before Antichrist was raised to his height and strength in his delusions and Antichrist still holds them of all sorts and sizes Either of both of these mayâ—e Negative or Positive Negative are such where the doctrine of faith is not laid Positive where it is mis-laid where edifying doctrines are not preached and where they are mis-preacht both tend to the Churches danger a house never compleat or built up entire but defective in several parts little differs from that which is ruinous The Apostle who is worthily stiled a wise Master-builder 1 Cor. 3. 10. makes known the whole counsel of God Acts 20. 27. and builds not up defective Churches 5. All errors being against Christ who is the foundation to bear up and carrie on the whole work accordingly as they dash upon Christ and obscure his glory whether more or lesse the estimate of the danger is to be taken These are either such that render Christ in an uncapacity to be our Mediatour and Saviour or such that are inconsistent in whole or in part with his Mediatourship of the former kinde are those that are against his person 1. Those that impugne the Godhead of Christ such that though they give him the glory to be above Angels yet will make him no more than a creature a God in title and place as are Magistrates not in nature or power An opinion that involves the Apostolick Church and all Churches in succession in idolatry giving the honour of God the worship due to God unto him who by nature is no God A doctrine that will make Christ an impotent and not an omnipotent head too weak for his work to govern the world and bring under his enemies 2. Those that deny his manhood as having not taken our flesh and so no suitable head but a phantastick or seeming body Those that are against his Mediatourship are either such that obscure or some way eclipse it as every errour doth that is any way considerable or such that raze if not utterly overthrow it in some of the necessary parts of it his Kingdome Priesthood or Prophetical Office These are overthrown either directly in termes of full opposition or else by consequence and this such that is either immediate and evident the truth being confest these cannot be denied or else the consequence more remote and not so easily discerned These things being premised we must bring it home to our purpose 1. Where fundamental truths are not only questioned doubted and disputed but abjured and denyed errours directly or by immedate clear consequence introduced so that the truth cannot be known but the errour must be seen and this declared by publick confession and generally held Christians are to be gone here are not sufficient edifying truths nor yet antidotes to preserve from danger when they would have healed Babylon and she would not be healed then it is time to forsake If any man come unto you and bring not this doctrine receive him not into your house neither bid him God speed 2 John 10. saith John much lesse then may we hold such communion with them It is said of Mice that when the house through ruines is falling they will be gone shall nature teach them to provide for their safety and shall nothing teach Christians to see to their own salvation When Jerusalem was to be destroyed according to Christs prediction and not one stone to be left upon another a voice is said to be heard crying Get out to Pella Foundation-breaches seen and suffered are as this voice to be gone such a Jerusalems walls are falling There is a flight too soon when care might keep up the buildings when with the poore man we may save and deliver the City Eccles 9. 15. They that preached Christ in those Churches of Galatia and preached down Circumcision and other points of Judaisme pleased the Apostle better then they that without such endeavour should desert it so those that had preached the resurrection in Corinth had better pleased then those that had left the place for their sakes that denyed it A Church may not onely degenerate but apostatize may not onely languish but lose her vital spirits may not onely displease her Bridegroom but suffer a divorce perhaps keep the title of a wife and indeed be a strumpet and want all evidence of relation to the Bridegroome 2. In the case of pollutions of a more inferior alloy a Christian may be necessitated to leave 1. When the food of life knowledge in the word or means to compasse it cannot be had In such a case it must be sought They must resolve with the Lepers 2 King 7. 3. not to sit still and die When the Priests and Levites left their suburbs and pessessions under Jeroboams government being cast out of their employment and the lowest of the people men of self-consecration set up in their stead after them out of all the tribes of Israel such as set their hearts to seek the Lord God of Israel came to Jerusalem to sacrifice to the Lord God of their fathers 2. Châ—â—n 11. 16. Being without a teaching Priest they were as the Prophet tells Asa 2 Chron. 15. 3. without the Law and without God and there was no staying there 2. When a man by compulsion is necessitated to give approbation to such pollutions in any such way that speaks his compliance whether it be by the civil power through unsufferable fines â—ulcts imprisonments unavoidable or peril of life Or by the Ecclesiastical power in excommunications when men are driven out or necessitated for soul-subsistence to go out there is full liberty and warranty to leave But when Ordinances in a saving way may be enjoyed with liberty and safety no Laws being enacted for their so heavy persecution or through indulgence or connivence not put into execution there the Churches good calls for good mens stay not their secession or separation There was not a little leaven in the Churches doctrine in Christs time errour was advanced into Moses chaire yet Christ himself with many other that waited for redemption in Jerusalem held communion as Church-members All was not right in every Church of the Saints to whom Christ wrote Revel 2. 3. and to whom Paul sent Epistles yet as they retained still the honour of Churches and the happinesse of Christs presence so we hear nothing of separation enjâ—â—ned or practised The condition of Beleevers in the Synagogue of Rome was otherwise The key of knowledge is there taken away the people not allowed to read it in private or to heare it in publick but kept reserved in an unknown language neither could they without capital danger keep themselves from compliances in their sinne so that reformed Churches did not in any unwarrantable way of Schisme leave but rather were left They forsook not the Church but the botches and corruptions in it though we were never forbidden to partake of their truths yet we are forbidden to partake of their sins lest we partake
