v. 22 23. lays down the history which afterwards he allegorizes in five verses and then makes application of the history and not of the allegory v. 29. 3. That to be born after the flesh should import birth of Abraham as a beleever and so natural generation of each child of a beleever in that respect â—ut then to be borne after the flesh would be common to Isaac with Ishmael to him that is borne after the spirit of the free woman by promise with him that is borne after the flesh of the the bond-woman for to be borne of Abraham or a beleever agrees also to Isaac to him that is born after the Spirit of the free-woman by promise whereas to be borne after the flesh is taken in a sense from which Isaac and we that is Paul and other Christian beleevers are excluded That is that certain clear truth by way of necessary corollary would follow which that great Doctor Abbot in the place quoted takes for granted speaking of both births and applying his tantummodo twice over to Ishmaels birth he clearly signifies that Ishmael had this honour and that Isaac had it likewise and that which is far more noble together with it 4. It is said that I quite pervert the Apostles intent in taking to be born after the flesh to impart an honour whereas the Apostle mentions birth after the flesh as a debasement takes it in the worser part not as importing a descent from the father but from the mother and that mother a bond woman and therefore the children servants or bondâ—slaves by reason of their being borne after the flesh And doth not the Apostle tell us in the relation of the history of their father as well as their mother does he not speak of one common father in these words Abraham had two sons as well as of two different mothers and I dare not take the boldnesse to exclude either I confesse the Apostle mentions birth after the flesh as a debasement in putting it in opposition to birth of the Spirit yet I affirme that he mentions it also as an honour As circumcision was a debasement in one respect Eph. 2. 11 and an honour in another Rom. 3. 1. Phil. 3. 5. It was an honour to have Circumcision in the flesh they were thereby a people of God in Covenant but it was a debasement being put in opposition to circumcission in heart and to the worshipping of God in Spirit and in Truth it was an honour to be born of Abraham after the flesh and frequently mentioned in Scripture as an honour but an abasement when it is opposed to the birth of God by the Spirit Much more might be animadverted but this is enough as I think to the cause and I purposely avoid all that concernes the person I know not what more may be said but I finde nothing as yet said but that which instead of evincing the contrary being thoroughly examined is a more full confirmation that in New Testament-times such a distinction of births is in New Testament-times continned clearly hinted and taken for granted here and in other Scriptures fully exprest CHAP. LIII Matth. 19. 14. Mark 10. 14. Luk. 18. 16. Vindicated THat Text in the Gospel uttered by our Saviour Christ and recorded by three Evangelists comes now to be considered Suffer little children to come unto me and forbid them not for of such is the Kingdome of God In the whole Narrative in Gospel-records we may see First The pious care of Parents or others in their stead to present Infants to Christ Secondly The harsh entertainment that they found from the Disciples of Christ Thirdly The good will of the Lord Christ towards them manifested 1. In his displeasure against those that forbade their coming 2. In his free admission of them 3. In gratifying their requests that brought them 4. In receiving them in his Armes In the words that we have in hand we see 1. Their admission or at least charge given for it Suffer little children to come unto me 2. The reason for of such is the Kingdome of God Here is wont to be enquired 1. What moved these thus to present their children This by the Evangelists is expressed that Christ would put his hands upon them and pray Which as they requested so he condescended to answer He put his hands upon them and blessed them They looked upon Christ as it seemes as a great Prophet highly in favour with God and such were wont to bless in the name of God and their blessing was highly prized Hands were used to be imposed as in sacrifices Exod. 29. 10. so on persons in blessing Gen. 48 14. The reason that moved his Disciples to forbid their coming can scarce be doubted They saw men resorting to Christ either moved by his Doctrine or his Miracles either to be instructed or cured neither of these could be in their thoughts that presented these little ones They were uncapable of his teaching being infants and that they needed not his cure being not diseased and therefore they rebuked those that came to tender them Now to come to a clear understanding of the words we shall lay first some positions concerning these Infants admission and afterwards come to the consideration of the reason First That these were Infants or as Infants in an incapacity to learne ought from Christ and so actually to imbrace Christ or enter Covenant themselves with him Which does appear 1. In that they are called little ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. They were brought and came not on their own accord 3. In that Christ took them up in his armes 4. Had they been capable by age of instruction with what colour could any have denied them Why might not they come as well as those multitudes that flocked to him 5. Why were not the children themselves spoke to to forbear to come rather than those that brought them not to bring them If they were capable of instruction they were capable of rebuke 6. Why is there no word of instruction spoken to them The young man that came to Christ was instructed by Christ in the same Chapter So should these have been instructed as well as blest had they been in a capacity for instruction Secondly As they were in an incapacity by reason of age to be taught so they were not as was said diseased to have need of cure This the Disciples well knew that this was usual with Christ to cure those that laboured under infirmities of all ages and therefore would never have had it in their thoughts to have rebuked those that brought these and the Evangelist would never have concealed this reason and mentioned another Such a thing as this I said was vented in a Manuscript but I knew not that ever any print had maintained it Now I am told that there is a book in Folio entituled Baby Baptisme meere Babisme that doth assert it If any man will trouble himself with the book
