he 1 There is a passive receiving of Christ You will say saith my Authour what is passive receiving of Christ I answer saith he A passive receiving of Christ is just such a receiving of him as when a froward Patient takes a purge or some bitter physick he shuts his teeth against it but the Physician forceth his mouth open and poures it downe his throat and so it works against his will by the ever-ruling power of one over him that knows it is good for him Thus I say there is a passive recipiency or receiving of Christ which is the first receiving of him when Christ comes by the gift of the Father to a person whilest he is in the stubornesse of his own heart 2 There is an active receiving of him c. This distinction carries a full contradiction in it self There cannot be in the same subject a meere passive and active recipie cy of the same thing as appeares in the similitude brought to illustrate it This froward Patient that hath a medicine forced into him in which he is meerly passive cannot again afterward receive that medicine If Christ be thâ—s forced and enters against our will then we cannot actively at any time after receive him And could it be reconciled unto it self yet it stands in full opposition to Scripture Christ stands at the door and knocks Reâ— 3. 20. He waites till his locks are wet with the dew of the night as Cant. 5. 2. But he makes no forcible entry we read of Gods power in changing the will that it freely accepts but not forcing gifts of grace upon any against their wills Thy people shall be willing in the day of thy power Psal 110. 3. He works a will Philip. 2. 13. Christ dwells in none that rise in hostility against him and the positioâ— which the distinction is brought to assert That unbelief is no bar hindring one from having Christ is no better If unbeliefe be no barre to our receiving of Christ then it is no barre to salvation where the Saviour enters he brings salvation He that hath the Son hath life 1 John 5. 12. But we finde it evidently a barre to salvation according to Scripture Joh. 3. 36. He that beleeveth not the Sonne shall not see life but the wrath of God abideth on him He that beleeveth not shall be damned Mark 16. 16. Yea according to the Author himself There is no person under heaven shall be saved saith he till he have beleeved which is a truth according to Scripture They could not enter into the rest of Canaan that did lie in their unbelief Neither can they enter into the rest of heaven Heb. 4. 1. Then Christ dwells not in our hearts by Faith Ephes 3. 17. But also in a state of unbelief Then God is not a justifier of those that beleeve in Jesus as Rom. 3. 26. but equally justifies men without Faith in Jesus Then Christ is not set out a propitiation through Faith in his blood but without any Faith in it Then they that beleeve are not only justified from all things from which they could not be justified by the Law of Moses but they that beleeve not And God gave his Sonne that he that beleeves not on him should have everlasting life This doctrine layes all the honour of Faith in the dust Then Habakkuk might have spared this speech that the just shall live by Faith Habbakuk 2. 4. and Paul might have found another way of life in the flesh than by Faith in the Son of God Secondly Object It is said that the justification of a sinner was with God from eternity It was in his purpose before all time to discharge his Elect and to lay nothing to their charge So then this is as election it selfe unconditional To which I answer Answ That this ovethrows the redemption wrought by Christ and the price paid by his sufferings as well as the necessity of Faith What need Christ to be at all that pains to undergo all those sorrows as to be a man of sorrows to do that which from all eternity was done Then as Paul sayes in another case Christ is dead in vain This some have seene yet rather than leave their opinion have chosen to swallow it down and the absurdity with it and do maintaine that Christ did not purchase procure or work any love from God for man but only published and declared that he was from eternity beloved A fit conclusion drawn from such premisses Then Christ was no Authour of eternal salvation as Heb. 5 9. but only the publisher He was a messenger from God in the dayes of his flesh but no Saviour of man He did not redeeme us with a price but only made known that we were so farre in the love of God from eternity that no redemption needs Secondly I say Gods purpose of a thing doth no put it in being He takes his own way to bring about in time that which he purposed before all time All that is done even every work under the Sunne was alike from eternity in the purpose of God Known unto God are all his works from the beginning of the world Acts 15. 18. So the house that was built this day was built from eternity The childe that was born this day was borne from eternity We may as well say that the Elect were glorified from eternity so that they need to look after no other glorification as to say they are justified from eternity All the works of God were in his purpose from ever who sees all things at once and not as we can comprehend them in their respective succession But we enquire after things as they are in themselves and not as they are in Gods purpose Thirdly Object Some say justification can be no other than an act of God from eternity being an immanent act and not a transient Transient acts are in time done in the juncture of time when God pleases to do them but immanent acts of God are from eternity Answ To which I first answer that it is not without danger for us to bring the actions of God under our examination and then to fix School-notions upon them according to which they must be bounded When as Master Burges well observes we are here in meere darknesse and not able to comprehend how God is said to act or work Treatise of Justification page 166. How much more safe were it for us to learne à posteriore from the mouth of God in Scriptures what his actions are and the order how he works than à priâ—re to conclude that they are thus and thus and therefore thus of necessity he must work Yet if we may be so bold as to look into this act of his and take it into consideration according to this notion we may farre rather conclude that justification is an action transient not immanent An immanent action as the Schooles tell us is terminated within the subject and works no real nor evident
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
officium est non quod ipse velit sed quid sentiat ille quem interpretatur exponere Alioqui si contraria dixerit non tam interpres erit quà m adversarius ejus quem nititur explanare And let the impartial and learned judge whether somewhat more cleare light is not here added to their full meaning and the adversaries Sophismes more cleerly detected Fourthly The least blow which Mr. Tombes received purposely intended for him was from Mr. Baxters hand which work contains many irrefragable Arguments to assert Infants Church-Membership and Baptism from several Scripture-Texts if not of themselves plain yet made plain so that he needs not blush at his Title but he doth not make it his businesse fully to answer Arguments on the contrary where he is most full I have been most brief where he is most brief I have been more large he hath satisfied his Reader I hope the Reader will say that I have in that part done somewhat for satisfaction of my adversary Sixthly The last part of this Treatise as the advice on the top of the leaf may signifie is no more than a new Edition of with an ample addition to my Birth-priviledge which above my expectation found so good acceptation onely handling it there Sermon-wise as fixt on a proper Text and here by way of Treatise as a branch of this doctrine of the Covenant I was put to it in a great part to change the methodand texture of it so that it may rather seem to those that compare them a new frame with much borrowed from it than the same reprinted and enlarged and there I have endeavoured satisfaction to that which some have said in the way admitting Infants not according to their Parents-priviledges but qualification not as they stand in relation to God but as they fill up their relation which new limit I