profuse c. A man consenting to serve whether in bare words or taking earnest as is most usual or by hand and seal as in the case of apprentices is a servant although he intend with Onesimus to purloyn or take his opportunity to be gone Some thinks it makes for their advantage to say that unregenerate men are unsincere in covenant but that concession utterly destroys them If they be unsincere or as the Psalmist speaks not stedfast in covenant then they are in covenant A propositione secundi adjacentis ad propositionem primi adjacentis valet argumentum If it be true that Catiline is a seditious man then it is true that he is a man that Peribomius is a vicious man then he is a man that Judas is treacherous and perfidious in covenant then he is in covenant A mans conviction that he is an unjust steward or an unfaithful servant doth not conclude him to be no servant or no steward but the contrary And whereas it is said The differences must be taken notice of between humane Covenants and ours with God or else all will be marred Men know not one another hearts and therefore make not laws for hearts nor impose conditions on hearts and therefore if both parties do confesse consent though dissembledly they are both obliged the Covenant is mutual But God offers to consent only on condition that our hearts consent to his terms and therfore if we profess consent do not consent God consenteth not nor is as it were obliged This were somewhat to purpose in case it could be made to appear that Scripture denies all being of a covenant between God and man where the all-seeing eye of God sees not all integrity and sincerity But Scripture-language which is the fasest for us to follow being as we have heard far otherwise there is nothing marr'd in non-observance of any such supposed difference See Psal 78. 34 35 36. When he slew them then they sought him and they returned and enquired early after God And they remembred that God was their Rock and the High God their Redeemer Neverthelesse they did flatter him with their mouth and they lied unto him with their tongues 5. There is a real and serious purpose in many unregenerate persons to serve the Lord and to come up to as much as they think he in covenant requires though with Austin they have a great mind to delay and often to put off the thought of their more exact and serious service and too ordinarily think that they keep covenant when they break it having not as yet any right knowledge either of their own hearts or Gods commands and in this posture in which they thus stand before they come up any higher yea though they never come higher they reach unto graces in themselves real true and good and all do the works which God commands There is a common grace which is not saving yet real and so true and good and so true grace as well as special grace which is saving saith Master Baxter Saints everlasting Rest Part. 3. Sect. 6. Which may be a faire answer to that which is objected against me that in my explication of Dogmatical faith I adde by way of exclusion though not affecting the heart to a full choice of Christ where he seems saith my adversary to imply though he expresse it not that the faith that he meaneth doth affect the heart to a choice of Christ which is not full But if so then 1. It is much more then assent or a meer Historical Dogmatical Faith 2. But is the choice which he intimateth real as to the act and suited to the object That is the real choice of such a Christ as is offered and on such termes If so it is justifying faith If not either it is counterfeit as to the act or but nominal as to the object and is indeed no choosing of Christ That which is real and true is neither counterfeit nor meerly nominal so far as they know either Christ or their own hearts they undissembledly choose and take to him as expecting to be happy in him and not in any other object though too often it is upon mis-information and when they come to a right understanding of the termes they are in danger to quit the way in which they might enjoy him It is further said That I think that there may be an undissembled profession which yet may not be of a saving faith But then I conceive saith one it is not an entire profession of the whole essential object of Christian faith viz. of assent and consent In which he doth but cast dust in his Readers eyes in confounding the intirenesse of the object and the integrity of the subject There may be an entire profession of the whole essential object of faith where the will is brought in to make no more full choice or consent then hath been said and the desired integrity of the subject wanting I am told It will be an hard saying to many honest Christians to say that a man not justified may believe every fundamental article and withal truly professe repentance of all his sinnes and to take God for his Sovereign to rule him and his chief good to be enjoyed to his happinesse and to take Christ for his Lord and only Saviour and his Word for his Law and Rule and the Holy Ghost for his guide and Sanctifer and the rest which is essential to Christianity I think it will be nothing hard for any honest Christian to say that a man not justified may believe every fundamental article as to assent and that he may be convinc'd of the necessity of such repentance and accordingly to make profession of it as Johns converts who were not all justifi'd did and were baptiz'd into it or that such an one may freely yeeld that God hath right of Sovereignty and rule and that he is the chief good to be enjoyed for happinesse and that he ought to take Christ for his Lord and Saviour c. and that this may be done truly not only as to reality of assent but as to reality of purpose to make this choice so farre as the man knows his own heart or the minde of God in this work though there be not that integrity to yeeld up himself wholly which yet by the power of Ordinances through the Spirit in Gods time may be done and through grace perfected Lastly God setting up a visible Church upon earth in order to that which is invisible will have those admitted that give assent to Scripture-doctrine and accordingly wake profession And this of it self in fero Dei brings them into covenant-right and visible Church-membership And therefore according to the minde of God and as Apollonius speaks jure Dei in this estate are to be received Though they shall hit or misse of the mercy of the covenant accordingly as by grace they come up to or by sin fall short of the Propositions contained
they are our conditions They are conditions on our part and therefore they cannot be Gods That they are ours is made known of God as by the beame of the Sun in his Word And I shall not stand to distinguish of an absolute and conditional covenant that so making the whole in the absolute covenant to be Gods and in the conditional covenant this part to be ours which I know not whether exactly understood the Scripture will beare but in plaine terms deny that they are Gods conditions and affirm them to be ours I know what God speaks in his Word concerning these works That he will write his Law in our hearts and put it into our inward parts That he will take away the heart of stone and give an heart of flesh which implies this work of which we speak I know likewise what in particular is affirmed of Christ that he is the authour and finisher of our faith Heb. 12. 2. that he gives repentance Acts 5. 31. that God grants to the Gentiles repentance to life Acts 11. 18. And I have not forgot what I have said before of the concurrence of grace in the performance of every Gospel-work Yet all this rises not up hither to make them formally Gods act not ours Whose acts they be his conditions they are this is evident But they are our acts We beleeve We repent It is not God that believes It is not God that repents That is an absurdity which Arminians have laboured to charge upon us to render that which we hold of the necessity of the concurrence of grace in these works odious But it is that which the Orthodox party have still disclaimed The Apostle calls upon the Philippians Phil. 2. 12. To work out their own salvation the work is their own as the salvation They are a Beleevers own act and not barely a spontaneous act on which he is carried as a Bird in preparing a nest for her young and Bees in preparing honey for their subsistence in which Phylosophy tells us that they aime at no end but they are voluntary actions of choice done out of choice aiming at salvation as his end The mercy in the Covenant being on these termes tendred With the heart man beleeveth unto righteousnesse Rom. 10. 10. The just lives by his faith Hab. 2. 4. They to turne to the Lord with all their heart Joel 2. 13. They obey from the heart the form of Doctrine whereunto they are delivered Rom. 6. 17. They do the will of God from the heart Ephes 6. 6. Faith and Repentance are mans work which man in covenant does respective to salvation in the covenant tendered Object not Gods But the Apostle some may say in the next words tells us that it is God that works the will and the deed vers 13. There he seems to take them from us and ascribe the formality of them to God In this co-operation of God whether they be formally our works or Gods let Esay determine Isa 26. 12. Thou hast wrought all our works in us When God hath wrought it the work is ours we have the reward of it and we shall beare our sinne in case it be neglected and let the Apostle explaine himselfe Ephes 2. 10. We are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them God hath ordained good works as a Christians way and walk They are charged upon man as is plain in the context in order to salvation They are the way that we hold in our passage on to that salvation which God of grace vouchsafes and we are Gods workmanship created in Christ Jesus for these ends Our dexterity in holy duties is from the frame into which grace put us So still the work is ours though power for action is vouchsafed of God And the conditions are ours for discharge of which we have yet divine assistance That faith and repentance are our conditions and not Gods take these arguments 1. Those conditions that are not mentioned in the proper conditional covenant as from God but required of God from us are not Gods conditions but ours in that Covenant This is cleare Being there expresly required of us and not so much as mentioned as from God they cannot be his engagement but ours to performe But Faith and Repentance are not mentioned as from God in the proper conditional covenant but required of God from us Therefore Faith and Repentance are not Gods conditions in the proper conditionall Covenant but ours 2. The conditions of a covenant are his that performeth and not his that imposeth This proposition is cleare in reason and confessed by the adversary But we perform and God imposeth Faith and Repentance They are therefore our conditions and not Gods in this covenant 3. Covenant-conditions are theirs that are charg'd with falshood in case of failing in them and non-performance of them This is plaine in all covenants To make conditions and to faile in them is to be false to them But in case of failing in Faith and Repentance man is charged and not God God fails not but man deals falsly Therefore they are mans conditions and not Gods 4. Covenant-conditions are theirs who upon failing in them and not performance of them suffer as covenant-breakers This is clear Israel covenanted to dismisse their Hebrew servants and dismissed them not and Israel suffered for it Jer. 34. But upon failing in Faith and Repentance God suffers not so much as in his Name as a covenant-breaker He is not charged with mens unbelief and impenitence Men themselves suffer Therefore Faith and Repentance are mans conditions not Gods 2. There are objections peculiarly against repentance as it comprises the whole frame of obedience Object as before held forth to disable it from being any Gospel-condition By this means the covenant of Grace will be say some a covenant of works Repentance in this latitude to which we have spoken containes the whole of obedience and being made a condition of the Covenant of Grace Works are introduced and a Covenant of Works re-established As there was grace in the first covenant Answ as you have heard which we call a covenant of Works So works are not wholly excluded from this covenant which we call a covenant of Grace God still keeps up his Sovereignty as you have heard and how this can be done when he leaves man at that wilde freedome not so much as to call for homage from him cannot be conceived his rule even in this covenant is to reward men according to their works Behold I come quickly and my reward it with me to give every man according as his work shall be Rev. 22. 12. Works then are not excluded from this covenant yea Christ the Mediatour of the covenant aforehand tells us Except our righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the Kingdome of heaven Matth. 5.
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
of the Administrator if by profession of Faith the easie act of the Professor But the ingraffing meant â—om 11. is Gods act from his sole power as is proved from verse 23. where the reason is rendred why the Jewes should be again graffed in is because God is able to graffe them in again Ergo the graffing here is into the visible Church Answ This ingraffing is by a power of God working the heart to a professed subjection to the way of God in Ordinances tendered and assent of heart unto all that is there promised that power that brought Japhet into the tents of Shem Gen. 9 27. That hand of the Lord that was with those that preached the word Act. 11. 21. so that a great number beleeved and turned to to the Lord must bring the Jews back into their former Church-condition How easie soever you take this work to be to bring a people who are strangers to God into a Church-state yet our Brethren in New England have not found it awork so easie to bring the Natives there into a Church-condition nor is it so easie a businesse to bring in the Jewes to this posture of a visible Church-state Have so many prayers been laid out for this work and it is yet not done when it is a matter of such â—ase with man and no need of the power of God for the doing of it We understand a discipling of Gentile-Nations and acknowledge it a work above the power of man and confesse it solely to be in the hand of God We do not speak of the bare admission of men that stand entitled but the working of them to such a title and if an outward profession â—e in the power of mans will yet to bring men or Nations to such a profession cordially to imbrace the Gospel so far as to assent to the truth of it iâ— above man and a work of no such â—ase Argument 2. Secondly That ingraffing which is called reconciliation opposite to casting away that is by Election and giving Faith for 〈…〉 acts can reconcile But the ingraffing here is called reconciliation opposite to casting away verse 15. as may appear in that verse 16. is a reason of the clause about the reception of the Jews vers 15. and the 17. verse is an admonition from the suspition verse 15. that the Jews were cast away which is called breaking off v. 17. Now if breaking off verse 17. â—e the same with casting away verse 15. then ingraffing is the same with reconciliation Ergo ingraffing is by Election and giving of Faith Answ Reconciliation is either graduâ—l or total Either to take in or hold a people in visible communion or else to receive them with an everâ—asting delight in them The former of these Moses obtained for the people of Israel when the Lord upon the sinne of the golden Calfe said Let me alone that my wrath may wax hot against them Exod 32. 10 11 12 13 14. This being premised if any were at fault for a full answer he might easily finde it in the objection it selfe Reconciliation is opposite to casting away The Jewes then by reconcilation are brought into that state out of which they were once cast But they were not cast out of the Church invisible not out of Election and justification but out of a visible Church-state and fellowship Breaking off is rightly said to be the same as casting away and reconciliation the same as ingraffing Their reconciliation or ingraffing is then into that condition from which they were broken out of which they were cast Now they were cast out of the Church visible not out of the Church invisible Their reconciliation brings them into the same Church state which is a reconciliation gradual not total It is here said When any shall shew either a Scripture wherein by reconciliation to God is meant bare vouchsafing a visible Church-state and by casting away and breaking off a lâ—sse of visible priviledges or any approved Writer in the Churches of the Protestants so expounding it I shall begin to suspect that I am mistaken but till then I shall remaine confident I am in the right and shall wonder that any that loveâ— not to wrangle but feares to pervert the Scripture and the truth of God should dare so to interpret it Here I may have many things to say 1. When this Authour pleases he can heap up phrases which are onely once used in a select sense in Scripture and that to uphold this interpretation of holy and unclean 2 Cor. 7. 14. when the context clearly evinces the contrary 2. When he pleases he dare undertake the defence of an opinion held unanimously by all Papists and as unanimously opposed by Protestants as in that of Covenant-holinesse 3. Gomarus Tom. 1. p. 111. observes that World is taken in that sense in Rom. 11. 12 15. as in no other Scripture 4. If reconciliation in no other place be so used yet little is gained seeing as we have seen there are parallel phrases that hold out the same thing to us 5. I shall gratifie him with an Authour an approved Writer in the Protestant Church that so interprets this text in hand that by reconciliation to God is meant no more then vouchsafing a visible Church-state It is Ravanellus who having in his laborious work Thesaurus Scripturae distinguished of a twofold reconciliation 1. Of man with God 2. Of man with his neighbour And defining reconciliation according to our Authours sense of it he goes on and saith Where we are to consider First the name which saith he is taken either properly in the sense already spoken to or lesse properly Rom. 11. 15. Where by reconciliation of the world to God is understood the conversion of the Gentiles to the faith of Christ or they are call to the participation of the favour of God which also is called the salvation of the Gentiles verse 11. and the riches of the world verse 12. Here he may see Faith taken for a bare dogmatical Faith reaching a visible Church-state and not justifying Reconciliation to God taken for the grace and favour of Church-priviledges And the salvation of the Gentiles and riches of the world interpreted to signifie the same thing These phrases are Synonima and they signifie a reconciliation not properly so called but such a one that is opposed to the Reconciliation for which he contends And for the other phrase that by casting away and breaking off is meant a losse of visible priviledges let him consult the last Annotations to those words verse 22. Otherwise thou also shalt be cut off which they enterpret as an unfruitful branch adding this caution as though they had foreseene this Glosse But here it is to be noted that this passage ought to be understood of the outward incorporation into the Church by profession whereof many hypocrites do partake and not of the inward and efficacious ingraffing into the mystical body of Christ by a lively Faith and the
