and Law-ceremonies did not reach beyond John who was the last of the Prophets who did bear witnesse of Christ Some say that in case the Law bind as it was delivered by Moses then all that Moses did deliver is obligatory to Christians Quâtale is omne and so the ceremonial Law bindes as doth the Moral and we shall bring our necks under that yoke To this answer all that Moses did deliver doth binde unlesse we have a release or discharge from the same authority by which he spake and hence an argument is drawn for proof of that which we have in hand If the ceremonial Law had bound Christians to this day had it not been revoked and abolished then the moral Law which is no where revoked or abolished as hath been shewn doth still bind Christians This is plaine there is no reason that the ceremonial Law should be obligatory above the Moral But the ceremonial Law had bound Christians to this day had it not been revoked and abolished This is as plain when the great question was in the primitive times whether the ceremonial Law did binde Christians whether they were to circumcise their children after the manner of Moses and consequently to observe other Rites This is decided in making it appear that these were abolished as being shadows of good things to come and an end put to their obligation It may be further objected that if all be of force that Moses wrote as from him then that of divorce of the wife on any cause is of force likewise That was commanded by Moses as the Pharisees Mat. 19. 7. tell the Lord Christ from Deut. 24. 1. To this Chemnitius hath answered that Moses delivered this Tanquam legislator as one that gave orders to that people as to their political estate not Tanquam Theologus as a Prophet raised up to deliver the minde and will of God unto them Moses his writings therefore are in force not onely ratione materiae as containing such precepts upon which Christ in the New Testament hath put a divine sanction but by vertue of a sanction from heaven put upon them as delivered by him and the obligation still remaining If Moses once be neglected I shall fear that Peter and Paul will not long be honoured Moses being a servant in the same house with them and the rest of the Apostles and pen-men of New Testament-Scriptures CHAP. XIII God entring a Covenant of Grace with his people keeps up his Sovereignty in exercise of discipline in the correction and chastisement of his people for sinne AS God holds up his Sovereignty under the covenant of grace in keeping on foot his commandments so also in his exercise of discipline upon those with whom he is in covenant He neither suffers them to be without Law nor to go on in transgression of his Law with impunity and freedome As they have his precept to keep from sinne so they are in danger of his hand in case of sinne Those that are against us in the former are our adversaries in this likewise As they plead a manumission of Christians from the mandatory power of the Law so they will also have them exempted from all chastisement or correction Against these we maintaine that the people of God in covenant even those whose hearts are stedfast in covenant do suffer under the covenant of grace in case of sinne and that for sinne For proofe of this I shall bring Scripture of three sorts 1. Giving instances of the Church and people of God under sore and great afflictions for sinne and these places are even without number Esay 42. 24. Lam. 1. 8. 3. 39. 5. 16. Micah 1. 5. Yea they lie under sufferings till they acknowledge sin till their stomacks are brought down and they humble themselves for sin Lev. 26. 41. Against this is objected that among these afflicted ones there were reprobates as well as elected ones and Elect ones in the state of unconversion and they might suffer for sinne which the childe of God does not nor can not To this I answer 1. There were true converts among these or else the whole world had no converts in it 2. These in their confessions and humiliations involved themselves among the rest and make themselves of the number of those that by sinne draw down sufferings as we have Ezra Daniel and others for examples 2. Instances of the most precious Saints sinning and suffering for sinne 1. Moses and Aaron Numb 20. 12. The Lord spake unto Moses and Aaron because ye beleeved me not to sanctifie me in the eyes of the children of Israel therefore ye shall not bring this Congregation into the land which I have given them Both their sinne and their sufferings are noted there which Moses seems never to have done with Deut. 1. 37. Deut. 3 26. Deut. 4. 21. Deut. 34. 4. 2. David his sinne we finde 1 Sam. 11. at large related his sufferings in the next chapter he suffers in all his relations 1. As a father his childe dies 2. As an husband his bed is defiled 3. As a Prince the sword is brought upon his land 3. Solomon 1 Kings 11. 11. For as much as this is done of thee and thou hast not kept my Covenant and my statutes which I have commanded thee I will surely rend the Kingdom from thee and I will give it to thy servant 4. Hezekiah 2 Chron. 32. 25. 26. But Hezekiah rendred not again according to the benefit done unto him for his heart was lifted up therefore there was wrath upon him and upon Judah and Jerusalem Notwithstanding Hezekiah humbled himself for the pride of his heart both he and the inhabitants of Jerusalem so that the wrath of the Lord came not upon them in the dayes of Hezekiah In which words we see his sinne his suffering for sinne and his humiliation upon account of his sinne Here also exception is taken These here mentioned say some lived under Old Testament dispentations To this I answer 1. We may take up Pauls words in behalf of these 2. Cor. 10. 7. If any man trust to himself that he is Christs let him of himself think this again that as he is Christs so they were Christs Moses that suffered as we have heard upon the account of sinne esteemed the reproach of Christ greater riches then the treasures of Egypt Heb. 11. 26. And David that suffered in like sort in spirit called him Lord Matth. 22. 43. 2. That we may not lose Old Testament-Scriptures for if we lose them here we shall hold them no where let us look upon Prov. 3. 11 12. My sonne despise not the chastening of the Lord neither be weary of his correction for whom the Lord loveth he correcteth even as the father the sonne in whom he delighteth In which words we see 1. The sufferings of the people of God thrice repeated 2. The impulsive cause implyed in the word chastisement which ever is for some fault Psalme 39. 11. 3. The hand that
or reasons he may enjoy his liberty He sayes the touch mentioned was in order to healing but I shall rather believe the Evangelist that referres it to blessing Mark 10. 16. Thirdly These were infants of such parents that were in covenant with God as appeares in that Christ who now was in the Coasts of Judea was sent alone to them of Judea in covenant with God Matth. 15. 24. And was a Minister of the circumcision Rom. 15. And we see how facile he was to them when his carriage was otherwise and of another sort when a Canaanitish woman comes for her child Mat. 15. 26. This further appeares by that which they requested for these infants This seemes to be yielded They came saith one to Christ upon the conceit that he was a Prophet and so they might bring children to him to be blessed and further sayes if this reason prove any thing it is that the childrens parents were Jewes which is all that we contend for the Jewes as yet were in Covenant with God To this is said if it be meant of all the Jewes and of the covenant of grace in Christ it is palpably false contradictory to the Apostles determination Rom. 9. 7 8. I am sure Rom 9. 3 4. Proves it to be above all contradiction true and that Rom. 9. 7 8. hath nothing against it I have largely shewed which is past by in silence Fourthly These infants themselves were in covenant and stood in relation to Christ bearing his name and being of his people and were not as heathens in their present state without Christ aliens from the Common-Wealth of Israel and strangers from the covenant of promise This is evident by their free admission by Christ and the reason by him given of such is the Kingdome of heaven After some personal reflections which I am resolved to wave I am told of the often complaint of the use of the word covenant in so various senses or rather sometimes none-sense by the Paedobaptists and again of their non-sense or proper gibberish which language I resolve to bear being the least of many thousands that herein I suffer Fifthly They were admitted upon a common right equally belonging to all infants of covenanting parents and not by vertue of any extraordinary priviledge peculiar to them and not common to others This is plaine 1. By the general admission which he gives to infants on this occasion suffer little children to come unto me and extraordinarium non facit regulam communem Here is a general rule all have admission and therefore there is nothing extraordinary it is objected these present infants onely were admitted but though one say it me thinks another should not be found to beleeve it of such little ones is the Kingdome of heaven therefore let these little ones come and onely these 2. It was such a right that the Disciples of Christ ought to have understood as plainly appeares by Christs sore displeasure conceived against them for forbidding their admission to him and that must be a known right and not secret One indeed sayes They were not admitted out of any known right common to others but a peculiar priviledge as being elected for which Piscator is quoted when as Piscator sylogistically concludes the contrary His evasion of this argument is very well worthy of animadversion The reason of Christs anger was their hindring him in his designe not the knowledge they had of their present visible title this is but a dream afterwards he saith the truth is this thing was done to these infants not by reason of any visible title they had or to enter them into any outward Church priviledge but to accomplish by his blessing their interest in the invisible Kingdom of God by election I would demand whether the Disciples did understand Christs designe or whether they were bound to know it or were their sinne not to know it whether they knew these infants to be elect or whether they were bound to know their election Neither of these having any ground election being of the secrets of heaven and Christ had not made known any such designe Christ who condemnes anger without a cause as a breach of the sixth commandment Mâ—t. 5. 22. would not himself have been angry where there could be no sin the alone just ground of anger It is now confest that the Disciples of Christ ought to have understood that they were to be admitted but it was either because they heeded not some particular intimation of his mind concerning those infants or some general truth concerning Christs office and his readinesse to do good to all sorts of persons as there was oppertunity offered from which he ought not to be hindred by them when Christ himself assigns an open known reason of such little ones is the Kingdome of heaven they that will may heed opposite conjectural reasons It is confest that elect infants might be baptized were they known but in this case Christ may be as sore displeased at mens non-baptizing elect ones as he was at his Disciples for forbidding the admission of these little ones And let them take heed upon this account lest they suffer more from Christs displeasure in not admitting elect infants to Baptisme than they can imagine that we shall suffer in the Baptisme of those that are not elected I am told that I have just cause to fear the displeasure of Christ for admitting to Baptisme those that are neither known to be elect nor beleevers but infants of parents who are manifestly children of the devil covenant breakers If they be covenant-breakers as is here confest then they are covenanters for none out of covenant breakes covenant and I here professe that I will baptize none of whom I have not all assurance that they are the children of God As to that Adoption which is to the inheritance of priviledges as those were Ezek. 16. 20. Sixthly They are here admitted by our Saviour Christ to a Church-priviledge proper to Church-members the Israel of God They are admitted to a blessing Mar. 10. 16. Blessing is a Church-priviledge Num. 6. 22 23 c. to the end of the Chapter The Lord spake unto Moses saying speak unto Aaron and his sonnes saying on this wise ye shall blesse the children of Israel saying unto them the Lord blesse thee and keep thee c. And they shall put my Name upon the children of Israel and I will blesse them They are therefore admitted to a Church-priviledge the Israel of God are under the blessing little ones are ordered to receive this blessing little ones therefore are of Israel The Lords portion is his people Jacob is the lot of his inheritance Deut. 32. 9. These are the blessed of the Lord upon this account Jerem. 31. 23. As yet they shall use this speech in the land of Judah and in the Cities thereof when I shall bring again their captivity The Lord blesse thee O habitation of justice and mountain of holinesse Children are within
consolation An up-right-hearted man findes abundance of peace in his covenant entered with God when he prayes and seeks the greatest mercy in prayer he is able to say In thy faithfulnesse answer me and in thy righteousnesse Psal 143. 1. Paul can say that God the righteous Judge shall give him a Crown of righteousnesse 2 Tim. 4. 8. Having engaged by covenant righteousnesse ties him to make good his engagements This is Gods end in his entrance of covenant and ratification of it by oath consequently in committing it to writing and confirming it by seal That by two immuntable things in which it was impossible for God to lie we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Heb. 6. 18. These strong consolations were the end of God in ratifying his Covenant They are the support and Spirit reviving cordials to his people in Covenant See the result of the Psalmists meditations In the multitude of my thoughts within me thy comforts delight my soul Psalme 94. 19. I will both lay me down in peace and sleep for thou Lord only makest me dwell in safety Psalme 4. 8. The Lord is my light and my salvation whom shall I feare The Lord is the strength of my life of whom shall I be afraid Psal 27. 1. Sixthly for the greater terrour of the adversaries of his people when they see themselves engaged against them and God stands in a covenant unviolable engaged for them when they see that their work is to ruinate and destroy him that God will save Hence it is while their Rock sells them not one of them chases a thousand and two put ten thousand to flight Deut. 32. 30. Paul in bonds can make Felix tremble on his Throne Acts 24. 25. Hamans wise-men and Zeresh his wife spake words of terrour upon experiment made If Mordecai be of the seed of the Jews before whom thou hast begun to fall thou shalt not prevaile against him but shalt surely fall before him Ester 6. 13. Seventhly the Lord hereby puts a name and an honour upon his people David took it to be an honour to be related to Saul and so to become the sonne of a King much more then is it an honour to be brought into this relation to God This honour have all the Saints and they are taken into covenant for honour sake The Lord hath avouched thee this day to be his peculiar people as he hath promised thee and that thou shouldest keep all his Commandments and to make thee high above all Nations which he hath made in praise and in honour and that thou mayest be an holy people to the Lord thy God Deut. 26. 