the word Synagogue signifies not a building but such an assembly or society likewise In the ordinary signification saith Spanhemius Synagogue signifies the assembly not the place where they assemble but in the New Testament it is sometimes put for the place of assembling Luke 7. 5. Acts 18. 7. Synagogue and Church are one and the same both signifie the assembly met As the one so also the other may be applied by an usual figure to the place of meeting and therefore where it is said the Centurion loveth our Nation and hath built us a Synagogue Luke 7. 5. the last Annotations have it a Church So that they that would reforme this language which calls our places of meeting a Church must reform the language of Scripture which calls the like places by a name of the same signification Thirdly it is a pious work to erect these Churches or publick meeting places for advancement of the knowledge and worship of God as may be evinced from that Narrative of the Centurion Luke 7. and the transactions between Christ and him 1. There are several evidences of piety in the man 1. He is tenderly affected with his servants sicknesse 2. He sends to Christ for cure makes to him as Mary for Lazarus 3. He evidences a mighty faith in Christ beleeves that Christs word without his presence will work for his servants recovery 4. Makes this good by an argument from the lesse to the greater I my selfe am a man under authority and have men under me if my word stands who am an inferiour person how much more then thine 5. The Lord Christ speaks by way of commendation and admiration of his faith ver 9. 2. There are evidences of the warranty of his fact 1. The Elders of the Jewes take notice of it and upon this account commend him to Christ to have his request gratified Lord he is worthy for whom thou shouldest do this For he loveth our Nation and hath built us a Synagogue 2. This takes with Christ Then Jesus went with them Fourthly being a pious work as we see to erect them not only in the judgement of this Centurion but of the Jewes yea and of Christ Jesus it is then an evil a sinne to demolish and destroy them this followes from the former If piety let them up sinne pulls them down If he be a good Townsman that builds a Market-house a School c. then he is an ill-deserving one that does ruine it If the Centurion have his praise for building a Synagogue then it must be their reproach that deface them Farther we have a sad complaint of such acts of Sacriledge done by adversaries enemies blasphemers Psal 74. 7 8. They have cast fire into thy Sanctuary they have defiled by casting down the dwelling place of thy name to the ground They have burnt up all the Synagogues of God in the Land The burning of the Temple in the first place is complained of the dwelling place of Gods name Then of the Synagogues which were scattered through the Land all these were destroyed and consumed This the godly lay to heart as a sore evil and complaine of it heavily and sadly Secondly As to the revenue for maintenance of those that attend upon this worship I might speak 1. To that which is conscienciously due in which the minde of God is that it be not detained as might be made good 1. By the Apostles authority 2. By his Arguments and Reasons 1. By his authority Gal. 6. 6. Let him that is taught in the Word communicate unto him that teacheth in all good things Subsistence is of due to him that teacheth from them that are taught according to their abilities and the proportion of their possessions This is no almes or free gift but a due debt The Apostle gives it in charge and takes off excuses and evasions in the words that follow Be not deceived God is not mocked for whatsoever a man soweth that shall he also reape And as the Apostle by his authority orders it so he gives his reasons for it which might be enlarged to a great length from 1 Cor. 9. He first argues from the practice of other Apostles of all the Apostles except himself and Barnabas ver 5 6. I only and Barnabas have we not power to forbear working 2. He argues from a civil right and common equity in three particular instances ver 7. 1. In Souldiers Who goeth a warfarre at any time at his own charges 2. In Husbandmen Who planteth a Vineyard and eateth not of the fruit thereof 3. In Shepherds Who feedeth a flock and eateth not of the milke of the flock All these live of their labours Ministers who undergo equal labours must live of theirs Thirdly he argues from the command of the Law ver 8 9. Say I these things as a man or saith not the Law the same also For it is written in the Law of Moses thou shalt not muzzle the mouth of the Oxe that treadeth out the corne Doth God take care for Oxen Where two observations are cleare 1. The Law of force is to Christians and secondly Ministers must live on their Ministerial pains Fourthly he reasons from communicative justice ver 11. If we have sown unto you spiritual things it is a great thing if we shall reap your carnal things Whence three things are clear 1. That the things of earth carry no proportion with the things of heaven 2. By the Ministery of the Word the things of heaven are conferred 3. When Ministers conferre on their people the things of heaven there is all equity that they should receive the things of earth Fifthly he argues from the provision made in the Law ver 13. Do ye not know that they which minister about holy things live of the things of the Temple And they which wait at the Altar are partakers with the Altar If the Law judge it equal for the Levites to live on the paines that they take about holy things then it is equal that the Ministers of the Gospel live of their paines But the Law made such provision for the Levites not with an hungry narrow proportion but in a liberal and honourable way See Doctor Reynolds on Psal 110. pag. 478. Sixthly he argues from Christs institution in a parallel way ver 14. Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel whence we see at large that it is the minde of Christ that this be not detained in case the Apostle as he sayes 1 Cor. 2. 16. hath the minde of Christ For that which is legally due either by order of the Sate or a voluntary gift of any person to that end it ought not to be alienated There is equity in the thing as we have heard at large when authority shall put upon it their sanction it is a farther confirmation for a voluntary gift in case Ananias may not revoke his own none may alienate anothers If it be a
cast him nor doth it make him worse than sin hath made him Answ and the Word of God doth discover him and that is dead till grace quicken and raise him His heart is of stone till grace take it from him and in enmity against God till grace circumcise and work that change to love the Lord with all the heart c. Secondly This is not an absolute death in which man is through sin and therefore the similitude holds not that equals a stock stone or dead carcasse with him It is only a death respective as to spiritual obedience he is dead There is in him a life natural able for all actions and motions of the life of man as man There is in him also a moral life able to improve naturals to a civilized conversation That to which feare or hope can work a man thither he may raise himself by the freedome of will this puts no new life into him nor works any chang of nature in him He is also able for those works which God sanctifies as his instrument for the work of a spiritual life He 〈◊〉 read and hear the Word hath power to know much in it and retain it Thirdly he is a subject susceptible slands in a capacity of a life of grace of spiritual actions and motions having an understanding will affections wanting not any faculties in their substance The new man attaines not a new soul but only renewed qualifications which yet are of more glory than the faculties themselves carrying such a glorious resemblance of God Better know nothing than not know God to desire nothing than not to desire good The want of this turned Angels into Devils and so man stands in a vast difference from stocks stones and those to whom he is thus injuriously compared This doctrine is not injurious to man as it is traduced Object 3 Thirdly some say This will render preaching vaine all mans-paines for Conversion of soules will then prove uselesse and to no purpose we may let men alone till God work and when he hath begun his work they will set on working This indeed speaks hard to a sort of men in our times that deny any previous working in the soul for regeneration or any preparatory work to conversion So that all uncoverted stand equally distant from the grace of it in so much that it can be said of no one rather than another which Christ said to the Scribe Thou art not far from the Kingdome of God Mar. 12. 34. I see not how these can make the preaching of the word of any use Our Brethren that went into America and offer the Gospel to savage Indians there may as well finde Christ there as bring him thither The dark places of the earth may be equally happy with those where light is in most glory if light contribute nothing to the work of change and the happy frame of Christ in us But those that have learnt that infused habits are wrought in the soul in the same manner as those that are acquired may easily return a satisfying answer That opinion that the soul is by an immediate creation infused how generally soever it is received yet never was thought of force to render the way of marriage uselesse for procreation God infuses not a soul by creation into any but an organized body an Embryo fitted to receive it Neither can this opinion of the power of grace in the work of Conversion render in vain the labours of those that are spiritual Parents Conviction is in order before Conversion and men must see themselves necessitated to do what they do before ever they enter upon it The soule knoweth what it doth when it first beleeves and sees a necessity to accept Christ before it receives him which is the work of the Word in the soules of those that are brought to Christ Jesus It is not in vaine for God to send his Ministers to shew the mysteries of the Kingdome of heaven to those that are blinde when this is the way of God to open their eyes and give them sight It is not in vain that he sends them to those that are without strength when this is his way to enable them with power It is not in vain that Paul plants and Apollos waters when yet it is God that gives the increase when God will use Paul and Apollos for the increase that he gives Ministers should perswade and people improve endeavours as though they were Pelagians and no help of grace afforded They should pray and beleeve and rest on grace as though they were Antinomians nothing of endeavour to be looked after So the injury that the Pelagian doth to grace and the Antinomian to our endeavours will be on both hands avoided CHAP. XX. Farther differences in the conditions in the Covenant of Works and the conditions in the Covenant of Grace 2ly THe conditions on mans part in the Covenant of Works kept man within him self for righteousnesse That righteousnesse in which he was to stand in Gods sight was inherent wrought by himself co-natural to him flowing from the principles of his creation in conformity to God And therefore properly his own as now a mans reason will and affections are properly his He needed no other nor no more righteousnesse than that in which he stood Though he had that faith which now serves to justifie yet it needed not nor could be improved to take in any other righteousnesse without himself for justification Man stood then on his own bottome His dependance was on God for being but that being which God pleased to communicate was in that integrity and purity that he needed not any farther But the conditions of the Covenant of Grace carry man out of himself He must be righteous with a righteousness extrinsecal or else he will never be able to stand in judgment Paul was as high as he that was highest in that righteousnesse which he could lay claime to as his own wrought by himself as well before conversion as after Before conversion he was as high as a Pharisee or a Jew according to the letter could reach either in priviledges or duties as we may see in that gradation of his Phil. 3. Circumcised and therefore of the body of the people of God and no alien from the Common-wealth of Israel Circumcised the eighth day and therefore born of Parents in the same Church-communion Of the stock of Israel and so the seed of Abraham and not descended of ancestors that had been Proselytes Of the Tribe of Benjamin of that part of Israel that held the truth of worship of whom was salvation and not of the Apostated tribes An Hebrew of the Hebrews and therefore had not forgotten the language of Canaan As touching the Law a Pharisee a man of no vulgar account but of the most exquisite Sect Concerning zeal persecuting the Church therefore not luke-warme or cold in the faith As touching the righteousnesse that is of the
that was a mighty motive to draw a party in war to have the gift of vineyards and oliveyards to be the fountain of honour able to make Captaines over thousands hundreds fifties It is no lesse to draw on a party in Religion as every turne of State respective to Religion is a clear evidence If these stumble upon truth they yet hold it upon such carnal motives that they are neither true to it nor receive the comfort of it Make truth then the greatest advantage there is glory enough in it without any farther garb to have it in admiration own it though with a scracht face where you find it though you be otherwise at losse it will bring an hundred-fold with it If I can but gain these things at thy hands I shall not feare that this piece shall run the hazzard of thy censure spare no errour in it so that thou wilt gladly take up and rest satisfied in all the truths that thou findest That truth may have the first place in thy soul is the desire and prayers of him that can do nothing against but for the truth Thomas Blake November 27. 1652 Imprimatur EDM. CALAMY An Advertisement to the Reader touching this second Edition READER IT was once the sad complaint of Reverend Davenant that Religionis nostrae mysteria quae sunt ad parem solatium animarum promulgata in solam penè litigandi pugnandi materiam vertantur The great mysteries of Religion those pretious Beamings of the Sunne of righteousnesse which were shed abroad for the begetting of spiritual heat and life in the beleeving heart were often eclipsed and their influence much debilitated through the intervening body of cloudy Controversies This way Satan gained upon the Church in its Infancy which gave occasion to that good admonition we have upon record from the blessed Apostle Heb. 13. 9. Be not carryed about with diverse and strange doctrines for it is a good thing that the heart be established with grace What these diverse and strange doctrines were Interpreters have their different thoughts which I shall wholly wave the Reader may yet observe the Apostle hinting at and tacitely reproving the pronenesse that was in men eagerly to pursue studiously to sweat and tug about empty notions whilest the spiritual sense and feeling of truth in the heart was little heeded The same Apostle traces Satan in the same design among the Colossians Cap. 2. Which puts him upon that pathetical exhortation Cap. 3. To seek the things that are above to lay out their zeal and centre their affections upon things of a more solid sublime and spiritual nature viz. the application of Christ in the power of his death and precious in-comes of his Spirit for the mortification of lust What unspeakable advantage this continued enemy of a beleevers life and comfort hath gained in our age not to mention the spoyles made in the intervening our present breaches sad decays two fully evidence yea so fully that did not a graciory word uphold and everlasting armes fix themselves underneath our ruines had been uncapable of any further breach In the midst of these astonishing providences and terrible dispensations the Lord such is his infinite wisdome and goodnesse hath brought forth meat out of the strong and honey out of the destroyer These windy stormes have through rich grace more deeply rooted some whilest others have been tossed to and fro these Controversal collissions have brought forth much light thus Satan lyes bleeding under his own weapons Among other precious treasures which the Church through mercy doth enjoy here thou mayest see truths of the greatest concernment to beleevers polemically vindicated practically improved that mens judgments might be ballanced and their hearts feel the weight of truth both which necessarily make up a beleevers acquaintance with the truths of Christ as they are in him The Covenant of grace both in its sure mercies and distinguishing priviledges is a truth of the greatest magnitude appearing rather as a glorious constellation than shining with the light of a single starre It is a rich Cabinet of Diamonds rather than any single jewel How far the Reverend Authour my ever Honoured and endeared Father hath been serviceable in the hands of Christ for the unsealing of this rich Cabinet the abundant acceptance which this Treatise found from men eminently judicious when it was wrapped up in the swadling bands of blurred papers before it went abroad doth fully speak I need not adde those many special acknowledgments from some of the ablest pens in the Nation which after the Authors death were found upon the file in his study much might be spoken by me did not my relation to him command a silence the Lydian Princes tongue would break no bonds when violence was offered to his father give me leave to apply that to the Reverend Author which sometimes was observed of the Athenian Orator that in his publique discourses he did not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but aculeos in animis auditorum relinquere And if I may without envy adde holy Melancthons pythy verse upon Luthers picture Fulmina erant linguae singula verba tuae But I shall forbear craving only thy patience in receiving an account how far thy gain will be doubled in this second Edition In the first the Learned Author was necessitated to take notice of several controversies which were then started these afterwards growing more personal therefore only beautiful in their season are in this wholly waved and truths asserted in Thesi In the first several expressions through the natural brevity of the Authours stile were obscure and occasioned the readers stumbling In this they receive an additional light what passages might seem abstruse now are enlarged In the first the method was unavoidably clouded in several places through digressions and appendices In this each head is digested in its proper place In the first several things were omitted which now upon second thoughts and deeper wading into the controversies herein handled are by the learned Authour in this inserted And the whol of this don by the Authors own hand which he had no sooner taken off and sent it to the Presse but the Lord dispatched a fiery chariot for him which took him away to the enjoyment of Truth it self what thou readest of him now was sealed with his death They that were acquainted with his state and frame of spirit in that juncture of time when it was finished must needs testifie there was no room for any carnal end to byasse or self-interest to steer his notions Respective to the doctrine here asserted I shall assure thee from the mouth of this blessed Author that as he sweetly laid down his life in clear and unspeakable assurance of glory so he dyed without the least Scruple in any of the truths here vindicated I shall no longer entertain thee in the porch but give thee possession of the house craving only thy Candor in the perusal of it orphane children
