taken into covenant The Old covenant received only the Jews To them appertained the Adoption the Glory and the Covenants Rom. 9. 4. Circumcision the Seale of the covenant was proper to them with some few of other Nations that forgetting their own people and their fathers house joyned themseves to them whilest other Nations were known by the name of uncircumcision being without title to that Seale and were without Christ aliens to the common-wealth of Israel and strangers from the covenant of Promise Eph. 2. 12. Therefore the Apostles before the vaile was taken away had that restraint upon them Matth. 10. 5. Go not into the way of the Gentiles and into any City of the Samaritans enter ye not The lost sheep of the house of Israel being in covenant onely were in their commission That was a valley of vision All other people were in darknesse They were a people of God Others were no people The New covenant takes in all Nations respective to the covenant no Nation hath any barre put to it but in every Nation he that feareth God and worketh righteousnesse is accepted with him Act. 10. 35. Christ having taken away the partition wall the Apostles have a commission for the discipling of all Nations so that in Christ Jesus There is neither Jew nor Greek Scythian nor Barbarian Col. 3. 11. 3. They differ in their duration or continuance The Old covenant had but its date of time which being expired it must give way for the New to succeed Thus the Apostle reasons from the Prophets prediction of a New covenant Heb. 8. 13. In that he saith A New covenant he hath made void the Old now that which decayeth and waxeth old is ready to vanish away This was to stand till times of reformation Heb. 9 10. This second covenant must remaine till the end of time These are called the last dayes in that after these there must be no change of Ordinances The Ministery now established is to remaine to the end of the world Matth. 28. 20. and the Sacraments until Christs second coming unto judgement 4. They differ in the way of dedication or consecration The Old covenant was dedicated and purified with the blood of Bulls and Goats and other Sacrifices which according to the Law were slaine and offered as the Apostle to the Hebrews observes from Exod. 24. 7 8. Heb. 9. 19 20 21. When Moses had spoken every precept to all the people according to the Law he took the blood of calves and goats with water and Scarlet-wool and hysope and sprinkled both the book and all the people saying This is the blood of the Testament which God hath enjoyned you Moreover he sprinkled with blood both the Tabernacle and all the vessels of the Ministery But in the New Testament the dedication is in the blood of Christ This is my blood in the New Testament shed for you and for many for the remission of sins Where we see 1. An agreement Either of both are Testaments and covenants Either of both have their dedication Either of both are dedicated in blood 2. An answerable difference and opposition The first was the Old Testament to be antiquated The second the New to succeed in place of the Old The first was dedicated in the blood of Bulls and Calves The second in the blood of the Mediatour in my blood saith Christ The first had no possible power to take away sinne as the Apostle presently shews chap. 10. 4. But this is shed for many for the remission of sins The Apostle in the words immediately before these quoted gives the covenant the name of a Testament though a covenant and a mans last Will and Testament really differ seeing herein they agree that the covenant had its validility as a Testament by the death of him that made the covenant Heb. 9. 16 17. 5. They differ in the way of exhibition of Christ the glory and grace of the covenant And upon a threefold account here there is a difference 1. In the Old covenant we have Christ only in a Promise to be incarnate to suffer and to rise again and to be received unto glory Under that covenant light was by way of prophecie In the New covenant he is evidently set forth as come in the flesh Having been dead and now alive Rev. 1. 18. Having suffered in the flesh risen again and entred into glory To us
or at least used in a sense more large then to denote a covenant wheresoever it doth not hold out an agreement of two parties with engagements on both hands So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whensoever it is used in that sense seemes to be taken improperly Seeing in its received signification according to good Interpreters it doth denote not a covenant but a mans last Will and Testament which never is of force but by the death of the Testator Heb. 9. 16 17. which is not true of a Covenanter his death is not required to make the covenant valid So Ravanellus Testament saith he in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken 1. Properly for the declaration of a mans Will concerning that which he would have done after his death and is ratified by the death of the Testator for it is not of force while the Testator liveth Heb. 9. 16 17. 2. Improperly for a covenant which living men enter among themselves Rivet also Exercit. 103. in Gen. speaking of those words of the Apostle Gal. 4. 