hope I have discovered to be unwarrantably put casting those out which the Church according to the mind of God from Abraham to this time hath received to the disquiet of our Congregations and multiplication of our sad and deplorable differences Seventhly I have made it my businesse to avoid all impertinencies and unnecessary dilatations being ambitious to speak multa in paucis and not to put the Reader to paines to finde out a little which may serve his purpose in much affecting brevity so farre as may be without obscurity In all which I shall only request two things of the Reader and both of them such that God himself commands First Not to have the faith of our Lord Jesus Christ the Lord of glory with respect of persons that he do not take an estimate of doctrinal points or controverted opinions according to the outward garb in which men appear by reason of any dignity relation power or any such circumstance whatsoever If this once prevail opinions will be taken up not according to the strength of truth that is seen in them but according to the quality of him that vents them they will judge of the faith by the men not of the men by the faith and upon this account on all hands truth is in danger And as men in their reputations ebbe and flow their judgements of things must hold up or fall Truths sometimes will be cast off barely on the low repute and meane condition of such that do deliver them Though Christ spake as never man spake and al treasures of wisdome were hid in him yet it was enough against him that he was a Carpenters son Matth. 13. 55 that none of the Pharisees and Rulers beleeved in him or sided with him John 7. 48. A poor man may save a City and never the lesse his wisdome despised Eccles 9. 16. sometimes because they are not men of our interests that hold it they make not up a party for us The more considerable the interest is the greater the hazard in these cases truth runnes Paul being brought before a Councel Acts 23. had not a man of whom we can read for him but all against him for this reason because it did not appear that his opinions served any of their Interests when he observed this and saw their Interests divided and that his adversaries made two parties he declares himself to be for the Interest of the one against the other and in point of the Resurrection to be for the Pharisees against the Sadduces bred up in that way and so persisted hereupon having not a friend before now he hath many There arose a great cry and the Scribes that were of the Pharisees part arose and strove saying We find no fault in this man but if a spirit or an Angel hath spoken to him let us not fight against God Verse 9. now and not before he must be heard Upon the same terms that truth is cast off errour is received and taken in nothing must be gainsaid that men of name men of Interest will appear to own yea relations kindred and affections this way gained are mightily prevalent to work into Faction and take up Tenents As diseases many times run in a blood so also opinions where they take in a kindred often very few escape Twenty Sermons were Paul yea Jesus Christ in the Pulpit would not so take to settle men in the truth as one poor Letter or simple senselesse three-pennie Pamphlet from the hand of a childe a brother or sister will work to draw into Errour I will not here undertake to determine who are meant by children in that speech of our Saviour Christ Matthew 12. 27. It appears that it spake some relation that drew affections and therefore whereas Christ is censured to cast out Devils by Beelzebub the chief of Devils when any of these do such a work they are cryed up in another manner It was a true Observation of him that said Omnia diota tanâ—â— astimantur quantum est ipse qui dixerii nectam dictionis vim atque virtutem quam dictatoris cogitent dignitatem The second request of mine is that men take heed of having mens persons in admiration because of advantage we have seen the mischief that respect of persons works and advantages will work men in the height of it That way that men can either save themselves from danger and hold where they are or rise up to a greater height the world is apt to take and the Religion of that side shall be theirs Hence it is that when godlinesse ought to be the chiefest gain gain with these is their whole godlinesse and state Religion is almost the faith of every man Those of that party still 〈…〉 for 〈…〉 depart the least from the very height of their own principles for it but they will have all others upon account of their prevalency come into it so that self is no other than their unity paraphrased and so long as providence holds them up they are not much mistaken Reâ—sians will become Jewes when Mordecai a Jew is the man that rules Saul saw that
this covenant between God and his people which is to be spoken to elsewhere As the being of a covenant is thus plentifully proved by Scripture-testimony so we might as amply prove it by arguments drawn from thence The Churches of Christ are espoused unto Christ Hos 2. 19 20. And I will betroth thee unto me for ever yea I will betroth thee unto me in righteousnesse and in judgement and in loving kindnesse and in mercies I will even betroth thee unto me in faithfulnesse and thou shalt know the Lord. 2 Cor. 11. 2. I have espoused you to one husband that I may present you to Christ and Spouses are in covenant with their Bridegroom The Churches of Christ are married to Christ Isa 54. 5. Thy Maker is thine Husband the Lord of hosts is his Name and thy Redeemer the holy One of Israel the God of the whole earth shall he be called And wives are in covenant with their husbands Their sinnes against God are branded with the names of Adulteries Whoredomes and these are not barely dis-obedience of a Command or neglect of a favour but breaches of covenant The Churches of Christ are servants of Christ Levit. 25. houshold servants Ephes 2. 19. and servants are their Masters by covenant Their sinnes in this relation are not barely obstinacy stubbornness or ingratitude but they are charged with treachery falsehood dealing falsely in covenant and their hearts being not stedfast in covenant It is above me to conceive how man can be a covenant-breaker not alone respective to man but God as he is frequently charged when there hath past no covenant between God and him They may question whether there were ever any such thing as a covenant in the world that deny this to be a covenant in the proper nature of it some objections raised in their due place will be answered CHAP. IV. The Covenant of Grace is between God and man and not between God and Christ. HAving asserted a covenant in the proper nature of it it is necessary before I proceed further on to give differences between this covenant of Works and the covenant of Grace to speak something by way of Explication covenant being taken in so various and ambiguous senses or at least so many senses put upon it which I take to be a misunderstanding of the Scripture-covenant I shall lay down certaine Explicatory Propositions for clearing of the thing in question And the leading on shall be this The Covenant of grace is between God and man between God and those of fallen mankinde that he pleases to take into covenant God and man are the two parties in the covenant It is not made between God and Christ. This is so plain that a man might think there needed no words about it but that there are some that will have man to be no party in it and that it is entred onely with Christ on behalf of those that God hath chosen in Christ to himself To this I shall speak first by way of concession yeelding to them of this opinion these three things that follow 1. That there is such a covenant of which they speak which was entred between God and Christ containing the transactions which passe between the Father and the Sonne the tenor of which covenant we find laid down by the Prophet Esay 53. 10 c. and commented upon by the Apostle Phil. 2. 6. There we see first the work that Christ by covenant was to undergo To make his soul an offering for sinne that is as elsewhere is exprest to give his life a ransome for many and as he covenanted so he did He became obedient to death even the death of the crosse Phil. 2. 