confirmed at large but that others have fully done it and I know not that there is any adversary that appears in it The name of a covenant is frequently given to it Deut. 4. 13. He declared unto you the covenant which he commanded you to performe even ten Commandments See 2 Kings 18. 12. 2 Chron. 6. 11. All the essentials of a covenant before mentioned Parties Consent Conditions are found in it as we may see in that one Text Deut. 26. 17 18. Thou hast avouched the Lord this day to be thy God to walk in his wayes and the Lord hath avouched thee this day to be his peculiar people as he hath promised thee Yea the solemnities of a covenant as before hath been largely shewne are found in it Secondly This covenant delivered by Moses to the people of Israel was a covenant of Grace the same in substance with this under which we live in Gospel-times This is so largely proved to my hand by Master Ball in his Treatise of the covenant page 102 103 104. and Master Burges in his Vindiciae legis page 224 225. that I may spare my paines yet in brief That covenant which teacheth Christ in which men attaine salvation that accepts men upon repentance in which there is pardon of sinne and in which the heart is circumcised of God that is a covenant of grace One of these single will evince it much more in their joynt strength will they conclude it But the covenant delivered by Moses was such a covenant In that covenant Christ was taught John 5. 46 47. Had ye beleved Moses ye would have beleeved me but if ye beleeve not Moses how will ye beleeve my words Whence the collection is plaine Beleevers of Moses are Beleevers of Christ and Rejecters of Moses are Rejecters of Christ See Luke 24. 25 26. with 44 45 46. John 1. 45. Acts 26. 22 23. Rom. 3. 21 22. The Prophecies Promises Types Genealogies Sacraments under that covenant whether ordinary or extraordinary all held forth Christ as might be easily shewn in their several particulars In that covenant the people of the Jews attained salvation and were not only fed with temporal Promises and a covenant meerly carnal not looking above or beyond the land of Canaan as shall be shewen In this covenant men are accepted and received into mercy and favour upon repentance When thou art in tribulation and all these things are come upon thee in the later dayes if thou turn to the Lord thy God and shalt be obedient to his voice for the Lord thy God is a merciful God he will not forsake thee neither destroy thee nor forget the covenant of thy fathers which he sware unto them Deut. 4. 30 31. In this covenant there is pardon of sinne the great priviledge of the New covenant Heb. 8. 12. The Lord proclaimes himself to Moses The Lord the Lord God merciful and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity transgression and sin Exod. 34. 6 7. See Exod. 32. 31 32. 2 Chron. 7. 14. Psal 25. 11. Psal 51. 12. 7. 9. 14. In this covenant the heart is circumcised another great priviledge of the New covenant Heb. 8. And the Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God All of these any of these hold out a covenant of Grace Thirdly the ten commandments which are called the covenant of God Deut. 4. 13. 2 Chron. 6. 11. all that Moses delivered to Israel being there epitomized holds forth a covenant of Grace and not of Works This appears in the Preface intimating Gods grace and goodnesse to that people bringing them out of the land of Egypt and the house of Bondage Which deliverance had more in it than a bare temporal mercy otherwise their passage through the red Sea could have been no Baptisme as the Apostle calls it 1 Cor. 10. 1. Neither had it been any act of justifying faith in Moses to observe the Passeover which yet the Apostle observes Heb. 11. 28. Then their Rock and Manna had been a viaticum in the way but no Sacrament There God avoucheth himself to be the God of that people I am the Lord thy God and he was a God in covenant to none of man-kinde fallen but by an act of grace It appears in the first commandment where God requires them to accept him and cleave unto him which cannot be done but through Christ It appears in the second commandment in the preceptive part of it which contains the whole ceremonial Law in which pardon of sinne was found through Christ Thither Interpreters reduce all the Sacrifices Types Sacraments of the Jewes It appeares in the reasons annext to that precept which as it threatens judgement on transgressours of the Law so mercy to those that observe it Mercy is an act of Grace and not vouchsafed but in Christ It appears in the fifth commandment in the promise there annext and fastened to it So that this covenant or this summe or epitome of the covenant between God and his people which was put into the Arke and the Mercy-seat or propitiatory set upon it in the most holy place Exod. 26. 