remembrancer Resol Prayer is a duty incumbent to all men especially Christians and the way wherein God is pleased to make out such promises a Mat. 7.7 and therefore you must not thinke that Gods absolute promises tye him to give such and such things whether they will aske or no b Jam. 4.2 but that he will enable his people to pray that they may receive the promised mercies c Isa 51.9 He having resolved he will be sought unto for the accomplishment of his promises d Ezek. 36.37 52. Doubt Some scruple the singing of Davids Psalmes saying they were onely penned for the present occasion and conceive that the Psalmes mentioned in the New Testament were not Davids but such as men assisted by the spirit of God composed for the particular occasion e 1 Cor. 14.26 But what thinke you of it Resol Though Davids Psalmes were penned for the particular occasion yet the use of them still remained and some of them were sung many Ages after f 2 Chron. 20.21 29.30 nor can it be proved that they ever ceased to be Gods Ordinance As for the New Testament we often read the word Psalmes therein and for the most part in such a sense that Davids Psalmes must needs be thereby meant g Luke 20.42 Acts 1.20 13.33 Eph. 5.19 Col. 3.16 and elsewhere but never to my remembrance in the sense you speake of for such occasionall composures are rather called Hymnes or Spirituall songs and distinguished from Psalms h Eph. 5.19 Col. 3.16 To that place you cite Viz. 1 Cor. 14.26 I answer First The Apostle there speakes of abuses and d sorders and therefore it is hard thence to prove a duty It is rough Logick to say the Apostle reproves them that they had each of them a Psalm therefore Christians must or may have each of them a Psalme Secondly Admit that Paul reproves them not for any faultinesse in the matter of their worship but the manner of performance which I confesse is likely to be his meaning our opinion may well stand with it for he might well meane Davids Psalmes and so the sense will be this Every one chooseth what Psalme himselfe pleaseth c. Thirdly Suppose he meant any other kind of Psalmes then Davids yet he excludes not them neither in this place nor elsewhere Fourthly If those which had the extraordinary gifts of the spirit to compose such spirituall Songs as abovesayd made lesse use of Davids Psalmes by reason of their owne extraordinary abilities it were no warrant to us which pretend to no such gifts to neglect such excellent helpes as Davids Psalmes are 53. Doubt How doe you know that this day which we celebrate is the first day of the weeke which the Apostles kept and is called the Lords day Resol As well as the Jewes in Christs time that they kept the seventh or you that you are baptized We must not think our Ancestors were so silly that they could not count seven 54. Doubt I but that is not all let them account as well as they can the time will vary much in the revolution of one thousand six hundred forty eight yeares and therefore how can this be sayd to be the same considering with all that in Countreys farre distant it may he night in one when it is day in another Resol I confesse I am neither Astronomer nor Geographer nor doe I thinke we stand in need of such Calculations Let yeares revolve whither they can the dayes of the week will still follow one another in the same order they doe The Jewes Sabbath was above twice as old as ours is when Christ was on the Earth and the course of the Sunne twice interrupted in the meane time i Jos 10.13 2 King 20.11 Yet Christ never reproved them for observing a wrong day but he and his observed it till it was changed k Luke 23.56 which they would not have done had there been any errour in the Jewes account The distance of place I confesse may alter the time much yet I verily beleeve that hee which in all his travells or wheresoever GOD placeth him shall observe a day weekly beginning with the first and so holding on keepes it seasonably And if this be not allowed I see not how the Patriarcks in their Pilgrimages or Proselytes which dwelt in all parts of the World l Acts 2.9 8.27 to say nothing of the distance which some conceive was between Canaan it selfe and Paradise where the Sabbath was instituted could observe the seventh day Sabbath in its season 55. Doubt Might we not as Master Calvin wished appoint a part of each day or as others think any other day so it be one in seven in stead of the first day of the weeke seeing that day is not positively set downe to be kept Resol Though I reverence Master Calvin as highly as any man that was alive this hundred yeares yet I cannot comply with him nor any men else in judging another time so fit for Gods service as that which by the Apostles themselves was set apart m Act. 20.7 1 Cor. 16.2 whose example they being inspired by the holy Ghost may as well in this as many other things supply the want of a precept n Phil. 3.17 56. Doubt How should I know when to begin and conclude the Lords day Resol It it a great question among Divines For mine owne part with submission I thinke it begins at the dawning of the day when Christ arose o Mat. 28.1 I know it is sayd Gen. 1. The evening and the morning and not The morning and the evening nor dare I say it is an Histero proteron for the often inculcating of it seemes to point at some Mystery But this I say that though it be granted that the naturall day and particularly the Sabbath containing foure and twenty houres had its revolution from evening to evening yet nothing hinders why the Christian Sabbath may not be from morning to morning for seeing the Lords day is kept in memory of Christs resurrection why should it not as well begin at the houre and minuite as be celebrated on the day that he rose from the dead CHAP. XIII Of Oathes 57. Doubt HOw can swearing by the Name of GOD be a sinne seeing it is not onely allowed but commanded a Deu. 6.13 10.20 Resol Swearing by the Name of GOD so it be with reverence and upon just ground is not a sin but a worship of God tending to his honour by making him the Judge of secrets but swearing customarily rashly and vainely is a breach of the third Commandement and the like may be sayd of other worships But the meaning of the places you cite is this When thou shalt be lawfully called to sweare thou shalt sweare by none other but God alone for to him that worship appertaineth 58. Doubt But how can these passages stand with flat prohibitions on the other