24. These are two Testaments Testament there he saith is not to be taken in a proper signification for that which is done by a dying man and ratified by his death but for a covenant-agreement or order as Pererius hath well observed Alsted in his Lexicon Theologicum having spoken to the sense in which translatours of the Bible sometimes use it as the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resolves We must yeeld somewhat to custome After saith Testament properly signifies a just declaration of a mans Will concerning that which he would have done with his goods after his death The Greeks properly call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Estius is very full setting out the Original denotation of the word together with the received signification of it For though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he if you look to the Etymologie of the word holds out no more then a disposing and with Greek Authours as Budaeus witnesseth in his Commeâ—t on the Greek tongue signifies in general a covenant-agreement or promise yet the common and most received signification is the same as Testamentum in the Latine which is the declaration of a mans Will concerning that whith he would have done after his death The Apostles Application of a Testament properly so called to the covenant of God Heb. 9. 16 17. hath troubled many Interpreters Erasmus on this acount questions the Authors skill in the Hebrew tongue and Cajetan calls into question the authority of the Epistle Most conclude from hence that the Original of the Epistle was Greek in that there is not Hebrew words to hold out such expressions and the Syriack translator was put to it to keep the Greek word and put it into a Syriack Character For the clearing of this doubt it is not enough to say that these words are sometimes promiâ—â—uously used Berith for a Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Covenant as Camerarius notes out of Aristophanes a Greek Poet as Rivet observes Seeing the Apostle applies a Testament in the proper received sense to that which signifies a mutual agreement For the salving of which Estius reckons up several opinions which he rejects some of which others of good note follow and afterwards acquaints the Reader with his own thoughts in words drawn out to such a length that I shall refer the Reader if he please to the Authour himself Dixon on the words saith The Articles of the covenant also evince it to be a Testament and the promiser bound to make his word good and so to die For Jer. 31. The Lord Christ promiseth to reconcile his people to God to take away their sinnes and to be their God Justice required satisfaction of them before they could be reconciled satisfaction they could not make themselves therefore he who promised to make the reconciliation with God was found to make the satisfaction for them to God and if satisfaction for them then to under-lie the curse of the Law for them and so to die Gomarus says The covenant of the New Testament is both a covenant and a Testament It is a covenant because it is an agreement between God and man concerning salvation promised and faith owing by man And a Testament because it is established upon the promised death of the Son of God and an heavenly inheritance by it so that it may not unworthily be called a Testamentary covenant or a Testament-covenant by reason of the concurrence of both in one And after concludes Simply it is a covenant by reason of the mutual agreement between God and beleevers Respectively a Testament by reason of the way and manner of the chief and most eminent part in the covenant that is the promise of grace whereby God promiseth to be our God propitious to us and to give us everlasting life as an inheritance by the death of his Son Junius in his parallels undertaking to give satisfaction hath a remedy with me worse then the disease though learned Mr. Grayle endeavours his Vindication After a large discourse in what latitude the word Berith is taken The Apostle he saith shewes the limitation of it out of the Types and shadows of the Law in the fifteenth and following verses when he shews that the grace of God was herein more eminent and conspicuous in that he gave unto his not a covenant but a Testament giving in his reasons because a covenant must have contained mutual conditions which if either part did not performe the covenant were void but a Testament is an instrument of liberality and bounty by which men are called and made heirs without eying of any duty that is to be done by them Here by the way we see that in case it be a covenant according to him it hath mutual conditions and therefore he is together with Ravanellus Gomarus Vrsinus before quoted to whom may be added Peter Martyr on Judg. 2. giving the like definition wholly against those who make this inference That it cannot be proved to be of the general nature of covenants that there should be such a convertibility as that both must seal or contract or perform But for his position that God hath not given a covenant to his people I wonder how it slipt from him Such unwary expressions in a seeming tendency to advance grace from pious persons have made way for strange superstructions He might have said that those Types and Shadows of the Law did argue it to be more then a bare and common covenant being ratified by blood which led to the blood of the Mediatour And so Rivet as I understand him answers Paul in his Epistle to the Hebr. saith he chap. 9. doth not argue from the simple signification of the word but from the circumstances of the covenant But his denying it to be a covenant is that which I must oppose He is large indeed to shew in what latitude the word Berith