18 19. They are the portion the inheritance the children the espoused ones and whatsoever else that speaks a neer relation is theirs This was Gods way of dealing I doubt not with the Angels though we being not interested in it there is no necessity that it should be written for our learning Sure we are it was his way of dealing with man as well before his fall as presently shall be shewn as out of more abundant grace and condescension for his restitution And not mentioning for present any more then that which is essential in the covenant of God with man I suppose it may be thus held out to us A mutual compact or agreement between God and man upon just and equal termes prescribed by himself in which God promises true happinesse to man and man engages himself by promise for performance of what God requires This description here laid down comprizes the way of God in every one of his covenants with man both before and after his fall under Old and New Testament-revelations all that is essential in any covenant that he enters Equals covenanting do either of them article and indent but God condescending to a covenant man must not article but must assent and engage for performance of what is prescribed otherwise it will hear the nature of a Law but not of a Covenant It is true all men are bound upon tender from God to accept It was the sin of Jewish and heathenish people to stand out whensoever the Gospel was preached but they were no covenant-people till they gave their assent and then they were received as a covenant-people and baptized Exceptions cannot be taken against or challenge made of this definition of covenants in general nor of the covenant which God in particular entereth with man and these standing they will give us light and afford us singular help for a right understanding of the covenant of God entered with man in the several species and distinct wayes of administration of it CHAP. II. The Covenant of God entered with mankinde distinguished THere is a two-fold covenant which God out of his gracious condescension hath vouchsafed to enter with man The first immediately upon the creation of man when man yet stood right in his eye and bore his image the alone creature on earth that was in a capacity to enter covenant We have not indeed the word covenant till after man was fallen nor yet in any place of Scripture in reference to the transactions past between God and man in his state of integrity neither have we such expressions that fully and explicitely hold out a covenant to us but we finde it implied and so much expressed from whence a covenant with the conditions of it is evinced That Law with the penalty annext given to our first parents Gen. 2. 17. Of the tree of knowledge of good and evil thou shalt not â—at for in the day that thou eatest thou shalt surely die plainly implies in it a covenant entred man was in present possession of life that is according to Scripture phrase happinesse in his whole person full and compleat according to his present capacity This is to be continued aâ— is there evidently implied till sinne dispossesse him of it Till he sin he shall not die As long as he persists in his integrity his life is to be continued of which the Tree of Life as is not to be doubted was a Sacrament The second God was pleased to enter with man upon his fall which was a covenant of reconciliation the most unhappy variance between earth and heaven having intervened The former is usually called a â—ovenant of Works the latter is called a covenant of Grace though indeed the fountain and first rise of either was the free grace and favour of God For howsoever the first covenant was on condition of obedience and engaged to the reward of Works yet it was of Grace that God made any such promise of reward to any work of man when man had done all even in that estate which was commanded he was still an unprofitable servant he had done no more then duty and no emolument did thence accrew to his Maker It was enough that he was upheld and sustained of God in the work to live in him
and upon him when the work was done he might have been justly annihilated If merit be taken in a proper sense Adam in innocency was too low for it all his work being an homage due no profit redounding to God and the work bearing no proportion to the reward But a more superabundant measure of Grace is seen in Gods entrance into covenant with man in his fallen condition and infinitely more savor is shewn in his reconciliation then in his preservation Therefore this by way of eminency hath the honour to be stiled the covenant of Grace the other retaines the name of the covenant of Works These two bearing these denominations have their respective agreement and differences which are to be enquired into but before I reach those it is necessary that somewhat be spoken to assert a covenant of grace in Gospel-times and to give us some further light for a right understanding of it CHAP. III. A Covenant in the proper nature of it between God and fallen man asserted BEfore I proceed any further in this work one great rub that lies in the way is to be removed otherwise not only all that which I have said but also all that which I shall speak on this subject will fall to the ground and that is their objection that say that God hath not entred any covenant properly so called with fallen man He hath by way of Sovereignty laid commands upon man Of free grace hath made rich and large promises by way of legacy bequeathed life and salvation to him but hath entred no covenant properly so called as these say with him which is purposely done to avoid those conditions which are asserted in this covenant If this stand the division before laid down of a Covenant into a Covenant of Works and a Covenant of Grace necessarily falls such a division must not be suffered where any one member of the division is not If therefore there be no covenant of God with fallen man nor no such thing as the covenant of Grace there can be no such division of the covenant and all agreement or differences assigned will be between an entity and a non-entity between that which hath a reality and a meer Chimaera A covenant therefore in the proper nature of it is to be asserted and the speedâ—est way to make this good is to prove from Scripture the name and the thing that the word Covenant is there and the thing in the proper nature of it which the words hold out and all of this respective to the transactions between God and fallen man The word we finde in places without number it were a needlesse labour to give instances when every Reader is able to furnish himself with such multitudes But when this cannot be denyed the impropriety of the speech is objected It is called by the name of a Covenant as is said when in strict propriety of speech it is no covenant But to avoid this the thing it self may be as easily proved as the word and when we have nomen and nominis rationem then we have a covenant not equivocally not yet analogically but properly so called And here I may deal liberally with any adversary and undertake to make proof not only of all the essentials of such a covenant in Scripture but the usual adjuncts not onely of all that makes up the nature but all accessories usually added to the solemnity of covenants The essentials or real properties of a covenant are contained in the usual definitions which afterwards we shall see laid down from several hands all of which are in short comprised in these words A mutual consent of parties with stipulation on both sides Parties consent and mutual engagement is all that is required to the same being of a covenant when two parties agree and either of them both have their conditions to make good there is a covenant or bargaine see it exemplified in several instances given Chap. 1. All of these we finde in that one place Deut. 26. 17 18 19. in the covenant that God enters with his people Thou hast avouched the Lord this day to be thy God and to walk in his wayes and to keep his Statutes and his Commandments and his Judgements and to hearken to his voice And the Lord hath avouched thee this day to be his peculiar people as he hath promised thee and that thou shouldest keep all his Commandments And to make thee high above all Nations which he hath made in praise and in name and in honour and that thou mayest be an holy people unto the Lord thy God as he hath spoken There are the Covenanters God and his people There is consent on both parties Thou hast avouched the Lord hath avouched And there is a stipulation on both sides On Gods part To make them high above all Nations which he hath made in praise and in name and in honour On the peoples part To keep all his Commandments to be an holy people There are covenant-mercies from God to his people unto which of grace he engages himself and there are covenant-duties unto which man stands engaged Psal 103. 17 18. But the mercie of the Lord is from euerlasting to everlasting upon them that fear him and his righteousnesse unto childrens children to such as keep his Covenant and to those that remember his Commandments The usual solemnities of a covenant are also found in the transactions between God and his people as well as the essentials of it 1. Covenants used to be written for memorial for posterity and so is the covenant between God and man as in Old so in New Testament-times These things are written that you might believe and that believing you may have everlasting life John 20. 31. 2. Covenants used to be confirmed with outward visible signes as the killing of beasts Gen. 15. Jer. 34. this was done in the old administration Exod. 24. Half of the blood was sprinkled upon the Altar to denote Gods entering of Covenant vers 6. The people also were sprinkled with blood to shew their voluntary entring into covenant vers 8. And in the new dispensation a new and unheard of ratification was used the blood of the Mediatour of the Covenant Math. 26. 27 28. This Cup is my blood in the New Testament which was shed for you and for many for the remission of sins This latter is a plain allusion to the former in which you may finde 1. A threefold agreement Either of both these were covenants 2. Either of both these had their ratifications and confirmations 3. Either of both were confirmed with blood 2. A threefold difference 1. The former was the Old covenant which was antiquated This is the New 2. The former was ratified and sanctified with the blood of beasts This is ratified and sanctified in the blood of Christ 3. That blood could never take away sin Heb. 10. This was shed for many for remission of sins Thirdly covenants use to be confirmed by seal so is
be greater cannot be determined but when man fell mankinde wholly was lost and unlesse grace save must everlastingly perish As some with the lost Angels must be objects on whom God will glorifie his justice Matth. 25. 41. So others must be vessels of mercy on whom his free grace shall be seen to make them as the Angels of heaven Therefore love is assigned as the alone impulsory motive God so loved the world that he gave his only begotten sonne John 3. 16. God who is rich in mercy according to the great love wherewith he loved us when we were dead in sinne Eph. 2. 5. Of this all that expect to be saved by grace must be tender that it be not obscured Gods designe being to advance it our care must be that it be not lessened In this exercise of free grace God yet keeps up authority and rule power and dominion still is his Man was made of God subject to a Law and under dominion having the law written in his heart from the Creation and he was not divested of it by Adams fall nor yet delivered from it by Christs Redemption Corvinus indeed in his Reply to Moulin cap. 8. sect 7. saith That men under an obligation to punishment are not under any obligation to obedience God will not be served by that man that hath violated his Covenant giving his reason of this assertion To be admitted to serve is a to token of favour which is not vouchsafed as he sayes to menunder guilt and wrath But this is a manifest errour Mans guilt can never rob God of his Sovereignty nor yet disingage man from his duty Standing right with God he is bound to homage Under guilt he is bound both to homage and punishment and to be admitted to serve is not meerly of favour but of dominion and power It was no great favour that Israel in Egypt found in the service of Pharaoh to serve with acceptance is indeed a favour but necessity and duty ties all that are under Sovereignty As man fallen in right is a subject though in his demeanour a rebel So in his regenerate estate still he ows subjection When God became a Saviour to the Elect of mankind he did not cease to be a Sovereigne The children of a King and Emperour know their father to be their Sovereign as by one is well observed The child of God knows God in Christ to be his Lord We are redeemed not to licentiousnesse not to a state of manumission from the command of God but to serve in righteousnesse and true holinesse all the dayes of our life Luke 1. 74. It can be no part of our Christian freedome to be from under the Sovereignty of heaven This Sovereignty of God is two wayes held forth unto us First in keeping up his commandments the power and vigour of his precepts Secondly in his exercise of discipline in chastisement and correction Here I shall assert three things First God in the days of the Gospel keeps up the power and authority of his Law the Obligation of it is still in force to binde the consciences of beleevers Secondly That this Law which God thus keeps up in force is a perfect and compleat rule to those to whom it is given Thirdly That this Law binds as given by the hand of Moses As to the first when I speak thus of the Obligation of the Law I hope I scarce need to tell in what sense I do take the Law Not in the largest sense for any doctrine instruction or Ordinance of any kinde whatsoever Men have their Laws and Directories but I have to deal with the Law of God Neither do I take it for the whole of the Word of God all his will revealed in his Word as it is taken Isa 2. 3. The Law shall go forth of Zion and the Word of the Lord from Jerusalem Nor yet as it is taken for all the Scripture of the Old Testament as in that Text of the Apostle In the Law it is written by men of other tongues and by other languages I will speak to this people 1 Cor. 14. 21. Nor yet for the five books of Moses as it is taken in the words of Christ All must be fulfilled that was written in the Law of Moses Luke 24. 44. Neither do I here understand the Ceremonial Law which stood up as a partition between Jew and Gentile Ephes 2. 14. All that did binde the Jews and was not of force from God with the Gentiles is taken off from Christians There was a confession of guilt a beast needed not to have been slain if they had been innocent this held them under hopes that there was sacrifice to take away sinne imposed on the Jewes till the time of reformation Heb. 9. 10. as an Appendix to the first Table fitted to the Jewes state and condition as a shadow of good things to come Heb. 10. 1. Nor yet the judicial Law given to order the Common-wealth or State of that people farther then so much of it as was of nature and then did bind the Gentiles It is the Moral-Law that I meane that Law which was obligatory not only to the Jews but Gentiles for breach of which they suffered Levit. 18. 27 28. Neither do I understand the Moral Law as a covenant upon observation of which life was expected and might be claimed This is utterly inconsistent with the Gospel If there had been a Law that could have given life verily righteousnesse had been by the Law Gal. 3. 21. And this righteousnesse giving life utterly overthrows the Gospel If righteousnesse come by the Law then Christ is dead in vain Gal. 2. 21. In which sense I deny that the Jewes were ever under the Law The Law was not given as such a covenant as shall God willing be shewn So the Moral Law and Ceremonial Law should militate one against another The Moral Law holding them in themselves looking for a righteousnesse of works and the Ceremonial Law leading them out of themselves unto a sacrifice for remission of sinne Abraham was under no such covenant he had the Gospel preached to him Gal. 3. 8. and so had the seed of Abraham But it still hath the nature of a Law binding to obedience it is for ever a rule for the guide of our wayes That it was once of force is without question and above all contradiction and therefore I need not to multiply Old Testamentâ— Scriptures for it There is no repeale of it it was never antiquated and abolished therefore it is of force Though a Law be urged yet if a repeal may be pleaded there is a discharge That it is not repealed I shall shew and further that it is not capable of any repeal If it be repealed then either by Christ at his coming in the flesh or else by his Apostles by commission from him after the Spirit was given But neither Christ in person nor the Apostles by any commission