34. was a covenant of Grace Fourthly this covenant delivered by Moses and epitomized in the Decalogue being a covenant of Grace it could by no meanes be in the whole and entire nature of it a covenant of Works This is plaine God doth not at once with the same people enter covenant upon so opposite termes These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either of them destructive to the other We may argue concerning the covenant as the Apostle doth concerning Election If by grace then it is no more of works otherwise grace is no more grace but if it be of works then it is no more grace otherwise work is no more work This I speak as for their sakes that make it a mixt covenant such a one as Pauls adversaries preacht in the Churches of Galatia so also for their sakes that assert it to be a covenant of Works never undertaking any answer to those arguments which so clearly conclude it to be a covenant of Grace Fifthly What this covenant is to any that it is to all whether it be of works or of grace what it is in it selfe in the tender and termes of it that is the denomination of it This is plaine Mens faith or unbelief Mens obedience or transgression cannot diversifie the nature of that which God doth tender And what God spake to the people he spake to all the people the same to all that he spake to any Exodus 19. 25. Exodus 20. 18. compared and therefore that is a mistake in some that say That the Law is doubtlesse a pure covenant of Works to some men but not to all It is a covenant of works occasionally and accidentally and not only to those which are not related to comprehended in or made
though under the eye and care of endearing friends yet sometimes may feel the want of a parental wing I am not without fears that this Orphane Treatise may complain of som Errata's through the Authors unexpected death the slow progresse of the Presse and my great distance from it The God of truth teach thee how to profit break every shell that thou mayest taste of the kernel clear up truths to thy apprehension and imprint them upon thy heart so prayes he who beggs thy prayers for him because he is Thine in our Lord Jesus Samuel Beresford A Scheme of the whole This Treatise contains 1. An Introduction 2. The body of the Treatise The Introduction doth contain 1. The figurative acceptions of the word Covenant 2. Requisites in a Covenant properly so called Chap. 1. 3. A distribution of Covenants into the in several kinds 4. Seven Reasons of Gods dealing with men in a Covenant way 5. The Covenant between God and man defined The body of the Treatise contains a distribution of the Covenant into the Covenant of Works Chap. 2. Covenant of Grace The Covenant of Grace is considered 1. In the general nature of a Covenant 2. Joyntly with the Covenant of Works 1. As considered in the general nature of a Covenant we may observe 1. A Covenant in the proper nature of it between God and fallen man asserted Chap. 3. 2. This explained in several propositions 1. The Covenant of Grace is between God and man and not between God and Christ Chap. 4. 2. The outward and not the inward Covenant is a Covenant properly so called 1. Asserted and argued Ch. 5. 2. Cleared in 6 positions Ch. 6 3. The conditionality of the Covenant of Grace 1. In five arguments proved Ch. 7. 2. Objections answered Ch. 8. Ch. 9. 4. God keeps up his sovereign y 1. In the power and authority of his Law Ch. 10 11 12. 2. In exercise of Discipline and correction for sin Ch. 13. 2. Consider joyntly with the Covenant of Works we see 1. Their agreement in eight particulars Chap. 14. 2. Their differences 1. In the Covenants themselves 2. In the Conditions annext Differences in the Covenants are 1. Primae The Covenant of Works was entered in mans integrity Chap. 15. The Covenant of Grace was entered in mans fallen condition 2. A prima ortae Differences à prima ortae The Covenant of Works was for mans preservation of Grace for mans restitution Ibid. The Covenant of Works had its precedency in time of Grace followed after Asserted Objections answered The Covenant of Works was of small time in use of Grace is of everlasting continuance chap. 16. The Covenant of Works had no Mediatour Asserted Objections answered of Grace was in and by a Mediatour Asserted Works incumbent on the Mediatour held forth 1. To bring men into a capacity of Covenanting 2. To bring men within the verge of the Covenant 1. By his tender of it 2. Shaping the heart for it 3. To bring the soul up to the termes of the Covenant 4. To crown those that come up to the terms of it chap. 17. Differences in the conditions 1. Supposed on Gods part Death threatned Life promised The same in both Asserted Objections answered chap. 18. 