That the time will come when a few words delivered with meeknesse of wisdome shall afford them more comfort than great volumes written with scornefulnesse and in the ferment of a sower and angry spirit for 't is an honour to any man to be a Slave to another mans reason and Master of his own passions vale Thine in the Lord Jesus Richard Vines Sam Fisher A Preface to the READER BEing by the good providence of God heretofore engaged in the vindication of several truths which were of concernment to his Church especially the Birth-priviledge and Covenant-holinesse of the issue of beleevers I was unwilling to be silent when a spirit of opposition prevailed lest the truth for which I had stood and make it may glory ever to own should suffer In a designe of this nature the greatest question with me was how to proceed to the best advantage of truth personal conflicts are highly wearisome and ungrateful there is much time spent with very little satisfaction to the Reader even where most satisfaction is given to an adversarie He must be followed in such paths that he goes which often are not very acceptable to the Reader to accompany And for the businesse in hand viz. the vindication of a beleevers faederall holynesse till the ground work be right laid and well understood the superstructure in any such dispute managed in the most dextrous way that is conceivable will scarce settle those that are weak and not yet well informed or established I judged it therefore a way most satisfactory and of greatest and most probable hopes for the clearing not only of this Controversie but many more now in agitation to adventure upon a full Treatise of the Covenant which God hath entered with man and the various dispensations and diversifications of it whether such as were occasioned by mans fall or that God according to his Sovereignty by his just Prerogative hath been pleased to order where this is not in some measure clear many truths of great weight must needs lie obscure Master Baxters words in his Preface to the Reader before his Aphorismes of Justification are very remarkable It is not in studies saith he as it is in manifactures that one man may begin where another left but every man must fetch it from the very principles himself neither can we take the words of those that have studied it before us for that is neither a sound nor satisfactory knowledge quoting Mr. Pemble thence it comes to passe that while we are busie in examining our fore fathers inventions and posterity imployed in trying our Examinations neither we nor they have much time to adde any thing for the encrease of learned knowledge Now the Covenant must needs be the principle where we must begin to get knowledg of the seals of the Covenant This way therefore resting on divine assistance I have chosen quickened to it as by the excellency and great concernment of the subject so also by the desires of many that this thing in a just Treatise might be handled And when my thoughts were most full of it and busiest about it and some preparations made for the work the Stationer by letter solicited that I would enlarge my Birth-priviledge and sit it to these present times and he would see it published Hereupon I went on in the work a Scheme of which follows here in an Analytical Table in which I have received help from many as my slender furniture and strength with leasure to attend the perusal of them would give leave yet I have tied my self to follow none I think there is scarce any thing in which I am singular I have so much childish fear as scarce to dare to wall in publick where I am alone yet in several things I shall be found to dissent from others and those of eminent name with whom I should blush to have any thoughts of comparison There are dissentings among those that are of highest repute In such case no inferior can agree with both parties and therefore it must not be deemed any piece of arrogance or singularity to leave the one where I am put to it to differ the Reader shall finde my reason together with my opinoin If better light lead him another way I shall never desire that he shall go with me blindfold or leave the truth to have me his companion yet least in leaving me he should let go the truth it self I shall only request an unprejudiced and unbyass'd judgement If he bring a blood-shot eye all will appear of a wrong colour It cannot be hoped but that wading through so many particulars I shall meet with opposition froÌ„ some hands I would only let such know first that I have made no man my adversary out of will as desirous to be a man of contentions I sometimes close with my greatest adversaries and sometimes dissent from my most honoured and admired friends I think I have as strong an antipathy against quarrels as Luthers against covetousness I only leave where that light that for present I enjoy leads me another way 2. That I have wrote nothing but that which as I beleeve so I resolve God assistiâ—g to hold till a more clear light detect my errour There are few things that have vented but many yeers have held my thoughts words or shews will not work me out of them 3. That I am not yet so wedded to an opinion but am ready to yeeld up my self to be over-ruled by reason He is the happiest man that lies under the conquest of truth 4. That no man shall displease me that will deal argumentatively with me either by the clear immediate testimony of Scripture or arguments by just consequence derived from them but in case I shall meet with such dealing as I have found to have my words by enterchange made not mine but the adversaries own my Arguments misrepresented and held out to the halves I shal give those leave to hold up and pursue quarrels with their own fancies My years and employments together with my weaknesses will be a sufficient Apology to hold me back from intermedling in such trifles And for the Reader that would read for satisfaction I would acquaint him First that I have made it my businesse to cast the whole mould and Series of the work that he may find method and order in it if at any time through inadvertency or otherwise he be at losse and especially if he take not the whole work before him as I should desire he may soone have recourse to the Analytical Table and see in what order that which in present his eye is upon stands in the whole discourse If he gaine no advantage by the method into which it is cast much paines and industry of mine is lost Scondly That I have made it my studie to leave out no piece or part which may be fairly looked for within this Verge but have endeavoured to take the whole into consideration studying to avoid two
