10.5 and so it is most false that none are in Covenant under the New Testament but only Believers For Judas Demas Simon Magus and all the externally called for they cannot be baptized but as in Covenant with God Math. 22.10 are by their profession in Covenant externally as the Jews profession sayeth they accepted of and consented unto the Covenant of Grace for 1 Cor. 10.7 Be not ye Idolaters as some of them commit not fornication tempt not Christ murmur not as some of them v. 8.9 thâ—se and the like say we are the same way in Covenant as they were and our Visible Church now and the Visible Church then are of the same constitution Q. And may we not say that the same Covenant of Grace we are under is the same in nature and substance with that Covenant made with Abraham Ans. The same Christ was their Mediator as ours Heb. 13.8 their Rock and our Rock Christ. 1 Cor. 10.1 2 3 4 5 6. Ioh. 8.56 2. We are justified as Abraham and David Rom 4.1 2 3 4 5. Gen. 15.6 Ps. 32.1 2. 3. They were saved by Grace the Gentiles as well as they Acts 15.11 by faith Acts 10.43 Heb. 11.1 2 3 4.13 c. 4. There is no more reason to say it was a civill Covenant made with Abraham because it distinguished Abrahams seed from other Nations and an earthly Covenant because Canaan was promised to them not to us then to say there be two Covenants of Works one made to Adam with a promise of an earthly Paradice and another Covenant of Works to the Jews with an earthly Canaan And a third to these who in the Gospel time are under a Covenant of Works Yea upon the same account the Covenant of Grace made Psal. 89. 2 Sam. 7. with David having a Throne promised to him should be yet another Covenant different from the other two And since a Covenant here is a way of obtaining salvation upon condition of obedience John Baptist should be under another Covenant of Grace then the Apostles For to their faith is promised the working of miracles Mark 16.16 17 18. But John wrought no miracles and many thousands of beleevers work no miracles and they must be under a third Covenant For though Canaan was promised to Abrahams seed there is no reason to call it an earthly Covenant or another different covenant for to all beleevers the blessings of their land are promised Ezek 36.25 26 30 31. Jer. 31.31 compared with 38 39 40 41 42 43. Mat. 6.33 Luke 12.31 1 Tim. 4.8 Heb. 13.5 6. 5. What if we say the Covenant made with Abraham Exod. 3. proves by our Saviours reasoning Maâ— 22.31 32 33. that Infants shall not rise again and be in Angel-state and saved otherwise if Infants and all beleevers in the Saduces time be not under the same Covenant with Abraham no Infants shall have a Covenant-Resurrection nor a Covenant-Salvation Or then there is some other salvation for Infants that are saved to wit some Pagan heaven without the Covenant and without Christ and if Infants be Pagans without the Covenant either none of them are saved and chosen to life Contrair to Christ Mat. 18.2 3 4. Mark 10.13 14 15 16. and the Anabaptists grant Or there is a salvation 1 without a Covenant and so without the New and Old Testament 2. Without the Name of Jesus and the Blood of the Covenant Contrair to Acts 4.12 1 Joh. 1.8 Rev. 1.5 3. they shall be saved without the Visible Church the way that Pagans are saved Q 3. Are they not saved all of them Is not this enough But because the Kingdom of Christ is spirituall the Element of water can do them no good except they beleeve Ans. If his Kingdom be not spirituall because his wisedom hath appointed externall signes then no promise which is but good words shall be made to Children contrair to Acts 2.39 for they can do them no good untill they beleeve 2. Then should there be no Preaching of the Gospel to all Nations as Mat. 28.20 for impossible it is that all Nations can be profited by the Gospel 3. The doubt suppones that it is legall servilitie and Jewish to be under the Gospel Preached and the dispensation of signes and seals even to the aged such as are Baptism the Supper rebukes censures 4. To be a visible member and visibly in Covenant and to be baptized except all be sound beleevers must be Jewish Now certain it is a new Testament Ordinance that Ministers Preach and baptize all nations though the greatest part beleeve not Q. 4. If faith sanctifie as faith then an unbeleeving whore might be sanctified by a beleeving fornicator For faith will do its formall work in every subject Answ. Paul never meant that faith doth sanctifie in every subject but in subjecto capaci Faith sanctifieth not incest and sin they are not capable to be separated to a holy use If fire as fire burn then might all the water in the Ocean be dryed up with the least sparkle of fire If prayer as prayer obtain all things shall it obtain that the sacrificing of your son to God shall be accepted of him as holy and lawfull worship Mr. Baxter saith excellently upon this subject A thing must be first lawfull before it be sanctified God sanctifieth not sin in or to any See the Argument 1 Cor. 7. learnedly and solidely vindicated by him so as the dispute is at an end now Q. 5. What holiness is it that is called federal or Covenant holiness which is in Infants Ans. It is not so much personall holinesse though it may so be called because the person is a Church member separated from the world to God as holinesse of the seed Society Family or Nation which is derived from father to son as if the father be a free man of such a City that priviledge is so personall as it is by the Law hereditarie freedome derived from father to son if the father have jus ad media salutis right to the means of salvation so hath the son Hence this was first domestical God made the CovenaÌ„t with Abraham and his family I will be thy God and the God of thy seed Gen. 17. it was extended to him not as a father only but as to the head of the family the children of Servants born in Abrahams family were to be circumcised and to be instructed as having right to the means of salvation Gen. 17.12 He that is eight dayes old shall be circumcised among you every man-child in your Generations so it is Generation-holinesse he that is born in the house or bought with money of any stranger that is not of thy seed So God showes clearly that in Abraham he chosed the Nation and the house Gen. 18.19 I know Abraham that he will command his children that is too narrow a Church Visible and his houshold after him that they shall keep the way of the Lord. 2. Afterward
God then of the Pagans and the lately cut off fathers Nor can the Adversaries say that Jewish Infants were broken off through unbelief because they are capable neither of belief nor of unbelief to them Then they remain in the Olive tree members of the Church as before and God must be still their God when the fathers are cut off vers 17. And again when the fathers shall be reingraffed and they made Christians the Infants shall be out of Christ and have no more Covenant-right or Church-right to Baptisme then the Infants of Egyptians and Philistines had to Circumcision Obj. Shall not by this means all the Infants of all the Gentiles be ingrafted in and baptized Answ. The Text warrants us to say it only of the Children of the ingrafted and called Gentiles that they have right to baptism Obj. This Text is spoken of these that have hereditary Covenant-right from their naturall Father Abraham We Gentiles have not that naturall relation to Abraham nor are we his naturall sons nor branches Answ. It s false that the Jews by birth as birth had hereditary right to Church-priviledges they had right by such a birth from Abraham taken in out of free-love to Covenant fellowship with God and his children are naturall that is kindlie 2. First branches and sprigs before us Gentiles to beleeving Abraham but we beleeving are made Abrahams by proportion and are secondary and so wild branches 2. Abraham is not the Physicall but a Morall root For the Covenant was made with Abraham not as a beleeving Father but as a beleeving Head of Children of Servants and strangers under him as the Covenant is laid as an Heavenly depositum upon Zacheus in relation not to his children only but to his house Luke 19. For when he is made a sonne of Abraham salvation that is the Covenant of Life comes to him and to his house and so to Cornelius Acts 10. and to the Jayler Acts 16. and to their houses and the same way I distinguish seeds Q. How can the Jews that are come in be federaly holy for their fathers Since now it is about fifteen hundreth years since their fatherâ— were broken off from Church and Covenant May not all the world Jews and Gentiles be federally holy branches by the same reason because the Covenant was made with and Preached unto Adam a beleeving root and father in Paradice So it would appear once in the Covenant of Grace and all the seed to the coming of CHRIST are federally holy as well as they Answ. This is as great a difficultie to the Adversaries and insuperable as to us for the Jews unborn by their way are no more holy in their branches and off-spring then Turks and Indians and their children untill they grow to age and actually beleeve and so are the Infants of Americans and such as worship the Sun or Satan that way holy And so the branches of the Jews have no holiness from the root nor are they beloved for the fathers as vers 28.2 All the Jews leave not off to be members of the Invisible Church For Paul saith Rom. 11.25 blindnesse in part is happened to Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a part of Israel For howbeit the visible masse and body of the Jews rejected Christ and wrath â—e come upon them to the outmost 1 Thes. 2.16 yet that is not said universally of all the Jews 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Paul wrote to the Jews the Epistle to the Hebrews James to the twelve Tribes scattered abroad Jam. 1.1 and Peter 1 Pet. 1.1 and John to the Jews I judge not in a visible body and these are not broken off the Olive and do though not in a Visible Church way derive Covenant right to the branches that shall be ingrafted in But many Nations descended of Adam have universally rejected Christ and know not the Name of Christ the blessed seed Q. May we not say that the root is Christ as mysticall Head from whom we partake of the sâ—ppe of grace and life and fatnesse Answ. The intent of Paul is to prove that the Jews cut off because of their unbeleef shall be ingrafted in again in the Lords own time because of the holinesse of the Covenant that was in the root and in the first fruits Abraham Isaac and Jacob It is true their Covenant-holiness is not the adequat cause why they shall be ingrafted in really into Christ for so all the carnall children who had this relative holinesse must be really ingrafted in Christ but it is with the Lords free love both the cause of their personall and of their Church ingrafting and the continued deriving of that relative holinesse being a continued free favour in its kind is the Lords love in the same kind to root and branches otherwise it should not bear truth which is said v. 28. which expores this ver 28. that they are beloved for the fathers not as if they were predestinate to life because Abraham was so chosen but because of the Fathers Covenant-holinesse which was holinesse from Christ not as root and head through influence of saving grace but as a politick head which yet is what we say For because Christ is holy as root head and Redeemer the Jews once his Church Visible and to be so again the branches are not really holy by faith because all of them were not in Christ But if all Jews and Gentiles and also Infants who are Jews and Gentiles and parts of the body be baptized into the visible body so are Infants See more of this in Mr. Cotton Mr. Black Mr. Cobbet Mr. Rich. Baxter who have closed the dispute learnedly CHAP. XV. The differences of externall and internall Covenanting 2. No Universall Grace Rom. 10.18 Psal. 19.3 nor in Scripture 3. Nor power of beleeving to all given by Christ. HEnce the clear differences betwixt the externall visible and Nationall Covenanting of the people of old when they were brought out of the Land of Aegypt And the internall and personall though it may be visible also Covenanting with God 1. This under the New Testament is a new Covenant and all the old shadows are abolished The former is the old 2. This is with the house of Israel and Judah chosen persons and so personall with single men You shall not give a Nation Kingdom or Land with which the Covenant internally is so made as if all and every one without exceptions must know the Lord savingly what may be the converted Jews case whether the whole body of them all and every one shall be visible real and personall Covenanters as the place Rom. 11.26 seems to say I cannot determine and all and every one be saved for then must all the visible house of Israel be saved and not the chosen only 3. The visible externall Covenant was broken Jer. 31.32 The other personall and internall is never broken 4. The promise of a new heart is really fulfilled in all the persons and
