and submit your selves for they watch for your souls as they that must give an account that they may do it with joy and not with grief for that is unprofitable for you Heb. 13. 17. These were not to be reviled railed upon but reverenced honoured and obeyed and an Order not in being is not to be thus honoured Sixthly it appeares by the Ordinance of the Lord Jesus for their liveli-hood and subsistence 1 Cor. 9. 13 14. Do ye not know that they which Minister about holy things live of the things of the Temple and they which wait at the Altar are partakers with the Altar Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel Here we finde three things implied 1. That there was a particular order of men in the time of the Law separated by God for the Ministerial work and designed by his especial appointment for that businesse 2. That there is a proportionable Ordinance of Christ in Gospel-times of select men for that businesse 3. That maintenance by Gods appointment was designed as for one so for both in their respective times and succession Seventhly It is farther cleared by that hand of Providence that hath answerably provided in all ages men for this work in a constant succession No age since the Apostles have wanted them I say not that there was a Ministery in every age in equal purity and lustre yet all ages held up that order and Papacy when the Minstery was laid most low found out those that were faithful to Christ Iesus Some set Providence so high that they make it a rule of life as well as Scriptures Me thinks it may be confest that it gives some light to doubtful Scriptures The analogy of faith being held firme somewhat may be gathered from it To give instance in those Scriptures which seeme to beare witnesse of a glorious call of the Iewes which most receive and some question God so ordering by providence that in the revolution of so many ages they still continue a distinct people separate from others not joyning in their worship but retaining still their own and keeping up the Scriptures of the Old Testament when no such thing can be said of any captivated dispersed people it seemes to speak that they wait for and as it were expect when the vaile may be taken off that they may returne to the Lord. But here providence seconding such clear Texts of Scripture such that leave not a doubt behinde them unlesse men shut their eyes against the Sunne may sure be acknowledged to be an additional demonstration For reasons of the necessity of such an established Ministery to be continued in constituted Churches 1. The Church of God is to continue and have its abode through all ages of the world as long as a world is to continue so long a Church is to continue in which God may have glory by Christ Jesus Ephes 3. 21. and therefore compared to a mountaine as for eminence so for continuance Psalme 125. 1. to an house built by Christ himself on a rock against which the gates of hell shall not prevaile Now a Ministery and a Church cannot be separated It is of the integrality if not of the essence of it A Church setled by a Ministery may continue being for some time though in much imperfection without a Ministery but will soon be without being This is confest of all that would hold up a Church in being whether Episcopal Independent or Presbyterial They that would level a Ministery which is the work of many would level all Churches upon earth also They would drive God from off the earth and lay his glory in the dust 2. There must be intercourse between God and his people between earth and heaven in all ages It shall at no time be truly said with those Apostates Ezek. 8. 12. The Lord hath forsaken the earth Now there must be men designed Embassadours appointed to carry on this work As the Priests in the Law were ordained for men in things appertaining to God as Heb. 5. 1. So the Ministers of the Gospel have a parallel institution in succession 1 Cor. 9. 14. God in no age carries it on in an immediate way and manner 3. Take away this Ordinance of a Ministerial function and all spiritual miseries to an utter confused Chaos will presently and necessarily follow First Ignorance all spiritual darknesse and blindnesse As the setting of the Sunne brings darknesse upon the Horizon so the absence of a Ministery brings darknesse upon the Church They are the light of the world Matth. 5. 14. John Baptist was a burning light John 5. 35. Paul was sent to bring a people from darknesse to light as Acts 26. 18. Their Ministery is called a Vision without them men are without light It is the highest of contradictions to cry up light and cry down a Ministerial function Secondly Wickednesse this follows from the former If a man walk in the night he stumbleth saith our Saviour because there is no light in him John 11. 10. An ignorant man cannot be above a wicked man Ephes 4. 18. Alienated from the life of God by reason of their ignorance that is in them As that Prodigal which the wise man brings in complaining that he had not obeyed the voice of his Teachers was almost in all the evil in the midst of the Assembly Prov 5. 12. So they may say that want Teachers Blinde places of the earth are full of the habitations of cruelty Psal 74. 20. Thirdly Errour Heresie Blasphemy This is evident 1. In Reason Men that want a guide must needs go astray Sheep without a Shepherd cannot long hold their walk The Apostle knew that after his departure ravening wolves would arise not sparing the flock Acts 20 29. What a Wolf is to the flock that a seducer is to the Church These waited the opportunity of the Apostles absence Smite the Shepherd and the sheep will be scattered when there is no shepherd in Israel every man does that which is right in his own eyes as when there is no King in Israel 2. By Experience What grosse opinions in worship did the Israelites entertaine in Moses his fourty days absence from them Let us go no further than our selves Since a Ministery in England was blasted and men made it their honour to revile and reproach it how fruitful have we been in those monsters from the lowest step of Semiseparation to the highest pitch of Rantisme which hath occasioned all those attestations to the truth of Christ Jesus against Errours Heresies and Blasphemies of this time from the Ministers of Christ in most parts of this Nation Jesus Christ leaving not himself without witnesse In which we may see lists of them unto trembling amazement But if we cannot see it at home let us heare of it from abroad from the penne of a Protestant Divine making observation of the state of the Church in England gives this sad and