inflicts the Lord 4. His way of dealing as a Father in love and not in vengeance Now turne to Heb. 12. 5 6 7. and there we shall see the Apostle 1. Quoting this Scripture 2. Checking them for not heeding it 3. Commenting upon it Ye have forgotten the exhortation which speaketh unto you as unto children My sonne despise not thou the chastening of the Lord nor faint when thou art rebuked of him For whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth If ye endure chastening God dealeth with you as with sonnes for what sonne is he whom the Father chasteneth not These words of the Apostle confirm all the Old Testament proofs before mentioned give a shrewd check to all those that would cast them off and are a full New Testament-proof of the point in hand our aversaries tell us that the children of God in New Testament-times have that great and happy priviledge to be free from all chastisements for sinne The Apostle on the other hand sayes that it is their happinesse to be chastised and would be their sorrow if they were without chastisement For this cause saith the Apostle many are weak and sickly among you and many sleep 1 Cor. 11. 30. There we see judgements inflicted the persons suffering and the cause of suffering assigned The judgements are set out 1. By the quality or kinde such as were visible on the outward man as their sinne was open so was their suffering 2. By their several degrees in which they suffered some weak languishing under infirmities some sick taken with diseases some fallen asleep surprised with death The persons suffering are set out 1. By their multitude many 2. By the application of the stroke Corinthians had sinned and Corinthians suffered The cause is implyed in the illative particle For and exprest in the foregoing words their unworthy addresses unto the Lords Table sinfully eating and drinking they eat and drink their own judgement and though it cannot be said that all were in grace that thus suffered yet there were some at least in grace among them in that the Lord chastened them in the world that they might not be condemned with the world The Lord Christ speaks fully to this in his letter from heaven to Laodicea the Church of Rev. 3. 19. As many as I love I rebuke and chasten As Scripture expresly holds out this truth so it is also clear in reason if God should not hold up his Sovereignty in this way of exercise of discipline upon his children his love could not be continued to them but would be withdrawn from them as we see in Christs words but now mentioned Rev. 3. 19. as also in those words of Solomon and the Apostle Pro. 3. 11. Heb. 12. 5 6 7. The love of God is such to his children and such a league of friendship is past between them say our adversaries that it will not suffer him to strike them We say his love is such that he cannot forbear to strike and will not suffer that they should sinne and carry it with impunity There are indeed some such parents that are so indulgent that children must neither have check nor stroke from them what course soever they take they scarce hear words much lesse do they suffer stripes These call this love but a wiser then they calls it by the name of hatred Prov. 13. 24. He that spareth the rod hateth his sonne but he that loveth him chasteneth him betimes Pity will not suffer to make children smart But it is greater pity that the want of smart should bring them to the condemnation of hell Prov. 23. 13 14. With-hold not correction from the childe for if thou beatest him with the rod he shall not die Thou shalt beat him with the rod and shalt deliver his soul from hell A childe in sinne must either be beaten or spared Beating will not be his death but sparing tends to his condemnation The similitude is not ours but the Holy Ghosts One of the most terrible texts in all the Bible may be found as one sayes Hoses 4. 14. I will not punish your daughters when they commit whoredome nor your spouses when they commit adultery He spares not some that he may for ever spare them chastening them in the world that he may not condemn them with the world He spares some and everlastingly destroys them 2. Otherwise God would be reconciled to the sinne of his people and in league not only with their persons but with their wickednesse which is most abhorrent to his holinesse We read of Gods reconciliation to the world but never to the wickednesse of the world God may be at peace with those that have sinned not imputing their trespasses but he will never be at peace with sin 3. It will not stand with his honour to suffer his to go on in impunity in these ways Their wickednesse will be said to be by his allowance Men in sin are ready to say as the Psalmist observe that God is such a one as themselves Psalme 50. 21. and that because they sinne and he keeps silence And men of the world will say the same if his people go on in sinne and prosper This the Lord sees and takes care this way to prevent Ezek. 39. 23. And the heathen shall know that the house of Israel went into captivity for their iniquity because they trespassed against me therefore hid I my face from them He will make it appear that he is no patron to them in that which is evil 4. God hath given in charge to Magistrates his vice-gerents for to punish They are revengers to execute wrath upon them that do evil Rom. 13. 4. they are sent of God for the punishment of evil doers 1. Pet. 2. 14. They have no commission to spare upon supposal of any interest in God or grace when they are found in any acts that are wicked What they do God does they acting by his command and by vertue of his commission For further clearing of this point and if it may be to work a right understanding I shall lay down severall Positions 1. God considered in his absolute Sovereignty may inflict sufferings without injustice on his innocent creatures there is no absolute necessity that sinne should go before all manner of trouble Punishment cannot be without a fault that alwayes implies guilt where justice is followed Yet such is Gods Sovereignty that he may lay affliction where there is no transgression We do it upon our fellow-creatures we tread upon wormes that never did offend us God may much more do it upon his creatures yea God does it How much do bruit creatures suffer in the world and unwillingly suffer as the Apostle speaks Rom. 8. 20. and that from Gods hand that hath made them subject to these suffering that which God doth unto one creature he may do unto any creature that which he doth to the meanest he may do to the most noble creature As a potter may
to walk in Gods statutes Ezek. 36. 27. A work as of authority so of power Fifthly Plucking out of the power of Satan an act of the free grace and power of God 2 Tim. 2. 26. Sixthly Drawing A work of power in him that draws weaknesse in him that is drawn Joh. 6. 44. No man can come unto me except the Father which hath sent me draw him And therefore the Spouse prayeth Draw me and we will run after thee Cant. 1. 4. There must be more power in God for conversion than in Satan for the souls ruine Grace must have advantage of temptation but Satan can allure perswade Our first parents had woful experience of his faculty this way He hath his moral perswasions If God make use of nothing more they are even yea Satan hath the advantage by so much as we are more apt for sinne than obedience And as these metaphorical expressions hold it forth So in plain termes it is exprest in Scripture The Apostle prayes for the Ephesians that the eyes of their understanding being enlightened they may know what is the exceeding greatnesse of Gods power to those that beleeve according to the working of his mighty power which he wrought in Christ when he raised him from the dead Ephes 1. 19. And by way of simile makes Application ch 2. verse 1. c. Even when we were dead in sins hath he quickned us together with Christ and hath raised us up together and made us sit together in heavenly places in Christ Jesus Ephes 2. 5. Lest any should say the former Metaphors are stretched above their line when they are brought in to hold forth that for which they have been produced the Apostle here makes application and shews that the like mighty power which was exercised of God in raising Christ dead in the grave and setting him up above all principalities and powers is exercised in raising those who are dead in sin to sit in heavenly places with Christ The Apostle entring a similitude chap. 1. 19. makes not an end of it till chap. 2. v. 8. Only having named the exaltation of Christ upon his Resurrection does not leave till he have shewed how high he is exalted and having named mans low ebbe in sin does not leave till he hath set out how low which drawes out the similitude to such length in which this truth is set forth unto us which comparison with the application leaves the necessity of an Omnipotent concurrence in this work without exception Reas 3. This further appears in that inability which is in man to accept that which God of grace doth tender unlesse God cure the faculties by his power He is wanting 1. In power to understand or to discerne the glory of that grace which is offered The natural man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can be know them because they are spiritually discerned 1 Cor. 2. 14. This native blindnesse in man with the necessity of an Omnipotency for cure is plain not only in the Heathens who wanting the light of Revelation are as St. Paul speaks darknesse But also in those to whom light is brought and the word preacht that stand in actual covenant with God as appears Deut. 29. 1. 4. Compared The Lord hath not given you a heart to perceive speaking to men in covenant and eyes to see and ears to hear unto this day 2. In will to desire and heart to embrace any such tender but on the contrary there is a readinesse still to oppose which is plain not onely by the stirres that are raised wheresoever the word is preach't as we see through the History of the Acts So that it is grown into a Proverb Evangelicum ciet bellum But also by the struglings to withstand any motion or conviction which the Word works what Stephen tells the Jews that they did that each man by nature is apt to do to resist the Holy Ghost Acts 7. 51. There is much resistance in the heart which grace by power does not utterly take away but overcome and subdue 4ly This appears in Gods indication and full declaration of himself what his work is what is to be expected from his hand in the covenant-conditions which he requires of us which we finde from his mouth in several Texts of Scripture The Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God Deut. 30. 6. A new heart also will I give you and a new spirit I will put within you I will take away the stony heart out of your flesh and I will put my Spirit within you and cause you to walk in my statutes Ezek. 36. 25 26 27. But especially in that Text Jer. 31. 31 32 33 34. The dayes come saith the Lord that I will make a new covenant with the house of Israel and with the house of Judah Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt which my covenant they brake although I was an husband to them saith the Lord But this shall be the Covenant that I will make with the house of Israel after those days saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people and they shall teach no more every man his neighbour and every man his brother saying Know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord for I will forgive their iniquity and remember their sin no more In which Texts a necessity of supernatural grace for the ends mentioned is abundantly set out unto us Had man power left in nature for this work or nature so repaired in all that abilities were universally conferred this declaration needed not No reason can be given of these engagements by those that deny any necessity of an Omnipotent concurrence These are usually called Promises and they runne indeed in the nature of Promises so that they deserve not blame that so conceive of them Generally taken also to be absolute Promises saith Mr Baxter Aph. of Just page 9. and being Promises they must indeed be absolute ones we bring not the condition of faith to accept of them Here is nothing prerequired as in Promises that are conditional Being Promises if Promises of Grace as some have distinguished and not Promises to Grace they are spoken to those that are in their unbelief and unregenerate condition Yet that which is necessarily required to make up a full Promise here is wanting In Promises properly so called some may claim their interest and know themselves to be within their verge and conclude the thing in Promise upon termes at least to be theirs which here none can do This indeed concernes the Elect but being in unregeneration they
Spirit This conviction unto change is hardly without compunction remorse and terrours in the soul It was not the single case of the Corinthians but common with other Christians as the natural work of godly sorrow that it worketh repentance not to be repented of 2 Cor. 7. 10. I will not stand to diâ—â—â—â— whether any ever are exempted from this preparatory work I question not Gods prerogative I am upon enquiry after his usual method I know some instance in Matthew who being called suddenly followed Christ and we heare nothing of any work upon his spirit to trouble But who knows whether Matthew a Jew were not called by grace before this call to an Apostleship and if not in grace whether it necessarily followed in that instant The like is objected of Lydia The Lord opened her heart that she attended to the things that were spoken of Paul Acts 16. 14. without any sorrow or trouble in spirit is mentioned Neither is there mention of any joy or rejoycing in spirit and she by many is believed also to have been a Proselyte Yet this of godly sorrow must be understood with some limit 1. An equal degree of sorrow and preparative work is not necessary in all One mans terrours and heart-breakings are no necessary precedent for all others to reach 2. An high degree is not necessarily required of any God can come sooner in with Gospel-cordials after Law-convictions unto one than another 3. No man hath reason to quarrel his conversion because his sorrow hath not been like some others each man hath not like paine in cure of a like malady 4. None should beg of God overwhelming and amazing shakings and humiliations of Spirit God better knows their frame than they understand themselves 5. None can judge of the truth of their repentance by the greatnesse of their trouble It may possibly end in horrour and work nothing better than it self It may only have its present work to cast hell in the face and then the person returne to his old byasse to his sinful pleasures his worldly advantages as Saul to his Musick Cain to his building of Cities yet when God thus plowes it is a hopeful signe he intends sowing and men in this case must not reason themselves to be such soyle on whom no good can be done as though they were past all husbandry of the Lord He can take away a heart of stone and turne a rock into a fruitful field This is Gods method do not dispute but believe 6. Then it is in a degree sufficient when it effects the work for which it serves when it brings the soul out of love with sin takes it out of the paths of sinne when it so works to an apprehension of dangers that it works the soul to cast it self on Christ Jesus When horrours work desires not of ease but of grace of Christ and of whole Christ of pardon of sin and power against sin there is a true work For the essential parts of this grace which I make a Gospel-engagement and condition of the covenant they are privative or positive Privative is the destruction of what hath been Positive is the introduction of what is not Every change hath two termes The one is terminus ad quem which is endeavoured The other is terminus à quo which is left and so in this change which grace works and to which the covenant of grace doth engage The privative part which we are to leave is sin the work of Satan The positive part which we are to endeavour is that which stands in full opposition Forsaking of sin we must follow after righteousnesse and turning from Satan we must turne to God and therefore the Ministery which findes men out of covenant and works them into it is to bring them from darknesse to light from the power of Satan to God Acts 26. 