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
208 Circumcision that painfull signe was the leading initiating seale of it p. 209 Nine positions tending to clear the Old Covenant under Old Testament-dispensations p. 210 211 212 c. See Moses It was not made up of carnal promises p. 219 c. The charge of the Old Covenant to be meerely carnal serves divers interests 1. To bring down all honour and esteem of Old Testament-Scriptures p. 220 2. To take Infants out of Covenant p. 221 3. To keep Infants from Baptisme p. 222 Testimonies evincing the spirituality of Old Covenant-Promises ibid. This Old Covenant was a pure Gospel-Covenant and not mixt p. 224 New Covenant It is held forth by Christ the Mediatour p. 205 It takes in all Nations ibid. 206 It must remain till the end of time ibid. The dedication of it is in the blood of Christ p. 207 Christ already come in the flesh is set forth in it ibid. Truth without type or-shadow held forth in it p. 207 208 Light abounds and knowledge is clear in it p. 208 Baptisme is the initiating seal of it p. 209 It is not limited to the Elect Regenerate p. 231 The meaning of some Orthodox Divines that in some expression seem to deny it p. 233 Severall New Testament-Scriptures evincing it p. 235 c. Arguments asserting it p. 205 Absurdities following upon the restraint of the Covenant to the Elect regenerate p. 252 Objections answered p. 257 It comprizes professed Beleevers and their issue p. 246 The question stated as to the issue of Abraham in severall particulars p. 296 297 c. Arguments from Old Testament-Scriptures evincing the natural issue of Abraham to be in Covenant p. 301. From New Testament-Scriptures p. 304. The grand Objection Rom. 9. 6 7 8. answered p. 309 A second Objection that it is not in that latitude in New Testament-times answered p. 316 1. By Quaeries put p. 317 New Testament-authorities Acts 2. 38 39. Rom. 11. 16. 1 Cor. 7. 14. Gal. 4. 29. Matth. 19. 14. p. 318 3. Arguments evincing it p. 401 c. D. Death WHat in Scripture it implies p. 100 p. 101 The same in the Covenant of Works and the Covenant of Grace ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The proper and most received signification denotes a Testament and not a Covenant p. 38 39 Disciple Vnregenerate persons have the name and outward priviledges of Disciples p. 251 Whole Nations in capacity to be Discipled p. 236 Infants are Disciples p. 413 Discipline God in the Covenant of Grace keeps up his Sovereignty in exercise of Discipline p. 77 78 c. See Separation E. Election INto a Church-state p. 340 The Covenant of Grace not commensurate with Election p. 98 Election leads to salvation without any merit of workes p. 341 See Reprobation Engraffing There is no engraffing into the Church invisible p. 336 Engraffing by Faith according to Election is into Christ. ibid. Engraffing into the true Olive Rom. 11. is into the Church as visible Asserted by Arguments p. 327 c. Errors Have their estimate more or lesse according as they are against Christ p. 280 Some render Christ in an incapacity to be Mediatour ibid. Some are in whole or in part inconsistent with his Mediatorship ibid. Errours either in the foundation or in the superstructure p. 278 In the foundation more neere or more remote p. 279 Epample The Argument that there is no example for infant-baptisme answered p. 414 Extreames In the worship of God dangerous p. 439 F Faith IN Christ commanded in the Moral Law p. 96 c. Is a Condition of the Covenant of Grace p. 118 c. Proposâ—tions tending to clear it p. 122 Reasons to confirme it p. 119 Objections answered p. 130 c. As accepting Christ as a Lord it doth not justifie p. 125 It justifies as an instrument p. 126 Truth explained p. 127 Objections answered ibid. See instrument Faith of profession entitles to Baptisme p. 289 Arguments proving it p. 290 Faith and Repentance our conditions not Gods p. 144 Faith of profession Entitles to the Church visible p. 334 May be lost p. 333. 334 Flesh Birth after the flesh gives a visible title to Church interest p. 370 c. Children of the flesh those who in course of nature come from Abraham ibid. G. Gentiles SInners of the Gentiles Gal. 2. 15. what it implies p. 305. 306 Engraffing of the Jewes and the Gentiles Rom. 11. is into the Church visible p. 327 See Engraffing Church of Jewes and Gentiles one p. 328. Gomarus His answer to the Anabaptists Argument draw from Rom. 9. 6 7. p. 313 c. Gospel Where it is tendered and recieved there is a Covenant p. 161 Where it is tendered and refused there is no Covenant ibid. Grace Is the Fountaine and rise of every Covâ—â—nant of God with man p. 9 The necessity of the concurrence of Grace in mans conversion p. 111 Arguments evincing it p. 104 c. Objections answered p. 113 c. Sufficiency of Gospel-grace in the Old Covenant to convince men of sin for not beleeving p. 215 H. Holy Holinesse HOlinesse of relation of infusion p. 326 One and the same holinesse in every branch of the Olive Rom. 11. ibid. Holinesse not legitimation p. 357 Not regenerate with the Apostle 1 Cor. 7. 14. ibid. See places Holinesse of relation of persons p. 440 Of unreasonable creatures ibid. Persons holy in some peculiar way of service p. 444 In a more general way as separate from Idols to God p. 447 Heaven See Kingdome I. Jew A Jew by nature is one in Covenant by birth p. 306 Infant Those little ones that Christ recieved and blessed were infants p. 394 They were infants of Parents in Covenant p. 394 395 They were themselves in Covenant ibid. They were admitted upon a common right and no special priviledge above other infants in Israel ibid. They were admitted to a Church-priviledge p. 397 The Disciples excluded them upon their minority and Christ will have that to be no bar for their admittance p. 399 Infant-Baptisme By Arguments asserted p. 410 c. Objections answered p. 411 c. Infants of all Christian Parents have right to Baptisme p. 448 Infants of wicked Parents p. 448 Of misbelieving Parents p. 449 Of ignorant Parents ibid. Of illegitimate birth p. 450 Of excommunicate persons p. 468 Right of infants of Apostates discussed p. 453 Infants have right to Baptisme as from immediate so from mediate Parents p. 465 Infants within the verge of Baptism-institution p. 411 412 Infants of Christian Parents entitled to the Lords Supper by jus ad rem not jus in re p. 436 Instrument The Word the outward Faith the inward instrument in justification p. 129 Faith more aptly said to be an instrument in justification than the word ibid. Relative actions have not their instruments fitly and properly so called as those that are absolute p. 127 Faith is the instrument of man in the work of justification and because of man in a work of this nature it
though under the eye and care of endearing friends yet sometimes may feel the want of a parental wing I am not without fears that this Orphane Treatise may complain of som Errata's through the Authors unexpected death the slow progresse of the Presse and my great distance from it The God of truth teach thee how to profit break every shell that thou mayest taste of the kernel clear up truths to thy apprehension and imprint them upon thy heart so prayes he who beggs thy prayers for him because he is Thine in our Lord Jesus Samuel Beresford A Scheme of the whole This Treatise contains 1. An Introduction 2. The body of the Treatise The Introduction doth contain 1. The figurative acceptions of the word Covenant 2. Requisites in a Covenant properly so called Chap. 1. 3. A distribution of Covenants into the in several kinds 4. Seven Reasons of Gods dealing with men in a Covenant way 5. The Covenant between God and man defined The body of the Treatise contains a distribution of the Covenant into the Covenant of Works Chap. 2. Covenant of Grace The Covenant of Grace is considered 1. In the general nature of a Covenant 2. Joyntly with the Covenant of Works 1. As considered in the general nature of a Covenant we may observe 1. A Covenant in the proper nature of it between God and fallen man asserted Chap. 3. 2. This explained in several propositions 1. The Covenant of Grace is between God and man and not between God and Christ Chap. 4. 2. The outward and not the inward Covenant is a Covenant properly so called 1. Asserted and argued Ch. 5. 2. Cleared in 6 positions Ch. 6 3. The conditionality of the Covenant of Grace 1. In five arguments proved Ch. 7. 2. Objections answered Ch. 8. Ch. 9. 4. God keeps up his sovereign y 1. In the power and authority of his Law Ch. 10 11 12. 2. In exercise of Discipline and correction for sin Ch. 13. 2. Consider joyntly with the Covenant of Works we see 1. Their agreement in eight particulars Chap. 14. 2. Their differences 1. In the Covenants themselves 2. In the Conditions annext Differences in the Covenants are 1. Primae The Covenant of Works was entered in mans integrity Chap. 15. The Covenant of Grace was entered in mans fallen condition 2. A prima ortae Differences à prima ortae The Covenant of Works was for mans preservation of Grace for mans restitution Ibid. The Covenant of Works had its precedency in time of Grace followed after Asserted Objections answered The Covenant of Works was of small time in use of Grace is of everlasting continuance chap. 16. The Covenant of Works had no Mediatour Asserted Objections answered of Grace was in and by a Mediatour Asserted Works incumbent on the Mediatour held forth 1. To bring men into a capacity of Covenanting 2. To bring men within the verge of the Covenant 1. By his tender of it 2. Shaping the heart for it 3. To bring the soul up to the termes of the Covenant 4. To crown those that come up to the terms of it chap. 17. Differences in the conditions 1. Supposed on Gods part Death threatned Life promised The same in both Asserted Objections answered chap. 18. 2. Real on mans part 2 Differences asserted 1. In the Covenant of Works the conditions were in mans power of Grace they are not performed without special grace Asserted in 6. Reasons chap. 18 Objections answered chap. 19 2. In the Covenant of Works the conditions kept man within himselfe of righteousnesse chap. 20 of Grace the conditions carry man out of himself to be righteous by anothers righteousnesse 3. In the Covenant of Works conditions were for mans preservation Ibid. of Grace conditions were for mans reparation 3. Conditions discovered 1. Serviceable for mans returne to God which is Faith 1. Explained the sense of it given and reasons evincing it Chap. 21 2. In 4. Propositions cleared 1. God will not justifie a wicked person 2. Man hath no righteousnesse of his own for justification 3. Man hath a righteousnesse of grace tendered Ibid. 4. This righteousnesse is made ours by Faith Asserted Explained 1. Faith in the Sovereignty of God doth not justifie 2. Faith justifies as an instrument 3. Objections answeâ—ed chap 22. 1. Asserted Ib. 2. Object answ 4. Corollary drawn A justified man is fitted for every duty Ibid. 2. Serviceable for mans reparation in his qualifications to hold up communioÌ„ with God which is repentance 1. Objection a prevented It is not the same with faith Chap. 23. 2. Duty explained In the pre-requisite godly sorrow Asserted in six particulars limited Ibid. In the essentials Privative Cessation from sinne Ibid. Positive Returne to God 3. Objections answered 1. Joyntly against Faith and Repentance They are mans conditions not Gods chap. 24. 2. Particularly against repentance it self 1. It is not hereby made a Covenant of Works 2. Repentance necessarily flowing from Faith is not thereby diserabled Ibid. from being a condition in the Covenant of Grace 4. Degree of obedience required in our returne 1. Perfection of degrees not called for of God in Covenant 2. Covenant of Grace doth not call for perfection and accept sincerity Asserted Objections answered 3. Our Evangelical righteousnesse is imperfect Chap. 25. 4. Covenant of Grace requires and accepts sincerity 4. Corollaries drawn 1. Necessâ—â—y of a constant standing Ministery to bring men into Covevenant with God and to bring them up to the termes of it 1. Explained 2. Asserted 1. In seven reasons evincing that such a Ministery is established 2. In reasons evincing such a Ministery to be thus established 3. Objections answered Joel 2. 28 29. Vindicated ch 26 Jer. 31. 31. c. Vindicated 2. Schooles and Nurseries of learning in order to a gifted Ministery Asserted Chap. 27. Objections answered 3. Orderly way of admission of men into a Ministerial function necessary 1. Asserted by several reasons Chap. 28. 2. Explained by distinguishing of Callings 3. Ordination defined in the parts of it explained 4. Ministers of Christ must bring their people up to the termes of the Covenant 1. Explained 2. Asserted Chap. 29. Objections answered 5. People in Covenant must come up to the termes of the Covenant Chap. 30. The Covenant of Grace is either the Old or New Covenant In which observe 1. Agreement in 6 particulars Chap. 31. 2. Differences Chap. 32. Differences 1. Real in six particulars 2. Supposed or imaginary Nine Positions premised for a right understanding of the Old Covenant Chap. 33. Differences themselves assigned Differences assigned are 1. Laying the Old Covenant too low 2. Putting too great a restrainâ— on the New I. Laying the Old Covenant too low 1. Supposing it to consist of meere carnal promises 1. Interests to which this deives Popish Socinian Antipaedobaptistical Chap. 34. 2. Contrary asserted and the spiritualty of the Old Covenant maintained 2. Supposing it to be a mixt and no pure Gospel Covenant Chap. 35. 1. Meaning enquired
and Law-ceremonies did not reach beyond John who was the last of the Prophets who did bear witnesse of Christ Some say that in case the Law bind as it was delivered by Moses then all that Moses did deliver is obligatory to Christians Quâtale is omne and so the ceremonial Law bindes as doth the Moral and we shall bring our necks under that yoke To this answer all that Moses did deliver doth binde unlesse we have a release or discharge from the same authority by which he spake and hence an argument is drawn for proof of that which we have in hand If the ceremonial Law had bound Christians to this day had it not been revoked and abolished then the moral Law which is no where revoked or abolished as hath been shewn doth still bind Christians This is plaine there is no reason that the ceremonial Law should be obligatory above the Moral But the ceremonial Law had bound Christians to this day had it not been revoked and abolished This is as plain when the great question was in the primitive times whether the ceremonial Law did binde Christians whether they were to circumcise their children after the manner of Moses and consequently to observe other Rites This is decided in making it appear that these were abolished as being shadows of good things to come and an end put to their obligation It may be further objected that if all be of force that Moses wrote as from him then that of divorce of the wife on any cause is of force likewise That was commanded by Moses as the Pharisees Mat. 19. 7. tell the Lord Christ from Deut. 24. 1. To this Chemnitius hath answered that Moses delivered this Tanquam legislator as one that gave orders to that people as to their political estate not Tanquam Theologus as a Prophet raised up to deliver the minde and will of God unto them Moses his writings therefore are in force not onely ratione materiae as containing such precepts upon which Christ in the New Testament hath put a divine sanction but by vertue of a sanction from heaven put upon them as delivered by him and the obligation still remaining If Moses once be neglected I shall fear that Peter and Paul will not long be honoured Moses being a servant in the same house with them and the rest of the Apostles and pen-men of New Testament-Scriptures CHAP. XIII God entring a Covenant of Grace with his people keeps up his Sovereignty in exercise of discipline in the correction and chastisement of his people for sinne AS God holds up his Sovereignty under the covenant of grace in keeping on foot his commandments so also in his exercise of discipline upon those with whom he is in covenant He neither suffers them to be without Law nor to go on in transgression of his Law with impunity and freedome As they have his precept to keep from sinne so they are in danger of his hand in case of sinne Those that are against us in the former are our adversaries in this likewise As they plead a manumission of Christians from the mandatory power of the Law so they will also have them exempted from all chastisement or correction Against these we maintaine that the people of God in covenant even those whose hearts are stedfast in covenant do suffer under the covenant of grace in case of sinne and that for sinne For proofe of this I shall bring Scripture of three sorts 1. Giving instances of the Church and people of God under sore and great afflictions for sinne and these places are even without number Esay 42. 24. Lam. 1. 8. 3. 39. 5. 16. Micah 1. 5. Yea they lie under sufferings till they acknowledge sin till their stomacks are brought down and they humble themselves for sin Lev. 26. 41. Against this is objected that among these afflicted ones there were reprobates as well as elected ones and Elect ones in the state of unconversion and they might suffer for sinne which the childe of God does not nor can not To this I answer 1. There were true converts among these or else the whole world had no converts in it 2. These in their confessions and humiliations involved themselves among the rest and make themselves of the number of those that by sinne draw down sufferings as we have Ezra Daniel and others for examples 2. Instances of the most precious Saints sinning and suffering for sinne 1. Moses and Aaron Numb 20. 12. The Lord spake unto Moses and Aaron because ye beleeved me not to sanctifie me in the eyes of the children of Israel therefore ye shall not bring this Congregation into the land which I have given them Both their sinne and their sufferings are noted there which Moses seems never to have done with Deut. 1. 37. Deut. 3 26. Deut. 4. 21. Deut. 34. 4. 2. David his sinne we finde 1 Sam. 11. at large related his sufferings in the next chapter he suffers in all his relations 1. As a father his childe dies 2. As an husband his bed is defiled 3. As a Prince the sword is brought upon his land 3. Solomon 1 Kings 11. 11. For as much as this is done of thee and thou hast not kept my Covenant and my statutes which I have commanded thee I will surely rend the Kingdom from thee and I will give it to thy servant 4. Hezekiah 2 Chron. 32. 25. 26. But Hezekiah rendred not again according to the benefit done unto him for his heart was lifted up therefore there was wrath upon him and upon Judah and Jerusalem Notwithstanding Hezekiah humbled himself for the pride of his heart both he and the inhabitants of Jerusalem so that the wrath of the Lord came not upon them in the dayes of Hezekiah In which words we see his sinne his suffering for sinne and his humiliation upon account of his sinne Here also exception is taken These here mentioned say some lived under Old Testament dispentations To this I answer 1. We may take up Pauls words in behalf of these 2. Cor. 10. 7. If any man trust to himself that he is Christs let him of himself think this again that as he is Christs so they were Christs Moses that suffered as we have heard upon the account of sinne esteemed the reproach of Christ greater riches then the treasures of Egypt Heb. 11. 26. And David that suffered in like sort in spirit called him Lord Matth. 22. 43. 2. That we may not lose Old Testament-Scriptures for if we lose them here we shall hold them no where let us look upon Prov. 3. 11 12. My sonne despise not the chastening of the Lord neither be weary of his correction for whom the Lord loveth he correcteth even as the father the sonne in whom he delighteth In which words we see 1. The sufferings of the people of God thrice repeated 2. The impulsive cause implyed in the word chastisement which ever is for some fault Psalme 39. 11. 3. The hand that