continued That such a one is established appears First By the work that they have to do given them in commission by Christ Jesus Matth. 28. 19 20. Go Disciple all Nations baptizing them in the Name of the Father the Sonne and the Holy Ghost teaching them to observe all things whatsoever I have commanded you Here is commission given for the dispensation of the Word and Sacraments That of the Word is either for laying the first foundation or for the superstruction either for their work of planting preaching where Christ was never known by name or else for watering to carry on that happy beginning Their first work in laying the first foundation is given in charge in these words Disciple all Nations which was not the work of one age Though Egesippus as he is quoted by Doctor Andrews Preface to the Decalogue page 7. saith That there was no known Common-wealth in any part of the world inhabited but within fourty years after Christs passion received a great shaking off of Heathenish Religion yet the whole work after so many Centuries of yeeres is not yet done Those that are learned in Geography say that there is not above the nineteenth part of the inhabited world that beares the name of Christian and a great part of those so over-runne with Barbarisme that they have little more than a name that they live when yet we beleeve the work shall be more universal that as God was once knowne in Jury his Name great in Israel So it shall be from the rising of the Sunne to the going down thereof Mal. 1. 11. And that the Kingdomes of the world shall become the Kingdomes of our Lord and of his Christ Revel 11. 15. Their work of superstruction or building up of Disciples is given them in charge in these words teaching them to observe all whatsoever I have commanded you As long as homage is due to Christ so long a Ministery is to be continued to call for it and give directions in it which we finde farther held out Ephes 4. 11 13 14 15. There is an enumeration of Ministerial functions extraordinary and ordinary as there is an appointment of Apostles Prophets Evangelists So also of Pastors and Teachers their work is there pointed out for the perfecting of the Saints for the work of the Ministery for the edifying of the body of Christ as also their duration and continuance till we all come in the unity of faith and of the knowledge of the Sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ. When in the world all are Saints and no imperfection can be found in these Saints nor any thing wanting in the Mystical body of Christ when there is not an errour to be found either in judgement or practice nor a seducer or false teacher feared then and not before a Ministery may be spared This will not be as long as there is a Devil in Hell and a man with corruption upon earth There is not a man that opposeth a Ministery but the being of that man is an unanswerable argument for the establishment of it Their work for dispensation of the Sacraments is given in charge explicitely in those words Baptizing them c. as implicitely in that charge Teaching them to observe all that I have commanded This of Baptisme answers in duration to that other Sacrament of the Lords Supper 1 Cor. 11. 26. As oft as you eat of this bread and drink of this cup you shew forth the Lords death till he come Secondly It appears in the promise of Christ Jesus annext by way of encouragement in this work verse 20. Lo I am with you alwayes even unto the end of the world This is we see to the uttermost extent of time alwayes even all dayes to the worlds end And howsoever some quarrel may be raised about the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saeculi being taken in so various an acception in the holy Scriptures yet the subject matter whereon it is spoken is a work of more lasting as hath been observed than one age together with the phrase annext The consummation or finishing plainly signifies that this promise is for perpetuity till Christs coming at the end of ages That which puts a period to the Lords Supper must alone put a period to this work And for any to make a promise to a dying man ready to yeeld up the ghost for help for many years who is but to live few yeares were a strange promise And to settle a function of the Ministery with a promise of assistance through all ages when it must be extinct in that age were as strange a promise A promise to a Non-entity or meere Chimara Ministers then are in the Church as Starres not as Meteors they grow as Plants not as Mushromes their duration is not for a yeare for an age but through all ages Thirdly this appeares by the Apostles care for a succession Being not suffered to continue by reason of death they took care for others to fill up their places in the Churches which they had planted Therefore Paul called not by man but by a vision and voice from heaven gives order for a Ministerial call by Ordination Giving charge to Titus Tit. 1. 5. to ordaine Elders in every City and this by laying on of the hands of the Presbytery 1 Tim. 4. 14. to whom the care of Church-inspection was by him committed Acts 20. 