4. Fol. 15 16. Et de officio hominis Christi Cap. 5. Smalcius on Joh. 1. Hom. 3. Give to us manwhole sound sinlesse as he came from the first Adam 2. That man can do all that Cod commands him with little help of God 3. It s an errour saith Smalcius that a man hath no strength in spirituall things there is no need of the inward gift of the Spirit of God to beleeve saith the Raccovian Catechism for we read not that such a gift in Scripture is bestowed upon any but upon beleevers such as are born of Adam saith Socinus are all born in the same condition and nothing is taken from such a man which he naturally hath or was to have Ostorodius Justi Relig. Christ. cap. 21. Praedicatio sola Euangelij potest hominem absque interná Spiritus illuminatione operatione à peccatis convertere The only Preaching of the Gospel without the inward illumination by the Holy Spirit and his working is able to convert a man from sin All which is Printed and taught and many other abominable errours to us To this Objection against universall grace as I judge unanswerable Corvinus Answers that all the places of Scripture brought to prove mans inability to beleeve in Christ and to worship him conclude well that a man hath not strength of himself without Christ and his grace but this is but to cloud the truth and to mock the reader for if all and every man even the Infants of Pagans be in Covenant through Christ and be made able by a gifted grace common to all within and without the Church by which they are able by degrees to do all that the Gospel requires what avails it to discourage them and to tell they are not masters of a good thought without grace for they are no lesse masters of good thoughts and good words and of good actions then Adam was for they are not hearers of the Gospel by nature but as gifted with universall grace they are hearers and before their conversion and before they receive the Spirit of Regeneration can please God and prepare themselves for Regeneration Yea there is no animal and naturall Pagan de facto existing in the world by their way who cannot receive the things of God and cannot come to Christ except he be drawn for all Pagans and others are drawn and by this it might have been said Adam as wanting supernaturall grace and as a naturall man for the Image of God was supernaturall grace to Adam as Arminius and Corvinus teach so was not able to think a good thought as 2 Cor. 3.5 nor able to receive the things of God as the naturall man 1 Cor. 2.14 and Adam so was also dead in trespasses and sins and must come to Christ the same way to wit drawn by the grace super-added to nature as we fallen sinners do CHAP. XVI Cases from the former Doctrine 1. The differences betwixt such as are externally visibly and conditionally and such as are internally and personally in Covenant with God 2. Gods esteem not mens make Nations Visible Churches 3 The first and prime subject of speciall Church-priviledge 4. Gods command to receive seals no warrand to all members to challenge them Q. 1. IF multitudes and people externally Covenanted with God though not internally whom the Lord calls his people and chosen by him Deut. 7.6 Deut. 10.15 be the rightly constitute and Visible Church as Mr. Thomas Hooker granteth then Kingdoms must be his Visible Church Answ. No doubt Egypt Assyria all Nations all the ends of the world all the Kingdoms of this world are Prophesied to be the Kingdomes and Covenanted people of God and the Lord challengeth them as his Isa. 19.25 blessed be Egypt my people Isa. 2.1 2 3. Psal. 22.27 Rev. 11.15 Psal. 96. Psal 97. Psal. 98. Isal. 42.10 Isai. 49.7 8.20 21. Cant. 8.8 Act. 13.46 47. Rom 15.8 9 10 11 12. must be the visible Covenanted Churches of God to whom the seals of the Covenant are due But that none in Aegypt Assyria of all the called Gentiles though visibly and professedly in Covenant and affirmed by the mouth of the Lord to be his people the Sister of the Jewish Church and his Kingdoms are members of the Visible Church or hath right to membership and seals except men judge them to be reall converts sound beleevers and so internally called and chosen is to preferre the judgement of men to the Word of God And since he saith that Kingdomes fathers children are his in Covenant and chosen to be his people in regard the Lord calleth them by his Word as he did Israel Deut. 7.6 Deut. 10.15 Psal 147.19 20. they must be all Visible Churches in Gods esteem except he say they are not Visible Churches except men also esteem and judge them not only externally but really and internally justified and effectually called 2. These we are to judge in Covenant visibly whom the Lord so calls and to these the seals do belong Ecclesiastically though we see not signes of their inward conversion Except we say that our judgement is surer then the Lords But the Lord calls Nations the Gentiles so and so must Paul and Church-members judge all the Kingdomes and all the Gentiles reall converts Else the seals are not due to them 3. If we must judge them all really redeemed and sanctified who are fed by Pastors as Mr. Hooker teacheth from Acts 20.28 feed the flock then are we to esteem all the fathers who were baptized unto Moses in the Cloud and in the Sea and did eat the same spirituall meat and did all drink of the same spirituall Rock Christ 1 Cor. 10.1 2 3 4. to be really redeemed reall beleevers and the whole world to be really redeemed and yet the world is not the Church yet they were Idolaters murmurers visibly known to be such And John Baptist was oblidged to esteem the multitudes all Judea who were baptized of him Mark 1.5 Luk. 3.7 Matth. 3.2 3 4. really sanctified and redeemed yea and since there be Prophesies under the Messias that all the Kingdomes of the world Rev. 1◠15 Aegypt Assyria Isa. 19.25 all Nations Isa. 2.2 all the Gentiles Isa. 60. shall be the confederate people of God we must believe that all these Kingdomes are visible Saints chosen to life as the Corinthians and Ephesians were 1 Cor. 1.1 Eph. 1.4 So argues M◠Thomas Hooker from confederacie 4. Let one word in Old or New Testament be given of a Judicature giving judicially sentence on earth of a number that professedly are hearers that so many are to be admitted as due members of the Church because conceived of men to be regenerated and so many rejected because conceived to be non-converts or what word of Christ there is that doth regulate the judiciall sentence as touching the time how long the Church-member hath been so 2. What motives or inducements led Simon Magus and the generation of vipers
whole and need no Physick 3. Ye loath Christ but knows it not Luke 7.44.45 ye love Christ as a supposed Prophet and loath him as a Redeemer One may deadly hate Christ and not know it 4. Ye cannot compare the two states together the state of nature and the state of Grace as 1 Tim. 1.13 ye idolize your own choise to bear down Achabs Idolatrie but choose not the will of God to oppose Ieroboams Idolatrie 5. Ye want Christ and ye were not born with Christ in the heart 2. Yea ye are eternally lost without him and know neither the one nor the other Quest. 4. Whether or not are beleevers the parties of the Covenant of Grace Ans. These are parties to whom the Covenant-promise is made not these who already have the benefit promised in the Covenant but beleevers must have a new heart and consequently faith already therefore they cannot be parties with whom the Covenant is made As because the Image of God is not promised to Adam in the Covenant of Works but presupposed to be in him by order of nature before God make with him the Covenant of Works else he could not be able to keep that Covenant which we cannot say for God created him right and holy Gen. 1.26 27. Eccles. 7.29 Eph. 4.24 Col. 3.10 Therefore Adam in his pure naturalls as not yet indued with the Image of God cannot be the partie with whom the Covenant of Works is made for then the Image of God must either be a reward which Adam by his pure naturalls and strength thereof must purchase by working which the Scripture and nature of the Covenant cannot admit or then the Image of God must be promised to Adam in the Covenant of Works which is no lesse absurd And if faith be promised in the Gospel the Covenant of Grace must be made with some Israel and Judah as predestinated to life eternall and yet wanting a new heart For God cannot Covenantâ—ways promise a new heart to such as have it but to suchÌ„ as have a stony heart and beleeve not Ezek. 36.26 Deut. 30.6 Ezek 11.19 nor can he promise faith to such as have faith this way Quest. 5. Who are these that have the new heart and so are personally and really within the Covenant of grace Ans. Because the new spirit is given when the new heart is given Ezek. 36.27 Ezek. 18.31 Make you a new heart and a new spirit and many in our times boast of the spirit it shall be fit to speak of the new spirit and who are spirituall Hence these Questions of the new spirit Quest. 