have had our conversation in the world Yea this is a mark of him who is entirely the Lords professedly and really his When the question is put Who shall dwell in Gods holy hill Who shall abide in his Tabernacle answer is returned He that walks uprightly and worketh righteousnesse Psal 15 1 2. And when a like question is put Isa 33. 14. Who among us shall dwell with the devouring fire Who amongst us shall dwell with everlasting burning We have the like answer returned in the words that follow He that walketh righteously and speaketh uprightly And Jesus seeing Nathanael saith John 1. 47. Behold an Israelite indeed There are many Israelites in name but here was an Israelite indeed and this is his character in whom there is no guile His inside was the same with that without In the discharge of this the Saints of God have promised to themselves upon good grounds all happinesse Psal 119. 6. Then shall I not be ashamed when I have respect unto all thy commandments The want of this renders all that is done void and vaine as to the acceptation of God when the heart glances aside and is not right with God in worshipping him doth not seek him Math. 15. 8. This people draweth nigh unto me with their mouth and honoureth me with their lips but their heart is farre from me Israel is an empty Vine he bringeth forth fruit to himself Hos 10. 1. Their heart is divided therefore shall they be found faulty verse 2. Amaziah did that which was good in the sight of the Lord but not with a perfect heart 2 Chron. 25. 2. Judah hath not turned unto me with their whole heart but feignedly Jerem. 3. 10. Psal 78. 34 35 36 37. When he slew them then they sought him and they returned and enquired early after God and they remembred that God was their rock and the high God their redeemer neverthelesse they did flatter him with their mouths and they lied unto him with their tongues for their hearts were not right with him neither were they stedfast in his Covenant By all which I suppose it is evident that God in covenant calls for obedience requires integrity of heart in it will not accept where sincerity of heart is wanting and where it is he crowns it with happinesse and glory And from what hath been spoken a full definition of the new covenant may be thus given A gracious Covenant of God with fallen man whereby God engages himself upon faith in Christ and returne to God in sincere obedience to confer on man remission of sinnes and all whatsoever that tends to everlasting happinesse They that professe to beleeve and returne to God are in Covenant They that do beleeve and sincerely returne enjoy the blessings and mercies of the covenant This Arminians make the decree of God and will have no other than such conditional Election not an Election unto faith and obedience but because it is foreseene that men will beleeve and persevere in sincere obedience in which they are opposed by the Orthodox See Moulins Anatomy of Arminianisme chap. 12. Sect. 10. This is the covenant of grace published and promised in the Gospel which Arminians would make one with Election confounding the Will of Gods Decree with the Will of his Command and Promise He that would see more into the nature of sincerity that he may answer to that which God in covenant doth require may peruse Ball on the Covenant chap. 11. and Doctor Preston on Gen. 17. 1. CHAP. XXVI The necessity of a Ministery to bring men into Covenant with God and to bring them up to the termes of the Covenant FRom hence several Corollaries may be drawn and Inferences made 1. Of the necessity of a Ministery a constant standing Ministery as to bring men into covenant with God so to bring them also up to the termes of the covenant to a lively saving faith and sincere obedience God works not man into covenant by immediate voice Neither doth he use the Ministery of Angels in his ordinary way of working of it But when he would take in the Nations of the world into covenant with himself he sends out his Ministers for that work giving them a Commission with gifts and abilities suitable to disciple all Nations Matth 28. 19. Where a Ministery comes not there that people remaine out of covenant in the state of the Ephesians before their call as it is set out by the Apostle Ephes 2. 12. without Christ aliens from the Common-wealth of Israel and strangers from the Covenants of promise having no hope and without God in the world And where the Gospel-covenant is tendered and not received there that people continue out of covenant rejecting the councel of God against themselves Luke 7. 30. and rendering themselves unworthy of everlasting life Acts 13. 46. This was the case of the people of Athens There Paul preacht yet there he setled for ought we read no Church of beleevers though he had there some particular Converts Dionysius the Areopagite and a woman named Damaris with others Acts 17 34. Where the word was delivered and there received there was a people in covenant with God as at Ephesus Corinth Philippi Thessalonica c. Those Ministers had the honour of planting of laying the first foundation of preaching where Christ before had not been named Rom. 15. 20. A people thus brought into covenant do not alwayes come up to the termes of the covenant All covenanters keep not covenant their hearts are not steady in it Therefore there is no lesse necessity of a Ministery in established Churches to keep up a people in Covenant with God through the termes of the covenant to bring them to the happinesse promised Theirs is the work of watering of building on anothers foundation of preaching Christ where Christ before at least was known by name and in some sort professed That there was such a Ministery in the Church of the Jews to teach Jacob his Laws and Israel his judgements to require what God in covenant called for is not denyed that a Ministery was necessary in the Primitive Apostolique times to work men into covenant and for the plantation of Churches is confest likewise But when the Apostles left the world then this order as some say sell with them all Ministerial power died with them We are made to beleeve saith one because the Apostles were ordained by God to be Teachers of the people and endued with gifts for that end that therefore there is a like divine though secret Ordination from God in the making of our Ministers Compassionate Samaritane page 24 25. But if the Scriptures may be heard this may soone be decided I shall therefore by arguments make it appear First that God hath established a Ministery and appointed it through all the ages of the world to be perpetuated Secondly I shall give reasons to manifest the necessity of such a Ministery to be thus established and
Prophets 1 Cor. 12. 28. The Holy Ghost hath here an hand Acts 13. 2. The holy Ghost said Separate me Barnabas and Saul for the work whereunto I have called them Acts 20. 28. Take heed therefore unto your selves and to all the flock over which the holy Ghost hath made you overseers to feed the Church of God which he hath purchased with his own blood And this sending or authorizing is as their gifting or fitting either extraordinary and immediate nothing of man intervening or else mediate by mans Ministery and his approbation Paul had both an immediate way both his authority and ability for the work he professes that he is an Apostle not of man nor by man he owes it not to man as the Authour so may any Minister of Christ say he owes it not to man as an instrument so only Prophets and Apostles can say As his Calling was thus immediate so in like sort was his instructions for it Gal. 1. 12. For I neither received if of man neither was I taught it but by the Revelation of Jesus Christ They that divide these are exceedingly to blame assuming authority without man but confessing that for abilities as they must look up to God so they must make use of man must apply themselves to reading and make use of the helps of others The immediate Call is by Vision Revelation or whatsoever otherway God pleases to manifest himself Thus in a vision Paul was called where that is not the mediate Call only remains which is the way of all that attaine to gifts by education study and the blessing of heaven on their endeavours This is called as in Scripture so in Church-writers by the name of Ordination and the whole work containing as well that which is essential to it as the adjuncts of it may be thus described An act of men in a Ministerial function associated in a Presbytery setting some apart upon proof and examination as Presbyters and Elders in the Church by fasting and praying with imposition of hands We find no other but men in Ministerial function in all the holy Scriptures acting in it Paul and Barnabas ordaine Elders in every Church which in their journal they visite Acts 14. 23. Timothy is directed in the way of it 1 Tim. 5. 22. Lay hands suddenly on no man Titus is enjoyned to ordaine Elders in every City in Creet Tit. 1. 5. He is named alone but the naming of one excludes not others and therefore it appears that in Timothies Ordination a Presbytery or a combination of Presbyters did joyne 1 Tim. 4. 14. which way in our Church hath ever been held The Bishop supposed by some to be vested in the whole power of Ordination never had authority to ordaine alone but grave Presbyters according to the Canon were to joyn with him though by reason of greatnesse his vote ordinarily did overmuch sway in it Some would have the people here to have their hand in that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place of the Acts chap. 14. 23. implies a lifting up of the hand But whatsoever the word in its Etymology may imply the use is not such as is plaine by comparing Acts 10. 41. where the immediate Ordination of God by the same word is held forth unto us They know the weight of the Ministerial function and they are best able to judge of requisite abilities One that is willing to give as much to the people as may be yet confesses that in Grammatical construction the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can agree with no other but Paul and Barnabas and that it was only their act and therefore he would finde it in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith he doth not signifie in every Church as it is translated but according to the Church instancing in the Orators phrase Faciam secundumte I will do it according to thy minde So they viz. Paul and Barnabas ordained them Elders according to the Church that is according to the minde and will of the Church If this were granted it would only conclude an acquiescency in the people and that they had satisfaction in that Ordination carryed on by Paul and Barnabas Yet this phrase here can no where prove that the Church or people made choise of them then we man prove from that injunction of the Apostle Titus 1. 5. to ordaine Elders in every City that the whole City had there their vote in Elections As much stresse may be laid upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City or according to the minde of the City in this of Paul to Titus as upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every Church or according to the minde of the Church in that of Luke in the History of the Acts. What power the people or the faithful may have in Election and how farre it may be convenient that they may be overborne for their good I will not here dispute I only conclude that we finde not the people any where ordaining we read of Ordination in Churches for the Churches use not Ordination by Churches taking it in that sense for the whole community of Beleevers These in a Ministerial function in this act of Ordination set select men apart for Presbyters or Elders so Acts 14. 23. Titus 1. 5. Titus is enjoyned to ordaine Elders in every City in Creet who are the same with Bishops as appeares in Titus 1. verse 5. 7. compared The qualification of Elders is there prescribed and the reason is given for a Bishop must be blamelesse which will hold no congruity if an Elder be not the same with a Bishop Which also may be seen Acts 20. comparing ver 17. and the 28. together The Apostle there speaks to the Elders of Ephesus and he gives them a charge to take heed to all the flâ—ck over which the Holy Ghost had made them Overseers that is had given them an Episcopal charge as the word signifies Elders must set apart men for Elders and Presbyters are to be set apart by a Presbytery This Ordination of Elders is to be in the Church or for the Church which may be taken either for the universal Church visible or for some particular Church and that either congregational or classical Ministerial functions are appointed of God for the Church universal visible God hath set some in the Church first Apostles secundarily Prophets thirdly Teachers c. 1 Cor. 12 28. No one particular Church congregational or classical enjoys all the particular kindes there enumerated yet so as the exercise of this function is to be with limit to one particular only They are Ministers of the Church universal yet so as orderly to exercise their function only there where God by his providence shall designe them There are some functions as I may say Catholick what such a one doth any where in his function is good every where as a publick Notary or Master of the Chancery that which they