inflicts the Lord 4. His way of dealing as a Father in love and not in vengeance Now turne to Heb. 12. 5 6 7. and there we shall see the Apostle 1. Quoting this Scripture 2. Checking them for not heeding it 3. Commenting upon it Ye have forgotten the exhortation which speaketh unto you as unto children My sonne despise not thou the chastening of the Lord nor faint when thou art rebuked of him For whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth If ye endure chastening God dealeth with you as with sonnes for what sonne is he whom the Father chasteneth not These words of the Apostle confirm all the Old Testament proofs before mentioned give a shrewd check to all those that would cast them off and are a full New Testament-proof of the point in hand our aversaries tell us that the children of God in New Testament-times have that great and happy priviledge to be free from all chastisements for sinne The Apostle on the other hand sayes that it is their happinesse to be chastised and would be their sorrow if they were without chastisement For this cause saith the Apostle many are weak and sickly among you and many sleep 1 Cor. 11. 30. There we see judgements inflicted the persons suffering and the cause of suffering assigned The judgements are set out 1. By the quality or kinde such as were visible on the outward man as their sinne was open so was their suffering 2. By their several degrees in which they suffered some weak languishing under infirmities some sick taken with diseases some fallen asleep surprised with death The persons suffering are set out 1. By their multitude many 2. By the application of the stroke Corinthians had sinned and Corinthians suffered The cause is implyed in the illative particle For and exprest in the foregoing words their unworthy addresses unto the Lords Table sinfully eating and drinking they eat and drink their own judgement and though it cannot be said that all were in grace that thus suffered yet there were some at least in grace among them in that the Lord chastened them in the world that they might not be condemned with the world The Lord Christ speaks fully to this in his letter from heaven to Laodicea the Church of Rev. 3. 19. As many as I love I rebuke and chasten As Scripture expresly holds out this truth so it is also clear in reason if God should not hold up his Sovereignty in this way of exercise of discipline upon his children his love could not be continued to them but would be withdrawn from them as we see in Christs words but now mentioned Rev. 3. 19. as also in those words of Solomon and the Apostle Pro. 3. 11. Heb. 12. 5 6 7. The love of God is such to his children and such a league of friendship is past between them say our adversaries that it will not suffer him to strike them We say his love is such that he cannot forbear to strike and will not suffer that they should sinne and carry it with impunity There are indeed some such parents that are so indulgent that children must neither have check nor stroke from them what course soever they take they scarce hear words much lesse do they suffer stripes These call this love but a wiser then they calls it by the name of hatred Prov. 13. 24. He that spareth the rod hateth his sonne but he that loveth him chasteneth him betimes Pity will not suffer to make children smart But it is greater pity that the want of smart should bring them to the condemnation of hell Prov. 23. 13 14. With-hold not correction from the childe for if thou beatest him with the rod he shall not die Thou shalt beat him with the rod and shalt deliver his soul from hell A childe in sinne must either be beaten or spared Beating will not be his death but sparing tends to his condemnation The similitude is not ours but the Holy Ghosts One of the most terrible texts in all the Bible may be found as one sayes Hoses 4. 14. I will not punish your daughters when they commit whoredome nor your spouses when they commit adultery He spares not some that he may for ever spare them chastening them in the world that he may not condemn them with the world He spares some and everlastingly destroys them 2. Otherwise God would be reconciled to the sinne of his people and in league not only with their persons but with their wickednesse which is most abhorrent to his holinesse We read of Gods reconciliation to the world but never to the wickednesse of the world God may be at peace with those that have sinned not imputing their trespasses but he will never be at peace with sin 3. It will not stand with his honour to suffer his to go on in impunity in these ways Their wickednesse will be said to be by his allowance Men in sin are ready to say as the Psalmist observe that God is such a one as themselves Psalme 50. 21. and that because they sinne and he keeps silence And men of the world will say the same if his people go on in sinne and prosper This the Lord sees and takes care this way to prevent Ezek. 39. 23. And the heathen shall know that the house of Israel went into captivity for their iniquity because they trespassed against me therefore hid I my face from them He will make it appear that he is no patron to them in that which is evil 4. God hath given in charge to Magistrates his vice-gerents for to punish They are revengers to execute wrath upon them that do evil Rom. 13. 4. they are sent of God for the punishment of evil doers 1. Pet. 2. 14. They have no commission to spare upon supposal of any interest in God or grace when they are found in any acts that are wicked What they do God does they acting by his command and by vertue of his commission For further clearing of this point and if it may be to work a right understanding I shall lay down severall Positions 1. God considered in his absolute Sovereignty may inflict sufferings without injustice on his innocent creatures there is no absolute necessity that sinne should go before all manner of trouble Punishment cannot be without a fault that alwayes implies guilt where justice is followed Yet such is Gods Sovereignty that he may lay affliction where there is no transgression We do it upon our fellow-creatures we tread upon wormes that never did offend us God may much more do it upon his creatures yea God does it How much do bruit creatures suffer in the world and unwillingly suffer as the Apostle speaks Rom. 8. 20. and that from Gods hand that hath made them subject to these suffering that which God doth unto one creature he may do unto any creature that which he doth to the meanest he may do to the most noble creature As a potter may
make vessels some to honour and some to dishonour so God having more transcendent Sovereignty may make some creatures ever blessed and others during pleasure to remaine in misery 2. It stands not yet with Gods ordinate justice to strike his people where there is no fault The termes of the covenant being pre-supposed none can suffer that have not offended every one upon engagement from God must be happy that is innocent This is plainly implyed in those words In the day that thou eatest thou shalt surely die sinne not and suffer not and more explicitely held out in those words do this and live under death is comprized all evil from which man upon covenant is free that doth not sinne Under life is comprised all blisse which upon covenant all are to enjoy that yeeld full obedience So that the inlet of suffering is from sinne Rom. 5. 12. God having as I may say tyed himself not out of Sovereignty to afflict when man hath not offended 3. When way is made by sinne to divine justice to bring evil upon man yet the reason why this or that evil is inflicted on this or that man is not alwayes mans provocation by sinne All afflictions are not punishments nor yet corrections or chastisements There are often other ends and motives Sometimes God looks solely at himselfe alone at his own glory in his strokes of this we have many instances John 9. 1 2. John 11. 4. The same we may say of the viper upon Pauls hand Acts 28. 4 5. Sometimes he looks at his people in the sufferings that he inflicts 1. The patients themselves laying afflictions upon them not as corrections respecting by-past faults but tryals for discovery of their graces That which God laid upon Job was not for his sinne but to make it appeare that Satan had formed a false charge against him that his whole service of God was upon by-ends and base accounts and that sufferings God appearing against him in contrary providences would presently draw him into all wickednesses It was a sore affliction to Abraham to leave his countrey and his fathers house to offer up his sonne Isaac yet these were no corrections or chastisements that we know but temptations 2. He looks upon others that are no sufferers to bring about mercy to one by the sufferings of another so it was in Josephs sufferings Gen. 50. 20. 4. The corrections that God lays upon the godly are far different from those that he layes upon the wicked His hand upon his own children differs much from his hand upon his enemies God deales otherwise with a Nation that is a stranger to him then he deals with a people that are his own Jerem. 30. 11. Though I make a full end of all Nations whither I have scattered thee yet will I not make a full end of thee but I will correct thee in measure and will not leave thee altogether unpunished Though both suffer yet they do not equally and alike suffer So it is with the Elect and reprobate both suffer from the hand of God but there is great difference in their sufferings 1. They differ in the cause from whence their sufferings respectively do arise The sufferings of the wicked are out of pure wrath wicked men being under a state of wrath The sufferings of the people of God are out of present displeasure but yet out of love Prov. 13. 11. Heb. 12. 6 7. 2. They differ in the end of their sufferings A piece of silver is trode upon with the feet to scoure and brighten it but a worme or spider to crush or spoile it 3. They differ in the respective improvement that either make of them the godly are are bettered by their afflictions their sufferings are their purges and purifications Psalme 119. 67. Their eares are thereby opened for discipline Job 36. 10. the wicked are more and more hardened by them and grow more and more wicked under them Esay 1. 5. 2 Chron. 28. 22. The Sunne hardens the earth but softens the butter and the wax The sufferings of the people of God many times proceed from as high displeasure in God as can stand with love and the more high the sinne is the greater and sorer is his displeasure They work in God as great a dislike as can stand with his purpose not utterly to leave and cast them off When David had sinned in that high manner as he did the Text saith The thing that David did displeased the Lord 2 Sam. 11. ult Few men have had more of Gods heart then he yet we see his heart rises in sore displeasure against his wickednesse We may see how he takes him up for it we can scarce see in all the Scriptures a man so chidden The Prophet reckons up the courtesies and high favours that he had received from God I anointed thee King over Israel and I delivered thee out of the hand of Saul and I gave thee thy Masters house and thy Masters wives into thy bosome and gâ—ve thee the house of Israel and of Judah and if that had been too little I would more-over have given thee such and such things And as he had before aggravated his wickednesse in a parable so in expresse termes he further layes it open Wherefore hast thou despised the Commandment of the Lord in doing evil in his sight thou hast killed Vriah the Hittite with the sword and hast taken his wife to be thy wife Then he falls to threatnings three great evils as we may there see follow upon this evil yet all this while that the Lord thus chides him that he thus threatens and beats him he doth not cease to love him as appears in Nathans words verse 13. The Lord hath put away thy sinne some will have love and anger to be inconsistent hatred and wrath inseparable God is angry as they say with none but those that he hates and when anger appears love is no more But all know that this is false among men a father is many times angry with his child that he would be loath to hate It is as false with God he was wrath with Moses but he never hated Moses he owns his with much love when he manifests much dislike and distaste of their present actions 6. These sufferings of the godly must by no means be accounted satisfactions of divine justice as coming from vindicative wrath nor any part of the curse that is due from vindicative justice for sin Having a tendency not to harme but to reforme not to destroy but amend they are only fatherly corrections and chastisements not properly at least as some rigidly understand the word punishments satisfaction was the work of Christ and the whole of the curse was divolved upon him Gal. 3. 13. Papists do distinguish between the friendship that is lost by sinne and the justice that is deserved The friendship that is lost is made up again as they confesse of free grace but the justice deserved must by the offender
be in any other Seclude this differencing grace and the praise will be wholly mans That any have power and possibility for good according to these Divines may be of God but that any is better than another it is from self that makes to differ Bradwardine hath to this purpose a notable similitude If a son saith he being a souldier should receive from his father a commission and armes together with natural abilities for war and fighting stoutly should be puffed up and grow proud How may this pride saith he be beaten down and humility planted If any one should say to him Let not any souldier glory in the sight of his father for what he is in armes he is from him So that he that glorieth let him glory in his father for what hast thou that thou hast not received He might very well and rationally answer saith our learned Authour why should not I glory of my atcheivments in armes I have received natural abilities indeed from my father for none doth beget himself I have received a oommission from him for none may put himself into any such power I have received also armes from him for neither I nor any other souldier was born armed neither am I any armourer But the right use of all these which is above all I had from none but my self and not in any other and so every souldier of Jesus Christ Brad. De causa Dei lib. 2 cap. 23. ad finem That is he may vapour against God upon such supposal as this souldier vapours against his father If acts of grace make to differ and stop the mouth of all boasting then it is grace that enables unto these covenant-duties and engagements Sixthly This appears by the absurdities that will follow upon denial of this doctrine of the concurrence of grace in the work of mans salvation 1. Man being left to the power of his own will to answer to the termes of the covenant so that all shall be suspended according to mans improvement to will or nill to be active or idle willing or disobedient when the event in all even in the Elect must rest doubtful when Christ hath done all in the work of mans salvation it might notwithstanding all such work of his so fall out that he had effected nothing He might have been a Saviour and not one man in the world have been saved He might have been a Head without any one member a Shepherd and not a sheep in his flock a Lord and never a one to have done him any service It might have so fallen out that he might never have been able to have said to the Father I and the children that thou hast given c. This is evident As some have withstood so might others As the most withstand so might all Yea it would have been no otherwise If Gods Ministers should go forth and the hand of the Lord not with them to work men to beleeve Acts. 11. 21. But this is full against Gods covenant with Christ which must stand firme and inviolably remain He shall see his seed he shall prolong his dayes the pleasure of the Lord shall prosper in his hand Isa 53. 10 11 Therefore it is of grace that it may be sure not of man that it should be doubtful 2. Then it will also follow the work of mans salvation begins in an act not in an habit in somewhat that a man does respective to God and not in any thing that God does in and upon man The first beginning work will be ascribed to him that wills and runs not to him that shews mercy But this is contrary to all Gospel-Revelations concerning the way of our change I will circumcise thy heart that thou shalt love the Lord with all thy heart c. Deut. 30. 6. I will write my Law in their hearts and put it into their inward parts as Jer 31. 33. No man can come to me except the Father draw him Joh. 6. 44. I will take away their hearts of stone and give them hearts of flesh Ezek 36. 26. If man were alone in the work or had the priorety before any power infused there had been none of these undertakings 3. This will make vain and void the prayers of the people of God which in the Scripture is put into their mouths Draw me and we will runne Cant. 1. 4. Turn thou us O Lord and so shall we be turned Lament 5. 21. Create in me a clean heart and renue a right spirit acknowledging their own weaknesse to do and a necessity of grace to effect what in order to their salvation is called for 7ly If the Apostle may be heard his authority will put it out of question Exhorting to work out our own salvation with fear and trembling which is done no other way than in coming up to that which God calls for in covenant he gives in his reason for encouragement It is God that works in us the will and the deed The special hand and power of God concurring in this works is our encouragement from the Apostle to set upon it How can he encourage to this work upon this account that God works in us to will and to do if there were not a work of God upon us before there be any such work done by us We work but he sets us on working We will but he sets us on willing Let all the glosses that have ever been put upon these words to promote the will and work of man and enervate the free grace of God in the great concernments of salvation be examined and they will all fall of themselves before this Text of the Apostle See Dr. Ward in his Sermon called Gratia discriminans CHAP. XIX Objections against the former doctrine answered BUt some say Absurdities and those not a few follow upon this Doctrine Object 1 Then salvation in this new Covenant is as impossible for a man as in the old had he still remained under a Covenant of Works If we can no more rise up to the termes of the Covenant of grace than we can to the Covenant of works where then is the difference To which I answer Answ that a man void of grace can no more be saved by the Covenant of Grace than a man under an impossibility to work can be saved by the Covenant of Works will easily be granted By grace we are saved Ephes 2. 8. not of our selves It is still equally impossible in both to be self-savours Here is the difference Grace raises us unto that to which the Gospel calls us in a self-denying way through faith but works us not to that self perfection in those degrees of inherent righteousnesse as to be saved by works Secondly This doctrine layes man as low as a stock or a stone a dead carcasse nothing is done by him but what is done in him and so must needs be injurious to man Object 2 To this I answer First it layes him no lower than sin hath