1. What is the seed of the new spirit Ans. The word of the Gospel therefore before Adam could have the Gospel-spirit the Lord must reveal the Doctrine of the Gospel the seed of the woman must tread down the head of the serpent Gen. 3. So the word and the spirit are promised together Isa. 59.21 Isa. 30.21 Thy teachers shall not be removed and thine ears shall hear this is the inward teaching a voice behind thee saying this is the way walk ye in it Isa. 51.16 17. Mat. 28.20 Go teach that is the word Loe I am with you to the end of the world that is the Spirit to make it effectuall by my Spirit Joh. 14.16 17. Object But Adam when he heard first the Doctrine of the blessed seed could not try the Doctrine or speaker by any new Doctrine Ans. The first Doctrine can be tryed by no other rule because it was the first rule it self nor can these principalls written in the heart naturally That God is God is just holy c. be tryed by any other truths because they are first truths As the sense of seeing cannot try whether the Sun be the Sun by the light of some other Sun that is before this Sun which is more lightsome For there is not another Sun before this the Gospel it self hath God shining in it to these who are enlightened as Adam was a Rubbie doth speak that is a Rubbie Obj. How then should Adam know what God spake to him and nâ—t to another are we not to try all spirits that speak Ans. There is a word immediatly spoken by the Prophets and Apostles that is to be tryed partly by the first Preaching the Lord made in Paradise partly by the effects that it converteth the soul Psal. 19.7 and smells of that same Majesty and the divine power of another life which is in the first Sermon Gen. 3.15 this is Verbum Dei immediatum But when God himself speaks in his own person to Adam to Abraham Gen. 22. to Moses Isaiah the Apostles that is Verbum Dei immediatissimum the fountain-word neither word nor speaker is to be tryed The Patriarchs and Prophets are never bidden try the visions of God for when God speaks them himself he makes it evident that it is he and only he who speaks and we read not of any in this deceived Angels or men cannot counterfeit God Obj. There have after the Canon of the Scripture is closed been some men who have Prophesied facts to come that fell out as they foretold just as Isaiah Elias and other Prophets then something is to be beleeved that is not written and such may have the Spirit and yet no word of Scripture goes along with it Ans. 1. Such men may have I confesse a Propheticall spirit but first they were eminently holy and sound in the faith and taught that the Catholick Church should beleeve nothing nor practise nothing but what is warranted by the Word Such as boast of Spirit or Prophesie and reject the word are therefore not to be beleeved 2. What these men of God foretold is a particular fact concerning a man what death he should die or a Nation or a particular such a man shall be eternally saved but no dogma fidei nor any truth that lays bands on the Catholick Church to believe that to the end of the world as all Scripturall truths do and a doubt it is if we are to beleeve these in the individuall circumstances of fact sub periculo peccati upon hazard of sinning against God we may I judge without sin suspend belief and yeeld charity to the speaker 3. If any object the Prophets did foretell particular facts concerning the death of Ahab the birth of Josiah which concerned particular persons I but they so were the maters of fact as the crucifying of Christ was a mater of fact as also they did by the intent of the Holy Ghost contain Historicall Morall and dogmatically divine Instructions so that the whole Catholick Church must believe them with certainty of divine faith they being written and spoken for our Instruction and they sin who believe not Quest. 2. What are we to judge of these truths revealed to Professors when they are in much nearnesse to God and the Lord is pleased to shine upon them in some fulness of manifestation of himself to their
Covenant-resurrection nor any Covenant-salvation can be given or promised if they be not in Covenant The New Test. Kingdome of CHRIST is spirituall though there be in it external signes and seals How faith does sanctifie the unbelieving wife to the beleeving husband Mr. Rich. Baxter plain Scripture proof for Infant Baptism 4 Arg. on â— Cor. 7. p. â—8 99. Of federall holinesse The Covenant external is made with a society or visible Church that out of them God may gather heirs of glory What federal holines is The being born where the Gospel sounds of that nation race is the ground of Covenant-holines as well as the faith of the nearest parents The faith required of these to be baptized Act. 8.37 Mar. 16.16 is real saving faith not visible only The formal grouÌ„d of baptizing These to whom the promise is made should be baptized But the promise is made to children Act. 2. The sense of the words the promise is to you and to your children If all be really believers that are in Covenant with God under the New Testament al the Kingdomes of the world which are the Lords and Christs Rev. 11.15 must be believers internally in Covenant with God How these words and to your chilâ—dren are not limited Externall Covenanting the blessing of the Gospel Preached to the Nation is but a Ceremony to the opposers of Infant baptism contrair to all ancient Prophesies Isa. c. 2. c 19 Jer. 23. Isa 11 c. If there be no Covenanting under the N. T. but that of real beleevers there can be no Covenant obligation upon the non-converted to hear to beleeve the Gospel to receive the seals A conditional Covenant hath the compleat essence nature of a Covenant and they are truly in Covenant that are under it Anabaptists provide no sâ—lvation by Law or Gospel or by JESUS CHRIST for the saving of Infants born of beleeving parents more then for saving of Pagans and their Infants It s false that the promise is made to infants to the aged only upon condition of believing How visible professors are really within the Covenant not really within it The new heart is not promised to all who ought to repent and to be baptized What is promised Act. 2.39 whether a new heart be therein promised or excluded Mercies of the Covenant are not alike and the same way promised to the Parents in covenant to wit Elect and Reprobate The Covenant of Grace is considered two ways in abstracto in concâ—â—to The new heart is promised to such special Covenanters not to Covenanters in general and as Covenanters The new heart is considered as a duty commanded And 2. as a blessing freely promised The Reprobate are not in the Covenant of Grace as touching some speciall promise How the Lords Argument for Circumcision fits us for Baptisme A comparing of the command of Circumcision and of the command of baptism in three If actuall faith be required in all to be baptized there shuld be a command of self-examining in the N. T. of all before they be baptized How many wicked absurdities must follow the excluding of Infants from the Covenant of Grace Remonstrant Scrip. Synod ar 1. p. 2. Thes. 9 10. Infants not predestinate to life in CHRIST not redeemed in CHRIST Infants neither capable of heaven or hell by this way Infants saved without Christ not capable of Grace of remission justification Of the children brought to Christ. Of infants as infants the Kingdome of God is not Hyeronymus increpant non quia nollent iis salvatoris manu voce benedici sed quod non dum habentes plenissimam fidem putarent eum in similitudinem aliorum hominum importunitate lassari Chryso Hom. discipuli expellebant pueros causa dignitatis Christi Christs taking in his armes the children blessing them did not act mere resemblances and Emblems The efficacy of Christs blessing the children They came that hee should pray for them Christs blessing of the children not as when the elements are consecrate His blessing either a Law blessing or a blessing of the Covenant of Grace A Covenanted seed is prophecied to be added to the Iews under the New Testament There is Covenanted visible seed prophesied to be under the N. T. Calv. in loc Haec promissio Abrahae data ad totum populi corpus spectabat The Covenant promise is prophesied to belong to such a certain seed If there be not a Covenanted seed under the New Test. the children of beleevers under the New Test. must be a cursed seed It s a state of coÌ„mon grace to be within the Visible Church It s grace that Reprobats are instrumentall to the in-coming to the world and to the Visible Church of the heirs of glory God is a God in truth to some and how to others The cause why we believe is because God is thus and thus in Covenant with us Calvin unde Colligimus ad hanc quoque aetatem extendi ejus gratiam Quid vero ilâ—is precatus est nisi ut reciperentur inter Dei filios Beza Ipsi quoque Infantes in gratuito Dei foedere comprehenduntur The Covenant blessing of the house is the Covenant blessing of the seed The place Rom. 11.16 if the root be holy so is the branches opened The Jews to be born are intentionally holy in the root and when they are born they shall be actually holy The same Covenant in the substantialls is in the Old and New Test. The one Covenant of Grace is called the Covenant of the Lord by way of excellency in the Old and New Test. A short opening of Ro. 11. to v. 17 By the holy root cannot be meant the predestinate to glory only Paul Rom. 11. speaks of a visible not an invisible body Infants of the Jewes are cut off with the root and shal be re-ingraffed with the root The seed are in Covenant not by birth as birth but by such a birth so so graciously priviledged Covenant-holinesse externall is not the adequat and compleat cause of ingraffing really in Christ. Considerable differences between externall and internall Covenanters Personal Covenanters cannot fall away but Nationall conditionall and visible Covenanters may The Covenant of grace is not made with all and every one of mankinde Psal. 147.19 20. There is no universall revealing of CHRIST to Americans and to all mankind which is either subjective by a power or universall grace given to all or which is objective by the light of nature in the works of CreatioÌ„ pointing out Christ as the place Psal. 19 4. mistaken is cited The place Psal 1â— 4 vindicated Carol. Fermaeus in Analys ad Romanos c. 10. p. 205. The true Exposition of the place Psal. 19 4. by our Interpreters P. Martyr in loc Deus ut inquit Psalmâ—s voluit notitiam suam naturalem per creaturas coelestes publicari in universum orbem Ergo Euangelium curavit identidem evulgari Quomodo igitur potestis dicere