Divinity-knots Vnloosed OR A CLEARE DISCOVERY of truth by resolving many doubts according to Scripture Orthodox Divines and sound Reason so as weake capacities may receive satisfaction therein TO WHICH PURPOSE A Number of Points are explained by familiar Simile's A TREATISE INTENDED specially for the instruction of young Christians in ROTHSTORNE parish in CHESHIRE But published for a further extent of the benefit thereof to the Israel of GOD. By Adam Martindale one of the meanest Labourers in the LORDS Harvest 2 Tim. 2.7 Consider what I say and the Lord give you understanding in all things 1 Pet. 5.10 The GOD of all grace make you perfect stablish strengthen settle you London Printed for John Hancock in Popes head Alley neere the Royall Exchange 1649. Divinity-knots Vnloosed OR A CLEARE DISCOVERY of truth according to Scripture Orthodox Divines and sound Reason so as weake capacities may receive much satisfaction and benefit Herein seventy five Doubts are resolved drawne from these severall heads most in Controversie Viz. Touching the Scriptures and God his Decree and Creation Of Providence Of the fall of man Of the Law of God and the two Covenants Of Christ the Mediator Of Free-will Of Calling Justification Adoption Sanctification Faith Repentance and good Workes Of Perseverance and Assurance Of Christian Liberty and Liberty of Conscience Of the Civill Magistrate and Church-Censures Of Religious Worship and of the Sabbath day Of Oathes Of the Church Of Communion of Saints Of the Sacraments By Adam Martindale one of the meanest Labourers in the LORDS Harvest London Printed for John Hancock in Popes head Alley neere the Royall Exchange 1649. To my Deare and precious Father CAPTAINE JAMES JOLLIE AND To my present and quondam Hearers at Rothstorne in Cheshire and Gorton in Lancashire Dearely Beloved THough the Title-page informs you for whose sake I was especially induced to write this small Treatise it was neuer intended by me that any party of you should wholly monopolize my thoughts of love and Christian respect but howsoever my duty presseth me more in reference to the charge I daily undergoe then to thrust my Sickle into anothers Harvest Yet since this comes on the publique Theatre you may all challenge as well a share in it as the Author whom all of you may justly claime though in different relations peradventure to be your owne Concerning the Booke it selfe it behoves me not to say much To dispraise it beyond my owne judgment were sinfull modesty to praise it above desert unsufferable arrogancy Medio tutissimus c. The best course is to leave it to your Christian perusall and charitable survay and so I doe telling you onely that nothing save the weaknesse is mine owne For the main substance though the most of it came immediately out of my memory in this forme you see it without any considerable consulting of Authors was of that store which in reading the Scripture and other Divinity Bookes and hearing Sermons conferences c. I had before treasured up Some things indeed there be which you shall hardly meet with in any VVorke yet extant but those I also disclaime as none of mine For so farre as the truth of GOD appeareth in them the spirit of God the guide to and in all saving truth in whose hand I am at the best but an Instrument may justly appropriate it to himselfe as his right and due Though sometimes I am forced to clash with unsound opinions I haue concealed the Authors Names as having a desire to vindicate the truth not to provoke any to vindicate himself for which cause I have not onely declined all bitternesse of expression which I think below a Christian at all times but also the recitall of their owne words formally contenting my selfe with the matter least it should too plainely appeare who owneth the Tenets I oppose If notwithstanding all this any be disposed to wrangle with me I shall hardly trouble the VVorld or my selfe so far as to rejoyne to such replyes But if I be reasoned with in the spirit of meeknesse whether it be in this publique way or any other I dare with a safe conscience and shall be ready as my occasions will permit to give an account in a brotherly way to any that shall desire satisfaction concerning any thing herein asserted Thus I commet both you and this small piece to the blessing of GOD remaining Yours in the affaires of the Gospell A Martindale Strethill Aprill the 9. 1649 Divinity-knots unloosed CHAP. I Of the Scriptures and by the way of the light of Nature 1. Doubt IF the Scripture be a perfect rule a 2 Tim. 3.16 17. Psa 19.7 Deu. 12.32 Pro. 30.6 Isa 8.20 Revel 22.18 19. how can the light of nature be of any use in spirituall matters Resol A rule may be sayd to be perfect in three cases 1. When there is a perfect enumeration of and provision for all particulars that possibly can fall under it 2. When it runs in generall tearmes and is comprehensive enough to include whatsoever is to be taken within it 3. When it particularizeth the principall and expresseth the rest more generally As for example * This homly Simile though it may seeme ridiculous to critick wits is of great use if well considered for the clearing of this questioned truth to the capacity of weak Christians for whose sake this worke was undertaken In a Lease we account the rules perfect which a Tenant is to walke by in occupying the ground which is letten him if 1. it give him particular leave to pasture mow and sow or secondly say in generall tearmes he is to have it to all tenantly uses or give way that the Tenant shall have it for tillage and all other tenantly uses Now the Scriptures are perfect in the last sense they deliver particular rules for all the maine poynts of Faith and practice but matters of circumstance and inferiâ—ur alley are comprehended perfectly though more generally And therefore as he that holdeth his Living to all Tenantly uses had need of so much judgement as to drawe this generall into particulars So when the Scripture entreth not upon the particulars but in the generall commandeth order decencie and edification b 1 Cor. 14.26.40 we had need of the light of nature assisted by the spirit of God to judge according to the generall dictates of Scripture what in such a time and such a case may make for order decencie or edifying 2. Doubt How can Ministers tell us what the Word imports in the Originall of any text they quote seeing themselves as some with probability affirme never saw the Originall Resolution By the Originall we doe not meane the first Copies that were written but faithfull transcripts of them in the same language and these none can deny us to have seene except they will deny withall that our Bibles in English which are translations thereof are the word of God which the Objecter seemeth not to doe And yet although we
