Divinity-knots Vnloosed OR A CLEARE DISCOVERY of truth by resolving many doubts according to Scripture Orthodox Divines and sound Reason so as weake capacities may receive satisfaction therein TO WHICH PURPOSE A Number of Points are explained by familiar Simile's A TREATISE INTENDED specially for the instruction of young Christians in ROTHSTORNE parish in CHESHIRE But published for a further extent of the benefit thereof to the Israel of GOD. By Adam Martindale one of the meanest Labourers in the LORDS Harvest 2 Tim. 2.7 Consider what I say and the Lord give you understanding in all things 1 Pet. 5.10 The GOD of all grace make you perfect stablish strengthen settle you London Printed for John Hancock in Popes head Alley neere the Royall Exchange 1649. Divinity-knots Vnloosed OR A CLEARE DISCOVERY of truth according to Scripture Orthodox Divines and sound Reason so as weake capacities may receive much satisfaction and benefit Herein seventy five Doubts are resolved drawne from these severall heads most in Controversie Viz. Touching the Scriptures and God his Decree and Creation Of Providence Of the fall of man Of the Law of God and the two Covenants Of Christ the Mediator Of Free-will Of Calling Justification Adoption Sanctification Faith Repentance and good Workes Of Perseverance and Assurance Of Christian Liberty and Liberty of Conscience Of the Civill Magistrate and Church-Censures Of Religious Worship and of the Sabbath day Of Oathes Of the Church Of Communion of Saints Of the Sacraments By Adam Martindale one of the meanest Labourers in the LORDS Harvest London Printed for John Hancock in Popes head Alley neere the Royall Exchange 1649. To my Deare and precious Father CAPTAINE JAMES JOLLIE AND To my present and quondam Hearers at Rothstorne in Cheshire and Gorton in Lancashire Dearely Beloved THough the Title-page informs you for whose sake I was especially induced to write this small Treatise it was neuer intended by me that any party of you should wholly monopolize my thoughts of love and Christian respect but howsoever my duty presseth me more in reference to the charge I daily undergoe then to thrust my Sickle into anothers Harvest Yet since this comes on the publique Theatre you may all challenge as well a share in it as the Author whom all of you may justly claime though in different relations peradventure to be your owne Concerning the Booke it selfe it behoves me not to say much To dispraise it beyond my owne judgment were sinfull modesty to praise it above desert unsufferable arrogancy Medio tutissimus c. The best course is to leave it to your Christian perusall and charitable survay and so I doe telling you onely that nothing save the weaknesse is mine owne For the main substance though the most of it came immediately out of my memory in this forme you see it without any considerable consulting of Authors was of that store which in reading the Scripture and other Divinity Bookes and hearing Sermons conferences c. I had before treasured up Some things indeed there be which you shall hardly meet with in any VVorke yet extant but those I also disclaime as none of mine For so farre as the truth of GOD appeareth in them the spirit of God the guide to and in all saving truth in whose hand I am at the best but an Instrument may justly appropriate it to himselfe as his right and due Though sometimes I am forced to clash with unsound opinions I haue concealed the Authors Names as having a desire to vindicate the truth not to provoke any to vindicate himself for which cause I have not onely declined all bitternesse of expression which I think below a Christian at all times but also the recitall of their owne words formally contenting my selfe with the matter least it should too plainely appeare who owneth the Tenets I oppose If notwithstanding all this any be disposed to wrangle with me I shall hardly trouble the VVorld or my selfe so far as to rejoyne to such replyes But if I be reasoned with in the spirit of meeknesse whether it be in this publique way or any other I dare with a safe conscience and shall be ready as my occasions will permit to give an account in a brotherly way to any that shall desire satisfaction concerning any thing herein asserted Thus I commet both you and this small piece to the blessing of GOD remaining Yours in the affaires of the Gospell A Martindale Strethill Aprill the 9. 