18. The privative part is frequently enjoyned as that which bindes at all times and to all times A man in covenant with God is to have no more to do with sin Cease to do evil put away the evil of your doings from before mine eyes Isa 1. 16. Be ye separate touch no unclean thing 2 Cor. 6. 17. Mortifie therefore your members which are upon the earth fornication uncleannesse inordinate affection evil concupiscence and covetousnesse which is idolatry for which things sake the wrath of God cometh on the children of disobedience In the which ye also walked sometimes when ye lived in them But now you also put off all these anger wrath malice blasphemy filthy communication out of your mouth lie not one to another seeing ye have put off the old man with his deeds Col. 3. 5 6 7 8 9. Old things with Christians are to be done away This is the duty of all those that pretend to Christ Let every one that nameth the Name of Christ depart from iniquity 2 Tim. 2. 19. All that is in Christ is wholly against it His Prophetick office leads us from it and gives us light to avoid it In his Kingly office his Law is against it and his Priestly office is to redeem from it They that are in Christ and learn him as the truth is in Christ Jesus attaine to it Ephes 4. 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts It is the character of a man in Christ Gal. 5. 24. They that are Christs have crucified the flesh with the affections and lusts And this upon peril of bearing their sinne Ezek. 18. 30 31. Repent and turne your selves from all your transgressions so iniquity shall not be your ruine Cast away from you all your transgressions whereby you have transgressed and make you a new heart and a new spirit for why will ye die O house of Israel No man in sinne is for glory 1 Cor. 6. 9. Know ye not that the unrighteous shall not inherit the kingdom of God The works of the flesh are manifest which are these adultery fornication uncleannesse lasciviousnesse idolatry witchcraft hatred varience emulation wrath strife seditions heresies envyings murders drunkennesse revellings and such like of the which I tell you before as I have also told you in time past that they which do such things shall not inherit the Kingdome of God Gal. 5. 19 20 21. Upon these termes it is that they obtaine pardon of sinne Isa 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Grace is no where more freely tendred than there Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Wherefore do ye spend money for that which is not bread and your labour for that which satisfieth not hearken diligently unto me and eat you that
interpretation The people of the Jewes had the Original it self and spake the language in which Scripture was written yet the Priests lips were then to preserve knowledge and the people were to seek the law at his mouth Mal. 2 6. The cabinet was open to them as it is to us yet there needed a key for farther opening Those two Disciples with whom Christ had to deale with upon the way had the Scriptures either in the translation or Original as is evident from Christs own words reproving them for not beleeving all that the Prophets had written and yet a key of interpretation was needful and useful Christ opened unto them the Scriptures Luke 24. 32. If this Compassionate Samaritane were questioned as the Eunuch was by Philip understandest thou what thou readest he would not have given his answer How shall I understand without an Interpreter But would streight have answered Yes as well as any linguist in the world I have no need of your help for interpretation The cabinet is open spare your key This was one of the Arts that some Prelates made use of to keep up a reading Ministery to perswade that Scripture were so plaine distinctly read in our own tongue that they might be understood without any interpretation But the plainnesse and easinesse of a rule and the use of means for understanding of it stand together We maintaine a plainnesse in Scripture for the simple to understand but not sitting idle and lazy but searching the Scriptures and making use of those gifts of Christ which he shed forth from the right hand of the Father for the edifying of his body till we come into the unity of the faith and knowledge of the Sonne of God unto a perfect man That we might not henceforth be as children tossed to and fro with every winde of doctrine by the sleight of men and cunning craftinesse of those that lie in waite to deceive Ephes 4. 12 13. We may soone see their artifice that labour to beare them down Thus they know their cunning sleight may be carried in the dark and their impostures lie undiscovered Our compassionate man pretending to avoid a cheat acts the part of the most notable cheater The Prophet stood for that office of the Priests that their lips should preserve knowledge even when they had corrupted the covenant of Levi Whatsoever their way was yet this was their duty so must we for the Stewards of the mysteries of God It is their work to dispense them and the people are to seek at their mouthes for them But enough I hope hath been spoke for a Ministery for a knowing Ministery and objections against it fully satisfied CHAP. XXVIII An orderly way of admission of men into the Mininisterial function necessary AS men for the Ministery are to be trained up for the work So there must be an orderly way of admittance to it the way which Scripture traces out to us Self-consecration is alone beseeming the Priests of Jeroboam 2 Chron. 13 9 the lowest of the people that have neither inspiration nor education that have been taught of men not any thing that may conduce to the dividing of the Word aright but how to keep cattel Zach. 13. 5. or some answerable employment in its due place commendable but no introduction to the Ministerial honour These run and stay not for sending and going without commission they go without assistance and soon runne themselves into those bogges in which without special grace they are irrecoverably plunged they want home-reproofs the wounds of friends Zach. 13. 6. that they may no longer wear a rough garment to deceive When the Apostle layes down the greatest necessitie of preaching he puts the question How shall they preach unlesse they be sent Men that go upon this work must be able to make good their call The Ministery of the Gospel being of divine institution as well as the Priesthood of the Law there must be a call from God for the one as for the the other Heb. 5. 4. No man taketh this honour unto himselfe but he that is called of God as was Aaron There is none that expect not a call from God in this work but have their brand in the Scripture Jerem. 14. 14. The Lord said unto me The Prophets prophesie lies in my name and I sent them not yet they say sword and famine shall not be in this land by sword and famine shall those Prophets be consumed Jerem. 27. 15. For I have not sent them saith the Lord yet they prophesie a lie in my name that I might drive you out and that ye might perish and the Prophets that prophesie unto you And as they runne on their own heads so they vent their own tenents and prophesie out of the deceit of their owne hearts Jerem. 23. 26. Those shall never finde comfort in the work that are not able to say with the Apostle Christ sent me to preach the Gospel 1 Cor. 1. 17. 1. The work is Gods the advancement and setting up of his Kingdome the ruine and demolition of the Kingdome of Satan Acts 26. 18. The whole of all that they do is of high concernment to him Each man will see to his own businesse and finde labourers for his own work God hath no lesse care Jesus Christ is no lesse mindful Harvest-Masters provide harvest-labourers The Master of this harvest provides labourers for his work and gives them commission Mat. 9 38. 2. All necessaries for the work inward outward are to be supplied from him They must have livelihood and provision from heaven they must receive instruction from heaven They must be taught of God that they may teach God must protect he must encourage and embolden he must command successe and give encrease They are agents in his hand and must be appointed by him it is no marvel if they that be not sent of him be left destitue of all 3. He is a God of Order and he will have Order observed and in no way is Order seene so comely as when all know their places and stations When in a great house or a mighty Army each man will do what work he pleases undertake what place of trust and command he pleases each Souldier in an army will be a Commander each servant in a family a Steward there must needs be high and great confusion The manifold absurdities that will unavoidably follow in case each man may thrust himself into this work and so drive on his own interests see in Master Hall his Pulpit guarded Argument 5. This power of putting men into this work equally concernes the whole Trinity Each one of the persons hath his hand in the separation of men for it Jesus Christ in a vision sent Paul upon this errand Acts 26. 18. see further 1 Cor. 1. 17. Eph. 4. 11. He is an Apostle by the will of God Col. 1. 1. which is understood of the Father God set in the Church first Apostles secondarily
they so much glean yet far enough to sit down with Anabaptists to cast Infants as they hope out of the covenant and Church-membership and so exclude them from Baptisme Here I shall undertake to make good these foure particulars 1. That this expression of theirs is very untoward and such that will bear no fair sense without the utter overthrow even of that difference between the Covenants which they would build on this distinction 2. That the proof that they bring of this mixture of the first covenant is very weak and not at all cogent 3. That they are not constant to themselves but give and take and know not what to determine 4. In case all were granted yet they know not how to bring any thing home of all that they say to serve their own interests Their expressions I say are untoward in denying purity of Gospel in the first Covenant and affirming a mixture That which is not pure but mixt is a compound of pure and impure such that hath some ingredients such as they ought and others such that make all adulterate As silver mingled with dresse or wine with water Isa 1. 22. The false teachers Saint Pauls adversaries preach such a mixt Gospel when they urged with such vehemency a mixture of works which caused the Apostle to stand in such feare of the Corinthians lest they should be drawn away from the simplicity that is in Christ 2 Cor. 11. 2. They do not beleeve that the Gospel which Paul tells us was preached to Abraham Gal. 3. 8. was any such impure Gospel this sure is not their meaning they dare not say that Abraham was under any such delusion What then can be the meaning but that he had promises not only of blisse and in reference to eternal salvation but also promises of earthly concernment as that of the land of Canaan and his plantation there The Covenant takes its denomination from the Promises saith one of them but the Promises are mixt some Evangelical belonging to those to whom the Gospel belongeth some are domestick or civil Promises specially respecting the house of Abraham and the policie of Israel To this I readily agree and then the distinction falls to nothing Seeing in Gospel times in New Testament-dayes this will denominate a not pure but mixt Gospel as well as in those times we our selves are under such a Gospel as well as the Jewes I know not how we could pray in faith Give us this day our daily bread in case we were without a promise of these things or how man could live by every word that proceeds out of the mouth of God in case we had no word from God The Apostle tells us Godlinesse hath the promise of this life and that which is to come 1 Tim. 4. 8. It would trouble many a perplexed man in case he could not make good that those words Verily thou shalt be fed Psal 37. 3. did not at all belong to him There is no believing man in any relation but he hath Gospel-Promises in concernment to that relation as appears in that speech of Pauls encouragement of servants Epes 6. 8. Knowing whatsoever for good thing any man doth the same shall he receive of the Lord whether he be bond or free It It were ill with all sorts had not they their domestick relation-promises which these speak of as making a mixture 2. As their expressions are untoward so taking them at the best their proof is weak That the Covenant takes its denomination from the Promises but the Promises are mixt say these men The most eminent Promises which contain the marrow of all give the denomination and not such that are annext as Appendants to them The Promise of the land of Canaan is an appendant to the great covenant made of God with Abraham as Chamier with good warrant from the text Gen. 17. 7 8. calls it lib. de baptis cap. sec The Covenant being made of God to be the God of Abraham and his seed which might have been made good wheresoever they had inhabited or sojourned the promise of Canaan is over and above added to it The reason given in by one for his dislike of Chamiers expression calling it an Appendix to the covenant is little to purpose Psal 105. 10 11. The gift of the land of Canaan is called a Covenant saith he and therefore is not an appendant to it By the same reason Circumcision must be the Covenant and not a Seal appendant to it seeing Circumcision is called a Covenant Gen. 17. 10. they are not ignorant of these Scripture-metonymies 3. As the proof is weak to make the Covenant not a pure Gospel-covenant but mixt so they are not constant to themselves pointing that out which makes pure Gospel Gen. 17. 5. Gen. 15. 5. Gen. 12. 3. Gen. 18. 18. illustrated by some New Testament-Scriptures Rom. 4. 17 18. Gal. 3. 8 9 16. Acts 3. 25. one observes it is to be noted that those Promises which were Evangelical according to the more inward sense of the Holy Ghost do point at the priviledges of Abrahams house in the outward face of the words and thereupon raises a doubt whether any covenant made with Abraham be simply Evangelical And so he findes out Evangelical-Promises in the inwards of that covenant which is non-Evangelical in the outward face So Bellarmine with whom he so much to speak in his own language symbolizeth finds out spiritual Evangelical Promises in that which he concludes to be of another nature denying that the Promise made to Abraham in the letter was any Promise of forgivenesse of sins but of special protection and government and earthly happinesse yet confesseth that in a mystical sense they were spiritual Promises both of pardon of sin and life eternal and that they belong to us Bellar. de Sacr. Bapt. lib. 1. cap. 4. whereupon Chamier observes That which is promised mystically God in covenant doth promise but heaven is here promised mystically therefore in this covenant here is a Promise of heaven so the inward and outward face will be all Evangelical Lastly they yet know not how to bring any thing home were all granted to serve their interest they seem to contend that the Evangelical Promises are vested in the persons of true Belevers The other which are civil or domestick serving to make up the mixture were priviledges descendable and traducible to posterity and upon this account circumcision of the natural seed of Abraham came in for confirmation and seale of that which alone was civil domestical and non-Evangelical and being not considered as a leading Sacrament of the whole Church as Baptisme is now but only of the Jewish Church as such proper to Abraham and his posterity and much differing from Baptisme it is no argument that we in Gospel-times transmit any such priviledge to posterity or that our seed before actual faith have any title to the covenant This seems to be their meaning to which we have