unhonourable that before was honourable but in this sense it is rarely if at all found in Scripture 2. To disrespect ot slâ—ight one that is honourable and still remaines worthy to be honoured In the former sense God cannot be dishonoured but in the latter hee may c Mal. 1. â— Rom. 2.2 even as Children by their disobedience doe not render their Parents dishonourable d Mat. 1 4 5 6 but dishonoured e Mic. 7. 21. Doubt How can men in justice become lyable to eternall punishment for sin committed in time and it may bee in a short time Resol 1. They are committed against an eternall God and therefore are alwayes as it were in committing before and against him 2. If men might live eternally they would sin eternally and God punisheth according to the rebellion of their wils 3. Though punished in Hell thay still retaine their enmity against God and therefore justly is their penalty continued CHAP. VI. Of the Law of God and of the two Covenants 22. Doubt IF the Covenant of workes be for substance comprehended in the ten Commandements how can Christians which are free from the Law be bound to observe them Resol The Law of the Ten Commandements containeth the matter of the Covenant of workes but is not the Covenant formally any more then the Copy of a Lease written by a private hand Simile having never been sealed and delivered according to Law is the Lease it selfe The matter of the Covenant without the forme cannot sufficiently constitute it Now the forme of the Covenant of workes is the condition whereupon the duty is undertaken Viz. Doe this and live Life is promised upon perfect obedience damnation threatned upon the least disobedience The Gospell indeed requireth the same things but not upon the same tearmes for whereas the same Covenant of workes saith Doe this and live the Gospell saith Live and do this Christ hath freed us from the Law as it is a compeller and condemner but not as it is a directory or to speake properly we are freed from the Covenant of workes as it is such but not from the things therein contained even as a Servant which obeyed his Master out of slavish feare or for wages if his Master adopt him and make him his heyre though he still be bound to doe the same things yet forasmuch as he acteth from different Principles Viz. of love thankfulnesse and 〈◊〉 reverence he is perfectly free from that Covenant which as a Servant he made with his Master In like manner the adopted Sonnes of God though they are to act the same things that the Law of works required yet in as much as they doe them not to be justified and live but because they are justified and doe live nor are bound to them under the penalty of revenging wrath but fatherly chastisement are perfectly set at liberty from the Covenant of workes 23. Doubt If the Covenant on Mount Sinai was a Covenant of grace as it must needs be because in it was forgivenesse of sins How can Christ be sayd to be a Mediator of a better Covenant then Moses better and worse seeme to intimate there be two Covenants of grace Resol They are not called better and worse in respect of the matter or substance of them but in the manner of dispensation When we compare two Bookes of the same nature together as suppose they treat of Grammar Logick or Phylosophy the one treating in a prolix darke and confused manner the other in a briefe methodicall and plaine way and say this is better then that we doe not meane that the subject matter of the one is better then the other but onely the excellency is in the method and expression So when the Covenant of Grace as it is handed to us by Christ is preserred before the same as it is set forth by Moses in types and shedowes we must understand it of the perspicuity and compendiousnesse of the administration together with the freedome from burdensome Ceremonies not of the Covenant it selfe for that is one and the same to them and us a 1 Cor. 10 1 2 3 4. 24. Doubt How can the Jewes Covenant and ours be all one when as in theirs forgivenesse was not for every sin namely not for presumptuousnesse b Num. 15.30 nor uncircumcision c Gen. 17.14 nor of all their sin at once but by degrees successively for when they had offered Sacrifice for one transgression they lay under the next till Sacrifice was againe offered But Christ hath at once payd a full price and acquitted us from all our sins Resol With reverence to the learned Author from whom this doubt ariseth I beleeve it is a great mistake to say the Jewes Covenant had not remi2sion of all sins That the presumptuous sinner and uncircumcised person must be cut off the places forequoted prove but this cutting off was excommunication or a losse of their part in the externall Covenant of God till the one repented the other became circumcised and cannot be understood of an unpardonable condition for that either uncircumcision or presumption especially this sort of presumption in the Text alleadged being opposed onely to ignorance was unpardonable and therefore all damned that were defiled with them as it must needs follow is not onely unproved but disproved by Scripture d Jos 5.2 3 4 c. Rom. 2.26 2 Sam. 12.13 2 Chro. 33.10 11 12 13 14 15 16. Nor is there any more force in that which is alleadged concerning the graduality of forgivenesse for the Sacrifices did not of themselves make the attonement but as Ordinances typifying Christ they did as it were Sacramentally apply and seale the pardon of sin to the conscience as they should from time to time offend and stand in need of pardon but that Christ did at once beare the sins of Beleevers as well Jewes before his comming as Gentiles since is plaine by that clause so much stood upon by the reverend Author The Lord hath layd on him the iniquity of us all e Isa 53.6 and many other places f Rev. 13.8 Gal. 4.4 5. Isa 53.5 25. Doubt How could the Covenant on Sinai be a Covenant of grace seeing the Apostle calls it a killing Letter and a ministration of death and condemnation g 2 Cor. 3.6 7 9. Resol I conceive the Apostles meaning was not that the whole Covenant on Sinai beginning Exod. 20. and ending with Levit. 