when it is well known that infant-Baptisme was not in that Councel of 66 Bishops at all agitated much lesse determined It was not put to the Question but taken for granted by all that were present The dispute and the determination was upon that which Fidus questioned which was the Baptisme of infants before eight dayes old and not infant-Baptisme how could he mean that it hath since continued in a streame by vertue of that determination or Canon when he very well knowes there was neither determination nor Canon upon it nor yet any need of it They determined that which in their meeting was put to the Vote that an infant under eight dayes might be baptized So that this Quaere as all the rest stands unsatisfied and antiquity cleared for infant-Baptisme It is yet farther said that many learned men in former and latter times take infant-Baptisme onely for an unwritten tradition giving us a list of Popish Writers that have spoke to this purpose a Cardinal in a Popish Councel Bennus Bellarmine and Erasmus that had scarce stept over the threshold from them To which we answer That it is no marvel if these making it their businesse to parallel unwritten Traditions with Scriptures some of them to preferre them before them and knowing infant-Baptisme to be in honour in all Churches do pin it upon unwritten Tradition that so they may advance the honour of unwritten Tradition with it yet even these cite Scriptures for it and so marre their own market of Traditions as those that procure them are forced to acknowledge When Bellarmine would argue the Scriptures imperfection and assert a necessity of unwritten Tradition then he can affirme that infant-Baptisme hath no other foundation but when he will defend infant-Baptisme against those that matter not Tradition he can finde Scripture for confirmation Foreseeing this Objection an Answer is brought out of Bennus That some things may be proved out of Scripture when the true sense of Scripture is evident and infant-Baptisme is proved from John 3. 5. but the sense whereby to prove it is manifest by tradition Becan Manual lib. 1. cap. 2. sect 24. It is very well known that these Jesuites will say as much of any point of Faith and leave the whole meaning of all Scripture to rest on the Churches interpretation continued by tradition As to the quotation of Protestant Authors so many of them as have kept up the honour of Scripture and made no defection from that way it onely speakes their boldnesse to affirme that any of them ever dishonoured infant-Baptisme in that way as to settle it upon unwritten tradition or to fixe it on such a bottome They very well know that as they defend the Scriptures full perfection and make it their businesse to oppose all that would have it ek't out by any thing that is unwritten so they assert infant-Baptisme on Scripture-foundation Can they think that they have to deal with such weak adversaries that whiles against their party they contend with Scripture-Arguments that infants ought to be baptized they will yield up the cause on the other hand to Papists and confesse the insufficiency of Scriptures But the homonymie or various acception of the word Tradition may deceive the unwary Reader Sometimes tradition is taken in the proper sense for that which is delivered or handed over from one to another in this sense every point of faith is a tradition and so is Baptism it self as well as infant-Baptisme in which sense Paul takes it 2 Thes 2. 15. Stand fast and hold the traditions which ye have been taught whether by word or our Epistle Sometimes tradition is taken for that which is delivered in word without writing as there is distinguished a tradition by word and a tradition by Epistle what Paul taught in his Epistles is a tradition and what Paul delivered by word of mouth is a tradition and both must be held Here somewhat seemingly is spoken for unwritten traditions by the Apostle For solution of which our Protestant Divines have taught us to distinguish between the doctrine it self that is delivered to us and the way and manner of delivery So Chamier de canone fidei lib. 8. cap. 1. sect 16. The former of those might admit of many sub-divisions The way of delivery is either by writing in the Scriptures or by lively voice by Gods Ministers as Chamier farther observes sect 19. Here again we must distinguish between words and things the words that are uttered and the doctrine that these words contain all words are not written all our words in Sermons are not written in the Scriptures all Pauls words in his Sermons are not written in Scriptures as appears by his distinction before delivered by word or Epistle but the doctrine it self that we deliver is contained there Paul preached nothing but that which Moses and the Prophets said should come Acts 26. 22. yet there were many words delivered by him which Moses and the Prophets never spoke They yet teach us to distinguish between that which is expressely written in the Scriptures and that which is by evident consequence thence deduced Amesius defending the Scriptures perfection against Bellarmine introducing unwritten traditions saith The Question is not whether in so many words all necessary truths are contained in the Scriptures but whether they may be gathered from thence in any expresse speech or necessary consequence Bellar. Enervat cap. 6. thes 1. Let Doctor Sclater in this be heard who speaking to this point saith Thus informe your selves 1. Where generals are delivered there are all particulars comprized in those generals intentionally delivered because generals comprehend particulars 2. Where principles and causes are delivered there effects are also intended as being virtually contained in their principles 3. Where one equal is taught all of like reason it taught quia parium par ratio and where there is par ratio there is par lex Where there is like reason there is like law So take contents of Scripture no instance of any point of necessary or but convenient faith and practice can be given but what is delivered in the written Word Doctor Sclater in 2 Thes 2. 15. and when they have well weighed these things they will finde small cause to believe that they have any advantage from these Authors Field it is said sayes The fourth kinde of Tradition is the continued practice of such things as are neither contained in the Scripture expressely nor the examples of such practice there delivered though the grounds reasons and causes of the necessity of such practice be there contained and the benefit or good that followeth it Of this sort is the Baptisme of infants which is therefore named a tradition because it is not expressely delivered in Scripture that the Apostles did baptize infants nor any expresse precept there found that they should do so yet is not this so received by bare and naked tradition but that we finde in