rather than confesse a truth But they say Object This was a seale to Abraham of the righteousnesse of faith that he might be the Father of all them that beleeve c. But only Abraham is such a father Answ This priority of receiving the Faith and the signe and seale is proper to Abraham each one could not be first but father and childe both received it and both had the righteousnesse of Faith sealed in it If Bellarmine please so well I shall referre to Bellarmines opposites Chamier de Sacramentis in genere lib. 2. cap. 9. Ames Tom. 3. more especially Whittaker praelectiones de Sacramentis page 22 23. Hâ—c desperationis c. So that which way soever they take truth fastens upon them and the friends of truth flie in their face and all to make it appear that a pure Gospel was preach't to Abraham and that the first covenant was not mixt but truly Evangelical CHAP. XXXV The Covenant of Grace in Gospel-times admits Christians in a state of unregeneration and is not limited in the bounds of it to the Elect regenerate THe two former supposed differences did lay the first covenant too low not vouchsafing it the honour of a Gospel-covenant or at the best a mixt Gospel Two others follow which will hold us longer that put too great a limit to the second covenant in respect of the latitude and extent of it A third difference therefore assigned by some is that the first covenant took in all the seed of Abraham by Isaac and Jacob as many as professed themselves to be of the Faith and that were willing to joyne in the worship of the God of Abraham The New Covenant they affirm admits no more than Elect Regenerate persons The Gospel strips us of all relative Covenant holinesse of all holinesse that is not real and intrinsecal and God ownes none as his Covenant-people but Elect regenerate persons In the first place we shall take what is yielded or at least not gain-sayed and after proceed to the examination of what is affirmed In Old Testament-times the covenant was made with Israel in the uttermost latitude and extent with all that bore the name of Israel as we may see Deut. 29. at large held forth There is a covenant entred and the words of it exprest 1. With Israel verse 1. 2. With all Israel verse 2. 3. With them to whom God had not given an heart to perceive eyes to see and eares to hear ver 4. viz. with unregenerate persons 4. It is made with Captaines of Tribes Elders Officers little Ones Wives Strangers Hewers of wood Drawers of water vers 10 11. 5. With them that were present and with them that were absent verse 14 15. All this clearly shews in how great a latitude this covenant is entred No Israelite of any Sex Age Rank nor any that joyned themselves to that body are exempted Which also farther appears in those innumerable places of Scripture where God owns that people generally promiscuously as his people professing himself to be their God and he is the God of none but a covenant-people of his own covenant-people others are without God Eph. 2. 12. He was the God of all that came out of Egypt Exod. 20. 2. I am the Lord thy God which have brought thee out of the land of Egypt out of the house of Bondage Of all that whole family Amos 3. 1. Hear this word that the Lord hath spoken against thee O children of Israel against the whole family which I have brought up from the land of Egypt Hear O Israel the Lord our God is one Lord Deut. 6. 4. Yea Isreal at the very worst is thus owned as Gods in covenant Hear O my people and I will testifie unto thee O Israel if thou wilt hearken unto me but my people would not hearken to my voice Israel would have none of me Psal 8 8 11. The Oxe knows his Owner the Asse his Masters crib but Israel doth not know my people doth not consider Isa 1. 3. Therefore my people are gone into captivity because they have no knowledge Isa 5. 13. My people are destroyed for lack of knowledge Hos 4. 6. And when they entred into the Heathen whither they went they prophaned my holy Name when they said unto them These are the people of the Lord Ezek. 36. 20. This is brought as a motive to withhold Israel from sin Ye are the children of the Lord your God ye shall not cut your selves nor make any baldnesse between your eyes for the dead for thou art an holy people to the Lord thy God Deut. 14. 1 2. This is pleaded as an aggravation of sin You have I known of all the Nations of the earth and therfore you will I punish for all your iniquities Amos 3. 2. This is brought as a motive to prevail with God under misery for mercy Behold we beseâ—ch thee we are all thy people Isa 64. 9. Yea this covenant takes with God for national mercies The whole of the Nation then is in covenant Then will I remember my covenant with Jacob and my covenant with Isaac and also my covenant with Abraham will I remember and will remember the land Levit. 26. 42. The Apostles authority puts it out of question Reckoning up the priviledges of Israel according to the flesh nine in number Rom. 9. 4. This is one The covenants Israel then after the flesh was in covenant All Israel were the covenant-people of God There were many not Elect not Regenerate but there was not a man not in covenant not owned of God as visibly his Thou hast avouched the Lord this day to be thy God And the Lord hath avouched thee this day to be his people Deut. 26. 17 18. This was the state of the Church of old But now as is affirmed it is far otherwise God is not so large in his priviledges nor so ample in his munificence none have honour to be in covenant in Gospel-times but real beleevers men truly sanctified and regenerate And here it cannot be denied but there are many expressions ordinarily found in many Orthodox Writers and like passages frequently heard in Sermons from godly Ministers seemingly implying if not asserting it and restraining the covenant onely to the elect and regenerate As when they give Marks and signes of mens being in covenant with God this must needs imply that some professing Christians are in covenant with God and some without which is yet farther evidenced when they conclude that in case a man be in covenant with God then happinesse and salvation follows But when these men fully explain themselves they yeeld up again to us that which seemingly they had taken from us and ordinarily do distinguish of an outward and inward covenant acknowledging the outward covenant to be made with every member of the Church and the Parents with that hear and professedly accept the promises and their children But the inward covenant as they say belongs to
them onely that receive the benefits of it and are upright in it An eminent Divine putting the Question and returning answer How a man may know himself to be in covenant with God presently foresees an Objection against any such Quaere As Saul and all the people of Israel were in covenant with God so all professing Christians are covenanters likewise and hereby all distinguishing notes of Professors some in covenant and some without must needs fall to the ground one member then of the distinction having no being for solution of the doubt he layes down a distinction There is saith he a twofold covenant 1. A single Covenant which God makes with his children when they are baptized which is this if ye will believe repent and walk in my ways ye shall be saved now if they break this condition God is freed 2. A double covenant to performe both parts which is this if you will repent and beleeve ye shall be saved and I will give you an heart and you shall repent believe and be saved So Preston on Attributes part 2. page 85. 86. These distinctions plainly yeeld that there is a covenant between God and man in this latitude of which we speak and which here is exprest and that all professed Christians so called are in an outward and single covenant which puts them into a capacity of Sacraments and their children which is a covenant properly so called and which Scripture holds out for the covenant of God with his people These Divines yeelding so much and their meaning being so Orthodox there is no reason of contraversie with them or contention about words Yet I should choose rather to expresse my self in Pareus his words against Stapleton the Jesuite on 1 Cor. 7. 14. objecting against this doctrine for it is a doctrine which Antipaedobaptists and Independents have borrowed from Jesuites and we have them all in this as in many other things our Adversaries To be in covenant saith he is taken two ways either according to tiole to the covenant or to the benefits of the covenant He is said to be in covenant that either obtaines the benefits of the covenant which are remission of sinnes adoption c. Or else that hath onely the title and outward badge of the covenant so that he is repute to have interest in it and is not an alien from it The right of covenant belongs to all that externally make profession These engage themselves upon Gods termes The benefit of the covenant remission of sinnes justification adoption c. belongs only to the Elect regenerate Or farther we may distinguish of the covenant of grace and the grace following the covenant The covenant of grace is in the latitude before mentioned the grace following the covenant in that restriction that some contend for or else we may distinguish of entring covenant and stedfastnesse and faithfulnesse in the covenant All enter that are visible professors onely the elect and faithful are steady in it This distinction is evidently grounded on Psal 78. 34. They remembred that God was their rock the high God their Redeemer nevertheless their heart was not right in them neither were they stedfast in his covenant All covenant-enterers are not covenant-keepers To take off this restriction and for overthrow of this imaginary difference it were enough to require of these Asserters of this covenant-restriction and limit where God hath put any such restraint for affirmanti incumbit probatio and to require some reason why men in nature in Old Testament-times should be honoured with that neare relation to God as to be of the Common-wealth of this people enjoying not barely civil and domestick Priviledges but saving Ordinances and under the Gospel must stand shut out of all such visible relations why unregenerate men in order to regeneration may not come under the discipline of God under the Gospel as well as under Old Testament-dispensations Why poore sinners that confesse with their mouth with the Eunuch that Jesus Christ is the Sonne of God Acts 8. 37. may not be indulged those proviledges now Christ is come in the flesh to save sinners whereby they may be brought to be beleeve with the heart that they may be saved To those that would make such a distance between the covenants as to throw out of the covenant of God and visible communion all that are unregenerate we may speak in Christs words From the beginning it was not so and either we must see some good ground that in this there is by the will of God this great change or else we shall beleeve as it was then so it now But I shall deale more liberally and make it appear that the Gospel doth not only not quit us of it but establishes it doth not only not abolish it as it doth the Types of the Law but holds it forth and gives testimony of the continuance of it CHAP. XXXVII New Testament-Scriptures asserting the latitude of the covenant of Grace in Gospel-times LEt that Text Matth. 28. 19. in the first place be weighed Go teach all Nations c. which our adversaries in this cause willingly consent to have translated Disciple all Nations and therefore there needs no words nor stir to be made about it and that a Disciple of Christ is in covenant with God is as freely confest he takes God in Christ to be his God he layes claime to salvation by him this ground being laid in which I think I have not an adversary I draw from hence a twofold Argument First that covenant between God and man which is committed to the Ministry of man to work to judge of being wrought and to put to a Seale for confirmation of it is a covenant onely visibly entred and doth not require any inward real change or work upon the soule to the being of it This Proposition is clear man can judge no farther than of that which is outward and visible Man looketh on the outward appearance but the Lord looketh on the heart If none but a regenerate elect person be in covenant then none but God knowes who are in covenant Then we may apply that of the Apostle spoken of the Seal of Election The Lord knoweth them that are his 2 Tim. 2. 19. unto every one that as a Church-member is to be received into visible fellowship A Church-member and an elect person according to this tenent are termini convertibiles and the seale of the Spirit and the seale of the Sacrament are in equal latitude To baptize an unregenerate person is to put a seal to a blank as high an abuse of that sacred Ordinance as the circumcision of the Sichemites Gen. 34. 24. That this covenant is such appears in that Text It is committed to man to work and to judge of it being wrought to put a seal for ratification and confirmation of it The Apostles were to make Disciples to bring men into covenant with God and being discipled to baptise them
the Sonne of God and do despite unto the Spirit of grace but unto Christ himself Christ was sanctified they say with this blood This indeed clearly takes this Text out of their hands that would from thence inferre the Apostasie of sanctified that is regenerate persons And if this hold it as little serves our purpose Here is Christ in covenant but no reprobate or wicked person in covenant But this reference of the words and the interpretation which is grounded on it hath I suppose come into the thoughts of few Interpreters and it seemes to be very much strained the scope of the place being for aggravation of their sinne that set themselves against the Sonne of God and the holy Spirit The common interpretation which is obvious and clearly held out in the Text fully vindicates it from any favour shew'd to the doctrine of Apostasie of the Saints and fully confirmes the point in hand There is a sanctification by separation for God and dedication to him as there is by inhesion and infusion Master Dixon on the words having so fully spoke my thoughts I had rather expresse my selfe in his words than my own putting the Question How the reprobate can be said to be sanctified by the blood of the covenant answers There is a sanctification to the purifying of the flesh and a sanctification to the purifying of the conscience from dead works to serve the living God Heb 9. 13 14. The sanctification external to the purifying of the flesh consisteth in the mans separation from the world and dedication unto Gods service by calling and Covenant common to all the members of the visible Church and it is forcible thus farre as to bring a man into credit and estimation as a Saint before men and unto the common priviledges of the Church whereupon as men so God also speaketh unto him and of him as one of his people and dealeth with him in his external dispensation as with one of his own people In this sense all the Congregation of Israel and every one of them is called holy yea Core also and his followers Num. 16. 3. The sanctification internall by renovation consisteth in a mans separation from the state of nature to the state of grace from his old conditions to be a new creature indeed by this latter sort a reprobate cannot be called sanctified but by the former he may be called sanctified and that by vertue of the blood of the covenant albeit he should not get any farther good thereby for as the blood of Christ hath vertue to cleanse the conscience and â—â—nue the soul which cometh unto it truely and spiritually so it must have force to do that which is lesse that is purifie the flesh and external condition of the man who cometh unto it outwardly only as the types did under the Law whereupon an hypocrite in the Christian Church must be accounted one of the congregation of the Saints as well as an hypocrite under the Law was so called because Christs blood cannot be inferiour to the Types which were of this force to sanctifie men to the purifying of the flesh Or we may say more shortly There is a sanctification by consecration when any thing is devoted or dedicated unto God and a sanctification by inhabitation of the holy Spirit 2 Cor. 6. 17. 18. Of the former sort the Censeres of Corah Dathan and Abiram are called holy and the reason is given Because they offered them before the Lord therefore they are hallowed Num. 16. 