in the same latitude as Beleever and is the most common appellation in the New Testament for all that are separate for God and dedicated to him The distinguishing name for professing Christians as the title of People of God Circumcision was for the people of Israel some do not hear of the word Saint but presently they understand a Saint in glory and will not endure that any man should be a Saint upon earth Others will have none Saints but those that are really such and shall be for heaven They will have no denomination of a Saint from a holy profession But if we look into the Scriptures and may be suffered to speak in that language we shall finde Saint for the most part taken for men upon the earth The psalmist professedly names Saints upon earth Psal 16. 3. And those Saints not often taken for other than a Saint by profession He is a Saint that makes a Christian profession We read of Collections for the Saints 1 Cor. 16. 1. Administration to the Saints Heb. 6. 10. which can reach no higher than visible Professours and can by no means be limited to Elect Regenerate ones When Paul shut up many of the Saints in prison and did much evil against them Acts 26. 10. he knew no other way of distiction then an outward profession and so he explaines himself those of that way Act. 9. 2. We read of Churches of the Saints 1 Cor. 14. 33. and they were taken in to be Church-members assoon as they made profession that is assoon as they ceased to be Jews or Pagans and took them to the way of Christianity As we see in those three thousand Acts 2. The Samaritans The Eunuch Simon Magus assoon as they were taken off from Heathenisme Judaisme for Christianity they had that name of Saints The Epistles wrote to particular visible Churchs are inscribed to Saints among which what some are read both the Epistles to the Corinthians yea what almost all are in some Churches read the Epistle to the Church of Sardis Amesius judged by some to be of the opposite party hath these words It is most probable that there is no particular Church in which the profession of the true faith flourisheth but in the same we may finde some truly Beleevers Medul lib. 1. cap. 32. sect 8. The Apostle tells us of the Faith once delivered to the Saints Jude 3. the Doctrine of Faith as is agreed on all hands is there understood All that professe that Doctrine are Saints no other Comment can be put upon it than upon the Apostles words Rom. 3. 1. To the Jews were committed the Oracles of God Saint then is a name of distinction to set out those that take the way not of Jews or Heathens but the way of Christians and Saints are men in covenant For the terme Disciple enough hath been spoken before This argues an interest in the covenant as well as the former of Saints and Beleevers and whole Nations are in capacity to be Disciples Matth. 28. 19. that is to be put into a way of salvation as sometimes the Nation of the Jews was in the fruition of saving Ordinances And the Kingdomes of the earth being made the Kingdoms of the Lord and his Christs by a visible profession are Discipled Judas is called a Disciple Matth. 10. 1 4. as well as Simon Magus is called a Beleever Saul breathed out threatnings against the Disciples of the Lord Acts 9. 1. In case you will know who the holy Ghost there means see verse 2. all that Saul could finde of that way He made it not his work to enquire after their Regeneration or inward work of Sanctification we may well think he understood as little of that as Nicodemus It was enough to him that they made such a profession Complaint is made Acts 15. 10. that those that urged the necessity of circumcision put a yoke on the necks of the Disciples which neither they nor their fathers were able to bear and they urged it upon all in visible profession and not upon regenerate ones alone Let that one Text speak for all in what latitude the word Disciple is taken and in how large comprehension it is used John 6. 66. From that time many of his Disciples went back and walked no more with him For the last of these termes Christians it stands in the same latitude as the other where we first heare of it we finde it the same with Disciples Acts 11. 26. The Disciples were first called Christians in Antioch And in what acception through all ages it hath past is also manifest All of these imply an interest in the covenant and these are given to unregenerate persons Here that of our Saviour is objected Object Luke 14. 27 33. If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my Disciple These qualifications are signes of Regeneration and these only that are thus qualified are Disciples of Christ Regenerate men then onely have that honour of Disciples I answer They only do the duty of Disciples they onely are worthy of that title as Christ explaines himself Mat. 10. 37. He that loveth father or mother more than me is not worthy of me Yet others have the name as we have heard and the outward priviledges in order to bring them to the duty of true Disciples There are Disciples as to the fruition of visible priviledges and those are they that make visible professions There are Disciples for glory and life and those onely are Regenerate ones John 3. 3. Except a man be borne again he cannot see the Kingdome of God Ordinances are granted in a greater latitude than Regeneration All that enjoy the priviledges of Ordinances are Disciples and therefore it is no honour proper to Regenerate persons Secondly as these titles argue a covenant-interest when the parties are yet short of Regeneration so the manifold absurdities that will follow upon this restraint of the covenant alone to Regenerate plainly evince that it is to be taken in a larger extent and that it takes in unregenerate Professours 1. This restriction of the covenant to out shut all non-Regenerate makes an utter confusion between the covenant it selfe and the conditions of it or if that expression do not please the covenant it self and the duties required in it between our entrance into covenant and our observation of it or walking up in faithfulnesse to it All know that a bargaine for a summe of money and the payment of that summe the covenant with a servant for labour and the labour according to this covenant are different things Faithful men that make a bargaine keep it enter covenant and stand to it But the making and keeping the entring and observing are not the same many enter and transgresse covenant for much and performe nothing So it is in the covenants of men and so
before Antichrist was raised to his height and strength in his delusions and Antichrist still holds them of all sorts and sizes Either of both of these mayâ—e Negative or Positive Negative are such where the doctrine of faith is not laid Positive where it is mis-laid where edifying doctrines are not preached and where they are mis-preacht both tend to the Churches danger a house never compleat or built up entire but defective in several parts little differs from that which is ruinous The Apostle who is worthily stiled a wise Master-builder 1 Cor. 3. 10. makes known the whole counsel of God Acts 20. 27. and builds not up defective Churches 5. All errors being against Christ who is the foundation to bear up and carrie on the whole work accordingly as they dash upon Christ and obscure his glory whether more or lesse the estimate of the danger is to be taken These are either such that render Christ in an uncapacity to be our Mediatour and Saviour or such that are inconsistent in whole or in part with his Mediatourship of the former kinde are those that are against his person 1. Those that impugne the Godhead of Christ such that though they give him the glory to be above Angels yet will make him no more than a creature a God in title and place as are Magistrates not in nature or power An opinion that involves the Apostolick Church and all Churches in succession in idolatry giving the honour of God the worship due to God unto him who by nature is no God A doctrine that will make Christ an impotent and not an omnipotent head too weak for his work to govern the world and bring under his enemies 2. Those that deny his manhood as having not taken our flesh and so no suitable head but a phantastick or seeming body Those that are against his Mediatourship are either such that obscure or some way eclipse it as every errour doth that is any way considerable or such that raze if not utterly overthrow it in some of the necessary parts of it his Kingdome Priesthood or Prophetical Office These are overthrown either directly in termes of full opposition or else by consequence and this such that is either immediate and evident the truth being confest these cannot be denied or else the consequence more remote and not so easily discerned These things being premised we must bring it home to our purpose 1. Where fundamental truths are not only questioned doubted and disputed but abjured and denyed errours directly or by immedate clear consequence introduced so that the truth cannot be known but the errour must be seen and this declared by publick confession and generally held Christians are to be gone here are not sufficient edifying truths nor yet antidotes to preserve from danger when they would have healed Babylon and she would not be healed then it is time to forsake If any man come unto you and bring not this doctrine receive him not into your house neither bid him God speed 2 John 10. saith John much lesse then may we hold such communion with them It is said of Mice that when the house through ruines is falling they will be gone shall nature teach them to provide for their safety and shall nothing teach Christians to see to their own salvation When Jerusalem was to be destroyed according to Christs prediction and not one stone to be left upon another a voice is said to be heard crying Get out to Pella Foundation-breaches seen and suffered are as this voice to be gone such a Jerusalems walls are falling There is a flight too soon when care might keep up the buildings when with the poore man we may save and deliver the City Eccles 9. 