in the same Church of Christ and not any of them did set up new Churches 3. The old Church-way of administration among the Jewes was then to fall that present administration to be taken down by Gods appointment and a new one to be set up according to his prescript 4. John set up a new Sacrament in a new way which after his days was the alone Church-way If any can shew as our seekers look after that Jesus Christ shall now put an end to this way and that they have a Commission for a new Sacrament of initiation then they speak somewhat for setting up new Churches in like manner CHAP. XLIII A dogmatical Faith entitles to Baptisme 3. IT farther follows by way of consectary that a dogmaticall Faith ordinarily called by the name of Faith historical such that assents to gospel-Gospel-truths though not affecting the heart to a full choice of Christ and therefore was short of Faith which is justifying and saving gives title to baptisme The Covenant is the ground on which baptisme is bottomed otherwise Church-Membership would evince no title either in Infants or in men of years to Baptisme But the Covenant as we have proved is entred with men of Faith not saving and therefore to them Baptisme is to be administred How the consequent can be denyed by those that grant the Antecedent Baptisme denied in foro Dei to men short of saving faith when they are in covenant I cannot imagine yet some that have confessed their interest in the covenant now deny their title to Baptisme and affirme If men be once taught that it is a faith that is short of justifying and saving Faith which admitteth men to Baptisme it will make foule work in the Church 1. All that hath been said for the latitude of the covenant may fitly be applyed in opposition to this tenent for the like latitude of Baptisme 2 All the absurdities following the restraint of the covenant to the Elect to men of Faith saving and justifying follow upon this restraint of interest in Baptisme 3. To make the visible seale of Baptisme which is the priviledge of the Church visible to be of equal latitude with the seale of the Spirit which is peculiar to invisible members is a Paradox 4. The great condition to which Baptisme engages is not a prerequisite in baptisme This is plaine to man is bound to make good his covenant conditions before his engagements to conditions no servant is tyed to do his work to gaine admission into service no souldier to fight in order to get himself listed under command But Faith that is justifying is the condition to which baptisme engages and no condition necessarily required to vest him in it 5. That Faith upon which Simon Magus in Primitive times was baptized is that which admitteth to baptisme Simon himself beleeved and was baptized Act. 8. 13. But Simons faith fell short of saving and justifying 6. In case only justifying faith give admission to baptisme then none is able to baptize seeing this by none is discerned and to leave it to our charity affirming that we may admit upon presumption of a title when God denies I have spoken somewhat chap. 38. and I refer to Master Hudson in his Vindication whom learned Master Baxter so highly commends to shew the unreasonablenesse of it Here it is objected First Objections answered When Christ saith make me Disciples of all Nations baptizing them he means sincere Disciples though we cannot ever know them to be sincere Object I answer Answ In case I make this first objection brought against me my seventh and last argument for me it will fully discover the weaknesse of it and thus I forme it All that are Disciples unto Christ and made disciples for Christ are to be baptized but some are made Disciples to Christ that are short of faith saving and justifying as hath been proved at large This Discipleship that Christ there mentions is such of which whole Nations are in capacity as is plaine in the Commission to which this Nation with others hath happily attained according to the manifold prophecies before cited of these the whole universal visible Church consists as is irrefragably proved by Mr. Hudson in his Treatise of that subject and his Vindication and most amply spoken to by Mr. Baxter in his plaine Scripture-proof of Infants Church-membership and baptisme page 279 280. Sir if you were my father I would tell you that when you say Christ makes no one City Countrey Tribe his Disciples you speak most malignantly and wickedly against the Kingdome and dignity of my Lord Jesus Hath he not commanded to disciple Nations Hath not the Father promised to give him the Heathen or Nations for his inheritance and the uttermost parts of the earth for his possession Psalme 2. And that Nations shall serve him And that the Kingdomes of the world shall be become the Kingdomes of the Lord and his Christ and do you not see it fulfilled before your eyes Are not Bewâ—ly Keder Minsters c. and England till of late as full Christs disciples and so Church-members as the Jewes were in covenant with God and so Church-members We are not all sincere True no more were they for with many of them God was not well pleased but shut out all that Nation of covenanters from his rest save Caleb and Joshuah We may have Pagans and infidels lurk amongst us unknown but they had many amongst them known In the mean time we as generally professe Christianity as they did to serve the true God And are you sure there is never a City or Town that are all sincere I think you be not or at least is there never a godly family as Abrahams was you cannot be ignorant that the terme Disciples in Scripture is given to more to the sincerely-godly And if whole Nations yea the whole Universal visible Church consisting of discipled Nations were all beleevers it were a happinesse then election would be as large as Vocation when Christ saith many are called but few chosen Secondly Object When he saith he that beleeveth and is baptized shall be saved here faith goes before baptism and that not a common but a saving faith for here is but one faith spoken of and that is before baptism 1. This is the weakest of all arguments to reason for a precedency of one before another Answ from the order in which they are placed in Scripture So we may say John baptized before he preached the baptisme of Repentance for his baptizing is put before his preaching of baptisme Mark 1. 4. and that those that he baptized did confesse their sinnes after their baptisme seeing it is mentioned after that it is said that they were baptized Mat. 3. 6. and both of these with a farre greater probability of reason seeing in both there is a narrative of the thing by the Evangelists and in the place in hand there is neither commission given for the work of baptizing nor yet any
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
that was a mighty motive to draw a party in war to have the gift of vineyards and oliveyards to be the fountain of honour able to make Captaines over thousands hundreds fifties It is no lesse to draw on a party in Religion as every turne of State respective to Religion is a clear evidence If these stumble upon truth they yet hold it upon such carnal motives that they are neither true to it nor receive the comfort of it Make truth then the greatest advantage there is glory enough in it without any farther garb to have it in admiration own it though with a scracht face where you find it though you be otherwise at losse it will bring an hundred-fold with it If I can but gain these things at thy hands I shall not feare that this piece shall run the hazzard of thy censure spare no errour in it so that thou wilt gladly take up and rest satisfied in all the truths that thou findest That truth may have the first place in thy soul is the desire and prayers of him that can do nothing against but for the truth Thomas Blake November 27. 1652 Imprimatur EDM. CALAMY An Advertisement to the Reader touching this second Edition READER IT was once the sad complaint of Reverend Davenant that Religionis nostrae mysteria quae sunt ad parem solatium animarum promulgata in solam penè litigandi pugnandi materiam vertantur The great mysteries of Religion those pretious Beamings of the Sunne of righteousnesse which were shed abroad for the begetting of spiritual heat and life in the beleeving heart were often eclipsed and their influence much debilitated through the intervening body of cloudy Controversies This way Satan gained upon the Church in its Infancy which gave occasion to that good admonition we have upon record from the blessed Apostle Heb. 13. 