8. and that upon account of this covenant entred Christ himself speaking to it and of his work in it saith John 10. 18. This Commandment have I received of my Father Secondly the reward that he was to receive which is laid down by the Prophet in many words 1. He shall see his seed ver 10. As Isaac being received from the dead in a figure saw a seed had an innumerable posterity so the Lord Christ who was received from the dead in truth hath his seed in like manner beleevers innumerable which are called his seed in resemblance to the seed of man 2. He shall prolong his dayes not the dayes of his seed as some would have it making this one with the former and rendring the words videbit semen longaevum being delivered from death he shall live and reign eternally Revel 1. 18. 3. The pleasure of the Lord shall prosper in his hand he shall irresistibly do whatsoever is the Fathers pleasure to be done in the work of mans salvation 4. He shall see the travel of his soul and shall be satisfied upon this work done he fully enjoys the whole of all his desires 5. Therefore will I divide him a portion with the great and he shall divide the spoile with the strong He obtains a perfect victory hath a plenary and full conquest over every adversary 2. We yeeld that the whole of these covenant-transactions between God and Christ was on our behalf Making his soul an offering for sinne he offers it for those that are fallen by iniquity All is as is there said for the justification of many Whatsoeve it is that upon the work done redounds to himself yet the reason of undertaking was for us Vnto us he was borne unto us he was given He was wounded for our transgressions he was bruised for our iniquities he was delivered for our offences and raised again for our justification He endured the mulct and we reap the benefit 3. We confesse that it is the work of Christ that we enjoy a being in covenant as it is his gift that we enjoy the blessing of Ordinances But when all these are yeelded the truth must be asserted that there is a covenant to which Scripture constantly speaks which is entred of God with man and not with Christ which me thinks with much ease might be made to appear 1. There are frequent testimonies of Gods entry of covenant with his people 1. With the leading persons in the covenant which stand as the root of many thousand branches which are their off-spring in covenant He entred covenant with Abraham Gen. 15. 18. Gen. 17. 2. The like he enters with Isaac Gen. 26. 3. with Jacob Gen. 35. 11. and therefore he is so frequently called the God of Abraham Isaac and Jacob. And the covenant of God is alike known by the name of the covenant with Abraham Isaac and Jacob. 2. He enters covenant with the whole body of the people of Israel Deut. 5. 1 2. Hear O Israel the statutes and judgements which I speak in your ears this day that ye may learn them and keep them and do them The Lord our God made a covenant with us in Horeb the Lord made not this covenant with our fathers but with us even us who are all of us alive
knows who we say are in covenant and have covenant-right to baptisme so that a second covenant of which he speaks to give right to a first is a strange fancy But seeing I am no better understood I shall endeavour if it may be to clear my meaning in certain positions which here follow CHAP. VI. Positions tending to clear the thing in question 1. THose that take upon themselves a Christian profession being separate for God calling him by the Name of Lord that have Ordinances of God as their inheritance that acknowledge a Deity and no other but the true Deity a necessity of worship and none but the Christian worship these with me are in Covenant with God as was the whole state of the Church of the Jews and the whole face of the visible Church of the Gentiles that were ingraffed in their stead This to me is plain in that they are the Church or Churches of God Act. 7. 8. Gal. 1. 2. The called of God Matth. 22. 14. The people of God Isa 1. 2. Psal 90. 7. They sacrific'd to the true God Psal 50. 7. Are the sons of God Gen. 6. 1. Deut. 14. 1. Rom. 9. 4. Are a people nigh unto the Lord Deut. 4. 7. Psal 148. ult God professing himself to be their God Psal 90. 7. Are children of the Covenant Acts 3. 35. Saints Psalme 90. 5. Acts 26. 10. 1 Cor. 14. 33. Believers Act. 8. 12 13. Acts 21. 20. Luke 8. 13. Disciples Matth. 10. 1 4. Acts 9. 1. 15. 10. Christians Acts 11. 26. That all of these imply a covenant-state and that unregenerate men have in Scripture all this honour is clear These therefore with me are in covenant I know that as to all of these elogies it is answered in a word that they are equivocal An answer that I can scarce take into my thoughts without horrour as though Gods Oracles were all over from one end of the Bible to the other like those of Apollo and there were no reality either in their separation for God or gifts that they receive from God as illumination conviction faith or priviledges that they enjoy When there can be no plain denial that all of this here mentioned argues a covenant-state yet exceptions are taken It seemes saith one he takes all to be in Covenant that bear the name Christian And then questions What Though they know not what Christ or Christianity is Is taking a name entring into Cevenant The poore Indians that by thousands are forced by the Spaniard to be baptized are said to know so little what they do that some of them forget the name of a Christian which they assumed And does not our Authour think that a man may take as plausible exceptions against his words where he saith The rule is That a serious professour of the faith is to be taken for a true beleever if he would travel as far as India for it as he doth here against Gods Word Do not we know that force may make these poor Indians to appear serious in their profession And it is wonder that it should be so strange with him that taking a name should be entring covenant or at least that it should imply a covenant-state Let him consult Isa 4. 1. In that day seven women shall take hold of one man saying we will eat our own bread and wear our own apparel onely let us be called by thy name to take away our reproach and those manifold Scripture-Texts which expresse the relation of Gods covenant-people to him in these words A people called by his Name or on whom the Name of God is called Distinction should be put between children of the covenant by descent from parents in covenant whether Jews or Christians who continue their covenant-relation till they professedly cast it off notwithstanding their ignorance and such that of meer aliens are to be received having no other title then their own present qualification This ought to be voluntary as well in renouncing their old false way as embracing the present as we see it was in those coverts through the Acts of the Apostles and is not to be without some competency of knowledge discerning the evil of their former course and the happinesse attainable in the present And I am easily induced to believe that more knowledge by the industry of teachers is now required then was in the primitive times seeing there is not so much of God by miracle to perswade and as it were to over-rule So that it is not a naked taking of a name that is intended but that which together with it still attends upon it As a wife is called by her husbands name and withall makes her abode in his house so it is with a Covenant people and was with Israel They bore the name of God and they made abode in the Church of God enjoying his Ordinances as their inheritance It is objected God oft bestowes his Word on Infidels and in England there are men that deride the truth of Scripture and esteem it a fiction and yet for credit of men come ordinarily to the Congregation These have the Word given and so have other unregenerate men but not by Covenant that I know of That God doth bestow his Word on Infidels to me is strange It is true that he often tenders it to them but in case they remain Infidels they put it away from them and bestowing implies not only a tender but an acceptance It was the great advantage of Israel above other Nations that to them was committed the Oracles of God when others had not that honour And to speak of Gods giving his Word by Covenant is a most improper speech seeing the Word is the very Covenant draughts as though we should say he gives his Word by his Word And these sure are no open deriders that for the credit ofmen make such a publique profession this would work restraint on the one hand as it puts upon profession on the other And in case any such thing be though the Covenant is perfidiously broke yet as I conceive it is not totally cast off as long as an open profession is continued What shall we say of those that take their sons and daughters to give them to Moloch this can be no low crime and is an high departure from the true God yet these bring forth children unto God and they are Gods children that they thus sacrifice Ezek. 16. 