consolation An up-right-hearted man findes abundance of peace in his covenant entered with God when he prayes and seeks the greatest mercy in prayer he is able to say In thy faithfulnesse answer me and in thy righteousnesse Psal 143. 1. Paul can say that God the righteous Judge shall give him a Crown of righteousnesse 2 Tim. 4. 8. Having engaged by covenant righteousnesse ties him to make good his engagements This is Gods end in his entrance of covenant and ratification of it by oath consequently in committing it to writing and confirming it by seal That by two immuntable things in which it was impossible for God to lie we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Heb. 6. 18. These strong consolations were the end of God in ratifying his Covenant They are the support and Spirit reviving cordials to his people in Covenant See the result of the Psalmists meditations In the multitude of my thoughts within me thy comforts delight my soul Psalme 94. 19. I will both lay me down in peace and sleep for thou Lord only makest me dwell in safety Psalme 4. 8. The Lord is my light and my salvation whom shall I feare The Lord is the strength of my life of whom shall I be afraid Psal 27. 1. Sixthly for the greater terrour of the adversaries of his people when they see themselves engaged against them and God stands in a covenant unviolable engaged for them when they see that their work is to ruinate and destroy him that God will save Hence it is while their Rock sells them not one of them chases a thousand and two put ten thousand to flight Deut. 32. 30. Paul in bonds can make Felix tremble on his Throne Acts 24. 25. Hamans wise-men and Zeresh his wife spake words of terrour upon experiment made If Mordecai be of the seed of the Jews before whom thou hast begun to fall thou shalt not prevaile against him but shalt surely fall before him Ester 6. 13. Seventhly the Lord hereby puts a name and an honour upon his people David took it to be an honour to be related to Saul and so to become the sonne of a King much more then is it an honour to be brought into this relation to God This honour have all the Saints and they are taken into covenant for honour sake The Lord hath avouched thee this day to be his peculiar people as he hath promised thee and that thou shouldest keep all his Commandments and to make thee high above all Nations which he hath made in praise and in honour and that thou mayest be an holy people to the Lord thy God Deut. 26. 18 19. They are the portion the inheritance the children the espoused ones and whatsoever else that speaks a neer relation is theirs This was Gods way of dealing I doubt not with the Angels though we being not interested in it there is no necessity that it should be written for our learning Sure we are it was his way of dealing with man as well before his fall as presently shall be shewn as out of more abundant grace and condescension for his restitution And not mentioning for present any more then that which is essential in the covenant of God with man I suppose it may be thus held out to us A mutual compact or agreement between God and man upon just and equal termes prescribed by himself in which God promises true happinesse to man and man engages himself by promise for performance of what God requires This description here laid down comprizes the way of God in every one of his covenants with man both before and after his fall under Old and New Testament-revelations all that is essential in any covenant that he enters Equals covenanting do either of them article and indent but God condescending to a covenant man must not article but must assent and engage for performance of what is prescribed otherwise it will hear the nature of a Law but not of a Covenant It is true all men are bound upon tender from God to accept It was the sin of Jewish and heathenish people to stand out whensoever the Gospel was preached but they were no covenant-people till they gave their assent and then they were received as a covenant-people and baptized Exceptions cannot be taken against or challenge made of this definition of covenants in general nor of the covenant which God in particular entereth with man and these standing they will give us light and afford us singular help for a right understanding of the covenant of God entered with man in the several species and distinct wayes of administration of it CHAP. II. The Covenant of God entered with mankinde distinguished THere is a two-fold covenant which God out of his gracious condescension hath vouchsafed to enter with man The first immediately upon the creation of man when man yet stood right in his eye and bore his image the alone creature on earth that was in a capacity to enter covenant We have not indeed the word covenant till after man was fallen nor yet in any place of Scripture in reference to the transactions past between God and man in his state of integrity neither have we such expressions that fully and explicitely hold out a covenant to us but we finde it implied and so much expressed from whence a covenant with the conditions of it is evinced That Law with the penalty annext given to our first parents Gen. 2. 17. Of the tree of knowledge of good and evil thou shalt not â—at for in the day that thou eatest thou shalt surely die plainly implies in it a covenant entred man was in present possession of life that is according to Scripture phrase happinesse in his whole person full and compleat according to his present capacity This is to be continued aâ— is there evidently implied till sinne dispossesse him of it Till he sin he shall not die As long as he persists in his integrity his life is to be continued of which the Tree of Life as is not to be doubted was a Sacrament The second God was pleased to enter with man upon his fall which was a covenant of reconciliation the most unhappy variance between earth and heaven having intervened The former is usually called a â—ovenant of Works the latter is called a covenant of Grace though indeed the fountain and first rise of either was the free grace and favour of God For howsoever the first covenant was on condition of obedience and engaged to the reward of Works yet it was of Grace that God made any such promise of reward to any work of man when man had done all even in that estate which was commanded he was still an unprofitable servant he had done no more then duty and no emolument did thence accrew to his Maker It was enough that he was upheld and sustained of God in the work to live in him
this covenant between God and his people which is to be spoken to elsewhere As the being of a covenant is thus plentifully proved by Scripture-testimony so we might as amply prove it by arguments drawn from thence The Churches of Christ are espoused unto Christ Hos 2. 19 20. And I will betroth thee unto me for ever yea I will betroth thee unto me in righteousnesse and in judgement and in loving kindnesse and in mercies I will even betroth thee unto me in faithfulnesse and thou shalt know the Lord. 2 Cor. 11. 2. I have espoused you to one husband that I may present you to Christ and Spouses are in covenant with their Bridegroom The Churches of Christ are married to Christ Isa 54. 5. Thy Maker is thine Husband the Lord of hosts is his Name and thy Redeemer the holy One of Israel the God of the whole earth shall he be called And wives are in covenant with their husbands Their sinnes against God are branded with the names of Adulteries Whoredomes and these are not barely dis-obedience of a Command or neglect of a favour but breaches of covenant The Churches of Christ are servants of Christ Levit. 25. houshold servants Ephes 2. 19. and servants are their Masters by covenant Their sinnes in this relation are not barely obstinacy stubbornness or ingratitude but they are charged with treachery falsehood dealing falsely in covenant and their hearts being not stedfast in covenant It is above me to conceive how man can be a covenant-breaker not alone respective to man but God as he is frequently charged when there hath past no covenant between God and him They may question whether there were ever any such thing as a covenant in the world that deny this to be a covenant in the proper nature of it some objections raised in their due place will be answered CHAP. IV. The Covenant of Grace is between God and man and not between God and Christ. HAving asserted a covenant in the proper nature of it it is necessary before I proceed further on to give differences between this covenant of Works and the covenant of Grace to speak something by way of Explication covenant being taken in so various and ambiguous senses or at least so many senses put upon it which I take to be a misunderstanding of the Scripture-covenant I shall lay down certaine Explicatory Propositions for clearing of the thing in question And the leading on shall be this The Covenant of grace is between God and man between God and those of fallen mankinde that he pleases to take into covenant God and man are the two parties in the covenant It is not made between God and Christ. This is so plain that a man might think there needed no words about it but that there are some that will have man to be no party in it and that it is entred onely with Christ on behalf of those that God hath chosen in Christ to himself To this I shall speak first by way of concession yeelding to them of this opinion these three things that follow 1. That there is such a covenant of which they speak which was entred between God and Christ containing the transactions which passe between the Father and the Sonne the tenor of which covenant we find laid down by the Prophet Esay 53. 10 c. and commented upon by the Apostle Phil. 2. 6. There we see first the work that Christ by covenant was to undergo To make his soul an offering for sinne that is as elsewhere is exprest to give his life a ransome for many and as he covenanted so he did He became obedient to death even the death of the crosse Phil. 2. 8. and that upon account of this covenant entred Christ himself speaking to it and of his work in it saith John 10. 18. This Commandment have I received of my Father Secondly the reward that he was to receive which is laid down by the Prophet in many words 1. He shall see his seed ver 10. As Isaac being received from the dead in a figure saw a seed had an innumerable posterity so the Lord Christ who was received from the dead in truth hath his seed in like manner beleevers innumerable which are called his seed in resemblance to the seed of man 2. He shall prolong his dayes not the dayes of his seed as some would have it making this one with the former and rendring the words videbit semen longaevum being delivered from death he shall live and reign eternally Revel 1. 18. 3. The pleasure of the Lord shall prosper in his hand he shall irresistibly do whatsoever is the Fathers pleasure to be done in the work of mans salvation 4. He shall see the travel of his soul and shall be satisfied upon this work done he fully enjoys the whole of all his desires 5. Therefore will I divide him a portion with the great and he shall divide the spoile with the strong He obtains a perfect victory hath a plenary and full conquest over every adversary 2. We yeeld that the whole of these covenant-transactions between God and Christ was on our behalf Making his soul an offering for sinne he offers it for those that are fallen by iniquity All is as is there said for the justification of many Whatsoeve it is that upon the work done redounds to himself yet the reason of undertaking was for us Vnto us he was borne unto us he was given He was wounded for our transgressions he was bruised for our iniquities he was delivered for our offences and raised again for our justification He endured the mulct and we reap the benefit 3. We confesse that it is the work of Christ that we enjoy a being in covenant as it is his gift that we enjoy the blessing of Ordinances But when all these are yeelded the truth must be asserted that there is a covenant to which Scripture constantly speaks which is entred of God with man and not with Christ which me thinks with much ease might be made to appear 1. There are frequent testimonies of Gods entry of covenant with his people 1. With the leading persons in the covenant which stand as the root of many thousand branches which are their off-spring in covenant He entred covenant with Abraham Gen. 15. 18. Gen. 17. 2. The like he enters with Isaac Gen. 26. 3. with Jacob Gen. 35. 11. and therefore he is so frequently called the God of Abraham Isaac and Jacob. And the covenant of God is alike known by the name of the covenant with Abraham Isaac and Jacob. 2. He enters covenant with the whole body of the people of Israel Deut. 5. 1 2. Hear O Israel the statutes and judgements which I speak in your ears this day that ye may learn them and keep them and do them The Lord our God made a covenant with us in Horeb the Lord made not this covenant with our fathers but with us even us who are all of us alive
or at least used in a sense more large then to denote a covenant wheresoever it doth not hold out an agreement of two parties with engagements on both hands So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whensoever it is used in that sense seemes to be taken improperly Seeing in its received signification according to good Interpreters it doth denote not a covenant but a mans last Will and Testament which never is of force but by the death of the Testator Heb. 9. 16 17. which is not true of a Covenanter his death is not required to make the covenant valid So Ravanellus Testament saith he in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken 1. Properly for the declaration of a mans Will concerning that which he would have done after his death and is ratified by the death of the Testator for it is not of force while the Testator liveth Heb. 9. 16 17. 2. Improperly for a covenant which living men enter among themselves Rivet also Exercit. 103. in Gen. speaking of those words of the Apostle Gal. 4. 24. These are two Testaments Testament there he saith is not to be taken in a proper signification for that which is done by a dying man and ratified by his death but for a covenant-agreement or order as Pererius hath well observed Alsted in his Lexicon Theologicum having spoken to the sense in which translatours of the Bible sometimes use it as the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resolves We must yeeld somewhat to custome After saith Testament properly signifies a just declaration of a mans Will concerning that which he would have done with his goods after his death The Greeks properly call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Estius is very full setting out the Original denotation of the word together with the received signification of it For though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he if you look to the Etymologie of the word holds out no more then a disposing and with Greek Authours as Budaeus witnesseth in his Commeâ—t on the Greek tongue signifies in general a covenant-agreement or promise yet the common and most received signification is the same as Testamentum in the Latine which is the declaration of a mans Will concerning that whith he would have done after his death The Apostles Application of a Testament properly so called to the covenant of God Heb. 9. 