26. was a killing letter c. For the Sacrifices and Ceremonies typifyed Christ and sealed forgivenesse of sins and reconciliation to God * If you observe this distinction you may easily answer to all arguments built upon any other Scripture which seems to assert that the Jewes lived under a Covenant of workes But Moses is there to be considered as he was the Minister of the Decalogue or ten Commandements without respect had to the Types and Ordinances whereby Christ was signified and that this is not
side SWEARE NOT AT ALL b Mat. 5.34 and ABOVE ALL THINGS MY BRETHREN SWEARE NOT c Jam. 5.12 Resol Very well for the sense is Sweare not at all by the Creature Not by Heaven Earth Jerusalem or thine head saith Christ d Mat. 9.34 c. Not by Heaven Earth or any other Oath saith the Apostle James c Jam. 5.12 The generall expression Sweare not at all must be expounded by the particulars enumerated Others say the Scribes and Pharisees taught It was lawfull to sweare in their ordinary Communication so they were not perjured and Christ heads himselfe against their Doctrine forbidding swearing in ordinary course to which James subscribeth in the place quoted Both expositions are agreeable to sound doctrine though they cannot both be sense of the places But that Christ should forbid all swearing cannot be the sense of it for God himselfe appointed an Oath to decide controversies Exod. 22.7 c. 1 Kin. 8.31 Ezra 10.5 Nehe. 5.12 13.25 Isa 65.16 2 Cor. 1.23 Heb. 6.16 2 Cor. 11.31 which being neither typicall nor grounded on speciall reason peculiar to those times but of common equity concerning us as well in the dayes of the Gospell cannot be abrogated Compare the Scriptures in the Margent CHAP. XIV Of the Church and Communion of Saints 59. Doubt WHethr is there such a thing as an universall visible Church Resol The Church wherein God hath set Apostles 1 Cor. 12.28 can be no other Vniversall it must needs be because comprehending universall Officers and it can neither be the invisible on Earth nor the tryumphant for Apostles as such belong to neither of them though as Saints they doe for Judas was an Apostle a Mat. 10.2 3 4. but appertained neither to the invisible Church on Earth nor the tryumphant in Heaven b Joh. 17.12 Acts 1.16 60 Doubt How is it possible that Beleevers through the World should hold Communion when they are of so many different opinions Resol Diversity of opinion is a great enemy to Communion and therefore it should be our desire and endeavour to be all of one heart and judgement c 1 Cor. 1.10 Yet it is possible Communion may be held in the maine amongst those which are not of one mind in all things d Phil. 3.15 16. CHAP. XV. Of the Sacraments 61. Doubt HOw can Infants be capable of Baptism when the Scripture no where commands it nor tels of any that were Baptized Resol Though the Scripture lay downe neither Precept nor President in expresse tearmes a Doctrine that may be proved by undenyable Scripture-consequence may not be rejected Christ overthrew the opinion of the Sadduces by Scripture a Mat. 22.29 to 34. although he alleadged nothing expresly against their errour but onely by way of consequence Howbeit the confutation was so cleare that the multitude understood and admired it his enemies were put to silence and a fresh party prepared themselves to give an onset 62. Doubt Yet methinkes a matter of so great importance and so much contended for should be proved by one place at least of expresse Scripture Resol Though the least part of Gospell-truth is worthy to be contended for so it be in love and modesty and the delay of Baptisme without just cause is a sleighting of Gods gracious tender yet the dispute being onely concerning a circumstance of time we account it nothing so weighty as if it concerned the substance and essence of Baptisme Neverthelesse it cannot be denyed but even weightier matter then Baptisme it selfe are not to be found in expresse tearmes in the Scripture The Mystery concerning Trinity of Persons in Unity of Essence is no where read Totidem verbis as we say in the Word of God howbeit it is sufficiently proved 1 John 5.7 and no lesse then blasphemy to deny it Neither is it said in any place expresly that the holy Ghost is God though undenyably proved 1 Cor. 3.16 Acts 5.3 4. Or how doth it appeare that Women did or ought to receive the Lords Supper Or that the Son of a Beleever being a growne person was or ought to be Baptized which notwithstanding our opposers hold and practice They must not answer me that whole Families were baptized among whom it is probable there were some such for it may be easily replyed It is as probable that in some of the Families mentioned there was at least one Infant or person in minority which if we shall suppose seeing the whole Family was baptized it must needs be baptized also which they will in no wise grant though it be the more probable of the two 63. Doubt I shall say nothing concerning the Trinity or of the Deity of the holy Ghost your selfe having proved them both sufficiently though I confesse onely by strong consequence not in expresse tearmes which I never before observed but to me the Scripture is plaine enough that Women may receive the Lords Supper because they may examine themselves b 1 Cor. 11 28. and we read of Women that have had Faith Repentance Knowledge and Charity as well as men And as easie is it to prove that a Beleevers Son when himselfe is a Beleever must be baptized seeing Faith makes capable c Mark 16.16 but I finde not the like proofe for Pedobaptisme Resol Mistake me not I did not deny the things you plead for onely I say they cannot be found in expresse tearmes but must be made out by consequence and this you shall finde is equally strong for Pedobaptisme as for them which to satisfie your doubt I shall briefly shew you in these few Arguments 1. Argument Disciples are to be Baptized Beleevers Children are Disciples Ergo They are to be Baptized That Disciples are to be Baptized no man can doubt that understands Matth. 