aliter reprobationem sequitur peccatum non ut causam efficientem sed deficientem non quâ removetur quod adest sed non admovetur quod sustentaret a Tenendum est non de privata cujusque electione nunc tractari sed de communi adoptione totius gentis quae in externa specie collapsa videri potui ad tempus b Contendit Paulus firmum immutabile stare Dei consilium quo semel sibi illos in gentem peculiarem eligere dignatus est c Argumentum Apostoli ad probandam constantiam dilectionis Dei erga suam gentem d Videtur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 donorum vocationis Dei non sequi illa quam nos statumus gratiae salutis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Quia fatcute Calvino martyre dictum Apostoli non de singulari cujusque electione sed de totius gentis Judaicae communi adoptione accipiendum sit Atqui hac communis adoptio vocatio gentis fuit mutabilis quoniam gens Judaica donis vocatione illâ— excidit Ad corruptelas Stapletoni facilè respondetur 1. Non negatur de communi gentis Judaicae â—oc est foederali dignitate propriâ— loqui hanc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Deo pronunâ—iare Apostolum sed negatur hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulorum non confici Imò a minori ad majus firmissimè concluditur Si enim de gratia communi quidem aliena Apostolus rectè pronunciat esse Deo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quanto magis de gratia propria fideles idem statuere debent f Sic illis jam solenne est partem unam veritatis assumere câque abuti ad alteram vel evertendam vel dimovendam g Per electionem intelligit Apostolus primo externam foederis gratiam qui Deus hanc geâ—tem sibi delegerit deinde ipsam aeternae dilectionis gratiam quam in â—ac gente quasi deposuerat Deus Nâ—m adoptando cos in foedus testatum fecit se ex ea gente plurimos habere semper habiturum esse electos ad sâ—lutem h Quia Deus patres dilexit etiam ad filios dilectionem suam extendit si enim inter homines amicitiae parentum merito transeunt ad liberos Qui ni Deui idem facerâ—t The Series of the Apostles dispute opened The Corinthians Quaere The Corinthians scruples Explicatory Positions The ground or rise of the Corinthians scruples Two heterodoxical interpretations of the words holy unclean The first interpretation setting up parent and childe too high examined The second interpretation laying parent and childe too low 1. Weak and childish 2. Incongruous 3. Untrue Arguments evincing the holinesse in the Text not to be legitimation The sanctificatâ—on spoken to is not of parents in general but of one parent beleeving and another unbeleeving in particular The Apostle brings not formal arguments to conclude the lawfulness of marriage-society but removes scruples concerning their oâ—n state and their issue A vindication of instrumental sanctification The Text Analysed The argumen deduced from it Gal. 4. 29. The whole narrative analysed Upon what account these infants were tendered to Christ Why they were forbidden by the Disciples Positions rending to clear Christ admission of them Covenant-interest is of the nature of those things that descend from parent to child Like priviledges do descend in Kingdomes Common-weales Cities c. Sol. a Hinc Calvinus Beza suum dogma de traduce justitia hauserunt docéntque fidelium fiâ—ios propriè esse sanctos sine Baptisme salvari quia hoc ipso quo fidelium sunt filii censentur esse in Ecclesia nati juxta foedus divinum Ero Deus tuus seminis tui Ge. 17. 7. Quemadmodum jure civili censentur liberi qui ex altero parentè libero nascuntur sed errant b Foederis inter Deum Abraham initi participes sint sive Judaei ab eo carnaliter oriundi sive Christianorum parentum liberi carnalis generatio nihil facit c Ad nos descendit non per carnalem generationem parentum sed per spiritualem regenerationem Christi Sol. Sol. Sol. Birth-interest descends in all other Religions God ownes childreâ— borne in the Church as his servants and as his children Parent and childe respective to Church-interest are not in an opposite condition No president in Scripture of a believing Parent bringing up a childe for covenant and not in covenant Infants out of covenant according to Scripture-grounds are without hope of salvation Jesuites our leading adversaries confesse it Protestant Divines cannot avoid it Our present adversaries instead of reasons oppose onely comers against it Objections against Infants Baptism answered The Question stated whether there be any institution of Infant-Baptism Infants are within the verge of the institution of Baptisme Infans are Disciples The invalidity of that objection that we have no example of Infant-Baptisme examined Infants want of faith and repentance no impediments of their Baptisme The want of those expresse words Infants ought to be baptized is no impediment of their Baptisme Necessity of Scripture consequence Antiquity is for Infant-Baptisme Infant Baptism is not bestowed on unwritten tradition The various acception of the word Tradition (a) Distinguendum inter resquae traduntur in Ecclesia rationem earum tradendarum b Quadam sunt dicuntur in Scripturis quaedam vero sunt in Scripaturis tametsi non dicuntur Nâ—zianzen lib 5. de Theol. c Non quaeritur antotidem verbis omnia necessaria in Scripturis continentur sed vel sententia expressa vel per necessariam consequentiam inde colligenda Infant-baptism cannot be charged with will-worship Extremes are dangerous The Jewes leaving idolatry run upon Sacriledge Separation for God of persons or of inanimate or unreasonable creatures Whether Sacriledge be any New Testament sin Separation for God either by institution or approbation Places for worship and maintenance of those that attend upon worship separate by divine approbation Positious concerning places Negative Positive Ministry maintenance asserted 1. What conscientiously is due 2. What is legally due Quae sententia tantum secum in vexit jam errorum schismatum agmen ut nihil de ullis superiorum temporum Hae reticis legatur tam insanum quod non fuerit reductum proximo quadriennio subsque rursum sectatores invenerit ut vel unum hoc pietatis studiosis radicem hanc suspectam meritò reddere debuerit ex qua tam in fausta germina suppulularunt a Arguments evincing the right of Christians in this latitude Amplification of this position a Aliquando filiis infidelium praestatur baec gratia ut baptizentur cúm occultâ Dei providentiâ in manus piorum quomodocunque proveniunt a Si Parens carens verâ fide cam tamen profiteatur in externo Eclesiae coetupro fideli habeatur aut olim habitus fuerit sub veteri Testamento infantes ex talibus nascentes erant foederati promissionis participes quia etiam promissio acceptata fluerit à parentibus majoribus in gratiam nasciturae posteritatis cui non praejudicat immediati Parentis incredulitas aut hypocrisis quamdiu infans incredulitatem hypocrisin Parentis imitari non potest Rivet in Gen. Cap. 17. Exercit. 88. Covenant of Church-members either explicite or implicite The Apostles and primitive Christians knew no explicite Church-Covenant Mr. Firmins reasons and his replies to them 1. 2 3 4. 5. 6. 7. 8. The interest of infants of excommunicate persons in Baptisme a Haec enim excommunicatio nou est iustar veneni quod hosti datur ad exitium sed medicina quae fratri datur ad salutem Arguments to carry the question in the negative answer 1. All possible engagements and obligations to holinesse Parents must see that their childrens breeding do answer their birth The danger of persecution Consolation 1. To Nations thus honoured 2. To single persons 1. Respective to themselves 2. Respective to their posterity Doct. 2.