2. Real on mans part 2 Differences asserted 1. In the Covenant of Works the conditions were in mans power of Grace they are not performed without special grace Asserted in 6. Reasons chap. 18 Objections answered chap. 19 2. In the Covenant of Works the conditions kept man within himselfe of righteousnesse chap. 20 of Grace the conditions carry man out of himself to be righteous by anothers righteousnesse 3. In the Covenant of Works conditions were for mans preservation Ibid. of Grace conditions were for mans reparation 3. Conditions discovered 1. Serviceable for mans returne to God which is Faith 1. Explained the sense of it given and reasons evincing it Chap. 21 2. In 4. Propositions cleared 1. God will not justifie a wicked person 2. Man hath no righteousnesse of his own for justification 3. Man hath a righteousnesse of grace tendered Ibid. 4. This righteousnesse is made ours by Faith Asserted Explained 1. Faith in the Sovereignty of God doth not justifie 2. Faith justifies as an instrument 3. Objections answeâ—ed chap 22. 1. Asserted Ib. 2. Object answ 4. Corollary drawn A justified man is fitted for every duty Ibid. 2. Serviceable for mans reparation in his qualifications to hold up communioÌ„ with God which is repentance 1. Objection a prevented It is not the same with faith Chap. 23. 2. Duty explained In the pre-requisite godly sorrow Asserted in six particulars limited Ibid. In the essentials Privative Cessation from sinne Ibid. Positive Returne to God 3. Objections answered 1. Joyntly against Faith and Repentance They are mans conditions not Gods chap. 24. 2. Particularly against repentance it self 1. It is not hereby made a Covenant of Works 2. Repentance necessarily flowing from Faith is not thereby diserabled Ibid. from being a condition in the Covenant of Grace 4. Degree of obedience required in our returne 1. Perfection of degrees not called for of God in Covenant 2. Covenant of Grace doth not call for perfection and accept sincerity Asserted Objections answered 3. Our Evangelical righteousnesse is imperfect Chap. 25. 4. Covenant of Grace requires and accepts sincerity 4. Corollaries drawn 1. Necessâ—â—y of a constant standing Ministery to bring men into Covevenant with God and to bring them up to the termes of it 1. Explained 2. Asserted 1. In seven reasons evincing that such a Ministery is established 2. In reasons evincing such a Ministery to be thus established 3. Objections answered Joel 2. 28 29. Vindicated ch 26 Jer. 31. 31. c. Vindicated 2. Schooles and Nurseries of learning in order to a gifted Ministery Asserted Chap. 27. Objections answered 3. Orderly way of admission of men into a Ministerial function necessary 1. Asserted by several reasons Chap. 28. 2. Explained by distinguishing of Callings 3. Ordination defined in the parts of it explained 4. Ministers of Christ must bring their people up to the termes of the Covenant 1. Explained 2. Asserted Chap. 29. Objections answered 5. People in Covenant must come up to the termes of the Covenant Chap. 30. The Covenant of Grace is either the Old or New Covenant In which observe 1. Agreement in 6 particulars Chap. 31. 2. Differences Chap. 32. Differences 1. Real in six particulars 2. Supposed or imaginary Nine Positions premised for a right understanding of the Old Covenant Chap. 33. Differences themselves assigned Differences assigned are 1. Laying the Old Covenant too low 2. Putting too great a restrainâ— on the New I. Laying the Old Covenant too low 1. Supposing it to consist of meere carnal promises 1. Interests to which this deives Popish Socinian Antipaedobaptistical Chap. 34. 2. Contrary asserted and the spiritualty of the Old Covenant maintained 2. Supposing it to be a mixt and no pure Gospel Covenant Chap. 35. 1. Meaning enquired
Exod. 34. 7. when he sets out his name in several particulars this is one by no means clearing the guilty Some indeed have said conceiting with themselves thereby to promote free grace that God justifies sinners as sinners which as it must needs if true bring in the salvation of all à quatenus ad omne valet argumentum then a man need no more but sinne to conclude his salvation and the more sinne the stronger evidence so it is utterly destructive to the Gospel and overthrows the whole work of Christs merit as the Apostle saith If righteousnesse be by the Law then Christ is dead in vaine Galatians 2. 21. So we may safely say If a man be justified as a sinner without a righteousnesse So that the truth is God justifies as righteous what he esteems as an abomination in man that he doth not himself but this in man is an abomination to him He that justifieth the wicked and condemneth the just even they both are an abomination to the Lord Proverbs 17. 