extreams the one much prejudicial to the Reader in Treatises of this nature to give us a bare skeleton of bones and sinewes leaving their Readers to clothe them with skin and flesh These serve better to help their memories that are already seen in the subject then to help those with satisfaction that are not already verst in it Memoriae mater ingenii noverca I would learned Amesius in his Medulla Theologiae Cases of Conscience and other learned Works had not affecting brevity herein been defective Sure I am the Reader might well wish that learned Camero's work De triplici foedere had by his own hand been more inlarged that he had spoken more fully where his Reader may see cause justly to close with him and given in his Reasons especially in several differences which he assigns beteewn the Old which he calls the subservient Covenant and the Covenant of Grace where many suppose they have cause to dissent from him The other extream might be the Readers benefit but would have been my burthen and that is an enlarged full discourse on every particular Divinity-head that may occur in the handling of this Subject a way which reverend Master Ball intended I have heard it from those that received it from his own mouth that his purpose was to speak on this Subject of the Covenant all that he had to say in all the whole body of Divinity a work that the whole Church might wish had not Divine providence determined otherwise that he had enjoyed life to finish That which he hath left behinde gives us a taste of it and the advantage the Church might have received by it I have thought it enough to handle each particular so as might well answer expectation in reference to the present subject To speak of Christ as a Mediatour of the Covenant and to set forth the distinct parts of his work in such mediation without handling the whole of the work and all the Offices incident to his Mediatorship To speak of his death ratifying the Covenant of grace waving the controversie of the extent of it in the intention of God or purpose of Christ It is sufficient to me to assert Faith to be a condition of the Covenant necessary to be put in by us to attain the mercies in the Covenant to speak of it so far as is here concerned without a large Treatise of the nature requisites and life of it so I may say of godly sorrow cessation from sin sincerity of obedience and the like Thirdly Those particulars relating to this subject which are most controverted and in this age disputed I have spoke to more at large to instance in some The conditions of the Covenant of Grace as well to the an sint whether there be any such conditions at all which in our times by several hands out of several Principles is denyed Or the Quae sint what these conditions be laying down rules and helps for the better discovery of them The supposed differences between the old and new Whether such that offer injurie to the Covenant under which the Fathers lived under Moses his administration or before his dayes making it a meer carnal Covenant consisting of temporal promises as the possession of the Land of Canaan and protection there or at the least a mixt Covenant and no pure Gospel-Covenant and the seals suitable Or such that put too great a limit to the Covenant in Gospel-times vesting it onely in the elect regenerate excluding all professed ones not yet regenerate not onely from Covenant-mercies but all Covenant-terms not admitting any to stand in any relation to God but those only whom his Spirit hath changed making the call of God in the largest sense convertible with Election and the seal of Baptism to be of no greater latitude unlesse by mistake mis-applied than the seal of the Spirit and determining it in the persons of the elect about which the meer congregational men and the Antipoedobaptists agreeing in the former do differ that they excluding the seed and leaving them in the same condition hope of education excepted with the Heathens In these and some others as the Reader may meet withall I have been more large in such things where all agree or where it much skills not whether we agree or differ as in what place whether on earth or heaven man had enjoyed immortality in case he had not sinned what need we to administer matter of contention our work is to make up breaches were it possible so far as it may stand with truth and not to widen them Fourthly I have not so tied up my self to the expresse immediate doctrine of the covenant but that I have occasionally drawn Corollaries or Inferences leading to other things of neer relation to and necessary dependance upon this of the Covenant I shall not need to give instance the Reader all along will meet with them such as I thought would be useful and to the judicious not ungrateful some of them practical that the whole of the Book might not be found to be Polemical ayming at least at that which the Poet so cries up Omne tulit punctum qui miscuit utile dâ—lci Fifthly For that part in which Infant-Baptisme and its grounds are particularly vindicated from Antipoedobaptists the Reader may see their arguments and corrupt glosses are examined onely as according to my method laid down I have been necessitated and so that the Covenant had not been vindicated according to my duty in case that had been neglected And here those that please to heed may see First the dependance that this Controversie about Infant-Baptisme hath on the doctrine of the Covenant that a Scripture Covenant cannot be asserted but Infant-Member-ship Infant-Baptisme in the latitude as now generally used by Pastors in their Congregations must be upheld Secondly the order in which this controversie is here carried may so much the rather invite the Reader to it seeing what is in opposite Authors laid down scatteringly without regard to any head of doctrine in the Covenant to which it doth relate here it is reduced to its proper place and carried on in that manner as an orderly Treatise and not a personal conflict following adversaries no farther than as they stand in the way to cloud the truth that is there prosecuted and though many advantages are hereby neglected that might have been taken which adversaries use to prosecute to the uttermost and these adversaries would to the height have improved yet I am very well pleased making it my businesse that my Reader may not be troubled but edified Thirdly the Scriptures that are produced and ordinarily agitated in this controversie of Infant-Baptism are not only urged but a just Analysis of the context opened the full scope and drift laid down so that it may appeare that the words are not enforced but of themselves in their native strength commend that doctrine to us that of Jerome Apol. adversus Jovinian much takes with me Commentatoris