knows who we say are in covenant and have covenant-right to baptisme so that a second covenant of which he speaks to give right to a first is a strange fancy But seeing I am no better understood I shall endeavour if it may be to clear my meaning in certain positions which here follow CHAP. VI. Positions tending to clear the thing in question 1. THose that take upon themselves a Christian profession being separate for God calling him by the Name of Lord that have Ordinances of God as their inheritance that acknowledge a Deity and no other but the true Deity a necessity of worship and none but the Christian worship these with me are in Covenant with God as was the whole state of the Church of the Jews and the whole face of the visible Church of the Gentiles that were ingraffed in their stead This to me is plain in that they are the Church or Churches of God Act. 7. 8. Gal. 1. 2. The called of God Matth. 22. 14. The people of God Isa 1. 2. Psal 90. 7. They sacrific'd to the true God Psal 50. 7. Are the sons of God Gen. 6. 1. Deut. 14. 1. Rom. 9. 4. Are a people nigh unto the Lord Deut. 4. 7. Psal 148. ult God professing himself to be their God Psal 90. 7. Are children of the Covenant Acts 3. 35. Saints Psalme 90. 5. Acts 26. 10. 1 Cor. 14. 33. Believers Act. 8. 12 13. Acts 21. 20. Luke 8. 13. Disciples Matth. 10. 1 4. Acts 9. 1. 15. 10. Christians Acts 11. 26. That all of these imply a covenant-state and that unregenerate men have in Scripture all this honour is clear These therefore with me are in covenant I know that as to all of these elogies it is answered in a word that they are equivocal An answer that I can scarce take into my thoughts without horrour as though Gods Oracles were all over from one end of the Bible to the other like those of Apollo and there were no reality either in their separation for God or gifts that they receive from God as illumination conviction faith or priviledges that they enjoy When there can be no plain denial that all of this here mentioned argues a covenant-state yet exceptions are taken It seemes saith one he takes all to be in Covenant that bear the name Christian And then questions What Though they know not what Christ or Christianity is Is taking a name entring into Cevenant The poore Indians that by thousands are forced by the Spaniard to be baptized are said to know so little what they do that some of them forget the name of a Christian which they assumed And does not our Authour think that a man may take as plausible exceptions against his words where he saith The rule is That a serious professour of the faith is to be taken for a true beleever if he would travel as far as India for it as he doth here against Gods Word Do not we know that force may make these poor Indians to appear serious in their profession And it is wonder that it should be so strange with him that taking a name should be entring covenant or at least that it should imply a covenant-state Let him consult Isa 4. 1. In that day seven women shall take hold of one man saying we will eat our own bread and wear our own apparel onely let us be called by thy name to take away our reproach and those manifold Scripture-Texts which expresse the relation of Gods covenant-people to him in these words A people called by his Name or on whom the Name of God is called Distinction should be put between children of the covenant by descent from parents in covenant whether Jews or Christians who continue their covenant-relation till they professedly cast it off notwithstanding their ignorance and such that of meer aliens are to be received having no other title then their own present qualification This ought to be voluntary as well in renouncing their old false way as embracing the present as we see it was in those coverts through the Acts of the Apostles and is not to be without some competency of knowledge discerning the evil of their former course and the happinesse attainable in the present And I am easily induced to believe that more knowledge by the industry of teachers is now required then was in the primitive times seeing there is not so much of God by miracle to perswade and as it were to over-rule So that it is not a naked taking of a name that is intended but that which together with it still attends upon it As a wife is called by her husbands name and withall makes her abode in his house so it is with a Covenant people and was with Israel They bore the name of God and they made abode in the Church of God enjoying his Ordinances as their inheritance It is objected God oft bestowes his Word on Infidels and in England there are men that deride the truth of Scripture and esteem it a fiction and yet for credit of men come ordinarily to the Congregation These have the Word given and so have other unregenerate men but not by Covenant that I know of That God doth bestow his Word on Infidels to me is strange It is true that he often tenders it to them but in case they remain Infidels they put it away from them and bestowing implies not only a tender but an acceptance It was the great advantage of Israel above other Nations that to them was committed the Oracles of God when others had not that honour And to speak of Gods giving his Word by Covenant is a most improper speech seeing the Word is the very Covenant draughts as though we should say he gives his Word by his Word And these sure are no open deriders that for the credit ofmen make such a publique profession this would work restraint on the one hand as it puts upon profession on the other And in case any such thing be though the Covenant is perfidiously broke yet as I conceive it is not totally cast off as long as an open profession is continued What shall we say of those that take their sons and daughters to give them to Moloch this can be no low crime and is an high departure from the true God yet these bring forth children unto God and they are Gods children that they thus sacrifice Ezek. 16. 20 21. So also Psal 106. 35 c. Israel was mingled among the Heathen and learned their works and they served their Idols which were a snare to them yea they sacrificed their sons and daughters unto Devils and shed innocent blood even the blood of their sons and daughters Yet this as appears cast them not out of Covenant God notwithstanding remembred for them his Cavenant ver 45. This was therefore doubtlesse but a partial apostasie Taking in the worship of Idols they did not totally cast off the worship of God God was not