1649 Divinity-knots unloosed CHAP. I Of the Scriptures and by the way of the light of Nature 1. Doubt IF the Scripture be a perfect rule a 2 Tim. 3.16 17. Psa 19.7 Deu. 12.32 Pro. 30.6 Isa 8.20 Revel 22.18 19. how can the light of nature be of any use in spirituall matters Resol A rule may be sayd to be perfect in three cases 1. When there is a perfect enumeration of and provision for all particulars that possibly can fall under it 2. When it runs in generall tearmes and is comprehensive enough to include whatsoever is to be taken within it 3. When it particularizeth the principall and expresseth the rest more generally As for example * This homly Simile though it may seeme ridiculous to critick wits is of great use if well considered for the clearing of this questioned truth to the capacity of weak Christians for whose sake this worke was undertaken In a Lease we account the rules perfect which a Tenant is to walke by in occupying the ground which is letten him if 1. it give him particular leave to pasture mow and sow or secondly say in generall tearmes he is to have it to all tenantly uses or give way that the Tenant shall have it for tillage and all other tenantly uses Now the Scriptures are perfect in the last sense they deliver particular rules for all the maine poynts of Faith and practice but matters of circumstance and inferiâ—ur alley are comprehended perfectly though more generally And therefore as he that holdeth his Living to all Tenantly uses had need of so much judgement as to drawe this generall into particulars So when the Scripture entreth not upon the particulars but in the generall commandeth order decencie and edification b 1 Cor. 14.26.40 we had need of the light of nature assisted by the spirit of God to judge according to the generall dictates of Scripture what in such a time and such a case may make for order decencie or edifying 2. Doubt How can Ministers tell us what the Word imports in the Originall of any text they quote seeing themselves as some with probability affirme never saw the Originall Resolution By the Originall we doe not meane the first Copies that were written but faithfull transcripts of them in the same language and these none can deny us to have seene except they will deny withall that our Bibles in English which are translations thereof are the word of God which the Objecter seemeth not to doe And yet although we
his Soveraigne purposeth in his heart to pardon him this intention of his suppose it be unalterable is but a purpose to pardon not to pardon formally nor yet though the manifestation thereof be added except it be in a judiciall way for though it be never so well knowne that the King intends to forgive him yet he is not forgiven till his pardon be sealed and confirmed according to Law and then his assurance and selfe satisfaction ariseth from the sight or knowledge thereof In like manner though God hath chosen the Elect before the World was that they should receive in Christ the forgivenesse of sins and this his decree unalterable and as to God before whom all things are present they are already pardoned in the same manner that Christ is called the Lambe slaine from the beginning of the World for the certainty and efficacy thereof though he was actually put to death till the fulnesse of time yet as to them the pardon hath not actuall existence till God give them Faith in Christ whereby they receive the actonement but till they beleeve they want not onely the assurance of forgivenesse but forgivenesse it selfe for they are Children of wrath o Joh. 3.36 Eph. 2.3 and condemned persons p Joh. 3.19 This considered I cannot but greatly wonder that any learned man should without warrant of Scripture and against the streame of Commentators expound forgive to signifie declare forgivenesse a thing vastly different though subordinate to it upon one slender reason not to be owned by such a man For what though a man ought to pray in Faith and this Faith demonstrates that our sins are already pardoned which is the strength of the reason brought seeing I have proved before q Doubt 30. answered that a Beleever is not free from correction though from condemnation be is As for David I have before r In the Resolution of the 25. Doubt overthrowne the pretended difference between the Covenant of Crace under which he lived and that whereunder we live Nor can I think that he was under any temptation when he writ the 25. and 51. Psalmes in which he frequently beggeth pardon I readily grant that some passages of the 77. Psalme were spoken in such a temper for himselfe tells us so Å¿ Vers 10. but that any thing in these Psalme t Viz. 25. 