17. compared with verse 28. And Paul and Barnabas in their journal Acts 14. 23. Ordained Elders in every Church and recommended them to God with prayer and fasting of which more afterwards Fourthly this appears in the setled Pastors which were found in constituted established Churches Epaphroditus in Philippi Philip. 2. 25. Archippus in Colesses Col. 4. 17. Those of Ephesus which gave the Apostles meeting at Miletum Acts 20. 17. John who lived longest of the Apostles and wrote his Revelation towards the ending of his dayes in the Issle of Pathmos Rev. 1. 9. in his banishment there for the testimony of Jesus Christ writes several Epistles to the Angels of the several respective Churches in Asia which Angels were to be his survivors and are not denied by any to be Ministers of those several City-churches there mentioned Whether these Churches were such as have been called Diocesan Presbyterial or Congregational is not here to be questioned but that they were Ministers appointed over their several charges is out of question Fifthly This appeares by the charge given for respect and esteeme to be given to those who thus stood up in succession in such established Churches 1 Thes 5. 12 13. We beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and to esteeme them very highly in love for their works sake Phil. 2 29. Receive him therefore in the Lord with all gladnesse and hold such in reputation Obey them that have the rule over you
partakers of the covenant of Grace He should rather have said that the ten commandments had been a covenant of Grace but sometimes by an accident or especial occasion had become a covenant of Works which yet could not have held The covenant of Grace and the covenant of Works are two distinct and opposite Species They have one and the same univocal Genus of whose nature they equally partake Therefore as an Oxe can by no occasion or accident be a Horse or a Horse a Sheep or a Sheep a Lion or a Lion a man so a covenant of Grace can by no occasion or accident be a covenant of Works one and the same thing intended for one end may occasionally and accidentally have another event as the Ministery intending salvation may prove an aggravat on of condemnation but no occasion or accident can change the nature of any thing into that which is of a kind opposite to it and different from it And in such cases where the event is hindred and another happens the denomination is and must be from the primary intention The Apostle calls the Gospel the power of God to salvation Rom. 1. 16. The word is called the word of Life though to some through their obstinacy it turns to condemnation and to death If our author in this question take liberty to differ from all as himself professeth I hope he will not be displeased if all differ from him Hanc veniam petimusque damusque vicissim Sixthly In Moses time and under his administration commands were frequent and full as well ceremonial as moral as also menaces The directive and maledictive part of the Law were clear and open for discovery of sinne to work to a sense of danger to put them in a posture to look for and long after the Messiah But the promises more obscure I mean the promises of eternity scarce known any otherwise then as they were shadowed out in temporal things This as the Apostle shews was figured by that vaile which was before Moses his face when he spake with the people upon the renuing of the Tables Moses his face upon his converse with God in the Mount shone with that glory that Aaron and all the children of Israel were afraid to come nigh Exod. 34. 30. Afterwards he speaks to the people and talks with them And till he had done speaking with them he put a vaile before his face verse 33. Whereupon the Apostle having entred comparison between the Ministers of the Law and the Ministers of the Gospel alludes to this vaile before Moses his face 2 Cor. 3. 12 13 14. in these words Seeing then we have such hope saith he we use great plainnesse of speech and not as Moses which put a vaile over his face that the children of Israel could not stedfastly look to the end of that which is abolished but their mindes were blinded Upon which Diodati saith Moses Ministry kept the people under the shadows of ceremonies without contemplating the mysteries which were figured by them to the bottom which was reserved for the time of the Gospel Heb. 10. 4. Whereof was a figure that vaile on Moses his face Not saith he that that was the end of that act of Moses but of that which the Apostle saith may be allegorically understood thereby namely of the obscure dispensation of the Law Which obscure dispensation meeting with that blindnesse that was in the judgements of that people held them in such ignorance that they saw little of Grace in that covenant but rather through their blinde mistake looked upon it the generality of them as a covenant of Works And this the Apostle signifies in the place before quoted as also Rom. 10. 3. They being ignorant of Gods righteousnesse and going about to establish their own righteousnesse have not submitted themselves to the righteousnesse of God This caused them so tenaciously to hold to the precepts of the Law especially to the ceremonial part which though more burdensome yet was easilier fitted to their corruption that they refused Christ the end of the Law for righteousnesse sake to every one that beleeveth Rom. 10. 