totally cast off in Judah neither did God cast off Judah Ahaz was of the worst of Kings and yet his posterity was reckoned among the people of the Lord. Had the Jews at that time been as severe disputants against a covenant-state as are risen up now the Church of God had wanted an Hezekiah He had never lived much lesse wrought so happy a Reformation in the Church of God 2. Those that are lookt upon by men as in Covenant with God and so ordinarily judged as the people of Israel were by the Name that they bear their abode in the Church the profession that they make and so accordingly stiled are truely and really in Covenant A man may know a man to appertain to such or such a person because he sees him in his family hears him call him Master sees him sometimes at least in his work and knows him to have the repute of his servant Though to know him to be a faithful servant requires more diligence of enquiry and a stricter scrutiny So a man may be as easily known to appertaine to Jesus Christ The same Characters make him known all that is required to being in covenant is visible open evident but sincerity of heart in covenanting is invisible and secret And therefore the Jew outwardly Rom. 2. 28. is called by the Vulgar Vatablus Tremelius Arias Montanus and Castalio Judaeus in manifesto by Calvin Judaeus in aperto by Beza Judaeus in propatulo The Jew inwardly is called Judaeus in abscondito or occulto Their Church or covenant-station giving them those great advantages after mentioned was open and manifest Those that say Lord Lord as Mat. 7. 21. are of those that avouch God to be their God and God avoucheth them to be his people And therefore when they come with their sacrifices though in their sinnes and God upon that account testifies against them yet he sayes I am God even thy God It is confess'd by an eminent adversary that we must judge those that make profession to be in Covenant with God we must give them the name of Christians and men in covenant with God and we must use them as Christians in works of Charity and Ordinances and Church-communion and so must use their children as Christians children And seeing reason to judge so according to Scripture-character of men in covenant they are so Either in this we judge right or else we proceed upon mistake If we judge aright then all is well If we mistake then all in these proceedings is null Water hath been applyed to the child of such an one but no Sacrament dispens'd and according to a mans hopes thoughts or feares of his fathers regeneration are his hopes thoughts and feares of his own baptisme and consequently of his interest in Church-communion for this stands or falls according to his fathers interest or non-interest in the covenant A grand Rule is laid down by the said Authour That a serious Professour of the faith is to be taken for a true Beleever and this being laid down more are added If this Proposition were a Scripture-Maxime then it would have borne a farther superstruction but being neither found there nor any proof made that it is any way deduced thence mother and daughters may all justly be called into question and seeing he cannot but know that very many as to the thing for which it is produc'd which in order to admission to Ordinances will utterly deny it he might have dome well to have made some essay to have proved it I do yeeld that charity is to hope the best but but that we should put our charity to it or our reason either for probability or certainty when we no where so taught and have a more sure rule for our proceeding I see no reason I can scarce meet with a Minister that sayes and I have put the question to many of the most eminent that I know that he baptizeth any infant upon this ground of hope that the parent is regenerate but still with earnest vehemence professes the contrary I desire the Reader to consider Master Cobbets third and fourth Conclusions in his just Vindication page 46. 52. There is a bare external being in the Covenant of Grace saith he of persons who possibly never shall be saved Concl. 3d. The Church in dispensing â—n enjoyned initiatory seal of the Covenant of Grace loâ—keth unto visibility of interest in the Covenant to guide her in the application thereof Nor is it the saving interest of the persons in view which is her rule by which she is therein to proceed Concl. 4th Visibility of interest and saving interest are there oppos'd See also Master Hudsâ—n pag. 249. John Baptist did not in his conscience think they had all actually really and compleatly repented and reformed themselves whom he baptized but he baptized them unto repentance Matth. 3. 11. and they by receiving the same bound themselves to endeavour the practise thereof It were a sad case for Ministers if they were bound to admit none or administer the Lords Supper to none but such as were truly godly or that they judged in their conscience to be so or were bound to eject all that they judged were not so 3. Mans obligation of himself in covenant unto God upon the termes by him proposed necessarily implies Gods obligation to man Where God makes tender of the Gospel by his Ministers to any one out of covenant there he makes tender of the Covenant and where a person or people professedly accept that is engage themselves as myriads of thousands did through the Acts of the Apostles this person this people each man of them is in covenant As Scripture calls them by the name of Saints Disciples Beleevers Christians so we may call them Covenanters They have all a sanctity of separation which Camero sayes is real and arguments are drawn from thence to a right in Baptisme There is in most of them if not in all some graces that are real either common or saving and a covenant doth not wait till the termes be kept and the conditions made good before it hath the being of a covenant And whether these be every way sincere or any way dissembling yet it is acknowledged that they really oblige themselves And God howsoever dissembles not but is bound by himself upon his own terms which they profedly accept to confer all that the covenant holds forth so that wheresoever man is obliged there a compleat covenant is made up for Gods tender goes before and man is the last party and compleats the Covenant 4. Sinceriâ—y and integrity of heart or fully reality in a mans intentions to stand to the whole of a Covenant is not of the offence and being of it Both parties stand engaged upon their respective termes though one part should have unsincere intentions A wife is a wise and the marriage is compleat when both parties have publickly express'd consent though she hold a resolution to be stubborn refractory