9. Be not carryed about with diverse and strange doctrines for it is a good thing that the heart be established with grace What these diverse and strange doctrines were Interpreters have their different thoughts which I shall wholly wave the Reader may yet observe the Apostle hinting at and tacitely reproving the pronenesse that was in men eagerly to pursue studiously to sweat and tug about empty notions whilest the spiritual sense and feeling of truth in the heart was little heeded The same Apostle traces Satan in the same design among the Colossians Cap. 2. Which puts him upon that pathetical exhortation Cap. 3. To seek the things that are above to lay out their zeal and centre their affections upon things of a more solid sublime and spiritual nature viz. the application of Christ in the power of his death and precious in-comes of his Spirit for the mortification of lust What unspeakable advantage this continued enemy of a beleevers life and comfort hath gained in our age not to mention the spoyles made in the intervening our present breaches sad decays two fully evidence yea so fully that did not a graciory word uphold and everlasting armes fix themselves underneath our ruines had been uncapable of any further breach In the midst of these astonishing providences and terrible dispensations the Lord such is his infinite wisdome and goodnesse hath brought forth meat out of the strong and honey out of the destroyer These windy stormes have through rich grace more deeply rooted some whilest others have been tossed to and fro these Controversal collissions have brought forth much light thus Satan lyes bleeding under his own weapons Among other precious treasures which the Church through mercy doth enjoy here thou mayest see truths of the greatest concernment to beleevers polemically vindicated practically improved that mens judgments might be ballanced and their hearts feel the weight of truth both which necessarily make up a beleevers acquaintance with the truths of Christ as they are in him The Covenant of grace both in its sure mercies and distinguishing priviledges is a truth of the greatest magnitude appearing rather as a glorious constellation than shining with the light of a single starre It is a rich Cabinet of Diamonds rather than any single jewel How far the Reverend Authour my ever Honoured and endeared Father hath been serviceable in the hands of Christ for the unsealing of this rich Cabinet the abundant acceptance which this Treatise found from men eminently judicious when it was wrapped up in the swadling bands of blurred papers before it went abroad doth fully speak I need not adde those many special acknowledgments from some of the ablest pens in the Nation which after the Authors death were found upon the file in his study much might be spoken by me did not my relation to him command a silence the Lydian Princes tongue would break no bonds when violence was offered to his father give me leave to apply that to the Reverend Author which sometimes was observed of the Athenian Orator that in his publique discourses he did not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but aculeos in animis auditorum relinquere And if I may without envy adde holy Melancthons pythy verse upon Luthers picture Fulmina erant linguae singula verba tuae But I shall forbear craving only thy patience in receiving an account how far thy gain will be doubled in this second Edition In the first the Learned Author was necessitated to take notice of several controversies which were then started these afterwards growing more personal therefore only beautiful in their season are in this wholly waved and truths asserted in Thesi In the first several expressions through the natural brevity of the Authours stile were obscure and occasioned the readers stumbling In this they receive an additional light what passages might seem abstruse now are enlarged In the first the method was unavoidably clouded in several places through digressions and appendices In this each head is digested in its proper place In the first several things were omitted which now upon second thoughts and deeper wading into the controversies herein handled are by the learned Authour in this inserted And the whol of this don by the Authors own hand which he had no sooner taken off and sent it to the Presse but the Lord dispatched a fiery chariot for him which took him away to the enjoyment of Truth it self what thou readest of him now was sealed with his death They that were acquainted with his state and frame of spirit in that juncture of time when it was finished must needs testifie there was no room for any carnal end to byasse or self-interest to steer his notions Respective to the doctrine here asserted I shall assure thee from the mouth of this blessed Author that as he sweetly laid down his life in clear and unspeakable assurance of glory so he dyed without the least Scruple in any of the truths here vindicated I shall no longer entertain thee in the porch but give thee possession of the house craving only thy Candor in the perusal of it orphane children
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
inflicts the Lord 4. His way of dealing as a Father in love and not in vengeance Now turne to Heb. 12. 5 6 7. and there we shall see the Apostle 1. Quoting this Scripture 2. Checking them for not heeding it 3. Commenting upon it Ye have forgotten the exhortation which speaketh unto you as unto children My sonne despise not thou the chastening of the Lord nor faint when thou art rebuked of him For whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth If ye endure chastening God dealeth with you as with sonnes for what sonne is he whom the Father chasteneth not These words of the Apostle confirm all the Old Testament proofs before mentioned give a shrewd check to all those that would cast them off and are a full New Testament-proof of the point in hand our aversaries tell us that the children of God in New Testament-times have that great and happy priviledge to be free from all chastisements for sinne The Apostle on the other hand sayes that it is their happinesse to be chastised and would be their sorrow if they were without chastisement For this cause saith the Apostle many are weak and sickly among you and many sleep 1 Cor. 11. 30. There we see judgements inflicted the persons suffering and the cause of suffering assigned The judgements are set out 1. By the quality or kinde such as were visible on the outward man as their sinne was open so was their suffering 2. By their several degrees in which they suffered some weak languishing under infirmities some sick taken with diseases some fallen asleep surprised with death The persons suffering are set out 1. By their multitude many 2. By the application of the stroke Corinthians had sinned and Corinthians suffered The cause is implyed in the illative particle For and exprest in the foregoing words their unworthy addresses unto the Lords Table sinfully eating and drinking they eat and drink their own judgement and though it cannot be said that all were in grace that thus suffered yet there were some at least in grace among them in that the Lord chastened them in the world that they might not be condemned with the world The Lord Christ speaks fully to this in his letter from heaven to Laodicea the Church of Rev. 3. 