20 21. So also Psal 106. 35 c. Israel was mingled among the Heathen and learned their works and they served their Idols which were a snare to them yea they sacrificed their sons and daughters unto Devils and shed innocent blood even the blood of their sons and daughters Yet this as appears cast them not out of Covenant God notwithstanding remembred for them his Cavenant ver 45. This was therefore doubtlesse but a partial apostasie Taking in the worship of Idols they did not totally cast off the worship of God God was not
do them that ye may live and go in and possesse the land which the Lord God of your fathers giveth you Deut. 5. 33. You shall walk in all the wayes which the Lord your God hath commanded you that ye may live and that it may be well with you and that ye may prolong your dayes in the land which ye shall possesse Deut. 30. 16. In that I command this day to love the Lord thy God to walk in his wayes and to keep his commandments and his statutes and his judgements that thou mayest live and multiply and the Lord thy God shall blesse thee in the land whither thou goest to possesse it Deut. 6. 24 25. And the Lord commanded us to do all these statutes to fear the Lord our God for our good always that he might preserve us alive as it is this day And it shall be our righteousnesse if we observe to do all these commandments before the Lord our God as he hath commanded us We may so interpret those Scriptures and the Jewes as it appears for a great part did so interpret them that they hold out a covenant of Works when Grace was not at all acknowledged to assist in doing nor Christ known at all to satisfie for failing and to expiate for transgression These seeing nothing but a reward upon labour and punishment in case of transgression They may yet be so interpreted as taking Grace in the Work for change of the heart and putting it into a posture for obedience according to that even in Moses Deut. 306. I will circumcise thy heart and the heart if thy â—eed to love the Lord thy God with all thine heart and with all thy soul that thou mayest live and so these duties are only Gospel qualifications of truth and sincerity of obedience In this sense which they may well bear and I take to be their native sense here is no more than what we finde in the Gospel from Christ and the Apostles They that have done good shall rise unto the resurrâ—ction of life John 5. 28. To them that by patient continuing in well-doing seek for glory and immortality eternal life Rom 2. 5. Where as in many other places we may see that according to the New covenant a man may make the attaining of life the end of his work and the Reader may see phrases of his nature to be New covenant New Testament and Gospel-language unlesse they will charge Christ and the Apostles to have Old Testament-spirits To save a mans self may be so understood as to bear a sense purely legal anti-Evangelical and opposite to Grace or Faith in Christ and so it is used by the Apostle or a phrase very near it For by Grace ye are saved through Faith not of your selves it is the gift of God Eph. 2. 8. Not obscurely shewing that if we are saved of our selves it is not of Grace not of Faith and not the gift of God Yet the phrase may be understood in a Gospel-sense as requiring and implying no more than our endeavour in a state of grace through the assistance of the Spirit to walk in Salvation-way To strive to enter in at the strait gate and to seek the Kingdome of God and the righteousnesse of it and so we finde it used and that more than once in Scriptures 1 Tim. 4. 16. Take heed unto thy self and unto the doctrine in so doing thou wilt save thy self and them that hear thee Ministers taking heed to doctrine save hearers and yet are no saviours in opposition but in subordination to the Lord Jesus Ministers and others taking heed to themselves save themselves and yet are no self-saviours in opposition to free grace the merit of or faith in Christ Jesus Peter in his first Sermon after receiving of the holy Ghost preâ—cht the Gospel yet he urg'd this which some will have to be no other than a covenant of Works Save your selves from this untoward generation Act. 2. 40. And the Apostle preacht no other thing than Christ and him crucified when he called on the Philippians to work out their own salvation with fear and trembling Phil. 2. 12. To be found in our own righteousnesse in that sense that Paul uses it Phil. 3. 8. doth exclude the righteousnesse of faith that was no bottom on which he durst stand yet in the sense that Ezekiel uses it the soul is delivered by it Though Noah Daniel and Job stood before me they would but deliver their own soules by their righteousness Ezek. 14. 14. so Ezek. 18. 22. In his righteousness that he hath done he shall live Noah was an heir of the righteousness of faith Heb. 11. 7. as the Holy Ghost himself witnesseth yet the same Holy Ghost tells us that his own righteousness delivers his soul So Solomon saith Righteousnesse delivers from death he doth not only say it would deliver were it exact and compleat but such as it is it doth deliver Prov. 20.2 David as Paul observes describeth the blessedness of the man unto whom God imputeth righteousness without works Rom. 4. 6. Yet the same David puts blessednesse upon works Psal 112. 1. Blessed is the man that feareth the Lord that delighteth greatly in his commandments Psalme 119. 12. Blessed are the undefiled in the way who walk in the Law of the Lord Blessed are they that keep his testimonies that seek him with the whole heart Ps 128. 1. Blessed is every one that feareth the Lord that walketh in his wayes And so also the Apostle James Who so looketh into the perfect Law of Liberty and continueth therein not being a forgetful hearer but a doer of the word that man shall be blessed in his deed James 1. 25. The Apostle Peter tells us We are kept by the mighty power of God through faith unto salvation 1 Pet. 1 5. Our salvation is not in our own keeping It is not our own care that frees us from destruction yet John saith He that is begotten of God sinneth not and keepeth himself that the wicked one toucheth him not 1 John 5. 18. Here are the same words affirmed and denied and both from one and the same mouth of truth a different sense therefore is to be enquired after A righteousnesse which is the condition of the covenant of Works out of our own inherent strength and abilities in an exact perfection is denied a righteousnesse not of us but through grace wrought in us in sincerity which the covenant of Grace calls for is asserted and required Ninthly Though the whole Law that Moses delivered from God on Mount Sinai to the people and is among the sacred Oracles of God for posterity do containe a covenant of Grace yet the Law is taken sometime in that strict sense as containing a covenant of Works and holding forth life upon condition of perfect obedience So the Apostle Rom. 10. 5 6. puts an opposition between the righteousnesse of the Law and the righteousness of Faith So also Gal. 3. 18. If