duty which is either expresly or Synecdochically either directly or else interpretatively virtually and reductively I very well know that the Law is not in all particulars so explicitely and expresly delivered but that 1. The use and best improvement of reason is required to know what pro hic nunc is called for at our hands for duty The Law layes down rules in affirmative precepts in an indefinite way which we must bring home by particular application discerning by general Scripture Rules with the help of reason which sometimes is not so easie to be done when it speaks to us in a way of concernment as to present practical observation 2. That hints of providence are to be observed to know what in present is duty as to the affirmative part of the commandment of God If that man that fell among theeves between Jerusalem and Jericho had sate by the way on the green grasse without any appearance of harme or present need of help the Samaritane that passed that way had not offended in case he had taken no more notice then the Priest and Levite did But discerning him that case as he then was the sixth commandment called for that which he then did as a present office of love to his neighbour according to the interpretation of this commandment given by our Saviour Mark 3. 4. When the Pharisees watched him whether he would heale the man with the withered hand on the Sabbath day He demands of them Is it lawful to do good on the Sabbath day or to do evil To save life or to destroy It was not their minde that Christ should kill the man onely they would not have had him then to have cur'd him But not to cure when it is in our power according to Christs interpretation is to kill If diligent observation be not made the commandment may be soone transgress'd 3. Skill in Sciences and professions is to be improved by men of skill that the commandment may be kept The Samaritane poured wine and oyle into the travellers wounds knowing that to be of use to supple and refresh them Had he known any other thing more sovereigne which might have been had at hand he was to have used it As skill in medicines is to be used for preservation of mens lives so also skill in the Laws by those that are vers'd in them for the help of their neighbour in exigents concerning his estate and livelihood 4. We must listen to Gods mouth to learne when he shall be pleased at any time further to manifest his minde for the clearing of our way in any of his precepts There was a command concerning the place of publick and solemn worship Deut. 12. 5. Vnto the place which the Lord your God shall choose out of all your Tribes to put his Name there even to his habitation shall ye seek and thither shalt thou come Now thou must depend on the mouth of God to observe what place in any of the Tribes he would choose for his habitation When God commands that all instituted worship shall be according to his prescript This is a perfect Rule implicite and virtual tying us to heed the Lord at any time more particularly discovering his will and clearing this duty to us Was not the Law of worship perfect to Abraham unlesse it explicitely told him that he must sacrifice his Sonne And if any take themselves to be so acute as to set up a new Rule as some are pleased to stile it then they antiquate and abolish the old Rule and singularly gratifie the Antinomian party Two Rules will no more stand together then two covenants calling it a new Rule men make the first old Now that which decayeth and waxeth old is ready to vanish away Heb. 8. 17. It is added moreover doth not the Scripture call Christ our Lawgiver and say the Law shall go out of Zion c. Isa 2. 3. And was not the old Law his Saint Paul I am sure quotes that which belongs to the preceptive part of the Moral Law and calls it the Law of Christ Gal. 6. 2. His Laws were delivered in the wildernesse whom the people of Israel there tempted and provoked This is plain for they sinn'd against the Law-giver and from his hands they suffered And who they tempted in the wildernesse see from the Apostles hand 1 Cor. 10. 9. And as to the Scripture quoted the words are exegetically set down in those that follow them The Law shall go out of Zion and the Word of the Lord out of Jerusalem Which is no more but that the Name of the Lord which was then known in Judah shall be great from the rising of the Sun to the going down thereof It is further demanded And is he not the anointed King of the Church and therfore hath legislative power For answer I desire to know what King the Church had when the old Law was before Christ came in the flesh The Kingdom was one and the same and the King one and the same then and now as I take it Many shall come from the East and West and shall sit down with Abraham Isaac and Jacob in the kingdom of heaven The Gentiles coming in at the Gospel-call are under the same King and in the same Kingdom And if all this were granted which is here pleaded for it is no more then a change in some positive circumstantial Rites and what is this to the question handled by our Authour That our righteousnesse which is imperfect according to the old Rule is perfect according to the new when old and new in that which is naturally Moral is one and the same When the Law required heart-service and love with the whole heart upon spiritual ends and motives upon which account all fell short in their obedience and performance shall we say that Christ did dispense with any of this that so the Rule being lower our obedience now may answer Others that make Moses and Christ two distinct Law-givers and agents for God in holding out distinct precepts give the pre-eminence to Christ and account his Law to be of more eminent perfection This Authour on the contrary seems to make the Laws of Christ to stoop far beneath those of Moses 2. For Justification of this accusation of the Moral Law of imperfection it is added the Moral taken either for the Law given to Adam or written in Tables of stone is not a sufficient rule for us now for beleeving in Jesus Christ no nor the same Law of nature as still in force under Christ For a general command of beleeving all that God revealeth is not the only rule of our faith but the particular revelation and precept are part c. To this I say 1. As before I think I may answer out of his own mouth where he says Neglect of Sacraments is a breach of the second commandment and unbelief is a breach of the first If we break the commandment in unbelief then the Commandment