15. They that preached Christ in those Churches of Galatia and preached down Circumcision and other points of Judaisme pleased the Apostle better then they that without such endeavour should desert it so those that had preached the resurrection in Corinth had better pleased then those that had left the place for their sakes that denyed it A Church may not onely degenerate but apostatize may not onely languish but lose her vital spirits may not onely displease her Bridegroom but suffer a divorce perhaps keep the title of a wife and indeed be a strumpet and want all evidence of relation to the Bridegroome 2. In the case of pollutions of a more inferior alloy a Christian may be necessitated to leave 1. When the food of life knowledge in the word or means to compasse it cannot be had In such a case it must be sought They must resolve with the Lepers 2 King 7. 3. not to sit still and die When the Priests and Levites left their suburbs and pessessions under Jeroboams government being cast out of their employment and the lowest of the people men of self-consecration set up in their stead after them out of all the tribes of Israel such as set their hearts to seek the Lord God of Israel came to Jerusalem to sacrifice to the Lord God of their fathers 2. Châ—â—n 11. 16. Being without a teaching Priest they were as the Prophet tells Asa 2 Chron. 15. 3. without the Law and without God and there was no staying there 2. When a man by compulsion is necessitated to give approbation to such pollutions in any such way that speaks his compliance whether it be by the civil power through unsufferable fines â—ulcts imprisonments unavoidable or peril of life Or by the Ecclesiastical power in excommunications when men are driven out or necessitated for soul-subsistence to go out there is full liberty and warranty to leave But when Ordinances in a saving way may be enjoyed with liberty and safety no Laws being enacted for their so heavy persecution or through indulgence or connivence not put into execution there the Churches good calls for good mens stay not their secession or separation There was not a little leaven in the Churches doctrine in Christs time errour was advanced into Moses chaire yet Christ himself with many other that waited for redemption in Jerusalem held communion as Church-members All was not right in every Church of the Saints to whom Christ wrote Revel 2. 3. and to whom Paul sent Epistles yet as they retained still the honour of Churches and the happinesse of Christs presence so we hear nothing of separation enjâ—â—ned or practised The condition of Beleevers in the Synagogue of Rome was otherwise The key of knowledge is there taken away the people not allowed to read it in private or to heare it in publick but kept reserved in an unknown language neither could they without capital danger keep themselves from compliances in their sinne so that reformed Churches did not in any unwarrantable way of Schisme leave but rather were left They forsook not the Church but the botches and corruptions in it though we were never forbidden to partake of their truths yet we are forbidden to partake of their sins lest we partake
visible body But this ingraffing of the Gentiles into the Church of God caused disputation and contention in some Acts 11. 2 3. emulation in others Deut. 32 21. Rom 10. 19. Rom. 11. 14. this therefore was into the Church visible Thirdly That priviledge which is not restrained to some few invisible Churches but is the priviledge of all that are contained in it and members of it is not an invisible work upon the heart to a saving change but only an interest in visible priviledges This is evident the invisible work is not in all Matth. 2â— 14. But this here mentioned is the priviledge of the whole body as is cleare in the Text and adversaries are constrained to acknowledge Therefore the ingraffing is only into the visible body That priviledge wherein the Jewes while they were a people of God did transcend the Gentiles when they were no people is the priviledge which these Gentiles have by their ingraffing this is plain verse 17 But it is the priviledge of Ordinances in being visibly related thus to God wherein Jews did then exceed Gentiles as hath been largely shewn Fourthly that Faith from which the Jews actually fell and the Gentiles stood in danger to fall from is not a saving justifying Faith entituling to invisible priviledges but a Faith of profession onely giving a visible title This is plaine unlesse we will maintaine Bertius his Hymenem desertur and assert the Apostasie of the Saints But this Faith whereby the Gentiles are ingraffed is a Faith from which the Jews fell and from which they were in danger to fall v. 20. Fifthly that reconciliation or ingraffing which is opposite to casting out of a visible Church-state is an ingraffing into the Church visible But this reconciliation or ingraffing is opposite to the casting out of a Church state This is plain Matth. 21. 43. It is a casting out of them that bore not fruit and not a casting off invisible branches Sixthly If the state of the Jewes continued from the Apostles time to this day be an exclusion from a visible Church-state so that they are no people of God in name then a visible Church-state is that which they lost and the Gentiles gained This is plaine The state in which they stand being rejected is their state of rejection But their condition since that time is an exclusion out of a visible Church state This needs no proof Therefore a visible Church state is that which the Jews lost and these gained I wish that these arguments to which many more might be added may be taken into consideration and for a close of all seeing it is peremptorily asserted that it is manifestly false that the Christian Gentiles were graffed into the same visible Church with the Jews for then they should have been Circumcised contrary to the determination Acts 15. and that God hath quite taken away the visible Church of the Jews or to that purpose This Error begetting many others I wish that it may be a little better thought upon whether it be the language of the Scriptures I have learnt that as we and they have one and the same God one and the same Faith that is the doctrine of Faith one and the same Covenant eat of one and the same spiritual meat and drink of the same spiritual drink one and the same expected heaven so we are one and the same Church Let us to that end further observe the manifold Metaphors by which the Church ours and theirs is set forth all of them holding forth this Onenesse First That of a Tent which is the habitation of sojourners Gen. 9. 27. God shall enlarge Japhet and he shall dwell in the Tents of Shem and Canaan shall be his servant Shems Tents must be possest by Japhet and not others built for their habitation The Tents of Shem that is his posterity by Abraham which Japhet that is the Gentiles by a special blessing did possesse is the Church visible as needs no proof Shems Tents and Japhets Tents are one and the same Japhet comes to Shems not Shem to Japhets Secondly That of a Sheep-fold John 10. 16. Other sheep I have which are not of this fold them also I must bring and they shall hear my voice and there shall be one fold and one shepherd The Sheep that in present were in the fold viz. Jews and those not yet taken in viz. Gentiles all make up one and the same fold which though some may limit to the Church invisible because Christ gives notes of those that are indeed his sheep but that is no argument at all Christ speaks to those that were disciples only according to profession and gives notes of disciples indeed and it is against all reason that Christ should in discourse point out the invisible Church with the demonstrative This and that to those that were malignant enough in the Church visible namely the Pharisees as appears in the close of the former Chapter And the mention of thieves creeping into it hirelings employed in it doth contradict it The visible Church of the Jews and Gen tiles in which Christ hath true sheep for whom he dies and others that theeues and hirelings do deceive makes up one sheepfold Thirdly By a natural body 1 Cor. 12. 13. Mans body most aptly to this purpose that one new man Eph. 2. 15. is the visibly body compact of both Jew and Gentile Fourthly to adde no more that of a Kingdome Mat. 8. 11. Many shall come from the East and West and shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven The same Kingdome that Jews leave Gentiles enter Matth. 21. 41 43. The Kingdom of God shall be taken from you and given to a Nation bringing forth the fruits thereof That can be no more then the presence of God in Gospel-Ordinances which is without fruit among Jewes all invisible Members bring forth fruit and upon that accout is given to the Gentiles Neither is it of force that which is said against it Then we must be circumcised As though we may not be in the same Kingdom and yet under a new way of Administration Law-givers on earth are sometimes pleased to change their Lawes and so doth the Law-giver of Heaven or if he will limit his instance to Circumcision taking in no other Lawes the same house may have a new doore or porch let our opposites then know that they are in the same visible Kingdom as Abraham Isaac and Jacob and their posterity after the flesh in Israel were and I wish that they may take heed of making divisions in it or separations from it CHAP. L. Arguments from a late hand for ingraffing into the Church invisible and breaking off from it answered Argument 1. FIrst That ingraffing which is Gods act by his sole power is into the invisible Church by Election and giving Faith For graffing into the visible Church is admission into visible Membership which if it be by an outward Ordinance is the easie act