duty which is either expresly or Synecdochically either directly or else interpretatively virtually and reductively I very well know that the Law is not in all particulars so explicitely and expresly delivered but that 1. The use and best improvement of reason is required to know what pro hic nunc is called for at our hands for duty The Law layes down rules in affirmative precepts in an indefinite way which we must bring home by particular application discerning by general Scripture Rules with the help of reason which sometimes is not so easie to be done when it speaks to us in a way of concernment as to present practical observation 2. That hints of providence are to be observed to know what in present is duty as to the affirmative part of the commandment of God If that man that fell among theeves between Jerusalem and Jericho had sate by the way on the green grasse without any appearance of harme or present need of help the Samaritane that passed that way had not offended in case he had taken no more notice then the Priest and Levite did But discerning him that case as he then was the sixth commandment called for that which he then did as a present office of love to his neighbour according to the interpretation of this commandment given by our Saviour Mark 3. 4. When the Pharisees watched him whether he would heale the man with the withered hand on the Sabbath day He demands of them Is it lawful to do good on the Sabbath day or to do evil To save life or to destroy It was not their minde that Christ should kill the man onely they would not have had him then to have cur'd him But not to cure when it is in our power according to Christs interpretation is to kill If diligent observation be not made the commandment may be soone transgress'd 3. Skill in Sciences and professions is to be improved by men of skill that the commandment may be kept The Samaritane poured wine and oyle into the travellers wounds knowing that to be of use to supple and refresh them Had he known any other thing more sovereigne which might have been had at hand he was to have used it As skill in medicines is to be used for preservation of mens lives so also skill in the Laws by those that are vers'd in them for the help of their neighbour in exigents concerning his estate and livelihood 4. We must listen to Gods mouth to learne when he shall be pleased at any time further to manifest his minde for the clearing of our way in any of his precepts There was a command concerning the place of publick and solemn worship Deut. 12. 5. Vnto the place which the Lord your God shall choose out of all your Tribes to put his Name there even to his habitation shall ye seek and thither shalt thou come Now thou must depend on the mouth of God to observe what place in any of the Tribes he would choose for his habitation When God commands that all instituted worship shall be according to his prescript This is a perfect Rule implicite and virtual tying us to heed the Lord at any time more particularly discovering his will and clearing this duty to us Was not the Law of worship perfect to Abraham unlesse it explicitely told him that he must sacrifice his Sonne And if any take themselves to be so acute as to set up a new Rule as some are pleased to stile it then they antiquate and abolish the old Rule and singularly gratifie the Antinomian party Two Rules will no more stand together then two covenants calling it a new Rule men make the first old Now that which decayeth and waxeth old is ready to vanish away Heb. 8. 17. It is added moreover doth not the Scripture call Christ our Lawgiver and say the Law shall go out of Zion c. Isa 2. 3. And was not the old Law his Saint Paul I am sure quotes that which belongs to the preceptive part of the Moral Law and calls it the Law of Christ Gal. 6. 2. His Laws were delivered in the wildernesse whom the people of Israel there tempted and provoked This is plain for they sinn'd against the Law-giver and from his hands they suffered And who they tempted in the wildernesse see from the Apostles hand 1 Cor. 10. 9. And as to the Scripture quoted the words are exegetically set down in those that follow them The Law shall go out of Zion and the Word of the Lord out of Jerusalem Which is no more but that the Name of the Lord which was then known in Judah shall be great from the rising of the Sun to the going down thereof It is further demanded And is he not the anointed King of the Church and therfore hath legislative power For answer I desire to know what King the Church had when the old Law was before Christ came in the flesh The Kingdom was one and the same and the King one and the same then and now as I take it Many shall come from the East and West and shall sit down with Abraham Isaac and Jacob in the kingdom of heaven The Gentiles coming in at the Gospel-call are under the same King and in the same Kingdom And if all this were granted which is here pleaded for it is no more then a change in some positive circumstantial Rites and what is this to the question handled by our Authour That our righteousnesse which is imperfect according to the old Rule is perfect according to the new when old and new in that which is naturally Moral is one and the same When the Law required heart-service and love with the whole heart upon spiritual ends and motives upon which account all fell short in their obedience and performance shall we say that Christ did dispense with any of this that so the Rule being lower our obedience now may answer Others that make Moses and Christ two distinct Law-givers and agents for God in holding out distinct precepts give the pre-eminence to Christ and account his Law to be of more eminent perfection This Authour on the contrary seems to make the Laws of Christ to stoop far beneath those of Moses 2. For Justification of this accusation of the Moral Law of imperfection it is added the Moral taken either for the Law given to Adam or written in Tables of stone is not a sufficient rule for us now for beleeving in Jesus Christ no nor the same Law of nature as still in force under Christ For a general command of beleeving all that God revealeth is not the only rule of our faith but the particular revelation and precept are part c. To this I say 1. As before I think I may answer out of his own mouth where he says Neglect of Sacraments is a breach of the second commandment and unbelief is a breach of the first If we break the commandment in unbelief then the Commandment
the argument seems of force We vindicate Gods justice in commanding works though to us now impossible seeing once we had power to reach the highest of his precepts and his command is no rule of our empaired strength but of our duty But if men never had that power and the Law never required it it is injustice according to all parties to exact it Answ Let those that fall to the Arminians in this tenent that they may make the Law an imperfect rule and an insufficient direction see how they can avoid it how they can vindicate Gods justice thus impeached But the Orthodox party have still maintained that Adam had in his integrity that faith that doth justifie though then it performed not that office of justification as he had that faculty whereby we see dead bodies though then there was no possibility of such sight there being no dead bodies to be seen And that faith in Christ is commanded in the first precept of the Law is manifest There we are commanded to have God for our God no Interpreter will deny that the affirmative is contained in that negative Thou shalt have none other gods but me Now God is the God of beleevers Heb. 11. 16. No man can have any communion with God but by faith in Christ And so consequently this faith is there required what Expositor of the Law doth not put trust and affiance in God within the affirmative part of the first commandment as well as fear love and obedience And without Christ there can be no affiance or trust If we conceive the moral Law to reach no farther then the duties expressely there named or the evils forbidden we shall make it very scant and narrow we shall see small reason of that of the Psalmist Thy Commandment is exceeding broad Psalme 119. 96. But in case we take in all that by necessary consequence may be inferred according to the approved rules of interpretation then scarce any duty is more clearly laid down then this of faith in Christ And whereas one faith A man cannot preach Faith in Christ out of the Moral Law I say a man out of the Moral Law may evince the necessity of Faith in Christ unto every one that lives in Gospel-light to whom Christ is tendred The Law requires the duty and the Gospel discovers the object no man out of the Law could have evinced Abraham that he must offer his sonne nor that he must have left his countrey but when Gods minde was made known to him the Moral Law did binde him to obedience and he had sinned against the Moral Law in case he had refused There is no command given of God to any man at any time of an nature whatsoever but the Moral Law ties him to the observation of it not immediately explicitely but upon supposition of such a command intervening Therefore ye shall observe all my Statutes and all my judgements and do them I am the Lord Levit. 19. 37. Faith in Christ being commanded of God I John 3. 23. the Moral Law obliges to obedience of it See Molin Anatom Arminianis cap. 11. Respons Wallaei ad Censuram Johannis Arnol. Corvini cap. 11. Ball on the covenant page 105. Burges Vindiciae legis page 117. A farther difficulty here offers it selfe Obj. and an obstruction laid against that which in this Treatise is after intended If the covenant or second covenant as opposite to that of works be in Christ and grounded on the work of reconciliation then it is commensurate with it and of no greater latitude and only the elect and chosen in Christ the called according to Gods purpose being reconciled only these are in covenant when the Scripture as shall be God willing made good confines not this covenant within the limits of the invisible Church known only to God But it is as large as the Church visible To this I answer Answ that the Prophetical office of Christ as Shepherd and Bishop of our souls and so much of his Kingly office as consists in a legislative power hath its foundation as well as the covenant in this work of reconciliation Had not this been undertaken by Christ for mankinde man had never enjoyed that light man had never had an Oracle or an Ordinance as the fruit of his Prophetick office yet these Ordinances are not commensurate with reconciliation nor of equal latitude with election So neither is the covenant but either of both in order towards it As Ordinances therefore are Christs gift from heaven as the fruit of his death and resurrection when yet all that partake of these Ordinances do not yet die or rise with Christ So is the covenant when yet all in covenant are not stedfast in it nor obtaine the graces of it Therefore I know not how to admit that which a Divine singularly eminent hath laid down That all the effects of Christs death are spiritual distinguishing and saving Seeing gifts of Christ from his Fathers right hand are fruits of his death yet not spiritual distinguishing and saving That they are in some sort spiritual I dare grant that is in ordine ad spiritualia if I may so speak they have a tendency to a spiritual work That they are distinguishing from the world as it is taken in opposition to the Church visible I yeeld for I do not enlarge the fruit of Christs death to all man-kinde assenting to Master Owen and Master Stalham in the grounds that they lay of Gods respite of the execution of the whole penalty on man with the continuance of outward favours not to be upon the account of Christ but for other reasons yet I know not how to affirme that Ordinances which yet are fruits of his death are all saving spiritual and distinguishing seeing they neither conferre salvation nor saving grace on all that partake of them So that Christ is a Mediatour of this covenant and yet those enter into it that have not reconciliation by Christ Jesus The Ephesians that were afar off are made nigh by the blood of Christ Ephes 2. 13. that is brought into a visible Church-state in the fruition of Ordinances made free of that city whose name is The Lord is here Ezek. 48. 35. CHAP. XVIII Farther differences between the Covenant of Works and the Covenant of Grace A Farther difference of importance between these covenants is in the conditions annext unto either of them and here the difference is brought to the height This alone so diversifies them that they are not barely in circumstance and way of administration but in substance two distinct covenants The least difference in conditions diversifies bargains and agreements on what part soever the difference is Conditions of the covenant between God and man are of two sorts either such in which God engages himselfe or in which man is engaged either the stipulation on Gods part or else the restipulation on the part of man The former unto which God is engaged are either rewards in case of
too true report unto the world That England in foure yeares space is become an â—eap and sink of all Errours and Sects No Province from the beginning of the world ever brought forth in so little a space so many monstrous Heresies as this Honor. Reggus Comment de statu Ecclesiae in Anglia pag. 1. Hath Christ any thing that he may enjoy unquestioned among us As he may not have an Embassadour so he must not enjoy a Day or an Ordinance not so much as his Deity among us 3. If neither Reason nor experience will serve to convince us let the Apostle be heard Ephes 4. 11 14. He gave gifts unto men some Apostles and some Prophets and some Evangelists and some Pastors and some teachers that we be not as children â—ost to and fro with every winde of Doctrine One end of the Ministery is establishment of Saints against Errours And it is not the least of the cunning sleights of men to throw down a Ministery that errour may be introduced and Heresies planted we must not look to be secure from Seducers longer than a Ministery ballasts us It is objected that in New Testament-times there is a Promise that God will poure out his Spirit on all flesh sonnes and daughters shall prophecy your old men shall dream dreams your young men shall see visions And also upon the servants and upon the handmaids in those dayes will I poure out my Spirit Ioel 2. 28 29 So that now this office is not with limit to some but promiscuously in all First Answ Old Testament-prophecies must be understood according to New Testament-Interpretations Not alwayes as in the letter they may seem to hold things out but as the Spirit of God there unfolds them and as the event to those that live in after-ages in the Church cleares them The rigid adhering to the letter of mystical prophecies hath brought many into dangerous snares This holds the Jews in blindnesse Looking after a Messiah with a temporal rule and power they will receive no other This caused many in Christs time to expect Elijah in person and not to regard John who came in the power and Spirit of Elijah This holds those of the Church of Rome that they see not that Antichrist who opposeth Christ in a mystery but expect one that opposeth Christ openly And let others take heed that it do not deceive them while they look after a personal reigne of Christ upon earth which some mysterious Scriptures seeme to imply when open cleare Texts do manifestly contradict Secondly when in New Testament-times this prophecy was first fulfilled observe what way was taken for the fulfilling of it The Spirit comes in the forme of tongues fiery and cloven and sate upon each of the Apostles and this Peter sayes was that which was foretold by Joel the Prophet Acts 2. 16. There is a singular analogy between Scripture-signes and the thing signified whether ordinary in Sacraments or extraordinary in Visions This shews in what manner and way the Spirit is communicated in all Languages and Nations and that the Spirit is received by the hearing of Faith If Peter may interpret Joel a Ministery is established and not overthrown Thirdly those high expressions there serve only to set out the abundance of knowledge which men by the Ministerial work should reach in Gospel-times what Prophets then saw and those that saw visions and dreamed dreames knew that men of all ranks should see What the Prophets diligently enquired after 1 Pet. 1. 12. they should understand Fourthly I could wish that these men would compare another prophecie of New Testament-times Zach. 13. 2. where the Lord promises to cause the Prophets and the unclean spirits to passe out of the land Prophets there are men of unclean spirits those false spirits that are gone out into the world These shall be brought to a serious conviction and shall be ashamed every one of his Vision of the spirit of the which they use to speak the revelation of which they were wont to boast and shall no longer weare a rough garment to deceive shâ—l relinquish that calling function or practice giving in this reason I am no Prophet man taught me to keep cattel from my youth Because they were bred for husbandry man another way therefore they are not for this function In the case of extraordinary inspiration this indeed holds not Amos pleads Amos 7. 14. I was no Prophet nor a Prophets son but I was an herdman and a gatherer of Sycamore fruit He was thus trained up and therefore lived in this calling in which he was trained till God gave him an extraordinary call and this he pleads The Lord took me as I followed the flock and the Lord said unto me Go prophesie to my people Israel verse 15. Robinson the learnedst Penne I suppose of that party undertaking to defend the liberty of all promiscuously to preach the Gospel and that it is no proper work of a Select Ministery instances in Christ and his Apostles who preacht saith he in the Jewish Church without contradiction And whereas we except against this that they were extraordinarily called and qualified he answers that the exception though true yet is not of force for their argument is not that they preached which their extraordinary call would warrant but that they preached and were not excepted against by the Jewes who did not beleeve any extraordinary immediate call of theirs yet never excepted against them but received them upon the account of private men and therefore it appears that it was their ordinary course that any gifted man might preach without control Ans It is wonder Answ so quick-sighted a man could not see that Christ himself was excepted against by the Jewish Elders and that upon this very point how often we know not but we see it upon record in three several Evangelists that the excepted against him The chief Priests and the Elders of 〈…〉 to him as he was teaching and said by what authority 〈◊〉 thou these things and who gave thee this authority Luke 20. 21. Matth. 21. 23. Mark 11. 7. Their argument runs thus They that preach the Gospel must have their authority for it Thou undertakest this work produce thy authority let us see thy warrant Christ answers not that it was each mans lâ—berty and duty who had gifts as he must have done else he was wanting in his defence of the truth in case their proposition had been false but puts a question in which he clearly holds out his extraordinary call The baptisme of John whence was it from heaven or of men As John Baptized so I preach He baptized not neither do I preach without authority whence we may collect that he that may presume to set up a new Sacrament without farther authority may with the same liberty undertake to be a Gospel-Preacher 2. That Prophecy is objected Object Jerem. 31. 31 32 33. 34. This shall be the Covenant that I will make with the house