16 17. hath troubled many Interpreters Erasmus on this acount questions the Authors skill in the Hebrew tongue and Cajetan calls into question the authority of the Epistle Most conclude from hence that the Original of the Epistle was Greek in that there is not Hebrew words to hold out such expressions and the Syriack translator was put to it to keep the Greek word and put it into a Syriack Character For the clearing of this doubt it is not enough to say that these words are sometimes promiâ—â—uously used Berith for a Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Covenant as Camerarius notes out of Aristophanes a Greek Poet as Rivet observes Seeing the Apostle applies a Testament in the proper received sense to that which signifies a mutual agreement For the salving of which Estius reckons up several opinions which he rejects some of which others of good note follow and afterwards acquaints the Reader with his own thoughts in words drawn out to such a length that I shall refer the Reader if he please to the Authour himself Dixon on the words saith The Articles of the covenant also evince it to be a Testament and the promiser bound to make his word good and so to die For Jer. 31. The Lord Christ promiseth to reconcile his people to God to take away their sinnes and to be their God Justice required satisfaction of them before they could be reconciled satisfaction they could not make themselves therefore he who promised to make the reconciliation with God was found to make the satisfaction for them to God and if satisfaction for them then to under-lie the curse of the Law for them and so to die Gomarus says The covenant of the New Testament is both a covenant and a Testament It is a covenant because it is an agreement between God and man concerning salvation promised and faith owing by man And a Testament because it is established upon the promised death of the Son of God and an heavenly inheritance by it so that it may not unworthily be called a Testamentary covenant or a Testament-covenant by reason of the concurrence of both in one And after concludes Simply it is a covenant by reason of the mutual agreement between God and beleevers Respectively a Testament by reason of the way and manner of the chief and most eminent part in the covenant that is the promise of grace whereby God promiseth to be our God propitious to us and to give us everlasting life as an inheritance by the death of his Son Junius in his parallels undertaking to give satisfaction hath a remedy with me worse then the disease though learned Mr. Grayle endeavours his Vindication After a large discourse in what latitude the word Berith is taken The Apostle he saith shewes the limitation of it out of the Types and shadows of the Law in the fifteenth and following verses when he shews that the grace of God was herein more eminent and conspicuous in that he gave unto his not a covenant but a Testament giving in his reasons because a covenant must have contained mutual conditions which if either part did not performe the covenant were void but a Testament is an instrument of liberality and bounty by which men are called and made heirs without eying of any duty that is to be done by them Here by the way we see that in case it be a covenant according to him it hath mutual conditions and therefore he is together with Ravanellus Gomarus Vrsinus before quoted to whom may be added Peter Martyr on Judg. 2. giving the like definition wholly against those who make this inference That it cannot be proved to be of the general nature of covenants that there should be such a convertibility as that both must seal or contract or perform But for his position that God hath not given a covenant to his people I wonder how it slipt from him Such unwary expressions in a seeming tendency to advance grace from pious persons have made way for strange superstructions He might have said that those Types and Shadows of the Law did argue it to be more then a bare and common covenant being ratified by blood which led to the blood of the Mediatour And so Rivet as I understand him answers Paul in his Epistle to the Hebr. saith he chap. 9. doth not argue from the simple signification of the word but from the circumstances of the covenant But his denying it to be a covenant is that which I must oppose He is large indeed to shew in what latitude the word Berith
be greater cannot be determined but when man fell mankinde wholly was lost and unlesse grace save must everlastingly perish As some with the lost Angels must be objects on whom God will glorifie his justice Matth. 25. 41. So others must be vessels of mercy on whom his free grace shall be seen to make them as the Angels of heaven Therefore love is assigned as the alone impulsory motive God so loved the world that he gave his only begotten sonne John 3. 16. God who is rich in mercy according to the great love wherewith he loved us when we were dead in sinne Eph. 2. 5. Of this all that expect to be saved by grace must be tender that it be not obscured Gods designe being to advance it our care must be that it be not lessened In this exercise of free grace God yet keeps up authority and rule power and dominion still is his Man was made of God subject to a Law and under dominion having the law written in his heart from the Creation and he was not divested of it by Adams fall nor yet delivered from it by Christs Redemption Corvinus indeed in his Reply to Moulin cap. 8. sect 7. saith That men under an obligation to punishment are not under any obligation to obedience God will not be served by that man that hath violated his Covenant giving his reason of this assertion To be admitted to serve is a to token of favour which is not vouchsafed as he sayes to menunder guilt and wrath But this is a manifest errour Mans guilt can never rob God of his Sovereignty nor yet disingage man from his duty Standing right with God he is bound to homage Under guilt he is bound both to homage and punishment and to be admitted to serve is not meerly of favour but of dominion and power It was no great favour that Israel in Egypt found in the service of Pharaoh to serve with acceptance is indeed a favour but necessity and duty ties all that are under Sovereignty As man fallen in right is a subject though in his demeanour a rebel So in his regenerate estate still he ows subjection When God became a Saviour to the Elect of mankind he did not cease to be a Sovereigne The children of a King and Emperour know their father to be their Sovereign as by one is well observed The child of God knows God in Christ to be his Lord We are redeemed not to licentiousnesse not to a state of manumission from the command of God but to serve in righteousnesse and true holinesse all the dayes of our life Luke 1. 74. It can be no part of our Christian freedome to be from under the Sovereignty of heaven This Sovereignty of God is two wayes held forth unto us First in keeping up his commandments the power and vigour of his precepts Secondly in his exercise of discipline in chastisement and correction Here I shall assert three things First God in the days of the Gospel keeps up the power and authority of his Law the Obligation of it is still in force to binde the consciences of beleevers Secondly That this Law which God thus keeps up in force is a perfect and compleat rule to those to whom it is given Thirdly That this Law binds as given by the hand of Moses As to the first when I speak thus of the Obligation of the Law I hope I scarce need to tell in what sense I do take the Law Not in the largest sense for any doctrine instruction or Ordinance of any kinde whatsoever Men have their Laws and Directories but I have to deal with the Law of God Neither do I take it for the whole of the Word of God all his will revealed in his Word as it is taken Isa 2. 3. The Law shall go forth of Zion and the Word of the Lord from Jerusalem Nor yet as it is taken for all the Scripture of the Old Testament as in that Text of the Apostle In the Law it is written by men of other tongues and by other languages I will speak to this people 1 Cor. 14. 21. Nor yet for the five books of Moses as it is taken in the words of Christ All must be fulfilled that was written in the Law of Moses Luke 24. 44. Neither do I here understand the Ceremonial Law which stood up as a partition between Jew and Gentile Ephes 2. 14. All that did binde the Jews and was not of force from God with the Gentiles is taken off from Christians There was a confession of guilt a beast needed not to have been slain if they had been innocent this held them under hopes that there was sacrifice to take away sinne imposed on the Jewes till the time of reformation Heb. 9. 10. as an Appendix to the first Table fitted to the Jewes state and condition as a shadow of good things to come Heb. 10. 1. Nor yet the judicial Law given to order the Common-wealth or State of that people farther then so much of it as was of nature and then did bind the Gentiles It is the Moral-Law that I meane that Law which was obligatory not only to the Jews but Gentiles for breach of which they suffered Levit. 18. 27 28. Neither do I understand the Moral Law as a covenant upon observation of which life was expected and might be claimed This is utterly inconsistent with the Gospel If there had been a Law that could have given life verily righteousnesse had been by the Law Gal. 3. 21. And this righteousnesse giving life utterly overthrows the Gospel If righteousnesse come by the Law then Christ is dead in vain Gal. 2. 21. In which sense I deny that the Jewes were ever under the Law The Law was not given as such a covenant as shall God willing be shewn So the Moral Law and Ceremonial Law should militate one against another The Moral Law holding them in themselves looking for a righteousnesse of works and the Ceremonial Law leading them out of themselves unto a sacrifice for remission of sinne Abraham was under no such covenant he had the Gospel preached to him Gal. 3. 8. and so had the seed of Abraham But it still hath the nature of a Law binding to obedience it is for ever a rule for the guide of our wayes That it was once of force is without question and above all contradiction and therefore I need not to multiply Old Testamentâ— Scriptures for it There is no repeale of it it was never antiquated and abolished therefore it is of force Though a Law be urged yet if a repeal may be pleaded there is a discharge That it is not repealed I shall shew and further that it is not capable of any repeal If it be repealed then either by Christ at his coming in the flesh or else by his Apostles by commission from him after the Spirit was given But neither Christ in person nor the Apostles by any commission
duty which is either expresly or Synecdochically either directly or else interpretatively virtually and reductively I very well know that the Law is not in all particulars so explicitely and expresly delivered but that 1. The use and best improvement of reason is required to know what pro hic nunc is called for at our hands for duty The Law layes down rules in affirmative precepts in an indefinite way which we must bring home by particular application discerning by general Scripture Rules with the help of reason which sometimes is not so easie to be done when it speaks to us in a way of concernment as to present practical observation 2. That hints of providence are to be observed to know what in present is duty as to the affirmative part of the commandment of God If that man that fell among theeves between Jerusalem and Jericho had sate by the way on the green grasse without any appearance of harme or present need of help the Samaritane that passed that way had not offended in case he had taken no more notice then the Priest and Levite did But discerning him that case as he then was the sixth commandment called for that which he then did as a present office of love to his neighbour according to the interpretation of this commandment given by our Saviour Mark 3. 4. When the Pharisees watched him whether he would heale the man with the withered hand on the Sabbath day He demands of them Is it lawful to do good on the Sabbath day or to do evil To save life or to destroy It was not their minde that Christ should kill the man onely they would not have had him then to have cur'd him But not to cure when it is in our power according to Christs interpretation is to kill If diligent observation be not made the commandment may be soone transgress'd 3. Skill in Sciences and professions is to be improved by men of skill that the commandment may be kept The Samaritane poured wine and oyle into the travellers wounds knowing that to be of use to supple and refresh them Had he known any other thing more sovereigne which might have been had at hand he was to have used it As skill in medicines is to be used for preservation of mens lives so also skill in the Laws by those that are vers'd in them for the help of their neighbour in exigents concerning his estate and livelihood 4. We must listen to Gods mouth to learne when he shall be pleased at any time further to manifest his minde for the clearing of our way in any of his precepts There was a command concerning the place of publick and solemn worship Deut. 12. 5. Vnto the place which the Lord your God shall choose out of all your Tribes to put his Name there even to his habitation shall ye seek and thither shalt thou come Now thou must depend on the mouth of God to observe what place in any of the Tribes he would choose for his habitation When God commands that all instituted worship shall be according to his prescript This is a perfect Rule implicite and virtual tying us to heed the Lord at any time more particularly discovering his will and clearing this duty to us Was not the Law of worship perfect to Abraham unlesse it explicitely told him that he must sacrifice his Sonne And if any take themselves to be so acute as to set up a new Rule as some are pleased to stile it then they antiquate and abolish the old Rule and singularly gratifie the Antinomian party Two Rules will no more stand together then two covenants calling it a new Rule men make the first old Now that which decayeth and waxeth old is ready to vanish away Heb. 8. 17. It is added moreover doth not the Scripture call Christ our Lawgiver and say the Law shall go out of Zion c. Isa 2. 3. And was not the old Law his Saint Paul I am sure quotes that which belongs to the preceptive part of the Moral Law and calls it the Law of Christ Gal. 6. 2. His Laws were delivered in the wildernesse whom the people of Israel there tempted and provoked This is plain for they sinn'd against the Law-giver and from his hands they suffered And who they tempted in the wildernesse see from the Apostles hand 1 Cor. 10. 9. And as to the Scripture quoted the words are exegetically set down in those that follow them The Law shall go out of Zion and the Word of the Lord out of Jerusalem Which is no more but that the Name of the Lord which was then known in Judah shall be great from the rising of the Sun to the going down thereof It is further demanded And is he not the anointed King of the Church and therfore hath legislative power For answer I desire to know what King the Church had when the old Law was before Christ came in the flesh The Kingdom was one and the same and the King one and the same then and now as I take it Many shall come from the East and West and shall sit down with Abraham Isaac and Jacob in the kingdom of heaven The Gentiles coming in at the Gospel-call are under the same King and in the same Kingdom And if all this were granted which is here pleaded for it is no more then a change in some positive circumstantial Rites and what is this to the question handled by our Authour That our righteousnesse which is imperfect according to the old Rule is perfect according to the new when old and new in that which is naturally Moral is one and the same When the Law required heart-service and love with the whole heart upon spiritual ends and motives upon which account all fell short in their obedience and performance shall we say that Christ did dispense with any of this that so the Rule being lower our obedience now may answer Others that make Moses and Christ two distinct Law-givers and agents for God in holding out distinct precepts give the pre-eminence to Christ and account his Law to be of more eminent perfection This Authour on the contrary seems to make the Laws of Christ to stoop far beneath those of Moses 2. For Justification of this accusation of the Moral Law of imperfection it is added the Moral taken either for the Law given to Adam or written in Tables of stone is not a sufficient rule for us now for beleeving in Jesus Christ no nor the same Law of nature as still in force under Christ For a general command of beleeving all that God revealeth is not the only rule of our faith but the particular revelation and precept are part c. To this I say 1. As before I think I may answer out of his own mouth where he says Neglect of Sacraments is a breach of the second commandment and unbelief is a breach of the first If we break the commandment in unbelief then the Commandment
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