which is good and let your soul delight it self in fastnesse Incline your ear and come unto me hear and your soul shall live and I will make an everlasting Covenant with you even the sure mercies of David verse 1 2 3. And yet we see upon what termes it is tendered That which keeps from us the mercies and brings upon us the curses of the covenant is upon covenant-condition to be shunned This is true of all covenants made where any good is hoped and evil feared That sinne against God keeps us from the mercies and brings upon us the curses of the covenant is clear in what hath been spoke What hast thou to do to declare my statutes or that thou should'st take my covenant in thy mouth seeing thou hast instruction and castest my words behinde thee Psal 50. 16 17. A people that keep to their termes of covenant are in communion with God but sinne separates between a people and God that is the ground of quarrel Hos 4. 1. between earth and heaven Men entring and keeping covenant with God are of God and not of the Devil They are turned from the Devil to God from fellowship with Belial to fellowship with God But he that committeth sin is of the Devil 1 John 3. 8. Christ that carries on the covenant as you have heard will never cast off those that walk up to the termes of the covenant but he casts off with a dreadful sentence all those that work iniquity Mat. 7. 23. As for those Antinomian spirits and ranting wretches that do contend that sinne is no barre to their communion with God That God is as well pleased with man in the greatest heighth of sinne as the most holy duties That this doctrine charges a change upon God to be now pleased and presently in wrath and displeasure they do but deceive themselves and make it their work to deceive others They neither know sin nor the direful guilt of it nor yet God nor his direful displeasure against it The Apostle makes it his businesse to undeceive them as Ephes 5. 6. having reckoned up a catalogue of sins he thus speaks Be not deceived with vaine words for because of these things cometh the wrath of God upon the children of disobedience Neither is there any change according to this doctrine supposed in God The change is in them that covenant against it and walk in it Did they know the terrour of it they would tremble at the thought of running upon it and by heaping up sin to treasure up wrath against the day of wrath and revelation of the righteous judgements of God Rom. 2. 5. They will finde this an aggregate of all miseries and let them take beed that they call not to the rocks and mountains to hide them from it The Positive part is to be followed as the Privative part to be shunned As Timothy must flee covetousnesse so he must follow after righteousnesse godlinesse faith love patience meeknesse 1 Tim. 6. 11. Faith in the former place as an instrument serviceable for our accesse to God makes up as we heard a condition of it self As a work or inherent grace it is here comprised in this covenant-condition together with others to hold up our communion with God As we must cease to do evil so we must learne to do well As we must put off the old man with his deeds so we must put on the new man It is not enough not to bring evil fruit wilde grapes but we must be fruitful in every good work God hath a quarrel with his people upon a charge of negatives as well as affirmatives omissions as well as commissions She obeyed not the voice she received not correction she trusted not in the Lord she drew not neer to her God Zeph. 3. 2. We must not alone be free from that charge of Christ upon the Jews of doing the work of the Devil John 8. 44. but we must abound in the work of the Lord 1 Cor. 15. 58. And this upon the penalty mentioned in the former branch Every tree that bringeth not forth good fruit shall be hewen down and cast into the fire Matth. 3. 10. Upon these termes it is that we avoid the curse of the covenant Those on whom no condemnation is charged walk not after the flesh but after the Spirit and the fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance Gal. 5. 21 22. Upon those termes salvation the mercy of the covenant is obtained Christ is the Authour of everlasting salvation to them that obey him Heb. 5. 9. When the Apostle makes light of outward priviledges he puts the whole stresse upon mans faith and obedience Gal. 5. 6. For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but faith which worketh by love Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandments of God 1. Cor. 7. 19. That which is so mightily available with God in covenant is the walking up to the terms and observance of the conditions of the covenant But faith and the keeping of the Commandments of God are as we see thus available and prevalent These two are distinguished but never severed That faith which looks at Christs blood as a Saviour accepts him as a Sovereign and the latter about which there is most dispute is an evidence to conclude the former Hereby we know that we know him if we keep his Commandments where knowledge is put for faith as appears in the context 1 Joh. 2. 3. These are heard of God in prayer Joh. 9. 32. If any man be a worshipper of God and doth his will him he heareth Whatsoever we aske we receive of him because we keep his Commandment and do those things that are pleasing in his sight 1 John 3. 22. These are sealed of God by his Spirit 1 John 3. 24. And he that keepeth his commandments dwelleth in him and he in him And hereby we know that he abideth in us by the Spirit which he hath given us These great mercies are for men in covenant that keep covenant But the mercy of the Lord is from everlasting to everlasting upon them that fear him and his righteousnesse unto childrens children To such as keep his Covenant and to those that remember his commandments to do them Ps 103. 17 18. CHAP. XXIV Objections against the conditionality of Repentance answered HEre Objections must be removed Object First joyntly against faith and repentance some making challenge of both as no covenant-conditions So Mr. Baxters questionist How do you make faith and repentance to be conditions of the Covenant on our part seeing the bestowing of them is part of the condition on Gods part can they be our conditions and Gods too In case these two cannot stand together that they should be conditions both Gods and ours we may answer by way of retortion Answ and I am sure we have the better end of the staffe that