19. As many as I love I rebuke and chasten As Scripture expresly holds out this truth so it is also clear in reason if God should not hold up his Sovereignty in this way of exercise of discipline upon his children his love could not be continued to them but would be withdrawn from them as we see in Christs words but now mentioned Rev. 3. 19. as also in those words of Solomon and the Apostle Pro. 3. 11. Heb. 12. 5 6 7. The love of God is such to his children and such a league of friendship is past between them say our adversaries that it will not suffer him to strike them We say his love is such that he cannot forbear to strike and will not suffer that they should sinne and carry it with impunity There are indeed some such parents that are so indulgent that children must neither have check nor stroke from them what course soever they take they scarce hear words much lesse do they suffer stripes These call this love but a wiser then they calls it by the name of hatred Prov. 13. 24. He that spareth the rod hateth his sonne but he that loveth him chasteneth him betimes Pity will not suffer to make children smart But it is greater pity that the want of smart should bring them to the condemnation of hell Prov. 23. 13 14. With-hold not correction from the childe for if thou beatest him with the rod he shall not die Thou shalt beat him with the rod and shalt deliver his soul from hell A childe in sinne must either be beaten or spared Beating will not be his death but sparing tends to his condemnation The similitude is not ours but the Holy Ghosts One of the most terrible texts in all the Bible may be found as one sayes Hoses 4. 14. I will not punish your daughters when they commit whoredome nor your spouses when they commit adultery He spares not some that he may for ever spare them chastening them in the world that he may not condemn them with the world He spares some and everlastingly destroys them 2. Otherwise God would be reconciled to the sinne of his people and in league not only with their persons but with their wickednesse which is most abhorrent to his holinesse We read of Gods reconciliation to the world but never to the wickednesse of the world God may be at peace with those that have sinned not imputing their trespasses but he will never be at peace with sin 3. It will not stand with his honour to suffer his to go on in impunity in these ways Their wickednesse will be said to be by his allowance Men in sin are ready to say as the Psalmist observe that God is such a one as themselves Psalme 50. 21. and that because they sinne and he keeps silence And men of the world will say the same if his people go on in sinne and prosper This the Lord sees and takes care this way to prevent Ezek. 39. 23. And the heathen shall know that the house of Israel went into captivity for their iniquity because they trespassed against me therefore hid I my face from them He will make it appear that he is no patron to them in that which is evil 4. God hath given in charge to Magistrates his vice-gerents for to punish They are revengers to execute wrath upon them that do evil Rom. 13. 4. they are sent of God for the punishment of evil doers 1. Pet. 2. 14. They have no commission to spare upon supposal of any interest in God or grace when they are found in any acts that are wicked What they do God does they acting by his command and by vertue of his commission For further clearing of this point and if it may be to work a right understanding I shall lay down severall Positions 1. God considered in his absolute Sovereignty may inflict sufferings without injustice on his innocent creatures there is no absolute necessity that sinne should go before all manner of trouble Punishment cannot be without a fault that alwayes implies guilt where justice is followed Yet such is Gods Sovereignty that he may lay affliction where there is no transgression We do it upon our fellow-creatures we tread upon wormes that never did offend us God may much more do it upon his creatures yea God does it How much do bruit creatures suffer in the world and unwillingly suffer as the Apostle speaks Rom. 8. 20. and that from Gods hand that hath made them subject to these suffering that which God doth unto one creature he may do unto any creature that which he doth to the meanest he may do to the most noble creature As a potter may
24. of exhortation one of another Heb. 3. 13. of comforting of themselves together edifying one another 1 Thes 5. 11. of warning them that are unruly and comforting th feeble-minded supporting the weak 1 Thes 5. 14. of converting sinners from the errour of their wayes Jam 5. 20. which argues a well-ordered zeal for God and hatred of sin bowels of compassion towards a brother we finde their praise that have followed this councel 1 Thes 5. 11. we reade of separation from ways of sin and fleshly defilements 2 Cor. 6. 17. James 1. 27. but we reade not of any separation from Church-communion and fellowship in Ordinances thus given in charge nor in this way approved nor any presidents to go before us in it but we reade of an heavy brand laid upon it Jude 19. These be they who separated themselves sensual not having the Spirit yet seeing things may be so carried in societies that be aâ— the Name of Christ and Christian Professors brought to those straits that there is no abiding for such as would keep their garments unspotted it will be of use here to deliver certain rules for our help and guidance 1. A Church in covenant with God as before and keeping up communion in Ordinances is to be accounted pure where the pollutions or taints are not great nor many it is to be accounted a right beleeving Church notwithstanding some few lesser Errors We account a corne-field clean where some few tares and weeds are found a body healthful that is not without grudgings Christ from heaven gives commendations to those Churches which yet he taxes Rev. 2. 3. for failings There is that light in which Errors may be seen and shunned and rules for discerning things that differ If custom education conceit of Teachers or the like so dazle the judgement that the errour is swallowed howsoever that be a detriment a blemish as the Apostle shews of the wood hay and stubble built upon the foundation 1 Cor. 3. 12. yet it prejudices not salvation There is power of truth remaining to forme and frame Christ in the heart to direct the soul in a sanctified way to salvation 2. Where the Word is received and profest though polluted and defaced with additions and false glosses there is a Church though polluted and erroneous Where the essential parts of a man are in being there is a man though sick and diseased where corne is sowen and comes up there is a corn-field though over-run with tares and weeds The Churches of Galatia have the name of Churches though miserably defiled we deny not the Church of Rome the being of a Church having the Scriptures and several fundamental truths from thence as the Church in Christs time from the hand of the Scribes and Pharisees though the worst deserving the name of a Church of any people with whom the Word is continued No Church some have avouched But do her the most right and the being of a Church granted she is a hurch certainly miserably defaced monstrously polluted I will not rake in her sores it were easie to name many and loathsome ones I will only point at the causes Where food is scarce and that polluted and unclean there must needs be bodies diseased and distempered but so it fares with the Church of Rome when the Word should dwell in us in all plenteousnesse Col. 3. 