onely begotten Son that whosoever believeth in him should not perish but have everlasting life Mark 16. 16. He that believeth and is baptized shall be saved but he that beleeveth not shall be damned Acts 10. 43. To him give all the Prophets witnesse that thorough his name whosoever believeth in him shall receive remission of sinnes Acts 13. 38 39. Be it known unto you therefore men and brethren that through this man is preached unto you forgivenesse of sinnes And by him all that beleeve are justified from all things from which ye could not be justified by the Law of Moses Acts 16. 31. Believe on the Lord Jesus Christ and thou shalt be saved and thy whole house Rom. 3. 25. Whom God hath set forth to be a propitiation through faith in his blood Rom. 10. 4. Christ is the end of the Law for righteousness to every one that believeth In all these texts and several others faith is required of men in covenant and if men did not engage to beleeve they could not be so much as professed covenanters This is in reason further evident 1. That which gives us interest in the Mediator of the covenant without which we have no title to him or portion in him is a condition of the covenant This is plain of it self without interest in the Mediator of the covenant we are as though no covenant were entred and the former distance held up But it is faith that gives us interest in Christ the Mediatour He dwells in us by faith Ephes 3. 17. He is set forth a propitiation through Faith in his blood They that believe receive him John 1. 12. Others hold a distance from him To as many as received him to them he gave power to be the sonnes of God even to those that beleeve in his Name 2. That which receives all that grace gives must needs be a condition of the covenant of grace This is as plain to be under a covenant of grace and void of the gifts of grace is a vain entrance upon it and the reception of the gift is a condition necessarily requisite But Faith receives all that grace gives It is of Fath that it might be of grace Rom. 4. 16. God gives nothing at least tending to eternity but he puts it into the hands of Christ He is the Fathers treasury and store-house Col. 1. 19. It pleased the Father that in him all fulnesse should dwell And that of his fulnesse we should all receive Joh. 1. 16. And faith receives al from him He that believeth out of his belly flowes rivers of living water Joh. 7. 38. 3. That which interest us in and gives title to all priviledges of a people in covenant with God through Christ is a condition of the covenant This is plaine the end of the covenant being to conferre those priviledges upon us But Faith interests us in and gives title to all these priviledges Paul is sent to the Gentiles to turne them from Satan to God to bring them out of Satans kingdome and to bring them in a covenant-way into Christs Kingdome That they may receive forgivenesse of sins and an inheritance among them that are sanctified saith Christ by faith that is in me Christ is the object of a Christians faith on whom it is terminated Faith which is in Christ receives that leading priviledg forgivenesse of sins without this priviledge we are strangers to all other priviledges Being under sinne we are heires of wrath and in no capacity of mercy Faith interests us in this Acts 10. 43. To him give all the Prophets witnesse that through his Name whosoever believeth in him shall receive remission of sins Acts 13. 39. And by him all that beleeve are justified from all things from which ye could not be justified by the Law of Moses Rom. 3. 25. Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousnesse for the remission of sinnes that are past through the forbearance of God Faith interests us in the consummating priviledge an inheritance among them that are sanctified He that believeth hath everlasting life John 6. 40. Faith interests us in all intermediate priviledges which a man in covenant can enjoy in the way to this inheritance Adoption of sonnes is this way obtained John 1. 12. Gal. 3. 26. Pacification of Spirit Serenity and tranquility of minde Isa 26. 3. Rom. 5. 1. Boldnesse at the throne of grace Ephes 3. 12. There is no priviledge bottomed on Christ that hath foundation in him but Faith receives Faith then must be a condition of the covenant 4. That which puts into a capacity to receive the mercies of the covenant held forth in Promise is a condition of the covenant and the want of it strips off all hope and expectation of it But Faith puts into a capacity to receive all the graces of the covenant given in promise Said I not unto thee if thou wilt beleeve thou shalt see the glory of God John 11. 40. God exerts and glorifies his power in great things for good unto those that exercise the grace of Faith Paul saw the Creeple had faith to be healed Acts 14. 9. Sure if there be such a thing as a condition in any covenant in the world any such thing as a conditional covenant then sure faith is a condition of the covenant of grace Some conceive an absolute covenant made of God for grace as Jer. 31. 33. This with me is very disputable and I have given my reasons But the covenant made to grace must needs suppose grace There is no covenant for happinesse made with any creature but upon termes and conditions For further clearing of this point we must know that faith is considered under a double notion First as an instrument or if that word will not be allowed as the way of our interest in Christ and priviledges by Christ Secondly as an inherent grace or Christian duty to which both the Law and the Gospel call The radical grace from which others flow though not in their being yet in their farther growth and encrease I speak of Faith now in the first acception Neither as a part or any way a working cause of the farther progresse in inherent righteousnesse so it will come in the second place but as interesting us in another righteousnesse and so I say it is a condition in the covenant of grace immediately serviceable for our returne to God and reconciliation in Christ For clearring of which I shall clear it in some propositions First God will by no means justifie a wicked person no man in sin shall stand and live in his sight He that hath made a Law to forbid it ordained hell for the punishment of it will not justifie the person that is convinced and found guilty of it Some say it is against his essence The justice of God which is God ties him to take vengeance sure I am it is against his declaration of himself
continued That such a one is established appears First By the work that they have to do given them in commission by Christ Jesus Matth. 28. 19 20. Go Disciple all Nations baptizing them in the Name of the Father the Sonne and the Holy Ghost teaching them to observe all things whatsoever I have commanded you Here is commission given for the dispensation of the Word and Sacraments That of the Word is either for laying the first foundation or for the superstruction either for their work of planting preaching where Christ was never known by name or else for watering to carry on that happy beginning Their first work in laying the first foundation is given in charge in these words Disciple all Nations which was not the work of one age Though Egesippus as he is quoted by Doctor Andrews Preface to the Decalogue page 7. saith That there was no known Common-wealth in any part of the world inhabited but within fourty years after Christs passion received a great shaking off of Heathenish Religion yet the whole work after so many Centuries of yeeres is not yet done Those that are learned in Geography say that there is not above the nineteenth part of the inhabited world that beares the name of Christian and a great part of those so over-runne with Barbarisme that they have little more than a name that they live when yet we beleeve the work shall be more universal that as God was once knowne in Jury his Name great in Israel So it shall be from the rising of the Sunne to the going down thereof Mal. 1. 11. And that the Kingdomes of the world shall become the Kingdomes of our Lord and of his Christ Revel 11. 15. Their work of superstruction or building up of Disciples is given them in charge in these words teaching them to observe all whatsoever I have commanded you As long as homage is due to Christ so long a Ministery is to be continued to call for it and give directions in it which we finde farther held out Ephes 4. 11 13 14 15. There is an enumeration of Ministerial functions extraordinary and ordinary as there is an appointment of Apostles Prophets Evangelists So also of Pastors and Teachers their work is there pointed out for the perfecting of the Saints for the work of the Ministery for the edifying of the body of Christ as also their duration and continuance till we all come in the unity of faith and of the knowledge of the Sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ. When in the world all are Saints and no imperfection can be found in these Saints nor any thing wanting in the Mystical body of Christ when there is not an errour to be found either in judgement or practice nor a seducer or false teacher feared then and not before a Ministery may be spared This will not be as long as there is a Devil in Hell and a man with corruption upon earth There is not a man that opposeth a Ministery but the being of that man is an unanswerable argument for the establishment of it Their work for dispensation of the Sacraments is given in charge explicitely in those words Baptizing them c. as implicitely in that charge Teaching them to observe all that I have commanded This of Baptisme answers in duration to that other Sacrament of the Lords Supper 1 Cor. 11. 26. As oft as you eat of this bread and drink of this cup you shew forth the Lords death till he come Secondly It appears in the promise of Christ Jesus annext by way of encouragement in this work verse 20. Lo I am with you alwayes even unto the end of the world This is we see to the uttermost extent of time alwayes even all dayes to the worlds end And howsoever some quarrel may be raised about the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saeculi being taken in so various an acception in the holy Scriptures yet the subject matter whereon it is spoken is a work of more lasting as hath been observed than one age together with the phrase annext The consummation or finishing plainly signifies that this promise is for perpetuity till Christs coming at the end of ages That which puts a period to the Lords Supper must alone put a period to this work And for any to make a promise to a dying man ready to yeeld up the ghost for help for many years who is but to live few yeares were a strange promise And to settle a function of the Ministery with a promise of assistance through all ages when it must be extinct in that age were as strange a promise A promise to a Non-entity or meere Chimara Ministers then are in the Church as Starres not as Meteors they grow as Plants not as Mushromes their duration is not for a yeare for an age but through all ages Thirdly this appeares by the Apostles care for a succession Being not suffered to continue by reason of death they took care for others to fill up their places in the Churches which they had planted Therefore Paul called not by man but by a vision and voice from heaven gives order for a Ministerial call by Ordination Giving charge to Titus Tit. 1. 5. to ordaine Elders in every City and this by laying on of the hands of the Presbytery 1 Tim. 4. 14. to whom the care of Church-inspection was by him committed Acts 20. 17. compared with verse 28. And Paul and Barnabas in their journal Acts 14. 23. Ordained Elders in every Church and recommended them to God with prayer and fasting of which more afterwards Fourthly this appears in the setled Pastors which were found in constituted established Churches Epaphroditus in Philippi Philip. 2. 25. Archippus in Colesses Col. 4. 17. Those of Ephesus which gave the Apostles meeting at Miletum Acts 20. 17. John who lived longest of the Apostles and wrote his Revelation towards the ending of his dayes in the Issle of Pathmos Rev. 1. 9. in his banishment there for the testimony of Jesus Christ writes several Epistles to the Angels of the several respective Churches in Asia which Angels were to be his survivors and are not denied by any to be Ministers of those several City-churches there mentioned Whether these Churches were such as have been called Diocesan Presbyterial or Congregational is not here to be questioned but that they were Ministers appointed over their several charges is out of question Fifthly This appeares by the charge given for respect and esteeme to be given to those who thus stood up in succession in such established Churches 1 Thes 5. 12 13. We beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and to esteeme them very highly in love for their works sake Phil. 2 29. Receive him therefore in the Lord with all gladnesse and hold such in reputation Obey them that have the rule over you
suddenly on no man neither be partaker of other mens sins In case Timothy had had that power to have conferred with the calling qualifications for the calling he had no need to have been in that way advised to use such circumspection Why should he be so careful to see them first fit in case his laying on of hands would fit them There need not such trial whether they were gifted in case a touch of the hand would be the gifting of them And for Timothies Ordination in the place quoted 2 Tim. 1. 6. it followes not from our grant that extraordinary gifts are there specified that authority for the Ministerial work is denied It is plain that Moses authorized Joshua for succession in his place by laying on of hands Deut. 34. 9. The people upon that took him for his successor yet it is as plain in the Text that the Spirit of wisdom was then conferred upon him Authority and power are sometimes given at once yet all that are in power to authorize cannot impower for this businesse he that will see more may read Dr. Seamans Treatise on this subject and jus divinum Ministerii Ecclesiastici CHAP. XXIX Ministers of Christ must bring their people up to the termes of the Covenant pressing the neccessity of Faith and Repentance THen it farther yet follows that the Ministers of Christ are to call their people unto these duties before mentioned as conditions They must urge and presse the necessity of Faith and Repentance These are the termes of the covenant and stipulation to which God in covenant doth engage in which the Apostles of Christ spent their paines Testifying both to Jews and Gentiles repentance towards God and faith towards our Lord Jesus Christ Acts 20. 21. And this must be the businesse of those that make it their businesse to preach the Gospel in all ages Men must be taught to observe what Christ commands and teaches Matth. 28. 20. These Christ teaches and gives in charge Thus he begun his Ministery Mark 1. 15. Repent ye and beleeve the Gospel They must so preach that men may not perish that they may not be the savour of death But they only that beleeve shall not perish John 3. 16. They that repent not must perish Luke 13. 1. They must so preach Christ that men may have their interest in Christ that they may not be cast off by Christ But Faith gives this interest He dwells in our hearts by Faith Ephes 3. 17. Workers of iniquity must be cast off Mat. 7. 23. Depart from me all ye that work iniquity It is no plain dealing in any of the Ministers of Christ to make tender of promises to hold forth priviledges and conceale the termes upon which they may be obtained to speak of salvation to men in sinne without so much as the name of sanctification or application to God in a way of Repentance to tell men in the Prodigals course of the Fathers bowels and readinesse to meet them with kisses without mention of the Prodigals humiliation or coming in to tell them of the many sinnes forgiven to the woman in the Gospel Luk 7. 47. without once mention of those many tears that were shed in evidence of her repentance They say that these are the strongest motives to work men from sin This I gladly yeeld when the promise is tendered and with it repentance urged I know it was the way of the Prophet Esay 55. 