28.19 which Scripture is most naturally rendred * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go disciple all Natinos baptizing them c. And those which deny the lawfulnesse of Childrens baptisme doe not onely acknowledge this but urge it much against us as supposing that Infants cannot be Disciples And therefore all the stresse of the argument lyeth in the proofe of the Minor which may be done thus Peter blaming such as urged Circumcision and observance of Moses Law hath this passage d Acts 15.10 Why tempt yee God to put a yoake on the neck of the Disciples c. To the understanding whereof you must note that the false Teachers taught the Brethren that they must be Circumcised because of the Law of Moses commanding it e Acts 15.1 for no other Law could bind them to it and this Law did not onely require that adult persons but that all their Males eight days old should be circumcised f Gen. 17.12 So that these Patrons of Circumcision must needs lay this unsupportable yoak as well on Beleevers Children as Beleevers themselves and yet they are all called Disciples I conclude therfore seeing Christ commands that Disciples must
be if one beleeving Parent should so sanctifie the other that the Seed should be internally holy Not the second Viz. Conjugall or Marriage holinesse and if the Apostle had onely meant such Children were lawfully begot in Wedlock not adulterously or in Fornication for he makes such an opposition between uncleanesse and this holinesse as will not admit this interpretation Else saith he were your Children uncleane but now they are holy Uncleannesse and holinesse are here opposed so that if by holy he meane onely lawfully begotten uncleane must needs signifie unlawfully begotten And then the Apostle saith thus much in effect that when neither party beleeveth they live and beget Children in adultery or fornication but this cannot be his meaning for it is not true Marriage being honourable and a bed undefiled not to Belevers onely but to all men a Heb. 13.4 It remaineth then that they be Covenant-wise or federally holy or set apart to God For the Lord having taken a beleever and his seed into Covenant with himselfe b Gen. 17.7 as before though his Wife be an unbeleever her infidelity cannot make Gods Covenant ineffectuall For further proofe let us view againe that Scripture in the second of Acts Vers 39. The promise is to you and TO YOVR CHILDREN This is spoken to Evangelicall repenting Parents and agrees to all such Add hereunto that many absurdities and those no small ones will follow if we deny Children because such to be uncapable of the externall Covenant as Absurdity 1 First That we have lost by the comming of Christ for before he came in the flesh if a Gentile had joyned himselfe to the Jewish Church he had taken hold of the Covenant for himselfe and his Seed but now onely for himselfe and is not a mans tenure much worsned if he formerly held to him and his heyres for ever and now onely for terme of life Surely the clearenesse of dispensation and freedome from burdensome Ceremonies appertaining to the Covenant of grace cannot make nmends for this losse A man had better undergoe many inconveniences with his owne Land then to have a morec ommodious piece for terme of life only Absurdity 2 Secondly The whole blessing of Abraham should not then come on the Gentiles according to Gal. 3.14 but onely part of it for his priviledges were not personall only but hereditary i.e. belonging to his Seed Absurdity 3 Thirdly Christ should be lesse kind to his Church now then when he was on the Earth for then he acknowledged that Infants were not debarred for their infancy from the Covenant but saith Of such is the Kingdome of Heaven c Mat. 19.13 Mark 10.14 Luk. 18.15 I know some may answer when Christ saith of such he meaneth not Children but such as they are Viz. such as are harmelesse humble and meek like them But the reply is easie that he intended to take in both for the Originall word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated such when it is referred to a patterne doth not exclude but include it I can give you many instances where the word must needs be so taken where Christ sayth Who so shall receive one SVCH Child in my Name receiveth me d Mat. 18.5 were it not ridiculous to say Christs intent was to tell them that if they received any other Child like that in his Name they received him but if they received that very Child which he shewed them they received him not It is sayd John 4.23 That the true worshippers shall worship the Father in spirit and in truth for the Father seeketh SVCH to worship him Here the word such cannot signifie such as are onely like to them that worship in spirit and truth for such counterfeits are hypocrites whose service God abhors but they that doe so worship Compare also the first Verse of the second Chapter to the Romans with the second Verse of the same and you shall see that such things are the same things In the same sense this word is taken in sundry other places e Mat 9.8 Act. 16.24 Gal. 5.23 Thinke withall what reason you can give why Christ should be so angry as Mark telleth us he was f Mark 10.14 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth indignation or grievous vexation of spirit and so is used Mat. 20.24 26.8 Mark 10.41 14.4 Luk. 13.14 when his Disciples rebuked them that brought Children to him that he should pray over them g Mat. 19.13 Was this the sole