51. was so spoken is impossible to be proved either by themselves or any other Scripture which is a strong argument to me that he was himselfe and did not personate a Beleever in his sinfull doubtings when he spoke thus especially considering that he seldome or never leaves any Errour on record without some dash or brand to know it by And therefore till some man shew me as good ground to prove him under a temptation when he asked forgivenesse as when he sayd God had forsaken him I see no reason why the places should be parallel'd and the one expounded by the other CHAP. VIII Of Free-will 31. Doubt HOw can any be said to have Free-will whereas naturall men are taken captive by Satan at his will a 2 Tim. 2.26 and those which come to Christ are drawne by the Father b Joh. 6.44 Resol The will of man may be depraved by corruption or regulated by grace but destroyed or violently forced by neither One may be so powerfully perswaded by reasons and importunity that he cannot say nay and yet not necessitated to yeild or deny but acteth freely So in the will of man though corruption be so forcible and prevalent in its instigations in the unregenerate that they cannot but will and act iniquity yet is not the will violently hurried and dragged like a Beare to the stake as we say but complyingly as when a blind man is led by another and when as grace acts the will it doth not take it prisoner or carry it headlong but perswades it for when Christ draweth his people become willing c Psal 110.3 and run after him d Can. 1.4 32. Doubt Let mee understand you thorowly Doe you meane that man since the fall hath Free will to good or evill so that he wants no power but will onely to beleeve and repent Resol By no meanes no more then a mad or possessed man can dispose of his owne strength for his owne good For though I hold that the will of man is not lost nor absolutely determined this way or that by any inevitable necessity in causes purely naturally yet withall I asserted that by the fall of man the will is wholly depraved and as long as corruption is the guide it must needs act corruptly and not otherwise To make this plaine consider one of the Simile's I used concerning a blind man led by another You know a blind man followeth his leader freely that is he is not haled or dragged away forcibly which notwithstanding I hope no man will say that a blind man which relyeth wholly on the guidance of his leader can goe whither he will and escape all dangerous places of himselfe but according to his guide so is his going So the will of man acts freely but it seeth not by its owne eyes but is guided by the understanding which because of corruption is a false guide to it and therefore untill God by his spirit sanctifie the understanding to be a faithfull guide to the will it must needs act perversly though freely 33. Doubt If a man in his naturall condition cannot doe good or evill as himselfe willeth why is he blamed for it or exhorted to amend Resol If a man by his owne unthriftinesse make away his estate is he not still suable for his debts though unable to pay them And when God gave us ability to doe his will and we lost it through our owne default are we not still debtors to his justice May not he blame us for making oure selves uncapable And whereas the Scripture calleth on us for amendment it is to convince us of our wants and insufficiencie that we may the more seriously seek to him that hath promised to ease and heale them The Prophet bids us make our selves new hearts e Ezek. 18 31. and yet David desires God to doe it f Psal 51.10 So then it must be our aime but Gods act g Rom. 9.16 CHAP. IX Of Calling Justification Adoption Sanctification Faith Repentance and good Workes 34. Doubt IF God love his people when they are in their blood i. e. in the height of their sinne what need they to be called justified adopted and sanctified For if God love them he will ever love them and therefore they must needs be saved though they were never called c. Resol I might aske you a like question If God loved the World a Joh. 3.16 why should he give his Son for it seeing whom he once loveth he ever loveth The truth is the LORD loveth his Elect whilest they are finners but not as they are sinners
A man may like a piece of Land which as yet brings forth nothing but thornes and bryers not because such or that of it selfe it will grow better but that by his owne worke he can make it fruitfull So God loveth an Elect sinner but it is with respect to his owne graces in time to be planted in them b Eph. 1.4 2.10 And therefore it is necessary that those which God from eternity loves be in time called by the Word and Spirit except such as are incapable they being created in Christ Jesus unto good workes c. c See the Scripture last cited 35. Doubt If we be justified freely d Rom. 32.4 how can God have respect to Faith in justifying us Resol As a hand receiving a gift hinders not but the gift may be free though perhaps such a thing as cannot be received without a hand to take it even so Christ for our justification is freely bestowed on us though we cannot possibly receive him without Faith howsoever he may be tendered to us But that all cause of objection against the freenesse of this worke on Gods part