the Spirits witnesse 2. It is for the most part in or upon performance of some duties or conscientious employment of a mans selfe in the way of his calling 3. After some great abasement of a mans spirit and more than ordinary soul-humiliations and self-denials 4. After some great adventures made for God and the advancement of his Name 5. After some great combate and conflict with temptation in which God gives in his Spirit as an honorarium or glorious reward upon victory obtained First by way of concession it is not to be denied that God in a more than ordinary measure doth many times manifest the gift of his Spirit for this work of Assurance and that upon these occasions here laid down the soule hath many cheering consolations nigh unto raptures The Spouse hath not like converse with the Bridegroome at all times Sometimes she walks with him in the Galleries Sometimes she is with him in the wine-sellers Sometimes she can say in a way of exultation My beloved is mine and I am his But these limits in the instances before laid down seem to me to be a full denial instead of proof that it is thus immediate without all reflex upon our graces These being means sanctified of God to stir up the habit of grace by his Spirit wrought within us and to bring them forth into action which God then farther honours with a greater measure of light to discerne his own work wrought in us Our spirits being got into such a posture are in an aptitude to witnesse with us and God is then pleased to come in by his Spirit to joyn in Evidence So that still the conditional promises are not only a safe but the alone way in which through the help of the Spirit we get Assurance that we shall be saved They that go about to assert an immediate teste will never secure the soule from delusion Satan will soon finde an artifice to counterfeit this testimony and bear witnesse in the Spirits stead and when we think we have the Spirit of truth to assure we shall have the father of lies to deceive A gappe will be opened to all licentious presumption Children of disobedience will soone heed vain words Object that the wrath of God shall not come upon them Neither will it be to purpose to demand how the Prophets were assured that it was the word of the Lord that came to them and no delusion and to affirme that the same way we have assurance of the truth of the Spirits witnesse seeing Gods extraordinary way of discovery of himself in visions dreams or what other way himself pleased to chuse is not the same with his ordinary way of discovery unto us we no more understand that way of discovery than we do the way in which by power received they wrought miracles As for Doctrines which men are apt to obtrude upon the Spirit so for testimonies in order to our adoption and salvation we must go to the Law and to the Testimony The Law and Testimony lead us for Assurance to our own hearts excusing or condemning in the particulars mentioned And if our hearts condemne us not then have we confidence towards God and whatsoever we ask we receive of him because we keep his commandments and do those things that are pleasing in his sight And this is his Commandment that we should beleeve on the Name of his Son Jesus-Christ and love one another as he gave us commandment 1 John 3. 21 22 23. And if the stresse of all had not lien here Christ had never compared the Professor that hears and does not to the foolish builder that raises his hopes of salvation on a sandy foundation upon a bare title of an empty profession without any well grounded interest and the Professor that heares and does to the man that builds on a rock and so layes his hopes of salvation on a foundation that never will deceive Neither would the Psalmist have concluded that he shall not be ashamed his hope would not make him ashamed when he had respect unto all Gods Commandments Psalme 119. 6. And howsoever our doing does nothing by way of merit yet our doing through grace in which beleeving is comprized which is the command of God 1 John 3. 23. does all taking in the Spirits help to cleare the integrity of these works by way of Assurance And though it be no foundation of our subsistence in grace and therefore the Apostle durst not rest on that bottome nor will be found in his own righteousnesse yet it is the foundation of our evidence The Apostle gives it in command to Timothy Charge them that are rich in this world that they be not high minded nor trust in uncertaine riches but in the living God who giveth us richly all things to enjoy that they do good that they be rich in good works ready to distribute willing to communicate giving this in as the end of all Laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life 1 Tim. 6. 17 18 19. God hath ordained these that we should walk in them Ephes 2. 10. and walking in them we are pronounced blessed Psalme 11 9. 1 2. The efficient cause of our happinesse is grace the free favour and good will of God towards man Being justified freely by his grace Rom. 3. 24. The formal cause is the imputation of Christs righteousnesse without ours when we fall short of the righteousnesse of the Law Christ is the end of the Law for righteousnesse Rom. 10. 3. Therefore the Apostle observes that David describes the blessednesse of the man to whom the Lord imputeth righteousnesse without works that is wherein his blessednesse doth consist saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lord will not impute sin Rom. 4. 6 7 8. The instrument or hand applying is Faith Being justified freely by his grace through the redemption that is in Jesus Christ whom God hath set forth for propitiation through faith in his blood Rom. 3. 24 25. But the subject on whom this blessednesse rests is the godly righteous man The Lord hath set apart him that is godly for himself Psalme 4. 3. The man that hath clean hands and a pure heart who hath not lift up his soul unto vanity nor sworne deceitfully he shall receive the blessing from the Lord and righteousness from the God of his salvation Psal 24. 4 5. There is a concurrence of sundry causes in mans happinesse but all falls upon the head of him that is stedfast with God in covenant that comes up to the termes and conditions of it He is pronounced and shall remaine for ever blessed and without holinesse no man shall see the Lord. It is questioned by some whether it be the truth or the degree of these graces which are conditions of the Gospel covenant upon performance of which we may