cause Viz. that they were like those that belong to him in conditions Then wheresoever the like vertues are found they that hold them forth must also be admitted and Christ would have been displeased had they been rebuked And upon this ground as Master Cotten rightly affirmeth Christ might as well have sayd Suffer Doves and Lambs to come to me for of such that is such meek and harmelesse ones as they are is the Kingdome of Heaven But surely that opinion would savour strongly of the idle that should set Christ in a posture of readinesse to receive Doves or Lambs to pray over them and to be displeased with his Disciples had they rebuked such as brought them which yet he must have done had he been uniforme in his working according to reason * This is cleare to him that understands the axiome A quateus ad omne valet consequentia and those imitable vertues the sole cause why he received them 65. Doubt There is a great deale of reason in that which you say and I acknowledge my selfe much engaged to you for condiscending to my capacity in avoyding tearmes of Art as much as may be But I observe you made much use of Acts 2.39 and I doubt whether it can carry all the weight you lay on it for there be no lesse then three strong exceptions against it Exception 1 First All to whom Peter spake were Jewes by Nation to whom indeed this promise belonged Keepe you to Beleevers in Abrahams line and you may say to them The promise is to you and to your Children but you cannot affirme the same of others for there is no such promise Exception 2 Secondly Others expound the place thus The promise is to you if you repent and to your Children and to those that are afarre off that is Gentiles even so many as the Lord our God shall call if they repent Or thus whosoever God calleth be it your selves your Children or any of the Gentiles to them the promise belongeth Exception 3 Thirdly Some affirme this is no the promise of Gen. 17. as you seeme to take it but of Joel 2. which the speech concerneth all along this Chapter and the sense is The promise Viz. of extraordinary gifts of the spirit to speake to people of strange languages in their Mother tongues as wee doe this day is to you and to your Children and to as many as are afar off even as many as the Lord our
bringin their Children to Christ the children themselves are sayd to come to him q Mat. 19 1◠14. Mark 10.13 14. Luke 18 1◠16. If you allow not this consider what dangerous Doctrine and uncharitable judgement you must needs by consequence entertaine Viz. that all which dye Infants are damned for it you say an Infant cannot be baptized because it hath not faith by the same reason you must conclude also that because it wanteth faith it cannot be saved for the Text you alleadge is farre more expresse for that then the other He that beleeveth not shall be domned 68. Doubt Some conceive 1 Cor. 7.14 proveth a Child to be out of Covenant except one of the next and immediate Parents be a Beleever I pray you tell me your apprehension thereof Resol Truely I think it doth not * Nec stantem a parte affirmativa cogit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locus 1 Cor 7.14 ubi Apostolus dicendo liberos cujusvis parentis fidelis majoribus omnibus ethnicis esse Sanctos liberos amborum parentum immediatorum reliquis omnibus majoribus membris 〈◊〉 〈◊〉 esse 〈◊〉 〈…〉 Apolloaium Ca. 2. p. 38. for although in such a case as theirs when the Gospell was newly sowne amongst them and all their Ancestours had been heathens one of the Parents must needs be a Beleever or the Child be destitute of federall holinesse yet I judge far otherwise concerning the seed of beleeving though remote Parents r Exo. 20.6 Gen. 17.7 Psa 89.29 103.17.18 69. Doubt How may the Papists be answered which contend for Christs reall presence in the Host seeing Christ sayd expresly This is my body and his words must needs be true Resol We confesse he is present truely though not corporally but Sacramentally in the same sense that Paul saith The Rock was Christ ſ 1 Cor. 10.4 that is a figure of Christ 70. Doubt If a man must examine himselfe and so eate of that bread and drinke of that Cup t 1 Cor. 11.28 why should any other examine him Resol It is not intended exclusively as if none else might but that himselfe must except he will be guilty of the body and blood of the Lord and eate and drinke damnation to himselfe u Ver. 27 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word which is translated so is an Adverbe of likenesse and therefore it cannot be rendred Let a man examine himselfe and so that is without more adoe let him eate c But thus Let a man examine himselfe and so that is in that frame of selfe-examination let him eate of that bread c. CHAP. XVI Of the state of Men after death and withall of the Resurrection and last Judgement 71 Doubt HOw can a man comfort himselfe in the death of his prophane kindred Resol He may quiet his heart with these confiderations following 1. God is ready to forgive those which repent at the last moment and for ought we know may worke repentance when the party is too far spent to expresse it 2. Gods decree is unchangeable and therefore they either were elected and are saved or Reprobates and could never have been saved had they lived a thousand yeares 3. Had such as are rejected of God lived longer their impenitent hearts would have caused them still to have treasured more wrath to themselves by proceeding further in wickednesse a Rom. 2.5 4. Our relation to them the maine cause why we are grieved for them ceaseth after this life b Mat. 22.30 5. However it is with them God will dispose of all things for his onely glory which should be more deare to us then our friends yea our owne soules 72. Doubt If the whole man soule and body sinned how can it otherwise be but the soule must dye as well as the body Resol Man in his actings is to be considered collectively not distributively and as sin is not acted by the soule and body in a divided sense but joyntly by the whole man consisting of soule and body as its constitutive parts c Gen. 2.7 So man dyes not in a distributive sense as if the body dyed by it selfe and the soule by it selfe but as a creature compact of both he dyeth or ceaseth to be what he was when the soule which is the essentiall forme of a man is taken away A Parliament when dissolved looseth its essence as such though all the members be alive so doth an house dimolished though all the materialls remaine whole So when the soule and body are disunited the man is dead howbeit the soule lives either in happinesse or woe d Eccles 12 7. Mat. 10.28 Luk. 12.4 16.23 1 Pet. 3.19 Revel 6.9.10 11. 