7. and therefore a prevalent way Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and he will have mercy on him and to our God for he will abundantly pardon The way also of the Apostle 2 Cor. 6. 17. Be ye separate saith the Lord and touch not the unclean thing and I will receive you But the severing of the promise from the duty so that Christ is heard only in a promise not at all in a precept when they heare that Christ will save but are never told that they must repent These are but delusions Promise-Preachers and no duty-Preachers grace-Preachers and not repentance-Preachers do but as the Apostle hath long since given warning deceive with vain words Ephes 5. 6. This will never work men from sinne but strengthen men in sin Ezek. 13. 22. Because with lies ye have made the heart of the righteous sad whom I have not made sad and strenthened the hands of the wicked that he should not returne from his wicked way by promising life These promises of life thus tendered we see are lies for men in sinne are men for death Ezek. 18. 31. These promises strengthen the hands of men in sinne that they return not from it It is the observation of many that the false Prophets so branded in the Old Testament vented no errours in Faith but only misapplications of truths They promised peace where the Lord had promised no peace and therefore a false Prophet among the Jews is distinguished from a false Teacher among Christians 2 Pet. 2. 1. These latter bring in damnable heresies and so did not the former But as ours outstrip them in that they bring in errours in faith so they joyne with them in misapplications of truths If thou be a whoremonger a blasphemer a drunkard a mad man in iniquity saith one or words to that purpose and there be no manner of change wrought in thee yet come and take Christ c. Does any Gospel-Text speak of such a mans taking of Christ without any manner of change wrought Are not those the enemies of Christ that rise in hostile rebellion Psal 68. 21. And while they despise him can they receive him We would not have such a sinner if we can possibly imagine a great sinner kept from Christ Jesus but he must come in at the Gospel-door He must come in the way of his call He must come to receive whole Christ in each function of his He must come for every gift which Christ poures out He must come for repentance from Christ as a Prince as well as remission of sins as a Saviour Acts 5. 31. God hath exalted him with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgivenesse of sinnes He must come by the way of Faith for forgivenesse This both Prophets and Apostles Old Testament and New Testament-Gospel calls for Acts 10. 43. To him give all the Prophets witnesse that through his Name whosoever beleeveth in him shall receive remission of sinnes They must come by repentance and conversion in order to forgivenesse Acts 3. 19. Repent ye therefore and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. I do not say that there is no promise in Scripture made to a wicked man that is the greatest Gospel-paradox But I say they are not made good to wicked persons They are made to the wicked made good that
conclude our Assurance of happinesse but the determination of that being thus put is easie No man in true grace shall go to hell or misse of heaven God doth not adorne man with that glory to reject him The Apostle exhorts to love not in word nor in tongue but in deed and in truth and for a motive adds Hereby we know that we are of the truth and shall assure our hearts before him 1 Joh. 3. 18 19. But the minimum quod sic when it is that grace may be accounted true is not so easie to determine It is not every faintish desire that is the work on which all this glory rests It must be a work of farther power and efficacy on the soul for satisfaction of which I shall referre the Reader to the learned labours of my much honoured neighbour Master Anthony Burgesse in his spiritual refining CHAP. XXXI The distribution of the Covenant of Grace into the Old and New Covenant with the harmony and agreement that is found between them BY Gods assistance we have been thus farre carried on in the work in hand to finde out the nature of a covenant and Gods way of entring covenant with man And for the more clear discovery of both we have held forth the agreement which is found between the covenant of Works which God entred with man in his state of integrity and the covenant of Grace entred of God with man in his fallen condition as also their respective differences So that all that is essential in this covenant and necessarily required to the attainment of the priviledges and mercies promised in it hath been made known and a compleat definition given with such corolaries and inferences that have been judged necessary Now this covenant thus entred with man in his lapsed estate and hitherto cleared admits of distinction and is distinguished in Scripture by the names of the Old and New Covenant Heb. 8. 13. The first and second covenant Heb. 8. 7. The first some call and not unfitly a covenant of Promise under that covenant Christ was known in promises only and not manifested in the flesh Others call it a subservient covenant being to lead in the second in its full lustre and glory which alone they call a covenant of Grace and make it a third covenant But I shall content my self with the Scripture-termes calling the first Old not because it was first in being but because it is to be abolished and another to succeed the later New because it is never to be antiquated as the Apostle Heb. 8. 13. explains himself Now it must needs contribute much to the clear understanding of the covenant as well of the termes of it as the mercies in it and be a great advantage for the better understanding of sundry both Old and New Testament-Scripture in case the agreement between this Old and New covenant together with their true differences be rightly assigned and those imaginary differences assigned by some erroneous on either hand to the great prejudice of either of the covenants be throughly examined A work of difficulty but were it well followed of singular profit On this by the help of Gods grace I shall adventure and in the first place lay down their agreement afterwards their respective true and real differences and then proceed to examination of such differences which some have assigned which I reserve to the last place seeing in the two first I shall be brief The last will be found a businesse full of tedious difficulty and trouble In several things there is a full agreement between these covenants 1. In the Authour propounding God is the Authour of them both God is the God not of the Jews only who were in the first covenant but of the Gentiles also taken through grace into the second covenant Rom. 3. 29. 2. In the party accepting as specifically considered they are both entred with man Neither Angels nor any other creature articles or is articled with in it and hitherto there is an agreement of both with the covenant of works 3. In the motive or impulsive cause Both of these are of singular grace entred with fallen man in his lost condition there was no hint of this grace before the fall nor any need or use of it being not for mans preservation but his restitution 4. In the Mediatour Christ Jesus who was one and the same in both For though Moses have the name of Mediatour Gal. 3 19. Receiving the lively oracles and giving them to the people Acts 17. 38. as the Judges in Israel had the name of Saviours Nehem. 9. 27. and thereupon Camero makes this difference between the Old and the New covenant That Moses was Mediatour in one Christ in the other Thes 68. yet he confesses that that mediation by the benefit whereof men are truly and effectually united to God belongs only unto Christ De trip foedere Thes Moses work was only to deliver the way of the worship of God in those times and that not in his own name but as a servant Heb. 3. 5. He that Moses did serve of whom he wrote Joh. 5. 46. that Prophet like unto Moses whom God promised to raise Deut. 18. 15. in all ages was Mediatour 5. They agree in the conditions annext Both these covenants have one and the same conditions on Gods part Remission of sins and everlasting happinesse as after shall be shewed more fully They are the same on mans part Faith and Repentance The just then did live by faith Heb. 2. 4. And without faith it was then impossible to please God Heb. 11. 6. Acts 10. 43. To him give all the Prophets witnesse that through his name whosoever beleeveth in him shall receive remission of sins God then called for returne to himself and sincerity in our returnes accepting those that were sincere Ezek. 18. 31. The eyes of the Lord run to and fro through the whole earth to shew himself strong in the behalf of those whose hearts are perfect before him 2 Chron 26. 9. 6. They agree in the unity of Church-felloship constituting one and the same Church of Christ The Church in those dayes in which the Fathers lived is one and the same Church with this in Gospel-times In Gospel-times men come from the East and West and sit down with Abraham Isaac and Jacob in the Kingdome of heaven Matth. 8. 11. One and the same Kingdome receives both Their Faith was terminated upon Christ as well as ours Abraham saw his day and rejoyced John 8. 56. Moses bore his reproach and esteemed it greater then the treasures in Egypt Heb. 11. 26. They did eat the same spiritual meat and did drink the same spiritual drink they drank of the Rock that followed them and the Rock was Christ 1 Cor. 10. 3. The same not among themselves but the same with us They are saved by the same free grace and mercy as we Jews by nature are justified by the same faith in Jesus as
do them that ye may live and go in and possesse the land which the Lord God of your fathers giveth you Deut. 5. 33. You shall walk in all the wayes which the Lord your God hath commanded you that ye may live and that it may be well with you and that ye may prolong your dayes in the land which ye shall possesse Deut. 30. 16. In that I command this day to love the Lord thy God to walk in his wayes and to keep his commandments and his statutes and his judgements that thou mayest live and multiply and the Lord thy God shall blesse thee in the land whither thou goest to possesse it Deut. 6. 24 25. And the Lord commanded us to do all these statutes to fear the Lord our God for our good always that he might preserve us alive as it is this day And it shall be our righteousnesse if we observe to do all these commandments before the Lord our God as he hath commanded us We may so interpret those Scriptures and the Jewes as it appears for a great part did so interpret them that they hold out a covenant of Works when Grace was not at all acknowledged to assist in doing nor Christ known at all to satisfie for failing and to expiate for transgression These seeing nothing but a reward upon labour and punishment in case of transgression They may yet be so interpreted as taking Grace in the Work for change of the heart and putting it into a posture for obedience according to that even in Moses Deut. 306. I will circumcise thy heart and the heart if thy â—eed to love the Lord thy God with all thine heart and with all thy soul that thou mayest live and so these duties are only Gospel qualifications of truth and sincerity of obedience In this sense which they may well bear and I take to be their native sense here is no more than what we finde in the Gospel from Christ and the Apostles They that have done good shall rise unto the resurrâ—ction of life John 5. 28. To them that by patient continuing in well-doing seek for glory and immortality eternal life Rom 2. 5. Where as in many other places we may see that according to the New covenant a man may make the attaining of life the end of his work and the Reader may see phrases of his nature to be New covenant New Testament and Gospel-language unlesse they will charge Christ and the Apostles to have Old Testament-spirits To save a mans self may be so understood as to bear a sense purely legal anti-Evangelical and opposite to Grace or Faith in Christ and so it is used by the Apostle or a phrase very near it For by Grace ye are saved through Faith not of your selves it is the gift of God Eph. 2. 8. Not obscurely shewing that if we are saved of our selves it is not of Grace not of Faith and not the gift of God Yet the phrase may be understood in a Gospel-sense as requiring and implying no more than our endeavour in a state of grace through the assistance of the Spirit to walk in Salvation-way To strive to enter in at the strait gate and to seek the Kingdome of God and the righteousnesse of it and so we finde it used and that more than once in Scriptures 1 Tim. 4. 16. Take heed unto thy self and unto the doctrine in so doing thou wilt save thy self and them that hear thee Ministers taking heed to doctrine save hearers and yet are no saviours in opposition but in subordination to the Lord Jesus Ministers and others taking heed to themselves save themselves and yet are no self-saviours in opposition to free grace the merit of or faith in Christ Jesus Peter in his first Sermon after receiving of the holy Ghost preâ—cht the Gospel yet he urg'd this which some will have to be no other than a covenant of Works Save your selves from this untoward generation Act. 2. 40. And the Apostle preacht no other thing than Christ and him crucified when he called on the Philippians to work out their own salvation with fear and trembling Phil. 2. 12. To be found in our own righteousnesse in that sense that Paul uses it Phil. 3. 8. doth exclude the righteousnesse of faith that was no bottom on which he durst stand yet in the sense that Ezekiel uses it the soul is delivered by it Though Noah Daniel and Job stood before me they would but deliver their own soules by their righteousness Ezek. 14. 14. so Ezek. 18. 22. In his righteousness that he hath done he shall live Noah was an heir of the righteousness of faith Heb. 11. 7. as the Holy Ghost himself witnesseth yet the same Holy Ghost tells us that his own righteousness delivers his soul So Solomon saith Righteousnesse delivers from death he doth not only say it would deliver were it exact and compleat but such as it is it doth deliver Prov. 20.2 David as Paul observes describeth the blessedness of the man unto whom God imputeth righteousness without works Rom. 4. 6. Yet the same David puts blessednesse upon works Psal 112. 1. Blessed is the man that feareth the Lord that delighteth greatly in his commandments Psalme 119. 12. Blessed are the undefiled in the way who walk in the Law of the Lord Blessed are they that keep his testimonies that seek him with the whole heart Ps 128. 1. Blessed is every one that feareth the Lord that walketh in his wayes And so also the Apostle James Who so looketh into the perfect Law of Liberty and continueth therein not being a forgetful hearer but a doer of the word that man shall be blessed in his deed James 1. 25. The Apostle Peter tells us We are kept by the mighty power of God through faith unto salvation 1 Pet. 1 5. Our salvation is not in our own keeping It is not our own care that frees us from destruction yet John saith He that is begotten of God sinneth not and keepeth himself that the wicked one toucheth him not 1 John 5. 18. Here are the same words affirmed and denied and both from one and the same mouth of truth a different sense therefore is to be enquired after A righteousnesse which is the condition of the covenant of Works out of our own inherent strength and abilities in an exact perfection is denied a righteousnesse not of us but through grace wrought in us in sincerity which the covenant of Grace calls for is asserted and required Ninthly Though the whole Law that Moses delivered from God on Mount Sinai to the people and is among the sacred Oracles of God for posterity do containe a covenant of Grace yet the Law is taken sometime in that strict sense as containing a covenant of Works and holding forth life upon condition of perfect obedience So the Apostle Rom. 10. 5 6. puts an opposition between the righteousnesse of the Law and the righteousness of Faith So also Gal. 3. 18. If
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