38. And in this sedse all the members of the visible Church even such as afterwards do prove Apostates are sanctified because they offered and offer themselves unto the Lord. But the inhabitation of the holy Spirit is proper onely to the elect and Gods children To the same purpose Paraeus on the words The sanctification of Apostates was not internal saith he but external consisting in the profession of Faith and participation of the Sacraments They were sanctified that is separate from the Jews and Pagans in profession and accounted for true Christians In the same sense as men are ordinarily called Saints as after we shall hear so those that are turned Apostates were sanctified by the blood of the covenant and therefore were men in covenant Neither can all the noise that hath been made about that Text 1 Pet. 2. 9. adversaries take it off but that it speaks fully to hold up a covenant in this latitude and from thence I thus argue If those phrases a chosen generation a royal Priesthood an holy Nation a peculiar people be applied to Christians as to Jewes in an equal latitude to one as to other then it must needs follow that there is a covenant in Gospel-times in like latitude as in the time of the Law including all that accept the termes of the covenant and visibly appeare as the people of God and is not restrained onely to the Elect regenerate The consequence is evident seeing the termes plainly imply a covenant Here is a covnant-people or no where But these termes a chosen Generation a royal Priesthood an holy Nation a peculiar People are applied to Christians as well as to Jewes to one in as great a latitude as to the other That which God speaks to Israel in the wildernesse that Peter speaks to the Church to which he writes All Israelites in Moses dayes all Christians professing in Peters time had those titles when only those that kept covenant were at any time worthy of them and had the comforts of them Here 't is objected that this Text is meant of the Church as it is invisible and so it follows not that it is spoken by the Apostle in that latitude as it was by Moses to the Israelites but in as great a difference as the Church visible stands from the Church as it is invisible but I would wish that it might be taken into more serious consideration First whether the first Verse of this second Chapter be meant only of invisible members Whether the Apostle perswades Regenerate men and only Regenerate men to lay aside all malice and all guile and hypocrisies and evil speakings Secondly whether the third verse be to be thus limited whether the Apostle makes doubt in that manner whether invisible members had tasted that the Lord is gracious and yet the words in both those verses must needs be understood of the same men and under the same notion as these ver 9. The Apostle brings his speech to no full period till ver 11. Those that must lay aside all malice guile c. and those of whom he makes question whether they had tasted that the Lord were gracious are this chosen Generation this royal Priest-hood Thirdly let us more seriously consider the Apostles farther enlargement of this honour of these Christians Which in times past were not a people of God words borrowed from Hos 1. 10. Hos 2. 23 and spoken of the call of the ten revolted Tribes and in
Scripture speaks of those covenants which God enters with man There are those that enter covenant and keep covenant Psal 44. 17 18. All this is come upon us yet we have not forgotten thee neither have we dealt falsely in thy covenant our heart is not turned back neither have our steps declined from thy way These have mercy promised All to which God enegages himself is theirs Psalme 103. 17 18. The meecy of the Lord is from everlasting to everlasting upon them that fear him and his righteousnesse unto childrens children to such as keep his covenant and to those that remember his commandments to do them There are those that break covenant Psal 78. 10 37. They kept not the covenant of God and refused to walk in his Law Their heart was not right with him neither were they stedfast in his covenant And these are threatned with a curse Jer. 34. 18 19 20. And I will give the men that have transgressed my covenant which have not performed the words of the covenant which they had made before me when they cut the calfe in twaine and passed between the parts thereof The Princes of Judah and the Princes of Jerusalem the Eunuches and the Priests and all the people of the land which passed between the parts of the calf I will even give them into the hand of their enemies and into the hand of them that seek their life and their dead bodies shall be for meat unto the fowles of the heaven and to the beasts of the earth The Lord brings a sword that avenges the quarrel of his covenant Levit. 26. 25. When the heaviest of judgements is mentioned and a large list enumerated as Esay 24. Behold the Lord maketh the earth empty and maketh it waste and turneth it upside down and scattereth abroad the inhabitants thereof And it shall be as with the People so with the Priest as with the Servant so with his Master as with the Maid so with her Mistresse as with the Buyer so with the Seller as with the Lender so with the Borrower as with the taker of usury so with the giver of usury to him the land shall be utterly empited and utterly spoiled for the Lord hath spoken this word The earth mourneth and fadeth away the haughty people of the earth do languish the earth also is defiled under the inhabitants thereof Therefore hath the curse devoured the earth and they that dwell therein are desolate therefore the inhabitants of the earth are burnt and few men left the new wine mourneth the vine languisheth all the merry-hearted do sigh The myrth of Tabrets ceaseth the noise of them that rejoyce endeth the joy of the Harp ceaseth They shal not drink wine with a song strong drink shall be bitter to them that drink it The city of confusion is broken down every house is shut up that no man may come in There is a crying for wine in the streets all joy is darkned the mirth of the land is gone In the City is left desolation and the Gate is smitten with destruction The reason of all this is given in the close of verse 5. Because they have transgressed the Laws changed the Ordinances broken the everlasting Covenant Now according to this opinion Regeneration is our entrance into covenant and Regeneration is our keeping of covenant before regeneration we make no covenant after Regeneration we break no covenant there is no such thing as covenant-breaking All this makes an utter confusion in the covenant 2. Then there is no such thing as an hypocrite in the world as in reference towards God no such thing as an hypocrite in the Church as in reference to Religion and wayes of godlinesse An hypocrite is one that personates the man that he is not with Jeroboams wife feignes himself to be another person 1 Kings 14. 6. He that acts Tarquin or Lucretia in the Tragedy is not Tarquin or Lucretia that acts a King is many times a peasant Now an hypocrite respective to Religion and in Scripture use of the phrase is one that pretends for God and is not Gods pretends to be wholly his and is some others of these God frequently complaines These in the Scriptures are menaced with heavy judgements Now according to this opinion that only Regenerate men are in covenant there is no such thing as an hypocrite No such sinne as hypocrisie Where the Gospel is preached God makes tender of himself in covenant and in case none but Regenerate enter Covenant then only they take upon them the persons of people in relation to him onely they strike hands with him and these as they professe so in sincerity and reality they are as they covenant with him so in the uprightnesse of their hearts they walk before him and so all of Israel are Israel There cannot be found a man in Israel that is not a Nathaniel Men out of covenant are without and aliens to the Common-wealth of Israel Ephes 2. 12. And if they be in covenant then according to this opinion they are men sincere and upright-hearted in it But you will say They pretend to the covenant and are not in covenant and so are hypocrites Object To this I say 1. It is plain against the Scriptures that makes hypocrites false in the covenant men whose hearts were not stedfast in it as Psalme 78. 8 10 a stubborne and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God They kept not the covenant of God and refused to walk in his Law More fully verse 36 37. They did flatter him with their mouth and they lied unto him with their tongues for their hearts were not right with him neither were they stedfast in his covenant Therefore they pretend not barely to a covenant but the covenant which they enter is their pretence for God and their breach of covenant argues them guilty of hypocrisie before the Lord. 2 According to these such pretend to the stage but are never admitted on it They pretend to act the part of a Servant of God but never act in it so we may say they pretend to hypocrisie but never are in the honour to be in any capacity of it 3. If the covenant be with this limit only to Regenerate persons then no Minister in any Church no Church-Officer nor any other Church-member in case you will make it to be their work may baptize any person That Disciples are to be baptized is out of question with all that acknowledge such a standing Ordinance as Baptisme It being in the Apostles commission to disciple Nations and baptize them These are brought into the bond of the covenant as Ezek. 20. 37. But those only passing for Disciples and men in covenant that are Regenerate they can by no eye of any Minister Church-Officer or member be discerned This is that work that cometh not with observation or outward shew that men should say so here or so there Luke 17. 20
duty they ought are a congregational Church A Pastour ought to watch over his people and a people ought to attend to their Pastour which how it can be when the Pastour makes his residence at Ephesus the people some at Ephesus some at Corinth some at Philippi and so scattered it cannot be imagined We finde seven several Epistles written from heaven to seven several Churches all which had their abode at the place whence the Church bore its name these are Scripture-Churches Now if any one Church be made up of Christians some inhabiting at one of those places some at another a third at a third place scarce three of one Town no more than of one minde here is not Scripture-order which is of God but an Apocryphal confusion Exceptions may be taken at the over-large extent and disordered situation of divers Parochial Congregations which calls for Reformation coming too near the inconvenience before mentioned but Parochial Assemblies not the name but the thing viz. a people inhabiting at convenient distance and joyning together under Officers according to Scripture is the way that comes up both to the light of reason and the Presidents of primitive times Our dissenting Brethren will have the limit of a particular Church to be within that number of persons that may congregate in one place for Ordinances if this be yielded as it must be for Churches meerly Congregational then it will easily be proved that Parish-congregations that is congregations of men dwelling in a vicinity are of divine institution Saints that made up a Church were still Saints in cohabitation such convenient numbers as are fit to make up a Church did not live divided in place and scattered some here some there but were as in faith so in habitation joyned together Thirdly all professing Christians in such cohabitation especially the civil power authorizing are to be esteemed and judged members and not to be refused when they offer themselves as members where there is a holinesse of separation for God and a professed engagement to real holinesse there is no Scripture-warrant for repulse Those that offer themselves to learn are taken into the School and not those only that have made a good progresse in knowledge and fit for the uppermost forme Me thinks this should be a Proposition agreed upon between us and our dissenting brethren seeing reverend Master Cotton laying down certain Propositions consented to on both sides in his Treatise of the holinesse of Church-members page 1. saith That such as are borne of Christian Parents and baptized in their Infancy into the fellowship of the Church are initiated members of the same Church though desâ—itute of spiritual grace until they justly deprive themselves of the priviledge of that fellowship For even of such is the Kingdome of God as Mar. 10. 14. This was the case as we conceive of those that have gone from us into those parts of America Here they were in infancy baptized here they have joyned in Communion at the Lords Table If they say they were not baptized here into such Church-fellowship then they must say that here is no Church of God amongst us which as we abhorre to speak or think of them so we must not yield concerning our selves and farther conclude their baptism here a meer nullity and no more than an application of a little common water They whose baptisme is valid are baptized into one body 1 Cor. 12. 13. and therefore in a baptized estate cannot be out of fellowship with that body The late Confession of Faith agreed upon by the Assembly of Divines not excepted against in that particular by our brethren that I know define baptisme to be a Sacrament of the New Testament ordained by Jesus Christ not only for the admission of the party baptized into the visible Church but c. Admission into Church-membership they then lay down as a thing never doubted which reverend Master Cotton seems to affirm likewise and I know no Orthodox Writer that questions Assoon as any were discipled through the Acts of the Apostles according to Christs commission Mat. 28. 19. they were thus received I have often marvelled what men mean when they speak of admission of members into Churches when the parties of whom they speak have already equal right with themselves to membership Have they any other or better right than title to the covenant and admission by the seal of baptism if they have let them produce it and then submit it to Scripture-trial I know none other that will abide the teste If they confesse baptism to be an admission then their title is as good that were thus before admitted as theirs that give them admission Their plea in both is one viz. birth of Christian parents and baptism For those that they passe by either forbearing to give them admittance desiring or that through scruple cannot joyne themselves not seeing warrant for such a way varying from the way of all the Churches of the Saints heretofore what do they judge of them Do they look upon them as men without and unworthy of their Communion Then they leave them without hope without God in the world Eph. 2. 12. yea they put them into an incapacity according to Gods ordinary way of salvation Acts 2. 47. All were not saved that were added nor saved in the judgement of charity that is a comment as strange as new but all were added and none refused that would enter themselves into salvation-way which they might do out of affection of novelty at that time possest with amazement by reason of the miracles under great present convictions through Peters powerful Scripture-applications and upon twenty other accounts which might be but fits flashings or present workings yet all that were to be saved were added All the maids that were brought to Ahashuerus and offered for purification Esther 2. 3 4. Were not made Queens but none was made Queen that was not thus offered and purified If it be said they are within as many passages from several hands would seem to imply as well concerning such that are refused as those that do refuse the modesty of many is such that they are loth to unchurch all but themselves then they are heires of the same promise with themselves and all the essentials of a Church of God are with those that in this way of Communion are none of theirs and consequently their covenant or separate way is not of necessity to Church-constitution whether it be at all according to Scripture-pattern rests farther to be enquired and debated Fourthly men by Providence seated among those that are thus in Covenant by a visible Profession and joyning in Ordinances as before must much rather make it their businesse to reform and redresse abuses that are found in the respective Societies on which they are cast than by any means withdraw and separate from them We finde frequent advice in Scripture of considering one another provoking to love and to good works Hebrews 10.