73. Doubt If there be no satisfaction of the justice of God after this life which men having given shall be forgiven and saved how is it sayd Till thou hast payd the last mite e Luke 12.59 or uttermost farthing f Mat. 5.26 Resol This word till is often found in Scripture signifying or at least not excluding perpetuity g Gen. 8.7 28.15 1 Sam. 15.35 2 Sam. 6.23 Psal 110.1 123.2 Mat. 1.25 28.20 2 Tim. 4.13 2 Pet. 1.19 and taken in that sense the force of it is thus much if thou be not reconciled to God in Christ before thy death thou shalt be cast into the prison of Hell there to abide the exact justice of God for ever because thou never canst so satisfie his wrath as to be acquitted from it 74. Doubt If every soule when it leaveth the body goeth either to Heaven or Hell immediately to what purpose is the resurrection or day of judgement Resol There is very great reason for them a◠First That the whole creation may be purged and delivered from the bondage of corruption h Rom. 8.19 20 c. Secondly That the soule and body which suffered or finned together may in the righteous day of the Lord be crowned or punished i 2 Thes 1.6 7 c. 2 Tim. 4.7 8. Thirdly That all hidden things k Eccl. 12.14 Luke 12.2 yea the secrets of hearts l Rom. 2.16 may be discovered that thereby Gods righteous judgement may be also revealed m Rom. 2.5 Fourthly That he may publickly right his people upon their enemies n 2 Thes 1.6 c. 75. Doubt Godly men are men still and Christ avoucheth That every idle word that men shall speake they shall give account thereof at the day of judgement o Mat. 12.36 How then can they be sayd to be discharged from all sinne Resol The meaning is not as if the godly shall be called to account for their idle words or any other sins but onely thus much that the judgement of God shall be so exact and severe that even so much as an idle word shall not passe him without ful satisfaction to his justice on the transgressour or his surety and that he which hath not his
pardon already procured by Christ shall be found culpable at that day and the sentence of condemnation pronounced against him though he had onely one idle word to answer for Postscript SOme Friends expected ere this time I should have published a Treatise tending towards accommodation in Church discipline which they know I have made a considerable procedure in Others of a maligning spirit scoffe at me as if to finish it were either impossible or vaine To both these I shall onely say thus much Viz. That however the perusing of many tracts for the materials therein improved together with multiplicity of imployment in an unsetled condition and withall the want of a Book or two which yet I cannot attaine have hindred the perfecting thereof I hope it will not be long ere it have its due from me After which if its prolixity hinder not but that I mry have a faire opportunity to make it publick I shall send it abroad and my prayers after it for a blessing thereon If not though the fault will not be mine I shall make amends as farre as I can either by Printing an Epitome thereof or at least by suffering such Friends to peruse it in writing as desire the same July 30. 1649. Imprimatur Joseph Caryl The Texts of Scripture Places in the Booke Gen. 1.5.8.13.19.23.31 Chap. 12. Resol to 56. Doubt Gen. 6.6 Chap. 2. Doubt 3. Gen. 17.7 Chap. 15. Resol to 64. Doubt Gen. 17.14 Chap. 6. Resol to 24. Doubt Levit. 12.1.2.3.4 Chap 15. Resol of 64. Doubt Numb 15.30 Chap. 6. Doubt 24. Deut. 6.13 10.20 Chap. 13. Doubt 57. 1 Sam. 15.11 Chap. 2. Doubt 3. Isaiah 45.21 Chap. 2. Doubt 6. Matth. 5.26 Chap. 6. Doubt 73. Matth. 5.34 Chap. 13. Doubt 58. Matth. 12.36 Chap. 16. Doubt 75. Mat. 17.20 Chap. 9. Doubt 39. Mat. 19.13 Chap. 15. Resol to 64 Doubt Mat. 28.19 Chap. 15. Resol to 63. Doubt Mark 10.14 Chap. 15. Resol to 64. Doubt Mark 16.16 Chap. 15. Resol to 67. Doubt Luke 12.59 Chap. 16. Doubt 73. Luke 18.15 16. Chap. 15. Resol to 64 Doubt Acts 2.39 Chap. 15. Resol to 64. Doubt Acts 15.10 Chap. 15. Resol of 63 Doubt 1 Cor. 7.14 Chap. 15. Resol to 64 and 68. Doubt 1 Cor. 7.23 Chap. 11. Doubt 47. 1 Cor. 11.28 Chap. 15. Doubt 70. 1 Cor. 12.28 Chap. 14. Resol to 59. Doubt 1 Cor. 14.26 Chap. 12. Resol of 52 Doubt 2 Cor. 3.6 7 8. Chap. 6. Doubt 25 2 Tim. 2.13 Chap. 9. Doubt 38. James 5.12 Chap. 13. Doubt 58. 1 John 3.14 Chap. 10. Resol to 46 Doubt The Capitall Contents of this short Discourse CHAP. I. Concerning the holy Scriptures and by the way of the light of Nature p. 1. Chap. 2. Of God p. 4. Chap. 3. Of Gods Decree and of Creation p. 6. Chap. 4. Of Providence p. 10. Chap. 5. Of the fall of Man p. 13. Chap. 6. Of the Law of God and the two Covenants p. 16. Chap. 7. Of Christ the Mediatour p. 22. Chap. 8. Of Free-will p. 28. Chap. 9. Of Calling Justification Sanctification Adoption Faith Repentance and good Workes p. 31. Chap. 10. Of Perseverance and Assurance p. 38. Chap. 11. Of Christian Liberty and Liberty of Conscience and withall of the Christian Magistrate and Church-censures p. 47. Chap. 12. Of Religious Worship and of the sabbath-Sabbath-day p. 49. Chap. 13. Of Oathes p. 54. Chap. 14. Of the Church and Communion of Saints p. 56. Chap. 15. Of Baptisme and the Lords Supper p. 57. Chap. 16. Of the state of Men after death and withall of the Resurrection and last Judgement p. 80. FINIS