letter of the Text then I shall hearken to him in the meane time all indifferent men may well challenge their reason that heed him A second Text holding out the covenant in its ancient latitude we have from our Saviour Christ Matth. 20. 16. and 22. 14. Many are called but few chosen The close of two several Parables The one of the labourers hired into the Vineyard where some claimed a more large pay upon merit The other of the Parable of the Wedding-feast where one intruded without a Wedding garment whence our Saviour inferres Many are called are of the number of guests at the wedding feast are of the labourers in the Vineyard but few are chosen from whence I thus argue If there be a call from God in the times of the New Testament in a farre greater latitude than the grace of Election that of many called few only are elected then the covenant in New Testament-times is not to be restrained to the elect and regenerate but containes all that professedly accept the termes of the covenant and visibly appear a people of God This is evident seeing the call is into covenant all at the Feast were called ones all the hired labourers were covenant-servants To conceive men to be called of God and not to be in covenant with God is a full contradiction The call hath its terminus à quo and its terminus ad quem a state which upon call they leave and a new state on which they enter They are upon this call in a nearer relation to God than the rest of the world otherwise they were the same as ever and not called at all they are not in so neare a relation as men borne of the Spirit so they were elected They have a call by the Word and ministerial outward Ordinances to which they yeeld a professed subjection They have not attained the inward working of the Spirit to a real Sanctification Now for the Assumption that there is a call in New Testament-times in this latitude in a far greater latitude than the grace of Election our Saviour evidently shews in the Text quoted There are those at the feast that are not accepted There are those that are taken into the Vineyard that at the evening of the day do displease there are those therefore that are called into covenant with God and yet are rejected of God a full and a clear Text for covenant-holinesse This is farther evident in those Parables of our Saviour Christ of the field with Wheat and Tares Matth. 13. 24 25. of the draw-net with fishes good and bad Matth. 13. 47. of the floore with chaffe and Wheat Matth. 3. 12. of the great house where there are not only vessels of gold and silver but also of wood and earth and stone some to honour and some to dishonour 2 Tim. 2. 20. In which parables by the floore the field expressely compared to the Kingdome of Heaven and the great house the Church is understood which stands in covenant-relation to God and containes those that are in covenant with God A man in the Kingdome of Heaven is a man in covenant with God unlesse he stood in a covenant-relation he could have no standing there and the comparison were very strangely drawn if this Kingdome thus set out had all that were good none bad in it But of this more when I shall speake to some Corolaries that follow from this Assertion Another Scripture in which the covenant in the ancient latitude is held out is Rom. 11. thoroughout a great part of the chapter There is as all know a large discourse of the Apostasie of the Jews and the call of the Gentiles of the rejection and breaking off of the one and the taking in and ingraffing of the other which I shall presently have a further occasion to open when I shall speak to another pretended difference between the covenant as it stood then and as it stands now In the meane time this is clear into the same Church-state and covenant-latitude from which the Jews fell Gentiles were taken in and do still continue This cannot be denied we being graffed in their stead come in upon like termes as they left They fell from a visible Church state and that latitude of covenant which did receive regenerate and unregenerate justified and unjustified That covenant-latitude then still remaines in the Churches of the Gentiles in Gospel-times Nothing here that I can see can with any colour be objected unlesse any will say that the invisible Church is there spoken to and not the visible that the Jews fell from the invisible body and that the Gentiles in their call are generally taken in into the same fellowship Which as I think few will affirme so I shall have presently occasion to examine If any shall further say that they have this title in Foro Ecclesiae and not in Foro Dei as to men they have so far right that Ministers may not refuse them or in their administrations deny them admittance but in the sight of God who knows their unregenerate unjustified condition they have no title at all I shall refer them to the whole tenor of that chapter where they shall see this engraffing of theirs ascribed to the power of God that it is done by the election of God and mentioned as his gift and choice mercy to that people All of which speak the mind of God in it and his approbation of it This is farther clear in that Text of the Apostle Heb. 10 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Sonne of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the Spirit of Grace Where we see those that are sanctified with the blood of the covenant do tread under foot the Son of God and count his blood an unholy thing have an esteeme of it as that which is common and never devoted at all to God These must needs be granted to be wicked ye cannot be denied to be in covenant being sanctified with the blood of the Covenant There is indeed a threefold interpretation of this Text One of the Arminians and those of that party enemies to perseverance in Grace and they understand by sanctification in this place an internal change and renovation of the soul from whence by Apostasie such persons fall They that will embrace this tenent may indeed say that in the state of sanctification they were in covenant but falling from sanctification they fall from covenant But this is not affirmed by those with whom I have to deale and therefore I shall not lanch out into this controversie Two other interpretations are given by those that are adversaries to this way and make it their work to vindicate this text from these mens glosses The first refers sanctification not to those delinquents that tread under foot