Deut. 32. 21. of the call of the Gentiles into a visible Church-state and profession and so applied by the Apostle Rom. 9. 24 25 26. Whence I argue The call of the ten revolted Tribes and of the Gentiles into a visible Church-way is not to be meant of the Church as it is invisible onely This one hath already taken into consideration and answered Howsoever it be in the places in which the allusion is yet it is certaine that here it is meant of such a calling as is from darknesse to marvellous light Taking it it seems for granted that there is no marvelous light in visible Churches that in the land of Zebulon and Nepthali where they saw a great light there were only invisible members Mat. 4. 15 16. Fourthly as honourable titles as these are frequently given in Scripture as shall be shewn to visible professours why should then these be limitted to invisible Members Fifthly this Text by adversaries is made to be parallel with those Texts Gal. 6. 10. 1 Tim. 3. 15. 1 Pet. 2. 20. And those Texts I have demonstrated to be meant of visible Churches To which nothing is replyed Arguments to evince it to be meant of the Church as it is invisible come to be considered 1. I argue saith one from the termes chosen Generation royal Priesthood Objections answered and holy Nation a peculiar people This is by Christs death which can be understood of no other than Elect and true Beleevers Tit. 2. 14. Answ 1. Such a way of arguing would not passe with him in his Adversary As peculiar people is taken in one place of Scripture so it must be taken in all places but in one place it is taken for the Elect regenerate If this would hold much labour might be spared in finding out the various acception of words in Scripture 2. These termes and others equipollent to these are given to the Israelites Deut. 14. 1 2. Deut. 9. 6. Deut. 32. 9. not as a Church invisible but as visible Members Their qualifications are often as low as their appellations by reason of their relation to God raise them high And setting apart Christs death I would know how the Israelites came to this honour 3. The gift of Apostles Prophets Evangelists Pastours and Teachers were the gift of Christ and the purchase of his death These are for constitution of visible Churches and visible members enjoy these priviledges in common with regenerate persons to which more is already spoken 2. An Objection is raised from that which is said of them They are called of God by his power and vertue into his marvelous light and verse 10. Which now had obtained mercy which they had not before which cannot be affirmed of any but true Beleevers and Elect persons Answ Men brought into a visible Church-state are brought into a marvelous light The seven golden Candlesticks Rev. 1. 20. had a marvelous light in their lamps and yet in some of those there were onely a few names that had not defiled their garments And this light is a mercy the fruition of it is a great mercy Psalme 147. 19 20. Yea it is applied by the Prophet Hos 2. 23. whence the Apostle gathers it unto the mercy enjoyed in a visible Church-communion which is not denied by the adversary 3. It is said that those persons did beleeve contra-distinguished to them that were disobedient and stumbled at the word but such are onely the Elect. Ergo. Answ So did all they that made shipwrack of the faith 1 Tim. 1. 19. So did Simon Magus Acts 8. 13. So did the hearers compared to the rocky ground Luke 8. 13. And whereas it is said these Beleevers are contra-distinguished to them that were disobedient and stumbled at the Word it fully makes against this interpretation Those disobedient ones are those that disallow Christ as we see verse 7. that reject Christ upon tender that persist in Judaisme or Gentilisme All others not professed Jewes nor Gentiles are in that place Beleevers and in all other Scriptures respective to visible prerogative all which are visible Church-members 4. They are said to be built as living stones c. which can agree to none but Elect persons and true Beleevers Answ That is left out in the Quotation of this Text which would wholly spoile the argument and carry it on the other hand namely those words To whom coming as unto a living stone The Apostle shews them the way and points out the condition called for which being done they are then built as living stones And this implies that it was so with some but not with others Here is that which was done by some and neglected by others and their happinesse upon discharge of their duty declared I am told by one that he hardly beleeves that any approved Writer joyns with me in this Interpretation But though I were alone in it yet I might learne of him to adventure not barely on the interpretation of one single-Scripture-Text but on a conclusion in Theology against all Protestant Writers and herein I should have the advantage in that few comparatively I think have started this question much lesse have they seriously handled it minding more what those titles engage us to be in which there is an agreement of all parties than to whom they are given when some of my opposites dare affront the whole body of Protestant Writers in that in which ex professo they have to deale against Papists Estius indeed upon examination of the thing in question appeares to be of a contrary minde and censures those that set out this holinesse by Religion doctrine Sacraments which Authours by him thus censured may be for ought I know as approved as himself and they as we see limit it not to the Church invisible I doubt not but that holinesse which is intrinsecal is here aimed at yet all those have these titles that do make profession of the way of it and are of the number of those that engage themselves to it Gerrard also on the words puts it to the question and determines the same way but tells us of others that understand it of common and general election His name I suppose is waved in that his Arguments are borrowed and have been answered But on the other hand Master Ball who if authorities must carry it will sway with me as much as either treating on those words Hos 2. 19 20. I will betroth thee unto me for ever c. saith The external betrothing by outward covenant so as God betroths himselfe to all professing the true faith may be broken for though God offer them mercy if they will believe yet he gives not not faith to them and quotes for proof Rom. 9. 24 25. 1 Pet. 2. 8 9. And Zanchius de perseverantia sanctorum cap. 1. Tit. de Sanctis hath these words Hear now what I understand by the name of Saints This name Saint when it is spoken of men is 1 Generally taken for all those that have consecrated
duty they ought are a congregational Church A Pastour ought to watch over his people and a people ought to attend to their Pastour which how it can be when the Pastour makes his residence at Ephesus the people some at Ephesus some at Corinth some at Philippi and so scattered it cannot be imagined We finde seven several Epistles written from heaven to seven several Churches all which had their abode at the place whence the Church bore its name these are Scripture-Churches Now if any one Church be made up of Christians some inhabiting at one of those places some at another a third at a third place scarce three of one Town no more than of one minde here is not Scripture-order which is of God but an Apocryphal confusion Exceptions may be taken at the over-large extent and disordered situation of divers Parochial Congregations which calls for Reformation coming too near the inconvenience before mentioned but Parochial Assemblies not the name but the thing viz. a people inhabiting at convenient distance and joyning together under Officers according to Scripture is the way that comes up both to the light of reason and the Presidents of primitive times Our dissenting Brethren will have the limit of a particular Church to be within that number of persons that may congregate in one place for Ordinances if this be yielded as it must be for Churches meerly Congregational then it will easily be proved that Parish-congregations that is congregations of men dwelling in a vicinity are of divine institution Saints that made up a Church were still Saints in cohabitation such convenient numbers as are fit to make up a Church did not live divided in place and scattered some here some there but were as in faith so in habitation joyned together Thirdly all professing Christians in such cohabitation especially the civil power authorizing are to be esteemed and judged members and not to be refused when they offer themselves as members where there is a holinesse of separation for God and a professed engagement to real holinesse there is no Scripture-warrant for repulse Those that offer themselves to learn are taken into the School and not those only that have made a good progresse in knowledge and fit for the uppermost forme Me thinks this should be a Proposition agreed upon between us and our dissenting brethren seeing reverend Master Cotton laying down certain Propositions consented to on both sides in his Treatise of the holinesse of Church-members page 1. saith That such as are borne of Christian Parents and baptized in their Infancy into the fellowship of the Church are initiated members of the same Church though desâ—itute of spiritual grace until they justly deprive themselves of the priviledge of that fellowship For even of such is the Kingdome of God as Mar. 10. 14. This was the case as we conceive of those that have gone from us into those parts of America Here they were in infancy baptized here they have joyned in Communion at the Lords Table If they say they were not baptized here into such Church-fellowship then they must say that here is no Church of God amongst us which as we abhorre to speak or think of them so we must not yield concerning our selves and farther conclude their baptism here a meer nullity and no more than an application of a little common water They whose baptisme is valid are baptized into one body 1 Cor. 12. 13. and therefore in a baptized estate cannot be out of fellowship with that body The late Confession of Faith agreed upon by the Assembly of Divines not excepted against in that particular by our brethren that I know define baptisme to be a Sacrament of the New Testament ordained by Jesus Christ not only for the admission of the party baptized into the visible Church but c. Admission into Church-membership they then lay down as a thing never doubted which reverend Master Cotton seems to affirm likewise and I know no Orthodox Writer that questions Assoon as any were discipled through the Acts of the Apostles according to Christs commission Mat. 28. 19. they were thus received I have often marvelled what men mean when they speak of admission of members into Churches when the parties of whom they speak have already equal right with themselves to membership Have they any other or better right than title to the covenant and admission by the seal of baptism if they have let them produce it and then submit it to Scripture-trial I know none other that will abide the teste If they confesse baptism to be an admission then their title is as good that were thus before admitted as theirs that give them admission Their plea in both is one viz. birth of Christian parents and baptism For those that they passe by either forbearing to give them admittance desiring or that through scruple cannot joyne themselves not seeing warrant for such a way varying from the way of all the Churches of the Saints heretofore what do they judge of them Do they look upon them as men without and unworthy of their Communion Then they leave them without hope without God in the world Eph. 2. 12. yea they put them into an incapacity according to Gods ordinary way of salvation Acts 2. 47. All were not saved that were added nor saved in the judgement of charity that is a comment as strange as new but all were added and none refused that would enter themselves into salvation-way which they might do out of affection of novelty at that time possest with amazement by reason of the miracles under great present convictions through Peters powerful Scripture-applications and upon twenty other accounts which might be but fits flashings or present workings yet all that were to be saved were added All the maids that were brought to Ahashuerus and offered for purification Esther 2. 3 4. Were not made Queens but none was made Queen that was not thus offered and purified If it be said they are within as many passages from several hands would seem to imply as well concerning such that are refused as those that do refuse the modesty of many is such that they are loth to unchurch all but themselves then they are heires of the same promise with themselves and all the essentials of a Church of God are with those that in this way of Communion are none of theirs and consequently their covenant or separate way is not of necessity to Church-constitution whether it be at all according to Scripture-pattern rests farther to be enquired and debated Fourthly men by Providence seated among those that are thus in Covenant by a visible Profession and joyning in Ordinances as before must much rather make it their businesse to reform and redresse abuses that are found in the respective Societies on which they are cast than by any means withdraw and separate from them We finde frequent advice in Scripture of considering one another provoking to love and to good works Hebrews 10.