I will be their God That seed of Abraham that had possession of the land of Canaan through the gift and by vertue of the promise of God is the seed here taken into covenant to have the Lord for their God This is so plaine that nothing can be plainer to any that read the words But the natural seed of Abraham all the seed of Jacob in their several Tribes according as God set them their bounds inherited the land of Canaan which is called the land of their inheritance and not onely the spiritual seed Regenerate Look into the History of of Scripture who those were that inherited Canaan and you may see who were in this covenant The natural seed were there and not only the spiritual Even those of Abrahams posterity that died not having obtained the promises Heb. 11. 13. that only so journed in Canaan and were never possest of it had title to it It was theirs in reversion though they never came into actual possession My next Argument is drawn from the Seale that is annext in the words immediately following this additional promise ver 9 10 11. And God said unto Abraham thou shalt keep my covenant therfore thou aâ—d thy seed after thee in their generations This is my Covenant which you shall keep between me and you and thy seed after thee every man-childe among you shall be circumcised And ye shall circumcise the flesh of your fore-skin and it shall be a token of the Covenant betwixt me and you They that had the signe and seale of the covenant that had it by divine appointment were a people in Covenant This is so plaine that nothing can be more plaine God doth not enter covenant with one and give the signe and seal to another but all the natural seed of Abraham by Isaac and Jacob had the seal viz. all the males all those that were in a capacity of it it was not limitted to the spiritual seed There had been no place for that distinction of Circumcision in the flesh and Circumcision of the heart if none must be circumcised in flesh but those that are circumcised in heart My third Argument is drawn from the Comment that God himself makes of this covenant in the whole Series of Scripture-history holding it out every where in this way of tenure to Abraham and his natural issue as before Where God himself speaks to the whole body of Israel when they were newly come up out of the land of Egypt he sayes I am the Lord your God Exod. 20 2. Deut. 5. 6. God owned all of that whole people as his all of them being Abrahams natural issue yet all of them were not spiritual and while they were in Egypt God speaks of them all in community as his Let my people go that they may hold a feast unto me in the wildernesse Exod. 5. 1. We see the titles that he gives them Children of the Lord your God an holy People a peculiar People above all Nations Deut. 14. 1 2. That speech of the Lord to Israel Amos 3. 1 2. is very full to our purpose Heare ye the Word of the Lord that he hath spoken against you O children of Israel against the whole family which I brought up from the land of Egypt saying You only have I known of all the families of the earth therefore I will punish you for all your iniquities Every one that descended from Jacob the whole of the family that came out of Egypt were a select people to God in covenant He was according to the termes of that Covenant their God There is not a place where God calls them by the name of his people which are almost endlesse but there we have this confirmed that that people were the Lords by vertue of this grant made to Abraham and his seed In the fourth place I argue from the practice of the people of God making this Covenant of God entred with Abraham and his seed a plea to obtaine mercy from God for all Israel the worst of Israel in their lowest state and condition Deut. 9 26 27. O Lord God destroy not thy people and thine in heritance which thou hast redeemed through thy greatnesse which thou hast brought forth out of Egypt with a mighty hand Remember thy servants Abraham Isaac and Jacob look not unto the stubbornnesse of this people nor to their wickednesse nor to their sinne If this Divinity had been then known Moses might have been sent away with this answer That he spake for dogges and not for children not for Israel but for aliens and strangers to the Common-wealth of Israel But as this and the like requests of the people of God were made in faith so they prevailed with God Moses there urges They are thy people and thine inheritance verse 29. as doth the Church Isa 64. 9. Be not wroth very sore O Lord neither remember iniquity for ever behold see we beseech thee we are all thy people and Moses petition takes as the History shews Exod. 32. 14. And the Lord repented of the evil which he thought to do unto his people yea when God vouchsafes mercy to his people thus in covenant Levit. 26. 42. it is upon this account of the Covenant Then will I remember my Covenant with Jacob and also my Covenant with Isaac and also my covenant with Abraham will I remember and I will remember the land Lev. 26. 42. And appearing for the deliverance of Israel out of their hard and pressing bondage he saith to Moses I am the God of thy Father the God of Abraham the God of Isaac and the God of Jacob Exod. 3. 6. and that to stay up his faith in confidence of deliverance To this here in this place delivered one replies Object The Covenant saith he with Abraham and his seed I finde Gen. 17. 7. and the urging of this covenant I deny not Exod. 32. 13. Deut. 9. 27. Lev. 26. 42. Exod. 3. 6. And though I say not that it contained only the promise of Canaan but grant it contained the Promise of Redemption by Christ Luke 1. 17. yet I like not Chamiers saying to call the Promise of Canaan an appendant to the covenant sith the Holy Ghost me thinks speaks otherwise Psalme 105. 8 9. 10 11. I shall say no more but leave it to the Reader whether this be any answer only for his censure of Chamiers calling the promise of the land of Canaan an appendant to this covenant the thing is so clear in the narrative of it Gen. 17. that nothing can be more evident The Covenant is full vers 7. To be a God to Abraham and to his seed and this he might have been had he pleased in the land of Vr of the Caldees or in any land whatsoever where Abrahams seed had been planted But when the covenant is thus made there is added And I will give unto thee and to thy seed after thee the land wherein thou art a stranger
saying To you and to as many as the Lord your God shall call it plainly shewes that he does not limit but amplifie the mercy extending it not barely to the Jewes who in present by reason of fruition of Ordinances were a people near to the Lord Psal 148. 14. but also to the Gentiles who Ephes 2. 17. we affare off 2. In that he saith this promise belongs to them not simply as Jewes but as called is a full contradiction A Jew uncalled at this time before the Kingdome was taken from them is as much as a Convert unconverted or a Gentile disciple undiscipled In case they think to come off by limitting it to an effectual call the Scriptures by themselves quoted doth evidently contradict it Christ came to give them that effectual calling and not onely to those that were thus called It is yet said Peter doth exhort to repentance and Baptisme together and in the first place perswades to repentance then to Baptisme which shews repentance to be in order before baptisme To which I answer that these who had crucified Christ as a blasphemer a seditious person an impostour must needs repent before they would accept Baptisme in his name or hope for remission of sinne by him I had been lost labour for the Apostle to have pressed those that had crucified Christ and retained their former opinion of him to become disciples to him and to look to be saved by him To perswade them to look for remission of sinnes in his blood who took themselves to be without sinne in shedding of it Yet notwithstanding this guilt of which the Apostle would have them to repent he shews that they and their seed are under the promise of God and puts them into a way in acceptation of Christ in the Gospel-tender in his present way of administration to be continued his people still in covenant and that as is plainly enough signified that they might enjoy it in their former latitude to them and to their children The promise of which they were not yet dispossest but stood as a people of God in visible Covenant and their children is here brought as a motive to encourage them to hold correspondency with God as his covenant-people embracing the way which their long expected and desired Messiah had now instituted appointed But this promise was to them and their children Here is yet another evasion The text speaks not expressely of Infants but of children indefinitely And if infants be not children we will be content that they be cast out of covenant and will hold no more plea for their Church-membership nor Baptisme God in the Covenant with Abraham did not expressely mention infants but seed yet infants were his seed and as his seed by Gods command to be circumcised And all our infants are our children and consequently to be baptized Acts 20. 7. is an expresse Text with some of this party without any help of consequence to prove that women received the Lords Supper Because it is said that disciples came together to break bread as though woman and disciple were synonyma But here the promise being made to children infants must neither be comprized in the letter nor yet by any favour of consequence included It is further objected that the text speaks not of the children of the Gentiles at all of whom we are but of the children of the Jews and therefore if that promise be extended to infants which doth not appear the promise is to be expounded so as to note something peculiar to the Jews infants If the Gospel held out any such transcending priviledges appertaining to the seed of the Jews above the Gentiles they may do well to produce a Text for it otherwise we shall take it for granted from Saint Paul that there is none at all that in Christ there is neither Greek nor Jew Circumcision nor uncircumcision Barbarian nor Scythian bond nor free And when the Apostle addes To those that are afarre off even as many as the Lord shall call he plainly meanes the Gentiles as appears comparing Ephes 2. 13. and though I take not the boldnesse to adde to the words as some stand charged yet it is cleare that he same is understood there in reference to the children of the Gentiles that is exprest before to the children of the Jewes If any shall grant an inheritance to Titius and his heires for ever and to Caius every one will understand that the heires of Caius are meant as well as the heirs of Titius especially if it can be proved out of the Grant it self that the priviledges conveyed to Caius are as ample as that to Titius We can prove the priviledges granted to the Gentiles in the Gospel to be equal to those granted to the Jews when the Jews children then are under the promise with their parents the children of beleeving Gentiles cannot be excluded CHAP. XLIX Rom. 11. 16. Vindicated SECT I. The Series of the Apostles dispute opened and several Arguments deduced THe next Scripture for proof of the Covenant in New Testament-times takes in children with the parents is Rom. 11. 16. For if the first fruits be holy the lump is also holy and if the root be holy so are the branches which Scripture that it may be aright understood we must look into the whole Series of the Apostles dispute in that place Having before largely discoursed of the rejection of the Jewes out of a present Church-state and fellowship with the call of the Gentiles and their present Adoption now somewhat to allay the seeming harshnesse of that doctrine of his against the Jewes and to take down the insultings of the Gentiles over that people in this chapter he speaks to both 1. To the Jews by way of mitigation limiting this doctrine of their rejection with a double caution 1. That it was not total 2. That it was not final That it was not total he first asserts secondly proves asserts ver 1. I say then hath God cast away his people God forbid Proves by a threefold argument 1. By instance in himself verse 1. For I am also an Israelite of the seed of Abraham of the Tribe of Benjamin and he doth not dispute for his own rejection 2. By instance in the elect of God verse 2. God hath not cast away his people which he foreknew 3. From a parallel Scripture out of 1 King 18. which parallel he first lays down verse 2 3 4 Wâ—t ye not what the Scripture saith of Elias how he maketh intercession to God against Israel saying Lord they have killed thy Prophets and digged down thy Altars And I am left alone and they seek my life But what saith the answer of God unto him I have reserved to my selfe seven thousand men who have not bowed the knee to the Image of Baal And afterward applies verse 5. Even so then at this present time also there is a remnant according to the election of grace And so falls into a digression
of the Nation in respect of Covenant-blessednesse But it will be said that an exception of Infants is implied in that all of the Nation must be discipled before they be baptized But Infants are not capable of being discipled and so they are made uncapable of Baptism I answer 1. Here is implied that they are of capacity to be Disciples in that Christ sends to disciple Nations and they serve to make up the Nation 2. It is the way of Scripture-speaking of an universality of a people in a Land expressely to except Infants in case they be to be excepted as we see in the judgement that befell Israel in the wildernesse to the cutting off of those that came out of the Land of Egypt Numb 14. 38. And in the Covenant entered by the body of the Nation of all degrees and sexes at their returne from Babylon Nehem. 10. 28. and an exception could be no where more useful and necessary than there to let us know that it is otherwise with Gentiles in this particular then it was with the Jewes that the Nations where their commission thus enlarged were herein differenced from the Nation to which their Ministry was first limited 3. Let that Text of the Prophet be well weighed where speaking by the Spirit of Prophecy of the rejection of the Jewes and the glorious call of the Gentiles in their stead in that ample way as it is there set out he hath these words Behold I will lift up my hand to the Gentiles and set up my standard to the people and they shall bring thy sonnes in their armes and thy daughters shall be carried upon their shoulders Isa 49. 22. If there were but such an hint as that by way of Prophecy to have left them behinde we should from some have heard of it with a noise 4. In the Lord Christs own Dialect who is best able to expresse his own meaning they are Disciples To belong to Christ is to be a Disciple of Christ This is plaine from our Saviours own mouth comparing his words recorded in Matthew and in Mark To give a cup of cold water to drink in the name of a Disciple it is in the one Matth. 10. 42. To give a cup of water to drinke in my name because ye belong to me it is in the other Mark 9. 41. To belong to Christ to be a Disciple of Christ and to bear the name of Christ is one and the same thing with our Saviour Now that infants are of the number of those who as Disciples in Christs account do belong to him and bear his name is yet farther plaine by another Text of Saint Matthew Matth. 18. 5. where Christ setting a little childe in the midst of his hearers saith Whoso shall receive one such little childe in my name receiveth me By all which it appeares that which is done to Infants is done to Disciples hath a glorious reward as done to Disciples Infants therefore are Disciples of Christ are of those that do belong unto him and beare his name Who then is not afraid to refuse them who will receive Christ Who will not baptize them that is willing to baptize Disciples in the name of Christ For that part of the objection that there is no example in New Testament-Scripture on infant-Baptisme I answer First For an example of Baptisme with limit to any one precise number of years or dayes we have but one that I know if that in Scripture and that is of Christ who was as is computed about the age of thirty when he was baptized if this be prest and followed all must at that alone be for Baptisme and no other of any age may be baptized Secondly There are many things of which we make no question and yet we have no example of them I have instanced in the trial of the suspected wife by the water of jealousie that there is no example for it in all the Old Testament-Scripture and for womens receiving of the Lords Supper there is not a particular institution or any particular expresse precedent for it in the New Testament They cannot give us any instance of any one trained up by believing Parents for Baptisme and assoon as he could give an account baptized not one childe of a Beleever brought up for covenant and not in covenant One goes about to give instance of particular precedents for womens receiving the Lords Supper 2. And instead of a precedent urges 1 Cor. 11. 28. as an expresse command in formal termes for women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehending both Sexes To this I have replied in my answer pag. 52. We are then furnished with an expresse command in termes as formal and with an example to booâ—e of womens circumcision and so the difference between circumcision and Baptisme so often laid in the dish of Paedobaptists here falls to the ground Ye on the Sabbath-day do circumcise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man John 7. 22. if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man on the Sabbath-day receive circumcision that the Law of Moses should not be broken John 7. 23. Here is Moses his command the Jewes practice with Christs approbation in the same comprehensive latitude in regard of both Sexes as in Saint Paul for receiving of the Sacrament of the Lords Supper And if arguments borrowed from Grammer use of words be of that force you see what they have proved As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in one Sacrament so it is to be taken in another But in the Sacrament of circumcision it is limited to the male only to which accords that Logick rule Omne analogum stans per se stat pro famosiori analogato To this is replyed that the subject matter of the command as well as the Grammar use of the word proves females to be included but then his expresse formal command is lost they are not exprest but included and by consequence onely which will not be denied He farther sayes that 1 Cor. 10. 17. is an expresse command in formal termes of womens receiving the Lords Supper we being many are one bread and one body for we are partakers of one bread I demand whether the Apostle speaks in the person of Christians or in the person of women not of women sure for he takes in himself and he was a man and then the formality of an expresse Example falls He brings Acts 20. 7. that the Disciples on the first day of the week came together to break bread Here is an example as expresse and formal as the former They cannot infallibly prove by help of consequence much lesse expressely that there was a woman there At that night-meeting there might be none but men as at the first institution It can never be an expresse example till it be made to appear that none are Disciples but women Thirdly The examples that we have of a whole houshold being baptized if some had them in hand would be sufficiently formal but any