communion of the Spirit according to the election of God which is ever accompanied with perseverance Doctor Featly in his Pelagius redivivus hath these words which being so pertinent I shall transcribe Second parallel p. 38. To the place alledged Rom. 11. 19 20. We Answer saith he First that it is not meant of particular Beleevers and their danger of falling away from justifying Faith but of the people of the Gentiles in general and their danger of being cut off from the true Olive into which they were ingraffed that is from the outward profession of Faith and communion of the Catholick Church into whith they were admitted upon the rejection of the Jewes The Gentiles therefore ought not to be high-minded against the Jewes but fear lest God who spared not the natural branches should not spare them but cut them off also as he did the natural branches if they should grow proud and presumptuously secure Now there is no question but that a visible Church which at this time professeth the truth and is a Member of the Catholick Church may fall away from the outward and publick profession of faith and cease to be a part of the Catholick visible Church as the most famous and sometimes flourishing Church in Greece and Asia planted by the Apostles themselves now over-runne with Mahometanisme Idolatry and Heresie prove by their lamentable Apostasie deplorable if not desperate estate But Bertius and the Appealer should have their eyes upon the mark and point in question which is not in the doctrine of Faith but of the habit of faith not de fide quam credimus but de fide quâ credimus not of the publick profession of a Church but of a particular affiance of every true beleever in Christ A Member of the visible Church may be cut off but no Member of the invisible for Christ cannot have damnâ—ta membra any Members who shall not be saved as the approver of the Appealers book rightly gathereth out of Saint Austine in his reply to Fisher A Church or Kingdome generally may depart from the Christian Faith or renounce the pure profession thereof in publick and yet no true Beleever either totally or finally lose his Faith but either secretly in that state or Kingdome or else-where openly he may retaine both Faith it self and the profession thereof So Peter Martyr Loc. Com. pag. 491. speaking to those words Be not high-minded but fear Neither saith he is there here speech concerning particular men but of the whole company and body of beleevers deservedly therefore the Apostle doth warne them Be not high minded but fear For as the Church of the Jews hath ceased to be and also Africa Grâ—cia and Asia have lost many Churches so it is to be feared lest the same may now happen to Churches which seeme to stand let them not therefore lift up themselves 〈◊〉 â—n the words Thou standest by faith saith He speaks of the generality of Jewes and Gentiles and upon these words Be not high-minded but fear saith He speaks to the Gentiles in general from many of whom as is to be bewailed the Kingdom of God is taken away as at first from the Jews as Persians Arabians Syrians Egyptians Asians and many others so that this Authour hath lost not only this Argument but this whole Text For if Reconciliation World Riches be thus understood and cutting off in like manner then he sees this Chapter in the whole against him and in no part for him And if any Writer against Arminians understand by the World Rom. 11. 15. onely the Elect unlesse they mean an Election into a Church-state they do but give advantage to them there is not meant universally the whole world that is too large not yet they that shall be eternally saved out of the world that is too strict but the men whom God perswades of Japhet to dwell in the Tents of Shem all Nations dispersed through the world at the last Annotations on verse 12. Argument 3. Thirdly The ingraffing must be meant of that act whereby the branch stands in the tree as a branch this will none deny it being the very terminus of ingraffing as heat the terminus of calefaction but that is by giving Faith Ergo. The minor is proved from verse 20. where it is said By unbelief they were broken off but thou standest by faith whence I argue That act whereby the branch stands in the tree as a branch must be the giving that means whereby the branch thus stands But that is Faith v. 20. Ergo the act of ingraffing is by giving Faith Answ Here I shall willingly grant the conclusion and do affirm that it is by Faith that grown persons whether Jews or Gentiles do stand in a visible Church-fellowship such a faith upon which all called ones among which few are Elect are admitted Such a faith that gave Simon Magus title that Hymeneus had of which he made shipwrack 1 Tim. 1. 19. Doctor Featley in the words above mentioned shewing Bertius and the Appealer their fallacy shews this objector his The Apostle speaks of the Doctrine of Faith this objector of the habit The Apostle speaks de fide quam credimus this objector speaks de fide qua credimus The Apostle speaks of the publick profession of a Church He of a particular affiance of every Beleever in Christ He addes This conceit I conceived and still think is so farre from the Apostles expressions that there seemes to be no shew of such a sense in the words giving in his reason For there is not a word of taking into the Olive but by Faith verse 19 20. There is indeed here no shew of reason unlesse it can be affirmed that there is no faith but the Faith of the Elect and that which is justifying therefore if it please the Authour I shall enter the lists with him in these three Positions 1. That Faith is taken in more acceptions then one in Scripture All Faith doth not entitle to the Church invisible and therefore there is scarce shew of sense in his reason disputing from the Genus to the Species affirmativè or from the Analogum to the Analogatum 2. That the Faith here spoken to is as Doctor Featly asserts the doctrine of Faith not the habit Faith of Profession and not a particular affiance fides quam and not fides qua credimus and so the fallacy is clear and it will no more follow that the ingraffing is into the Church invisible because it is by faith then it will follow that because bruits have souls that therefore they have reasonable souls 3. That there is no such thing in all Scripture as ingraffing into the Church inuisible by Faith All ingraffing is into the body visible and therefore by a faith of profession 1. All ingraffing is into that subject which immediately receives what is ingraffed as the stock receives the syens but it is Christ and not the Church invisible that receives the Elect Beleever Christ
that was a mighty motive to draw a party in war to have the gift of vineyards and oliveyards to be the fountain of honour able to make Captaines over thousands hundreds fifties It is no lesse to draw on a party in Religion as every turne of State respective to Religion is a clear evidence If these stumble upon truth they yet hold it upon such carnal motives that they are neither true to it nor receive the comfort of it Make truth then the greatest advantage there is glory enough in it without any farther garb to have it in admiration own it though with a scracht face where you find it though you be otherwise at losse it will bring an hundred-fold with it If I can but gain these things at thy hands I shall not feare that this piece shall run the hazzard of thy censure spare no errour in it so that thou wilt gladly take up and rest satisfied in all the truths that thou findest That truth may have the first place in thy soul is the desire and prayers of him that can do nothing against but for the truth Thomas Blake November 27. 1652 Imprimatur EDM. CALAMY An Advertisement to the Reader touching this second Edition READER IT was once the sad complaint of Reverend Davenant that Religionis nostrae mysteria quae sunt ad parem solatium animarum promulgata in solam penè litigandi pugnandi materiam vertantur The great mysteries of Religion those pretious Beamings of the Sunne of righteousnesse which were shed abroad for the begetting of spiritual heat and life in the beleeving heart were often eclipsed and their influence much debilitated through the intervening body of cloudy Controversies This way Satan gained upon the Church in its Infancy which gave occasion to that good admonition we have upon record from the blessed Apostle Heb. 13. 9. Be not carryed about with diverse and strange doctrines for it is a good thing that the heart be established with grace What these diverse and strange doctrines were Interpreters have their different thoughts which I shall wholly wave the Reader may yet observe the Apostle hinting at and tacitely reproving the pronenesse that was in men eagerly to pursue studiously to sweat and tug about empty notions whilest the spiritual sense and feeling of truth in the heart was little heeded The same Apostle traces Satan in the same design among the Colossians Cap. 2. Which puts him upon that pathetical exhortation Cap. 3. To seek the things that are above to lay out their zeal and centre their affections upon things of a more solid sublime and spiritual nature viz. the application of Christ in the power of his death and precious in-comes of his Spirit for the mortification of lust What unspeakable advantage this continued enemy of a beleevers life and comfort hath gained in our age not to mention the spoyles made in the intervening our present breaches sad decays two fully evidence yea so fully that did not a graciory word uphold and everlasting armes fix themselves underneath our ruines had been uncapable of any further breach In the midst of these astonishing providences and terrible dispensations the Lord such is his infinite wisdome and goodnesse hath brought forth meat out of the strong and honey out of the destroyer These windy stormes have through rich grace more deeply rooted some whilest others have been tossed to and fro these Controversal collissions have brought forth much light thus Satan lyes bleeding under his own