of their plagues Rev. 18. 4. and therefore to depart and be gone when their truths could not be enjoyed but their guilt through sinne contracted and it is onely their sinne that we relinquish It is their Schisme in that or any other Church that obtrude these Heterogeneal things and not theirs that do refuse them 6. Corruptions in conversation scarce admit of separation provided that doctrine be such in which men may have communion for edification If we look upon the people of Israel through the revolution of all times after they were a visible body come out from Abrahams loines we may finde high titles given them of singular glory by reason of priviledges which they enjoyed by their call into Church-fellowship children of God holy people Gods peculiar ones his portion his heritage The apple of his eye Deut. 14. 1 2. and 32. 9. Zach 2. 8. and abundant the like Elogies in sundry other texts of Scripture A people near unto God Psal 148. 14. the adoption and the glory and the covenants and the giving of the Law and the service and the promises did appertaine to them Rom. 9. 4. Therefore Prophets and righteous persons kept their residence among them held communion with them and saw no ground of separation from them the words of eternal life being with them as Christ testifies in his speech to the Samaritan woman John 4. 22. when in the meane time their qualifications were as low as their titles high their conversation no way answering their calling but branded to be stiffe-necked of an iron sinew adulterous a sinful Nation a people foolish and unwise as Sodom and Gomorrah to the Lord Deut 9. 6. Isa 48. 4. Ezek. 16 32. Isa 1. 4. Deut. 32. 6. Isa 1. 10. It is a great contradiction with some men to name men at all Saints beleevers professours when their lives evidence an unsuitablenesse to such a glory yet we know the Churches to whom Epistles are directed in Scriptures are so honoured as we may see in their frontispieces and among them the choicest and most upright-hearted had converse and communion when yet they did wrong defraud contended aud disputed for Idol pollutions and defilements prophaned the Lords Table were fornicators unclean lascivious luke-warm having onely a name to live when they were dead 1 Cor. 3. 3. 1 Cor. 6. 7. 1 Cor. 8. 10. 1 Cor. 11. 20. 2 Cor. 12. 20. Rev. 3. 16. Rev. 3. 1. So that Calvin on 1 Cor. 1. 2. puts a question how Paul could give the name of a Church to them If we would know what the Prophets and Apostles held concerning lawfulnesse of communion in such Churches we may enquire what was their practice They did not leave them but made it their businesse by all ways in their power to reclaim them to work a change and conversion among them The advice that was sometimes given to a maid that for religions sake would retire her self to a solitary life if she were bad she needed the City to better her if good the City needed her may be given to these persons either they stand in need of the Church or the necessities of the Church call for their help and assistance 7. The same that I have said of corruption in conversation I may affirme of neglects in discipline Reverend Master Cotton judges that the many notorious scandalous Persons that were found in the Church of Israel did argue the neglect of Church-discipline in the toleration of such publick scandals in the Church Holinesse of Church-members pag. 21. And yet none of the Prophets or men of God who could not be ignorant of the Churches duty and their sinne in such neglects ever made attempt of setting up purer select Churches nor made separation from that which was in this sort as is said faulty All was not right in exercise of discipline in the Churches planted by the Apostles some are censured as foully faulty The Church of Corinth 1 Cor. 5 2. The Church of Smyrna Rev 2 14. The Church of Thyatira Rev. 2. 20. Neither could the â—hurch of Sardis be free seeing that the greatest part as it appeares were openly bad there being but few that had not defiled their garments Rev. 3. 4. and yet nothing is heard by way of advise for any to make separation nor reproof for their holding up communion nor any one instance of a separatist given Those that for many years together during the Reigne of the three last Princes denyed to come up to a full conformity to this Church had a low opinion of the discipline then exercised of which they have left behinde them large evidences yet how tender were they of the Churches honour to keep Christians in Communion How zealous were they against separation As may appeare in the labours of Master Parker though distasted by him that prefaced before his work of Ecclesiastical Policy Master Paget Master Ball Master Brightman laid us low enough when he did not onely parallel us with luke-warme Laodicea but made that Church the type and us the antitype Our state as we stood at that time by reason of our discipline according to him being rather aimed at by Jesus Christ in his Epistle then the Laodicean State in Asia then existent yet how zealous is he against separation from these Assemblies Having largely set out a double and singular honour in that Church as he stiles it viz Christs entrance into those that open to him and his sweet residence and abode being entred with them he breaks out into these words Therefore their errour is wicked and blasphemous who so forsake the Church as if Christ were altogether banished thence no hope of salvation left for those that do remain Let them think upon Christ as feasting here with his Will they be ashamed to sit down where they see Christ is not ashamed Will they be more holy and pure then he wherfore do they not convince themselves in their own practice they cannot deny but they beleeved in â—hrist before they made a divorce from us whence â—ad they this faith came it not by the preaching in our Church and can any one preach unlesse he be sent Rom. 10 13. Wherefore then do they so perversly nause 〈◊〉 the word upon any pretence of blot in an external calling when they are sensible of its divine power in their hearts Wherefore returne to the unity of the Church which hath begotten and hath nourished you if you flie from Christ 〈◊〉 feasts with his elect in our Congregation entertaining them mutually truly you will finde him no where How doth Reverend Master Cotton in his preface to Master Hildersams work upon the fourth of John whom without honour I cannot mention set forth his renoune for this work of opposing separation of which he still appeares to be tender though he seeme page 13. of his Treatise of holinesse of Church-members to be over indulgent to it Speaking in excuse of those that withdraw from communion
in publick Ordinances of Christ when Church-Officers receive in for members of the Church those that are most scandalous and wicked and not such Saints as Paul writeth to at Rome Corinth Ephesus Colosse and defending them against Mr. Rutherford he saith But if private members be perswaded in conscience from the word of God that themselves have due right and interest as well in the admission of members as in excommunication of offenders or in election of officers how shall they keep themselves from partaking in the sinnes of their Officers if they suffer them to go on in such a manifest breach of rule without due proceeding against them for their reformation and after some caution given he concludes It is essential to Community to have power to admit unto communion and to withdraw from communion To which I say 1. We have not a full account of the Saints in those Churches respective to scandals it seems by divers passages that many in Colosse were none of the soundest in faith as appears by the Apostles reproof chap. 2 20. I am sure that if any Church have such as were to be found in Corinth for ignorance Idolatry faction oppression adultery lasciviousness prophanation of the Lords Table they will be judged sufficiently scandalous 2. If such a perswasion in conscience would warrant a separation it would be worth enquiry to know what separation is not warrantable The error that Mr. Brightman brands as wicked and blasphemous is here abundantly justified Church-guides at least in some places were then so far at least guilty in their admissions 3. What warranty is there for any mans withdrawing himself from publick Communion in the Ordinances of Jesus Christ when he may with freedome enjoy that glorious priviledge upon that account that he cannot enjoy the whole of those priviledges or actual exercise of them in which he takes himself to have any interest Sure I am Ministers of Christ in many reformed Churches in the world have judged themselves to be overmuch coopt up in several particulars when yet they judged the very thought of separation in this case to be the greatest pâ—aculum 4 This right or interest in every particular member to vote in this way for admission or ejection may well be questioned If there had been this freedome in primitive times claimed and exercise there had not been so much in so short a space dispatched as was done in Jerusalem and Samaria Acts 2. Acts 8. If all must vote in businesse of so high concernment as in proceeding against officers and to give definitive sentence concerning their proceedings either many a meet member will be kept without or else many an incompetent judge must be taken in many a poor soul weak in the faith is fit for the Lords Table who is not yet fit to judge of the abilities of his Pastour All that I know that is produced with any colour is that direction of Paul to the Church of Corinth 1 Cor. 5. 4 5. When ye are gathered together with the power of our Lord Jesus Christ to deliver such a one unto Satan for the destruction of the flesh that the Spirit may be saved in the day of the Lord Jesus But if it be considered that Corinth had more then one Congregation as several Dissenting brethren have yeelded and as to other Churches may easily be proved then it must follow that this meeting was only of officers and not of all Members And how this power is essential to a community I cannot conceive The English Nation have judged themselves a community and yet there is many a free-borne Subject that never had a thought of interessing himself by way of vote to naturalize strangers or to make them free Denizons nor yet to expulse them in case of intrusion The â—orporations of England are communities yet every Member hath not his interest for vote to receive into their body When the chief Captaine bought his Freedome in Rome Acts 22 28 I scarce think every Freeman of that society was consulted in it neither did Paul when he heard of it enter his exception because his interest was infringed The several companies in London are so many several communities yet every one of the members of those Companies doth not claime an interest in receiving in men as free of their respective mysteries an opinion of such a Liberty will soon bring Church Members under an heavy yoke taking themselves to be so farre interessed in every publick act of their Officers that they may not without open opposition which is seldome borne or actual separation keep themselves from guilt in their aberrations Fifthly to gather Churches out of Churches to make up one congregation of Members appertaining to and locally seated in many is most anti-Scriptural It were easie to bring abundant arguments against this practice The disorderly confusion which of necessity it doth occasion The weakening of the work of God in the place where providence hath seated them and conferred many mercies upon them The robbing of Pastours of their flock spiritual Parents of their children who they confesse are of use to fit men for such a new congregated way that is to beget them by the Gospel to Christ Jesus but unfit to instruct or build them The animosity of Spirit that is wrought in these separating ones judging them whom they leave as no Ministers of Christ nor their congregations any Churches of Christ withdrawing from thence where Christ is pleased to keep residence But letting these passe I shall onely urge this that it is without all Scripture-president or example to gather up one Church as these pretend out of the cream and quintescence of many Churches There was much amisse in several of the Churches of Asia Philadelphia it appears was the soundest yet Saints they left not but held communion with the several Churches where by providence they were placed and did not pick up one out of all as a Church in eminence of purity and glory neither there or elsewhere hath there been found any such practice Object I know but one instance of this kinde that is pretended that is John Baptist who while the Church of the Jews stood a Church of God gathered a Church out of them as is objected and did embody them To this I might have much to answer 1. John Baptist set up no new Church distinct from the Church of the Jewes Christ and his Apostles submitting to that which John did introduce yet still held communion with the Church of the Jews They were not Members at once of two distinct Churches of the new because more refined and of the old tainted and corrupted 2. If John Baptist according to duty set up a new gathered Church in a Church of Christ then all the Prophets from Samuel to John the Baptist fell short of duty If they follow John in what he did we follow all the Prophets and Apostles in what they did All the Prophets till John did prophesie