the argument seems of force We vindicate Gods justice in commanding works though to us now impossible seeing once we had power to reach the highest of his precepts and his command is no rule of our empaired strength but of our duty But if men never had that power and the Law never required it it is injustice according to all parties to exact it Answ Let those that fall to the Arminians in this tenent that they may make the Law an imperfect rule and an insufficient direction see how they can avoid it how they can vindicate Gods justice thus impeached But the Orthodox party have still maintained that Adam had in his integrity that faith that doth justifie though then it performed not that office of justification as he had that faculty whereby we see dead bodies though then there was no possibility of such sight there being no dead bodies to be seen And that faith in Christ is commanded in the first precept of the Law is manifest There we are commanded to have God for our God no Interpreter will deny that the affirmative is contained in that negative Thou shalt have none other gods but me Now God is the God of beleevers Heb. 11. 16. No man can have any communion with God but by faith in Christ And so consequently this faith is there required what Expositor of the Law doth not put trust and affiance in God within the affirmative part of the first commandment as well as fear love and obedience And without Christ there can be no affiance or trust If we conceive the moral Law to reach no farther then the duties expressely there named or the evils forbidden we shall make it very scant and narrow we shall see small reason of that of the Psalmist Thy Commandment is exceeding broad Psalme 119. 96. But in case we take in all that by necessary consequence may be inferred according to the approved rules of interpretation then scarce any duty is more clearly laid down then this of faith in Christ And whereas one faith A man cannot preach Faith in Christ out of the Moral Law I say a man out of the Moral Law may evince the necessity of Faith in Christ unto every one that lives in Gospel-light to whom Christ is tendred The Law requires the duty and the Gospel discovers the object no man out of the Law could have evinced Abraham that he must offer his sonne nor that he must have left his countrey but when Gods minde was made known to him the Moral Law did binde him to obedience and he had sinned against the Moral Law in case he had refused There is no command given of God to any man at any time of an nature whatsoever but the Moral Law ties him to the observation of it not immediately explicitely but upon supposition of such a command intervening Therefore ye shall observe all my Statutes and all my judgements and do them I am the Lord Levit. 19. 37. Faith in Christ being commanded of God I John 3. 23. the Moral Law obliges to obedience of it See Molin Anatom Arminianis cap. 11. Respons Wallaei ad Censuram Johannis Arnol. Corvini cap. 11. Ball on the covenant page 105. Burges Vindiciae legis page 117. A farther difficulty here offers it selfe Obj. and an obstruction laid against that which in this Treatise is after intended If the covenant or second covenant as opposite to that of works be in Christ and grounded on the work of reconciliation then it is commensurate with it and of no greater latitude and only the elect and chosen in Christ the called according to Gods purpose being reconciled only these are in covenant when the Scripture as shall be God willing made good confines not this covenant within the limits of the invisible Church known only to God But it is as large as the Church visible To this I answer Answ that the Prophetical office of Christ as Shepherd and Bishop of our souls and so much of his Kingly office as consists in a legislative power hath its foundation as well as the covenant in this work of reconciliation Had not this been undertaken by Christ for mankinde man had never enjoyed that light man had never had an Oracle or an Ordinance as the fruit of his Prophetick office yet these Ordinances are not commensurate with reconciliation nor of equal latitude with election So neither is the covenant but either of both in order towards it As Ordinances therefore are Christs gift from heaven as the fruit of his death and resurrection when yet all that partake of these Ordinances do not yet die or rise with Christ So is the covenant when yet all in covenant are not stedfast in it nor obtaine the graces of it Therefore I know not how to admit that which a Divine singularly eminent hath laid down That all the effects of Christs death are spiritual distinguishing and saving Seeing gifts of Christ from his Fathers right hand are fruits of his death yet not spiritual distinguishing and saving That they are in some sort spiritual I dare grant that is in ordine ad spiritualia if I may so speak they have a tendency to a spiritual work That they are distinguishing from the world as it is taken in opposition to the Church visible I yeeld for I do not enlarge the fruit of Christs death to all man-kinde assenting to Master Owen and Master Stalham in the grounds that they lay of Gods respite of the execution of the whole penalty on man with the continuance of outward favours not to be upon the account of Christ but for other reasons yet I know not how to affirme that Ordinances which yet are fruits of his death are all saving spiritual and distinguishing seeing they neither conferre salvation nor saving grace on all that partake of them So that Christ is a Mediatour of this covenant and yet those enter into it that have not reconciliation by Christ Jesus The Ephesians that were afar off are made nigh by the blood of Christ Ephes 2. 13. that is brought into a visible Church-state in the fruition of Ordinances made free of that city whose name is The Lord is here Ezek. 48. 35. CHAP. XVIII Farther differences between the Covenant of Works and the Covenant of Grace A Farther difference of importance between these covenants is in the conditions annext unto either of them and here the difference is brought to the height This alone so diversifies them that they are not barely in circumstance and way of administration but in substance two distinct covenants The least difference in conditions diversifies bargains and agreements on what part soever the difference is Conditions of the covenant between God and man are of two sorts either such in which God engages himselfe or in which man is engaged either the stipulation on Gods part or else the restipulation on the part of man The former unto which God is engaged are either rewards in case of