15. Secondly Man hath no righteousnesse of his owne to bring in plea for his justification in which he can appeare before God in judgment This will be plaine if we consider the wayes of acquital where proceedings are just and legal This must be either as innocent when a man can plead not guilty to that which is given in charge So did David when Cush the Benjamite did traduce him Psalm 7. 3. If I have done this if there be iniquity in my hands And so did Paul to the charge of Tertullus Acts 24. 13. Upon this account Pilate was willing to have acquitted Christ I finde no fault in this man Luke 23. 4. Or else by way of satisfaction or discharge of the penalty which the Law imposeth so in all penal Lawes when the penalty is borne the delinquent is discharged Man cannot be acquitted as innocent his guilt is too palpable There is no men that sinneth nâ—t saith Solomon 1 Kings 8. 4 6. The Scripture hath concluded all under sinne Gal. 3. 22. The Law speaks that language that every mouth may be stopped and all the world may become guilty before God Rom. 3. 19. Man is under that guilt that he is wholly silenced which renders the way of salvation by works impossible Neither can he be acquitted by way of satisfaction where the way of pure justice is held the debtor under charge can never come out till he hath paid the uttermost farthing Mat. 5. 26. Which here amounts to such an heighth that man may be ever paying but never able to satisfie Our guilt is according to the majesty of him whose Law is transgressed and wrath incurred This is seen in Devils and damned souls who bear in their own persons the reward due to their sinnes That man that must suffer it in his own person may well say with Cain My punishment is greater then I can bear Gen. 4. 13. Thirdly Man in this sad and perplexed estate hath yet a righteousnesse of grace tendered him a righteousnesse without the Law but witnessed by the Law and the Prophets Rom. 3. 21. And this is by way of discharge of his guilt by anothers suffering Our name was in the Obligation in case of sinne to suffer death Christ was pleased by consent and covenant with the Father to put in his and as he was thus obliged so he suffered the just for the unjust that he might bring us to God 1 Pet. 3. 18. We brake the Law and he bore the penalty whether idem or tantundem the same in specie or the same in value is scarce worth dispute So that it be yeelded that justice was answered and the Father satisfied and that we come out not on our own but our sureties account And this as I yet conceive is by Christs passive obedience His suffering in the flesh is our freedom his death is our ransome There needs no more than innocency not to die and when guilt is taken away we stand as innocent no crime then can be charged upon us But to reign in life as the Apostle speaks to inherit a crown there is farther expected which we not reaching Christs active obedience imputed to us not adding to ours but being in it self compleat is accounted ours and we are discharged And whereas some say Object that being freed from death upon that very account we reigne in life and therefore in case his sufferings deliver us from death they necessarily confer upon us life there is not nor can there be conceived any medium between them I answer Answ It is true of our natural life and death A man not dead is alive But taking death in Scripture-sense for the wages of sin which comprizes as we have heard all misery and life for an immarcessible crown of glory there may be a medium conceived between them and is not onely conceived but assigned by Papists in their Limbus infantum Neither will it serve to say that Christs active obedience served onely for a qualification to fit him for the work of suffering none but innocent man free from sin could be a sacrifice for sinne seeing Christ had been innocent though he had never come under the Law to have yeelded that obedience His person had not been as ours under the Law unlesse of his own accord he had been made under the Law Gal. 4. 