of the Administrator if by profession of Faith the easie act of the Professor But the ingraffing meant â—om 11. is Gods act from his sole power as is proved from verse 23. where the reason is rendred why the Jewes should be again graffed in is because God is able to graffe them in again Ergo the graffing here is into the visible Church Answ This ingraffing is by a power of God working the heart to a professed subjection to the way of God in Ordinances tendered and assent of heart unto all that is there promised that power that brought Japhet into the tents of Shem Gen. 9 27. That hand of the Lord that was with those that preached the word Act. 11. 21. so that a great number beleeved and turned to to the Lord must bring the Jews back into their former Church-condition How easie soever you take this work to be to bring a people who are strangers to God into a Church-state yet our Brethren in New England have not found it awork so easie to bring the Natives there into a Church-condition nor is it so easie a businesse to bring in the Jewes to this posture of a visible Church-state Have so many prayers been laid out for this work and it is yet not done when it is a matter of such â—ase with man and no need of the power of God for the doing of it We understand a discipling of Gentile-Nations and acknowledge it a work above the power of man and confesse it solely to be in the hand of God We do not speak of the bare admission of men that stand entitled but the working of them to such a title and if an outward profession â—e in the power of mans will yet to bring men or Nations to such a profession cordially to imbrace the Gospel so far as to assent to the truth of it iâ— above man and a work of no such â—ase Argument 2. Secondly That ingraffing which is called reconciliation opposite to casting away that is by Election and giving Faith for 〈…〉 acts can reconcile But the ingraffing here is called reconciliation opposite to casting away verse 15. as may appear in that verse 16. is a reason of the clause about the reception of the Jews vers 15. and the 17. verse is an admonition from the suspition verse 15. that the Jews were cast away which is called breaking off v. 17. Now if breaking off verse 17. â—e the same with casting away verse 15. then ingraffing is the same with reconciliation Ergo ingraffing is by Election and giving of Faith Answ Reconciliation is either graduâ—l or total Either to take in or hold a people in visible communion or else to receive them with an everâ—asting delight in them The former of these Moses obtained for the people of Israel when the Lord upon the sinne of the golden Calfe said Let me alone that my wrath may wax hot against them Exod 32. 10 11 12 13 14. This being premised if any were at fault for a full answer he might easily finde it in the objection it selfe Reconciliation is opposite to casting away The Jewes then by reconcilation are brought into that state out of which they were once cast But they were not cast out of the Church invisible not out of Election and justification but out of a visible Church-state and fellowship Breaking off is rightly said to be the same as casting away and reconciliation the same as ingraffing Their reconciliation or ingraffing is then into that condition from which they were broken out of which they were cast Now they were cast out of the Church visible not out of the Church invisible Their reconciliation brings them into the same Church state which is a reconciliation gradual not total It is here said When any shall shew either a Scripture wherein by reconciliation to God is meant bare vouchsafing a visible Church-state and by casting away and breaking off a lâ—sse of visible priviledges or any approved Writer in the Churches of the Protestants so expounding it I shall begin to suspect that I am mistaken but till then I shall remaine confident I am in the right and shall wonder that any that loveâ— not to wrangle but feares to pervert the Scripture and the truth of God should dare so to interpret it Here I may have many things to say 1. When this Authour pleases he can heap up phrases which are onely once used in a select sense in Scripture and that to uphold this interpretation of holy and unclean 2 Cor. 7. 14. when the context clearly evinces the contrary 2. When he pleases he dare undertake the defence of an opinion held unanimously by all Papists and as unanimously opposed by Protestants as in that of Covenant-holinesse 3. Gomarus Tom. 1. p. 111. observes that World is taken in that sense in Rom. 11. 12 15. as in no other Scripture 4. If reconciliation in no other place be so used yet little is gained seeing as we have seen there are parallel phrases that hold out the same thing to us 5. I shall gratifie him with an Authour an approved Writer in the Protestant Church that so interprets this text in hand that by reconciliation to God is meant no more then vouchsafing a visible Church-state It is Ravanellus who having in his laborious work Thesaurus Scripturae distinguished of a twofold reconciliation 1. Of man with God 2. Of man with his neighbour And defining reconciliation according to our Authours sense of it he goes on and saith Where we are to consider First the name which saith he is taken either properly in the sense already spoken to or lesse properly Rom. 11. 15. Where by reconciliation of the world to God is understood the conversion of the Gentiles to the faith of Christ or they are call to the participation of the favour of God which also is called the salvation of the Gentiles verse 11. and the riches of the world verse 12. Here he may see Faith taken for a bare dogmatical Faith reaching a visible Church-state and not justifying Reconciliation to God taken for the grace and favour of Church-priviledges And the salvation of the Gentiles and riches of the world interpreted to signifie the same thing These phrases are Synonima and they signifie a reconciliation not properly so called but such a one that is opposed to the Reconciliation for which he contends And for the other phrase that by casting away and breaking off is meant a losse of visible priviledges let him consult the last Annotations to those words verse 22. Otherwise thou also shalt be cut off which they enterpret as an unfruitful branch adding this caution as though they had foreseene this Glosse But here it is to be noted that this passage ought to be understood of the outward incorporation into the Church by profession whereof many hypocrites do partake and not of the inward and efficacious ingraffing into the mystical body of Christ by a lively Faith and the
case he pleased but will not neither is he bound Sinne no otherwise follows upon reprobation not as a cause efficient but deficient not whereby any thing is removed that is present but that is not supplied which is wanting And Master Ball in his larger Catechism p. 57. Sin is the effect of mans free will and condemnation is an effect of justice inflicted upon man for sin and disobedience But the decree of God which is good is the cause of neither The signes of Reprobation may appear in those that are thus dischurched according to that which is quoted out of Ames but not as an effect of it The severity which God sheweth in not sparing but breaking off these natural Branches is explicitely no more then that which Jesus Christ did threaten against them Mat. 21. 43. That the Kingdome of Heaven should be taken from them and given to a Nation bringing forth the fruits thereof the same which he threatens against Ephesus Rev. 2. 5. in taking away their Candlestick which is the effect of their own sin and not of Gods decree Argument 1. Sixthly If re-ingraffing of the Jewes produceth salvation is by turning them from iniquity taking away their sins according to Gods Covenant then it is into the invisible Church by giving faith But the former is true v. 25. Ergo the latter Answ This Argument well husbanded might haue made three To the first â— say that priviledges enjoyed in a Church-state in Scripture-phrase are the salvation John 4. 22. Seeing Church-members are partakers of sauing Ordinances And the fruition of Ordinances under Gospel-dispensations is a great salvation Heb. 2. 3. And so that Text Rom. 11. 26. all Israel shall be saved must be understood as the last Annotation speaks The body of this people in general shall be brought againe into a way of salvation and re-istablisht into the Church of the whole Israel of God consisting of Jewes and Gentiles And so Diodate That is the body in general shall be put again into a way of salvation and re-established into the Communion of the Church And such men brought into a Church-state are turned from iniquity partially from their former way of iniquity their contradicting and blaspheming having escaped the pollution of the world 2 Pet. 2. 