concerning grace and works verse 6. to the 11. 2. He speaks to the Gentiles and to take down their insultation over the Jewes he shewes that this rejection of theirs is not final And this as the former is 1. Asserted verse 11. I say then have they stumbled that they should fall viz. irrecoverably fall God forbid 2. Proved by giving account of a twofold end of this rejection of the Jewes 1. The call of the Gentile verse 12. But rather through their fall salvation is come unto the Gentiles for to provoke them to jealousie 2. A more glorious returne of the Jews in emulation of the Gentiles verse 12. Now if thâ— fall of them be the riches of the world and the diminishing of them the riches of the Gentiles how much more their fulnesse Hereupon he falls upon a large discourse of his zeal toward them and their re-ingraffing vers 13. 14 15. adding the words of the Text If the first fruits be holy the lump also is holy and if the root be holy so are the branches This Paraâ—us makes a farther Argument for proof that the Jews shall again be called Gomarus makes it an encouragement to the Apostle to endeavour their call howsoever here is a double similitude One drawn from the Ceremonial Law If the first fruits be holy the lump is also holy The other from Nature If the root be holy so are the branches The first is only mentioned the second is largely commented upon In both we see 1. A supposition 2. An affirmation The supposition is of the holinesse of the first fruits the holinesse of the root The affirmation is the whole lump is holy the branches are holy This last is grounded on a principle in nature universally true As is the root so is the branch they are both of one and the same nature As is the one so is the other Which he applies to the state of the Church of God first to the Church of the Jewes and that 1. In their ancient estate when they were a people of God in Covenant-relation holy so stiled of him frequently in Scripture 2. In their present state for a great part broken off and so made no people 3. In their future condition when they should be called of God and as it were risen from the dead Secondly he applies it also to the Gentiles 1. In their ancient estate as no people 2. In their present estate made a people of God in the place of the Jewes 3. In their possible estate and condition to be rejected and cast off On which we may ground several undeniable Positions some concerning the subject root and branch some concerning the predicate holy First concerning the subject root and branch in this place as by way of Metaphor set out the estate of parent and childe ancestor and issue 2. The whole body of the Church is compared to a tree to an Olive tree 3. The root of this tree viz. the first supreme universal root is Abraham Isaac and Jacob. Not Abraham alone so Ishmaelites would be of the body Nor Abraham with Isaac alone so the Edomites from Esau would have been taken in But the Apostle in this chapter from Old Testament-authority excludes both of them Abraham Isaac and Jacob are therefore joyntly the root 4. The branches of this tree are of two sorts â—ome natural issuing from the root by descent others ingraffed put in by way of insition The â—ewes were natural branches descending from the loynes of Abraham Isaac and Jacob. The Gentiles are branches by insition put into the stock the natural branches being broken off 5. The fatnesse of this tree is the glory of Ordinances of which the whole Church partakes or as some say Christ is the fatnesse but that is onely as he is tendered in Ordinances for he walks in the middest of the Golden Candlesticks In which sense onely we may yeeld that Christ is that fatnesse Secondly concerning the predicate Holy There is one and the same holinesse goes through the whole tree all the branches natural and engraffed through the whole Church and all the children of it Jews and Gentiles The whole of this holinesse is from one Original root and therefore one and the same 2. This holinesse is such as is communicable from parent to childe and necessarily communicated as a root communicates sap to the branches This is so plaine that if it be denied all the Apostles dispute falls 3. It is no holinesse of inhesion but relation not qualitative but federal The holinesse of the Jewes who were a holy Nation was such The holinesse of the Gentiles can be no other Holinesse of inhesion is not communicable but only holinesse of relation In holinesse of inhesion the proposition holds not as is the father so is the child who knowes not that holy fathers have unholy children regenerate parents have issue unregenerate These things considered it is evident that as the father is in regard of Church-state Covenant-holinesse so is the childe both in the Church of the Jews and Gentiles The father being without the childe is without the father being within the childe is within eo nomine because a branch of such a root a childe of such a father which is a full confirmation of the point in hand that the childe is in Covenant with the father and the person that actually enters Covenant is not solely vested in it One stands upon the contrary part and puts it to this issue for trial Whether this ingraffing be into the visible Church by profession of Faith or into the invisible by Election and Faith and concludes that it is meant of the Church invisible which if he can make good I shall confesse all Arguments drawn from hence as to this point are lost I would to avoid impertinent cavils and quarrels each Text were brought to such issue I shall in the first place bring arguments to evince that the breaking off and engraffing is respective to the Church as visible and then proceed to answer arguments from a late hand against it 1. That ingraffing which is into Abraham Isaâ—â— and Jacob as a root is not an invisible graffing by saving Faith and Election This is plaine we live not by power received from Abraham Abraham cannot say he bears us up in saving graces and that without sap from him we can do nothing But the ingraffing is into Abraham Isaac and Jacob as a root This argument as is said by one were of force if Abraham were made a root by communication and for prevention he is put to it to tell us of a root communicating nothing but an exemplary root or an exemplary cause of beleeving only what an exemplary non-communicating root is or meanes let the Reader Consider Secondly that ingraffing which caused disputation and contention in some emulation in others upon the sight and report of it was not by saving faith only into the invisible body but open visible and apparant into the
visible body But this ingraffing of the Gentiles into the Church of God caused disputation and contention in some Acts 11. 2 3. emulation in others Deut. 32 21. Rom 10. 19. Rom. 11. 14. this therefore was into the Church visible Thirdly That priviledge which is not restrained to some few invisible Churches but is the priviledge of all that are contained in it and members of it is not an invisible work upon the heart to a saving change but only an interest in visible priviledges This is evident the invisible work is not in all Matth. 2â— 14. But this here mentioned is the priviledge of the whole body as is cleare in the Text and adversaries are constrained to acknowledge Therefore the ingraffing is only into the visible body That priviledge wherein the Jewes while they were a people of God did transcend the Gentiles when they were no people is the priviledge which these Gentiles have by their ingraffing this is plain verse 17 But it is the priviledge of Ordinances in being visibly related thus to God wherein Jews did then exceed Gentiles as hath been largely shewn Fourthly that Faith from which the Jews actually fell and the Gentiles stood in danger to fall from is not a saving justifying Faith entituling to invisible priviledges but a Faith of profession onely giving a visible title This is plaine unlesse we will maintaine Bertius his Hymenem desertur and assert the Apostasie of the Saints But this Faith whereby the Gentiles are ingraffed is a Faith from which the Jews fell and from which they were in danger to fall v. 20. Fifthly that reconciliation or ingraffing which is opposite to casting out of a visible Church-state is an ingraffing into the Church visible But this reconciliation or ingraffing is opposite to the casting out of a Church state This is plain Matth. 21. 43. It is a casting out of them that bore not fruit and not a casting off invisible branches Sixthly If the state of the Jewes continued from the Apostles time to this day be an exclusion from a visible Church-state so that they are no people of God in name then a visible Church-state is that which they lost and the Gentiles gained This is plaine The state in which they stand being rejected is their state of rejection But their condition since that time is an exclusion out of a visible Church state This needs no proof Therefore a visible Church state is that which the Jews lost and these gained I wish that these arguments to which many more might be added may be taken into consideration and for a close of all seeing it is peremptorily asserted that it is manifestly false that the Christian Gentiles were graffed into the same visible Church with the Jews for then they should have been Circumcised contrary to the determination Acts 15. and that God hath quite taken away the visible Church of the Jews or to that purpose This Error begetting many others I wish that it may be a little better thought upon whether it be the language of the Scriptures I have learnt that as we and they have one and the same God one and the same Faith that is the doctrine of Faith one and the same Covenant eat of one and the same spiritual meat and drink of the same spiritual drink one and the same expected heaven so we are one and the same Church Let us to that end further observe the manifold Metaphors by which the Church ours and theirs is set forth all of them holding forth this Onenesse First That of a Tent which is the habitation of sojourners Gen. 9. 27. God shall enlarge Japhet and he shall dwell in the Tents of Shem and Canaan shall be his servant Shems Tents must be possest by Japhet and not others built for their habitation The Tents of Shem that is his posterity by Abraham which Japhet that is the Gentiles by a special blessing did possesse is the Church visible as needs no proof Shems Tents and Japhets Tents are one and the same Japhet comes to Shems not Shem to Japhets Secondly That of a Sheep-fold John 10. 16. Other sheep I have which are not of this fold them also I must bring and they shall hear my voice and there shall be one fold and one shepherd The Sheep that in present were in the fold viz. Jews and those not yet taken in viz. Gentiles all make up one and the same fold which though some may limit to the Church invisible because Christ gives notes of those that are indeed his sheep but that is no argument at all Christ speaks to those that were disciples only according to profession and gives notes of disciples indeed and it is against all reason that Christ should in discourse point out the invisible Church with the demonstrative This and that to those that were malignant enough in the Church visible namely the Pharisees as appears in the close of the former Chapter And the mention of thieves creeping into it hirelings employed in it doth contradict it The visible Church of the Jews and Gen tiles in which Christ hath true sheep for whom he dies and others that theeues and hirelings do deceive makes up one sheepfold Thirdly By a natural body 1 Cor. 12. 13. Mans body most aptly to this purpose that one new man Eph. 2. 15. is the visibly body compact of both Jew and Gentile Fourthly to adde no more that of a Kingdome Mat. 8. 11. Many shall come from the East and West and shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven The same Kingdome that Jews leave Gentiles enter Matth. 21. 41 43. The Kingdom of God shall be taken from you and given to a Nation bringing forth the fruits thereof That can be no more then the presence of God in Gospel-Ordinances which is without fruit among Jewes all invisible Members bring forth fruit and upon that accout is given to the Gentiles Neither is it of force that which is said against it Then we must be circumcised As though we may not be in the same Kingdom and yet under a new way of Administration Law-givers on earth are sometimes pleased to change their Lawes and so doth the Law-giver of Heaven or if he will limit his instance to Circumcision taking in no other Lawes the same house may have a new doore or porch let our opposites then know that they are in the same visible Kingdom as Abraham Isaac and Jacob and their posterity after the flesh in Israel were and I wish that they may take heed of making divisions in it or separations from it CHAP. L. Arguments from a late hand for ingraffing into the Church invisible and breaking off from it answered Argument 1. FIrst That ingraffing which is Gods act by his sole power is into the invisible Church by Election and giving Faith For graffing into the visible Church is admission into visible Membership which if it be by an outward Ordinance is the easie act
of the Administrator if by profession of Faith the easie act of the Professor But the ingraffing meant â—om 11. is Gods act from his sole power as is proved from verse 23. where the reason is rendred why the Jewes should be again graffed in is because God is able to graffe them in again Ergo the graffing here is into the visible Church Answ This ingraffing is by a power of God working the heart to a professed subjection to the way of God in Ordinances tendered and assent of heart unto all that is there promised that power that brought Japhet into the tents of Shem Gen. 9 27. That hand of the Lord that was with those that preached the word Act. 11. 21. so that a great number beleeved and turned to to the Lord must bring the Jews back into their former Church-condition How easie soever you take this work to be to bring a people who are strangers to God into a Church-state yet our Brethren in New England have not found it awork so easie to bring the Natives there into a Church-condition nor is it so easie a businesse to bring in the Jewes to this posture of a visible Church-state Have so many prayers been laid out for this work and it is yet not done when it is a matter of such â—ase with man and no need of the power of God for the doing of it We understand a discipling of Gentile-Nations and acknowledge it a work above the power of man and confesse it solely to be in the hand of God We do not speak of the bare admission of men that stand entitled but the working of them to such a title and if an outward profession â—e in the power of mans will yet to bring men or Nations to such a profession cordially to imbrace the Gospel so far as to assent to the truth of it iâ— above man and a work of no such â—ase Argument 2. Secondly That ingraffing which is called reconciliation opposite to casting away that is by Election and giving Faith for 〈…〉 acts can reconcile But the ingraffing here is called reconciliation opposite to casting away verse 15. as may appear in that verse 16. is a reason of the clause about the reception of the Jews vers 15. and the 17. verse is an admonition from the suspition verse 15. that the Jews were cast away which is called breaking off v. 17. Now if breaking off verse 17. â—e the same with casting away verse 15. then ingraffing is the same with reconciliation Ergo ingraffing is by Election and giving of Faith Answ Reconciliation is either graduâ—l or total Either to take in or hold a people in visible communion or else to receive them with an everâ—asting delight in them The former of these Moses obtained for the people of Israel when the Lord upon the sinne of the golden Calfe said Let me alone that my wrath may wax hot against them Exod 32. 