weapons Among other precious treasures which the Church through mercy doth enjoy here thou mayest see truths of the greatest concernment to beleevers polemically vindicated practically improved that mens judgments might be ballanced and their hearts feel the weight of truth both which necessarily make up a beleevers acquaintance with the truths of Christ as they are in him The Covenant of grace both in its sure mercies and distinguishing priviledges is a truth of the greatest magnitude appearing rather as a glorious constellation than shining with the light of a single starre It is a rich Cabinet of Diamonds rather than any single jewel How far the Reverend Authour my ever Honoured and endeared Father hath been serviceable in the hands of Christ for the unsealing of this rich Cabinet the abundant acceptance which this Treatise found from men eminently judicious when it was wrapped up in the swadling bands of blurred papers before it went abroad doth fully speak I need not adde those many special acknowledgments from some of the ablest pens in the Nation which after the Authors death were found upon the file in his study much might be spoken by me did not my relation to him command a silence the Lydian Princes tongue would break no bonds when violence was offered to his father give me leave to apply that to the Reverend Author which sometimes was observed of the Athenian Orator that in his publique discourses he did not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but aculeos in animis auditorum relinquere And if I may without envy adde holy Melancthons pythy verse upon Luthers picture Fulmina erant linguae singula verba tuae But I shall forbear craving only thy patience in receiving an account how far thy gain will be doubled in this second Edition In the first the Learned Author was necessitated to take notice of several controversies which were then started these afterwards growing more personal therefore only beautiful in their season are in this wholly waved and truths asserted in Thesi In the first several expressions through the natural brevity of the Authours stile were obscure and occasioned the readers stumbling In this they receive an additional light what passages might seem abstruse now are enlarged In the first the method was unavoidably clouded in several places through digressions and appendices In this each head is digested in its proper place In the first several things were omitted which now upon second thoughts and deeper wading into the controversies herein handled are by the learned Authour in this inserted And the whol of this don by the Authors own hand which he had no sooner taken off and sent it to the Presse but the Lord dispatched a fiery chariot for him which took him away to the enjoyment of Truth it self what thou readest of him now was sealed with his death They that were acquainted with his state and frame of spirit in that juncture of time when it was finished must needs testifie there was no room for any carnal end to byasse or self-interest to steer his notions Respective to the doctrine here asserted I shall assure thee from the mouth of this blessed Author that as he sweetly laid down his life in clear and unspeakable assurance of glory so he dyed without the least Scruple in any of the truths here vindicated I shall no longer entertain thee in the porch but give thee possession of the house craving only thy Candor in the perusal of it orphane children
with the Covenant page 267 Chap. 42. A man in Covenant with God and recieved into the universal Church visible needs no more to give him accesse to and interest in particular visible Churches page 270 Chap. 43. A dogmatical faith entitles to Baptisme page 289 Chap. 44. Impenitence and unbelief in professed Christians is a breach of Covenant page 294 Chap. 45. The question stated concerning the birth-priviledge of the issue of beleevers page 295 Chap. 46. Arguments concluding the natural issue of Abraham Isaac and Jacob to be taken into Covenant page 301 Chap. 47. Rom. Chap. 9. Verse 6 7 8 vindicated page 309 Chap. 48. The Covenant in New Testament times takes in parents with their children page 316 Chap. 49. Rom. 11. 16. vindicated page 323 Chap. 50. Arguments from a late hand for ingraffing into the Church invisible and breaking off from it answered page 330 Chap. 51. 1 Corinth 7. 14. vindicated page 349 Chap. 52. Galat. 4. 29. vindicated page 366 Chap. 53. Mat. 19. 14 Mark 10. 14. Luke 18. 16. vindicated page 393 Chap. 54. Reasons evincing the birth-priviledge and covenant-holinesse of Believers and their issue page 401 Chap. 55. A Corollary for Infant-Baptisme Infant-baptisme by arguments asserted page 410 Chap. 56. The reality of connexion between the Cavenant and initial seal asserted page 422 Chap. 57. The with-holding Infants of Christian parents from baptisme is the sin of Sacriledge page 437 Chap. 58. The children of all that are Christians in profession are by vertue of Covenant-interest to be recieved into the Church by baptisme page 448 Chap. 59. A defence of the former Doctrine respective to the latitude of Infant-Baptisme 468 page 458 Chap. 60. The application of the whole in several inferences page 478 A TREATISE OF THE Covenant OF WORKS AND OF THE Covenant OF GRACE CHAP. I. An Introduction into the whole I Shall not make it my businesse for an Introduction into this Work to enquire after the derivation of the word Etymologies are known to be no definitions The denomination being usually given from some adjuncts variable according to times places and not from any thing that is of the essence of that which is enquired after in which those are highest in Criticismes in giving their judgements of them can yet ordinarily go no higher then conjecture The common acception of the word in Scripture is that which will give the greatest light in finding out the nature of Scripture covenants which as most other words is variously used Sometimes is used Properly implying a covenant in deed and truth strictly so called and containing all the requisites of a Covenant in it Sometimes Tropically for that which contains some parts and adjuncts of a covenant and so carries some resemblance to and stands in some affinity with it This Tropical figurative and the native proper sense must be carefully distinguished and may by no meanes be confounded by those that will understand the true nature of a covenant and avoid those manifold mistakes into which some upon this a lone account have been carried The figurative acceptions of the word are diverse sometimes the homage required or duty covenanted for is called a covenant by way of Synechdoche seeing a covenant between a Superiour and Inferiour doth comprize it so Jerem. 34. 13. I made a Covenant with your fathers in the day that I brought them out of the Land of Egypt which Covenant is no other then the Law that he gave them Exod. 21. 2. Sometimes the promise annext is called by the name of a covenant by a like Synechdoche Gen. 17. 7. 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 Gen. 9. 11. Sometimes the Seal is called by the name of a Covenant by way of Metonymy of the adjunct serving to ratifie and confirme a covenant Gen. 17. 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 Sometimes Christ the Mediatour of the covenant is called by a like figure the covenant Isa 42. 6 7. I will give thee for a covenant of the people and light unto the Gentiles Sometimes the Lord Christs undertaking to work the graces covenanted for in the hearts of his people in the way of his power exerted in the conversion of sinners is called by the name of a covenant Jerem. 31. 33. This is the covenant that I will make with the whole house of Israel after those dayes saith the Lord I will put my law in their inward parts and write it in their hearts of which more in its own place Sometimes a covenant is taken for that peace which usually followes upon covenants Job 5. 23. Thou shalt be in league with the stones of the field and the beasts of the field shall be at peace with thee Hos 2. 18. In that day I will make a covenant for them with the beasts of the field and with the fowles of heaven and with the creeping things of the ground and I will break the bowe and the sword and the battel out of the earth and will make them to lie down safely When yet neither a Law nor a Promise nor Seal annext nor yet the Mediatour or any undertaking of his can be a covenant properly so called A Law from God with a Promise annext assented to by man is a covenant and when a Seal is added there is a condescension to our weaknesse for the more abundant ratification and confirmation of Gods stability in his Promises In our enquiry after such covenants which God in his gracious condescension is pleased to enter with man the general nature of a covenant must be held every species must partake of its Genus We must not make Gods covenant with man so farre to differ from covenants between man and man as to make it no covenant at all we must also observe that which differences it from covenants meerly humane that covenants divine and humane be not confounded together In order to which we must know that in every covenant properly so called these requisites must concur First it must not be of one alone but at least of two parties one can make no bargain or agreement Secondly there must be a mutual consent of these parties When Nahash the Ammonite offered to make a Covenant with Israel on condition that he might thrust out all their right eyes 1 Sam. 11. 2. the Israelites refusing and running the hazard of a fight rather then undergo it here was no covenant Thirdly each party must engage themselves one to another for performance of somewhat covenanted for whether debt duty or promise When Abraham agreed with the Hittites for a burial place for foure hundred Shekels Gen. 23. 15 16. There was a covenant properly so called having apparently in it all requisites of a covenant So also in