16. of the world that remaines out of the Church of God Their sinne is pardoned quoad hoc and when Moses prayed for the pardon of the sinne of Israel Exod. 32. and God proâ—miseth it 2 Chron. 7. 14. it is so to be understood of a National dardon Argument 7. Seventhly If the re-ingraffing be by vertue of Gods Election and love his gifts of calling then it is into the invisible Church by Election and giving Faith But the former is true v. 28 29. Ergo the latter Answ His Election love and gifts of calling did at the first put them into a visible Church-state and condition Deut. 7. 7 8. The Lord did not set his love upon you nor chuse you because you were moe in number then any people for ye were the fewest of all people But because the Lord loved you and because he would keep the Oath which he had sworne unto your Fathers c. And the same love election and gifts of calling now they are broken off doth re-ingraffte them If this Argument hold it was an invisible Church that was brought out of the land of Egypt Here our Authour sayes with much confidence that he questions not but all Anti-Arminians that understand the controversie will disclaime Master Geree in this answer and acknowledge that the election love gifts and calling meant Rom. 11. 28 29. are by faith into salvation But he is much deceived Those before mentioned understood somewhate and Diodate in his Annotations hath these words God never recals his grace which by absolute decree he wil communicate to some person or Nation to call them to him and to have right to his Covenant Now the election of this people hath been such above all others in the world who being once called have and may fall totally and irreparably which this people cannot without repentance that is to say irrevocable of which God never repents Calvin on the words saith This is to be held that private Election is not here handled but the common adoption of the Nation which in outward appearance seemed for the time to be lost but not cut off from the root And presently after The Apostle argues that the counsel of God whereby he once chose to himself that Nation in peculiar remaineth firme And Paraeus in dubio decimo nono on this chapter understands it of the constancy of the love of God towards his own Nation And most fully in dubio vicesimo where urging Stapletons objection That it seems from this irrevocablenesse of the gifts and calling of God the assurance of grace and salvation cannot follow 1. Because as Stapleton objects and Calvin and Martyr confesse the speech of the Apostle is not to be understood of the election of each particular person but of the common adoption of the whole Nation and this common grace of adoption of the whole Nation was mutual for they fell from this gift To which Paraeus sayes Stapleton's corrupt glosse is easily answered 1. Saith he It is not denied that the Apostle spake this of the Common that is the federal dignity of the Nation of the Jewes and that the irrevocablenesse in God is to be understood yet it is denied saith he that from hence the assurance of particular persons is not concluded yea from the lesse to the greater it is firmly concluded For if the Apostle from common grace do rightly conclude this irrevocablenesse in God much more may it be determined from that grace which is proper Ravanellus in verbum Electio understands Election in v. 28. of common Election as he do also in 1. Pet. 2. 9. Amesius is urged as an adversary yet appears otherwise The Remonstrants giving two answers to this Scripture The second is the self-same in 〈◊〉 with Stapletons To which Amesius replies Coron page 233 234. This is their custome to take one part of a truth and to abuse it for the overthrow or removal of another So that it appears according to him that they spake truth in the denial of this to be meant of the unchangable decree of eternal Election but they abuse this truth in about to avoid the argument drawn from it for perseverance As Jesuites and Arminians do object it so their adversaries freely confesse it I have indeed sometimes in my thoughts doubted how fitly this Text was brought against Arminians for proof of perseverance and estament of assurance yet satisfied my selfe according to what hath been said but since I had any understanding never questioned but it was here applied according to the minde of these Authours to the National priviledge of the Jews the full scope of these Chapters being to dispute the rejection of Israel after
the flesh their former dignity and consequently their future recovery unto the state from whence they were fallen in which the Gentile-Nations by discipling do succed let us go no farther for determination of the question then the preceding verse As concerning the Gospel they are enemies for your sakes but as touching the Election they are beloved for the Fathers sake Here is to be enquired 1. Who were enemies concerning the Gospel 2. Who the Fathers are for whose sake they are beloved 3. What this election is and then we shall soone see who are beloved for the Fathers sake For the first It is not the spiritual seed that were as concerning the Gospel enemies that is the highest of contradictions but as Diodate sayes the Jewes who at present time were alienate from God by reason of rebellion against the Gospel which only can unite souls to him Enemies against the Gospel are enemies against God which cannot be understood of spiritual Israel The fathers for whose sake they are beloved are the ancient fathers from whom after the flesh they did proceed especially Abraham Isaac and Jacob. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepter patres for the fathers Then Election must needs be as Paraeus upon the words Diodate and Ravanellus in verbum Electio observe understood of an external grace of the Covenant whereby God chose this Nation to himself according to that of Moses Deut. 7. 6. For thou art an holy people unto the Lord thy God The Lord thy God hath chosen thee to be a special people unto himself above all people that are upon the face of the earth unlesse we are elect in Abraham to salvation and not in Christ And Abraham Isaac and Jacob are our Mediatours reconciliation and when the Apostle saith We are accepted in the beloved Ephes 1. 6. it is to be understood of acceptation in Abraham and we are to conclude our prayers not in and through Christ but Abraham Isaac and Jacob we are not for their sakes beloved to salvation Paraeus indeed makes the grace of eternal Election to be secondarily here understood which God saith he deposited in that Nation for adopting them into Covenant he makes it evident saith he that he hath many of that Nation and ever shall have that are Elect unto salvation But this is not the Election here mentioned but only an adjunct of it and now of it self it will follow that these beloved for Abraham Isaac and Jacob are the children of their flesh Because saith Paraeus God loved the Fathers the love extends it self to the children for if among men friendship with parents be divolved to Children why should it not be so with God likewise I desire that it may be considered for whom Moses interceded when he prayed Remember Abraham Isaac and Israel thy servants to whom thou swarest by thy own selfe and saidest unto them I will multiply your seed as the stars of heaven and all this land that I have spoken of will I give unto your seed and they shall inherit it for ever Exod. 32. 13. Was it not the whole body of Israel And for whom is it that God promises to remember his Covenant with Jacob and also his Covenant with Isaac and also his Covenant with Abraham Levit. 26. 42. Was it not the whole Nation under suffering as there is exprest I will remember the land Either then Paul and Moses erre together with the list of Authours here mentioned or else the love election calling in this place is into a Church state and condition Argument 8. Eighthly If the ingraffing both of Jews and Gentiles be the fruit of Gods mercy the breaking off by shutting up in unbelief then the ingraffing is into the invisible Church by election and giving faith But the former is true verse 30 31 32. Ergo the latter Answ The priviledge of a Church-state which the Jewes once had and againe shall have is a mercy as may be seene Hosea 1. 