to walk in Gods statutes Ezek. 36. 27. A work as of authority so of power Fifthly Plucking out of the power of Satan an act of the free grace and power of God 2 Tim. 2. 26. Sixthly Drawing A work of power in him that draws weaknesse in him that is drawn Joh. 6. 44. No man can come unto me except the Father which hath sent me draw him And therefore the Spouse prayeth Draw me and we will run after thee Cant. 1. 4. There must be more power in God for conversion than in Satan for the souls ruine Grace must have advantage of temptation but Satan can allure perswade Our first parents had woful experience of his faculty this way He hath his moral perswasions If God make use of nothing more they are even yea Satan hath the advantage by so much as we are more apt for sinne than obedience And as these metaphorical expressions hold it forth So in plain termes it is exprest in Scripture The Apostle prayes for the Ephesians that the eyes of their understanding being enlightened they may know what is the exceeding greatnesse of Gods power to those that beleeve according to the working of his mighty power which he wrought in Christ when he raised him from the dead Ephes 1. 19. And by way of simile makes Application ch 2. verse 1. c. Even when we were dead in sins hath he quickned us together with Christ and hath raised us up together and made us sit together in heavenly places in Christ Jesus Ephes 2. 5. Lest any should say the former Metaphors are stretched above their line when they are brought in to hold forth that for which they have been produced the Apostle here makes application and shews that the like mighty power which was exercised of God in raising Christ dead in the grave and setting him up above all principalities and powers is exercised in raising those who are dead in sin to sit in heavenly places with Christ The Apostle entring a similitude chap. 1. 19. makes not an end of it till chap. 2. v. 8. Only having named the exaltation of Christ upon his Resurrection does not leave till he have shewed how high he is exalted and having named mans low ebbe in sin does not leave till he hath set out how low which drawes out the similitude to such length in which this truth is set forth unto us which comparison with the application leaves the necessity of an Omnipotent concurrence in this work without exception Reas 3. This further appears in that inability which is in man to accept that which God of grace doth tender unlesse God cure the faculties by his power He is wanting 1. In power to understand or to discerne the glory of that grace which is offered The natural man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can be know them because they are spiritually discerned 1 Cor. 2. 14. This native blindnesse in man with the necessity of an Omnipotency for cure is plain not only in the Heathens who wanting the light of Revelation are as St. Paul speaks darknesse But also in those to whom light is brought and the word preacht that stand in actual covenant with God as appears Deut. 29. 1. 4. Compared The Lord hath not given you a heart to perceive speaking to men in covenant and eyes to see and ears to hear unto this day 2. In will to desire and heart to embrace any such tender but on the contrary there is a readinesse still to oppose which is plain not onely by the stirres that are raised wheresoever the word is preach't as we see through the History of the Acts So that it is grown into a Proverb Evangelicum ciet bellum But also by the struglings to withstand any motion or conviction which the Word works what Stephen tells the Jews that they did that each man by nature is apt to do to resist the Holy Ghost Acts 7. 51. There is much resistance in the heart which grace by power does not utterly take away but overcome and subdue 4ly This appears in Gods indication and full declaration of himself what his work is what is to be expected from his hand in the covenant-conditions which he requires of us which we finde from his mouth in several Texts of Scripture The Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God Deut. 30. 6. A new heart also will I give you and a new spirit I will put within you I will take away the stony heart out of your flesh and I will put my Spirit within you and cause you to walk in my statutes Ezek. 36. 25 26 27. But especially in that Text Jer. 31. 31 32 33 34. The dayes come saith the Lord that I will make a new covenant with the house of Israel and with the house of Judah Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt which my covenant they brake although I was an husband to them saith the Lord But this shall be the Covenant that I will make with the house of Israel after those days saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people and they shall teach no more every man his neighbour and every man his brother saying Know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord for I will forgive their iniquity and remember their sin no more In which Texts a necessity of supernatural grace for the ends mentioned is abundantly set out unto us Had man power left in nature for this work or nature so repaired in all that abilities were universally conferred this declaration needed not No reason can be given of these engagements by those that deny any necessity of an Omnipotent concurrence These are usually called Promises and they runne indeed in the nature of Promises so that they deserve not blame that so conceive of them Generally taken also to be absolute Promises saith Mr Baxter Aph. of Just page 9. and being Promises they must indeed be absolute ones we bring not the condition of faith to accept of them Here is nothing prerequired as in Promises that are conditional Being Promises if Promises of Grace as some have distinguished and not Promises to Grace they are spoken to those that are in their unbelief and unregenerate condition Yet that which is necessarily required to make up a full Promise here is wanting In Promises properly so called some may claim their interest and know themselves to be within their verge and conclude the thing in Promise upon termes at least to be theirs which here none can do This indeed concernes the Elect but being in unregeneration they
because their sanctification and good works have some imperfect agreement with the Law of Works This and much more to assert a personal perfect inherent righteousnesse as is said all which as it is here held out to me is new and I must confesse my self in ignorance all over I never took imperfect righteousnesse to imply any such contradiction no more than imperfect holinesse Isaiah I am sure saith All our righteousnesse are as filthy rags Esay 64. 6. No greater charge of imperfection can lie against the most imperfect holinesse than the Prophet lays upon our righteousnesse Neither do I understand how holinesse should be imperfect taken materially and righteousnesse perfect taken formally in reference to a rule We may for ought I know as well make holinesse formal and refer it to a rule and righteousnesse material in an absolute consideration without reference to any rule at all And in such consideration I do not know how there can be perfection or imperfection either in holinesse or righteousnesse it is as they come up to or fall short of the rule that they have the denomination of perfection or imperfection Pauls Gospel-frame whether you will call it righteousnesse or holinesse is set out Rom. 7. full of imperfection yet all this as in reference to the rule as it answered or fell short in conformity to it verse 22. I delight in the Law of God after the inward man And whereas a charge of ignorance is laid even upon learned Teachers that commonly understand the word righteousnesse and righteous as it referres to the old rule I professe my self to have little of their learning but I am wholly theirs in this ignorance I know no other rule but the old rule the rule of the Moral Law that is with me a rule a perfect rule and the only rule The perfection of this holiness and righteousness in mans integrity stood in the perfect conformity to this Law and the reparation of this in our regenerate estate in which the Apostle places the image of God must have reference as to God for a patterne so to his Law as a rule As an image carrying an imperfect resemblance of its samplar is an image So conformity imperfectly answering the rule is conformity likewise A perfection of sufficiency to attaine the end I willingly grant God condescending through rich grace to crown weak obedience in this sense our imperfection hath its perfectnesse otherwise I must say that our inherent righteousnesse is an imperfect righteousnesse in an imperfect conformity to the rule of righteousnesse and without thir reference to the rule there is neither perfection nor imperfection in any action See Doctor Davenant disputing against justification by inherent righteousnesse upon the account of the imperfection of it de justitia habituali pag. 349 and how fully he was perswaded of the imperfection of this righteousnesse appears in sentences prefixt before two Treatises as may be seen in the margent In the last place I shall conclude that sincerity in the way and work of God which Scripture also calls by the name of truth integrity simplicity uprightnesse perfectnesse an heart in the work of God whole and unfeigned is that which the covenant of grace doth require and that which it accepteth This God in covenant gives in charge and this he rewards and crownes The Law stands as a rule and the charge in it is the highest top of perfection without the least indulgence in any case of failing suitable to the abilities that once were put into our hands God in Gospel-condescensions will have this rule eyed with a single and upright heart universally eyed and observed both in our returnes from sin and in our application to God in new obedience This doing of the will of God from the heart with good will-doing service Eph. 6. 6 7. Serving with a willing minde 1 Chron. 28. 9. This preparing the heart to seek the Lord God of our fathers Ezra 7. 10. This delight in the Law of God in the inward man Rom. 7. 22. though it be in much weaknesse and with strength that is little Rev. 3. 8. by reason of inward corruptions Rom. 7. 23. Gal. 5. 17. enemies without Ephes 6. 12. is required of God in covenant and through grace accepted And as faith which as we have heard is the other new covenant-condition brings us into communion with God So this of a sincere heart and walk holds in communion Faith gives accesse to God in grace and through sincerity we walk with God in grace to glory Both of them are called for of God both accepted with God and both of them crowned with glory That in this degree obedience is both required and accepted in the Gospel is evident This where oever it is God observes and eyes 2 Chron. 16. 9. For the eyes of the Lord runne to and fro throughout the whole earth to shew himself strong in the behalf of them whose heart is perfect towards him Herein thou hast done foolishly therefore from henceforth thou shalt have warres These have letters testimonial from heaven Job 1. 8. Hast thou not considered my servant Job that there is none like him in the earth a perfect and an upright man one that feareth God and escheweth evil Gen. 7. 1. Thee have I seen righteous before me in this generation According to the degree of this higher or lower they have praise 2 Chron. 29. 34. The Levites were more upright in heart to sanctifie themselves than the Priests yea where there is integrity in a single act this God notes Yea I know that thou didst this in the integrity of thine heart Gen. 20. 6. These God protects with his omnipotence preserves 2 Chron. 16. 9. The eyes of the Lord runne to and fro throughout the whole earth to shew himself strong in the behalf of them whose heart is perfect towards him He is a buckler to them that walk uprightly Prov. 2. 7. In these God takes pleasure I know my God that thou triest the reines and hast pleasure in uprightnesse 1 Chron. 29. 17. Unto these God speaks peace Do not my words do good to him that walketh uprightly Mich. 2. 7. This the people of God plead with God as an argument to finde favour in his eyes Psalme 26. 1. Judge me O Lord for I have walked in my integrity 1 Chron. 29. 17. As for me in the uprightnesse of my heart I have willingly offered those things Psalme 18. 23. I was also upright before him c. This hath been the high ambition of the servants of God in their most sad troubles to reach David begging mercy saith to God Behold thou desirest truth in the inward parts Psal 51. 6. This hath upheld the souls of the Saints in their greatest difficulties with all joy and consolation 2 Cor. 1. 12. For our rejoycing is this the testimony of our conscience that in simpliciâ—y and godly sincerity not with fleshly wisdome but by the grace of God we
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
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 And they shall teach no more every man his neighbour and every man his brother saying Know the Lord for they shall all know me from the least of them even unto the greatest of them saith the Lord for I will forgive their inquity and remember their sin no more This Text is frequently produced for several purposes Answ as to assert an unconditional covenant that all lies on Gods hand and we are engaged to nothing so to decry all Gospel-Ordinances all use of a Ministery to teach the good knowledge of the Lord Some make use of it for one of these ends and confesse it will not serve for both It will set up an unconditional covenant but it will not destroy New Testament-Ordinances Others will have it serve both when the truth is aright understood it serves for neither The two first branches of the former answer will give satisfaction here If Old Testament-Prophecies are to be understood according to New Testament-Interpretations then no unconditional covenant will here be established nor yet Gospel-Ordinances decryed seeing in the New Testament covenant-conditions are clearly and undeniably held out and a Gospel-Ministery established which already in both parts is fully cleared A Ministery is set up with instructions to require faith and repentance and that upon those termes that without them there is no remission of sins no salvation 2. As to that for which it is here produced it rather serves for overthrow of mutual conferences Christian communion for mutual edification than the Ministerial power The Text is not that ye shall have no more Teachers in publick But they shall teach no more every man his brother and every man his neighbour for every one shall know him c. The Apostles charge Col. 3. 16. flies full in the face of this Interpretation Let the Word of Christ dwell in you plenteously in all wisdome speaking to one another This Prophecie is so streined that there is no need of such admonition nor any use of brotherly exhortations Certainly neither of these inferences from this Prophecie were in the Apostles thoughts when he exhorted the Thessalonians 1 Thes 5. 11. Comfort your selves together and edifie one another even as also ye do adding in the next verses And we beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their works sake c. The councel had been more sutable to have bid them to have ceased this mutual consolation and edification And as for thâ—se that were over them that distinction of over and under was Antichristian that they must cease to honour and make it their businesse to level them But above all it is wonder how those that are high in setting up all for Teachers and will have liberty of prophecie promiscuous can with face urge this Text The letter of it being against brother and brother neighbour and neighbour teaching one another and not against a Ministerial way for edification 3. For the full interpretation of the words that of King James must be acknowledged In mystical prophecies it is farre more easie to confute an absurd interpretation than finde out a true one One that joynes in the former part to establish an unconditional covenant against New Testament-light yet leaves them in the latter and says The not teaching one another there spoken of is meant of that obscure teaching which was under the Law I wish that his party would here heed him and that himself would consider that when he would have them to recede from the rigid adhering to the letter of this part of the prophecie for overthrow of all helps for knowledge whether he have not equal cause to recede from that which he would with like rigour fasten upon it I shall undertake as clearly from the New Testament to hold out conditions in the covenant of Grace as any other man shall finde either warrant or Ordinance for publick or private admonition or exhortation They shall not have so much need of teaching as formerly say the Annotations on that place and it is plaine that that is often spoken in Scripture negatively that is meant comparatively I will have mercy and not sacrifice Hos 6. 6. When he would have both mercy and sacrifice though mercy preferred above sacrifice Calvin hath fully spoken to this objection satisfying both his Adversary and his Reader giving them a full refutation and the Text a good interpretation In that some phantastick spirits saith he take occasion from hence to abolish all outward preaching of the Word as though in the Kingdom of Christ it were superfluous their madnesse may easily be answered This is their objection saith he After the coming of Christ a man ought not to teach his neighbour let an outward Ministery then be gone and give way to an inward in piration But they passe that by saith our Author that in the Prophet which is chiefly worthy of observation The Prophet doth not deny that one should teach another but these are his words They shall not teach one another saying Know the Lord as though he should say such ignorance should not possesse the minds of men as heretofore that they should not know who the Lord is for we know there is a twofold use of teaching First That those that were altogether ignorant may begin with the first elements and afterwards that they that are thus entered may make a farther progresse Therefore when Christians as long as they live ought to learn there is none so wise but need to be taught so that a teachable disposition is not the least part of wisdome and what our way to profit is if we will be Christs Disciples Paul sheweth in his Epistle to the Ephesians chap. 4. 11. He gave gifts unto men some Pastours some Teachers c. Whence it appears that nothing else came into the Prophets thoughts than to spoile the Church of so great a benefit Thus far judicious Calvin on Heb. 8. verse 8 9 10 11. In case these words not only might be supplied as some would have it men shall not only teach one another Know the Lord but all shall know me giving instances of the like of necessity to be supplyed in other Scriptures then the whole scope of the place were cleared For the Jews as they did make use of the teaching of men so for the generality they rested in it Here they are taught that which they never minded the necessity of the concurrence of Gods teaching with mans that when man discovers the object God should put in frame the Organ Certain it is that when other prophecies foretell in New Testament-times mens zeal to stirre up one another in the knowledge of God as Isa 2. 3. Zech. 8.