16. they will have theirs dieted the Word kept in an unknown language as under lock and key that the children cannot come near it That on which they feed is not the sincere milk which only nourishes to growth 1 Pet. 2. 2. But they have their unwritten word to stand in equipage with the Scriptures mens Traditions made doctrines how many doctrines do we there finde by necessary consequence undermining those fundamental truths that are there profest where food is in no more plenty and no better it is no wonder to see diseases follow 3. That which especially denominates a Church pure or impure sound or tainted is the doctrine which they drink in the principles by which they are carried Where these are right this is an high praise where these are tainted this is the greatest blemish That which advances a Nation above all other Nations so that no Nation is so great as they that brings them nigh unto God is that which is their greatest honour and the pollution the greatest blemish where all is right in doctrine it can hardly be conceived but that there are at least a few names that defile not their garments though the more the greater glory This was the case of Sardis and therefore hath the honour to be one of the golden Candlesticks where Christ kept residence 4. Doctrines which are as the covenant-draughts between God and a people have their taints or crazes in the foundation or in the superstruction A breach in the foundation is the buildings speedy ruine while that stands somewhat of a building remains when that falls all falls and therefore Jerusalems enemies that thirsted after her total ruine say Raze it raze it even to the foundation thereof Psal 137. 7. These foundation-breaches in buildings may be either crazes threatning danger but repairable taken betimes may be holpen though a failing there is soonest helplesse or else it is a ruine or rottennesse that is irremediable irrepairable Truths doubted disputed questioned I call a craze in the foundation wonderfully dangerous not alwayes damnable the case of the Galatians of whom the Apostle stood in feare and was jealous over them through a godly jealousie even of their revolt from Christianity to Judaism from Christ to Moses from the Gospel to the Law These he calls Churches the members brethren though in a way to be no Churches entertaining those doctrines that cut off from Christ Gal. 5. 2. Here all those that are builders in Christs work that are pillars or any part of his house must be zealous as we see Saint Paul was in this Epistle quoted who will see the foundation of the house where he lives so undermined as every day to threaten ruine much lesse may we suffer the foundation in Christs house to be thus used This faith once delivered to the Saints is the common salvation for this we must earnestly contend Jude 3. for this we must strive together Phil. 1. 27. Truths denied abjured and resolved against as it was with Hymeneus and Philetus and the Apostle saw the Churches in Galatia in danger is a ruine and rottennesse that is irremediable and irreparable Besides breaches in fundamentals there are breaches in superstructions and these either more neer to the foundation or at a greater distance The nearer the foundation the more danger a breach is more sufferable near the top than at the bottome of a tower or castle There are errours of more affinity with those that overthrow bottom-truths and there are those that are not so nigh and therefore not so dangerous Such crept into the Latine Church
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
communion of the Spirit according to the election of God which is ever accompanied with perseverance Doctor Featly in his Pelagius redivivus hath these words which being so pertinent I shall transcribe Second parallel p. 38. To the place alledged Rom. 11. 19 20. We Answer saith he First that it is not meant of particular Beleevers and their danger of falling away from justifying Faith but of the people of the Gentiles in general and their danger of being cut off from the true Olive into which they were ingraffed that is from the outward profession of Faith and communion of the Catholick Church into whith they were admitted upon the rejection of the Jewes The Gentiles therefore ought not to be high-minded against the Jewes but fear lest God who spared not the natural branches should not spare them but cut them off also as he did the natural branches if they should grow proud and presumptuously secure Now there is no question but that a visible Church which at this time professeth the truth and is a Member of the Catholick Church may fall away from the outward and publick profession of faith and cease to be a part of the Catholick visible Church as the most famous and sometimes flourishing Church in Greece and Asia planted by the Apostles themselves now over-runne with Mahometanisme Idolatry and Heresie prove by their lamentable Apostasie deplorable if not desperate estate But Bertius and the Appealer should have their eyes upon the mark and point in question which is not in the doctrine of Faith but of the habit of faith not de fide quam credimus but de fide quâ credimus not of the publick profession of a Church but of a particular affiance of every true beleever in Christ A Member of the visible Church may be cut off but no Member of the invisible for Christ cannot have damnâ—ta membra any Members who shall not be saved as the approver of the Appealers book rightly gathereth out of Saint Austine in his reply to Fisher A Church or Kingdome generally may depart from the Christian Faith or renounce the pure profession thereof in publick and yet no true Beleever either totally or finally lose his Faith but either secretly in that state or Kingdome or else-where openly he may retaine both Faith it self and the profession thereof So Peter Martyr Loc. Com. pag. 491. speaking to those words Be not high-minded but fear Neither saith he is there here speech concerning particular men but of the whole company and body of beleevers deservedly therefore the Apostle doth warne them Be not high minded but fear For as the Church of the Jews hath ceased to be and also Africa Grâ—cia and Asia have lost many Churches so it is to be feared lest the same may now happen to Churches which seeme to stand let them not therefore lift up themselves 〈◊〉 â—n the words Thou standest by faith saith He speaks of the generality of Jewes and Gentiles and upon these words Be not high-minded but fear saith He speaks to the Gentiles in general from many of whom as is to be bewailed the Kingdom of God is taken away as at first from the Jews as Persians Arabians Syrians Egyptians Asians and many others so that this Authour hath lost not only this Argument but this whole Text For if Reconciliation World Riches be thus understood and cutting off in like manner then he sees this Chapter in the whole against him and in no part for him And if any Writer against Arminians understand by the World Rom. 11. 