may be abundantly removed even Faith it selfe the hand which receiveth Christ and all his benefits e Joh. 1.12 is freely given us f Eph. 2.8 36. Doubt What need we sanctification repentance or good workes if we be justified by Faith alone g Rom. 3.28 Resol Faith which justifieth is not alone though Faith alone justifie instrumentally I meane else it is God that justifieth h Rom. 8.33 for as the fruit-bearing tree is not without leaves though the fruit soring not from the leaves either by intervention or concurrence but from the tree immediately So a lively and justifying Faith purifieth the heart i Acts 15.9 from which sanctification and good workes have their rise And therefore that Faith which in due time doth not shew it selfe in workes is not a saving but a dead Faith k Jam. 2.17 18 19 20 though they neither prevent not assist Faith in the act of justification 37. Doubt If Christ and all his benefits belong to Beleevers how can Heaven be conferred on persons as a reward for their good workes Resol Heaven is not bestowed on any by way of just recompence of his workes for the best are unprofitable Servants l Luke 17.10 how then can their workes purchase Heaven But God who can as well reward according to workes in mercy m Psal 62.12 as Justice doth abundantly repay them for all their paines and service by putting them in possession of that Kingdome which he ever intended them without respect had to the worth of their workes Simile or repentance A Father at his death doth abundantly reward his Sonne for his obedience when be gives him his Lands although he had long before out of meere Fatherly offection stated them on him So God useth to reward those that serve him with the same things which before he had freely promised them Upon Abrahams obeying of God and non-resusing to offer up his onely Son God promised him a large reward and this is that he shall have a numerous and happy seed wherein also all Nations should be blessed n Gen. 22.15 16 17 18. And yet that which is here bequeathed to Abraham as a reward of his obedience was before this time steated on him by free promise o Gen. 12.2 15.5 In the same manner and order God rewards his people for their obedience and service to him done when he bestowes on them that heavenly Kingdome which hee purposed should be their inheritance before the world was 38. Doubt What need we to beleeve seeing p 2 Tim. 2.13 GOD will be faithfull though we beleeve not Resol The Originall Word which is translated we beleeve not q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only such a word as denotes the present time r 1 Viz. being the present tense but also it and another of affinity with it ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are frequently used for the hesitations and staggerings of the faithfull and doth not import a privation of the habit of Fiath by infidelity for that is damnable t Mark 16.16 Joh. 3.36 Mat. 17 20 Mark 9.24 16.11 14. Luke 24.11 41. But onely a negation or rather a suspending of Faiths acting in some juncture of time which the Text quoted in the Margent will sufficiently cleare especially to him that is able to peruse the Greeke Copy And therefore I can see no more in the Text alleadged but only thus much If we beleeve not that is if for the present or sometimes we by reason of weaknesse discontinue or intermit actuall beleeving not being able to hold to a constant course in acting Eaith on the promises of God we must not measure God by our selves as if he started aside from us as often as we from him but will still remaine faithfull which if he should not doe it could be no lesse to him who by an excellency is called faithful and is faithfulnesse in the abstract then a denyall of himselfe 39. Doubt How can we be sayd to have faith and yet cannot worke miracles u Mat. 17.20 Resol The ordinary answer is as I take it that Christ in the place cited meaneth not Faith in the generall much lesse justifying Faith in speciall but a certaine sort of Faith specifically different from the saving whose adequate and was miracle-working whereof he was then treating which distinction other Scriptures will sufficiently warrant w Mat. 7.22 1 Cor. 13.2 But a learned man of these dayes hath a more subtile notion which is that Faith is a resting on a promise without which it is not Faith but presumption And so the sense is that whatsoever God promiseth we may beleeve and hope for and accordingly will the issue be how difficult soever it appeare 40. Doubt If the persons and actions of Beleevers be not perfectly free from sinne how can either of them be accepted with God which bates and abborres it Resol God indeed hates and abhors the sins of the Elect yet their sins being layd upon Christ nothing hinders why their