10 11 12 13 14. This being premised if any were at fault for a full answer he might easily finde it in the objection it selfe Reconciliation is opposite to casting away The Jewes then by reconcilation are brought into that state out of which they were once cast But they were not cast out of the Church invisible not out of Election and justification but out of a visible Church-state and fellowship Breaking off is rightly said to be the same as casting away and reconciliation the same as ingraffing Their reconciliation or ingraffing is then into that condition from which they were broken out of which they were cast Now they were cast out of the Church visible not out of the Church invisible Their reconciliation brings them into the same Church state which is a reconciliation gradual not total It is here said When any shall shew either a Scripture wherein by reconciliation to God is meant bare vouchsafing a visible Church-state and by casting away and breaking off a lâ—sse of visible priviledges or any approved Writer in the Churches of the Protestants so expounding it I shall begin to suspect that I am mistaken but till then I shall remaine confident I am in the right and shall wonder that any that loveâ— not to wrangle but feares to pervert the Scripture and the truth of God should dare so to interpret it Here I may have many things to say 1. When this Authour pleases he can heap up phrases which are onely once used in a select sense in Scripture and that to uphold this interpretation of holy and unclean 2 Cor. 7. 14. when the context clearly evinces the contrary 2. When he pleases he dare undertake the defence of an opinion held unanimously by all Papists and as unanimously opposed by Protestants as in that of Covenant-holinesse 3. Gomarus Tom. 1. p. 111. observes that World is taken in that sense in Rom. 11. 12 15. as in no other Scripture 4. If reconciliation in no other place be so used yet little is gained seeing as we have seen there are parallel phrases that hold out the same thing to us 5. I shall gratifie him with an Authour an approved Writer in the Protestant Church that so interprets this text in hand that by reconciliation to God is meant no more then vouchsafing a visible Church-state It is Ravanellus who having in his laborious work Thesaurus Scripturae distinguished of a twofold reconciliation 1. Of man with God 2. Of man with his neighbour And defining reconciliation according to our Authours sense of it he goes on and saith Where we are to consider First the name which saith he is taken either properly in the sense already spoken to or lesse properly Rom. 11. 15. Where by reconciliation of the world to God is understood the conversion of the Gentiles to the faith of Christ or they are call to the participation of the favour of God which also is called the salvation of the Gentiles verse 11. and the riches of the world verse 12. Here he may see Faith taken for a bare dogmatical Faith reaching a visible Church-state and not justifying Reconciliation to God taken for the grace and favour of Church-priviledges And the salvation of the Gentiles and riches of the world interpreted to signifie the same thing These phrases are Synonima and they signifie a reconciliation not properly so called but such a one that is opposed to the Reconciliation for which he contends And for the other phrase that by casting away and breaking off is meant a losse of visible priviledges let him consult the last Annotations to those words verse 22. Otherwise thou also shalt be cut off which they enterpret as an unfruitful branch adding this caution as though they had foreseene this Glosse But here it is to be noted that this passage ought to be understood of the outward incorporation into the Church by profession whereof many hypocrites do partake and not of the inward and efficacious ingraffing into the mystical body of Christ by a lively Faith and the
mans Testament no man disanulleth it Gal. 3. 14. The poore must enjoy that which by free gift is setled upon them so a Corporation and so the Ministery in like manner To destroy publick places of necessary and convenient use for advancement of publick worship to alienate lively-hood which is in order to it is to devoure that which is holy reductively holy not by Gods particular institution with limit to that thing or place but by his Warranty and approbation Separation of persons for God is of another sort they that are thus separate God ownes not only as reductively but relatively holy This is either peculiarly in some way of special calling to do such work as is holy of which there were several sorts in the time of the Law Priests Levites Nazarites Singers Porters which will not be denied and in a parallel way Ministers of the Gospel as we have seen 1 Cor. 9. 14. Acts 13. 2. The Holy Ghost said Separate me Saul and Barnabas for the work whereunto I have called them Here an eminent adversary gives in his assent and sayes Pastors and Teachers or Presbyters to teach and governe the Church of God I am assured are a divine institution and a very merciful gift of Christ Ephes 4. 11 12 13. 1 Cor. 12. 28. Acts 14. 23. 1 Tim. 3. 1. Titus 2. 5. to whom people should yield obedience Heb. 13. 7. and yield maintenance liberally 1 Cor. 9. 14. Gal. 6. 6. 1 Tim. 5. 17 18. If any go about to extirpate them let him be accursed as an enemy to Christ and his Church This the evidence of truth forces him to confesse though presently he takes againe all that from them which he had under such an Anathema yielded them He that gives to every Free-man of London in case competently qualified the whole power and authority of the Lord Major to every free Subject of England the whole power of the Lord Chief Justice goes a destructive way for extirpation of those places or functions This I think all will grant when each man may do their work they shall soon have little honour in the naked title Now our Authour gives the work of preaching promiscuously to all Notwithstanding what such and such have said I still conceive saith he that not onely for triall of expectants but also upon other occasions persons not ordained may be permitted yea desired to preach in the Pulpits If all that such have said cannot withstand this conceit me thinkes his Anathema but now pronounced should affect him somewhat Let him take heed lest he let them loose to runne upon so heavy a curse that hangs over those of such principles It were to be wished he would have answered their reasons in a better temper than he hath done other mens or have given in somewhat of his own farther than his bare conceit I confesse he speakes somewhat by way of caution Neverthelesse I am against the courses of many Souldiers and others who against the denial of able Teachers to whom the teaching of the people is committed love to get into the Pulpits of the ablest men to vent their peculiar conceits and often-times their pernicious Errors not regarding to preach to the ignorant the clear Truths of Faith and a holy life in places where they have no Preacher but to new Converts to pervert them and with-draw them from their able Teachers and to disquiet them and their Congregations by frivolous exceptions If they have but their liberty to become Pulpit-men and may consecrate themselves without laying on of hands which is confest to be of divine institution they will soon be their own carvers for the choise of Pulpits They will be the judges of the ability or insufficiency of Ministers gifts where they quarter All shall be clear truths that they vent Break down the Apostles fence that by appointment from Jesus Christ he hath set up Let them be proved and then do the office and then a mound Segges and Bul-rushes will soon be trodden down The God of order hath taken more care The dispensation of the Sacraments is with these every mans work as well as preaching the Word which he notably proves against Master Baxter Doth the Embassage of Christ dispensing of his mysteries beseeching in his stead c. consist saith one in breaking bread delivering it bidding take eat c If it do then a non-preaching Minister who doth these things may yet be an Embassador of Christ and Steward of his mysteries then the breaking bread c. is a converting Ordinance as Mr. Pryn held which Mr. Gillespy and Mr. Rutherford deny If it be granted that this is the whole of a Ministers work is it no part of it are they to do nothing else if they are to do this If it be an edifying Ordinance which neither Master Gillespy nor Master Rutherford will deny it is a part of their function For my part saith he I think to be an Embassador of Christ and to beseech in his stead 2 Cor. 5. 20. to be a Steward of the mysteries of God 1 Cor. 4. 1. are all one as to preach the Gospel and that the Assembly did misalledge the Text 1 Cor. 4. 1. as they have done the other to prove that neither Sacrament may be dispensed by any but a Minister of the Word lawfully ordained Confession of Faith Chap. 27. Sect. 4. Perhaps when the Assembly voted that Text for this purpose they had read that which our Author elsewhere delivers speaking of admission to Baptisme he saith A Minister in this case is to act as a Steward who is to deale according to his Lords will not his own minde Is not Baptisme then one of the mysteries of which they are Stewards or perhaps they thought that the Sacraments are contained in the Gospel and are verbum visibile being teaching signes A man that will oppose so quick-sighted a Society should have said some little at least to purpose It is said that Mysteries of God never signifie Sacraments in Scripture but the Gospel Ephes 6. 19. Rom. 16. 25. I never took those to be opposites but have ever thought that Sacraments are included within the Gospel we have ever taken them for signes and Seales and if they do not teach Gospel-truths and seale Gospel-promises Ministers are not to dispense them nor Christians to intermeddle with them But Chamiers authority is here brought in Scriptur is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpari pro ipso rei sacrae signo profecto impostura est And is not the Quotation of this from him a greater imposture who ever took the bare signe to be the Sacrament then the definition would fall that calls it a visible signe of an invisible grace If marriage be not that great mystery Ephes 5. 32. but the union of Christ and his Church then certainly the Sacraments in which we have that communion and fellowship with Christ 1 Cor. 10. 16. are not excluded from the number of mysteries As there is a
of the Church of the Jewes so Hereticks are of the Church in Gospel-times 2 Pet. 2. 1. The Apostle tells the Elders of Ephesus Acts 20. 30. Of your own selves shall men arise speaking perverse things to draw away Disciples after them For Witches though there were a Law in Israel not to suffer a Witch to live Exod. 22. 18. Yet Israel had Witches as is seen in those that Saul put out of the Land and her that in his distresse he sought unto 1 Sam. 28. Paul had never reckoned up witchcraft among those sinnes that shut out of the Kingdome of heaven and certified the Churches of Galatia of it had there been an impossibility that any such should be found of their number that made claime to it This the Reverend Authour doth as much as acknowledge in the words that follow I deny not saith he but that in some sense any such notorious offendor may have the essence and being of a member of the Church as visible to wit in this sense a corrupt and rotten member fit to be cut off A member of the visible Church though formerly an inoffensive professor of the faith may afterwards fall away into any of these notorious scandals and yet for a while still retain the essence and being of a member of the Church as visible Master Rutherford that is there opposed I suppose will affirme no more Respective to the power of godlinesse there is in them no soundnesse nor yet in those that are better than these Some say that one that is such in any known foule sinne to them is no better than a Heathen as bad as a Turke or Pagan and nothing at all better for the name Christian And I say that to me they are as bad as to them and perhaps worse in the eyes of God This priviledge in which they stand thus interessed is an aggravation of their sinne and a farther provocation of God against them When the Lord saw it he abhorred them because of the provoking of his sonnes and of his daughters Deut. 32. 19. yet such is Gods long-suffering and forbearance of them that he is pleased to vouchsafe them farther and more large evidences of his favour Nehem. 9. 30. Hierusalem was corrupted more than Sodom and Samaria in all her wayes Ezek. 16. 47. Sodom and her daughters had not done as Hierusalem and her daughters ver 48. Samaria had not committed halfe her sinnes ver 51. In her abominations she had justified both of them yet Hierusalem enjoyed those priviledges that Samaria and Sodom enjoyed not Hierusalem was in covenant ver 16. when Sodom and Samaria were no covenant-people but worshipped they knew not what John 4. ver 22. Corazin and Bethsaida Cities of Israel were no better in the eye of God than Tyre and Sidon yea their sinnes deserved an heavier weight of judgement Matth. 11. 22. It shall be more tolerable for Tyre and Sydon at the day of judgement than for you saith our Saviour and so it was with Capernaum compared to Sodom ver 23. yet Chorazin Bethsaida Capernaum enjoyed those priviledges from God that Tyre Sydon and Sodom wanted As the Apostles zeal against the Samaritanes sinnes Luke 9. 54 did out-strip our Saviours when they would have fire from heaven to consume them so our zeale out-goes Gods when we would have such men root and branch parent and child struck out of covenant before God hath sued out any Bill of divorce against them or removed his Candlestick and taken all covenant-priviledges from them For the baptism of children of Apostates there is a greater difficulty Some of reverend worth say They see not how justly a Parents Apostasy should deprive the childe of Baptisme and some Texts of Scripture seem strongly to favour that opinion Ezek. 16. 20 21. Moreover thou hast taken thy sonnes and thy daughters whom thou hast borne unto me and these hast thou sacrificed unto them to be devoured Is this of thy whoredomes a small matter that thou hast slain my children and delivered them to cause them to passe through the fire for them There could not be an higher evidence of Apostacy than to give their children in sacrifice to a false god It was one of the highest acts of obedience that Abraham could testifie to the Lord and yet these yield it to Idol-gods They bring forth children to God and give them to Moloch Psal 106. 35 36 37 38 39. They were mingled among the heathen and learned their works and they served their Idols which were a snare unto them yea they sacrificed their sons and daughters unto devils And shod innocent blood even the blood of their sonnes and of their daughters whom they sacrificed unto the Idols of Canaan and the land was polluted with blood Thus were they defiled with their own works and went a whoring with their own inventions These in this apostatized from God in covenant yet God lookes upon them as a covenant people ver 45. And he remembred for them his covenant c. But this seemes to be but a partial Apostasy taking in the worship of Idols they did not totally cast off the worship of God A line of profession was still it seemes held up God was not wholly cast off in Judah They seem to be of those that swore by the Lord and Malcham Zeph. 1. 5. keeping up the worship of the true God and yet take in the worship of a false god with him As for those in whom Master Firmin instanceth our Englishmen now in Turkey apostatized from the Faith to that Religion concerning whom quaeres are often put it may seem equal that as a man comes into covenant and his posterity with him So totally rejecting the covenant denying God as well in profession as in his works that he and his posterity should be out of covenant Being before an holy root to transmit holinesse to his seed now he becomes unholy and put out of such capacity and is disabled from making over any such priviledge to them But here we need not to trouble our selves with the Baptisme of such having renounced Christ they baptize not their infants in his name A Minister shall have none of these rendered to him and to baptize them into this body when he well knowes they must be never suffered to be of it were an high taking of Gods name in vaine and a mockery of so sacred an Ordinance Now in case a grandfather shall take one of these children and offer it unto Baptisme and being a Progenitor shall undertake the education in the Christian Faith and not in the Turkish abomination whether in this case there be right to Baptisme is the question Now these may be looked upon either as meer Heathens in the same condition as if they never had an Ancestor in the Faith or else as issuing out of the loynes of mediate Ancestors believing and so coming from a root that hath been holy If considered in the former way they may have a title to