God shall call to wit to Preach to such people as he hath called us Resol 1 Exception taken off Admit they were all Jewes by Nation although I see no necessity to grant it Is not the partition-wall yet broken downe Eph. 2.12 13 c. Acts 10.34 35. Gal. 5.13 14. Rom. 2.26.27 28 29 4.9 1 Cor. 7.19 Gal. 6.15 What then signifie these Scriptures in the Margent If it be what mean learned men to cumber us with such distinctions or restrictions as Beleevers in Abrahams line and Beleevers out of his line 2. 2 Exception removed The limitation Even as many c. limits onely the immediate clause And to all that are afarre off not the whole sentence the sense being this The promise is to you and to your Children absolutely but not to you and your Children alone but to such also are afar off if the Lord call them to repentance nor doe I speake this for mine owne advantage but the scope of the place proves it for else Peter might better have sayd the promise is to all that repent then to proclaime the Covenant of God to repenters and their Seed and when all is summed up there is no promise to the penitents seed at all were not here a faire slourish about nothing to say so much of mercy offered to their seed and yet their seed receives no benefit at all Yes you will say their seed may also repent and then have the priviledges the Parents had But I would faine know under what notion the Child of a Beleever becomes capable of these Covenant-priviledges whether as a Beleever or as the Child of a Beleever If it be sayd as a Beleever then it cannot be as the Son of a Beleever for had all his kindred been Turkes or Heathens he might yea ought to be received when it appeareth that himselfe beleeveth If as the Child of a Beleever why may he not be received in infancy For he can never be more the Child of a Beleever then he is the first minuite of his life 3. 3 Exception replied unto This promise cannot be that of the second of Joel though I grant that is insisted on in this Chapter for it runs not in the same tearmes That in Joel is to the Sons and Daughters immediately this to the Parents and secundarily to the Children like Gen. 17.7 Much lesse will the coherence allow it For when the poore creatures were pricked in their hearts crying out Men and Brethren what shall wee doe Was it suitable to tell them the must repent and be baptized all of them and then if it should please God to call them to be Preachers they might expect the extraordinary gifts of the spirit inabling them to Preach to people of strange languages or if he called their Children or any of the Gentiles to the like worke they might expect the like assistance Were this salve for a wounded conscience groaning under the burden of sin If there were no Women amongst them which yet is to me very doubtfull we may neverthelesse suppose upon good probability 1. that many of them if not the most were never called to be Preachers 2. On the other side experience tels us that in some places as New England for example Ministers that have been sent to people of strange tongues as appeares by the blessing of God upon their indeavours have not attained to their speech by immediate inspiration but in time acquired the knowledge thereof by industry and conversing among them Nor 3. can ministeriall abilities appease an awakened conscience but the revelation of free pardon and so must Peters speech be expounded Repent and be baptized every one of you for the remission of sins and yee shall receive the gift of the holy Ghost a gift frequently bestowed on ordinary hearers in those dayes h Acts 8.15 16 17. 10.44 45 46. 19.2 cum 6. and his maine argument to of grace is to you and to your Children Thus move them to repent and be baptized is this The promise i.e. the externall Covenant I hope these objections have received their full answers I would onely add this more concerning them though they be brought by one party and for one cause they doe vehemently interfere and fight one against another insomuch that no two of them can stand together For the first supposeth the promise to be the Covenant of grace advanceth Jews above Gentiles in the injoyment of it making the Priviledges of the Jews hereditary but of the Gentiles meerly personall The second likewise supposeth it to be the Covenant of grace but utterly quasheth the pretended difference between Beleevers in Abrahams line and Beleevers out of his line which the first exception urged The third denyeth it to be a Covenant of grace So then take which you will and it overthroweth the other two and yet these multiformous creatures must all be drawne in one yoak though they looke so many severall wayes to the prejudice of the truth but it is impossible a cause should prosper under so many and manifest contradictions Serpentes avibus geminantur Horat. tigribus agni 66. Doubt How can an Infant be in Covenant with God when as it doth not consent to its owne baptisme and a Covenant requires the consent of both parties Resol 1. It is a mistake to thinke that baptisme brings a soule within Covenant whereas it is an evidence of a mans being in Covenant with God externall I meane all along before he was baptized i Acts 2.38 39. 8.37 cum 38. 16.14 15. as Circumcision also was k Gen. 12.1 2 3. cum Chap. 17.7 Josh 5.3 cum Jer. 31 32. 2. Gods Covenants doe not need a restipulation on the creatures part He made a Covenant with Abrahams seed while yet he had no child l Gen. 12.15 17. Chapters Acts 7.5 yea he did not onely Covenant with Noah and his seed but with every living creature m Gen. 9.9 10. and yet these could not restipulate When men Covenant both parties must consent because else the one knowes not the others mind nor hath power to worke him to his purpose but God performes all he becomes their God and makes them his people n Jer. 31.31 32. Heb. 8.10 67. Doubt How can Children be lawfully baptized seeing Faith is required o Mark 16.16 which Infants have not Resol Things must be understood according to the capacity of the persons spoken to Paul saith if any would not work neither must he eate p 2 Thes 3 10. Must therefore Infants and they which are disabled by sicknesse or age either worke or perish In like manner Christs words which you quote seeme to import that he which beleeveth not must not be baptized but looke at the precedent Verse and you shall see such are pointed as as can heare the Word Preached which Infants cannot Infants beleeve in their Parents as Levi payd tythes in Abraham and Parents