sealing them as Gods in covenant So John 4. 1 2. When the Lord know that the Pharisees had heard that Jesus made and baptized more disciples then John though Jesus baptized not but his Disciples Here John made Disciples and baptized them being made The Disciples of Iesus made Disciples and baptized them being made An outward work then to make profession of the faith is sufficient to make one a Disciple and to bring him within the verge of the covenant Secondly That which a whole Nation in Gods ordinary way of administration is in a capacity to attaine and enter into is a covenant onely professed visibly entred upon and doth not require any inward change or work upon the soule to the being of it this is plaine It cannot be expected in Gods ordinary way that a Nation should be brought forth at once all really holy and sanctified Such a field hath not been seen without tares Such a floore without chaffe Such a draw-net without any fish that is bad Such a Feast and no one without a wedding garment But whole Nations are in a capacity in Gods ordinary way of working to enter into this covenant as is plaine in the Text The whole of the Nation is in their commission where they come and in many Nations it hath had happy successe Whole Nations without exceptions unlesse strangers so journing have been brought within covenant One would faine fasten another interpretation on those words and make the commission to sound not according to the letter of the words nor yet according to the successe by grace attained but to his liking and therefore is put to it to change the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then all Nations must either be put by apposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or with the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so instead of disciple all Nations it will be make disciples in all Nations This he thinks is very tolerable because to disciple and to make disciples is all one But though they may be one in themselves yet it makes a maine difference in the phrase and with the addition of his preposition inverts the whole meaning of the words as to the thing in controversie which is such a violence offered to the Text as is not to be endured in him that is about to draw a Logical argument for his advantage against an adversary And as it is against the letter of the Text so it is plainly against our Saviours scope and end in giving this commission This enlargement unto all Nations in this place was in opposition to the restriction Matth. 10. 5. as by the adversary is confest Now in that Nation to which there they were limitted the whole of the Nation was in covenant all the land was the land of Immanuel Esay 8. 8. and consequently so it was to be in other Nations by vertue of this happy enlargement or else the opposition is utterly taken away the meaning of the words clouded and the Apostles at a losse for the understanding of them Having before spent their paines in a Nation all Disciples and now having a commission for the discipling of all Nations how shall they understand the words unlesse the whole of the Nation where they come are to be discipled And hereto accord the prophecies of Scripture for the calling of the Nations of the Gentiles God shall enlarge Japhet and he shall dwell in the tents of Sem Gen. 9. 27. Sem was wholly in covenant not by pieces and parcels but universally in covenant Japhet is to come in succession into covenant in like latitude Psalme 2. 8. Ask of me and I will give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession It is not some among the Nations of the Heathen that are to be the inheritance â—f Christ but the Heathen To which agrees Rev. 11. 15. The Kingdomes of the earth shall become the Kingdomes of the Lord and of his Christ Immanuel of old had one now he shall have more Kingdomes and they become his no other way than by discipling Gods Ministers are his men of warre for subduing and captivating them 2 Cor. 10. 4 5. and Kingdoms are promised them not some onely in Kingdoms Alexander would not sit down with such a conquest neither will Christ Jesus If to possesse some in a Kingdome be to possesse a Kingdome then Antichrist of long hath had this Kingdome All Kings shall bow down before him all Nations shall serve him Psal 72. 11. All Nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy Name Psal 86. 9. Thou shalt call a Nation which thou knowest not and Nations that knew not thee shall run unto thee Esay 55. 5. There God calls the Nation and the Nation doth answer Gods call In that day Israel shall he a third with Egypt and with Assyria even a blessing in the midst of the land whom the Lord of Hosts shall blesse saying Blessed be Egypt my people and Assyria the work of my hands and Israel my inheritance There Egypt and Assyria are in equipage with Israel all three sister-Churches Israel without any preheminence Either Israel then was not a Nation of Disciples a Nation wholly within covenant or else these are to be National Churches the whole of the Nation to be discipled and brought into covenant Passing by other Scriptures in silence one tells me that he marvels that I am not ashamed to produce Psalme 72. 11. Psalme 86. 9. to prove that the whole of the Nation even infants must be included Matth. 28. 19. As if saith he it were foretold that the whole Nation even Infants should come before God and worship But it is strange if he be ignorant that propâ—ecies in the Od Testament of the glory of New Testament-times are in Old Testament-phrases by way of allusion to the worship of those times set forth to us It was the practice of the people of the Jewes for their males of growth and strength to appear before the Lord and neither females nor Infants as Ainsworth on Exod. 23. 17. observes yet they appeared in the name of females and children and their females and children were in covenant together with them Deut. 29. 11. so that as the rest of the prophecies to which he hath nothing to say so these two prophecies against which he excepts speak fully for the discipling of Nations in New Testament-times The successe of these Prophecies hath happily answered in many Nations which may well serve as a cleare Comment both of these Prophecies and the commission granted by the Lord Jesus though by the working of the man of Sinne and other Hereticks the glory hath been much dazeled yet in most of the Nations of Europe it hath been happily effected Let any man finde equal Reasons for the variation of the words as I have done for keeping to the
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
Tribes from Hosea 1. 10. Hos 2. 23. is there applied to the call of the Gentiles into a Church-state and condition Neither is that of force against it that is objected from verse 23. where the Apostle saith That he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory God sets up visible Ordinances and calls to a Church-state as is there prophecied that he may there work to himselfe a people of invisible relation that thereby he may make them vessels of mercy having afore prepared them unto glory So likewise Rev. 18. 4. Come out of her my people that ye be not partakers of her sinnes and that ye receive not of her plagues All Professours of faith and worshippers of the true God are there included in that exhortation to quit Babylon so all Ministers of Christ are to urge and presse it Men therefore of visible Profession have this title in compellation from GOD of my people It is yet objected Jeremiah 31. 31 32 33. Behold 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 my Covenant that I will make with the house of Israel after those dayes 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 Here is a third purpose or interest for which this Text is produced to serve The first was to assert an unconditionate Covenant in the dayes of the Gospel which we examined chapter 25. when the Gospel expressely holds out Covenant-conditions more expressely than the Covenant of Works which is confest to be conditional The second to overthrow a publick Ministery and all private mutual exhortation which we spake to chapter 26 when the New Testament doth establish both And to set up this Prophecie in a third particular against all New Testament-light none must be of the called of God into Covenant for fruition of Church-priviledges but those that are regenerate Men in Old Testament-Covenant broke Covenant as is there exprest Men in the New Covenant shall keep covenant and these are only the Elect and Regenerate To this I might have many things to say No such sense must be put upon this one single Text as to restrain the covenant only to those that are stedfast in it and carefully observe it when other New-Testament-Scriptures clearly and unanimously hold it out in that latitude to comprehend those that are transgressours of it no more than it must be brought though there be like colour for both to overthrow Gospel-Ordinances private and publick exhortations when in the New Testament there is a clear and full establishment of them There are those that are in the faith so farre as to enter Covenant that make shipwrack of the faith 1 Tim 1. 19. Disciples of Christ that go back and walk no more with him Joh. 6. Men sanctified by the blood of the Covenant that tread under foot the blood of the Son of God and do despight to the Spirit of grace Heb. 10. 29. There are that escape the pollution of the world through the knowledge of the Lord and Saviour Jesus Christ and are again entangled and overcome Those that have known the way of righteousnesse that turne from the holy Commandment To whom it happens according to the true Proverb The dogge is turned to his own vomit again and the sow that was washed to her wallowing in the mire 2 Pet. 2 22. It is farre easier to returne answer to this Scripture held out by way of Prophecie what shall be than to give answer to all these Scriptures and far more than these setting out what is in New Testament-times 2. That we may interpret and not commit Scriptures finde out the sense of all and not create differences in any we may observe that though it be granted that those that have the Law written in their hearts and put into their inward parts do enter covenant and not break it yet it is not said none shall enter covenant and transgresse it There may still be an outward covenant according to Interpreters that may be broken as well as an inward covenant that shall be observed If it be said that these are two distinct covenants one succeeding the other one abolished when the other takes place according to that of the Apostle Heb. 8. 13. In that he saith a New Covenant he hath made the first Old now that which decayeth and waxeth Old is ready to vanish away then it will follow this being the characteristical difference that as none in New Testament-times enter covenant but they keep covenant so none in Old Testament-times were in covenant but they did transgresse it at least that the covenant that then was was wholly transgresseable and the covenant that now is is not in any possibility to be transgrest But the contrary is evident there were those that kept covenant in Old Testament-times Psal 44. 17. All this is come upon us yet have we not forgotton thee neither have we dealt falsely in the covenant Psal 103. 17. And also there are those that break covenant in New Testament-times 1 Tim. 5. 12. Having damnation because they have cast off their first faith The Law was written in mens hearts and put into their inward parts in the dayes of the Old Testament and some were as it is called in an inward Covenant Deut. 30. 6. The Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thine heart and with all thy soule that thou mayest live Psal 37. 31. The Law of his God is in his heart none of his steps shall slide Psal 119. 11. Thy word have I hid in my heart that I might not sinne against thee Encline your eare and come unto me hear and your soule shall live and I will make an everlasting Covenant with you even the sure mercies of Dâ—â—id Isa 55. 3. And so by consequence it fairly holds notwithstanding this Text that there is as hath been proved an outward covenant in the dayes of the Gospel The oldnesse to be abolished is only in circumstances wherewith one and the same covenant that now is was then clothed 3. The covenant then spoken to by Jeremy in the place quoted is not a covenant properly so called or at least as Master Baxter observes not the whole of the covenant So there must be two distinct covenants one in being when the Prophet wrote and another to have its being in the time of which he prophesied one covenant made with the Jewes and another covenant distinct from it made
their flesh this signe and seale of the Covenant 2. Upon it they had many and great priviledges yea all Church priviledges followed upon this leading priviledge though otherwise strangers to the Common-weale of Israel now they were look't upon as of Israel 3. Answering unto and in sincerity making good that unto which they do actually engage the whole blessing of the Covenant is theirs They that undertake the termes on which covenant-salvation according to the Gospel is had are actually vested in a a saving covenant but they undertake the termes on which covenant-salvation according to the Gospel is had they are therefore in a saving covenant 4. In case unbelief and impenitence in them be not only Law-transgressions but also Gospel-sins and breaches of a Gospel-covenant then these professed believers are under a Gospel-covenant This is evident They sin not against the Gospel that are not under the Gospel they break not covenant that were never in covenant but their unbelief and impenitence are above Law-transgressions they are Gospel-sins and breaches of covenant as I think need not to be proved and therefore it is plain that they are in covenant Upon this account I confesse I have often marvelled why many eminent and godly Divines do earnestly perswade their people to whom they speak to enter covenant with God giving directions what way they are to take to come into covenant with him telling them that it is of great concernment to them to know under what covenant they are whether under a covenant of Works or a covenant of grace when the same men expressely say that we all entred covenant in baptisme and that unbelief and impenitence at least if not every sin is a breach of our baptism vow and covenant Might not any think that these did perswade to be baptised and that they tell their people that it is of great concernment to know what covenant it is that baptisme seales whether it seales the covenant of Works or the covenant of Grace If we enter in covenant in our baptisme as they truly say that we did as to the Jus in re then how comes it to passe that any that are baptised are out of it and being already actually in it how are they perswaded to enter into it These perswasions therefore and motives to enter covenant I think should be to presse men on to keep covenant and so the directions which they lay down are indeed of divine and excellent use And when they say it so much concernes men to know what covenant they are under I conceive it should rather be to let them know of how great concernment it is to them to see that they have their interest in the mercies of the covenant through grace answering to the termes of it and requisites in it and so the entring of covenant which is done as these say in baptisme and keeping of covenaut or obtaining the mercies of the covenant would not be confounded but distinguished Their labours would likewise be of excellent use which otherwise scarce suit either with their own words or the Scriptures It may be objected that in case they are from under the covenant of Works and under the covenant of Grace then they are exempted from the curse and acquitted from the condemnation which is annext to that covenant which cannot be affirmed of any meer Professour of Christianity in unbelief and impenitence and enough is spoken in this Treatise it self against it To this I answer 1. The curse may follow upon the transgression of the Law as a Law without consideration of any covenant at all whether of Works or Grace and it is not interest in Covenant but interest in Christ which these supposedly such have not that frees from condemnation 2. What if it be yielded that they beare no more than the penalty annext to the breach of the Covenant of grace If the Gospel be consulted that is sufficiently sad and heavy If they be put to beare that nothing more needs to be added to the burden and indeed with submission to better judgments not resolvedly determining any thing it is my thoughts that professed Christians in unbelief and impenitence suffer not upon account of the penalty annext to the breach of the covenant of Works but upon account of the penalty annext to the breach of the covenant of Grace and let not any here object that the transgression of the Law shall not then be laid to their charge for the Gospel bindes us to the obedience of the Law though not in exact perfection yet in sincerity and truth And this I suppose receives strength from that of the Apostle 2 Thes 1 7 8. The Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ which character therof not knowing God Interpreters saith Dr. Slater upon the words generally take to be a description of the Gentiles who though they know God by his Works yet they know him not by his Word and to this he subscribes The other character of not obeying the Gospel of Jesus Christ is as he saith a circumscription of Christians according to Interpreters Gospel-disobedience is then their guilt and upon account of this they suffer Had they believed and yielded sincere obedience which they professed and to which they engaged themselves they had not perished and the want of this appears to be their destruction CHAP. XLI Interest in a Church-state is of equal latitude with the Covenant THen it follows by way of necessary corollary that Church-membership interest in a Church-state is of equal latitude not only the elect and regenerate but all in covenant as before spoken to have their right stand entitled to Church-priviledges And here lest I should be mistaken let me explaine my selfe that my meaning is not ipso facto because in covenant with God and called by his name to entitle them to the Church invisible and so to suppose them lively members living in grace by influence of the Spirit from Christ This would clearly enough contradict that which before I have spoken and were indeed a contradiction in the adject I mean it of a visible Church-state and interest in visible priviledges If any quarrel at the distinction as some have done on either hand endeavouring to take off both members The Church of Rome not admitting any Church invisible and others not brooking any Church but such as consists of invisible members as may appear in their definitions of a particular Church putting in those clauses that belong only to the Church invisible I shall refer them to Doctor John Reynolds in his second Thesis fully bottoming it on that Text Mat. 22. 14. Many are called but few chosen which yet must be confest with judicious Master Hudson that it is not a division into two distinct Churches or species of Churches but a distribution of the subject by the adjuncts