3. Seventhly There was yet so much of grace and Christ held out in this covenant that they were not only left without excuse that were under it but convinced of sin if they saw not Christ and the grace of the covenant in it Christ in his contest with the Jewes who would not receive him but stood in opposition and raised persecution against him appeales to the Scriptures Old Testament-Scriptures Search the Scriptures for they testifie of me and in them you think to have eternal life Iohn 5. 39. Where we see a double encomium of the Scriptures 1. From the Iewes own acknowledgement In them eternal life may be found 2. From the testimony they give of Christ In them upon search Christ may be found There are such discoveries there that hold him out and eternal life in him to those that search them And they suspecting by that intimacy of communion that he profest to have with the Father and the heavy charge that he laid upon them that he was about to accuse them to the Father Christ puts it off from himself and puts it upon one that they had least in suspition even Moses Moses in whom they trusted in whom they pretended to repose confidence It is he that is ready to accuse them not of breach of the Law or transgression of any command of his which they could easilier have beleeved but of unbeliefe of Moses You have one that accuseth you even Moses in whom you trust for had ye beleeved Moses ye would have beleeved me for he wrote of me Unbelief in Christ set forth in Moses is a sinne which Moses his writings shall charge upon them So also in that speech of Christ to the two disciples in the way to Emmaus O ye fools and slow of heart to beleeve all that the Prophets have spoken ought not Christ to have suffered those things to enter into his glory where we see them charged with sin in that they understood not Christ in the Prophets Christ in Moses as follows there in the next words Beginning at Moses and all the Prophets he expounded unto them all the Scriptures the things concerning himselfe Luke 24 25 26 27. They that dwell at Jerusalem and their Rulers because they knew him not nor yet the voices of the Prophets which are read every Sabbath day they fulfilled them in condemning him Acts 13. 27. Eightly There are those phrases in Moses which are ordinarily quoted as holding out a covenant of Works and in a rigid interpretation are no other yet in a qualified sense in a Gespel-sense and according to Scripture-use of the phrase they hold out a covenant of Grace and the termes and conditions of it To instance in some few Deut. 4. 1. Now therefore hearken O Israel unto the statutes and unto the judgements which I teach you to
Deut. 32. 21. of the call of the Gentiles into a visible Church-state and profession and so applied by the Apostle Rom. 9. 24 25 26. Whence I argue The call of the ten revolted Tribes and of the Gentiles into a visible Church-way is not to be meant of the Church as it is invisible onely This one hath already taken into consideration and answered Howsoever it be in the places in which the allusion is yet it is certaine that here it is meant of such a calling as is from darknesse to marvellous light Taking it it seems for granted that there is no marvelous light in visible Churches that in the land of Zebulon and Nepthali where they saw a great light there were only invisible members Mat. 4. 15 16. Fourthly as honourable titles as these are frequently given in Scripture as shall be shewn to visible professours why should then these be limitted to invisible Members Fifthly this Text by adversaries is made to be parallel with those Texts Gal. 6. 10. 1 Tim. 3. 15. 1 Pet. 2. 20. And those Texts I have demonstrated to be meant of visible Churches To which nothing is replyed Arguments to evince it to be meant of the Church as it is invisible come to be considered 1. I argue saith one from the termes chosen Generation royal Priesthood Objections answered and holy Nation a peculiar people This is by Christs death which can be understood of no other than Elect and true Beleevers Tit. 2. 14. Answ 1. Such a way of arguing would not passe with him in his Adversary As peculiar people is taken in one place of Scripture so it must be taken in all places but in one place it is taken for the Elect regenerate If this would hold much labour might be spared in finding out the various acception of words in Scripture 2. These termes and others equipollent to these are given to the Israelites Deut. 14. 1 2. Deut. 9. 6. Deut. 32. 9. not as a Church invisible but as visible Members Their qualifications are often as low as their appellations by reason of their relation to God raise them high And setting apart Christs death I would know how the Israelites came to this honour 3. The gift of Apostles Prophets Evangelists Pastours and Teachers were the gift of Christ and the purchase of his death These are for constitution of visible Churches and visible members enjoy these priviledges in common with regenerate persons to which more is already spoken 2. An Objection is raised from that which is said of them They are called of God by his power and vertue into his marvelous light and verse 10. Which now had obtained mercy which they had not before which cannot be affirmed of any but true Beleevers and Elect persons Answ Men brought into a visible Church-state are brought into a marvelous light The seven golden Candlesticks Rev. 1. 