the Spirits witnesse 2. It is for the most part in or upon performance of some duties or conscientious employment of a mans selfe in the way of his calling 3. After some great abasement of a mans spirit and more than ordinary soul-humiliations and self-denials 4. After some great adventures made for God and the advancement of his Name 5. After some great combate and conflict with temptation in which God gives in his Spirit as an honorarium or glorious reward upon victory obtained First by way of concession it is not to be denied that God in a more than ordinary measure doth many times manifest the gift of his Spirit for this work of Assurance and that upon these occasions here laid down the soule hath many cheering consolations nigh unto raptures The Spouse hath not like converse with the Bridegroome at all times Sometimes she walks with him in the Galleries Sometimes she is with him in the wine-sellers Sometimes she can say in a way of exultation My beloved is mine and I am his But these limits in the instances before laid down seem to me to be a full denial instead of proof that it is thus immediate without all reflex upon our graces These being means sanctified of God to stir up the habit of grace by his Spirit wrought within us and to bring them forth into action which God then farther honours with a greater measure of light to discerne his own work wrought in us Our spirits being got into such a posture are in an aptitude to witnesse with us and God is then pleased to come in by his Spirit to joyn in Evidence So that still the conditional promises are not only a safe but the alone way in which through the help of the Spirit we get Assurance that we shall be saved They that go about to assert an immediate teste will never secure the soule from delusion Satan will soon finde an artifice to counterfeit this testimony and bear witnesse in the Spirits stead and when we think we have the Spirit of truth to assure we shall have the father of lies to deceive A gappe will be opened to all licentious presumption Children of disobedience will soone heed vain words Object that the wrath of God shall not come upon them Neither will it be to purpose to demand how the Prophets were assured that it was the word of the Lord that came to them and no delusion and to affirme that the same way we have assurance of the truth of the Spirits witnesse seeing Gods extraordinary way of discovery of himself in visions dreams or what other way himself pleased to chuse is not the same with his ordinary way of discovery unto us we no more understand that way of discovery than we do the way in which by power received they wrought miracles As for Doctrines which men are apt to obtrude upon the Spirit so for testimonies in order to our adoption and salvation we must go to the Law and to the Testimony The Law and Testimony lead us for Assurance to our own hearts excusing or condemning in the particulars mentioned And if our hearts condemne us not then have we confidence towards God and whatsoever we ask we receive of him because we keep his commandments and do those things that are pleasing in his sight And this is his Commandment that we should beleeve on the Name of his Son Jesus-Christ and love one another as he gave us commandment 1 John 3. 21 22 23. And if the stresse of all had not lien here Christ had never compared the Professor that hears and does not to the foolish builder that raises his hopes of salvation on a sandy foundation upon a bare title of an empty profession without any well grounded interest and the Professor that heares and does to the man that builds on a rock and so layes his hopes of salvation on a foundation that never will deceive Neither would the Psalmist have concluded that he shall not be ashamed his hope would not make him ashamed when he had respect unto all Gods Commandments Psalme 119. 6. And howsoever our doing does nothing by way of merit yet our doing through grace in which beleeving is comprized which is the command of God 1 John 3. 23. does all taking in the Spirits help to cleare the integrity of these works by way of Assurance And though it be no foundation of our subsistence in grace and therefore the Apostle durst not rest on that bottome nor will be found in his own righteousnesse yet it is the foundation of our evidence The Apostle gives it in command to Timothy Charge them that are rich in this world that they be not high minded nor trust in uncertaine riches but in the living God who giveth us richly all things to enjoy that they do good that they be rich in good works ready to distribute willing to communicate giving this in as the end of all Laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life 1 Tim. 6. 17 18 19. God hath ordained these that we should walk in them Ephes 2. 10. and walking in them we are pronounced blessed Psalme 11 9. 1 2. The efficient cause of our happinesse is grace the free favour and good will of God towards man Being justified freely by his grace Rom. 3. 24. The formal cause is the imputation of Christs righteousnesse without ours when we fall short of the righteousnesse of the Law Christ is the end of the Law for righteousnesse Rom. 10. 3. Therefore the Apostle observes that David describes the blessednesse of the man to whom the Lord imputeth righteousnesse without works that is wherein his blessednesse doth consist saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lord will not impute sin Rom. 4. 6 7 8. The instrument or hand applying is Faith Being justified freely by his grace through the redemption that is in Jesus Christ whom God hath set forth for propitiation through faith in his blood Rom. 3. 24 25. But the subject on whom this blessednesse rests is the godly righteous man The Lord hath set apart him that is godly for himself Psalme 4. 3. The man that hath clean hands and a pure heart who hath not lift up his soul unto vanity nor sworne deceitfully he shall receive the blessing from the Lord and righteousness from the God of his salvation Psal 24. 4 5. There is a concurrence of sundry causes in mans happinesse but all falls upon the head of him that is stedfast with God in covenant that comes up to the termes and conditions of it He is pronounced and shall remaine for ever blessed and without holinesse no man shall see the Lord. It is questioned by some whether it be the truth or the degree of these graces which are conditions of the Gospel covenant upon performance of which we may
many things to say First that Orthodox Divines both ancient and moderne have made circumcision to be of the same signification and use as Baptism and till Anabaptists closed they had no adversaries but Papists who to advance their â—pus operatum in the Sacraments of the New Testament will have them as far to exceed the Old as heaven doth earth and the substance doth the shadow This is observed by Chamier Panstrat Cathol Tom. 4. lib. 2. cap. 19. sect 58. having reckoned up several testimonies to this purpose he addes There are very many like testimonies by which it appears that Christians were heretofore perswaded that there was no so great difference between circumcision and baptisme and why saith he is it now changed Truly in favour of the Papists and according to the pleasure of the Iesuites Secondly if circumcision have respect to those Promises that were no Gospel mercies but civil domestical restrained to Jews and not appertaining to Christians How could it be a distinction between Jew and Gentile respective to Religion it might have made a civil distinction and the want of it have been an evidence against other Nations that they had been none of the multiplied seed of Abraham according to the flesh and that their interest had not been in Canaan But how it could have concluded them to have been without Christ strangers from the covenant of Promise having no hope and without God in the world as the Apostle determines upon their uncircumcision Eph. 2. 11 12. cannot be imagined Thirdly How is it that we hear so much in Scripture of circumcision of the heare Jer. 4. 4. Rom. 2. 28. Deut. 10. 16. Deut. 30. 6. Ezek. 44. 9. and the circumcised to have this character that they worship God in Spirit and in Truth if circumcision have not relation to Promises that are spiritual When complaint is made of uncircumcision in heart is it not as it is ordinarily understood that their â—â—ndes were carnal and not taken up with spiritual things or is it that they were not fixt on their civil and domestick interests when they are said to be uncircumcised as Ier. 6. 10. is it not upon that account that Ieremy there gives that they could not hear the Word of the Lord that they had no delight in it that it was a reproach to them or is it because they could not suck in Promises of meer civil home and self-interests So it must need be if circumcision be such a Seale when they emproved it for the use to which it was instituted they kept the right use of it and were not worthy of reproof concerning it Fourthly what Sacraments had the Jewes of any Gospel-relation if this respected alone their civil interests There might be more spoken to that of the Passeover to carry it to peculiar National mercies than to this of circumcision See Exod. 13. 14 15. And it shall be when thy sinne asketh thee in time to come saying What is this that thou shalt say unto him By strength of hand the Lord brought us out from Egypt from the 〈◊〉 of Bâ—ndage And it came to passe when Pharaoâ— would hardly let us go that the Lord slew all the first-borne in the land of Egypt both the first borne of man and the first-borne of beasts therefore I sacrifice unto the Lord all that openeth the Matrix being males but all the first-born of my children I redeem I am sure far lesse can be said to carry it to that which is spiritual and of common concernment both to Jews and Christians Fifthly how is it that the Apostle giving a definition of circumcision refers it to nothing national civil or domestick but only to that which is purely spiritual Speaking of Abraham he saith He received the signe of Circumcision a seale of the righteousnesse of the faith which he had yet being uncircumcised The righteousnesse of faith is a Promise purely Evangelical Romanes 3. 22. Romanes 3. 30. Romanes 10. 3. Philippians 3. 8. and this Circumcision sealed the self-same thing that our Sacraments seale So that as their extraordinary Sacraments are expressely affirmed to be the same with ours by the Apostle 1 Cor. 10. 3 They eat all the same spiritual meat and did all drink the same spiritual drink so are their appointed established Sacraments Circumcision and the Passeover Will they with Bellarmine lib. 1. cap. 17. de Sacramentis in genere deny that Circumcision was an universal seale of faith and affirme that it was only an individual seale of the individual faith of Abraham that so all may fall to the ground which is spoken from that Text of the use of Circumcision to the Jewes all that is there spoken having reference only to Abraham in person I answer 1. This Popish shift is flat against the Apostle He brings it as an argument for proof of the way of our Justification to be by faith alone which were a meer inconsequence if proper to him and not belonging to others 2. It is flat against Moses who referres this of circumcision to the covenant there mentioned Genesis 17. 7. But the covenant is not with Abraham alone but his seed also together with him as is there plaine 3. It carries several absurdities with it 1. By this meanes Gods covenant with Abraham in person and his covenant with Christians in Gospel-times is indeed the same but his covenant with all beleevers in the Old Testament and with beleevers in the New Testament are essentially differing Abraham and New-Testament beleevers are under one covenant Old Testament-beleevers are under a covenant essentially differing 2. Then Zachary Luke 1. 72. interpreting the covenant made with Abraham of salvation by Christ should have limited it to Abraham and not extended it to the Fathers But we see all are there under one and the same mercy our father Abraham and all that followed him even all that came out of Egypt and were for Canaan are called Fathers 1 Corinth 10. 1. All our Fathers were under the cloud and all passed through the sea and all these had the same mercy in promise with Abraham To performe the mercy saith Zachary promised to our Fathers and to remember his holy covenant the Oath which he sware to our father Abraham 3. Then Abraham himself in person and Christians in the dayes of the Gospel are interessed in Christ and all other beleevers in the Law were without Christ but the contrary is plain Moses esteemed the reproach of Christ greater than the treasures of Egypt Heb. 11. 26. 4. Then Abraham and Christians have from God the Kingdom of heaven and salvation but the rest of the Jewes have nothing better than the land of Canaan They have no more than the covenant reaches unto and the seale of the covenant did confirm But the covenant reaches only temporal Promises as the land of Canaan in their opinion These evasions Bellarmine is put to and Anabaptists are glad to follow both of them willing to say any thing
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
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
name of Christ drawn from the benefit which they shall reap Ye shall receive the gift of the holy Ghost 3. A farther encouragement to the acceptation of Baptism drawn from their Covenant-priviledge which is here set out in its full latitude and extent as Calvin rightly upon the words observeth 1. â—o the Jewes For the promise is unto you 2. To their children and to your children 3. To the Gentiles upon call and to you that are afarre off even as many as the Lord our God shall call Where an effectual call cannot be meant which the Apostle calls a call according to purpose proper only to the elect It is a call unto such a Church-state as the whole Nation of the Jews did then enjoy as the first-borne in the family A call that puts them into a like Church-state and condition with the Jews From whence this argument may be drawn Those to whom the Covenant of promise appertaines have a right to Baptisme But the covenant of promise appertaines to men in a Church-state and condition and to their children The major cannot be denied by any that will not make themselves the Apostles opposites The minor proposition is now to be considered That the covenant of promise to men in a Church-state and condition is in that latitude as to comprize their children For which the words of the Apostle are full and clear To you is the promise made and to your children on which Calvin rightly comments Peter observes saith he a due order when he assigns the first place of honour to the Jewes That it takes in children it depends on the words of the promise Gen. 17. 7. I will be thy God and the God of thy seed Where God joynes children with their parents in the priviledge of adoption in the inheritance of priviledges belonging to all Church-members But this clear text wants not wits that study to cloud it Objections answered Some except against the word children and will have them to be the same as the sons and daughters mentioned v. 17. of that chapter from Joel chap. 2. 