15. onely the Elect unlesse they mean an Election into a Church-state they do but give advantage to them there is not meant universally the whole world that is too large not yet they that shall be eternally saved out of the world that is too strict but the men whom God perswades of Japhet to dwell in the Tents of Shem all Nations dispersed through the world at the last Annotations on verse 12. Argument 3. Thirdly The ingraffing must be meant of that act whereby the branch stands in the tree as a branch this will none deny it being the very terminus of ingraffing as heat the terminus of calefaction but that is by giving Faith Ergo. The minor is proved from verse 20. where it is said By unbelief they were broken off but thou standest by faith whence I argue That act whereby the branch stands in the tree as a branch must be the giving that means whereby the branch thus stands But that is Faith v. 20. Ergo the act of ingraffing is by giving Faith Answ Here I shall willingly grant the conclusion and do affirm that it is by Faith that grown persons whether Jews or Gentiles do stand in a visible Church-fellowship such a faith upon which all called ones among which few are Elect are admitted Such a faith that gave Simon Magus title that Hymeneus had of which he made shipwrack 1 Tim. 1. 19. Doctor Featley in the words above mentioned shewing Bertius and the Appealer their fallacy shews this objector his The Apostle speaks of the Doctrine of Faith this objector of the habit The Apostle speaks de fide quam credimus this objector speaks de fide qua credimus The Apostle speaks of the publick profession of a Church He of a particular affiance of every Beleever in Christ He addes This conceit I conceived and still think is so farre from the Apostles expressions that there seemes to be no shew of such a sense in the words giving in his reason For there is not a word of taking into the Olive but by Faith verse 19 20. There is indeed here no shew of reason unlesse it can be affirmed that there is no faith but the Faith of the Elect and that which is justifying therefore if it please the Authour I shall enter the lists with him in these three Positions 1. That Faith is taken in more acceptions then one in Scripture All Faith doth not entitle to the Church invisible and therefore there is scarce shew of sense in his reason disputing from the Genus to the Species affirmativè or from the Analogum to the Analogatum 2. That the Faith here spoken to is as Doctor Featly asserts the doctrine of Faith not the habit Faith of Profession and not a particular affiance fides quam and not fides qua credimus and so the fallacy is clear and it will no more follow that the ingraffing is into the Church invisible because it is by faith then it will follow that because bruits have souls that therefore they have reasonable souls 3. That there is no such thing in all Scripture as ingraffing into the Church inuisible by Faith All ingraffing is into the body visible and therefore by a faith of profession 1. All ingraffing is into that subject which immediately receives what is ingraffed as the stock receives the syens but it is Christ and not the Church invisible that receives the Elect Beleever Christ
own merit It seems that Proposition of Christs That which is borne of the flesh John 3. 6. will not hold unlesse it must for ever continue flesh and no omnipotence of God shall be able to make it otherwise It is further said and yet it may be certain that the child of two unbeleevers may be federally holy at birth whether it be understood of Election inherent holinesse or outward holinesse if God please to work and declare it To this I onely say let that proposition stand till God by such a miracle confute or contradict it and whensoever he shall thus own such unclean infants as federally holy I shall be silent It is farther said But the issue of them that are not lawfully enjoyned as husband and wife cannot be made legitimate by God because it is contrary to the definition of legitimation which is a state consequent upon birth by the lawful copulation of lawful husband and wife So that the reply is brought to this because God by his omnipotence can make our uncleane ones holy and to make their uncleane ones holy is without the verge of omnipotence therefore his interpretation stands and ours must fall If we should put case in their manner that God should appear in approbation of a mans enjoying a woman out of marriage-society then there were a legitimation of the issue as he did the marriage of the brothers wife Deut. 25. 5. otherwise against the moral Law Levit. 18. 16. Or as some understand it the Prophets taking a wife of whoredoms CHAP. LII Gal. 4. 29. Vindicated THe next Scripture Text to make good the point in hand is Gal. 4. 29. As then he that was borne after the flesh persecuted him that was borne after the Spirit even so it is now For the clearing of which I have observed heretofore in the Apostles words there First the History Secondly the Mystery by way of Allegory Thirdly the parallel by the Apostle observed and applied to his own times The History we finde verse 22 23. It is written that Abraham had two sonnes the one by a bond-maide the other by a free-woman but he who was of the bond-woman was born after the flesh but he of the free-woman was by promise The Mystery by way of Allegory verse 24 25 26. Which things are an Allegory for these are the two Covenants the one from the Mount Sinai which gendereth to bondage which is Agar For this Agar is Mount Sinai in Arabia and answereth to Hierusalem which now is and is in bondage with her children But Hierusalem which is above is free which is the mother of us all The parallel in these words But as then he that was born after the flesh persecuted him that was born after the Spirit so it is now From whence this argument is drawn If there yet remaine in the bosome of the Church children borne after the flesh as well as those that are borne of the Spirit so that the distinction of births as applied to Abrahams seed still hath place among Christians then there is that priviledge of birth-holinesse still remaining The consequence is plaine Birth of the flesh in the Church gave a Church-interest The Apostles kinsemen after the flesh Rom. 9. 3. were all Church-members That there is is such a birth yet remaining the Text quoted makes cleare Ishmael was in Abrahams family and was by birth of his family and did persecute in the family and was by birth of his family and did persecute in the family as the Apostles shews out of Scriture History Men in the Church borne in the Church by birth-right of the Church do persecute as upon experience he affirms and so makes up the parallel There birth of the flesh is the highest honour they attaine when others have the same with an addition to it this implies two things 1. A birth of nature a childe by lineal descent of such a father 2. Outward prerogatives that accompany such a birth I know and have declared that this is not that which the Apostle here chiefly intends or is about to hold out But this I affirme that he occasionally layes down that which I here have delivered And by this free concession of mine any man in reason might have thought that I had prevented that which is still charged upon that which from this Text I have inferred or rather that which in this Text I have observed one largely shewing that these words in hand are a compound proposition which Logicians call a comparative proposition in which are two parts a Protasis and an Apodosis or rendring wherein that which answers the fore part first held out is expressed now that alwayes notes some agreement correspondence parity or likenesse whether in quantity quality action c. But according to my Apodosis or reddition as is said there is no such answerablenesse or likenesse as hath the shew of a comparison of things equal or alike as this is as the affirmative termes shew for who would conceive any better then non-sense in such a speech as this Even as Ishmael persecuted Isaac so the children of Christian beleevers are visible members in the Christian