Baptisme according to many eminent Divines by vertue of their Adoption Reverend Master Cawdrey observes a three-fold way to circumcision from Gen. 17. One is personal upon profession of Faith in a mans own person so Abraham entered A second is paternal when a man comes in by right derived from his Parents so Isaac and Ishmael had title A third adoptive being taken into the family of a Beleever according to that Gen. 17. 12 13. He that is eight dayes old among you shall be circumcised every man childe in your generations be that is born in the house or bought with money of any stranger which is not of thy seed He that is borne in thy house and he that is bought with thy money must needs be circumcised c. Any bondman that he would take and adopt into his family in such case had right of circumcision Riveâ— on Gen. 17. Exercit. 8â— is cleare of this judgement and sayes he remembers that it was so determined in the National Synods of the French Churches quoting in like manner Prosper in his second Book De vocatione gentium Chap. 8. Sometimes this priviledge is vouchsafed to the children of Infidels when by a secret providence they into the hands of the godly Master Cotton I remember in his book of Infant-Baptisme is for it Master Norton against Apollonius for present suspends his judgement page 38. I had rather go his way than theirs that determine it and in my thoughts with submission to better judgements I rather incline in present to the contrary Those that Abraham bought with his money I suppose were men of years who were to be circumcised and their issue But whether they were not first instructed is the question No uncircumcised person was to be in his house and whether he might compel to circumcision may well be disputed He found them explicitely in covenant with false gods and whether he might give them the seale of the covenant of the true God in that state I question It is said Gods covenant shall be in their flesh verse 13. and that this should be done and no covenant with the true God at all professedly in their mouth no notion of him by way of assent in their heart to me is strange I think it implies Abrahams work first in instructing of them in the covenant and upon their assent they were received and their seed with them Circumcision did denominate them a people of God and that is a strong contradiction to have them circumcised whose faith was in a false god and who applied themselves to such worship Their entrance I should rather take to be personal than adoptive Consider them then as descending from the loynes of Christian progenitors having fathers of their flesh heretofore in covenant with God and we shall finde them in a better condition than those Heathens that had ever been strangers And here the Apostle will help us to a distinction Rom. 11. 28. Speaking of the Jewes cut off from the body of the Church visible As concerning the Gospel saith he they are enemies for your sakes Their present condition is as Heathens being alienated from God by reason of unbelief of the Gospel which Apostasy of theirs hath given occasion to and made way for the calling of the Gentiles But as touching the Election they are friends saith he God hath respect to them not totally to reject them for their fathers sake for the covenant which he entered with and the love that he shewed unto their fore-fathers being beloved upon the account of their fathers When there is a father found to do them that office to take them out of the wild Olive to put them into the true Olive I do not doubt but that they have title Though Baptisme should be denied to infants respective to all predecessors pure Heathen notwithstanding Adoption which I will not determine yet the Apostle speaking so much in favour of Jewes even in their state of blindnesse respective to the hope of their future call I do not doubt but it might be vouchsafed upon this account of Adoption to an infant Jew if we can have any ground fairely to conclude his descent from Abraham much more where we can easily evidence a descent from parents that are Christian And this I hope is some explication of my meaning where in answer to the demand of an adversary I say That infants be capable of Baptism by descent from parents either within mans memory or beyond it when a line of profession holdi or is againe restored that the infants may be received into the visible Church and enjoy the saving Ordinances of Christ Jesus page 68. of my answer and some satisfaction to the question concerning the power of mediate Parents giving title to Baptisme where out of the case of total Apostasy there is small difficulty I shall conclude in the words of Rivet If a parent wants true Faith yet makes profession of it and in the external society of the Church is accounted a Beleever or hath been accounted heretofore under the Old Testament the infants borne of such parents are in covenant with them and partakers of the promise even upon this account because the promise was received of the Ancestors in behalfe of the posterity that should issue from them which the unbelief or hypocrisie of the immediate parent cannot make invalid as long as the infant cannot imitate the unbelief or hypocrisie of the parent CHAP. LIX A Defence of the former Doctrine respective to the latitude of Infant-Baptisme A Reverend Authour putting it to the Question Whether the Ministers of England are bound by the Word of God to baptize the children which say they beleeve in Jesus Christ but are grossely ignorant scandalous in their conversations scoffers at godlinesse and refuse to submit at Church-discipline determining it in the negative a work most candidly carried on must be ingeniously acknowledged yet a work in which the Authour appears rather diffident than confident more in suspition than assured of the verity of his own tenent or warranty of his present practice Sometimes he consesses himself at a disadvantage and comes very weakly off it page 13. Sometimes he calls for better fingers to untie the knot that he meets with page 32. Sometimes he even yeelds all as the state did stand not onely with the Jewes but also as it doth stand with us though it ought de jure to be otherwise page 34. Sometimes he professes not to deny any infants but to delay them page 42. Sometimes he sayes he had rather grapple with those who think he is too large than with those who judge him to be too streight page 43. Suspecting his errour as indeed it doth if Scripture may determine to lie on that hand I shall as briefly as may be take a view of it He premises two things page 1 2. for the clearing of the question First Premises two grounds on which he builds his discourse 2. Puts the Question
is not unfitly called in instrument of God p. 128 See Faith Justification Ishmael In Covenant when circumcised p. 296 Not to be branded with bastardy ibid. He and his seed cast out of Covenant p. 298 Justification Mans concurrence in it necessarily required in it as an acceptant not as agent p. 127 It is a transient act of God not an immanent p. 132 It is not from eternity p. 131 c. A justified man an an fitted for every duty to which God calls p. 135. See Faith Instrument K. Kingdome of Heaven IN what sense taken Matth. 19. 14 c. p. 399 The Hinge of the contraversie concerning infants interest in Covenant hangs not on the interpretation of those words ibid. Anabaptists reasons not sufficient to prove it to be meant of the Kingdome of Glory p. 400 Though understood of the Kingdome of Glory it serves not to discovenant or dischurch infants p. 401 L. Law COnsidered as a Covenant to give life is inconsistent with the Gospel p. 55 Moral-Law hath a commanding power over Beleevers ibid. By Arguments asserted ibid. Objections answered p. 58 In what sense a dead husband p. 59 See Moses A rule of our duty not of our strength p. 151. Life What in Scripture it implies p. 100 The same in substance in the Covenant of Works and the Covenant of Grace ibid. A Medium may be concieved and is by some assigned between life and death in Scripture acceptation p. 123 Lord. The acceptation of Christ as Lord doth not justifie p. 125 Love To do a thing out of obedience to the Law and by love not opposite p. 61 Love cleaves to Christ for communion but recieves him not for justification p. 125 M. Master Marshal VIndicated p. 435 Mediatour A foure-fold work respective to the Covenant incumbent on the Mediatour p. 93 c. See Christ Moses Metaphor God's entring Covenant with man no Metaphor p. 10. 37 Ministers Must bring their people up to the termes of the Covenant in pressing the necessity of Faith and Repentance p. 188 c. They must not sever the promise from the duty p. 189 Ministry The necessity of a Ministry to bring me into Covenant and to bring them up to the termes of the Covenant p. 160. Reasons evincing that God hath appointed such a Ministry to be perpetuated through all ages p. 162 c. Reasons evincing the necessity of such an established Ministry p. 165 c. Objections answered p. 168 169 An orderly call from God into the Ministerial function necessary p. 180 Reasons assigned p. 181 182 Several wayes of calling to the work of The Ministry p. 182 See Ordination Ministry-maintenance p. 442 Moses The Law as delivered by Moses bindes Christians p. 73 74 75 He delivered a Covenant to the Jewes p. 210 He delivered a Covenant of Grace to the Jewes p. 210 211 In his time commands were frequent and full the directive and maledictive part for discovery of sin were open and clear but promises for eternity little known p. 213 He was a Mediatour in type N. Nature TAken for Birth-priviledge or descent from Ancestors p. 307 Taken for qualifications of nature ibid. Jewes by nature had priviledges above Gentiles p. 307 308 O. Obedience See Righteousnesse Olive THe whole universal Church visible Rom. 11. p. 325 Fatnesse of the Olive glory of Ordinances p. 326 Ordination An orderly call by way of Ordination into the Ministerial function necessary in all not gifted by immediate revelation p. 182 Ordination described ibid. Men in Ministerial function are to act in Ordination p. 182 183 They are to set men apart as Presbyters and Elders p. 184 Ordination not to be passed but upon examination and tryal p. 140 To be solemnized with fasting and prayer p. 185 186 Imposition of hands to be used p. 187 Objections answered ibid. P. Pardon NAtional and personal p. 343 My People That phrase applied in New Testament-Scriptures to those that stand invisible relation to God p. 258 Places for worship In New Testament-times have their warranty In what sense holy p. 441 Places holy by divine institution by divine approbation p. 439 Positions concerning places for worship in Gospel-times p. 441 Not in equipage with the Temple and Tabernacle ibid. Temple and Tabernacle had the pre-eminence in four Particulars ibid. Our places of meeting by good warranty called Churches p. 441 c. Position This Position that the Moral Law hath no commanding power over Believers examined p. 58 That position concerning the Old Covenant to be both a Covenant of Works and a Covenant of Grace examined p. 210 Power Necessary in the call of Nations to a visible Church-state p. 330 Priviledge See Birth Professors Who to be accounted so before men p. 450 Promises Made to the wiked made good to the believing and penitent p. 190 Absolute promises yield not peace to him that is wanting in the conditions of God required ibid. p. 47 Objections answered p. 190 Spiritual promises rare and obscure under Moses his administration p. 213 Scriptures evincing the spirituality of Old Testament-Promises p. 222 Temporal promises annexed as appendants to spiritual in the Old Covenant p. 226 Children of Promise All the seed of Abraham by Isaac born by vertue of that miraculous promise p. 298 Q. Quaeries PVt to those that restraine the New Covenant to the Elect regenerate p. 234 c. Put to those that put a limit to the New Covenant respective to the issue p. 317 R. Reconciliation GRadual or total of persons of Nations p. 331 Repentance A distinct grace from faith p. 136 A condition of the Covenant of grace ib. Considered in the prae-requisites p. 137 In the essential parts of it ibid. Privative part which is cessation from sin is required in Covenant p. 140 Positive part which is a returne to God and an holy walk with God is required in Covenant p. 142 See Righteousnesse Objections answered p. 144 c. Reprobation No cause of unbelief or sin p. 341 It leads not to condemnation without merit of sin as Election leads to Salvation without merits of works ibid. Righteousnesse What degree of righteousnesse is required in the Covenant of Grace p. 148 Perfection of degrees is not so required that upon the defection of it the penalty is incurred p. 149 Perfection of degrees is not required and sincerity accepted p. 151 Reasons assigned ibid. c. Objections answered p. 153 Our Evangelical righteousnesse is imperfect p. 155 c Sincerity is required and accepted p. 112 c. Root and Branch Denote parent and childe Rom. 11. 16. p. 325 Root Abraham Isaac and Jacob. ibid. Every natural parent a Root p. 338 Every natural believing Parent an holy Root ibid. Abraham a Root by communication not by example p. 399 S. Sacraments ARe Gospel mysteries p. 446 Sacriledge Defined p. 440 With-holding infants of believing parents from Baptism is Sacriledg p. 437 c. Saints Vnregenerate persons have the name and outward priviledge of Saints p.