profuse c. A man consenting to serve whether in bare words or taking earnest as is most usual or by hand and seal as in the case of apprentices is a servant although he intend with Onesimus to purloyn or take his opportunity to be gone Some thinks it makes for their advantage to say that unregenerate men are unsincere in covenant but that concession utterly destroys them If they be unsincere or as the Psalmist speaks not stedfast in covenant then they are in covenant A propositione secundi adjacentis ad propositionem primi adjacentis valet argumentum If it be true that Catiline is a seditious man then it is true that he is a man that Peribomius is a vicious man then he is a man that Judas is treacherous and perfidious in covenant then he is in covenant A mans conviction that he is an unjust steward or an unfaithful servant doth not conclude him to be no servant or no steward but the contrary And whereas it is said The differences must be taken notice of between humane Covenants and ours with God or else all will be marred Men know not one another hearts and therefore make not laws for hearts nor impose conditions on hearts and therefore if both parties do confesse consent though dissembledly they are both obliged the Covenant is mutual But God offers to consent only on condition that our hearts consent to his terms and therfore if we profess consent do not consent God consenteth not nor is as it were obliged This were somewhat to purpose in case it could be made to appear that Scripture denies all being of a covenant between God and man where the all-seeing eye of God sees not all integrity and sincerity But Scripture-language which is the fasest for us to follow being as we have heard far otherwise there is nothing marr'd in non-observance of any such supposed difference See Psal 78. 34 35 36. When he slew them then they sought him and they returned and enquired early after God And they remembred that God was their Rock and the High God their Redeemer Neverthelesse they did flatter him with their mouth and they lied unto him with their tongues 5. There is a real and serious purpose in many unregenerate persons to serve the Lord and to come up to as much as they think he in covenant requires though with Austin they have a great mind to delay and often to put off the thought of their more exact and serious service and too ordinarily think that they keep covenant when they break it having not as yet any right knowledge either of their own hearts or Gods commands and in this posture in which they thus stand before they come up any higher yea though they never come higher they reach unto graces in themselves real true and good and all do the works which God commands There is a common grace which is not saving yet real and so true and good and so true grace as well as special grace which is saving saith Master Baxter Saints everlasting Rest Part. 3. Sect. 6. Which may be a faire answer to that which is objected against me that in my explication of Dogmatical faith I adde by way of exclusion though not affecting the heart to a full choice of Christ where he seems saith my adversary to imply though he expresse it not that the faith that he meaneth doth affect the heart to a choice of Christ which is not full But if so then 1. It is much more then assent or a meer Historical Dogmatical Faith 2. But is the choice which he intimateth real as to the act and suited to the object That is the real choice of such a Christ as is offered and on such termes If so it is justifying faith If not either it is counterfeit as to the act or but nominal as to the object and is indeed no choosing of Christ That which is real and true is neither counterfeit nor meerly nominal so far as they know either Christ or their own hearts they undissembledly choose and take to him as expecting to be happy in him and not in any other object though too often it is upon mis-information and when they come to a right understanding of the termes they are in danger to quit the way in which they might enjoy him It is further said That I think that there may be an undissembled profession which yet may not be of a saving faith But then I conceive saith one it is not an entire profession of the whole essential object of Christian faith viz. of assent and consent In which he doth but cast dust in his Readers eyes in confounding the intirenesse of the object and the integrity of the subject There may be an entire profession of the whole essential object of faith where the will is brought in to make no more full choice or consent then hath been said and the desired integrity of the subject wanting I am told It will be an hard saying to many honest Christians to say that a man not justified may believe every fundamental article and withal truly professe repentance of all his sinnes and to take God for his Sovereign to rule him and his chief good to be enjoyed to his happinesse and to take Christ for his Lord and only Saviour and his Word for his Law and Rule and the Holy Ghost for his guide and Sanctifer and the rest which is essential to Christianity I think it will be nothing hard for any honest Christian to say that a man not justified may believe every fundamental article as to assent and that he may be convinc'd of the necessity of such repentance and accordingly to make profession of it as Johns converts who were not all justifi'd did and were baptiz'd into it or that such an one may freely yeeld that God hath right of Sovereignty and rule and that he is the chief good to be enjoyed for happinesse and that he ought to take Christ for his Lord and Saviour c. and that this may be done truly not only as to reality of assent but as to reality of purpose to make this choice so farre as the man knows his own heart or the minde of God in this work though there be not that integrity to yeeld up himself wholly which yet by the power of Ordinances through the Spirit in Gods time may be done and through grace perfected Lastly God setting up a visible Church upon earth in order to that which is invisible will have those admitted that give assent to scripture-Scripture-doctrine and accordingly wake profession And this of it self in fero Dei brings them into covenant-right and visible Church-membership And therefore according to the minde of God and as Apollonius speaks jure Dei in this estate are to be received Though they shall hit or misse of the mercy of the covenant accordingly as by grace they come up to or by sin fall short of the Propositions contained
shall need to go no farther for refutation nor his own satisfaction Men are wont to expect in children and servants much more in wives both love and obedience If this rule hold they must quit the one and cleave to the other Either they must take to love without obedience or obedience without love These two which cannot be severed if ye love and keep my Commandments this Divinity makes inconsistent God gave Laws saith our Authour to man to declare his own Sovereignty and his creatures duty And we must tell him that to keep up his Sovereignty and his creatures duty he continues his Law They that take power of command from it divest him of his Sovereignty and exempt the creature from duty I know there are many evasions if it might be to shuffle off and evade this doctrine if not wholly denying the Law yet weakening the power of it in Gospel-time Some say that it bindes us as creatures but not as Christians And then it is to be feared that they taking themselves to be above creatures in that they are Christians being raised in a neerer relation to God then meer creatures they will take themselves to be disobliged But if the creature be cast into hell for transgression as a drunkard an adulterer a covetous person what will become of the Christian But it bindes both as creatures and Christians Christ having put his sanction upon it Others say that it bindes the unregenerate part of man but not the regenerate part that is free Paul delighted in the Law of God after the inward man Rom. 7. 22. That is as Interpreters understand so fâ—rre as regenerate How could he delight in it as a Law and not subject to it It seems these think that only wicked ones are bound or rather wickednesse to be alone obliged It will shortly be a mark of unregeneration as it seemes it is with some already to be subject to it They that urge it upon men and presse it as their duty have the name of legal Preachers and stranger from Gospel-mysteries put upon them It is a wearisome thing to rake further in this puddle I hope it is plain in that which hath been said that God holds up this part of his Sovereignty in keeping up his commandment the authority of his Moral Precepts in the hearts of his people CHAP. XI The Moral Law is a perfect Rule of Righteousnesse AS God keeps up his Law for a Rule to his people so it is a perfect and a compleat Rule to those to whom it is given This is a doctrine unanimously heretofore maintained by Protestant Writers but opposed by Papists Arminians and Socinians Papists have their traditions added as well to the Law as to the Gospel which is an accusation of the written Law as imperfect They have also their Evangelical counsels which though they are not commanded yet as Bellarmine speaks are commended as raising Christians to an higher perfection then ever the Law required Socimans with whom many Arminians joyne affirme that Christ hath instituted new precepts of obedience in the Gospel and added them to the commands of the Law such as transcend and exceed all that were delivered in Old Testament times Gerrard having disputed for the perfection of the Law against Papists cap. 14. De Evangelio saith The Popish opinion of new Laws promulgated by Christ the Phoâ—inians which is an other name of Socinians greedily embrace making a fair way for Mahometisme seeing that in the Alcoran it is in like manner said That Moses gave a Law lesse perfect Christ more perfect and Mahomet most perfect of all Gerrard