are under the same covenant as was Isaac to whom the promises were made If some of Abrahams children were left out that concerns not us so that we are taken in yet the instance is very weak to prove it As appeares saith he verse 19. concerning Ishmael and Heb. 11. 9. that Ishmael was himself in covenant though not established in covenant as God there and verse 21. promised concerning Isaac not his seed never received appeares not alone by the signe and seale which he received verse 23. which yet is sufficient for God to seale to a blanke is very strange to signe a covenant to a man never in covenant but also from Gal. 4. 30. What saith the Scripture Cast out the bond-woman and her sonne for the sonne of the bond-woman shall not be heir with the sonne of the free-woman A man cast out of covenant was before casting out in covenant Ejection supposes admission unlesse we will give way to our Authors dreame of Ejection by non-admission He was cast out after the time of the solemnity of his admission by circumcision as may be seen Gen 22. For that of Heb. 11. 9. it is a mystery what he will make of it unlesse he will conclude that because Abraham sojourned in the land of Promise that therefore none were in covenant that were not taken into that land so Moses and Aaron will be found out of covenant It is further said As for a visible Church-seed of Abraham that is neither his seed by nature nor by saving faith nor by excellency in whom the Nations of the Earth should be blessed to wit Christ I know none such in Scripture therefore some men have fancied such a kind of Church-seed as it is called I know not how saving faith comes in when a faith of profession will serve the turne The whole of Abrahams seed had circumcision as a seale of the righteousnesse of faith when many of their Parents had no more than a faith of profession Fourthly Were all these things yielded yet the Proposition as is said would not be made good from hence All these we see are made good against his exceptions Let us now see the strength which is reserved for the last push for overthrow of this Proposition The inference is not concerning title or right of infants to the initial seale as if the covenant or promise of it self did give that but the inference is concerning Abrahams duty that therefore he should be the more engaged to circumcise his posterity This should rather have been left to us for the strengthening of our proposition than have made use of it himself for refutation of it It was Abrahams duty to give them according to Gods command the initial Seale in this we are agreed whether it will thence follow that they had right and title to it or were without right let the Reader determine It is further said He was engaged to circumcise onely those that are males and not afore eight dayes and not onely those that were from himself but also all in his house whose children soever they were which apparently shewes that the giving Circumcision was not commensurate to the persons interest in the Covenant but was to be given to persons as well out of the Covenant as in If of Abrahams house and not to all that were in the Covenant to wit Females which doth clearly prove that right to the initiall Seale as it is called of circumcision did not belong to persons by vertue of the covenant but by force of the command If it could be proved that Abraham kept Idolaters in his house professedly worshipping a false god and gave circumcision to them in that faith and way of false worship it would prove that a man might have the seale and not be in covenant but it would not prove that he might be in covenant and be denied the Seale and then infant-Baptisme might be of easier proof Though they were not in covenant though they were not holy yet they might be baptized But I will not yield so much I do not believe that Abraham carried circumcision beyond the line of the covenant and that he had those in his house which were aliens from God seeing I finde that Testimony of the Lord concerning him Gen. 18. 19. For I know him that he will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgement that the Lord may bring upon Abraham that which he hath spoken of him And that resolution of Joshua That if others would serve the gods that their fathers served that were on the other side the floud or the gods of the Amorites in whose land they dwell yet he and his house would serve the Lord Josh 24. 14 15. As it is a private mans duty to serve the Lord and not Idols so it is the Master of the Families duty to see that the Lord and not Idols be worshipped in his house As I do beleeve that if any of our adversaries had a profest Heathen in his Family he would not keep him there and not chatechize him and that he would not during his profession of Heathenisme baptize him So I beleeve concerning Abraham He catechized all that he took in as Heathens and did not circumcise them in their Heathenisme This some Paedobaptists as is said are forced to confesse when they grant the formal reason of the Jewes being circumcised was the command and the covenant he makes only a motive I wonder what need there is of an Argument to force such a confession The reason I say why Jewes were circumcised and Christians baptized is the command were there a thousand covenants and no institution of a signe or seale such a signe or seale there could have been no circumcision nor no Baptisme The command is the ground and the covenant is the directory to whom application si to be made We say all in covenant are entituled to the Seale for admission but we pre-suppose an institution They will have all Beleevers and all Disciples baptized which they cannot conclude upon their faith and knowledge barely but upon the command to baptize Beleevers and Disciples So that the command is with reference to the covenant with reference to interest in the covenant From these foregoing exceptions a conclusion is drawne that all this doth fully shew that the proof of the connexion between and the initial Seale without a particular command for it is without any weight in it And I conclude that it fully shewes that the proof of the connexion between the covenant and the initial Seale pre-supposing the institution of such a Seale and a general command is of that weight that all are meere frivolous trifles that are brought for exceptions against it Another Scripture holding out the connexion between the covenant and initial seale is Acts 2. 38 39. Repent and be baptized every one of you in the name of Jesus Christ for the remission of sinnes
and ye shall receive the gift of the Holy Ghost for the promise is unto you and to your children and to all that are a far off even as many as the Lord our God shall call Here I must mind the Reader of that which I have already spoken on this text concerning this text Chap. On which words after a brief Analasis which there may be seen I have grounded this argument They to whom the covenant of promise appertains have right to Baptisme But the covenant of promise belongs to men in a Church-state and condition together with their children therefore those that are in a Church-state and condition have right to Baptisme together with their children My businesse being then to assert the just latitude of the covenant without respect to Baptisme or any other seale I spoke only to the minor proposition that the covenant extends it selfe not alone to men professedly in a Church-state but also to their children with them and to that I think I have there spoke sufficient Now I am put upon the proof of the major That they to whom the covenant of the promise appertaines have right to baptisme If this faile it must be confest that the ground of infant-Baptisme as to this Text falls with it seeing their right is not asserted quâ infants no more than the right of men of growth or men of yeares quâ of growth or in yeares but as they stand in reference to God in coventnt and this is clear in the Text. Be baptized for the promise is to you and to your children Because they are vested in the promise they have their right and interest in the seale If this do not hold the Apostles argument falls to evade this full and cleare argument one is bold to say that in the expounding of these words there are almost as many mistakes as words when words are only brought to convince us of so many mistakes though in a multiplication of exceptions First The Exposition is commonly carried as if the promise there meant were the promise Gen. 17. 7. To Abraham and his seed and this expounded as if it were meant that God would be a God to every Believer and to his seed in respect at least of visible Church-Membership When a promise is mentioned and a seale any man but he will presently understand that promise which is raâ—ified by such a seale For discovery of their mistake that make any other reference of it I shall referre the Reader to what I have said on these words Chap 48. and to Master Cobbets Vindication Part. 1. Chap. 2. Sect. 3. Secondly it is said They expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Acts 2. 39. as if it were a promise of a thing to come some outward priviledg to be conferred on them and their children whereas the chief thing meant in the speech iâ— that as is expressly said by Paul Acts 13. 32 33. Yet no man is quoted for this Exposition of a thing to come but on the contrary quotes Master Cobbet against it It is meant of a present right for as yet they were not broken off from the Olive not Gentiles gâ—â—â—fed in in the instead Thirdly It is said It is taken as if to you were meant of those persons to whom he spake as then Believers and under that formal consideration and then reasons are brought against it I do not interpret it of any present explicite Faith in Christ as the Messiah though now this conviction that so evidently appeared did evidence them to be in an hopeful way and with that Scribe not to be far from the Kingdome of God and therefore he takes his opportunity and presseth it on to come into the way of Believers in Christ Jesus Fourthly It is said your children is expounded of their Infant-children yea it is carried as if of them only To thiâ— is sufficient spoken Chap 48. As for that which follows They would have the promise to be to their children as theirs whether they be called or no which can be verified only in their sense of their infants sith they maintain that even the children of Beleevers are not in covenant the promise is not to them they are not visible Church-members when they come to years of discretion except they be called in their own persons and accept the call Children as theirs whether they be called or no is a contradiction Children are called in their Parents call and we say they are in covenant the Promise is made to them they are visible Church-members till they reject the covenant and deny their Membership this is a calumny Fifthly He sayes Whereas it is urged that when it is said the promise is to all that are afarre off even as many as the Lord our God shall call which is expounded of the Gentiles it is not added to their children To this in the same chapter sufficient is spoken A sixth is the same with the tenth and thither I shall refer the Reader Seventhly It is said And in like manner we hold the command Be babtized every one of you in a covenantâ—sense that is a new devised nonâ—sense such as we have no Dictionary yet to interpret words by be baptized you and your children I am sure here is a non-sense devise to talk of Dictionaries does Calepin or Scapula Rider or Thomasius help us to compare covenant and seale promises and Sacraments Eighthly It is said Some would possesse people with this conceit as if Peters scope were to take away by ver 39. an objection or scruple they would make If we be baptized our selves our children shall be in worse case in respect of the priviledge our children had in the former dispensation of the covenant when they had the sâ—al of the covenant if they be not to be baptized also and that he answers them by assuring them that in this dispensation also their children were in covenant and were to have the seale of the covenant And then addes There is not a word of any such scruple in the Text nor iâ— iâ— likely that they were sollicitous about such an imaginary poor priviledge of their children I am of the same mind that there was no such scruple in their heads This unhappy conceit of casting the seed out of covenant was not then in being though I think the reason given is little to purpose Ninthly He sayes They all do most grossely abuse the meaning of the Apostle in interpreting the inference of the Apostle signified by the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for vers 39. which they would have to be this you have right and warâ—ant to be baptized For the promise is to you and your children as if the illative particle did inferre a warrant or right for them and theirs to be baptized whereas the thing inferred is not any right which in a legal way they might claime but is a plaine motive in a moral way urged to perswade them to be baptized They do grossely abuse their own
the word Synagogue signifies not a building but such an assembly or society likewise In the ordinary signification saith Spanhemius Synagogue signifies the assembly not the place where they assemble but in the New Testament it is sometimes put for the place of assembling Luke 7. 5. Acts 18. 7. Synagogue and Church are one and the same both signifie the assembly met As the one so also the other may be applied by an usual figure to the place of meeting and therefore where it is said the Centurion loveth our Nation and hath built us a Synagogue Luke 7. 5. the last Annotations have it a Church So that they that would reforme this language which calls our places of meeting a Church must reform the language of Scripture which calls the like places by a name of the same signification Thirdly it is a pious work to erect these Churches or publick meeting places for advancement of the knowledge and worship of God as may be evinced from that Narrative of the Centurion Luke 7. and the transactions between Christ and him 1. There are several evidences of piety in the man 1. He is tenderly affected with his servants sicknesse 2. He sends to Christ for cure makes to him as Mary for Lazarus 3. He evidences a mighty faith in Christ beleeves that Christs word without his presence will work for his servants recovery 4. Makes this good by an argument from the lesse to the greater I my selfe am a man under authority and have men under me if my word stands who am an inferiour person how much more then thine 5. The Lord Christ speaks by way of commendation and admiration of his faith ver 9. 2. There are evidences of the warranty of his fact 1. The Elders of the Jewes take notice of it and upon this account commend him to Christ to have his request gratified Lord he is worthy for whom thou shouldest do this For he loveth our Nation and hath built us a Synagogue 2. This takes with Christ Then Jesus went with them Fourthly being a pious work as we see to erect them not only in the judgement of this Centurion but of the Jewes yea and of Christ Jesus it is then an evil a sinne to demolish and destroy them this followes from the former If piety let them up sinne pulls them down If he be a good Townsman that builds a Market-house a School c. then he is an ill-deserving one that does ruine it If the Centurion have his praise for building a Synagogue then it must be their reproach that deface them Farther we have a sad complaint of such acts of Sacriledge done by adversaries enemies blasphemers Psal 74. 7 8. They have cast fire into thy Sanctuary they have defiled by casting down the dwelling place of thy name to the ground They have burnt up all the Synagogues of God in the Land The burning of the Temple in the first place is complained of the dwelling place of Gods name Then of the Synagogues which were scattered through the Land all these were destroyed and consumed This the godly lay to heart as a sore evil and complaine of it heavily and sadly Secondly As to the revenue for maintenance of those that attend upon this worship I might speak 1. To that which is conscienciously due in which the minde of God is that it be not detained as might be made good 1. By the Apostles authority 2. By his Arguments and Reasons 1. By his authority Gal. 6. 6. Let him that is taught in the Word communicate unto him that teacheth in all good things Subsistence is of due to him that teacheth from them that are taught according to their abilities and the proportion of their possessions This is no almes or free gift but a due debt The Apostle gives it in charge and takes off excuses and evasions in the words that follow Be not deceived God is not mocked for whatsoever a man soweth that shall he also reape And as the Apostle by his authority orders it so he gives his reasons for it which might be enlarged to a great length from 1 Cor. 9. He first argues from the practice of other Apostles of all the Apostles except himself and Barnabas ver 5 6. I only and Barnabas have we not power to forbear working 2. He argues from a civil right and common equity in three particular instances ver 7. 1. In Souldiers Who goeth a warfarre at any time at his own charges 2. In Husbandmen Who planteth a Vineyard and eateth not of the fruit thereof 3. In Shepherds Who feedeth a flock and eateth not of the milke of the flock All these live of their labours Ministers who undergo equal labours must live of theirs Thirdly he argues from the command of the Law ver 8 9. Say I these things as a man or saith not the Law the same also For it is written in the Law of Moses thou shalt not muzzle the mouth of the Oxe that treadeth out the corne Doth God take care for Oxen Where two observations are cleare 1. The Law of force is to Christians and secondly Ministers must live on their Ministerial pains Fourthly he reasons from communicative justice ver 11. If we have sown unto you spiritual things it is a great thing if we shall reap your carnal things Whence three things are clear 1. That the things of earth carry no proportion with the things of heaven 2. By the Ministery of the Word the things of heaven are conferred 3. When Ministers conferre on their people the things of heaven there is all equity that they should receive the things of earth Fifthly he argues from the provision made in the Law ver 13. 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 If the Law judge it equal for the Levites to live on the paines that they take about holy things then it is equal that the Ministers of the Gospel live of their paines But the Law made such provision for the Levites not with an hungry narrow proportion but in a liberal and honourable way See Doctor Reynolds on Psal 110. pag. 478. Sixthly he argues from Christs institution in a parallel way ver 14. Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel whence we see at large that it is the minde of Christ that this be not detained in case the Apostle as he sayes 1 Cor. 2. 16. hath the minde of Christ For that which is legally due either by order of the Sate or a voluntary gift of any person to that end it ought not to be alienated There is equity in the thing as we have heard at large when authority shall put upon it their sanction it is a farther confirmation for a voluntary gift in case Ananias may not revoke his own none may alienate anothers If it be a