child-bearing The natural posterity which was the birth by Promise we only understand And so the Apostle explaines it Rom. 9. 7 8. Neither because they are the seed of Abraham are they all children but in Isaac shall thy seed be called That is they which are the children of the flesh these are not the children of God but the children of the Promise are counted for the seed Where children of God is taken in the same latitude as Adoption ver 4 comprizing all the visible body of the Jewes as it is also taken Deut. 14. 1. Only those that are borne by Promise are included and all the sonnes of Ishmael and Keturah though their parents were once in Covenant are by Gods special command shut out Neither are all these included for as God cast off Ishmael and his seed so he also cast out Esau and his posterity Therfore the Apostle having brought the former distinction of seeds rests not there but addes verse 10 11 12 13. And not only this but when Rebecca also had conceived by one even by our Father Isaac for the children being not yet borne neither having done any good or evil that the purpose of God according to Election might stand not of works but of him that calleth It was said unto her the elder shall serve the younger as it is written Jacob have I loved but Esau have I hated And therefore the denomination of the seed is in Jacob sirnamed Israel Therefore when the head or if you will the root of the covenant is mentioned in Scripture it is not barely Abraham but Abraham and Isaac to exclude all Abrahams seed of any other line not barely Abraham and Isaac but Abraham Isaac and Jacob. The natural seed of Jacob then not according to ours but Gods own limits is included in that covenant in the full latitude and extent of it Secondly we do not say that this covenant was entred with Abraham as a natural Father nor his seed comprehended as natural children we well know that quâ tale is omne then all natnral parents were in Covenant in that they had natural children and all natural children were in Covenant because they were the natural issue of their parents Abrahams Father was a natural father and Abraham was his natural son yet neither of them upon that account were in covenant we say it was entred with Abraham accepting the termes of it from God for himself and his natural issue all his natural issue not by God himself excluded were in covenant He that made the covenant according to his good pleasure might put limits to it Abraham may be considered 1. As a man the Son of Terah of the race of Adam 2. As accepting of Gods call and receiving his tender for him and his 3. As a faithful and an upright man regenerate and stedfast in covenant It is not as man that God enters covenant in this latitude for Abraham himself was not thus in covenant If he had been in covenant as a man then no man had been out of covenant Neither is it as an upright man before God and keeping covenant for those of his posterity whose hearts were not stedfast were in covenant and did hand it over to their seed But as a professour of the Faith accepting the covenant taking God for his God in contradistinction to false gods he accepted it for himself and for his seed his natural posterity And all that professe the faith hold in the like tenure are in covenant and have the covenant not vested in their own persons only but enlarged to posterity Thirdly we entitle the seed of Abraham as before to spiritual mercies and so the seed of all that hold in the tenure of Abraham to saving grace and life eternal not by an absolute conveyance infallibly to inherit we know though Israel be as the sand of the sea yet a remnant only shall be saved Rom. 9. 27. but upon Gods termes and conditions in the Gospel held out of God to his people Salvation is made over by vertue of covenant to all thus in covenant in that sense as Christ speaks John 4. 22. Salvation is of the Jews In that sense as Christ useth it of Zacheus family This day is salvation come this house Luke 19. 9. In that sense as the Apostle to the Hebrews speaks of it where he sets out the danger of neglecting so great salvation Heb. 2. 3. In that sense as I conceive the Apostle speaks of it where he saith that upon the cal of the Jews All Israel shall be saved Rom. 11. 26 They shall enjoy those priviledges in which salvation upon Gods terms may be obtained and this is all that can by any means be squeezed out of their words that say the covenant of Grace was made of God with Abraham and his natural seed or with beleevers and their seed It is even irksome to read the large businesse that is made to find out our meaning about the covenant of God made with Abraham and his seed and we must per force confesse that we mean it of a covenant infallibly absolutely to conferre grace and consequently salvation To be so in Covenant as that a man cannot fall from it To this end words of mine are produced that I never uttered and several arguments produced against this supposed tenent and authorities multiplied out of Protestant Writers Beza Twisse Wallaeus The Annotations on the Bible Ames Paraeus Downham I am content that all these Worthies shall still stand up in their honour and that this shadow should fall with shame as well as I am that Bellarmine Stapleton a Lapide Becanus Estius should fall with it whose arguments in this controversie one after other have been brought against me To draw all up towards a conclusion All that is necessarily included in Gods entrance of covenant with a people engaging to be their God and taking them for his people is here by this grand Charter of Heaven made over to Abraham and his natural issue by Isaac and Jacob. All their posterity are branches of this root by nature simply considered and they are holy branches by vertue of this covenant which necessarily implies priviledge of Ordinances the fruition of Gods Oracles which are his covenant-draughts without which no people are in Covenant but all are strangers And this priviledge of Ordinances implies also all Priviledges leading to and accompanying salvation and salvation it self upon Gods terms in his word revealed and so before the disputation the Reader hath my supposition CHAP. XLVI Arguments concluding the natural issue of Abraham Isaac and Jacob to be taken into Covenant MY first Argument is taken from the addition annext to this covenant in the words immediately following The Lord having made a covenant in full words with Abraham and his seed he addes and I will give unto thee and to thy seed after thee the land wherein thou art a stranger all the land of Canaan for an everlasting possession and
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
them John Baptist in that place doth not deny them which also now they had in visible possession All sorts of men fare better by priviledge of birth in civil things Prov. 19. 14. House and riches are the inheritance of fathers The Jews fared better respective to Religious things Rom. 3. 1. VVhat advantage then hath the Jew or what profit is there of Circumcision Much every way Priviledge of Ordinances in the Church of God is a Birth-inheritance CHAP. XLVIII The Covenant in New Testament-times takes in parents with their children BUt in case all this be yeelded in Old Testament-times that the Covenant entred was in this latitude that the whole of Abrahams seed were taken with him into Covenant and that then it ran in a race by carnal descent yet it is otherwise at least in New Testament-times No childe fares now the better respective to any visible Church-interest for the Faith or Religion of their Ancestours And here is a fourth difference between the first and second the Old and New Covenant according to some The first Covenant was entred in that latitude to take in Children with their parents Posterity with their Ancestours according to the Charter so long infisted upon But in New Testament-times the Covenant reaches no farther then the person that actually enters He covenants for himself his seed have no more or farther interest then the seed of Heathens and Pagans When I first published my Birth-priviledge I here expected opposition and did look that some would appeare to put this limit to the Covenant in New Testament-times but for the state of the Church under the first covenant I thought I should not have found an opposite and therefore was lesse mindful of the confirmation of it which I hope is now done to the Readers full satisfaction As to those that plead such a change of things in New Testament-times we might interrogate them in sundry particulars First when God by free Charter did once vouchsafe such a grant to his people how it can be made appear that it was ever reversed or any such limit put to it when the Church of God hath held it in see from Abraham to this present hour they may well look that they should produce some plaine word from God revoking his grant that challenge them for usurpation It is true that Gods Sovereignty is such that he may contract his grace at pleasure As he may wholly strike a people out of covenant so he may put what termes he pleases to it but such that affirme it should make it appear in which hitherto they have been silent They that will eject us out of so long a possession had need to make their plea firm for our eviction Secondly we might demand the reasons why the Covenant should run in so narrow a limit now being vouchsafed in so great a latitude then being once made of God as with men of yeares so with little ones Deut. 29. Why should little ones be now excluded and onely men of growth admitted when it is granted on all hands that God continues a people to himself how comes it to passe that he admits them on such new termes That his favours are now thus shortened that as a lease for terme of life differs from a fee-simple for inheritance so the Covenant in New Testament-times differs from the Covenant vouchsafed of God to our fathers Where the absurdity lies that Baptisme should be administred to those that do not actually beleeve when yet Circumcision was administred to infants in as great an incapacity Thirdly we might demand how they can avoid that great scandall that must needs by this meanes be given to the beleeving Jewes who waved the old way of the administration of the covenant and embraced the new to have their infants upon this new admission struck out of Covenant A man that should be seized on an inheritance for ever will hardly be brought to quit that tenure and accept with limit for terme of life God was their God and the God of their seed Gen. 17. 7. They did bring forth children to God Ezek. 16. 20. Now they bring forth children without God They have a seed but no holy seed a world replenished but not a Church or people to God continued The savage Indians in a married condition have this priviledge that their issue are not bastards and this is all that can be claimed by Christians Fourthly we might demand if so great a change were made and held in the Apostolique Primitive times how it comes to passe that there was such silence no man moving a question about it The pomp of worship and observation of places formerly in use was laid aside in Gospel-times but this we hear of and the reason of it John 4. 22. The initiating Sacrament of Circumcision had a period put to it of this we hear and many complaints about it Psalteries Harps Organs Cymbals and such instruments of musick in use in the time of the Law were laid aside in Gospel-times and not known in the westerne Churches till after Thomas Aquinas his dayes As this was done so it was not past in silence but spoken of as elsewhere I have shewn and given reasons of it by Justin Martyr or at least one that beares his name Chrysostome Isidore Thomas Aquinas When none of these changes can passe but observation is made it is more then strange that so great a change as this in the termes of the Covenant between God and his people can be so carried on without any observation at all or one word once moved about it or spoken in it See Master Baxters Treatise of Infants Church-membership proving that Infants were sometimes Church-members page 26 27. that there is no repeale of this grant vouchsafed of God p. 27 28. Waiting for some faire answer to the former demands I shall proceed to those texts of Scripture where the Covenant in New Testament-times is held out in this latitude to beleevers and their seed comprizing their parents in the same priviledge of Covenant and participation of promise First let us look into those words of Peter delivered in his first Sermon after the receiving of the holy Ghost the first place in which the Covenant of promise and Baptisme the Seale of the Covenant are mentioned to the Jewes with whom the Apostles as yet held communion being not actually rejected out of a visible Church-state Repent and be baptised every one of you in the Name of the Lord 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 afarre off even as many as the Lord our God shall call Acts 2. 38 39. In which words we may observe 1. An Exhortation as to repentance for the guilt of the blood of Christ of which they stood convinced so also unto Baptisme 2. A Motive stirring them up to embrace baptisme in the
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
v. 22 23. lays down the history which afterwards he allegorizes in five verses and then makes application of the history and not of the allegory v. 29. 3. That to be born after the flesh should import birth of Abraham as a beleever and so natural generation of each child of a beleever in that respect â—ut then to be borne after the flesh would be common to Isaac with Ishmael to him that is borne after the spirit of the free woman by promise with him that is borne after the flesh of the the bond-woman for to be borne of Abraham or a beleever agrees also to Isaac to him that is born after the Spirit of the free-woman by promise whereas to be borne after the flesh is taken in a sense from which Isaac and we that is Paul and other Christian beleevers are excluded That is that certain clear truth by way of necessary corollary would follow which that great Doctor Abbot in the place quoted takes for granted speaking of both births and applying his tantummodo twice over to Ishmaels birth he clearly signifies that Ishmael had this honour and that Isaac had it likewise and that which is far more noble together with it 4. It is said that I quite pervert the Apostles intent in taking to be born after the flesh to impart an honour whereas the Apostle mentions birth after the flesh as a debasement takes it in the worser part not as importing a descent from the father but from the mother and that mother a bond woman and therefore the children servants or bondâ—slaves by reason of their being borne after the flesh And doth not the Apostle tell us in the relation of the history of their father as well as their mother does he not speak of one common father in these words Abraham had two sons as well as of two different mothers and I dare not take the boldnesse to exclude either I confesse the Apostle mentions birth after the flesh as a debasement in putting it in opposition to birth of the Spirit yet I affirme that he mentions it also as an honour As circumcision was a debasement in one respect Eph. 2. 11 and an honour in another Rom. 3. 1. Phil. 3. 5. It was an honour to have Circumcision in the flesh they were thereby a people of God in Covenant but it was a debasement being put in opposition to circumcission in heart and to the worshipping of God in Spirit and in Truth it was an honour to be born of Abraham after the flesh and frequently mentioned in Scripture as an honour but an abasement when it is opposed to the birth of God by the Spirit Much more might be animadverted but this is enough as I think to the cause and I purposely avoid all that concernes the person I know not what more may be said but I finde nothing as yet said but that which instead of evincing the contrary being thoroughly examined is a more full confirmation that in New Testament-times such a distinction of births is in New Testament-times continned clearly hinted and taken for granted here and in other Scriptures fully exprest CHAP. LIII Matth. 19. 14. Mark 10. 14. Luk. 18. 16. Vindicated THat Text in the Gospel uttered by our Saviour Christ and recorded by three Evangelists comes now to be considered Suffer little children to come unto me and forbid them not for of such is the Kingdome of God In the whole Narrative in Gospel-records we may see First The pious care of Parents or others in their stead to present Infants to Christ Secondly The harsh entertainment that they found from the Disciples of Christ Thirdly The good will of the Lord Christ towards them manifested 1. In his displeasure against those that forbade their coming 2. In his free admission of them 3. In gratifying their requests that brought them 4. In receiving them in his Armes In the words that we have in hand we see 1. Their admission or at least charge given for it Suffer little children to come unto me 2. The reason for of such is the Kingdome of God Here is wont to be enquired 1. What moved these thus to present their children This by the Evangelists is expressed that Christ would put his hands upon them and pray Which as they requested so he condescended to answer He put his hands upon them and blessed them They looked upon Christ as it seemes as a great Prophet highly in favour with God and such were wont to bless in the name of God and their blessing was highly prized Hands were used to be imposed as in sacrifices Exod. 29. 10. so on persons in blessing Gen. 48 14. The reason that moved his Disciples to forbid their coming can scarce be doubted They saw men resorting to Christ either moved by his Doctrine or his Miracles either to be instructed or cured neither of these could be in their thoughts that presented these little ones They were uncapable of his teaching being infants and that they needed not his cure being not diseased and therefore they rebuked those that came to tender them Now to come to a clear understanding of the words we shall lay first some positions concerning these Infants admission and afterwards come to the consideration of the reason First That these were Infants or as Infants in an incapacity to learne ought from Christ and so actually to imbrace Christ or enter Covenant themselves with him Which does appear 1. In that they are called little ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. They were brought and came not on their own accord 3. In that Christ took them up in his armes 4. Had they been capable by age of instruction with what colour could any have denied them Why might not they come as well as those multitudes that flocked to him 5. Why were not the children themselves spoke to to forbear to come rather than those that brought them not to bring them If they were capable of instruction they were capable of rebuke 6. Why is there no word of instruction spoken to them The young man that came to Christ was instructed by Christ in the same Chapter So should these have been instructed as well as blest had they been in a capacity for instruction Secondly As they were in an incapacity by reason of age to be taught so they were not as was said diseased to have need of cure This the Disciples well knew that this was usual with Christ to cure those that laboured under infirmities of all ages and therefore would never have had it in their thoughts to have rebuked those that brought these and the Evangelist would never have concealed this reason and mentioned another Such a thing as this I said was vented in a Manuscript but I knew not that ever any print had maintained it Now I am told that there is a book in Folio entituled Baby Baptisme meere Babisme that doth assert it If any man will trouble himself with the book
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