quotes this passage out of the Cracovian Chatechisme in the same chapter Christ came not only to fulfil the Law for us but added new precepts to it These new precepts the same Authour saith they make twofoldâ— Some of which do appertain to manners some to ceremonies or outward rites in worship He names three that appertaine to manners To deny a mans self take up his Crosse and follow Christ Which three precepts my Authour in way of opposition saith belong to the first commandment Peltius in his Harmony of Arminians and Socinians chap. 4 5 6. sheweth their combination against the Orthodox party as in many other things so in this proposition now controverted He there quotes from Socinians these positions That Christ in the New Testament did not only abrogate the Ceremonial and Judicial Law but did much encrease and adde unto the Moral Law That he came not to destroy the Law but to fulfil it which fulfilling saith he is nothing else but a perfecting of it and addition of what was wanting That we ought not only to observe those things that are given us of God and not abrogated by Christ but those precepts in like manner that are added by Christ Much more from many Socinians and Arminians may be seen in that Authour to that purpose Dr. Hammond in his Practical Catechisme speaking of Christs Sermon in the Mount agrees indeed with the Papists against the Protestants That Christ doth not here expound Moses and vindicate the Law from false glosses but that he addes to the Law and names many additions to the sixth seventh and other Commandments but dissents from them in that they make these Evangelical Counsels and makes them precepts not precepts of Moses but of Christ added by him to the Law but this with much modesty as though he would not be peremptory in his opinion So that Mr. Burges page 166. handling controversies about the Law saith I shall now handle the perfection of it and labour to shew that Christ hath instituted no new duty which was not commanded before by the Law of Moses And this question saith he will be profitable partly against the Arminians partly the Papists and lastly the Socinians He further saith page 169. That Christ did not adde new duties which were not commanded in the Law because the Law is perfect and they were bound not to add to it or detract from it Therefore we are not to conceive a more excellent way of duty then that prescribed Further if we speak of holy and spiritual duties there cannot be a more excellent way of holinesse this being an Idaea and representation of the glorious nature of God Dr. Ames in his Sciagraphia handling the Decalogue makes this his first doctrine The Law of God contained in the Decalogue is a most perfect Rule for guidance of the life of man He gives foure reasons with an use of information That we esteem this Law as it ought to be esteemed and that as the only Rule of our lives and such a Rule that hath no defect but is perfect in it self and requires all perfection in it Davenant de Justit actual cap. 40. pag. 463. saith The Law of God it self is a most exact and perfect Rule of Holinesse and Righteousnesse And in the proof of it saith This is every where confirmed in
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
of their plagues Rev. 18. 4. and therefore to depart and be gone when their truths could not be enjoyed but their guilt through sinne contracted and it is onely their sinne that we relinquish It is their Schisme in that or any other Church that obtrude these Heterogeneal things and not theirs that do refuse them 6. Corruptions in conversation scarce admit of separation provided that doctrine be such in which men may have communion for edification If we look upon the people of Israel through the revolution of all times after they were a visible body come out from Abrahams loines we may finde high titles given them of singular glory by reason of priviledges which they enjoyed by their call into Church-fellowship children of God holy people Gods peculiar ones his portion his heritage The apple of his eye Deut. 14. 1 2. and 32. 9. Zach 2. 8. and abundant the like Elogies in sundry other texts of Scripture A people near unto God Psal 148. 14. the adoption and the glory and the covenants and the giving of the Law and the service and the promises did appertaine to them Rom. 9. 4. Therefore Prophets and righteous persons kept their residence among them held communion with them and saw no ground of separation from them the words of eternal life being with them as Christ testifies in his speech to the Samaritan woman John 4. 22. when in the meane time their qualifications were as low as their titles high their conversation no way answering their calling but branded to be stiffe-necked of an iron sinew adulterous a sinful Nation a people foolish and unwise as Sodom and Gomorrah to the Lord Deut 9. 6. Isa 48. 4. Ezek. 16 32. Isa 1. 4. Deut. 32. 6. Isa 1. 10. It is a great contradiction with some men to name men at all Saints beleevers professours when their lives evidence an unsuitablenesse to such a glory yet we know the Churches to whom Epistles are directed in Scriptures are so honoured as we may see in their frontispieces and among them the choicest and most upright-hearted had converse and communion when yet they did wrong defraud contended aud disputed for Idol pollutions and defilements prophaned the Lords Table were fornicators unclean lascivious luke-warm having onely a name to live when they were dead 1 Cor. 3. 3. 1 Cor. 6. 7. 1 Cor. 8. 10. 1 Cor. 11. 20. 2 Cor. 12. 20. Rev. 3. 16. Rev. 3. 1. So that Calvin on 1 Cor. 1. 2. puts a question how Paul could give the name of a Church to them If we would know what the Prophets and Apostles held concerning lawfulnesse of communion in such Churches we may enquire what was their practice They did not leave them but made it their businesse by all ways in their power to reclaim them to work a change and conversion among them The advice that was sometimes given to a maid that for religions sake would retire her self to a solitary life if she were bad she needed the City to better her if good the City needed her may be given to these persons either they stand in need of the Church or the necessities of the Church call for their help and assistance 7. The same that I have said of corruption in conversation I may affirme of neglects in discipline Reverend Master Cotton judges that the many notorious scandalous Persons that were found in the Church of Israel did argue the neglect of Church-discipline in the toleration of such publick scandals in the Church Holinesse of Church-members pag. 21. And yet none of the Prophets or men of God who could not be ignorant of the Churches duty and their sinne in such neglects ever made attempt of setting up purer select Churches nor made separation from that which was in this sort as is said faulty All was not right in exercise of discipline in the Churches planted by the Apostles some are censured as foully faulty The Church of Corinth 1 Cor. 5 2. The Church of Smyrna Rev 2 14. The Church of Thyatira Rev. 2. 20. Neither could the â—hurch of Sardis be free seeing that the greatest part as it appeares were openly bad there being but few that had not defiled their garments Rev. 3. 4. and yet nothing is heard by way of advise for any to make separation nor reproof for their holding up communion nor any one instance of a separatist given Those that for many years together during the Reigne of the three last Princes denyed to come up to a full conformity to this Church had a low opinion of the discipline then exercised of which they have left behinde them large evidences yet how tender were they of the Churches honour to keep Christians in Communion How zealous were they against separation As may appeare in the labours of Master Parker though distasted by him that prefaced before his work of Ecclesiastical Policy Master Paget Master Ball Master Brightman laid us low enough when he did not onely parallel us with luke-warme Laodicea but made that Church the type and us the antitype Our state as we stood at that time by reason of our discipline according to him being rather aimed at by Jesus Christ in his Epistle then the Laodicean State in Asia then existent yet how zealous is he against separation from these Assemblies Having largely set out a double and singular honour in that Church as he stiles it viz Christs entrance into those that open to him and his sweet residence and abode being entred with them he breaks out into these words Therefore their errour is wicked and blasphemous who so forsake the Church as if Christ were altogether banished thence no hope of salvation left for those that do remain Let them think upon Christ as feasting here with his Will they be ashamed to sit down where they see Christ is not ashamed Will they be more holy and pure then he wherfore do they not convince themselves in their own practice they cannot deny but they beleeved in â—hrist before they made a divorce from us whence â—ad they this faith came it not by the preaching in our Church and can any one preach unlesse he be sent Rom. 10 13. Wherefore then do they so perversly nause 〈◊〉 the word upon any pretence of blot in an external calling when they are sensible of its divine power in their hearts Wherefore returne to the unity of the Church which hath begotten and hath nourished you if you flie from Christ 〈◊〉 feasts with his elect in our Congregation entertaining them mutually truly you will finde him no where How doth Reverend Master Cotton in his preface to Master Hildersams work upon the fourth of John whom without honour I cannot mention set forth his renoune for this work of opposing separation of which he still appeares to be tender though he seeme page 13. of his Treatise of holinesse of Church-members to be over indulgent to it Speaking in excuse of those that withdraw from communion