in the same Church of Christ and not any of them did set up new Churches 3. The old Church-way of administration among the Jewes was then to fall that present administration to be taken down by Gods appointment and a new one to be set up according to his prescript 4. John set up a new Sacrament in a new way which after his days was the alone Church-way If any can shew as our seekers look after that Jesus Christ shall now put an end to this way and that they have a Commission for a new Sacrament of initiation then they speak somewhat for setting up new Churches in like manner CHAP. XLIII A dogmatical Faith entitles to Baptisme 3. IT farther follows by way of consectary that a dogmaticall Faith ordinarily called by the name of Faith historical such that assents to Gospel-truths though not affecting the heart to a full choice of Christ and therefore was short of Faith which is justifying and saving gives title to baptisme The Covenant is the ground on which baptisme is bottomed otherwise Church-Membership would evince no title either in Infants or in men of years to Baptisme But the Covenant as we have proved is entred with men of Faith not saving and therefore to them Baptisme is to be administred How the consequent can be denyed by those that grant the Antecedent Baptisme denied in foro Dei to men short of saving faith when they are in covenant I cannot imagine yet some that have confessed their interest in the covenant now deny their title to Baptisme and affirme If men be once taught that it is a faith that is short of justifying and saving Faith which admitteth men to Baptisme it will make foule work in the Church 1. All that hath been said for the latitude of the covenant may fitly be applyed in opposition to this tenent for the like latitude of Baptisme 2 All the absurdities following the restraint of the covenant to the Elect to men of Faith saving and justifying follow upon this restraint of interest in Baptisme 3. To make the visible seale of Baptisme which is the priviledge of the Church visible to be of equal latitude with the seale of the Spirit which is peculiar to invisible members is a Paradox 4. The great condition to which Baptisme engages is not a prerequisite in baptisme This is plaine to man is bound to make good his covenant conditions before his engagements to conditions no servant is tyed to do his work to gaine admission into service no souldier to fight in order to get himself listed under command But Faith that is justifying is the condition to which baptisme engages and no condition necessarily required to vest him in it 5. That Faith upon which Simon Magus in Primitive times was baptized is that which admitteth to baptisme Simon himself beleeved and was baptized Act. 8. 13. But Simons faith fell short of saving and justifying 6. In case only justifying faith give admission to baptisme then none is able to baptize seeing this by none is discerned and to leave it to our charity affirming that we may admit upon presumption of a title when God denies I have spoken somewhat chap. 38. and I refer to Master Hudson in his Vindication whom learned Master Baxter so highly commends to shew the unreasonablenesse of it Here it is objected First Objections answered When Christ saith make me Disciples of all Nations baptizing them he means sincere Disciples though we cannot ever know them to be sincere Object I answer Answ In case I make this first objection brought against me my seventh and last argument for me it will fully discover the weaknesse of it and thus I forme it All that are Disciples unto Christ and made disciples for Christ are to be baptized but some are made Disciples to Christ that are short of faith saving and justifying as hath been proved at large This Discipleship that Christ there mentions is such of which whole Nations are in capacity as is plaine in the Commission to which this Nation with others hath happily attained according to the manifold prophecies before cited of these the whole universal visible Church consists as is irrefragably proved by Mr. Hudson in his Treatise of that subject and his Vindication and most amply spoken to by Mr. Baxter in his plaine Scripture-proof of Infants Church-membership and baptisme page 279 280. Sir if you were my father I would tell you that when you say Christ makes no one City Countrey Tribe his Disciples you speak most malignantly and wickedly against the Kingdome and dignity of my Lord Jesus Hath he not commanded to disciple Nations Hath not the Father promised to give him the Heathen or Nations for his inheritance and the uttermost parts of the earth for his possession Psalme 2. And that Nations shall serve him And that the Kingdomes of the world shall be become the Kingdomes of the Lord and his Christ and do you not see it fulfilled before your eyes Are not Bewâ—ly Keder Minsters c. and England till of late as full Christs disciples and so Church-members as the Jewes were in covenant with God and so Church-members We are not all sincere True no more were they for with many of them God was not well pleased but shut out all that Nation of covenanters from his rest save Caleb and Joshuah We may have Pagans and infidels lurk amongst us unknown but they had many amongst them known In the mean time we as generally professe Christianity as they did to serve the true God And are you sure there is never a City or Town that are all sincere I think you be not or at least is there never a godly family as Abrahams was you cannot be ignorant that the terme Disciples in Scripture is given to more to the sincerely-godly And if whole Nations yea the whole Universal visible Church consisting of discipled Nations were all beleevers it were a happinesse then election would be as large as Vocation when Christ saith many are called but few chosen Secondly Object When he saith he that beleeveth and is baptized shall be saved here faith goes before baptism and that not a common but a saving faith for here is but one faith spoken of and that is before baptism 1. This is the weakest of all arguments to reason for a precedency of one before another Answ from the order in which they are placed in Scripture So we may say John baptized before he preached the baptisme of Repentance for his baptizing is put before his preaching of baptisme Mark 1. 4. and that those that he baptized did confesse their sinnes after their baptisme seeing it is mentioned after that it is said that they were baptized Mat. 3. 6. and both of these with a farre greater probability of reason seeing in both there is a narrative of the thing by the Evangelists and in the place in hand there is neither commission given for the work of baptizing nor yet any