root is too low in the earth to have its examples followed and syens suck in juice but know not how to imitate And what kinde of root soever any can make it the root mentioned by the Apostle in that Chapter is a root by communication verse 17. If some of the branches be broken off and thou being a wilde Olive-tree wert graffed amongst them and with them partakest of the root and fatnesse of the Olive-tree The root here communicates fatnesse to the branches and the branches receive from the root It is then a communicative root and doth communicate that which makes the branch one with it Abraham is indeed called a father as well as he is called a root but these two are not full Synonima's though in the maine they agree both Metaphors aptly setting forth what the branches as from a root the children as from a father receive namely their title to the Covenant from him and therefore as to Abraham so to all Israel appertained the Covenants and the Adoption Rom. 9. 4 5. And so to all those that are become children and branches with them The title father is yet extended to a greater latitude as he doth impart to his issue as before so he is a patterne and example as even natural parents are likewise according as Rom. 4. 12. it is set forth Argument 5. Fifthly From verse 25. If the breaking off the Jews be by blinding then the ingraffing is by giving Faith but the former is true ver 25. Ergo the latter Answ Here as in the third Argument I grant the conclusion and return the same answer Jewish blindnesse keeps them out of a Church-state and so from all Faith in the Covenant and when the vaile shall be taken away they shall be reinvested in a Church-state and Covenant-condition For proof there is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blinding or hardening is verse 7. opposed to that state which the Election obtained by which ver 8. they had a spirit of slumber eyes that they should not see eares that they should not hear verse 10. Whereby their eyes were darkened that they might not see from which Anti-Arminians gather absolute reprobation Ames animad in Remon Script Synod Art 1. Cap. 16. Hoc ipsum ad reprobationem spectare Apostolus Paulus clarè ostendit Rom. 11. 17. Now according to the rule of opposites Oppositorum opposita sunt attributa If the blinding be the effect of reprobation and the breaking off be by blinding then the ingraffing is by inlightening and that enlightening is according to Election and so is all one with giving of Faith The proposition being If the blinding be the effect of reprobation and the breaking off is by blinding then the ingraffing is by enlightening and that according to Election then the assumption can be no other but that blindnesse is the effect of reprobation and the breaking off is by blinding No one of the Contra-Remonstrants worthy the name of an adversary of Arminians hath taught this doctrine It that which their adversaries indeed charge upon them but that which they unanimously do disclaime I have heard that reprobation is the antecedent of sinne but never that it was the cause and that sinne is a consequent of it but never an effect Reprobation is the Act of God and in case it be the cause of blindnesse then God is the cause of blindnesse so that the Contra-remonstrants have got a sweet Advocate to cast that upon them that none of their adversaries though they have turned every stone to do it could never proue by them And the other member that casting away way is by blinding is little better The Apostle speaks in another manner Blindnesse was their guilt and casting off was their just sentence Because of unbelief they were broken off verse 20. upon this account God God did not spare them as it follows in the next verse The work and the wages the guilt and the punishment are not one Unbelief and breaking off are the work and the wages the guilt and the punishment Breaking off then as not blinding The Apostle layes all at mans doore makes his blindnesse the moving cause according to that of the Prophet Thy destruction is of thy self and God only the severe but just Judge Our Authour layes all upon God Gods reprobation causes blindnesse and their breaking off is by blinding here is no hand but Gods in their destruction And now the blasphemy of the consequence being denied so that blindnesse is no effect of reprobation breaking off being not by blinding what becomes of the rule of opposites here produced Election and reprobation in the work of salvation and damnation do not per omnia quadrare otherwise as Election leads to salvation without any merit of works so Reprobation should lead to destruction without any merit of sinne which Contra-remonstrants unanimously deny though we finde it here affirmed It is further said that from verse 8. 10. of this Chapter Anti-Arminians gather absolute Reprobation and then explaining what this absolute Reprobation is in the words spoken to But though much be spoke of the irrespective decree both between us and Arminians and also among our selves yet I would faine learne what one Anti-Arminian ever made Reprobation absolute in this sense Amesius is quoted but the word absolute is not found in him And Gomarus a man for the irrespective decree as much as any and upon that account entred his dissent in the Synod of Dort where respective to reprobation that was denied and Sublapsarian opinion established yet he peremptorily denies any reprobation absolute in this sense Neither doth God saith he absolutely and barely destinate any man to destruction without subordinate meanes but he destinates him to just destruction that is by and for sinne justly to be executed Analysis Epist ad Rom. cap. 9. p. 60. Neither will he have this decree to effect the sinne that is a just Medium of destruction In the same page he saith God doth not decree to effect sin but to suffer or not to hinder and to governe for his glory Neither doth God effect all that he doth decree but those things which he decreed to effect of those he is the Authour us all the good that is done But the evil which he decreed not to hinder in his creature that he doth not effect because he did not decree to effect them but onely permits and governs them and at last justly according to his decree punishes them And Doctor Prideaux Lect. 1. de absoluto decreto That necessary distinction between the effect and consequent viz. of reprobation loâ—ses not a few knots which many understanding or not duely heeding are brought into fraits by their adversaries The condensation of water that I may use Austins instance is a consequent of the absence of the Sun not an effect The ruine of a house of it self tending to decay necessarily follows upon the want of repaire which the Master might do in