4. Somewhat might be said for the subjection of the humane nature in Christ the manhood of Christ which was a creature but the person of Christ God-man seemes to be above subjection Much may be said for the subjection of the Sonne of David so considered he may say with David I am thy servant and the sonne of thy handmaid but not so of the Lord of David had he not for our sakes made himself a servant We know the mortality of the humane nature yet Christ had never died unlesse he had made himself obedient unto death neither needed he to have served unlesse he had humbled himself Phil. 2. to take upon him the forme of a servant See the confession of Faith agreed upon by the Assembly of Divines chap. 8. sect 5. and Dr. Featlies speeches upon it Fourthly This righteousnesse of Christ whether passive or active or both passive and active is made ours by faith This is our way of interest and appropriation of it to our selves Faith and no other grace this grace and no other Gospel-work gives us title and therefore as it is called the righteousnesse of God so also the righteousnesse of faith These two are promiscuously used and taken for one another Rom. 10. 3 4. Phil 3. 8. Called the righteousnesse of God being the free gift of God wrought by Christ who is God denied to be our own righteousnesse being neither wrought by us or inherent in us called the righteousnesse of faith not of works not of love not of patience or meekness It is alone faith and none of these graces that puts out it selfe to receive it
suddenly on no man neither be partaker of other mens sins In case Timothy had had that power to have conferred with the calling qualifications for the calling he had no need to have been in that way advised to use such circumspection Why should he be so careful to see them first fit in case his laying on of hands would fit them There need not such trial whether they were gifted in case a touch of the hand would be the gifting of them And for Timothies Ordination in the place quoted 2 Tim. 1. 6. it followes not from our grant that extraordinary gifts are there specified that authority for the Ministerial work is denied It is plain that Moses authorized Joshua for succession in his place by laying on of hands Deut. 34. 9. The people upon that took him for his successor yet it is as plain in the Text that the Spirit of wisdom was then conferred upon him Authority and power are sometimes given at once yet all that are in power to authorize cannot impower for this businesse he that will see more may read Dr. Seamans Treatise on this subject and jus divinum Ministerii Ecclesiastici CHAP. XXIX Ministers of Christ must bring their people up to the termes of the Covenant pressing the neccessity of Faith and Repentance THen it farther yet follows that the Ministers of Christ are to call their people unto these duties before mentioned as conditions They must urge and presse the necessity of Faith and Repentance These are the termes of the covenant and stipulation to which God in covenant doth engage in which the Apostles of Christ spent their paines Testifying both to Jews and Gentiles repentance towards God and faith towards our Lord Jesus Christ Acts 20. 21. And this must be the businesse of those that make it their businesse to preach the Gospel in all ages Men must be taught to observe what Christ commands and teaches Matth. 28. 20. These Christ teaches and gives in charge Thus he begun his Ministery Mark 1. 15. Repent ye and beleeve the Gospel They must so preach that men may not perish that they may not be the savour of death But they only that beleeve shall not perish John 3. 16. They that repent not must perish Luke 13. 1. They must so preach Christ that men may have their interest in Christ that they may not be cast off by Christ But Faith gives this interest He dwells in our hearts by Faith Ephes 3. 17. Workers of iniquity must be cast off Mat. 7. 23. Depart from me all ye that work iniquity It is no plain dealing in any of the Ministers of Christ to make tender of promises to hold forth priviledges and conceale the termes upon which they may be obtained to speak of salvation to men in sinne without so much as the name of sanctification or application to God in a way of Repentance to tell men in the Prodigals course of the Fathers bowels and readinesse to meet them with kisses without mention of the Prodigals humiliation or coming in to tell them of the many sinnes forgiven to the woman in the Gospel Luk 7. 47. without once mention of those many tears that were shed in evidence of her repentance They say that these are the strongest motives to work men from sin This I gladly yeeld when the promise is tendered and with it repentance urged I know it was the way of the Prophet Esay 55. 7. and therefore a prevalent way Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and he will have mercy on him and to our God for he will abundantly pardon The way also of the Apostle 2 Cor. 6. 17. Be ye separate saith the Lord and touch not the unclean thing and I will receive you But the severing of the promise from the duty so that Christ is heard only in a promise not at all in a precept when they heare that Christ will save but are never told that they must repent These are but delusions Promise-Preachers and no duty-Preachers grace-Preachers and not repentance-Preachers do but as the Apostle hath long since given warning deceive with vain words Ephes 5. 