28. and consequently the promise to be meant of the Spirit of prophecie and to appertaine to none but those of age and capacity for prophecie To this I answer 1. The extraordinary gifts of the holy Ghost in this visible way cannot be the promise here by Saint Peter mentioned seeing it is enlarged to all that are afarre off even to as many as the Lord shall call But all these have not the holy Ghost in that way extraordinary nor any promise of it Baptisme with the holy Ghost and with fire is a baptisme proper to those primitive Saints wherewith they were told that they should be baptized not many dayes after 2 Howsoever the promise be interpreted so as to belong to all that are beleevers and call on the name of the Lord as there followes yet that promise is on condition of their baptisme The meanes are to be used in reference to the end Baptisme is the meanes receiving of the holy Ghost there specified is the end And the Apostle confirming them in the promise of the end doth likewise encourage them to the use of the meanes in Baptisme to expect the gift of the Spirit and so according to this interpretation that place is an encouragement to baptisme The promise is the fittest encouragement to the Signe and Seale of the promise Baptisme is the Signe and Seale to which they are here encouraged and in that latitude as they had formerly known the command of Circumcision 3. Neither are the children here mentioned the same with sonnes and daughters spoken of by the Prophet nor limitted to such sonnes and daughters as are of growth and capable of the gift of prophesie 1. The Apostle urgeth the promise in the way as in the Scripture it is delivered which is to men and their posterity to them and theirs So God promises to be a God in covenant to his and their seed and this the Apostle holds out to draw them on to the Seale of the covenant to accept Baptisme on the same terms that Abraham did circumcision 2. It is without reason to beleeve that the Apostle should instance in one peece of the distribution of the Prophet there and to leave out the rest to put in alone sons and daughters when we have in the Text young men old men servants and handmaids 3. Children here are mentioned under a promise to the parents to you and your children is the promise made but not so in Joel nor in the quotation of the Apostle That Scripture hath only an enumeration of the several sorts and conditions of people in any Nation on all which the spirit is promised without any reference made to the parents of those sonnes and daughters more then to the masters of those servants and handmaids not the sonnes and daughters of their flesh but the sonnes and daughters of the Nation A Language usual in our ordinary expressions speaking of men of any sort or condition as your Lawyers your Merchants c. so here your sonnes your daughters your old men your young men c Others say That the promise made is the sending of Jesus Christ and blessing by him as is expounded Acts 3. 25 26. Act 13. 32. Ro. 15. 39. I answer it is true that Jesus Christ is the most eminent mercy promised and may be called the promise virtualiter being the ground of all promises and therefore some interpreters have mentioned the gift of Christ on this occasion But it is plaine that Gods Covenant and this gift are to be distinguished Christ is promised in priority to the Jew before the Gentile The Jew then is taken into Covenant before this gift of Christ can be of them expected It is therefore the Covenant it self entered with parent and child root and branch that is here meant as Calvin in the words before observes from which the giving of Christ in the flesh follows And therefore Diodati fully pitches upon the true sense of it Seeing as you are Abrahams children you are within the Covenant you ought to acknowledge Christ to be the head and fountaine of the Covenant The Covenant I will be thy God and the God of thy seed is here meant which from Abraham had been the Jewes priviledge Rom. 9. It is farther said that the limitation as many as the Lord our God shall call shewes that the promise belongs to them not simply as Jewes but as called of God which is more expressely affirmed Acts 3. 26. To you first God having raised up his Sonne Jesus sent him to blesse you in turning away every one of you from his iniquities I wonder how it came into any mans head to call this amplification a limitation it plainly enough speaks their boldnesse in dealing with the Scriptures Had the Apostle said To you is the promise made and to your seed in case God shall give you a call he had spoke to their purpose but
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
the flesh their former dignity and consequently their future recovery unto the state from whence they were fallen in which the Gentile-Nations by discipling do succed let us go no farther for determination of the question then the preceding verse As concerning the Gospel they are enemies for your sakes but as touching the Election they are beloved for the Fathers sake Here is to be enquired 1. Who were enemies concerning the Gospel 2. Who the Fathers are for whose sake they are beloved 3. What this election is and then we shall soone see who are beloved for the Fathers sake For the first It is not the spiritual seed that were as concerning the Gospel enemies that is the highest of contradictions but as Diodate sayes the Jewes who at present time were alienate from God by reason of rebellion against the Gospel which only can unite souls to him Enemies against the Gospel are enemies against God which cannot be understood of spiritual Israel The fathers for whose sake they are beloved are the ancient fathers from whom after the flesh they did proceed especially Abraham Isaac and Jacob. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepter patres for the fathers Then Election must needs be as Paraeus upon the words Diodate and Ravanellus in verbum Electio observe understood of an external grace of the Covenant whereby God chose this Nation to himself according to that of Moses Deut. 7. 6. For thou art an holy people unto the Lord thy God The Lord thy God hath chosen thee to be a special people unto himself above all people that are upon the face of the earth unlesse we are elect in Abraham to salvation and not in Christ And Abraham Isaac and Jacob are our Mediatours reconciliation and when the Apostle saith We are accepted in the beloved Ephes 1. 6. it is to be understood of acceptation in Abraham and we are to conclude our prayers not in and through Christ but Abraham Isaac and Jacob we are not for their sakes beloved to salvation Paraeus indeed makes the grace of eternal Election to be secondarily here understood which God saith he deposited in that Nation for adopting them into Covenant he makes it evident saith he that he hath many of that Nation and ever shall have that are Elect unto salvation But this is not the Election here mentioned but only an adjunct of it and now of it self it will follow that these beloved for Abraham Isaac and Jacob are the children of their flesh Because saith Paraeus God loved the Fathers the love extends it self to the children for if among men friendship with parents be divolved to Children why should it not be so with God likewise I desire that it may be considered for whom Moses interceded when he prayed Remember Abraham Isaac and Israel thy servants to whom thou swarest by thy own selfe and saidest unto them I will multiply your seed as the stars of heaven and all this land that I have spoken of will I give unto your seed and they shall inherit it for ever Exod. 32. 13. Was it not the whole body of Israel And for whom is it that God promises to remember his Covenant with Jacob and also his Covenant with Isaac and also his Covenant with Abraham Levit. 26. 42. Was it not the whole Nation under suffering as there is exprest I will remember the land Either then Paul and Moses erre together with the list of Authours here mentioned or else the love election calling in this place is into a Church state and condition Argument 8. Eighthly If the ingraffing both of Jews and Gentiles be the fruit of Gods mercy the breaking off by shutting up in unbelief then the ingraffing is into the invisible Church by election and giving faith But the former is true verse 30 31 32. Ergo the latter Answ The priviledge of a Church-state which the Jewes once had and againe shall have is a mercy as may be seene Hosea 1. 6 9. Our Author addes What shall I say more It is so plain from the whole scope and tenour of the Apostles words that the ingraffing there spoken of is into the invisible Church by election and giving faith that from the first of the chapter to verse 13. there is scarce a verse but speaks of rejecting foreknowing election grace hardening giving a Spirit of slumber darkening the eyes stumbling falling or some equipollent terme to these and the Apostle doth plainly signifie his intention in all that discourse to be the shewing the mystery of Gods counsel in electing reprobating blinding conuerting one while the Jews another while the Gentiles so that I cannot but admire that Mr. Marshal should interpret the ingraffing of bare admission into visible Church-membership Answ 1. I would willingly learne what ingraffing by Election is I take Election to be an immanent act in God which is terminated in himself and not on the creature such expressions do not suit with so high pretendings to scholastical learning as every where may be seen in this Authour 2. I would have this Argument made up by taking in the assumption which can be no other then this But the Jewes in their fall from Church-fellowship cannot be said to be rejected hardened given to a spirit of slumber or that their eyes are darkened or that they have stumbled neither Election or Grace should have any hand in their Church-fellowship This must be the reasoning if there be any shew of reason in this heap of words and then all may well admire while he is in his admiration of others I say no more but that he is very weak both in Divinity and Logick that cannot presently upon the first sight discover the weaknesse and return a satisfying answer to this flourish of words Argument 9. Parallel places as is said must be understood of implanting into the invisible Church as Ephes 3. 6. 1 Cor. 12. 13. Gal. 3. 14 26 28 29. Answ Master Hudson page 132. hath not onely affirmed but proved that the Text 1 Cor. 12. 13. is meant of the Church as visible to whom I referre the Reader He places his greatest confidence in the first as he professes and thus enlarges upon it Now sure the Gentiles were made fellow-heires of the same body and co-partakers of the promise of God in the Gospel not by an outward Ordinance but by giving of faith according to Election Ergo the ingraffing Rom. 11. 17. parallel to it is not by an outward Ordinance but by giving Faith according to Election To this I onely say O that this were truth Then as the Apostle saith of Israel at their restauration all Israel shall be saved Rom. 11. 26. so we may say all England in statu quo shall be saved in the sense that he would understand salvation Whether we be by descent Britaines Saxons or Normans we are gentiles and consequently by his Divinity partakers of the Gospel by Fatih according to Election But it is too clear that
That Jewes carnally descended from Abraham or the children of Christians may be made partakers of the Covenant entered of God with Abraham Birth according to the flesh does nothing So also Bellarmine speaking of the covenant with Abraham saith It descends to us not by carnal but spiritual generation So that these men have sucked the spiritual meaning from the Jesuites and Master Marshal holds to the carnal imaginations of Protestant Reformers They produce many Texts of Scripture where this Birth-priviledge in their thoughts is evidently set forth Jesuites contradict it and upon this account it is a carnal imagination to conceive it The Apostle knew not saith one that God had so by promise Object or other engagement bound himself but he was free as he said to Moses after the promise made to Abraham to have mercy on whom he would Rom. 9. 15. If this be meant of any engagement of God to confer saving graces or habitual qualifications on the natural seed of Beleevers the words then carry reason with them But neither he nor his great friends will learn to distinguish between Gods conditional covenant contained in priviledges of Ordinances and habitual saving graces otherwise they know from Moses that God exercised this freedome in making choise of Israel above all Nations and that the Apostle knew and in the same Chapter lets us know Rom. 9. 4. that to them pertained the covenants and that this was their prerogative for Birth-priviledge Rom. 3. 1. We say the son of a Free-man is Free the son of a Noble-man is Noble we never said that the son of a Learned-man is Learned we say that the son of a Christian is a Christian as to interest in Ordinances We never said that the son of a Regenerate man is Regenerate It is further urged Object If this were true that the covenant of Grace is a birth-right-priviledge then the children of Beleevers are children of Grace by nature for that which is a birth-right-priviledge is a priviledge by nature And if Christianity is hereditary that as the child of a Nobleman is Noble the child of a Free-man is Free the child of a Turk is a Turk of a Jew a Jew the child of a Christian is a Christian Then Christians are born Christians and not made Christians and how are they then children of wrath by nature which whether it may not advantage the Pelagians and deniers of Original sinne it concernes those that use such speeches to consider To this I answer It concernes those that presse these objections to see how Chamier Paraeus and other Protestant Writers answer them when they are in their very words urged by Jesuites If they can reconcile Galat. 2. 15. with Ephes 2. 3. then they have an answer The Apostle was by birth of the people of God in covenant and yet by nature a childe of wrath It is further said Object To conceive that it is in Gods Churches as in other Kingdomes and after the Lawes of Nations is a seminary of dangerous superstitions and errours It is well that they have learned an Artifice from these superstition-hating Jesuites to keep out the inlet of superstition among us if there were no parallel held betwixt the Church of God and other Kingdomes after the manner of the Law of Nations but such that are Seminaries of superstition they may do well to acquaint us how it comes to passe that the Curch in Scripture hath the name of a City Family Kingdome Similitudes ever carry some resemblance If this were the alone ground on which the Birth-priviledge of Christians were bottomed they had said something but being only an illustration of it and nothing more they are over lavish in their censure Similitudes indeed may be over-stretched beyond their reach and if they had laid down rules to declare where the Similitude holds and where it holds not as I have done in the Birth-priviledge and made it appear that it holds not in that for which I produce it they had said somewhat to the purpose Read Mal. 1. 6 8 14. and tell me whether there be any ground laid for dangerous superstitions Thirdly It is so in all other Religions they keep up their priviledge of interest in the worship of their Ancestors The childe of a Turke is a Turke the childe of a Pagan is a Pagan the child of a Jew is a Jew And it is the Apostles Argument in like case respective to Ecclesiastical communion that because Sacramental communion rendered them one Ecclesiastical body with Christians so communion in worship will make one body with those of other Religions 1 Cor. 10. 17 18 19. See Paraeus on the words and Cudworths True notion of the Lords Supper There are common principles that are the same in all Religions and we must beleeve them to hold unlesse Scripture hold forth a difference Fourthly God ownes children born in the Church as by birth his his servants Levit. 25. 39 40 41 42. If thy brother that dwelleth by thee be waxen poor and be sold unto thee thou shalt not compel him to serve as a bond-servant but as an hired servant and as a sojourner he shall be with thee and shall serve thee unto the year of Jubile And then shall he depart from thee both he and his children with him and shall return unto his own family and unto the possession of his fathers shall he returne For they are my servants Root and Branch Parent and childe are servants of God As they were the servants of their Master when they could do them actually no service by reason of their relation to them so they are the servants of God on the same account And as he owns them as his servants so also he ownes them as by birth his children Ezek. 16. 20 21. Moreover thou hast taken thy sonnes and thy daughters whom thou hast borne unto me and these hast thou sacrificed unto them to be devoured Is this of thy Whoredomes a small matter That thou hast slain my children and delivered them to cause them to passe through the fire for them If there were no Birth-priviledge how had God this property in Infants and this David pleads Ps 116. 16. O Lord I am thy servant truly I am thy servant and the son of thy hand-maid because he was borne in Gods house and was a childe of a servant of his he pleads his interest Fifthly If the child be not in covenant the parent and childe are heterogeneal and respective to Church-relation in the most opposite condition the Parent in the Kingdom of God by vertue of the faith that he professes the childe in the Kingdome of Satan by reason of his non-interest in the Promise and want of title to Covenant-relation But Scripture makes them still as one Jewes children are Jewes by nature Gentiles children are sinners that is Gentiles by nature The Root being holy the Branches are holy Parents not sanctified children are unclean but Parents