promised in the Covenant of Works p. 47 48. Wilfulnesse of unbelief Some doubts are to be left to GOD only to solve p 48 49. How the Lord is the God of Adam p. 49. No promise of influences is made to Adam p. 49. CHAP. IX What life is promised in the Covenant of Works p. 49 50 Whether or no did Adam and all the Reprobates in him lose all right to the creatures p. 50 51. A threefold right 1. Naturall 2. Providentiall 3. Spirituall What right Reprobates and unbelievers have to the living â—aâ—ing c. p. 53 54. What way God is ours p. 55 56. A furniture of Grace and a want of Christ. p 56. CHAP. X. The Arminians ground that God was in a maner compelled to appoint the New Covenant p. 56 57. The naturall antecedent love of God a dream p 57. CHAP. XI The threefold Covenant of some considered p. 57 58. And of the Arminians p. 64 considered and rejected The Law as propounded to Israel was the very Covenant of Grace p. 60 61 62. and the Covenant in the Old one with that of the New Covenant but differenced â—n some accidents p. 63 64. CHAP. XII Self-searching to know under what Covenant We are a spirituall condition and why p 65 6â— The threatnings under the New Testament more spirituall p 67 68. What it is to be under the Law ibid. The combate between the flesh and the Spirit and the combate in naturall men differenced p 68. Compelled convictions argue a Law Spirit ibid. It s easier to be sound in the faith then to be Godly p. 69. Of the legall terrors ibid. Of literall and legall convictions and these of the Gospel p. 70. Marks of such as are under the Law p. 70 71. A sweetnesse in the hardest command because holy ib. An heaven in duties p. 71. A new nature stands for a command ibid. CHAP. XIII Covenanting externall visible professed conditionall and Covenanting internall invisible reall absolute and how they differ p. 72 73 74. Infants are within the Covenant p. 73 74 75 76. And to be baptized and invested with Covenant priviledges p. 76 77 78 79. It s false that none are in Covenant under the New Testament but converts ib. The Covenant made with Abraham and us the same p. 80 81. Nor is that Covenant a civill Covenant p. 81 82. The New Testament Kingdome is spirituall though there be seals in it and externall worship p. 82 83. Of federall holinesse ibid. Externall Church priviledges of the Covenant are given to Nations and societies p. 83 84. It s not the Physicall but the Morall root that is the first subject of the Covenant conditionall and externall p 84 85. The formall ground of right to Baptisme p. 85 86. The places Acts 8.37 Mark 16.16 opened and are nothing for but much against Anabaptists p. 85 86. The text Acts 2.39 opened is strong for Infant baptisme p. 86 87. A conditionall Covenant is properly a Covenant though it be not ever a fulfilled Covenant p 90 91. No means are proved by Law or Gospel to save infants by the opposers of infant Baptisme p 91 92. Two diverse considerations of the Covenant one in abstracto as a simple way of saving sinners and so all in the Visible Church are in the Covenant another in concreto as it contains the Lords will of pleasure and as it is acted upon the heart and so the Elect are only in Covenant p 94. The new heart is only commanded to some and to others it is both commanded and promised p 95. CHAP. XIV The place Gen. 17. opened p. 95. Circumcision and Baptisme compared p 95 96 97. What blessings and priviledges must infants want if they be without the Covenant p 98 99 100. The place Mark 10.15 16. Luke 18. Math. 19. Of such is the Kingdome of heaven opened p. 100.101.102 What blessing Christ bestowed upon the infants whom hee took in his armes p. 102 103 104. A Covenanted seed is promised to be added to the Church of the Jews 104.105 Considerable differences between external and internal Covenanting 107.108 The place Rom. 11.6 If the root be holy so are the branches 110.111 By the holy Root cannot be meant the predestinate to Glory only 113 114. But visible Professors fathers and children p. 115 116. The children are in Covenant not by birth but by such a birth p. 116 117. Covenant holinesse is not the compleat and adequat cause of reall ingrafting in Christ. p. 116 117 118 CHAP. XV. Other considerable differences between externall and internall Covenanting p. 118 119. There is no universall Grace subjective or objective given to all Rom. 10.18 Psal. 19.3 p. 119 120 121 122 123 124. Nor power of believing given to all p. 124 125 126. CHAP. XVI The judgement of men esteeming such visible Covenanters to be reall converts before they can be admitted makes all Egypt Assyria the Kingdomes of the world all Judea Baptized to be reall converts in the judgement of Iohn Baptist Paul and the Apostles p. 129 130 The invisible Church is the first subjâ—ct of the promises of speciall note c. p. 131 132 Hypocrites have no warrand to challenge the seals from any command of God as M. Thom. Hooker sayeth p. 132 CHAP. XVII Who are Hypocrites p. 133 134 What Hypocrisie is p. 135 Parties in the Covenant of Grace as acted upon in heart p. 137 The Word and the Spirit p. 138 Of God speaking himself ib. Prophesies that now are differ from Scripture Prophesies and how p. 139 Revelations made to the Godly when they are in much nearnesse to GOD p. 140 141 Marks of a spirituall disposition p. 142 143 144 145. To do a duty as a duty and not as delightfull is a spirituall disposition p. 144 Not as successefull but as a duty p. 145 CHAP. XVIII The nature characters properties of the new heart and the new spirit of Covenanters p. 145 146. The heart the man p 146 The good heart ib. How rare a peece the heart is p. 147 Of the raigning evils of the heart ib. Why we are more shamed of lying then of pride p. 149 The concurrence of the Word to the act of infusion of a new heart a mysterie p. 149 150 The Atheisme and impossible lies of the heart p. 150 151 The signes of the new heart p. 151 152 CHAP XIX The place of Evangelick Works in the Covenant 2. Possession of glory and right to glory different 3. A twofold right to glory 4. We are not justified by Works 5. The place of declarative justification by Works Jam. 2. discussed 6. Faith and Works different 7. Possession of life and right to life cleared 8. Faith and finall beleeving both commanded in the Law Finall unbeleef not the sin forbidden in the Gospel only 9. How life is promised to our Works Evangelick p. 153 154 155 156 157 seq Our mistakes of God p 15â— 152 The faith that James speaks of is not true faith pâ—60 â—60 The
11.20 well because of unbeleef they are broken off Then because the Jewes beleeve in Christ already comed all their children for no fault but for the beleef of their Parents must be cut off 3. Whereas Paul makes it a misery that the Ephesians 2.12 were strangers from the Covenants of promise â—aving no hope and without God without Christ. And Peter that the Gentiles were no people 1 Pet. 2. then that misery lyes upon the Infants of Christians and all within the Visible Church untill they be converted and baptized and the Gospel is no favour to them that they are within the net and in the office house of Grace the Visible Church where the word is Preached to children who are to be taught Gen. 18.19 Deut. 6.7 Exod. 12.26 27. Psal. 78.1 2 3 4.5 6 7. 2 Tim. 3.15 and the Lord reckons it among the favours that hee bestowes not on every Nation but onely on his owne Covenanted Israel that the Word of the Gospel to gather them and their Children Math. 23.37 2 Tim. 3.15 Psal. 78.1 2 3 4 5. and his Statutes and his Judgments are declared and Preached to them Psal. 147.19 20. Deut. 5.1 2 3 4. c. 6.1 2 3 4 6 7. Psal. 81.4 and that the Oracles of God and the promises are committed to them Rom. 3.1 2. Rom. 9.4 the promises and the giving of the Law and the Covenants and the service of God And that this is a special blessing in the New Testament to old and young is clear from Acts 13. when Paul turnes from the blaspheming Jewes to the Gentiles 47. I have set thee to be a light to the Gentiles that thou shouldest be for salvation to the end of the earth Now this Covenant salvation is Isa. 49.6 I wil give thee to restore the preserved of Israel 8. I will give thee for a Covenant to the people to establish the earth 9. That thou mayest say to the prisoners go forth c. Now if it be said it was indeed a singular priviledge to the Jews but what places of the New Testament make it a Covenant priviledge to the Gentiles and their seed if the Word of the Covenant Preached to the aged under the New Testament can the same wayes by accident be Preached and promises come to the ears of the unbaptised Children now growing to be capable of hearing the Gospel Acts 2.39 2 Tim. 3.15 as to Pagans and such as are no lesse stranges to the Covenant and void of all right by the Covenant made with their Parents then Indians and their children who worship Satan Paul not without a command Preacheth the Word of the Covenant to the discerning Gentiles Acts 13.47 from Isa. 49.6 9 10. must not the fathers have command to speak the Gospel to their children Or doth not the warrand that Parents and Pastors have to take within the Covenant the fathers warrand them to preach the same Covenant to the children where as otherwise the Apostles should have said we have no warrand to offer the Covenant to any or to Preach Christ a given Covenant to any But 1. To such as are come to age 2. Such as are Converts 3. To such as can give signification by confession that they are not onely visible but also invisible and chosen confederates and they should have said all children are now by Christ excluded as prophane Gentiles and heathen from the Covenant of Grace because there can be none say Anabaptists but reall Believers under the New Testament in Covenant with God Yea but the New Testament offers Christ a Covenant in the preached promises alike to fathers and sons Math. 4.16 The people fathers and sons that sate in darknesse saw great light c. Math. 19.43 Therefore I say unto you the Kingdome of God shall be taken from you and given to a nation bringing forth the froots thereof And is it not a punishment to be deprived of the Kingdome If the Kingdome of God come where the Preached Covenant is Math. 3.2 Math. 12.28 and the Bridegroome among them and so cause of joy Math. 9.15 and the Golden Candlesticks be there and the Son of God walking in the midst of the Golden Candlesticks Rev. 1.20 c. 2.1 sure this is much to children If it be said it is very nothing for children understand nothing of this What then is meant by the Prophecie of the incoming of the Gentiles Psal. 87.3 Glorious things are spoken of thee O city of God 4. I will make mention of Rahab and Babylon to them that know me behold Phylistia and Tyre with Aethiopia that man was born there 5. And of Zion iâ— shall bee said this and that man was born in her 6. The Lord shal count when he writeth up the people that this man was born there And Christ Prophecying of the desolation extends the judgement of a despised Covenant to the children and the house Math. 23.37.38 Luke 19.44 Luke 22.24 how should there be under the New Testament Covenant wrath for the fathers Covenant breaking derived to the children if in their fathers the sucking children brake not the Covenant then they have been in Covenant with their parents especially since a Visible Covenanting by borrowed allusions to altars speaking the language of Canaan offering incense swearing by the Lord is spoken of Egypt and of five that is of many cities of Egypt and of all the Gentiles Esa. 19.18 19 20. 21. Mal. 1.18 and Covenant blessings shall be derived from fathers to children The Lord shall say 25. Blessed be Egypt my people and Assyria the work of my hands and Israel mine inheritance It must be a narrow blessing of Covenanted Egypt Assyria Israel if it be a blessing of these come to age 2. Professing the faith 3. And baptised How can the Lord say blessed be Egypt and though the whole seed be visibly in Covenant old and young yet it followeth not that therefore every promise that is absolute that is that of a new heart is made to all and every one within the Visible Covenant for it is promised Deut. 30.6 to the Jews and was given to them and undenyably the visible body of the Jews and their seed were the chosen and externally Adopted and Covenanted people of God Deut. 29.10 11 12 13. Deut. 7.6 Deut. 10.19 and the Lord calls them those whom he delivered out of Egypt his people Exod. 3.7 I have seen the affliction of my people Ezek. 37.12 O my people I will open your graves as many as Saul and David did feed whether they have a new heart or not the Lord calls them his people 1 Sam. 9.16.2 2 Sam. 7.8 See Psal. 50.7 Hear O my people Psal. 81.13 Jer. 9.26 and so the Church of Corinth 2 Cor. 16. is called his people and the Kingdomes of the world the Lords Kingdomes in Covenant Rev. 11.15 and there were many of them uncircumcised in heart Jer. 9.26 Isa. 1.10 Amos 9.7 and with many of them God was not well pleased 1 Cor.