persons and actions may not be accepted through him 41. Doubt If no sin can be so great but upon repentance it may be pardoned how comes the sinne against the holy Ghost to he unpardonable Resol No sin for the matter of it can be so great but it may be pardoned but that wicked action which considered simply might be forgiven may through the concurrence of aggravating circumstances become unpardonable Two men may be guilty of the same kind of transgression if respect be had only to the materiality of it and yet the one sin against the holy Ghost the other not Paul blasphemed and was forgiven x 1 Tim. 1.13 the Scribes and Pharisees blasphemed and could never be forgiven y Mat. 12.24 31 32. Mark 3 22 28 29. for he
pardon already procured by Christ shall be found culpable at that day and the sentence of condemnation pronounced against him though he had onely one idle word to answer for Postscript SOme Friends expected ere this time I should have published a Treatise tending towards accommodation in Church discipline which they know I have made a considerable procedure in Others of a maligning spirit scoffe at me as if to finish it were either impossible or vaine To both these I shall onely say thus much Viz. That however the perusing of many tracts for the materials therein improved together with multiplicity of imployment in an unsetled condition and withall the want of a Book or two which yet I cannot attaine have hindred the perfecting thereof I hope it will not be long ere it have its due from me After which if its prolixity hinder not but that I mry have a faire opportunity to make it publick I shall send it abroad and my prayers after it for a blessing thereon If not though the fault will not be mine I shall make amends as farre as I can either by Printing an Epitome thereof or at least by suffering such Friends to peruse it in writing as desire the same July 30. 1649. Imprimatur Joseph Caryl The Texts of Scripture Places in the Booke Gen. 1.5.8.13.19.23.31 Chap. 12. Resol to 56. Doubt Gen. 6.6 Chap. 2. Doubt 3. Gen. 17.7 Chap. 15. Resol to 64. Doubt Gen. 17.14 Chap. 6. Resol to 24. Doubt Levit. 12.1.2.3.4 Chap 15. Resol of 64. Doubt Numb 15.30 Chap. 6. Doubt 24. Deut. 6.13 10.20 Chap. 13. Doubt 57. 1 Sam. 15.11 Chap. 2. Doubt 3. Isaiah 45.21 Chap. 2. Doubt 6. Matth. 5.26 Chap. 6. Doubt 73. Matth. 5.34 Chap. 13. Doubt 58. Matth. 12.36 Chap. 16. Doubt 75. Mat. 17.20 Chap. 9. Doubt 39. Mat. 19.13 Chap. 15. Resol to 64 Doubt Mat. 28.19 Chap. 15. Resol to 63. Doubt Mark 10.14 Chap. 15. Resol to 64. Doubt Mark 16.16 Chap. 15. Resol to 67. Doubt Luke 12.59 Chap. 16. Doubt 73. Luke 18.15 16. Chap. 15. Resol to 64 Doubt Acts 2.39 Chap. 15. Resol to 64. Doubt Acts 15.10 Chap. 15. Resol of 63 Doubt 1 Cor. 7.14 Chap. 15. Resol to 64 and 68. Doubt 1 Cor. 7.23 Chap. 11. Doubt 47. 1 Cor. 11.28 Chap. 15. Doubt 70. 1 Cor. 12.28 Chap. 14. Resol to 59. Doubt 1 Cor. 14.26 Chap. 12. Resol of 52 Doubt 2 Cor. 3.6 7 8. Chap. 6. Doubt 25 2 Tim. 2.13 Chap. 9. Doubt 38. James 5.12 Chap. 13. Doubt 58. 1 John 3.14 Chap. 10. Resol to 46 Doubt The Capitall Contents of this short Discourse CHAP. I. Concerning the holy Scriptures and by the way of the light of Nature p. 1. Chap. 2. Of God p. 4. Chap. 3. Of Gods Decree and of Creation p. 6. Chap. 4. Of Providence p. 10. Chap. 5. Of the fall of Man p. 13. Chap. 6. Of the Law of God and the two Covenants p. 16. Chap. 7. Of Christ the Mediatour p. 22. Chap. 8. Of Free-will p. 28. Chap. 9. Of Calling Justification Sanctification Adoption Faith Repentance and good Workes p. 31. Chap. 10. Of Perseverance and Assurance p. 38. Chap. 11. Of Christian Liberty and Liberty of Conscience and withall of the Christian Magistrate and Church-censures p. 47. Chap. 12. Of Religious Worship and of the Sabbath-day p. 49. Chap. 13. Of Oathes p. 54. Chap. 14. Of the Church and Communion of Saints p. 56. Chap. 15. Of Baptisme and the Lords Supper p. 57. Chap. 16. Of the state of Men after death and withall of the Resurrection and last Judgement p. 80. FINIS
22. will prove he might but such a case never did not will fall out However to our capacity the justnesse of God should not shine so perspicuously if he should damne a Creature that never sinned for then should he inflict undeserved punishment whereas in the course he now takes he onely denyeth undeserved savours and layeth on them deserved penalties 11. Doubt But if Gods decree binde not men to a necessity of sinning how came sin into the World seeing Men and Angels were made holy and the whole Creation is by GOD himselfe pronounced good n Gen. 1.31 Resol GODS decree doth no otherwise bind man to a necessity of sinning then the withdrawing of the upholding hand from a staffe reared up binds it to a necessity of falling Viz in