6. This will never work men from sinne but strengthen men in sin Ezek. 13. 22. Because with lies ye have made the heart of the righteous sad whom I have not made sad and strenthened the hands of the wicked that he should not returne from his wicked way by promising life These promises of life thus tendered we see are lies for men in sinne are men for death Ezek. 18. 31. These promises strengthen the hands of men in sinne that they return not from it It is the observation of many that the false Prophets so branded in the Old Testament vented no errours in Faith but only misapplications of truths They promised peace where the Lord had promised no peace and therefore a false Prophet among the Jews is distinguished from a false Teacher among Christians 2 Pet. 2. 1. These latter bring in damnable heresies and so did not the former But as ours outstrip them in that they bring in errours in faith so they joyne with them in misapplications of truths If thou be a whoremonger a blasphemer a drunkard a mad man in iniquity saith one or words to that purpose and there be no manner of change wrought in thee yet come and take Christ c. Does any Gospel-Text speak of such a mans taking of Christ without any manner of change wrought Are not those the enemies of Christ that rise in hostile rebellion Psal 68. 21. And while they despise him can they receive him We would not have such a sinner if we can possibly imagine a great sinner kept from Christ Jesus but he must come in at the Gospel-door He must come in the way of his call He must come to receive whole Christ in each function of his He must come for every gift which Christ poures out He must come for repentance from Christ as a Prince as well as remission of sins as a Saviour Acts 5. 31. God hath exalted him with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgivenesse of sinnes He must come by the way of Faith for forgivenesse This both Prophets and Apostles Old Testament and New Testament-Gospel calls for Acts 10. 43. To him give all the Prophets witnesse that through his Name whosoever beleeveth in him shall receive remission of sinnes They must come by repentance and conversion in order to forgivenesse Acts 3. 19. Repent ye therefore and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. I do not say that there is no promise in Scripture made to a wicked man that is the greatest Gospel-paradox But I say they are not made good to wicked persons They are made to the wicked made good that
their flesh this signe and seale of the Covenant 2. Upon it they had many and great priviledges yea all Church priviledges followed upon this leading priviledge though otherwise strangers to the Common-weale of Israel now they were look't upon as of Israel 3. Answering unto and in sincerity making good that unto which they do actually engage the whole blessing of the Covenant is theirs They that undertake the termes on which covenant-salvation according to the Gospel is had are actually vested in a a saving covenant but they undertake the termes on which covenant-salvation according to the Gospel is had they are therefore in a saving covenant 4. In case unbelief and impenitence in them be not only Law-transgressions but also Gospel-sins and breaches of a Gospel-covenant then these professed believers are under a Gospel-covenant This is evident They sin not against the Gospel that are not under the Gospel they break not covenant that were never in covenant but their unbelief and impenitence are above Law-transgressions they are Gospel-sins and breaches of covenant as I think need not to be proved and therefore it is plain that they are in covenant Upon this account I confesse I have often marvelled why many eminent and godly Divines do earnestly perswade their people to whom they speak to enter covenant with God giving directions what way they are to take to come into covenant with him telling them that it is of great concernment to them to know under what covenant they are whether under a covenant of Works or a covenant of grace when the same men expressely say that we all entred covenant in baptisme and that unbelief and impenitence at least if not every sin is a breach of our baptism vow and covenant Might not any think that these did perswade to be baptised and that they tell their people that it is of great concernment to know what covenant it is that baptisme seales whether it seales the covenant of Works or the covenant of Grace If we enter in covenant