Church It were all one as to say even as Esau hated Jacob so godly men are heirs of heaven or have accesse to God The absurdity of which with him is so grosse that the man is amazed that I do not see it nor will confesse it Being above his strength to answer that sense which I give of the words he is pleased to take paines to make them up by his glosse into non-sense that so no answer may need But he well knows or might know that I have not to deale with the whole of that Protasis nor the whole of that Apodosis and not at all with the persecution there mentioned but onely with the distinction there let fall which is a distinction of births both in Abrahams family and in the Church in Gospel-times which the Apostle in his Application in those words Then and Now plainly doth demonstrate The truth which the Apostle supposes and takes for granted I have here to speak to and not to that which by way of allegory he infers from it or applies to it and so the list of authours here brought in by my adversary speaking of the persecution of Christians by Jews and Papists may all of them speak truth but none of them all any thing against me who deduce no more from the words but that a distinction of births is there laid down or rather taken for granted which is by the Apostle allegorised but the allegory is not at all within that which I am upon I met with like dealings from the same hand when I did compare 1 Cor 7. 14. with Gal. 2. 15. to make good a title to Covenant-holinesse by birth of nature both with Jew and Gentile I then heard those words of the poet Cerniâ—us an qui amant ipsi sibi somnia fingunt But the evidence of
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
negligence I am sure God may out of just prerogative And to have the line broken off assoon as the power of godlinesse in a race declines is to be infinitely above God rigorous and severe and the ready way to bring in a strange and monstrous confusion He goes on and sayes he will a little consider the Text in reference to them and then instances in that in the second Commandment shewing mercy unto thousands of them that love me and keep my Commandments as though that were the alone Text we had to rest upon Though much might be spoke by way of Animadversion of his Answer yet I forbeare Use may be made of that Text to evidence that it is no unreasonable thing to carry on a priviledge so farre from generation to generation and an easie reply made to most that he hath spoken Yet I build not a formal Argument upon it therefore I shall not spend time in it His second third and fourth Argument come in to fill up his Comment on that Text and therefore might have been answers not Arguments Fifthly he sayes that Text 1 Cor. 7. 14. seemes to tie the federal holinesse of the childe to the immediate parent doth not say the child is holy c. by vertue of a great grandfather And so it seemes to me also Those Corinthians being new Converts their issue had none but immediate Parents from whom they might claime their interest and by whom they might be entitled As the Parents themselves did claime it from no Parents or Progenitours at all their Ancestours having no power to communicate it Isaac and Ishmael had right of circumcision onely from their immediate Parent Abraham had right immediately from God Jacob and his posterity had right from Parents both mediate and immediate and these Corinthians from their immediate Parents onely and their children from Parents mediate and immediate Sixthly He sayes If that promise doth give this power to predecessours c. then though there are none to educate this childe For the ignorant profane parents will not but teach them how to break the covenant The predecessours cannot they are dead and are not yet we must seale to this childe c. Where do you see Churches take care of such children they must be of some bignesse and understanding before the Church meddle with them the immediate profane person brings him up in ignorance and profanenesse neither will take care to have his childe instructed by the Church as experience witnesseth too much Answ I understand here the covenant-promise as Acts 2. 39. by vertue of which these Jewes were children of the covenant Acts 2. 35. and not with limit to the second Commandment and then speak to it 1. Here is enough spoke to conclude the childes interest in case he shall be taught to break covenant then he is in covenant An Indians childe breaks no covenant with God And being in covenant he is interessed in the priviledge of the covenant 2. Let him make it up into formal Argument and then it runnes thus That childe whose immediate Parents will not bring it up in the power of godlinesse hath no right to Baptism This though it carry some fair shew with those that are not able to judge yet it is evidently false Those that were witnesse to themselves that they were the children of those that killed the Prophets were of the circumcision Matth. 23. 31. yea those that had crucified Christ were in covenant with God and their children in confederation Acts 2. 39. That counsel of the Prophet Zach. 1. 4. Be ye not as your fathers unto whom the former Prophets have cryed saying Thus saith the Lord of Hosts Turne ye now from your evil wayes and your evil doings c. might have been spared in case none had been received as Members in covenant but those whose fathers took all care for their education in the power of godlinesse and Stephen might have spared his reproof Acts 7. 51 52 53. or rather had runne upon a contradiction when he said Ye stiffe-necked and uncircumcised in hearts and eares ye do alwayes resist the Holy Ghost as your fathers did so do ye Which of the Prophets have not your fathers persecuted and they have slaine them which shewed before of the coming of the just One of whom ye have been now the betrayers and murderers who have received the Law by the disposition of Angels and have not kept it They stood vested with their children in that great prerogative Rom. 3. 1. The case of such children is sad but not desperate Though the Church cannot do the whole duty incumbent on a godly Parent yet it takes care for the dispensation of those Ordinances that are saving and Scripture calls by the name of Salvation I know some seeing the truth of title in such children to the covenant and consequently to Baptisme and therefore dare not deny them yet are so farre scandalized with this loose education of children that they will admit it onely with this caution that some undertake for their education and so those of loose life may have their children baptized because say they some difference ought to be put in all divine Ordinances between the pure and impure for the comfort of the godly the censure of the wicked and the edification of all But I wonder how this difference of pure and impure is seen between childe and childe that is tendered to Baptism As to covenant-holinesse they are both equal otherwise these mens undertaking would very hardly give them admission and as to real-holinesse neither have it by communication from their Parents otherwise say they the Ordinances of God cannot be kept without blot and pollution I wonder what pollution these mean I know none in children but Original sin and the childe of the best Parents is tainted with it and let us take heed of busying our selves with more care for preservation of Ordinances than ever God himself took about them If these thus borne have no right at all I suppose they should not be admitted with any caution whatsoever Master Cawdry observes and seemes to be of that judgement that some think this proviso to be too hard I confesse I am of that minde If notwithstanding so sad discomforts in such Parents infants stand vested in any such Birth-right-priviledge why should it be suspended on the courtesie of such undertakers being by birth-interest Christians they must not on this account passe for Heathens And how hard is it to impose such a burden upon any that is not ready to adopt the issue as his owne and in such case his undertaking upon that ground brings the charge of a father upon him This will soone grow into the bare formality of former Susceptors God-fathers and God-mothers without any real advantage to the childe If by education be meant such as a godly Parent ought to give none will be found to do it If onely education in the way of a Christian as in