20. had a marvelous light in their lamps and yet in some of those there were onely a few names that had not defiled their garments And this light is a mercy the fruition of it is a great mercy Psalme 147. 19 20. Yea it is applied by the Prophet Hos 2. 23. whence the Apostle gathers it unto the mercy enjoyed in a visible Church-communion which is not denied by the adversary 3. It is said that those persons did beleeve contra-distinguished to them that were disobedient and stumbled at the word but such are onely the Elect. Ergo. Answ So did all they that made shipwrack of the faith 1 Tim. 1. 19. So did Simon Magus Acts 8. 13. So did the hearers compared to the rocky ground Luke 8. 13. And whereas it is said these Beleevers are contra-distinguished to them that were disobedient and stumbled at the Word it fully makes against this interpretation Those disobedient ones are those that disallow Christ as we see verse 7. that reject Christ upon tender that persist in Judaisme or Gentilisme All others not professed Jewes nor Gentiles are in that place Beleevers and in all other Scriptures respective to visible prerogative all which are visible Church-members 4. They are said to be built as living stones c. which can agree to none but Elect persons and true Beleevers Answ That is left out in the Quotation of this Text which would wholly spoile the argument and carry it on the other hand namely those words To whom coming as unto a living stone The Apostle shews them the way and points out the condition called for which being done they are then built as living stones And this implies that it was so with some but not with others Here is that which was done by some and neglected by others and their happinesse upon discharge of their duty declared I am told by one that he hardly beleeves that any approved Writer joyns with me in this Interpretation But though I were alone in it yet I might learne of him to adventure not barely on the interpretation of one single-Scripture-Text but on a conclusion in Theology against all Protestant Writers and herein I should have the advantage in that few comparatively I think have started this question much lesse have they seriously handled it minding more what those titles engage us to be in which there is an agreement of all parties than to whom they are given when some of my opposites dare affront the whole body of Protestant Writers in that in which ex professo they have to deale against Papists Estius indeed upon examination of the thing in question appeares to be of a contrary minde and censures those that set out this holinesse by Religion doctrine Sacraments which Authours by him thus censured may be for ought I know as approved as himself and they as we see limit it not to the Church invisible I doubt not but that holinesse which is intrinsecal is here aimed at yet all those have these titles that do make profession of the way of it and are of the number of those that engage themselves to it Gerrard also on the words puts it to the question and determines the same way but tells us of others that understand it of common and general election His name I suppose is waved in that his Arguments are borrowed and have been answered But on the other hand Master Ball who if authorities must carry it will sway with me as much as either treating on those words Hos 2. 19 20. I will betroth thee unto me for ever c. saith The external betrothing by outward covenant so as God betroths himselfe to all professing the true faith may be broken for though God offer them mercy if they will believe yet he gives not not faith to them and quotes for proof Rom. 9. 24 25. 1 Pet. 2. 8 9. And Zanchius de perseverantia sanctorum cap. 1. Tit. de Sanctis hath these words Hear now what I understand by the name of Saints This name Saint when it is spoken of men is 1 Generally taken for all those that have consecrated
to doubting Christians First A life in distrust of God and rebellion against God provoking him to the highest punishment of the parents doth not divest the child of the title to the covenant and interest in the Sacrament of initiation into the number of Christians For proof of this look upon that act of Joshua when the people were got out of the Wildernesse and were brought into the Land of Canaan Josh 5. 6 7. The children of Israel walked fourty yeers in the Wildernesse till all the people that were men of warre that came out of Egypt were consumed because they obeyed not the voice of the Lord And the children which he raised up in their stead them did Joshua circumcise for they were uncircumcised they had not circumcised them in the way you see what the fathers were yet the children Joshua ordered to be circumcised Concerning their conversation the parents were enemies but as touching the election the choice made of God the issue is to be numbred among the beloved Who had a worse father than Josiah yet where was there a better son A circumcised man who in youth began to seek the God of his father David 2 Chron. 34. 