it p. 272 Baptisme into particular Church-societies examined p. 461 See Infants Infant-Baptisme Beleevers Vnregenerate persons have the name and outward priviledges of Beleevers p. 249 Berith In the most proper sense signifies a Covenant p. 37 Birth-priviledge Birth-interest in Ancestours-priviledges is of the nature of the things that descend from Parent to Childe p. 401 402 It is so in civil Priviledges in all Kingdomes States Corporations ibid. Vpon this account Protestants are taken up by Jesuites and the Orthodox by Anabaptists in their words p. 403 Birth-interest in Ancestours-priviledges is held up in all other Religions p. 405 God ownes Infants borne in the Church upon account of their birth as his children his servants ibid. Birth-interest being denied parent and childe are heterogeneal p. 406 Children then brought up not in Covenant but for Covenant ibid. According to Scripture-grounds no hope left of their salvation p. 407 Branch What with the Apostle it signifies Rom. 11. 16. p. 325 Branches of two sorts Natural and engraffed ibid. See Root C Canaan GIven to Abrahams natural issue by Promise p. 301 That gift was an appendant to the Covenant p. 303 The promise of it did not denominate the Covenant mixt p. 226 Carnal See Covenant Camero's Assertion of an animal life in Paradise p. 100 His distinction of an absolute and conditional Covenant of the Antecedent and consequent love of God p. 46 47 Children Acts 2. 39. Comprizes Infants p. 322 Not the same with sons and daughters of the Nation vers 17. p. 319 See Promise Christ Is the Mediatour of the Covenant of Grace a fulnesse and fitnesse in him for that work p. 92 A Covenant made of God with him p. 14 This Covenant not the same with the Covenant of Grace made with man ibid. In the assumption of mans nature he did not change the law of nature p. 57 Whole Christ is to be received by Beleevers p. 190 Justification strictly so called seemes to be the fruit of Christs passive righteousnesse p. 123 His active and passive obedience both concurre to mans full happinesse ibid. See Mediatour Christians Vnregenerate persons have the name and outward priviledges of Christians p. 252 Church The distinction into visible and invisible asserted and explained p. 267 See Engraffing Church visible Distinguished into universal and particular p. 269 Universal visible Asserted p. 267 c. It consists of all that make profession of Christian Religion p. 268 Interest in it is of equal latitude with the Covenant p. 267 Church particular A man by Covenant with God interessed in the universal Church visible needs nothing farther for his accesse and interest in particular Churches p. 270 Cohabitation makes not up a Church congregational p. 273 Yet it is necessarily required ibid. A people cohabiting in a vicinity ough to associate in Church-fellowship for Ordinances ibid. Professing Christians in such cohabitation are to be esteemed particular Church-members p. 274 Church-Covenant Explicite or implicite p. 459 Covenant explicite not essential to the relation of a particular Church-member p. 460 Without any Scripture-precedent p. 272 460 Where all is enjoyed for the being of a particular Church much may be wanting for the well-being p. 273 Church pure impure When to be judged pure p. 277 Impure Churches have yet the being of Churches ibid Rome a Church of most impure being ibid. That which especially denominates a Church pure or impure is doctrine p. 278 Doctrines tending to the defilement of Churches are tainted either in the foundation or superstruction ibid. See Errors Parochial Churches Vindicated p. 274 See Place Circumcision A seale of spiritual mercies p. 227 Both a priviledge and a bondage p. 208 Called by the name of Covenant p. 423 It was bottomed on the commandement p. 297 Which command had relation to the Covenant ibid. It was peculiar to Abrahams natural issue p. 301. Cohabitation See Church particular Commands Frequent and full under Moses his administration p. 213 See Law Consent In man of necessity to his being in Covenant with God p. 3. Consequence From Scripture justified p. 416 Conditions Covenant What a Covenant-condition is p. 35 Conditions of the Covenant of Works and the Covenant of Grace on Gods part seem to be the same p. 99 Conditions in the Covenant of Works Were in mans power p. 102 103 Kept man within himself for righteousnesse p. 115 116 Their end was mans preservation 117 Conditions in the Covenant of Grace Covenant of Grace hath it's conditions p. 33 34 Arguments asserting it p. 34 c. Objections answered p. 36 c. These conditions are not performed without special assistance of Grace p. 104 Arguments for special assistance in this work p. 104 105 Objections answered p. 113 c. These conditions carry a man out of himself for righteousnesse p. 116 They are for mans restitution p. 117 A people thus in Covenant must come up to the termes and conditions of the Covenant p. 190 c. No happinesse or assurance but in performance of these conditions p. 195 Objections answered p. 199 Covenant in general Figurative acceptions of the Word p. 2 Requisites in a Covenant p. 3 Mutual contracts of the nature of it p. 38 Distinguished p. 4 Defined p. 5 Covenant between God and Man Reasons why God dealt in a Covenant-way with man p. 6 7 Covenant between God and man defined p. 8 Definition asserted p. 37 38 This Covenant distinguished into Covenant of Works Covenant of Grace p. 8 Covenant of Works and Grace Their agreement p. 86 Their respective differences p. 87 c. Covenant of Works Was entered in mans integrity ibid. Was alone for his preservation p. 88 Did precede the Covenant of Grace ibid. Was a small time in force p. 90 Had no Mediatour p. 91 Covenant of God with Christ Not the same with the Covenant of Grace entered with fallen man p. 14 15 Covenant of Grace Defined p. 159 Distinguished into the Old and New or first and second p. 202 Hath it's solemnities in the highest way p. 5 12 Was entered in mans fallen estate p. 87 Is for mans restitution p. 88 Is in time after the Covenant of Works ibid. Is of everlasting continuance p. 90 Is in and by a Mediatour p. 91 God in this Covenant so manifests his free grace that he still keeps up his Sovereignty p. 53 Old and New or first and second Covenant Their agreement in 6. particul p. 202 c. They are one in substance p. 204 Old Covenant Was administred and held forth by Servants Prophets Priests c. p. 205 It received only the Jewes ibid. It had its date of time and is antiquated for another to succeed p. 206 It was dedicated with the blood of Bulls and Goats ibid. It held forth Christ only in a promise to be incarnate to suffer p. 207 It held all out under types figures and shadowes ibid. Vnder that dispensation knowledge dim those under it in a state of darknesse comparativè to Christians p.
a Corner Stone that uniteth both sides of the Wall together but when that falls then the wall falls with it Then one is for this Minister and another for that then one liketh this and another the contrary and thus seeds of contention and division are sowen which may come up too fast hence the presence of a Godly Grave Wise Pastor is very necessary it is the Spirituall defence of a People which made him cry out when the Prophet was taken My father my Father the Chariots of Israel and the horsemen thereof 2 Kings 13. 14. And now we come from the Doctrinal part to the practicall And although my custome in such Sermons is not to discourse about the Dead they being like Anatomy Lectures for the good of the living yet because we are celebrating the Funeralls of a Learned and Godly Brother who by his Office was in publick station in the Church of God I shall briefly speak to some few of those Ministeriall qualifications that were in him mentioned in the Doctrine not imitating Nazianzen who in his Funerall Orations of his Father as also Athanasius Basilius and others industriously gathereth up every thing that may make to their praise if not hyperbolically exceeding sometimes but I shall rather come short of what might be spoken And first his Doctrinall abilities and parts in controvsrsall points are sufficiently known by the Books he hath written those Children will resemble the Father though he left no bodily ones It is true there were some particular opinions and contests he was fallen into with other Learned men on whose side the truth did stand you will not judge it meet for me to interpose onely because of the difference that is sometimes in Judgement between Godly men we see some by profaneness gladly have it in their mouthes saying what heed is to be given to these Ministers there are not two of a minde They write against one another they have Book against Book and then some good people they are offended what shall we do say they we look upon both as Godly and yet they cannot agree because I say of this offence I shall speak a little to it First that this difference amongst our selves is an old objection The Pagans and the Jewes urged it against Christianity whose Arguments Clemens Alexandrinus answered retorting upon them the same divisions the Philosophers likewise objected this to the Christians when that Synod was gathered together at Nice as the Centuriators inform us Though Augustine lib. de vera religione brandeth them for this that the Heathens though they had divers schools yet they had Commune Templum a Common temple which argued they worshipped their Gods more out of Custome then because of their opinion 2. We are to know that all the Godly do know onely in part perfection in knowledge and unity is reserved for heaven there will be no parties no dividing opinions there will be no different Forms and wayes of worshipping of God in that place so that although this difference amongst the Godly be as Calvin said to Melanctlhon pessimi exempli of a very bad example yet if we consider that the measure of Light grace in this world is imperfect then we may not wonder at such breaches had not Paul and Barnabas a Paroxisme a sharp sitt for to understand the Word in a good sense as some would because the Word is used so Heb. 10. 