pleasure to keep parent and childe from the priviledge of Ordinances to have them passe as Heathens and Infidels yea believing godly men and their children at their courtesie must be reputed either of the number of dogges or of children this cannot be denied The majority of these have power at pleasure of admission of members And to be no Church-member with them is the same as to be a Turke or Indian page 9. And how different their judgements are who are fit to be received and who are to be denied is evident Some of no obscure note have affirmed though minded be contrary minded that to render a man capable of admission into Church-membership grace is not sufficient but he must have expressions and so a fathers slow tongue shall exclude his childe from admittance into the fellowship of the Saints when upon the other hand upon the bare account of his fathers glib tongue though there be scarce another commendable quality another may be received when these are not judged worthy of fellowship who are not of abilities to sit in judgemeut with the Congregation to admit members to passe sentence upon delinquents to judge of Doctrines not only to elect but to ordain Pastours and Church-Officers we may easily guesse how many they exclude as without whom Christ receives Such a way had it been taken had deprived the Church of an Hezekiah Josiah and many others in their age renowned How great a provocation is this to such children when once of growth to joyne with them with whom the Church rancks them and to oppose with the uttermost of fury such that after the revolution of so many generations inheriting that priviledge now do debarre them And how great an encouragement to joyne with such in all holinesse with whom they are honoured with these priviledges As to the second whether the Ministers of England are bound by the Word of God to baptize their children which say they beleeve in Jesus Christ but are grossely ignorant scandalous in their conversations scoffers at godlinesse and refuse to submit to Church-Discipline Our Authour puts a Question What parent do you mean the immediate parent onely or the predecessors For suppose the immediate parent be as your question mentions yet it may be the Grand-father or some of the predecessors have been godly And farther sayes I perceive diverse of our Divines help themselves here and some in discourse are content to lose that ground of the immediate parent and flie to this Though I see no reason that any should fly hither in hope of help yet it is strange to me that he should stand for the immediate parent excluding all mediate predecessours who hath said enough for their power in giving of this interest to the children He sayes I do administer the Seale of the covenant unto this childe by vertue of this parent according to that Command given to Abraham the father of Beleevers with whom when the Lord entered into covenant and laid the foundation of the Church visible in his family he took his seed into covenant with him and commanded that with him they should keepe that Seale of his covenant When God tooke Abraham into covenant and his seed with him it was not onely his immediate seed but the issue of his flesh at the greatest distance Gods covenant with Abraham Isaac and Jacob is mentioned in Gods apparition to Moses Exod. 3. 6. and was pleaded by Moses in his intercession with God for Israel Exod. 32. 13. Moses then and all Israel were in this confederation of Abraham yea all Israel in succeeding ages Levit. 26. 42. When the worst of Jewes make that plea that they are Abrahams seed the Lord Christ yields it John 8. 37. and the Apostle concludes a holinesse in the whole body upon that account that the root at such a distance Abraham Isaac and Jacob were holy Rom. 11. 16. I know not how we can bottome any thing upon the grand Charter of God made to Abraham and exclude the mediate parent from all power to conferre this interest upon posterity When Jacob calls Ephraim and Manasseh by the name of sonnes Gen. 48. 9. as a father gives his blessing to them putting his name and the names of his fathers Abraham and Isaac upon them ver 16. and 20. were they not to be reckoned for the sonnes and seed of Jacob doth not their mediate Parent as well as Joseph their immediate Father conferre an interest on them Mr. Hooker was before our Authour in this tenent and his grounds are fully answered by Mr. Caudrey in his Diatribe concerning infant-baptisme I shall onely take into consideration our Authors Reasons First he yields that England had Christians in Primitive-times Thousands of Martyrs under Dioclesian but after the waters grew brackish at Rome and brings it to us in England we held saith he the name Christianity under the Romish yoke till of late the State threw it off and then the people following the State concluding I doubt not but God had his number in those dark times but what were those few in comparison of the body of the people or predecessours since the time of the Gospel restored to its purity God hath wonderfully appeared in England but those who use the argument of predecessours runne very high Answ 1. If the waters grew brackish at Rome so that they gave their sent hither so did the waters of Judea and Jerusalem grow as brackish yea and of a worse savour in the dayes of Ahaz and at those times when they brought forth children to God and gave them to Moloch Ezek. 16. 20. 2. Neither do we look so farre back when we look back as farre as Dioclesian as the Jewes in Christ time as Paul that looked as farre as Abraham in his time yea himself stayes not till he come up to him we are not necessitated to look so high A pedigree in a shorter line as to this purpose will serve our turne we are not tied to make it out that our Progenitors were really godly to conferre such covenant-interest upon us Primitive-Christians were admitted upon the account of Profession by our Authours confession and not upon the account of reality of godlinesse and they gave their posterity interest We see how much reverend Master Hooker speaking the opinion of his party gives to the Churches connivance negligence or indulgence in this thing If the Church saith he either through connivance negligence or indulgence shall tolerate such evils and evil persons in that state of Church-membership they cannot then deny them the priviledge of Members And I dare attribute as much to Gods connivance his indulgence and long suffering Till he sue out a bill of divorce and openly casts a people off that they be none of his Kingdome or called by his name they are in covenant and their children with them It seems Master Hooker judges that the Church may thus connive without sinne seeing he distinguisheth between connivance indulgence and
negligence I am sure God may out of just prerogative And to have the line broken off assoon as the power of godlinesse in a race declines is to be infinitely above God rigorous and severe and the ready way to bring in a strange and monstrous confusion He goes on and sayes he will a little consider the Text in reference to them and then instances in that in the second Commandment shewing mercy unto thousands of them that love me and keep my Commandments as though that were the alone Text we had to rest upon Though much might be spoke by way of Animadversion of his Answer yet I forbeare Use may be made of that Text to evidence that it is no unreasonable thing to carry on a priviledge so farre from generation to generation and an easie reply made to most that he hath spoken Yet I build not a formal Argument upon it therefore I shall not spend time in it His second third and fourth Argument come in to fill up his Comment on that Text and therefore might have been answers not Arguments Fifthly he sayes that Text 1 Cor. 7. 14. seemes to tie the federal holinesse of the childe to the immediate parent doth not say the child is holy c. by vertue of a great grandfather And so it seemes to me also Those Corinthians being new Converts their issue had none but immediate Parents from whom they might claime their interest and by whom they might be entitled As the Parents themselves did claime it from no Parents or Progenitours at all their Ancestours having no power to communicate it Isaac and Ishmael had right of circumcision onely from their immediate Parent Abraham had right immediately from God Jacob and his posterity had right from Parents both mediate and immediate and these Corinthians from their immediate Parents onely and their children from Parents mediate and immediate Sixthly He sayes If that promise doth give this power to predecessours c. then though there are none to educate this childe For the ignorant profane parents will not but teach them how to break the covenant The predecessours cannot they are dead and are not yet we must seale to this childe c. Where do you see Churches take care of such children they must be of some bignesse and understanding before the Church meddle with them the immediate profane person brings him up in ignorance and profanenesse neither will take care to have his childe instructed by the Church as experience witnesseth too much Answ I understand here the covenant-promise as Acts 2. 39. by vertue of which these Jewes were children of the covenant Acts 2. 35. and not with limit to the second Commandment and then speak to it 1. Here is enough spoke to conclude the childes interest in case he shall be taught to break covenant then he is in covenant An Indians childe breaks no covenant with God And being in covenant he is interessed in the priviledge of the covenant 2. Let him make it up into formal Argument and then it runnes thus That childe whose immediate Parents will not bring it up in the power of godlinesse hath no right to Baptism This though it carry some fair shew with those that are not able to judge yet it is evidently false Those that were witnesse to themselves that they were the children of those that killed the Prophets were of the circumcision Matth. 23. 31. yea those that had crucified Christ were in covenant with God and their children in confederation Acts 2. 39. That counsel of the Prophet Zach. 1. 4. Be ye not as your fathers unto whom the former Prophets have cryed saying Thus saith the Lord of Hosts Turne ye now from your evil wayes and your evil doings c. might have been spared in case none had been received as Members in covenant but those whose fathers took all care for their education in the power of godlinesse and Stephen might have spared his reproof Acts 7. 51 52 53. or rather had runne upon a contradiction when he said Ye stiffe-necked and uncircumcised in hearts and eares ye do alwayes resist the Holy Ghost as your fathers did so do ye Which of the Prophets have not your fathers persecuted and they have slaine them which shewed before of the coming of the just One of whom ye have been now the betrayers and murderers who have received the Law by the disposition of Angels and have not kept it They stood vested with their children in that great prerogative Rom. 3. 1. The case of such children is sad but not desperate Though the Church cannot do the whole duty incumbent on a godly Parent yet it takes care for the dispensation of those Ordinances that are saving and Scripture calls by the name of Salvation I know some seeing the truth of title in such children to the covenant and consequently to Baptisme and therefore dare not deny them yet are so farre scandalized with this loose education of children that they will admit it onely with this caution that some undertake for their education and so those of loose life may have their children baptized because say they some difference ought to be put in all divine Ordinances between the pure and impure for the comfort of the godly the censure of the wicked and the edification of all But I wonder how this difference of pure and impure is seen between childe and childe that is tendered to Baptism As to covenant-holinesse they are both equal otherwise these mens undertaking would very hardly give them admission and as to real-holinesse neither have it by communication from their Parents otherwise say they the Ordinances of God cannot be kept without blot and pollution I wonder what pollution these mean I know none in children but Original sin and the childe of the best Parents is tainted with it and let us take heed of busying our selves with more care for preservation of Ordinances than ever God himself took about them If these thus borne have no right at all I suppose they should not be admitted with any caution whatsoever Master Cawdry observes and seemes to be of that judgement that some think this proviso to be too hard I confesse I am of that minde If notwithstanding so sad discomforts in such Parents infants stand vested in any such Birth-right-priviledge why should it be suspended on the courtesie of such undertakers being by birth-interest Christians they must not on this account passe for Heathens And how hard is it to impose such a burden upon any that is not ready to adopt the issue as his owne and in such case his undertaking upon that ground brings the charge of a father upon him This will soone grow into the bare formality of former Susceptors God-fathers and God-mothers without any real advantage to the childe If by education be meant such as a godly Parent ought to give none will be found to do it If onely education in the way of a Christian as in