3. Secondly Misbelief in a parent divests not the issue of this birth-priviledge though the father erre in the faith yet the child is not to be shut out of the number of beleevers We have in this particular the Apostle for a precedent had misbelief in the parent denuded the childe of this priviledge Saint Paul had not beene a Jew by nature but an Heretick or Sectary by nature being before conversion a Pharisee and the son of a Pharisee Scribe was a name of office but Pharisee the name of a Sect and therefore Christ warns to beware of the leaven that is of the Doctrine of the Pharisees as of the Sadduces Such was Pauls parentage and yet by descent and off-spring he is of the people of the Jewes What we say of Pharisees is as true of Sadduces It is not to be doubted but they were circumcised persons and entitled their children according to the Directory in Scripture for circumcision as appears by their embodying of themselves with the people of the Jewes Matth. 22. 23. Acts 23. 6. The most strict of Pharisees took them into their society which they had not done had they not been men of the circumcision we see the accusation charged on Peter on this occasion Acts 11. 2 3. A man transmits not his errors nor his vices no more than he doth his graces Thirdly ignorance of needful truths in a parent doth not divest the childe of this priviledge Those were the people of God and therefore brought forth children to God that did perish for lack of knowledge Hosea 4. 6. that went into captivity for lack of knowledge Isa 5. A reverend brother giving his reasons why he is among his brethren singular in this point not baptizing all born in his Parish one maine one is the grosse ignorance among them and that as he sayes not in Cumberland and those parts but in Essex such that if he should print his Reader would scaree beleeve it were possible to be true To which I only say I wish that our own experience in the places where we live did give us occasion of suspition that any wrong is done them Therefore to let the truth passe unquestioned I would only wish him to consider whether there might not have been found the like in Corinth that Church of the Saints 1 Cor. 15. 34. Some have not the knowledge of God I speak this to your shame Whether there he might not have found the like among the illuminated Hebrews were not there those that were dull of hearing that when for the time they ought to be teachers they had need that one teach them againe which be the first principles of the Oracles of God and were become such as had need of milke and not of strong meat yet these were of the Church and therefore with them their children Fourthly illegitimation of birth adulterous copulation in the parents divesteth not such issue of this priviledge David had never in that manner sought in fasting and prayer his childes life had he believed that he must not have been of the seed of the Jews but of the uncircumcised Heathen Pharez was of such a birth yet who bore a greater name and glory in Israel than he and his family even where the illegitimation of his birth is noted there the glory of his race is magnified which is yet farther honoured in that Christ according to the flesh was made of his seed That seed of Abraham per eminentiam was out of his loynes Jepthah indeed was driven out by his brethren but not because that he was not of the seed of the Jews and people of God but because they would not have him to share of the inheritance among them A Reverend Divine saith Objections an ∣ swered That some persons may be notorious offenders as known Atheists mockers of Religion Idolaters Papists Hereticks Witches and yet professe before men the faith seemes to him to imply a contradiction These I confesse are plausible words to take with well-meaning souls that attend not to the language of the Scripture in this particular And for the first if he meanes Atheists in judgement that professedly maintaine in word what Davids fool said in his heart that there is no God and by mockers of Religion not those alone that oppose the power but with Lucian all notion of Religion and by Idolaters those that professedly worship false gods and worship not at all the Lord Jehovah then it cannot be denied that this is a contradiction But Reverend Master Rutherford whom he opposeth in that place hath no such meaning But for an Atheist in life to be a professour of the faith we have Paul expressely for it Titus 1. 16. They professe that they know God but in works they deny him being abominable and disobedient and unto every good work reprobate The Apostle we see saw no contradiction in it and for mockers of Religion Peter did not foretell them to be out of the Church but within the bosome of it when he said There shall come in the last dayes scoffers walking after their own lusts 2 Pet. 3 3. For Idolaters if an Israelite might be an Idolater then a Christian How high were those in Idolatry mentioned Psal 106. 36 37 38 39 and yet in covenant ver 45. For the Church of Corinth the Apostle is plaine A brother may be an Idolater 1 Cor. 5. 11. It is within the Church and not without where men escape death by plagues yet repent not of the works of their hands that they should not worship Devils and Idols of gold and silver and brasse and stone and of wood which neither can see nor heare nor walke Rev 9. 20. For Papists I marvel how they are distinguished from Idolaters and Hereticks for Hereticks as false Prophets were