a privative way I shewed before that sin is only privative that is a defect of some thing required as darknesse is nothing else but a defect of light and these privations doe not necessarily require causes or creation light was indeed created o Gen. 2.3 but darknesse was before on the face of the deepe p Vers 2. Now though God made Angels and Men holy he made them not Gods that they should stand of themselves without his help which when he withheld from man and some of the Angels they faltered in their obedience and so became sinfull CHAP. IV. Of Providence 12. Doubt HOw can God by his providence dispose of second causes that things can come to passe contingently freely or miraculously when he hath fore-ordained how they shall be in his immutable will Resol There is a twofold necessity 1. In Gods decree so all things that are fall out necessarily and cannot be otherwise 2. In Naturall causes so fire necessarily burnes water necessarily wets c. Now to us things are said to fall out necessarily when we apprehend a sufficient next cause But this sometimes is not sometimes appeares not before the effect from whence the notions Contingent free miraculous have their rise As for example When an Infant is formed in the wombe though in respect of Gods decree it is necessarily a male or necessarily a female and so in time will prove Yet to us from whom the next cause of this distinction in the womb is hid it is contingent whether it be Male or Female 13. Doubt How can God strengthen and governe all Creatures in their actings and be free from sinne seeing many actions are sinfull Resol You must distinguish betwixt the action and the evill in it some sins are actuall but none actions Therefore as a skilfull Minstrell playing on a jarring Instrument causeth it to sound but it s owne badnesse causeth it to sound jarringly So God causeth us to act but that we act sinfully the cause is in our selves To kill a man is not simply evill sometimes it is not onely lawfull but a duty a Jer. 48.10 but killing a man upon such tearmes without a just cause or call Sin lyeth in the morall circumstances not the physicall substance of the action 14. Doubt If God be perfectly glorious how can he glorifie himselfe in the workes of his providence seeing nothing can be added to that which is perfect Resol We may consider the glory of God these two wayes 1. As it is essentiall to him and so it is ineffably perfect 2. As it is revealed to us and this because of our weaknesse is onely in part and by degrees A Moses can but view the back parts b Exod. 33 23. a Paul but see in part c 1 Cor. 13 9 10. and darkly as in a glasse d Ibid. ver 12. And GOD is sayd to glorifie himselfe when by the great works of his providence he lets us see further into his glorious attributes 15. Doubt If the providence of God offer to men occasions to sin how is God free from the iniquity committed by reason thereof Resol As a King that executeth justice though he know some wicked fellowes will thereat take occasion to be Traytours to him is not to be blamed So GODS workes being holy though wicked men abuse them through their owne perversnesse and make them occasions to sin he is not unrighteous but punisheth them in just judgement suffering them to fall by their owne folly 16. Doubt When GOD by his providence makes wicked men scourges to his people how can they be blamed for doing what GOD would have done Resol Though wicked men can doe nothing to the people of GOD but what he gives way to e Psal 124.6 Psal 129.1 2.3 Acts 4 27 28. Yet foraimuch as they indeavour to exceed their Commission f Psal 83.4 Isa 37.27 28 29 33. and aime not at Gods glory but their owne ends g Isa 10.6 7 c. shewing hostility and not pitty to Gods people h Ps 137.7 Lam. 2.17 they shall answer for their ambitious malice i Isa 10.12 though God by his wisedome will cause the wrath of man to praise him and the remainder of wrath he will restraine k Ps 76.10 CHAP. V. Concerning the fall of Man 17. Doubt HOw could tasting the forbidden fruit bee so great an offence as to deserve damnation Resol Some give this reason that this act of our Parents was a breach of each of Gods Commandements in particular and indeavour to make it appeare by an induction though for mine owne part I think it holds in some not in all but this I desire to speak with modesty and submission However it cannot be denyed but the breach of the least of Gods Commandements maketh us guilt of all a James 2 10. And the violation of his Law who is infinite deserveth infinite punishment which because it cannot be in extent we being finite must be in duration Nor doth the small value of the fruit abate any thing but rather aggravate it for as Master Byfield sayth well their sin was greater that upon so small an advantage would adventure eternall happinesse 18. Doubt But how comes it to passe that Adams fault and punishment is derived to his whole posterity Resol Adam stood in Covenant with God as Man not as a Man that is as a publique not a private person and therefore as he received the Covenant of works and for a time stood by it for himselfe and all mankind so for himselfe and all mankinde he fell from it b Rom. 5.12 to 20. 