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
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
to doubting Christians First A life in distrust of God and rebellion against God provoking him to the highest punishment of the parents doth not divest the child of the title to the covenant and interest in the Sacrament of initiation into the number of Christians For proof of this look upon that act of Joshua when the people were got out of the Wildernesse and were brought into the Land of Canaan Josh 5. 6 7. The children of Israel walked fourty yeers in the Wildernesse till all the people that were men of warre that came out of Egypt were consumed because they obeyed not the voice of the Lord And the children which he raised up in their stead them did Joshua circumcise for they were uncircumcised they had not circumcised them in the way you see what the fathers were yet the children Joshua ordered to be circumcised Concerning their conversation the parents were enemies but as touching the election the choice made of God the issue is to be numbred among the beloved Who had a worse father than Josiah yet where was there a better son A circumcised man who in youth began to seek the God of his father David 2 Chron. 34. 3. Secondly Misbelief in a parent divests not the issue of this birth-priviledge though the father erre in the faith yet the child is not to be shut out of the number of beleevers We have in this particular the Apostle for a precedent had misbelief in the parent denuded the childe of this priviledge Saint Paul had not beene a Jew by nature but an Heretick or Sectary by nature being before conversion a Pharisee and the son of a Pharisee Scribe was a name of office but Pharisee the name of a Sect and therefore Christ warns to beware of the leaven that is of the Doctrine of the Pharisees as of the Sadduces Such was Pauls parentage and yet by descent and off-spring he is of the people of the Jewes What we say of Pharisees is as true of Sadduces It is not to be doubted but they were circumcised persons and entitled their children according to the Directory in Scripture for circumcision as appears by their embodying of themselves with the people of the Jewes Matth. 22. 23. Acts 23. 6. The most strict of Pharisees took them into their society which they had not done had they not been men of the circumcision we see the accusation charged on Peter on this occasion Acts 11. 2 3. A man transmits not his errors nor his vices no more than he doth his graces Thirdly ignorance of needful truths in a parent doth not divest the childe of this priviledge Those were the people of God and therefore brought forth children to God that did perish for lack of knowledge Hosea 4. 6. that went into captivity for lack of knowledge Isa 5. A reverend brother giving his reasons why he is among his brethren singular in this point not baptizing all born in his Parish one maine one is the grosse ignorance among them and that as he sayes not in Cumberland and those parts but in Essex such that if he should print his Reader would scaree beleeve it were possible to be true To which I only say I wish that our own experience in the places where we live did give us occasion of suspition that any wrong is done them Therefore to let the truth passe unquestioned I would only wish him to consider whether there might not have been found the like in Corinth that Church of the Saints 1 Cor. 15. 34. Some have not the knowledge of God I speak this to your shame Whether there he might not have found the like among the illuminated Hebrews were not there those that were dull of hearing that when for the time they ought to be teachers they had need that one teach them againe which be the first principles of the Oracles of God and were become such as had need of milke and not of strong meat yet these were of the Church and therefore with them their children Fourthly illegitimation of birth adulterous copulation in the parents divesteth not such issue of this priviledge David had never in that manner sought in fasting and prayer his childes life had he believed that he must not have been of the seed of the Jews but of the uncircumcised Heathen Pharez was of such a birth yet who bore a greater name and glory in Israel than he and his family even where the illegitimation of his birth is noted there the glory of his race is magnified which is yet farther honoured in that Christ according to the flesh was made of his seed That seed of Abraham per eminentiam was out of his loynes Jepthah indeed was driven out by his brethren but not because that he was not of the seed of the Jews and people of God but because they would not have him to share of the inheritance among them A Reverend Divine saith Objections an ∣ swered That some persons may be notorious offenders as known Atheists mockers of Religion Idolaters Papists Hereticks Witches and yet professe before men the faith seemes to him to imply a contradiction These I confesse are plausible words to take with well-meaning souls that attend not to the language of the Scripture in this particular And for the first if he meanes Atheists in judgement that professedly maintaine in word what Davids fool said in his heart that there is no God and by mockers of Religion not those alone that oppose the power but with Lucian all notion of Religion and by Idolaters those that professedly worship false gods and worship not at all the Lord Jehovah then it cannot be denied that this is a contradiction But Reverend Master Rutherford whom he opposeth in that place hath no such meaning But for an Atheist in life to be a professour of the faith we have Paul expressely for it Titus 1. 16. They professe that they know God but in works they deny him being abominable and disobedient and unto every good work reprobate The Apostle we see saw no contradiction in it and for mockers of Religion Peter did not foretell them to be out of the Church but within the bosome of it when he said There shall come in the last dayes scoffers walking after their own lusts 2 Pet. 3 3. For Idolaters if an Israelite might be an Idolater then a Christian How high were those in Idolatry mentioned Psal 106. 36 37 38 39 and yet in covenant ver 45. For the Church of Corinth the Apostle is plaine A brother may be an Idolater 1 Cor. 5. 11. It is within the Church and not without where men escape death by plagues yet repent not of the works of their hands that they should not worship Devils and Idols of gold and silver and brasse and stone and of wood which neither can see nor heare nor walke Rev 9. 20. For Papists I marvel how they are distinguished from Idolaters and Hereticks for Hereticks as false Prophets were
and in case it were wholly yielded him whether thence he could draw his conclusion that Ministers in England should not baptize the infants of all that professe the Faith in Christ Jesus He confesseth in this question he hath disadvantage For if a man be looked upon saith he as a visible Saint and reputed a Member of a true Church if that Member be very scandalous and the Church let him alone and not deale with him that person may challenge any Ordinance in the Church both Baptisme and Lords Supper But I conceive such a person is not sufficiently qualified to make a Member of a Church nor ought to be continued a Member of the Church but the Church ought to seek to reforme him or if not to cast him out so that if the Church will let such a person alone and give him these Ordinances there will be guilt charged upon that Church Here is his acknowledgement that they are continued Church-Members though they should not be continued and see what he hath further It is true the wicked Jewes being members of that National Church so long as their Membership held they might challenge circumcision so for wicked persons so long as they continue members and the Church lets them alone they may challenge Baptism and so upon his own grounds they may of right challenge it and Ministers then must needes do wrong in case they deny it and so in all mens judgements the question is concluded in the Affirmative yea should the Church passe to the highest of her censures through all that is allowed to the highest top yet still the person under censure continues in a fundamental right of Membership though debarred of present fruition and so their infants entituled as we have seen to Baptisme His Arguments are worthy of examination in which he concludes such a one is not fit to be a Member First Members of Churches according to the Gospel are Saints visible But such a person as the question mentions is not a visible Saint Ergo. The Minor he proves Such as will say that such a person as the Question mentions is a visible Saint I thinke his eyes are not good He that tells me the Saints which Paul mentions in those places were no other than such a person as is in the Question he must pardon me though I beleeve him not Answ Visible Saint is taken either in regard of Separation for and dedication to God or for real qualifications according to the power of godlinesse in the first sense such are real Saints that he mentions and rejects in which sense we have shewn Saint to be frequently taken and such were most of the Members of the Church of Sardis there being few that had not defiled their garments and many such in the Church of Corinth In the second sense and I know not a third his eyes are better than mine that can determine concerning them Inward graces onely make a real Saint and these to me are invisible if he meanes so far as mens judgements can upon any fair ground conclude that they are such then the Apostles will be involved in our guilt who hand over head admitted members the same day they were converted being in foul sins and never staying time to make judgement of the hopeful truth of their graces Paul calls all those that he persecuted Saints Acts 26. 10. So doth Ananias Acts 9. 13. all those for whom after conversion he ordered and made Collections 1 Cor. 16. 1. And these were some of them as bad as any that in his Epistles he reproves Secondly If a bare profession in Christ be sufficient to make a member of a Church then no person can justly be excommunicated out of a Church for the vilest sins or heresies provided he doth but hold this profession of his faith the consequence is cleare the person is the same which he was when you took him into the Church The consequence is clearely erroneous for he made a profession of his faith and not of sin as we see in Simon Magus Thirdly He that manifestly opposeth Christ in his visible Kingdome is not fit to be a member of a Church But such a person as the question mentions doth manifestly oppose Christ in his visible kingdome Ergo Not fit to passe without censure should have been added but whiles he acts rebellion he professeth subjection and in the Apostles language is a professor Tit. 1. 2. Having thus made way he propounds several Arguments that Ministers by the Gospel are not to baptize the children of such Parents We come now to our Authours arguments First Such persons as de jure ought and de facto are excluded by godly Ministers from the Lords Supper ought also to be excluded from their childrens Baptisme But such persons as the Question mentions de jure ought and de facto are excluded from the Lords Supper Ergo. The Major is proved If Baptisme doth seale to the same covenant which the Lords Supper doth and doth signifie and seale as great blessings and priviledges as the Lords Supper doth then those who are excluded from the Lords Supper ought also to be excluded from theâ—r childrens Baptisme But the Antecedent is true Ergo. The Consequent This is Master Blackwoods argument to keep infants from Baptisme because they are kept from the Supper And if it be of any validity to serve our Authors turn it is of as great force for Master Blackwood Give me leave in Master Blackwoods behalfe to urge it in this manner with the least change of words that is possible If Baptisme doth seal to the same covenant which the Lords Supper doth and doth signifie and seale as great blessings and priviledges as the Lords Supper doth then those that are excluded from the Lords Supper ought also to be excluded from Baptisme But all infants are excluded from the Lords Supper eo nomine because they are infants and therefore they are to be excluded from Baptisme When Master Firmin hath given a faire and full answer to this Syllogisme he may easily fit it to his own to give like satisfaction An infant in covenant may be admitted by that signe and scale in the use of which he is meerely passive and yet be kept back on the account of his infancy from that sign and seale which the Participants must actually improve for their spiritual benefit and consequently a Parent may put a present bar to his actual admission by reason of present guilt to the one when his innocent infant can put no barre to his admission to the other The Parent stands de jure entituled when for the present he may be for his spiritual benefit de facto suspended Another reverend Authour hath made use of this argument from the uniformity of the service of God in general and in particular from the uniformity in the Sacraments to another purpose not to exclude any infants at all who descend from Christian Parents from Baptisme but for admission of
all visible Church-Members not under the sentence of Excommunication to the Lords Supper As one from the suspension of Parents from the Lords Supper would conclude the suspension of infants from Baptism So the other from the admission of all infants without difference to Baptism would infer not onely a just warranty but also a necessity of answerable admittance of their Parents to the Lords Supper Let our Independents saith he answer Why do you allow a Syntax in the service of God besides and bring in a Quae genus of Anomales and Heteroclites onely at this Ordinance let some of our Presbyterians answer how can we admit of children as members of the visible Church being borne of Christian parents unto Baptisme and yet turne away the parents of those children from the Sacrament Those that have gone about to answer this had better haply have said nothing for our free course of Baptisme and a denial of this is such a seam-rent as will never be handsomely drawn up though stitcht together neverthelesse in yielding the one they have granted the other As to this passage I first marvel how this is laid to the charge of Independents that they allow a Syntax in the whole service of God besides and bring in Anomalaes and Heteroclites onely at this Ordinance namely the Lords Supper when it is plain that they have as many Heteroclites in Baptisme as the Lords Supper And in both the Sacraments as to those that they judge admittible they keep the form as whole as himself contends it ought to be kept how many rents soever they may make besides The same latitude that they hold in admission of parents to the Supper they hold in admission of children to Baptisme And for Presbyterians their admission of infants to the one will by no meanes conclude them under any necessity of admission of the parents to the other Sacrament Nor on the contrary will their suspension of parents conclude any necessity of like suspension of infants Every tub must stand on its own bottome every one must beare his own burden when parents divolve a covenant-title they do not divolve a covenant-breach upon their children And I desire to know how he will keep up any such uniformity that he contends for according to that which I conceive to be his own opinion Persons under Excommunication are confessed to be uncapable of the Lords Supper I desire to learne whether that sentence cut off from the Church root and branch Whether it be a sentence personal or hereditary I much mistake my Authour in case he will maintaine the latter that that sword is held out with so keen an edge to lop off both parent and child If he admit the former than the same rent is made of which he so much complaines Presbyterians that keep those persons from the Sacrament as a degree of punishment in order to that sentence of Excommunication as they use to speake whom they judge to be in a way deserving it and admit their infants to Baptisme make no other manner of rent in the worship of God than those that keep back persons under actual excommunication and give the like admission to infants The state of Parent and childe respective to the covenant is homogeneal If the root be holy the branch is holy and so è contra yet the parent by his misdemeanour may incur that censure of which his infant is not deserving His argument should run thus If the guilty parent be debarred of a priviledge then the innocent childe ought to be debarred likewise me thinks a difference might be put between a scandalous parent that is active and an innocent childe that is passive a parent that cannot will not improve it to his comfort but to his judgement and a child that cannot mis-improve it My Argument saith he runs upon the first supposition that the childe brings nothing with it considered as abstracted from the parent but it is the parent gives the right And the parent conferres right in covenant Though he breakes covenant yet conferres not the transgression of it the Argument were as good that the childe must necessarily be admitted to the Lords Table because the father did worthily receive it If it be said the father is worthy so is not the childe so we say the father is unworthy of the one i.e. tenders himself unworthy and so doth not the child of the other The second Argument Such parents as if they themselves were now to be baptized ought not to be baptized cannot justly challenge Baptisme for their children neither are we bound to administer it But such parents as the Question mentions if they now were to be baptized ought not to be baptized Ergo. This argument is of the same stamp with the former and needs no other answer The parent hath contracted a great load of guilt of which the infant is innocent This argument well followed home might unbaptize a great part of those that are of this judgement and render all their priviledges in Church-Ordinances fruitlesse for want of a previous Baptisme The third argument If Ministers in baptizing are bound to hold to their Commission then the children of such parents as the question mentions are not to be baptized But the Antecedent is true none will deny that Ergo. The consequence is true Ministers by their Commission Matth. 28. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are bound to baptize Disciples but these are no Disciples Ergo. My argument tends to this If the parent be not a Disciple the childe is none But such a parent is none Ergo. his childe is none Here he sayes the Anabaptists triumph and well they may if there be any strength in this argument But saith he we can easily distinguish and I say we can distinguish as easily Distinctions sufficient may be seen chap. 38. where it is sufficiently made good that these in question are Disciples Disciples as to the participation of Ordinances Even a truantly untoward boy is of the number of Scholars and as he well deserves the lash so he hath the priviledges of the School The fourth argument To administer the Seale of the covenant of grace to a child by vertue of him who is visibly in covenant with Satan must needes be a prophaning of the Ordinance But to administer Baptisme to a childe by vertue of such a one as the question mentions is to administer the Seal of the covenant of grace to a child by vertue of one who is visibly in covenant with Satan Ergo. The minor is thus by him proved A person grossely ignorant in the fundamentals of Religion his course of life his trade is to live in sinne scandalous c. What shall we say of such a one though he doth not formally make a covenant with the Devil c. To be visibly in covenant and formally enter no covenant is little lesse than a contradiction put the argument into form To administer the Seale of the covenant of Grace
regard of persons for Themselves Posterity For themselves it is much to be able with the Psalmist to say Thou art he that took me out of the wombe Thou didst make me to hope when I was upon my mothers breasts I was cast upon thee from the wombe thou art my God from my mothers belly Psal 22. 9 10. This puts upon confidence in prayer as an argument drawn from long continued acquaintance as there follows Be not farre from me for trouble is neer Ver. 11. Such have timely knowledge of God sucking in somewhat of him while they suck milk from the brests An expression of height setting out this birth-happiness that hath sure more in it then can be applied to sinners of the Gentiles see how the Psalmist yet farther pleads it with God O Lord truely I am thy servant I am thy servant and the son of thy hand-maid Psal 116. 16. an allusion to the law of servants who were the inheritance of the Master in whose house they were Exod. 21. 4. Levit. 25. 16. I am such saith the Psalmist thy servant thy servant with all earnestneâ—â— of affection I am of thine inheritance I am one of those that are thy house-borne-servants my mother was thy hand-maid I have therefore this relation to plead and this he pleads again and again in the same words Psal 86. 16. This great priviledge Isaiah in like manner takes notice of Isa 49. 1. The Lord hath called me from the wombe from the bowels of my mother hath he made mention of my name The Apostle mindes the Ephesians of their former condition and will have them to remember the time past when they were without Christ being aliens from the Common-Wealth of Israel and strangers from the covenants of promise having no hope without God in the world But there never was a time in which men of this birth-priviledge were in that condition these are Gods heritage from the wombe and with Timothy some in greater some in lesse measure from children have the knowledge of the Scriptures if not with John Baptist full of the Holy Ghost from the wombe Luke 1. 15. which yet doubtlesse is the happinesse not of few who are eminent in sanctification whose growth in grace is seen and yet the beginnings not known Howsoever it is with them for personal qualifications yet they are nigh when others are afarre off Ephes 2. 13. at the pools brim waiting the Angels moving of the water John 5. 3. Salvation is of the Jewes saith our Saviour John 4. 22. Saving Ordinances are their inheritance They are happily seated under that joyful sound which is able to save the soul Jam. 1. 21. Salvation is of his house who is the sonne of Abraham Luke 19. 9. As it is full of consolation to Beleevers in respect of themselves so also in reference to their posterity their children are Gods children they being the Lords inheritance their children are his heritage in like manner they bring â—orth children to God and he ownes and challenges their seed as his Ezek 16. 20. An infinite love in God an unspeakable comfort to a perent when the Infant who by corruption of nature is in Satans jawes and in no lesse danger of hell than Moses sometimes was of the water and not so much as sensible of his condition God pleases in this sad state to look upon him and to make it the time of love finding out wayes for his freedome What the Apostle speaks from the Prophet Rom. 10. 10. of Gods care of the Gentiles is certainly true being applied to infants I was found of them that sought me not and made manifest to them that enquired not after me Had we that hopelesse opinion of our children as Papists have of theirs that die without Baptisme what a wretched case were it with David to part with an infant out of the world How could such mourne in any other way than as those that are without hope parting with an infant without any part in Christ and in no better posture towards God than the seed of the sinners of the Gentiles doomed both by the Psalmist and the Prophet Jeremy Psalm 79. 6. Jerem. 10. 25. Pour out thy wrath on the heathen that have not known thee and upon the families that call not upon thy name they might with Rachel weep for their children and refuse to be comforted because for eternity they are not But we finde God more rich in mercy entring covenant with his and their seed Christ himselfe imbracing them in their infancy and taking them into his special love as those that bear his name and though death should prevent their Baptisme whereby they have an actual interest in visible Church-priviledges yet he that hath appointed Ordinances is not tied to them but where he hath entered covenant can save without them Bellarmine confesseth that the desire of Baptisme in one that is in the number of the Catechumoni instructed in the principles of Christ and not baptized doth save though the text John 3. 5. so much urged by that party against the salvation of infants understood with their Comment be in the letter against it why then should not that grace which would shew it selfe in like desires when the person is of capacity qualifie for salvation in like manner Finding this love in God these bowels in Christ we may safely conclude that children have blisse parents have comfort parents and children have their interest in Church-Ordinances and Administrations And let God have the glory FINIS AN ALPHABETICAL Table Relating to the chief Heads handled in this Treatise A Abraham CIrcumcision was not a Seale of Faith peculiar to him pag. 239. Arguments evincing it ibid. All his seed were not in Covenant but his seed by Promise only pag. 298 He was not taken into Covenant as a natural Father but as a natural Father accepting Gods tender pag. 299 His seed is entitled to saving mercies on Gods termes ibid. His houshold-members out of Covenant not circumcised page 425 See Circumcision Root Actions Immanent and transient pag. 132 See Justification Adam Was in Covenant with God pag. 9 His integrity was connatural pag. 103 Stood not in need of a Mediatour p. 91 In what sense imperfect ibid. In case he had stood whether he had been translated out of Paradise into Heaven p. 100 He might have gone quick to Hell if Christ had not been promised p. 102 See Covenant Adoption Adoptive-right to Baptisme questioned p. 454 Angels In Covenant with God p. 7 Needed not a Mediatour p. 91 In what sense their obedience was imperfect ibid. Antiquity For Infant-Baptisme cleared p. 416 Apostasie Total and partial p. 453 Assembly Of Divines vindicated p. 406 Assurance Is to be gathered from the conditions of the Covenant p. 195 See Spirit B. Baptisme SIgnifies not barely dipping but every way of washing It is the door for admission into the Church visible p. 275 Pharisees not denied it seeking but being tendered rejected
to you on the Sea without a Pilate To you Orphans without a Spirituall Father and first you see what cause there is for our constant expectation and preparation for death Gods own Ministers and servants must dye God needeth no mans labours or parts Moses Joshua Paul Peter must die sola mors non habet fortasse said Austin only Death hath no may be It may be thou mayest be rich it may be thou mayest thrive in thy trading it may be thou mayest have comfort in thy Children and friends but thy death hath no may be Oh! let not the world let not your Shops let not trading take off your hearts from this Meditation but think you hear God speaking to you set not your house but your souls in order for thou must die And secondly here is some comfort though there be cause of much sorrow that though your Faithfull Pastor he dead yet the chief Pastor of your souls is not He that setteth Pastors and Teachers in the Church he that sendeth forth labourers into his harvest he liveth for ever as one in the Ecclesiasticall History when newes was brought him that his father was dead Desine blasphemias loqui saith he pater enim meus immortalis est cease to speak blasphemy for my Father is immortall Thus let this honey fall into your gall this Wine into your water The great and Chief Shepheard of your souls is not dead Lastly now the will of God is done concerning our deceased Brother your duty is to be much in Prayer to God that there may be a Joshua after Moses That God would joyne your hearts together as one man to seek out a Pastor for you which shall feed you according to his holy will The Lord hath made a great breach upon you be sensible of it and seriously consider how all your soul-comforts and advantages are bound up in this matter Ministers are compared to the Sun and Salt nihil sole sale utâ—lius can you be without the Sun in the heavens without bread for your body so neither without this bread of life for your souls or without this light to guide you in the wildernesse of this World to eternall happinesse FINIS A Funerall Oration at the Death of the most desired Mr. Blake By Mr. Samuel Shaw then School-master of the Free-School at Tamworth WIth a face sadder then usuall with an heart sadder then my face but upon an occasion sadder then them both I who was deputed to this work by him to whom I now perform it am here rather to receive the expressions of your sorrow then tell you the resentments of mine own Being sensible of my stupefaction caused not through the want of my affections but the want of their object I desire out of a pious pollicy to supply my drynesse by taking your Tears and putting them into my pump so hoping to revive mine own which yet I judge are rather drowned then dryed up And yet when I have done this I know that all my expressions will fall short of the greatness of my grief as much as my grief does of the greatness of its cause This numerous Company of Pious groaners these so many blacks not made but occasioned to be Mourners badges of profession becomming badges of that grief which for its greatness can be equal'd by nothing but their former happiness which they once enjoyed the universall gloommess of this day represents to me rather the funerall of a Town then a man and the fall of a Church rather then a single pillar and rather induces me to think that ye are come to quench the unmercifull heat of a feaver then only to bedew that which was the subject of one But if it may be hold a little and suffer your eyes a while to a new employment even to see where you are what you are doing whose Obsequies you are solemnizing with so great devotion and take the dimensions of your losse if it be capable of any which indeed is so great that they only can know it who knew not him and they onely can feel who never enjoyâ—d him I speak not to aggravate your loss but the sense of it as for the cause of it it admits of no addition Whilst he lived it was as impossible for him not to love you as it was for you adâ—quately to return his love His care answered his love and if his successe had answered his care we might happily have this day wanted an object of so great sorrow in enjoying him His writing were not read without satisfaction His Sermons were never heard without an approving silence seldom without a following advantage His kindness towards you could â—ot be considered without love his awfull gravity and secretly-commanding presence without reverence Nor his conversation without imitation To see him live was a provocation to a godly life to see him dying might have made any one aweary of living When God restrains him from this place which was alwayes happy in his company but now he made his chamber a Church and his bed a Pulpit in which in my hearing he offered many a hearty prayer for you And his death made him mindfull of you whose life made you unmindfull of him And I did not see that any thing made him so backward to resign up his â—ure soul to God as his unparalell'd care for you and your proficiency in godliness which seemed as little to him in comparison of what he desired as it does great to others in comparison of what they finde so that I sate by him and I only when with as great affluency of Tears as words he prayed Lord with some ingeminations charge not on me the ignorance of this people And indeed your ignorance had not been so remarkable had not his Knowledge and desire still to communicate it been so With what a grace and majesty have you heard him Preaching who is now alas confin'd to a worser wood Could you ever resist the power by which he spake or find in your hearts to contradict any thing that ever he said but when on his sick-bed he said I am a dying man Ah! who would not there have contradicted him if they should not have contradicted Gods Decree His Wisedome Justice and Tenderness were such predominâ—nt Graces in him that it is as much my inability to describe them as my unhappinesse not to imâ—tate them And truly to think to expresse them were infinitely to injure their greatness It is a sad thing that so many resplendent graces should never be so truly nor so fully discovered as by the loss of him that had them and that we should not so justly consider that he had them till we have not them But yet your losse might be the better borne if ye were sure it had nothing of a Judgement in it But I fear that within a short time it will appear as truly that God hath taken him away in anger as now it appears sadly that he hath taken
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