he choosed the Nation to be a peculiar people holy to himself Deut. 7.6 7. but not with another new distinct Covenant but in the same Covenant 8. But because the Lord loved you and would keep the oath that he had sworn to your fathers to wit to Abraham Deut. 10.15 He chose their seed after them even you above all people not above all houses Amos 3.2 You only have I known of all the families of the earth So the externall Church Covenant and Church right to the means of grace is given to a society and made with Nations under the New Testament Isa. 2.1 2 3. Psal. 2.8 9. Psal. 22.27 Psal. 87.2 3 4. Rev. 11.15 Matth. 28.19 20. And not any are baptized in the New Testament except the Eunuch and Saul Acts 8.39 who were baptized firstly but they were baptized as publick men representing a seed also societies are baptized All Judea Mat. 3.3 All the land of Judea Mark 1.5 All the multitude all the people Luke 4.7.21 Sure the fathers were so Christianed and Baptized as their children had right to the same seal So Joh. 3.22 23 26. Cornelius his house and all with him were baptized Acts 10.33 47. Three thousand at once Acts 2.39 40 41. The Jayler and his house Acts 16.33 servants and friends The houshold of Stephanas 1 Cor. 1.16 was Baptized And this 3. is holden forth as the Church as the houshold of Narcissus which are in the Lord Rom. 16.11 Aquila and Priscilla and all the Church at their house v. 5. The Church at the house of Philemon Phil. v. 2. which teacheth that the Covenant holinesse is of societies and houses under the New Testament as in Abrahams house and as Abrahams house was Circumcised so are whole houses under the New Testament Baptized 4. Paul aptly calls it the holinesse of the lump or Nation and the first fruits root-holinesse the holinesse of the root and the branches Of the Olive Tree and the branches Rom. 11.16 17. 5. The speciall intent of God in sending the word of the Covenant must evidence this he sends not the Gospel unto and for the cause of one man to bring him in but to gather a Church and his elect ones by a visibly and audibly Preached Covenant to a society to a City to Samaria Acts 8. To the Gentiles Acts 13. To all Nations Mat. 28.19 20. that they and their children may have right to salvation and to the means thereof and to the Covenant and therefore we are not curiously to inquire whether the faith of the father be real or not if the Gospel be come to the Nation to the House to the Society The Lord in one Abraham in one Cornelius in one Jayler whom he effectually converts as far as we can gather from the Scriptures choises the race house society nation and gives them a Covenant-holinesse the mans being born where the call of God is does the turn as much as the faith of the Parent For by the root is not necessarily meant the Physicall root the father For Abraham was not the Physicall root and father nor Cornelius of all the servants and friends in the house But if a friend be in the house or society and professe the Gospel he and his obtain right to Baptism and the means of salvation But as touching real holinesse it is not derived from a beleeving father to make the son a beleever Scripture and experience say the contrair Nor 2. is internall and effectuall confederacie with God that by which one is a son of promise Rom. 9. and predestinate to life a nationall favour For 1. no man is chosen to life in his father because the father is chosen A chosen father may have a reprobate son 2. Election to life is not of nations or houses or societies but of single persons It is not said before the nation had done good or evill I chosed this nation all and whole not this but I loved this man not this man Q. What is the formall reason and ground that any hath right to Baptism Ans. If we speak of a passive right if the Eunuch beleeve Act. 8. and if such have received the Spirit Acts 10. they may receive baptism The Eunuch moves not the Question whether Philip should sin in baptizing him or not The Eunuch was troubled to make sure his own not Philips Conversion They who bring that Argument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8. and that Mark 16. to prove that only such should be baptized who beleeve actually and are come to age They prove that the Church sinneth if they baptize any but such as are predestinated to life and really beleeve For the faith that Philip asked for was reall with all the heart not as the faith of Simon Magus And the faith Mark 16.15 is real saving faith that brings salvation he that beleeves is saved 2. It can not be visible faith only for that is in Simon Magus he doth visibly so beleeve and is baptized Yet upon that faith he was not saved being in the gall of bitternesse 3. He that beleeves not is damned The meaning must be he that beleeves not savingly is damned Or then he that beleeves not visibly as Magus and Judas is damned but this is most false for Peter beleeves not as Judas and yet he is not damned Or then the meaning must be he that beleeveth both really savingly and also professedly and visibly is saved And that is true but it concludes that none are to be baptized but both real and visible believers 4. If it be true that none are to be baptized but Covenanted ones as Acts 2.39 And if none be Covenanted ones under the New Testament but real beleevers and such as are predestinated to life as our Anabaptists teach from Rom. 9. then must the Church without warrant of the Word baptize Magus Demas Judas 5. Then must also all Judea all the Generations of vipers baptized have been both real and visible beleevers for they were all baptized Mat. 3.3 4. Mark 1.5 Luke 1.7.21 Let Independents consider this and what D. Fuilk and Mr. Cartwright Paraeus Calvin Beza and our Divines speak on these places against the auricular confession of all the huge multitude 6. It is a wonder that any man should dream that the Eunuch made a case of conscience Acts 8. whether it was lawfull to Philip to baptize and not whether he himself did beleeve and could worthily receive the seal Act. 8.36 here is water saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. So none can warrantably baptize any but persons dying in faith and it s not certain these have the faith that is Acts 8.37 Mar. 16.16 But for the formall warrand of such as baptize neither are the aged as the aged nor Infants as Infants to be baptized for so all the aged and all Infants even of Pagans are to be baptized Nor 2. are all in Covenant to be baptized For such as are only really and
invisibly in Covenant and do make no profession of Christ at all are not warrantably by the Church to be baptized Only these whether old or young that are tali modo visibili federati such as professedly and visibly in Covenant and called Acts 2.39 are warrantably baptized Hence they must be so in Covenant as they be called by the word of the Covenant for they cannot be baptized against their will Luke 7.29.30 Q. What warrand is there Act. 2.39 for Infant Baptisme Ans. I shall not contend for the actuall baptizing of them at that instant But every one of you be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 father and sons Why the promise is to you and to your children break the Text into an hundred pieces and blood it as men please the Genuine Thesis which cannot be neglected is These to whom the promise of the Covenant does belong these should be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the promise of the Covenant is to you and to your children Ergo you and your children should be baptized The assumption is the expresse words of Peter and the Proposition is Peters Every one of you be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to you is the promise of the Covenant Calvin Bullinger Brentius Gualther clear it 2. Who they are who are in the nearest capacity to be baptized he explaines when he showeth that the Covenant promise is made to these who are far off to the Gentiles whom the Lord shall call then all that are under the call and offer of Christ in the Preached Gospel as Prov. 9.1 2 3 4. Math. 22 bid them come to the wedding Luke 14.16 17 18. c. are externally in Covenant and such to whom the Covenant is made and should be baptized it s presumed they give some professed consent to the call and do not right down deny to come else they should be baptized against their will 3. Calvine showes Acts 2.39 that the Anabaptists in his time said the promise was made to Believers only but the Text saith it is made to you and to your children to infants to the children of the Prophets and of the Covenant made with the fathers Acts 3.25 Now what ground doe Anabaptists give that all infants believe or that some believe since to them their children were as Pagans without Christ without the Covenant if to the children when they come to age and shall believe but what need to adde and to your believing Children for these are not children but men of age their fathers and they both being believers Now Peter sets down two ranks the aged who heard the word with gladnesse and were pricked in heart v. 37.41 and the children and to both the promise is made and what ground is their to exclude sucking children for the word Acts 2.39 is Math. 2.18 1 Cor. 7.14 where sure the word is taken for sucking children of whose actuall faith the Scripture speaks not 2. The promise is to you and to your children can have no other sense then the promise and word of the Covenant is preached to you and to your children in you and this is to be externally in Covenant both under the Old and New Testament If it have another sense it must be this the Lord hath internally Covenanted with you the 3000. who have heard the word and with your children and you are the spirituall seed and sons of promise predestinate to life eternall as Rom. 9. they expone the seed in Covenant But 1. Were all the 3000. Ananias and Saphiâ—a and their children the spirituall and chosen seed for he commands all whom he exhorts to repent to be baptized And 2. Now to Simon Magus and Demas and numbers of such Peter could not have said the promise is made to you and to your children if it be only made to reall and actuall believers as they say Peter therefore must owne them all whom he exhorts to repent as the chosen seed But if the former sense be intended as how can it be denyed to wit the word of the Covenant is preached to you an offer of Christ is made in the preached Gospel to you Then it cannot be denyed but the promise is to all the Reprobate in the Visible Church whether they believe or not for Christ is preached and promises of the Covenant are preached to Simon Magus to Judas and all the Hypocrites who stumble at the Word to all the Pharisees as is clear Math. 13.20 21 22 23. Acts 13.44 45. Acts 18.5 6. Math. 21.43 1 Pet. 2.7 8. 3. The promise I will be your God and ye shall be my people must be one way expounded in the Old Testament to wit you are externally only in Covenant with God But in the New Testament it must have this meaning I wil be your God 2 Cor. 6.16 that is you are all predestinate to life and the sons by promise and the spirituall seed to whom I say I will be your God But so it may well be said there were no internall Covenanters in the Old Testament and there be none but only internall Covenanters in the New Testament so that when the Lord sayeth Rev. 11.15 The Kingdomes of the earth are mine and my sons He must say the Kingdomes Egypt Assyria Tyrus Ethiopia c. are chosen and the spirituall seed and these Covenanted Nations and the Kingdomes of the Gentiles are all internally and effectually called and there are no Visible Churches in the New Test. but only all invisible and saved 4. If these words The promise is to you and to your children be limited to as many as the Lord shall effectually call either fathers or children But Mr. Stev Marshel judiciouslie observes there is no more a Covenant-favour holden forth to their children then to the children of Pagans for the children of Pagans if God effectually call them have the promises made to them 5. It s clear that externall Covenant-holinesse is to these men ceremoniall holiness now out of date and then externall calling the only means of internall and effectuall calling Math. 22.14 1 Cor. 1.18.23 24. Luke 15.1 2. and the fixed Church-hearing of the Preached Gospel is a ceremony 2. That God should be the God of Infants of the seed of the Jews a mercie to fathers and sons coming from free love Deut. 10.15 Gen. 17.7 Deut. 7.6.7.8 and Prophesied as a mercy to the Gentiles by all the Prophets was a ceremony removed now in Christ. Yea 3. externall Covenanting and adopting and choising of Israel is no mercy except that a Pedagogie of the Law is a mercy for a time 4. The promise is to you and to your children must be in a contradictorie way expounded to wit the promise is no more made to your children so long as they are Infants then to Devils Yea fathers and children not beleeving though chosen to life are excommunicated from Visible adoption calling hearing the Gospel promises for there is no Covenanting now under