6 9. Our Author addes What shall I say more It is so plain from the whole scope and tenour of the Apostles words that the ingraffing there spoken of is into the invisible Church by election and giving faith that from the first of the chapter to verse 13. there is scarce a verse but speaks of rejecting foreknowing election grace hardening giving a Spirit of slumber darkening the eyes stumbling falling or some equipollent terme to these and the Apostle doth plainly signifie his intention in all that discourse to be the shewing the mystery of Gods counsel in electing reprobating blinding conuerting one while the Jews another while the Gentiles so that I cannot but admire that Mr. Marshal should interpret the ingraffing of bare admission into visible Church-membership Answ 1. I would willingly learne what ingraffing by Election is I take Election to be an immanent act in God which is terminated in himself and not on the creature such expressions do not suit with so high pretendings to scholastical learning as every where may be seen in this Authour 2. I would have this Argument made up by taking in the assumption which can be no other then this But the Jewes in their fall from Church-fellowship cannot be said to be rejected hardened given to a spirit of slumber or that their eyes are darkened or that they have stumbled neither Election or Grace should have any hand in their Church-fellowship This must be the reasoning if there be any shew of reason in this heap of words and then all may well admire while he is in his admiration of others I say no more but that he is very weak both in Divinity and Logick that cannot presently upon the first sight discover the weaknesse and return a satisfying answer to this flourish of words Argument 9. Parallel places as is said must be understood of implanting into the invisible Church as Ephes 3. 6. 1 Cor. 12. 13. Gal. 3. 14 26 28 29. Answ Master Hudson page 132. hath not onely affirmed but proved that the Text 1 Cor. 12. 13. is meant of the Church as visible to whom I referre the Reader He places his greatest confidence in the first as he professes and thus enlarges upon it Now sure the Gentiles were made fellow-heires of the same body and co-partakers of the promise of God in the Gospel not by an outward Ordinance but by giving of faith according to Election Ergo the ingraffing Rom. 11. 17. parallel to it is not by an outward Ordinance but by giving Faith according to Election To this I onely say O that this were truth Then as the Apostle saith of Israel at their restauration all Israel shall be saved Rom. 11. 26. so we may say all England in statu quo shall be saved in the sense that he would understand salvation Whether we be by descent Britaines Saxons or Normans we are gentiles and consequently by his Divinity partakers of the Gospel by Fatih according to Election But it is too clear that
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
when it is well known that infant-Baptisme was not in that Councel of 66 Bishops at all agitated much lesse determined It was not put to the Question but taken for granted by all that were present The dispute and the determination was upon that which Fidus questioned which was the Baptisme of infants before eight dayes old and not infant-Baptisme how could he mean that it hath since continued in a streame by vertue of that determination or Canon when he very well knowes there was neither determination nor Canon upon it nor yet any need of it They determined that which in their meeting was put to the Vote that an infant under eight dayes might be baptized So that this Quaere as all the rest stands unsatisfied and antiquity cleared for infant-Baptisme It is yet farther said that many learned men in former and latter times take infant-Baptisme onely for an unwritten tradition giving us a list of Popish Writers that have spoke to this purpose a Cardinal in a Popish Councel Bennus Bellarmine and Erasmus that had scarce stept over the threshold from them To which we answer That it is no marvel if these making it their businesse to parallel unwritten Traditions with Scriptures some of them to preferre them before them and knowing infant-Baptisme to be in honour in all Churches do pin it upon unwritten Tradition that so they may advance the honour of unwritten Tradition with it yet even these cite Scriptures for it and so marre their own market of Traditions as those that procure them are forced to acknowledge When Bellarmine would argue the Scriptures imperfection and assert a necessity of unwritten Tradition then he can affirme that infant-Baptisme hath no other foundation but when he will defend infant-Baptisme against those that matter not Tradition he can finde Scripture for confirmation Foreseeing this Objection an Answer is brought out of Bennus That some things may be proved out of Scripture when the true sense of Scripture is evident and infant-Baptisme is proved from John 3. 5. but the sense whereby to prove it is manifest by tradition Becan Manual lib. 1. cap. 2. sect 24. It is very well known that these Jesuites will say as much of any point of Faith and leave the whole meaning of all Scripture to rest on the Churches interpretation continued by tradition As to the quotation of Protestant Authors so many of them as have kept up the honour of Scripture and made no defection from that way it onely speakes their boldnesse to affirme that any of them ever dishonoured infant-Baptisme in that way as to settle it upon unwritten tradition or to fixe it on such a bottome They very well know that as they defend the Scriptures full perfection and make it their businesse to oppose all that would have it ek't out by any thing that is unwritten so they assert infant-Baptisme on Scripture-foundation Can they think that they have to deal with such weak adversaries that whiles against their party they contend with Scripture-Arguments that infants ought to be baptized they will yield up the cause on the other hand to Papists and confesse the insufficiency of Scriptures But the homonymie or various acception of the word Tradition may deceive the unwary Reader Sometimes tradition is taken in the proper sense for that which is delivered or handed over from one to another in this sense every point of faith is a tradition and so is Baptism it self as well as infant-Baptisme in which sense Paul takes it 2 Thes 2. 15. Stand fast and hold the traditions which ye have been taught whether by word or our Epistle Sometimes tradition is taken for that which is delivered in word without writing as there is distinguished a tradition by word and a tradition by Epistle what Paul taught in his Epistles is a tradition and what Paul delivered by word of mouth is a tradition and both must be held Here somewhat seemingly is spoken for unwritten traditions by the Apostle For solution of which our Protestant Divines have taught us to distinguish between the doctrine it self that is delivered to us and the way and manner of delivery So Chamier de canone fidei lib. 8. cap. 1. sect 16. The former of those might admit of many sub-divisions The way of delivery is either by writing in the Scriptures or by lively voice by Gods Ministers as Chamier farther observes sect 19. Here again we must distinguish between words and things the words that are uttered and the doctrine that these words contain all words are not written all our words in Sermons are not written in the Scriptures all Pauls words in his Sermons are not written in Scriptures as appears by his distinction before delivered by word or Epistle but the doctrine it self that we deliver is contained there Paul preached nothing but that which Moses and the Prophets said should come Acts 26. 