a Corner Stone that uniteth both sides of the Wall together but when that falls then the wall falls with it Then one is for this Minister and another for that then one liketh this and another the contrary and thus seeds of contention and division are sowen which may come up too fast hence the presence of a Godly Grave Wise Pastor is very necessary it is the Spirituall defence of a People which made him cry out when the Prophet was taken My father my Father the Chariots of Israel and the horsemen thereof 2 Kings 13. 14. And now we come from the Doctrinal part to the practicall And although my custome in such Sermons is not to discourse about the Dead they being like Anatomy Lectures for the good of the living yet because we are celebrating the Funeralls of a Learned and Godly Brother who by his Office was in publick station in the Church of God I shall briefly speak to some few of those Ministeriall qualifications that were in him mentioned in the Doctrine not imitating Nazianzen who in his Funerall Orations of his Father as also Athanasius Basilius and others industriously gathereth up every thing that may make to their praise if not hyperbolically exceeding sometimes but I shall rather come short of what might be spoken And first his Doctrinall abilities and parts in controvsrsall points are sufficiently known by the Books he hath written those Children will resemble the Father though he left no bodily ones It is true there were some particular opinions and contests he was fallen into with other Learned men on whose side the truth did stand you will not judge it meet for me to interpose onely because of the difference that is sometimes in Judgement between Godly men we see some by profaneness gladly have it in their mouthes saying what heed is to be given to these Ministers there are not two of a minde They write against one another they have Book against Book and then some good people they are offended what shall we do say they we look upon both as Godly and yet they cannot agree because I say of this offence I shall speak a little to it First that this difference amongst our selves is an old objection The Pagans and the Jewes urged it against Christianity whose Arguments Clemens Alexandrinus answered retorting upon them the same divisions the Philosophers likewise objected this to the Christians when that Synod was gathered together at Nice as the Centuriators inform us Though Augustine lib. de vera religione brandeth them for this that the Heathens though they had divers schools yet they had Commune Templum a Common temple which argued they worshipped their Gods more out of Custome then because of their opinion 2. We are to know that all the Godly do know onely in part perfection in knowledge and unity is reserved for heaven there will be no parties no dividing opinions there will be no different Forms and wayes of worshipping of God in that place so that although this difference amongst the Godly be as Calvin said to Melanctlhon pessimi exempli of a very bad example yet if we consider that the measure of Light grace in this world is imperfect then we may not wonder at such breaches had not Paul and Barnabas a Paroxisme a sharp sitt for to understand the Word in a good sense as some would because the Word is used so Heb. 10. 24. is very improbable Austin and Hierome Chrysostome and Epiphanius had great contests 3. The differences of Godly Ministers are not in fundamentals They all build gold and precious stones though some may adde hay and stubble Lastly a brotherly and amicable disquisition into truths controversed not fundamentall but between Godly men though different in Judgements is very lawfull and usefull indeed if this be done with pride passion scornfull and disdainfull words despising the gifts of others This is not a dead fly but a dead toad in the box of ointment that maketh the wise Reader think men do regard opinions not so much as they are Gods Truths but as they are their opinions wherein they must have glory But return we to our Learned Brother as God had given him such Doctrinall Abilities so also was he Prudent and Wise and wise to direct such as were troubled in their minde and perplexed about what they were to doe It is true it pleased God before his sickness to exercise him with some sad and black thoughts sometimes tending to the great dejection and discouragement of his soul but by this we see that comfort is not a flower growing in our Garden that we can pluck up when we will God is the God of Comfort only he giveth it when he pleaseth and he taketh it away again as he pleaseth Christ had an Angel to comfort him in his Agonies so that all both Ministers and People are to take Gospel-Consolations as mercies from heaven not as the work of our hands In the next place the diligence constancy and faithfull Preaching of your Godly Pastor is not unknown These walls these seats can sufficiently beare witness thereunto Though you a great People and he declining in age yet a laborious Preacher to you and a great Student in private The Catechizing also of the younger sort of people discovered his vigilancy and it was the earnest desire as he would have you informed and request of your dying Pastor that the younger Persons of this place would readily and willingly submit to that order Besides all this his writing for the publick good of the Church still demonstrated his faithfulness and zeal herein when the Persecutor had cut out Cyprians tongue and then banished him yet he made a supply by his Pen but our Learned Brother was willing both by Tongue and Pen to edifie the Church of God so that both his opuscula and his opera will praise him in the gates His tenderness of Spirit likewise was exceeding much and as in soft wood wormes sometimes breed to weaken it so did as you heard discouragements sometimes lie upon his soul but the Lord did quickly blow over the clouds and as I am informed his expression was That he dyed with full satisfaction of Spirit and communion with God Lastly you are not ignorant of the way he took about the Sacrament that he was not for the promiscuous Admission of all thereunto and therefore when a late Writer Mr. Humphreys would have gathered such conclusions from his principles he was willing publickly to vindicate himself and to shew his dissent herein All this though comparatively little I have spoken not to exalt man for what have we that we have not received but to bless God and magnifie him who giveth such gifts to men he that praiseth the gifts and graces of any thereby extolleth God as he that commendeth a Picture magnifieth the Artificer that made it and thus we take our dear and last farewell of him and come to you sheep left without a shepheard