in our baptisme as they truly say that we did as to the Jus in re then how comes it to passe that any that are baptised are out of it and being already actually in it how are they perswaded to enter into it These perswasions therefore and motives to enter covenant I think should be to presse men on to keep covenant and so the directions which they lay down are indeed of divine and excellent use And when they say it so much concernes men to know what covenant they are under I conceive it should rather be to let them know of how great concernment it is to them to see that they have their interest in the mercies of the covenant through grace answering to the termes of it and requisites in it and so the entring of covenant which is done as these say in baptisme and keeping of covenaut or obtaining the mercies of the covenant would not be confounded but distinguished Their labours would likewise be of excellent use which otherwise scarce suit either with their own words or the Scriptures It may be objected that in case they are from under the covenant of Works and under the covenant of Grace then they are exempted from the curse and acquitted from the condemnation which is annext to that covenant which cannot be affirmed of any meer Professour of Christianity in unbelief and impenitence and enough is spoken in this Treatise it self against it To this I answer 1. The curse may follow upon the transgression of the Law as a Law without consideration of any covenant at all whether of Works or Grace and it is not interest in Covenant but interest in Christ which these supposedly such have not that frees from condemnation 2. What if it be yielded that they beare no more than the penalty annext to the breach of the Covenant of grace If the Gospel be consulted that is sufficiently sad and heavy If they be put to beare that nothing more needs to be added to the burden and indeed with submission to better judgments not resolvedly determining any thing it is my thoughts that professed Christians in unbelief and impenitence suffer not upon account of the penalty annext to the breach of the covenant of Works but upon account of the penalty annext to the breach of the covenant of Grace and let not any here object that the transgression of the Law shall not then be laid to their charge for the Gospel bindes us to the obedience of the Law though not in exact perfection yet in sincerity and truth And this I suppose receives strength from that of the Apostle 2 Thes 1 7 8. The Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ which character therof not knowing God Interpreters saith Dr. Slater upon the words generally take to be a description of the Gentiles who though they know God by his Works yet they know him not by his Word and to this he subscribes The other character of not obeying the Gospel of Jesus Christ is as he saith a circumscription of Christians according to Interpreters Gospel-disobedience is then their guilt and upon account of this they suffer Had they believed and yielded sincere obedience which they professed and to which they engaged themselves they had not perished and the want of this appears to be their destruction CHAP. XLI Interest in a Church-state is of equal latitude with the Covenant THen it follows by way of necessary corollary that Church-membership interest in a Church-state is of equal latitude not only the elect and regenerate but all in covenant as before spoken to have their right stand entitled to Church-priviledges And here lest I should be mistaken let me explaine my selfe that my meaning is not ipso facto because in covenant with God and called by his name to entitle them to the Church invisible and so to suppose them lively members living in grace by influence of the Spirit from Christ This would clearly enough contradict that which before I have spoken and were indeed a contradiction in the adject I mean it of a visible Church-state and interest in visible priviledges If any quarrel at the distinction as some have done on either hand endeavouring to take off both members The Church of Rome not admitting any Church invisible and others not brooking any Church but such as consists of invisible members as may appear in their definitions of a particular Church putting in those clauses that belong only to the Church invisible I shall refer them to Doctor John Reynolds in his second Thesis fully bottoming it on that Text Mat. 22. 14. Many are called but few chosen which yet must be confest with judicious Master Hudson that it is not a division into two distinct Churches or species of Churches but a distribution of the subject by the adjuncts
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