34.15 16. 1 King 11.2 Ezra 9.2 12. Nehem. 13.23 Judg. 3.6 7. Judg. 4.2 3. Except there be some middle between a cursed and a blessed seed a seed in the Church and in Covenant and the seed of the Serpent of Heathen without the Covenant 2. A middle between the Kingdom of darknesse of Satan and the Kingdom of God of his dear Son Contrair to Eph. 2.2 3 4. Acts 26.18 Col. 1.13 14. 1 Pet. 2.9 10. Eph. 5.8 which is unknown to Scripture Yea the Covenant is made to Christ and his seed Gal. 3.16 and the same blessings of Abraham comes on us Gentiles Gal. 3.13 14. But he and all his seed were blessed and in grace by the externall call of the Covenant Ezek. 16.1 2 3 4 5 6 7 8. Deut. 7 7 8. Rom. 10.25 I will call them my people that were not my people and her beloved which was not beloved And this externall calling is of Grace and so Grace no merit as well as predestination to life is grace or for grace For whosoever are called not because Elect but because freely loved of such a God and without merit called Father and Son they are in a state of graceâ— But so are all within the Visible Church If any object by Christs comming all the Nations old and young are not become the Nations of the Lord and of his Christ but only true Believers even by our Doctrine Answ. They are become the Kingdoms of the Lord not only because they are truely converted but because they are the chosen of God in the Office-house of Christ and Christ reigns over them by the Scepter of his Word whom he is to convert And external Covenanting with God is of it self free Grace and a singular favour bestowed of God Psal. 147.19 20. Deut. 5.1 2. Mat. 21.42 43. Luke 14.16.21 2. It is free Grace that God will have hypocrites and real infidels to beget children to him that are internally in Covenant with him and fills up the number of the Elect by Reprobate Parents who are instrumentall to the in-coming in the world and into the Visible Church of many Heirs of Glory and in so doing there is a Church right communicated from Reprobate Parents to their Children that are Heirs of Glory 3. Externall Covenanting goes before internall Covenanting as the means before the end and the cause before the effect For faith comes by hearing of a sent Preacher Rom. 10.14 and the Preaching of the Gospel is a saving means of begeting a new heart and of a new spirit Hence 1. All must be first externally in Covenant before they can be internally and really in Covenant 2. God is a God simply to some and no more but a God to them in regard of outward Church priviledges as the Word Seals Protection Peace Hedge of Discipline his planting and watering by a Ministry But he is to speak so more then a God to others Hos. 2.19 I will betroth thee unto me for ever yea I will betroth thee unto me in righteousnesse in judgement and in loving kindnesse and in mercy Now the Lord is joyned to back-sliding Israel in an externall marriage Covenant But Jer. 3.14 not in righteousnesse in loving kindnesse and mercy in reference to the rotten party In regard of which he saith v. 2. Plead with your mother plead for she is not my wife neither am I her husband Zech. 8.7 Thus saith the Lord I will save my people from the East Countrey and from the West Countrey 8. And I will bring them and they shall dwell in the midst of Jerusalem and they shall be my people and I will be their God in truth and in righteousnesse Then he is not to all a God in truth and righteousnesse fulfilling the first and substantiall promise of ingraving the Law in the heart not that he keeps not Covenant even to external confederatâ— to wit the conditionall Covenant for if they should beleeve they should be saved but he promised not a new heart and faith to them 3. Because he is a God externall to the Elect and that of free Grace therefore he is a God in truth and righteousnesse to ingrave his Law in their heart But externall confederation is not the adequate cause for then he should give a new heart to all with whom he externally Covenants but the adequate cause is confederation external tali modo out of his discriminating love and free grace he is a God to some 4. He is a God to his Elect that he may ingrave his Law in their heart and inward parts so that the promising to be a God tali modo is the cause and the ingraving of a new heart is the effect Jer. 31.33 Jer. 32.38 And they shall be my people and I will be their God That is the cause 39. I will give them one heart and one way that they may fear me for ever for the good of them and of their children after them See the same order Ezech. 11.19 20. though the words ly not in that order there and here And Heb. 8.10.5 God is not then a God to any because they have a clean heart and the Law ingraven therein for then they should be in Covenant before they be in Covenant And so this is true because he is our God in truth and righteousnesse therefore we beleeve but this is not true because we beleeve therefore he is our God except we argue from the effect to the cause But to return Calvine on Matth 19.14 We hence gather that the grace of Christ is extended to Infant age for whole mankind had perished Beza Infants are also comprehended in the free Covenant Pareus its unlawfull to â—â—barre these from baptism and the Church whom Christ â—â—ds come to him c. Obj. But Christ commands not they be baptized Answ. Nor doth Christ in this place command the Parents to bring them up in the nurture and admonition of the Lord Nor speak the Evangelists of any Parentall duty shall we from that conclude it was not Christs mind that the Parents take care of the fourth fifth Command Pareus saith it was neither time nor place Mat. 28.19 he bids baptize all 3. He who prayed for them blessed them laid his hands upon them invited them to bring Infants to him of all which Infants were as uncapable as of the use and ends of Baptism and of actuall confession of sin and of beleeving judged they ought be Baptized 4. It s never to be found where any are Baptized but the Head of the Family is Baptized And when we read that houses were Baptized 1 Cor. 1.16 Acts 16.33 There is no more ground to say Infants are not Baptized then to say when the Lord saith to Abraham Gen. 12.2 I will blesse thee and make thy name great And 22.17 in blessing I will blesse thee And when the Lord saith Isai. 19.25 blessed be Aegypt my people he should mean he would blesse Abraham
Judas nor was grace to beleeve and repent purchased by the death of Christ to Judas by these Authors though they boast of the amplitude of Christs death nor did the Lord by that will of purpose ever decree or intend the salvation of Judas Therefore 3. this that the death of Christ is of its own nature preachable to all Nations in every age is not true For the phrase is neither in Scipture in Old or New Testament nor is the thing it self in Scripture For the meaning is either GOD may send Apostles in any age to all the Nations of the world to Preach If that be by his extraordinary power he may save all the damned that way That Preachablenesse is not the object of our faith Nor is that Preachablenesse a fruit of Christs dying for all If it be meant that God by his ordinary power may send Apostles in any age to all Nations How is that to be said Except we say God hath decreed in his will of purpose to send Preachers to all That cannot be except his decree be disappointed Oâ— 3. If it be his command and revealed will that the Gospel be Preached to all Nations every age they grievously sin who Preach not the Gospel to the Brasilians and Antipods whether they can speak in their Language or not And if the Doctrine of the Covenant of its own nature may so be Preached to all Nations without exception in every difference of time then must all the Nations of the earth in all differences of time be in a capacity to be a Covenanted people of God the Church of Christ the Vineyard of the Lord his inheritance the Spouse of Christ his Body his Called and Chosen flock For to have the Doctrine of the Covenant fixedly Preached to a Nation and Christ offered to them is to be the planted Vineyard of the Lord for to Preach to Macedonia fixedly they willingly hearing is indeed the Lords entering in Covenant with Macedonia and his choising them to be his confederate people and the Lords planting a Vineyard and building a Wine-presse in it and setting up a Ministry therein and therefore the Lord was not in Covenant with them before Indeed to Preach the Word simply to scoffers who reject it and that occasionally in the passing so as there is no sort of accepting of the Covenant nor any fixed Ministry there is not a renewing of the Covenant with them nor does it presuppose a Covenant before made with them 2. It is against the wisdome of God that 1. there should be such a band of love the greatest love that ever was Joh. 15.13 lying upon all mankind Brasilians Americans binding them to thankfull Gospel-obedience that Christ died for them yet this obligation of the greatest love is neither written in their heart as the Law of nature nor is it ever revealed to them that they are under so much love by Covenant 2. How can the Lord say I choosed you O Israel among all the people of the earth and entred in Covenant with you and your seed only For 1. there is no need of a new establishing of the conditionall Gospel-Covenant for it was established with Israel and with all the world before he choosed or called them 2. He cannot be said to enter in Covenant with them only For all the world ever was thus Covenanted with God 3. All the world must be an invisible Covenanted Church and the fit matter to be a Church For the Evangel may be Preached est de se annunciabile not to stones and to rocks but to all Nations quovis seculo 4. Since the Preaching of the Gospel to some Nations and not to others is an act of the Soveraign pleasure yea and of the free grace of God to such as this Sun-light graciously doth visit by this way the sinfull neglect of such as refuse to Preach shall be the cause of the perishing of the elect a dream 2. CHRIST may be said to die for us as if we had substituted him in our place in so rigid a sense as if he had been made our surety to fulfill both the preceptive and active and also the satisfying and suffering part of the Law in our room This may please Antinomians but a doubt it is if it stand with the truth For then what ever we yea all mortall men be for Christ died for them all as many teach most wicked yet Christs active and surety and cautionary righteousnesse should be ours and though we should never beleeve yet Christ who fulfilled the Law and preceptive as well as the threatning part must have beleeved for all that he died for and what need we then in our persons either beleeve or repent It s true we need not perform any active obedience as a part of active fulfilling of that Covenant of Works which either must have all or no obedience If it be said that alio titulo upon another account of thankfulnesse to our ransom-payer we owe active obedience Yet all that CHRIST died for both actively and passively must be perfectly righteous and justified having payed the most perfect active and passive obedience that the Law required though we never beleeve and Christ must have payed the active part of justifying faith for us And why but we should be formally justified in him without faith also As also God not we laid our sins upon Christ Isai. 53.6 2 Cor. 5.21 and therefore we did commissionate and substitute Christ to die in our room Socinus Crellius the Raccovian Catechism Arminius contend that Christ died for all finaliter for to procure good and salvation to all so they beleeve and yet through their own fault they may haply never be saved not that he satisfied for us but died for example as a Martyr say Socinians as Paul suffered for the Church so as we beleeving in Christ as in the only chief Martyr and witnesse who as the only Author declared the Gospel not as a sufferer and ransom-payer who redeemed us from the Law are saved And as Arminians he died for our good not that he died in our room and stead so as the sins of the Elect were actually taken off them and translated upon Christ so as wee are actually freed from the punishment of sin as if we had substitute a Saviour our selves and payed our debt our selves to God and so according to the rigour of Justice we might crave by the Law of buying and selling deliverance from punishment and life eternall from God But this way they will not have Christ to die in the place and room of any but only for their good so as they may die eternally themselves for whom Christ died Hence 1. It follows that Christ died for them but gave no ransome of blood for them for whom he died 2. Arminians will not have the sins and punishment satisfactory to justice for of such punishment we speak actually upon Christ and translated off the sinner and laid upon