all children but in Isaac shal thy seed be caled that is they that are the children of the flesh those are not the children of God but the children of the promise are counted for the seed But saith he the children of the promise are children born after the Spirit whether they descended from Abraham and Isaac or no with much more to this purpose We have drunk up the Protestants poison and their great care is to preserve their party by the Jesuites antidote They are wholly beholding to them for the receipt what probatum est they can write upon it must be examined And that they may not deny but in the examination of this triumphing Argument they have square dealing I shall give you the Authours words at length I deny not saith he but there was some other promise included in that objection to wit some promise made to Israel or the house of Israel probably that Jerem. 31. 33 36 37. For so the words verse 6. They are not all Israel which are of Israel do intimate But without question the promise made to Abraham Gen. 17. 7. was one which was included in that objection Beza Twisse Ames and others answering Arminius call it the Covenant of God with Abraham which was that Gen. 17. 7. and the very phrase of Abrahams seed in Isaac shall thy seed be called verse 7. The children of the promise are counted for the seed verse 8. Sarah shall have a sonne as verse 9. do evidently shew that the promise objected to prove that if the Jews were rejected from being Gods people then God failed in making good his word was that promise to Abraham I will be thy God and the God of thy seed whereto I may adde that the answerers of Arminius and the cited Remonstrants to wit Baine and Ames do say it was the word of promise not of the Law as Arminius conceived for the word of promise saith Ames Animadv in Remonstran Script Synod de praedest Cap. 8. Sect. 4. is distinguished and opposed to the words of the Law Gal. 3. 17 18. Now the word of the promise there is to Abraham and his seed verse 16. and this is there called by him verbum foederis the word of the Covenant now let us consider how the Apostle answers it He denies that Gods Word made to Abraham did fall though the Jews were rejected because that promise I will be thy God and the God of thy seed as it comprehended saving grace was never meant by God of all Abraham posterity or of any barely as they were descended from Abraham by natural generation but of the Elect whether descended by natural generation from Abraham or not And this is apparent both from the words vers 7. Neither because they are the seed of Abraham are they all children but in Isaac shall thy seed be called vers 8. It is expounded thus that is they which are the children of the flesh these are not the children of God but the children of the promise are counted for the seed Whence it is apparent that the same are not always the seed by calling which are the seed of Abraham by natural generation and that the children of the flesh are not the same with the children of the promise and that the Apostle conceived this the right may of answering those that objected the falling of Gods word upon the rejection of the Jews by restraining the promise of being God to Abrahams seed only to the Elect whether of Abrahams natural posterity or not with so little respect to any birth-right-priviledge that he not onely rejected Ishmael and took Isaac but also loved Jacob and hated Esau by prophecie declaring his minde The elder shall serve the younger and in this the Apostle acquits God from unrighteousnesse in that he hath mercy on whom he will have mercy and whom he will he hardens notwithstanding his promise made to Abraham and Israel or any Birth-priviledge they could claime Yeelding that this Text in that place is brought into question by the Apostle Before I come to the Apostles words themselves I have divers Queres to put 1. How Baine and Ames come to the name of Remonstrants I had thought they had been on the party that are called Contra-Remonstrants 2. Where it appears that Arminius conceived that the covenant there spoken to was the word of the Law and not of Promise I am sure in his Analysis on this Chapter to the Romans he speaks in another manner even in our authours own Dialect as though the ones Comment had been spit out of the mouth of the other The sons of the flesh with the Apostle saith he are those that by the works of the Law follow after righteousnesse and salvation The sinnes of the promise are those that seek after righteousnesse and salvation by faith in Christ and he thus frames the principal Syllogism of the Apostle for confutation of the Jews arguing from the rejection of the Jews Gods failing in his promise If the word of God comprehend only the sonnes of the promise shutting out the sons of the flesh then it follows that the word of God doth not faile though the sons of the flesh be rejected But the word of God comprehends only the sons of promise shutting out the sonnes of the flesh Therefore the word of God doth not faile though the sons of the flesh be rejected Armin. Anal. Cap. 9. ad Ro. p. 781. Let any now judge whether he can interpret this of the Law and not of the promise 3. When he affirmes that to be borne after the flesh is all one with the Apostle with legal justiciaries as he doth which is Arminius his Interpretation how then can he by that distinction of children of the flesh and children of the promise shut out the natural seed of Abraham are the natural seed of Abraham and legal justiciaries one and the same 4. If the Apostle exclude all the natural seed of Abraham from this Covenant of God as Stapleton argues and from him the Anabaptists and takes in only his spiritual seed how can he be reconciled to himself in the words immediately before this objection he speaks of the Jewes as his kinsmen according to the flesh which were the natural seed of Abraham and saith To them pertaine the Adoption the Glory and the Covenants c. How then can his distinction be interpreted to throw them out of Covenant when in expresse termes he had affirmed that they were in covenant How can he deny that these are children vers 7. when he had affirmed that to them pertaineth the Adoption vers 4. Which may be confirmed by abundant other Texts of Scripture Ye are the children of the Lord your God Deut. 14. 1. Out of Egypt have I called my Sonne Hosea 11. 1. It is not meet to take the childrens bread and cast it unto Dogges Matth. 15. 26. where all that were not Gentiles all to whom Christ was sent are called children