22. yet there were many words delivered by him which Moses and the Prophets never spoke They yet teach us to distinguish between that which is expressely written in the Scriptures and that which is by evident consequence thence deduced Amesius defending the Scriptures perfection against Bellarmine introducing unwritten traditions saith The Question is not whether in so many words all necessary truths are contained in the Scriptures but whether they may be gathered from thence in any expresse speech or necessary consequence Bellar. Enervat cap. 6. thes 1. Let Doctor Sclater in this be heard who speaking to this point saith Thus informe your selves 1. Where generals are delivered there are all particulars comprized in those generals intentionally delivered because generals comprehend particulars 2. Where principles and causes are delivered there effects are also intended as being virtually contained in their principles 3. Where one equal is taught all of like reason it taught quia parium par ratio and where there is par ratio there is par lex Where there is like reason there is like law So take contents of Scripture no instance of any point of necessary or but convenient faith and practice can be given but what is delivered in the written Word Doctor Sclater in 2 Thes 2. 15. and when they have well weighed these things they will finde small cause to believe that they have any advantage from these Authors Field it is said sayes The fourth kinde of Tradition is the continued practice of such things as are neither contained in the Scripture expressely nor the examples of such practice there delivered though the grounds reasons and causes of the necessity of such practice be there contained and the benefit or good that followeth it Of this sort is the Baptisme of infants which is therefore named a tradition because it is not expressely delivered in Scripture that the Apostles did baptize infants nor any expresse precept there found that they should do so yet is not this so received by bare and naked tradition but that we finde in
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-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
shall not enter upon that controversie what there is of the being of a Church under the Papacy The Papacy it self is none of it but onely a botch bred in it and cleaving to it onely this I say That he that shall oppose a Papist under the notion of a Christian shall bear his sinne and that upon the grounds that have been given Though a Papists damnable errors in the faith shut him out from the happinesse of Christians yet such an adversaries persecution renders him guilty of opposing the faith of Christ Jesus And he that follows with injuries a carnal Protestant because of profession of the sincerity of Religion in opposition to Antichristianisme is formally guilty of persecution The hearers resembled to the rocky ground suffer persecution for the Word as doth the good ground that brings forth fruit with patience Mat. 13. 21. But to come home with more cleare satisfaction A people of foully polluted Ordinance standing in opposition to a people of a pure and untainted way are as a people void of Ordinances are as a people without God in comparison The opposition of the purity of his service God accounts as the opposition of his great name though it be by a people that go under that name of his people And therefore though Elijah take so much to heart the pulling down of Altars set up by Jeroboam looking upon them as Gods Altars when it was done by Israel apostatizing and turned to Baal 1 Kings 19. 10. and in opposition to the worship of Baal makes that way of worship at Dan and â—achel a following of God yet we know how the Prophet from the mouth of God did cry out against that Altar which Jeroboam erected and foretold the destruction of it and the slaughter of the Priests that offered upon it 1 Kings 13. 2. and with what honour that act of Josiah is mentioned in accomplishment of this prophecy 2 Kings 23. 15. and the brand that lies upon Jeroboam himself in bringing in that worship of his 2 Kings 15. 9. scarce the like on any man in Scripture the man of sinne onely excepted the high phrases also in which this worship is set out making Priests for the high places and devils 2 Chron. 11. 14 15. with the heighth of guilt to which he rose in casting the Levites out from executing the Priests office Hosea 4. 6. And howsoever God often calls that people of the ten tribes by the name of his people as having Ordinances though miserably polluted yet in opposition to Judah where more pure Ordinances were enjoyed they are said to be without God without a teaching Priest and without the law 2 Chron. 15. 3. And fighting against Judah who could reckon up the particulars of the Ordinances of God in their purity they are charged to fight against the Lord God of their fathers 2 Chron. 13. 12. To come nearer home in an instance If the Turkish power should fall upon a Popish State under the name and notion of Christians they were guilty with Saul of persecuting the Lord Jesus If this Popish State fall upon a reformed Nation they are much more guilty A fouler sinne for a people of God in name and title to persecute his people in truth than for a people strangers to God to persecute a people onely in name and title Scripture prayers against Heathens we may fitly apply in our sufferings under the hands of Papists Pilate might have been guilty of persecution of a Pharisee under the notion of a Jew and yet that Nation was much more guilty in delivering up Christ into the hands of Pilate though Christ had been no greater than the meanest of his Disciples A Papist persecuting a formal carnal Protestant under notion of a man protesting against Idolatrous wayes blasphemes and persecutes that faith which he holds in opposition against those Antichristian tenents This man being thus persecuted persecuting another for the power of godlinesse professing the same truth is equally ye more guilty The very sinne of Cain against his brother Abel 1 John 3. 12. their Religions were both one and the same but Cains was onely in forme and Abels in power The result of the whole is to let us see what it is to oppose a people under any notion of Gods people upon any such account as belonging to Christ A man may have his reward giving to any in the name of a Disciple though he to whom he gives be such as God will never owne for a Disciple and answerably may incurre vengeance in opposition of one under such a name though with those on the rocky ground he be nothing lesse than such in deed and truth Fourthly Abundance of sweet consolations yet flow from this birth-priviledge and covenant-holinesse and that in several streames 1. In regard of Nations 2. In regard of Persons In regard of Nations they have royal transcendency above all others as alone worthy the name of a people Nigh unto God A people of hope Enjoying light when others are darknesse without hope and without God in the world The Psalmist reckons up many and sweet-blessings of a Nation That our sons may be as plants grown up in their youth that our daughters may be as corner-stones polished after the similitude of a palace that our garners may be full affording all manner of store that our sheep may bring forth thousands and ten thousands in our streets that our Oxen may be strong to labour that there be no breaking in nor going out that there be no complaining in our streets Psalme 144. 12 13 14. All these are singular National favours but onely serving to make up a comparative not an absolute blessednesse This one riseth higher and makes it compleat Blessed are the people whose God is the Lord. The glory pertaines to a Nation thus honoured Rom. 9. 4. Of such a people though otherwise mean and despicable as was Israel in the Wildernesse comparative to other Nations it may be said What Nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for Deut. 4. 7. No people can so bottome their prayers against adversaries as they who are the people of Gods holinesse This mercy is a birth-mercy to al such persons whose parents with Timothy from one to another have been Beleevers 2 Tim. 1. 5. and while national provocations break not forth which alone with God have separating and deafning power his eare is ready to hear and his hand to help while he sees not iniquity in Jacob nor perversenesse in Israel which I understand of National out-breaches from God which by Balaams counsel presently followed to Israels danger so long God is among them as the shout of a King and there is no sorcery nor divination against them Num. 23. 21 23. A Nation fast to God hath God fast to them The Lord is with you while ye are with him 2 Chron. 15. 2. In