dwell in Immanuels land where dwels Jehovah in his beauty and where are the Golden Candlesticks and where there run Rivers of Wine and Milk such are Exspectants of Grace and Glory to such the Marriage Table is covered eat if they will But the parties contracters of the Covenant in the latter respect are Jer. 31. Heb. 8. only the house of Judah the taught of God the people in whose heart the Law is ingraven for as God teacheth not all Nations his statutes nor sends the Gospel to them Ps. 147.19 20. Act. 16. So neither is the promise of a new heart made to all within the Visible Chuch 2. A great difference there is in regard of the Covenant of Suretyship or Mediation that Christ undertakes not for such as are only visible Covenanters and shall never beleeve As he prayes not for such as High Priest so he dies not for them nor came as a designed Covenanting Saviour from eternity under an act of Cautionry for them How then cometh the Gospel to them Ans. It comes to them 1. Not from Christ as their Surety since he prays not for any Mediation of his own toward them But 2. for the Elects sake so Paul Act. 13.26 Men and brethren children of the stock of Abraham and who among you feareth God to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word of salvation to you and for your cause that ye may be saved is the Gospel sent 2 Corin. 4.15 For all things our suffering our dying are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your sake 2 Tim. 2.10 Therefore I indure all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Elects sake that they may also obtain the salvation which is in Jesus Christ with eternall glory Hence there is no salvation but that which is in Christ Jesus our Lord the Author and Cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and meriting Procurer of eternall salvation Hebr. 5.9 Now though salvation be offered yet the salvation that is in Christ Jesus and merited by the ransone and price of his blood can be decreed and intended in the Preached Gospel to none but to the elect except they say that Christ did undertake to lay down his life and to save by his death and blood by Covenant-ingaâ—gment all the Reprobate within the visible Church for whom he refuses to pray John 17. But Christ undertook from eternity for the fulfilling of the Covenant of Grace and bestowing salvation upon them for whom he is Surety for it is he who makes the new Covenant Jer. 31.31 32 33 34. Heb. 8.10 11. 3. There is a twofold consideration of Gods will One is called his approving commanding and forbidding will when God reveals to us what is our obligation and duty and what is morally good and to be done because he commands it and what is morally evill and to be eschewed because he forbids it Now whether this good or evill shall come to passe or never come to passe it is all one as to the nature of the approving will of God for though the repenting of Cain and saving faith of the traitour Judas never came to passe yet it is the duty of the one and the other to repent and beleeve and the Lord commands and approves their obedience as good though he never decreed by his good pleasure that the obedience of Cain and Judas should come to passe But his will of pleasure his discerning will or his counsell purpose or decree is his pleasure and appointment of things not as good and evill or as agreeable unto or repugnant and contrair to an equal and just command of God but of things as they come to passe or shall never come to passe Hence in a premissive decree God appointed the crucifying of the Lord of Life the not breaking of a bone of Christ but he did never will the crucifying of his Son but forbids and hates it as execrable murther as touching his approving will in a word his commanding will is of things lawfull or unlawfull what we who are under a Law ought to do or not to do His will of pleasure is of things fixed and resolved upon what he purposes good or evill shall come to passe or not come to passe And by the way we may make good use of the foul sinnes that fall out for holy and clean is that hand and counsell of the Lord Act. 2.27 28. which determined what Herod and Pilate should do Yet did the Jews with wicked hands slay and crucifie him Act. 2.23 And O what beauty of wisedom and mercy do they see here who make that foul work of the slayers of Christ the subject matter of a fair Psalm Rev. 5.12 The thousands before the Throne sing worthy is the Lamb that was slain But were they worthy who slew him was it a worthy fact in the murtherers of the Lord of Glory No but grudge not at the beauty of his work who over rules all but adore and praise Let us not wrestle with his holy dispensation and say Ah! What an untoward Government of the world is it that God should suffer Angels and Men to sin and overturn the whole fabrick of Heaven and earth by sin Nay he hath by their fall brought in a more glorious order When he that sitteth upon the Throne saith Behold I make all things new Rev. 21.5 and it s said 2 Pet. 3.13 Neverthelesse we according to his promise look for new Heavens and a new earth wherein dwels righteousnesse Peter and the Disciples were to pray that they should not enter into temptation Mat. 26.41 and were oblidged not to be offended and scattered by the sufferings of the Lord but they were not to blame and grudgingly to judge that holy decree Prophecied by Zechariah and revealed to themselves Zech. 13.7 Mat. 26.31 I will smite the Sheepherd and the Sheep of the flock shall be scattered abroad His part is clean and holy even when he throwes the wicked in hell and they are oblidged to sing the Psalm of the glory of his spotlesse Justice and that eternally as these who are before the Throne are to hold up for all ages the new song of the glory of his mercy and free-grace This ground being laid down the Holy Ghost speaks of the New Covenant two wayes in Scripture 1. According to the approving will of God as it stands of promises precepts threatnings and showes both what God doth by promises and what we are oblidged to do in point of duty Act. 2.39 The promise is to you and to your children Act. 3.25 Ye are the children of the Prophets and of the Covenant which God made with our fathers 2 Cor. 6.17 Wherefore come out from among them and be ye separate saith the Lord And I will be a Father to you c. This is the whole New Covenant holding out our duty ordaining those that professe to be baptized received members of the Visible Church the body to be edified as a visibly Covenanted people This
vos Judaei non audivisse Raâ—io à pari vel à minores Si haec minus digne an altera longe salubrior utilior non publicatur Spanhemius in Sectio 35 Amyrald p. 1426 1427. Junius par 18. I have mercy on whom I will Is a Gospel-truth in the Old and New Test. of perpetuall verity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo. 33.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Covenant be made with Heathens they must be the chosen people of God as well as Israel If such a power of beleeving be given to all 1. All must be renewed by grace Job 6.44 45. 2 CHRIST died in vain 3. Grace saving must be ineffectuall in vain 4 The nature of saving grace the ends uses of the dying of CHRIST must be destroyed Christs blood was shed to buy us froÌ„ our vain conversation as well as froÌ„ wrath and this sutes not with Pagans state Remonstr in Decla c. 17. thes 1. Deus statuit hujusmodi potentiam conferre homiâ—i peccatori perquam idoneus aptus redderetur ad id â—â—ne praestandum quod abâ—â—o in Euangelio postulatur Remonstr in Synod Dordrac Art 2. p. 327. Mediate vel immediaâ—e DEVM omnes vocare Corvinus contra Molin cap. 31. sect 15. Deum sempersecundum se paraâ—um esse ad eandem uberiorem gratiam promovendam in iis qui parciore recte utuntur Free-will doth all Corv. cont Moli cap. 3â— sect â— Quicquid de sufficientia gratiae dicimus monemus assistentiae spiritus nobis tribui minime vero habitualem gratiam quae omnibus communis sit à nobis statui Sect. 29. Non est potentia infusa Cap. 32. Secundum Concilia Patres intelligimus tale gratiae adjutorium quod ad singulos actus detur cujus auxilio nititur ad singula adjuvetur liberum arbitrium Martmez de Ripul de Ente supernat Lib. 1. Dis. 20. N. 57. Suarez lib. 1. de necessi gratiae c. 4. per totum Curiel in 12 q 109. Art 2. N. 1. Duvallius Tract de necess gratiae Q 1. Art 2 Molina de Concor Q. 14 Art 13. Disp. 9. per totum Did. Ruiz Tom. de volinider Tom. de Praedâ—fini Vasquez 12. Disp. 138. Bellar. De grat libe arbit Lib. 6. c. 13. per totum Gamachaeus in 12 Q. 85. Cap. 1. seq Estius Lib. 2. Dist. 41. Sect. 1. Sect. 2. seq Tolet. Com. â—n Ioan. 6. in Rom. 14. Pirer in Rom. 8. Rom. 14. Remonst in Scriptis Synod Art 4. p. 158 159. Smalcius con Franâ—z Disp. 8. Graviter halucinatur Franâ—zius dum ait Hominem non renatum nihil posse in spiritualibus nempe in sensu interno in verbum divinum in conversione ad Deum in fide in illum Catech. Raccov c. 6. Nonne aâ— credendum Euangelio Sp. Sancti interiore dono opus est Nullo modo Neque in Scripturis legimus cuiquam id donum conferri nisi credenti Sâ—ci Prael 0 Theol. c. 4 fol. 14. Qui ex Adamo nascuntur â—adem conditi one omnes nascuntur nihilque ei ademptum quod naturaliter haberet vel habiturus esset Corvinus contra Molin cap. 34. Sect. 3. pag. 619. Mr. Hooker Survey of Discipline Part. 1. Cap. 3. Pag. 36 37 38. There is no place of Scripture or warrand in the word that Nations and societies shal not be the Covenanted people of God Visible Churches since God so esteemeth them in multitudes of places of holy Scripture except men judge them first invisible and real saints or converts Surv. Part. 1. Cap. 3. p. 39 40. Tho. Hook argueth from confederacie with God to prove that we are to judge all visible professours to be justified internally called and they are no Church-members except they be so in our esteem The Invisible and mysticall body of Christ â—nd Church is the only first principall and proper subject of the promises and priviledges of special note given in the Mediator Christ. Mr. Hooker Surâ— of the summe of Church Discipline Part. 1 C. 3. p. 35 36 37. Mr. Ruther furâ— Due right of Presbyteries P. 1 C. 9. Sect. 9. pag. 35 36 37 The command of God is not the bâ—st nor any warrand at all as grave Mr. Hooker saith why gracelesse men should challenge the seals There is an active right in the Church to confer the seals when there is no passive right in many visible members either to receive or to challenge the seals What an Hypocrite is It s hard to counterfite graces and things not obvious to the sense of seeing Many hate hypocriâ—es and so doing are hypocrites themselves What is not hypocrisie What is the power of self-deceit Beleevers are properly parties of the new Covenant but not as beleevers as chosen of God to life The Word and the Spirit The first revelation of the Gospel and the first principles cannot be tryed by any former Doctrine or rule The immediate word and the most immediate fountain-word and the trying of both The differences betwixt the Prophesies that now are and Scripturall Prophesies The difference between revelations of what is truth and what is lawfull or not lawful and revelations of facts what shall come to passe and what not Nearnesse to God in fulnesse of manifestatioÌ„ of himself is no surely concludent rule that such a thing is truth or lawfull Peter at the transfiguration and John Reve. 19. cap. 22. when they were most neer to God did reel and stumble erre The deceit in liberty of praying It s good to keep the eye single for rottenness in the mind putrifies the soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pain grief aikings in spiritual motions speaketh that the Spirit is there where such are To observe so the ways of God in the soul as ye may be able to give a particular account of al Christs motions his going his coming and the actings of his Spirit speak a most spirituall disposition Convictions for most spirituall sins speak much spiritualnes As Christ-Man hath a new office to redeem so hath the spirit a new office to comfort neither of which should have been usefull if man had not sinned The Spirit as the Spirit acts us to doe all for God as God It s spiritualnesse of disposition to doe our duty for the dutey not for the pleasantnes of the duty It s spiritualnes to do duty for the duty not for the successe of the duty Gospel-love inclosed in the letter of the command renders the obedience spirituall The heart is the man There is a heart with in a heart and a man within a man speaking and acting God only tryeth the heart Aug. Confess 10. cap. 27. intus tu â—râ—s ego foras What the good heart is and how it is made good 1. CreatioÌ„ of a better heart then the first is a peece of the rarest of the Lords works The divers sorts of evil hearts wee are to beware of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mederi curare mitigare dolorem Hos. 11.5 I