24. is very improbable Austin and Hierome Chrysostome and Epiphanius had great contests 3. The differences of Godly Ministers are not in fundamentals They all build gold and precious stones though some may adde hay and stubble Lastly a brotherly and amicable disquisition into truths controversed not fundamentall but between Godly men though different in Judgements is very lawfull and usefull indeed if this be done with pride passion scornfull and disdainfull words despising the gifts of others This is not a dead fly but a dead toad in the box of ointment that maketh the wise Reader think men do regard opinions not so much as they are Gods Truths but as they are their opinions wherein they must have glory But return we to our Learned Brother as God had given him such Doctrinall Abilities so also was he Prudent and Wise and wise to direct such as were troubled in their minde and perplexed about what they were to doe It is true it pleased God before his sickness to exercise him with some sad and black thoughts sometimes tending to the great dejection and discouragement of his soul but by this we see that comfort is not a flower growing in our Garden that we can pluck up when we will God is the God of Comfort only he giveth it when he pleaseth and he taketh it away again as he pleaseth Christ had an Angel to comfort him in his Agonies so that all both Ministers and People are to take Gospel-Consolations as mercies from heaven not as the work of our hands In the next place the diligence constancy and faithfull Preaching of your Godly Pastor is not unknown These walls these seats can sufficiently beare witness thereunto Though you a great People and he declining in age yet a laborious Preacher to you and a great Student in private The Catechizing also of the younger sort of people discovered his vigilancy and it was the earnest desire as he would have you informed and request of your dying Pastor that the younger Persons of this place would readily and willingly submit to that order Besides all this his writing for the publick good of the Church still demonstrated his faithfulness and zeal herein when the Persecutor had cut out Cyprians tongue and then banished him yet he made a supply by his Pen but our Learned Brother was willing both by Tongue and Pen to edifie the Church of God so that both his opuscula and his opera will praise him in the gates His tenderness of Spirit likewise was exceeding much and as in soft wood wormes sometimes breed to weaken it so did as you heard discouragements sometimes lie upon his soul but the Lord did quickly blow over the clouds and as I am informed his expression was That he dyed with full satisfaction of Spirit and communion with God Lastly you are not ignorant of the way he took about the Sacrament that he was not for the promiscuous Admission of all thereunto and therefore when a late Writer Mr. Humphreys would have gathered such conclusions from his principles he was willing publickly to vindicate himself and to shew his dissent herein All this though comparatively little I have spoken not to exalt man for what have we that we have not received but to bless God and magnifie him who giveth such gifts to men he that praiseth the gifts and graces of any thereby extolleth God as he that commendeth a Picture magnifieth the Artificer that made it and thus we take our dear and last farewell of him and come to you sheep left without a shepheard
terrenae foelicitatis Promissio terrâ—na erat annexa carnali Circumcissioni hac sola ad vetus Testamentum pertinebat contrarium asserere quod facit Calvinus nihil est aliud quam ex lege Evangelium facere omnia confundere Bellar lib. 2. de esâ—ec Sac. Cap. 17. The several interests for which the assignation of this difference serves 1. To decry all Old Testament-Scriptures 2. To take all Infants out of Covenant 3. To keep Infants from Baptisme Testimonies evincing the spirituality of Old Testâ—ment-promises Imperium Turcicum quantum quantum est mica est quam pater familias projicit canibus That expression of a mixt Covenant under which the Fathers are supposed to live untoward 〈…〉 quodam sensu fuisse eâ—iam 〈…〉 promissiones remissionis peecâ—â—m ac vita â—ternae ad nos pertinere Circumcision was a Seal of spiritual mercies of the same that Baptisme sealeth a Plurima sunt ejusdem testimonia exquibus constat persuasum olim fuisse Christianis non fuisse admodum diversan circumcisionis rationem Baptismi Cur bodie mutatum quidem in Papistarum gratiam â—â—idem ad arbitrium Jesunarum Sol. A third supposed difference between the Old and New Covenant All of Israel were in Covenant in Old Testament-times Some Divines seem to put too great a restraint upon the Covenant in New Testament â—im â— Distinctions holding forth the meaning of these Divines in these expressions Esse in foedere dicitur dupliciter vel quoad jus foederis vel quoad foederis beneficia Est in foedere vel qui obtinet beneficia foederis quae sunt remissio peccatorum adoptio regeneratio salus vel qui tantum habet jus vel symbolum foederis externum ut socius foederis non alienus censeatur New Testament-Scriptures holding out the Covenant of Grace in its full and just latitude Matth. 28. 19 The literal grammatical sense of the words vindicated Confirmed by the relation that this more enlarged Commission hath to that which was restrained to Israel onely By Old Testament-prophecies By the happy successe that in many Nation hath followed upon it 2. Mat. 22. 14. Mat. 20. 16 3. Those several Parables Mat. 13. 24 25 Mat. 13. 47. Mat. 3. 12. 2 Tim. 2. 20. 4. Heb. 10. 29 A threefold interpretation of the Text. * Erat sanctificatio apostatarum non interna sed externa professione fidei et participatione Sacramentorum externa consistens Erant sanctificati hoc est à Judais Paganus professione segregati pro veris Christianis habiti 5. 1 Pet. 2. 9. Arguments carrying this Text to the Church as visible 1. Titles given to men in covenant and in Scripture applied to unregenerate men prove it Unregenerate persons as to the name and outward priviledges are Beleevers Unregenerate persons as to the name and outward priviledges are Saints Unregenerate persons as to the name and outward priviledges are Disciples Unregenerate persons as to the name and outward priviledges are Christians Sol. The absurdities that follow upon the restriction of the Covenant to the Elect Regenerate do evince it First Corollary 2. Corollary Ubi foedus ibi ecclesia a Debuit Bellarminus probare in Ecclesia Caâ—holica quae est corpus Châ—isti esse tam malos quà m bonos tam reprobos quà m electos Hoc ut probaret affert hanc parabolam de area inqua triticum palea est At per aream hoc in loco non Catholica sed particularis quae que ecclesia intelligitur in qua nos fatemur tam malos quà m bonos esse plerunque plures malos quà m bonos b Sensus parabolae manifestus est sic in Ecclesia evenire solere cùm Evangelium praedicatur ut cùm verriculum in mare projicitur ad pisces capiendos Primò non omnes pisces qui sunt in mori capiuntur Secundò non omnes boni sunt qui capiuntur sed multi inutiles Tertiò non separantur mali pisces à bonis donec verriculum ad terram extractum fuerit Sic in Ecclesia cum Evangelium praedicatur non omnes homines accedunt non omnes qui accedunt sunt boni non separantur boni à malis ante finem mundi Falsum esse internas virtutes requiri à nobis ut aliquis sit in ecclesia quoad visibilem ejus statum 2. Coroll a Competentes non sunt admittendi in ecclesiam quia competunt sine ulteriore satisfactione b Phariseos baptismum petentes ad baptismum indignos nonadmisit inquit Paraeus c Baptismum petierunt inquit Aretius at baptizatos fuisse nullo modo videtur judicare Positions concerning particular visible Churches where nothing is wanting to the being of a Church yet much more may be required for the well ordering and regulating of it A people in a vicinity or neighbourhood ought to associate according to their best convenience for participation of Ordinances Professing Christians upon tender of themselves ought to be esteemed members in the places where they inhabit Reformation of abuses in Churches is much rather the work of Christians in Churches than separation from Churches A Church is pure where the pollutions and taints are not soule Foully polluted and defaced it is a Church reâ—ains a being though polluted and erroneous Purity or impurity in doctrine especially gives Churches dâ—nâ—mination Errours in doctrine are either in the foundatiâ—u or superstâ—uction Errours have their estimate accordingly as they rise up against Christ and obscure his glory Separation in some cases necessary Corruption in conversation hardly admit of separation Aut de fatuis virgiuibus es aut de orâ—dentibus si de â—atuis Conâ—regatio tibi necessaria est si de prudentibus tu congregationi Corruption in discipline hardly admits of separation a Scelestus igitur blasphemus eorum error est qui sic ab hac ecclesia desiciunt quasi Christus hinc proâ—sus exularet nec ulla spes salutis manentibus esse posset Cogitent hîc Christum convivantem cum suis An puâ—bit eos illic discuâ—â—bere ubi vident Christum non pudere An illo sanctores mundiores erâ—â—t Sed quare se non coâ—vincunt suo ipsorum usuâ— Non possunt iâ—ficiari quin pâ—iùt in Christum crediderint quâ—m fecerunt nobis divortium unde haec illi fides Annon expraedicatione in nostra ecclesia Nuâ—quid autem praedicare quis potest nisi mittatur Rom. 10. 13 Quid â—â—go verbum propter labem â—liquam externae vocationis tam pervesè râ—â—puunt cujus vim divinam in â—orâ—ibus senti 〈◊〉 Quamobrem redite ad unitatem ecclesiae quae vos genuit aluis si fugiatis hunc Christum quì cum electis in nostris coetibus coenat ac eos vicissim excipit profecto nusquam invenietis To gather Churches out of Churches to make up one Congregation out of many is unwarrantable Sol. 3. Corollary Arguments evincing the title of men professing faith to