in that and the next verse Verily I say unto you that the Publicans and Harlots go into the Kingdome of God before you For John came unto you in the way of righteousnesse and ye beleeved him not but the Publicans and the Harlots believed him And ye when ye had seen it repented not afterward that ye might beleeve in him The Publicans and Harlots answer to the first brother who from a professed rebellion against the command of God by Johns preaching were brought to repent and accept of a Gospel-covenant and enter into it by Baptisme The chief Priests and Elders of the people that here opposed Christ preaching the Gospel of the Kingdome answer to the second brother that said he would go into the Vine-yard and went not These repent not but hold fast and pertinaciously adhere to the way of old received when the Publicans accept and imbrace the spiritual state of the Church by Christ set up From this impenitence of these chiefe Priests and Elders with whom these joyned in crucifying Christ Peter disswades and exhorts to the repentance of the Publicanes and Harlots The second Scripture which may give light to this text is much parallel to this Luke 7. 29 30. Christ having given a large testimony to John and his Ministry holds out the different effect that it took First in the people and the Publicanes ver 29. And all the people that heard him and the Publicanes justified God being baptized with the Baptisme of John Secondly in the Pharisees and Lawyers ver 30. But the pharisees and Lawyers rejected the counsel of God against themselves being not baptized They persisted in their old way in opposition to that way held forth by John approved by Christ and refused baptisme These with whom Peter had to deale had gone with the Priests and Pharisees kept full pace with them even to the guilt of the death of Christ they were now in a good way to follow the steps of the Publicanes and People to embrace the counsel of God and accept baptisme their impenitence had held them from entrance into a new covenant-way by baptisme Peter therefore exhorts to repent and be baptized Thirdly This appeares by the Text it selfe whereas they will have the illative particle For to inferre no warrant or right in them to be baptized but onely a motive in a moral way urged as we have heard in the last exception It is worth our enquiry to learne what good interpretation suitable to Peters exhortation they put here on those words To you is the promise made and to your children excluding all consideration of right in them and their children Because Christ was promised to them and their children therefore they must repent and be baptized Not to insist upon that just exception of Master Gobbet page 23. That the Apostle doth not say the promise was to you as in reference to the time of making it to the fathers with respect unto them or in reference to Christ who was not now to come but already come as the Apostle proveth from ver 3. to 37. Nor is it the use of the Scripture when mentioning promises as fulfilled to expresse it thus in the present tense the promise is to you or to such and such but rather to annex some expression that way which evinceth the same giving instance almost in twenty several texts which utterly overthrows his exposition Let them tell us why in this moral perswasive holding out a bare motive to perswade the parent onely the children not concerned in the thing and in an utter incapacity should be mentioned And why the words should be carried in that way that interest in covenant and covenant-seales formerly ran and no right at all to covenant or covenant-seales intended This glosse puts too much violence upon the words But carrying it on as a disswasive from persistance in their former way of old covenant legal rites and perswading to embrace the way appointed by him whom God had made both Lord and Christ it singularly answers as to their present condition yet in covenant though in eminent danger to be cast out of covenant so also to the words of the text holding out a covenant-right in Scripture language according to the grand Charter of heaven I will be thy God and the God of thy seed so that I hope by this time the intelligent Reader will easily perceive the frivolous shifts instead of a ful refutation that 's here brought to avoid Paedobaptists proofs of a word of command to Baptize infants from this Scripture As these Scriptures plainly hold out the necessary connexion of the covenant and initial seale so the evidence of reason is cleare for it No man that stands enrighted or legally interested in any priviledge or possession may be denied that ceremony or seal which is appointed for confirmation A copy-hold being found the next immediate tenant of a copy-hold-right must not be denied but received according to the ceremony or solemnity of the place whensoever the King did grant out letters-pattents the Lord Keeper might not deny the seale the Lords Commissioners may not now deny it to any that by a just grant have interest This were to keep a childe out of his fathers house a servant from his place of abode and residence when Christ was so much displeased with his Disciples on like occasion these may well expect to be under as high displeasure Having thus made good the point it remaines that I take off some objections and meet with some quarrels that are raised against it If there be any necessary connexion between the covenant and the seale it must be saith one either by reason of some necessary connexion between the termes which is none for it is but a common accident to a man that hath a promise or a covenant made to him that he should have a special signe it may adesse vel abesse à subjecto it may be present or absent from the subject Giving some instances of covenants without seales Answ 1. By way of concussion it will be easily granted that a covenant may stand alone without a seale annexed but where a seale is appointed for confirmation as there hath been in the Church ever since God took a people to himself out of Abrahams loines there is a necessary connexion This answer he foresees and sayes But you will say All that are foederati should be signati since the solemne covenant with Abraham But neither is this certaine sith we finde no such thing concerning Melchizedek and Lot that lived in Abrahams time nor concerning Job that it 's conceived lived after his time If we read nothing to confirme it the Reader sees nothing to contradict it There is added But you will say it is true of all the foederati in Abrahams family But neither is that true for male-children before the eighth day and women though foederatae yet were not to be signed Is there no connexion between them because he that
multiplying glasse we had holy places holy Altars in which some of our present opponents went too farre to the grief of the godly and farther than the times with their streames needed to have borne them had he been meerely prest and no voluntier in it I wish they would seriously consider how ordinary it is with men to carry on their wayes in extreames and out of superstition to runne upon Sacriledge It is well known how apt the people of Israel were for idolatrous wayes and ready to embrace every superstition after the way of the Heathen and in conformity to them yet after the Babylonish captivity they were quite taken off that course What wickednesse soever they were otherwise guilty of yet it is observed that they kept themselves from Idols That sinne had so consumed them that at last it had even wearied them And then as it appeares from the Apostle they runne upon this extreame to which we are here speaking Therefore when in other things they are charged with the same sinne that as men of knowledge they condemned in others Thou that preachest that another should not steale doest thou steale Thou that sayest a man should not commit adultery doest thou commit adultery And the Series of the words leading to a charge of Idolatry the Apostle changes the phrase and saith Thou that abhorrest Idols doest thou commit Sacriledge Rom. 2. 22. This was now their sinne in the other extreame not on their own heads to put a supposition of holinesse to the Lord on any thing for worship but to convert to other uses that which was sanctified as holy I know some understand these words in a Metaphor that by Sacriledge is meant the robbing of God of his honour by sinne against him but that interpretation the next words contradict in distinct words forbidding that Sacriledge if they will so call it Origen will turne it into an Allegory and understand the spoyling of the sense of Scriptures and stealing Christ out of the Scriptures But the text is plaine that it is a reproof applied to their capacities and in the letter convincing as well as the former of stealing and adultery The plaine sense saith Peter Martyr is the meaning May not I now say that these things are out examples to the intent that we should not runne with them in these extreames from an abhorrency of the one to the other from an abhorrency of Idols to the guilt of Sacriledge which according to the Schoolmen is rei sacrae violaâ—io or rerum sacrarum furtum a deteigning from God that which for an holy use is separate for him which separation is either of persons or of inanimate or irrational creatures I know there are those that affirme that there is no such separation for God in Gospel times and consequently there can be no such thing as this sin of Sacriledge in our times for what is not cannot be thus violated or detained As to the separation of inanimate or unreasonable creatures it cannot be fully denied nor yet must it fully be yielded that no such things are now to be accounted as separate to the Lord we must therefore distinguish These may be said to be separate for God and consequently holy two wayes 1. By divine institution and appointment So the Temple and Utensils of the Temple were holy 2. By divine approbation when men let them apart for advancement of such an holy use as God approves The former we confesse was proper to the times of the Law but the latter yet remaines in Gospel-times and upon this account Ravanellus justly makes the sinne of Ananias and Sapphira in keeping back part of the price of their land that was set apart by them for the service of the Church to be the sinne of Sacriledge The land before sale was his own and the price after sale was his own but now it was to serve by their voluntary act onely to a purpose that was holy The detaining of it is the violation of that which is holy And in this way both the places of publick worship and the revenues for maintenance of those that attend upon this worship are separate for God It will be thought somewhat out of my way to speak to these things yet having so fair an occasion I shall take the liberty of a few words concerning the places of worship shall speak somewhat in the negative and by way of concession There is not any such holinesse in them as in the Tabernacle and Temple This is disavowed by Christ John 4. 23. These had the preheminence above our places of meeting in foure several particulars 1. They had their institution and immediate injunction from God Exod. 35. 10 11. 1 Kings 5. 5. 1 Chron. 22. 9 10. 2. Their direction and prescription Heb. 8. 5. 3. Their promise not alone respective to the worship but the place Exod. 29. 42 43. 4. Their sanction or penalty in regard of typical prophanation Num. 19. 20. In all of these particulars we must give the Temple and Tabernacle the preeminence besides that the Temple and Tabernacle were but one for all Israel we have many In the affirmative I shall lay down several positions First there is equal warrant and reason for the building of our places of meeting for the worship of God as there was for the Synagogues of the Jewes Though we put no such holinesse on these places to parallel them with the Temple yet they have equal warrant and are to have equal respect with the Synagogues which the Jewes had in every City Acts 15. 21. Not only in Judea but where they were dispersed Acts 13. 14 15. There is no word in all the Scripture for the erecting of these Synagogues no mention made of them but once where a sad complaint is made of the burning of them Psal 74. 8. But the people of God being by Gods command to be instructed in the Law they built them places for conveniency of meeting and in such places they met The Law was there preacht Christ and his Apostles did preach there our places of meeting then stand in equal honour with these Synagogues Those that can say any thing for these Synagogues which we cannot say for our publick places of meeting let them produce it 2. There is as much reason and equal warrant to call our places of meeting by the usual common Name of Churches as to call theirs by the common name of Synagogues Nothing can be said to condemne the use of the word Church for our place of meeting but the like may be said to condemne the use of the word Synagogue for their place of meeting The Scriptures therefore calling theirs Synagogues Luke 7. 5. Acts 18. 7. we may therefore fitly call ours Churches That which is objected against the word Church is that Church signifies not a house of wood or stone but a society or fellowship of men professing faith in Jesus Christ So also
as well as kneeled for that is the onely key to open Heaven that is Davids Harp to allay all those unruly affections that are apt to disturb us Lastly here is the effect of all upon the Auditors which is expressed First In their passion of weeping with the aggravation 1. They wept sore 2. Their great love They fell on Pauls neck and kissed him 3. The motive of all this affectionate carriage That which did open these Flood-gates it was because they should see his face no more they should for ever lose him enjoy no more of his Ministerial Labors and diligence now this is recorded by the Evangelist as a commendation It was a spirituall not a naturall weeping It was not like weeping for a dead Father or a dead Wife but for a dead Pastor by whose spirituall labours their souls had made great proficiency I shall from these words observe two doctrines suitable to the two considerable parts of this auditory the one seasonable for the Ministers of the Gospel here present The other opportune for the Congregation of Tamworth now bereaved of a faithful Pastor whom I may see mourning and weeping and that most of all because you shall see his face no more you shall not behold him in this place again you shall not hear his voice from hence again The first Observation is grounded upon these words when he had thus spoken This about the duty of a Minister This about his Holy Godly and exemplary conversation From whence observe That a faithful discharge of the ministeriall Office doth bring unspeakable comfort to such as can upon just grounds assume this to themselves From this faithfulness we see often Paul receiving a great deal of comfort 2 Tim. 4. 6 7 8. The time of his departure was at hand doth not this then make him afraid how shall he give an account concerning the improvement of his talents No I have fought a good fight I have finished my course c. We have the like glorious profession made by this holy Apostle Thess 2 3 4 5 6. which is an excellent Copy for every Minister to write after to live and breathe from thence and in this he is so cleare that he saith Ye are witnesses and God also how holily justly and unblameably we have behaved our selves amongst those that beleeve But yet let none think that Paul doth thus magnifie inherent grace to exclude imputed grace for 1 Cor. 4. 4. Though he saith he knoweth nothing by himself yet he concludeth I am not thereby justified but he that judgeth me is the Lord he knew more evill in Paul then Paul him self could do and certainly so great is this ministerial work that Paul himself cryed out Who is sufficient for these things Chrysostome hath very discouraging passages as if few Ministers could be saved but his meaning must be because few are carefull zealous and diligent Otherwise such as Chrysostome himself that is said to fear nothing but sin and those that by their Doctrin and life turn many from iniquities shall have more then ordinary glory in heaven To amplifie this I shall in some particulars or Characters describe how or when the Ministery is faithfully discharged what is ingredient thereunto or constituent thereof And first there is required an inward experimental savory work of grace upon the Ministers own heart that thereby he may more affectionately and cordially deal with others when we know the terror of the Lord and the love of Christ experimentally this maketh us able in the work of the Ministery 2 Cor. 5. 11. I doe not say that the Office of a Minister is null if he be not a regenerate man or as if he were no Minister or might not be usefull in the Church of God but as to himself he cannot faithfully discharge this Office so as to obtaine a crown of glory hereafter unless he be thus qualified There is Theologia ratiocinativa and experimentalis as Gerson speaketh A man may know things as Aquinas saith per modum cognitionis or per modum inclinationis now it is this experimental Divinitie that worketh besides Knowledge an inclination and propensitie to the thing known that maketh us able to discharge this duty To Preach of Regeneration of Faith when a man hath no savory understanding of these things is to talk of the sweetness of honey when we never tasted it or of the excellency of such a Countrey which we never were in but know it by Mapps only If thou knowest the truths of God but by Books by Authors onely and thy own heart feeleth not the power of these things Thou art but as the Conduit that letteth out wine or refreshing water to others but thou thy self tastest not of it or like the hand that directeth the Passenger but thou thy self standest still 2. To a faithfull discharge there is required a sound knowledge judgement and skill in divine things hence they are called lights guides and Shepherds they are required to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 2. apt to teach to reprove in all Doctrine 2 Tim. 4. 2. It is not enough to cry out of Heresies or of sinnes unless we rebuke with doctrine The least Knowledge that Casuists condescend unto in a Minister is that he must be learned supra vulgus fidelium Is he a fit Minister that can onely Preach and pray by a prescript or form from another He is not a fit Physitian or a fit Lawyer that should doe so in his way Ministers therefore should take that exhortation which we see Paul gave even to Timothy though so well accomplished 1 Tim. 4. 15. Meditate upon these things give thy self wholly to them that thy profiting may appear yea vers 13. Till I come give attendance to reading The circumstance of time is to be observed for though Paul was to come shortly to him yet that little time he was absent from Paul must be improved in reading Gods Word Be thou ascribe instructed for the Kingdome of heaven that can bring out of thy treasure old and new be a Fountain not a Cestern that will quickly be dry Cajetan Summula Tit. Doctoratus maketh it a mortall sinne to approve any for a Doctor in Divinitie who is notably insufficient because hereby he is testified to be a Physitian of souls when yet through his ignorance may be the ruine of many I dare not avouch that of Luther who said it is a German Proverb that young Divines fill Hell onely it is a good warning that such be diligent in studying that God may blesse them with all knowledge and understanding first in the Scripture and then in all other parts of Divinitie whether controversall positive or practicall especially adde to thy Ministeriall knowledge these two things First a firm faith for to read and to know much but not to digest it maketh us scepticall Have faith not reason or opinion in religious things Calvin saith in Comment 2. Epist ad Corin. that the Ministers