hec adimitur quicquam derogari putamus fidei Christiana N. 12. Justificari â— Paulo dicimur cum obliterata justitiae nostrae memoria justi reputamur eo si expectasset Jacobus praepostere ciâ—asset Illud ex Mose Credidit Abraham Deo Si absurdum est effectum sua causa priorâ—m esse aut falso testatur Moses eo loco imputatum fuisse Abrahae fidem in justitiam aut ex ea quam in Isaac offerendo praestitit obedientia justitiam non fuit 〈◊〉 nondum concepto Ismaele qui jam adoleverat antequam nasceretur Isaac fide sua 〈◊〉 fuit Abraham We are not Evangelically justified by Works Professores Leyden in Synosi Pur. Theolo Dis. de Justific in Censâ—â—a Confessio Remonstrant c. 10. pag. 145. Apud Paulum nomen Justificationis sumitur prâ— ipso justificandi actu qui solius DEI est tanquam causae efficientis principalis fidei tanquam causae instrumentalis Apud Jacobum pro fidei professione fides sumitur Câ—jetanus in Jacob. c. 2 v. 23. Adverâ—e prudens Lector quod Jacobus non sentit fidem absque operibus mortuam esse quoniam constat nos justificari per fidem absque operibus ut pareâ— in infantibus c. sed sentit fidem siâ—e operibus hoc est â—enuentem operari esse mortuam impleta est Scriptura quoad executionem maximi operis ad quod paratâ— erat fides Abrahae uterque vâ—rum dicit Paulus quidem quod non factis ceremonialibus aut judicialibus secundum se sed fidei gratia justificamur Jacobus autem quod non fide sterili sed fideâ— foecunda operibus justificamur What a faith James Chap. 2. speaks of David Pareus Com in Jacobum c. 2. Absurde enim diceret fidem v. 21 cooperatam fuisse operibus nisi opera senechdochice suâ—cret per metonymam effecti pro ipsa fide operibus conspicua 1. Juberet videre quod non erat quod non dixerat Quia fidei nullam mentionem fecerat potius diceret vides opera fuisse cooperata c. 2. Absurde etiam diceret ver 22. Credidit Abraham Deo Scripturam opere impletionis filii implâ—â—â—m fuisse Scriptura enim de fide Justificatione Abrahami impleri non poterat nisi per fidem justificaâ—tem cujus in historia oblationis nulla habetur mentio imo sibi contradicâ—ret ver 20. â—x operibus ver 22. ex fide Abrahamum justificatum asserens 3. Absurde etiam ex Scriptura Crediâ—â— Abraham Deo inferret ver 24. videtis ex operibus justificari hominem Potius 〈◊〉 contrarium inferendum erat Videtis ex fide justificari hominem â—on ex fide c 〈◊〉 Jaco Arminius disput priva 8. â—h 7. Justificatio apud Jacobum pro 〈…〉 declaratione Justificationis quae fide fii operibus sed alia ratione quam â—a qua fides 〈◊〉 justitiam à DEO propositam apprehendit quae cêrte fide operibus non apprehenditur sed apprehensa declaratur fides non accipitur eo modo quo apud Paulum pro assensu nempe fiduciali sed pro fidei confessione professione quomodo fides sumpta se habet ut operâ— nempe ut 〈◊〉 bonis operibus junâ—â—a declaret manifesteâ— hominem justificatum sic justificat c. Catech. Ruccov c 9. de Propheâ— munere l. C. pag. 193. * James can hardly be understood to speak of the Popish second Justification by works What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only Jam. 2. noteth Cateche Raccov c. 9. pag. 194. Socinus tract de justific p. 58. Meminisse debemus fidem hanc qua scilicet justificamur esse obedientiaÌ„ Socin de Chris. Servat p. 3. c. 2. In Christum â—redere nihil aliud est quam ad ipsius Christi normam praescriptum obedientem praebere Cateche Raccovien de prophetico I. C. munere c. 9. pag. 193 Ergo tu obedientiam sub fide comprehendis Sic est Jac. 2. ut fidem Abrahae ex operibus consummaâ—am p. 194. they expone that Vt penitentiam agamus non secundum carnem ambulemus nullâ—â— peccati habitum contrahamus omnium vero virtutum Christianarum habitus comparemus Remonstr Armini Confess c. 10. th 2. Vtique necesse est fidei praescriptum non alio modo hic quatenus justificat consideretur quam quâ—tenus proprietate sua naturali obedientiam fidei includit Hac ratione considerata fides totam hominis conversionem Euangelio praescriptam suo ambitu continet Remon Apologia fol. 113 114. Edward Poppius August Porta fol. 28. Faiâ—h is puâ— for the objâ—ct of faith The Scripâ—ure and sound reason distinguish between faith and new obedience To give our selves to Jâ—sus Câ—rist to be ruled commanded by him as Lord and King is not formally to beleeve in him See the Learned Commenter D. Trochrigge on Eph. â— 8 9. Right or jus to life eternall possession of or the way to life eternal are much different Christs blood is the right of merite to life eternall good works the way and meanes by which we come to the possession thereof Calvinus Instr. l. 3. c. 15. n. 21. Respo ad 1. Arg. Istis nihil obstat quo minus opera Dominus tanquam causas inferiores amplectatur Sed unde id Nempe quos suâ— misericordia aeternae vitae haereditati destinavit eos ordinaria sua dispensatione per bona opera inducit in ejus possessionem Quod in ordine dispensationis praecedit posterioris causam nominat The necessity of good works The Scripâ—ure speaks of justifying of persons not of works How wee are redeemed from our vaine conversation Objections against the distinction of right to life possession of life removed The title or right is accidental to the nature of possessioÌ„ * PossessioÌ„ of life and due right to life ar both from Christ but diverse wayes How the promise is made to godlinesse Christ suffers not for some sins of reprobates and not for others CHRIST cannot buy all from their vaine conversation conditionally for the condition caÌ„not be shown in Scriptur For whom Christ died for their unbelief finall vain conversation he died also Prâ—sper Carmi. de ingrat c. 13. Ergo hominis valida arbitrio divina voluntas aut etiam invalida est c. Ioan. Davenantius Episc Salisburien Disâ—sert de morte Christi Impres 1650. c. 1. pa. 6. Hoc enim est illud uleus doctrine Pelagianae quoâ— Faustus Rhegiensis hisce verborum integâ—â—mentis conatur ocâ—ultare volentes Deâ—us redâ—â—i◠〈…〉 Christs death is not a remedie applicable by the Gospel-Covenant to all and every one of mankinde so they actually beleeve This is false that God hath decreed that Christ in the preached Gospel and salvation may be offered to all and every one old young of all and every nation in all generations upon condition of actuall beleeving That there be two intentions in God in dying for all without exceptioÌ„ hath no warrand in
scripture The dying for all and every one cannot be coÌ„ditional The promises are so made to all within the Visible Church as all are in Covenant conditionall The unbeleef of justified persons is against the Covenant of Grace and diverse other sins beside finall unbelief are the causes of condemnation All sins against the Gospell even finall unbeleefe are also against the Law and against God Redeemer Immanuel Dicique beatus ante obitum nemo supremaque funera debet How the Covenant of Grace is everlasting yet brokeÌ„ by men The Law commands repentance but not with a promise of life or as a way to life How finall unbeleef is the onelie cause of coÌ„demnation and to whom and how not For whom Christ died he died for their sins and for all their sins There is a world reconciled to whom God imputes no sinne and therefor all the world of Pagans Infidels cannâ—t be such as Christ died for and whose final unbelief he satiâ—fied for The Law the Covenant of Grâ—ce doe not one the same way command faith and forbid unbeleef How the reprobate are under the Covenant of Works Christ one way layes EvaÌ„gelick commands upon the Elect another way on the Reprobate Conditionall perseverance was not promised to Adam The considerable differences betwixt the influences of God given to Adam for his standing in obedience and these influences given to us in the second Adam The obedience of Adam only a duty not a promised benefite our new obedience is both a duty and a promised benefite Four kinds of obediences The excellency of the obedience of Jesus Christ how it was his own properly meritorious The obedience of CHRIST debtfull not dâ—btful in diverse respects Properlie so cal'd satisfactâ—oÌ„ is performed by Christ. Angels obedience properly obedience that â—s of grace and not their own Grace diminisheth of the nature of meriteâ— from the obedience Of Adams obedience how proper it was Gospel-obedience hath less of the nature of obedience then Adams obedience The Law is made as it were Gospel to elect beleevers the Gospel Law to reprobates Obedience from Law and from love how differenced Gospel obedience from grace how excellent and how far above civiliâ—ty in its fairest lustre Tremellius Trostius in Syria Ver. Gal. 3. Qui non fecerit omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hyeronâ— Maledictus qui non permanet LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. Para. Qui non permanserit Syria Versio Maledictus qui non perâ—â—iceriâ— Arab. Versio Qui non confirmabit Bâ—za Gal. 3.10 Qui non firmarit Magna vis Verbi Jakim Pagnâ— Ari. Montanus Qui non statuerit Faith as lively not as induring to the end the condition of the new Covenant Faith in the first lively act saves justifies How boasting is excluded by grace Boidius Comment Eph. 2. How faith saves not according to the dignitie of its act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shindlerus notat in cum propter Calv. com Ezek. 20.11 Nulla igitur est in eo absurditâ—s si homines viâ—ant hoc est mereantur ex pacto vitam â—ternam Sed â—i quisâ—legem servat sequetur eum non opus habere Christi gratia Toletus Rom. 3. Adverte fidem non habere ex se officaciam ullam ut actus quidam noster est remitten di reconciliandi sed virtutem totam procedere ex objecto ipso nempe Christo cujus virtutem meritum disposuit Deus per fidem in ipsum applicare peccatori ad justificandum The Adversaries exclude not Law-boasting A twofold imputatioÌ„ of Christ one legall another Evangelick The mistake of Antinomians Obedience to the surety Christ is by a speciall Law Faith presupposeth three unions maketh the fourth We believe that Christs righteousnes may be made ours because it is ours we believe it to be ours also Four or five sort of adversaries who caused various coÌ„siderations of the question of justification in the Old and in the New Test. Of the dominion of the Law Ambro· Mori legi est vivere Deo quia lex dominatur peccatoribus cui ergo dimittuntur peccata is moritur legi boc est liberatur a Lege per corpus Christi hoc consequimur beneficium 〈◊〉 tradens enim corpus suum Servator mortem vicit peccatum damnaviâ— Christ Mystical Christ believers are freed from the law-dominion The Antinomian objectioÌ„ charged upon is answered by him There is a twofold dominion of sin The oldnesse of the letter and the newnes of the Spirit No gifts nor grace can be given by the Law How the Covenant of works is eternall How the Covenant of works is not eternal There is more of the Covenant of grace in the life to come then of the Covenant of works Other differences between the Covenant of Works and that of Grace The perpetuitie of the Covenant of Grace in the life to come Every thing in this Covenant is free Grace How fear of law-fear acts upon a beleever * So the faith of Joseph Mary that Christ their Son shal be great shal sit in the Thron of DAVID his father shal raign over the house of Jacob for ever Luk. 1.32 33. did wel consist with that holy and obedientiall fear of fleeing into Egypt for fear that Herod shuld murther that hopefull young King in his cradle Math. 2. What is to be done under tentations What way a fixed peace is in the children of GOD. A beleever ought not to coÌ„plain of a state of non justificatioÌ„ but ought to complain of a state of non sanctification Why feeling of sin seldome wants unbeleef OfteÌ„ when the believer complains of his own sanctificatioÌ„ because of guiltines lately acted he also unbeleevingly coÌ„plaines of Christ his performed satisfactioÌ„ as if it were weak Christ by his death removes not sense of sin CHRIST died not to remove Gospel sense or any sense of sin flowing from a naturall conscience The room of Christ in both Covenants The first Adam marres all the second ADAM mends all How the Law doth oblidge to both doing and suffering The righteousnesse of Christs person and of his merit Christs active obedience how it is meritorious for us Epist. David Parel de justi ch activa passivâ— 186 Satisfactio est redditiâ— voluntaria equivalentis alioquin indebiti 〈◊〉 alii ex propriis bonis non debitis No satisfaction could be at all except Christ had died because all the satisfaction of a surety might in Law have been refused and the Lord might have eternally punished Adam all his in a Law-way in their persons therefore there was need of a punishment agreed upon between God and the Mediator by a special Covenant this punishment must be satisfactory to the Law which required death Gen. 2.17 and so must Christ-God-man dâ—e The Scripture never speaks of Christs dying but it speaks of this intrinsecall end that they should die to sin and live to God for whom