1 Cor. 15.22 19. Doubt Would it not have made more for GODS glory to have kept men from sin to serve him in holinesse Resol No For by this meanes man is a fit object for the rich mercy or just judgement of God which by occasion hereof GOD manifesteth to his owne glory 20. Doubt Some affirme that sin dishonoureth God other say he cannot be dishonoured whether of these is true Doctrine Resol They may both be true in a different sense for the word dishonour may be taken two wayes 1. To degrade or make one
did it of ignorance they out of spite and malice So that as bad an act may be forgiven as forgivenesse is denyed to But the maine reason why this sin where it is found cannot be pardoned is that they being convinced of the truth and yet still resisting it are given up to delusions to beleeve lyes z 2 Thes 2.10 11 12. Simile and so goe on to damnation For as a wound which would be found curable enough if good Salve were in due time applyed thereto may be the death of the man if he be distracted and will suffer nothing to be layd to it so though no transgression can be so vile as to be simply unpardonable yet if it be accompanied with such circumstances that impenitency must needs follow as here it alwayes doth it can never be forgiven Deering on Heb. p. ult But on the other side as saith learned Master Deering he that carefully repenteth and trembleth at the thought of this sin is farre from it is the East is from the West CHAP. X. Of Perseverance and Assurance 42. Doubt IS it not a ready course to make men carelesse of their wayes when they are taught they can never fall away from grace Resol No but rather a great encouragement to be diligent a 1 Pet. 1.5 13. 2 Pet. 1.10 for he that would not serve God out of love though he noching benefited himselfe thereby is not yet in the state of grace and then what have such to doe with perseverance But he that is truely godly finding himselfe to be delivered from his enemies will serve him without feare in holinesse and righteousnesse before him all the dayes of his life b Luke 1.74 75. and if he falter herein though God will never utterly cast him off he will be offended and chastise him with corporall and spirituall scourges 43. Doubt I have heard some in these dayes speake much against trying a mans selse by Scripture markes and signes calling it a kindling of sparkes of our owne and I much desire to know whether it be safe so to try my selfe Resol Under favour it is to say no worse a great mistake to call the worke of the spirit within us or any arguments drawne from thence according to the testimony of the Spirit and word of Grace sparkes of our kindling for they are sparkes of Gods kindling this sort of teaching being a Scripturall teaching c 2 Cor. 13.5 1 Joh. 3.14 Jam. 3.17 and if rightly used may be of singular use and comfort for they are as way-markes discovering to us whither our courses tend And you know it is a great deal of satisfaction to a Traveller that he is in his way when he findeth such a place of note as his Map tels him he must passe thorow before he arrive at his journeys end 44. Doubt Yet I understand not the right use of these notes or tryals and therefore I beseech you proceed further Resol I shall goe on in my last comparison and shew you the rules Suppose than a Christian to be the Traveller Heaven the place to which his way lyeth these notes or signes remarkables in the way Then First As the remarkables be they Hills Rocks c must be so fully and truely described that the Traveller may know when he comes at them neither doubting of them nor mistaking other things for them So whatsoever grace is pitcht upon we must have distinct knowledge of it what it is and how discernable from counterfeits before we can assuredly say we are come to it Secondly A diligent Traveller comming to such a place as assures him to be in his way stayes not there but goeth on towards his journeys end No more must Christians stay because they find they have gone aright so farre but proceed from strength to strength and grow in grace Thirdly A Traveller should not dispaire as if he were out of his way though he find not his way-marke which perhaps is a good distance off as soone as he sets out but hope that although it yet appeareth not or very dimly yet in due time hee shall perfectly discerne and recover it So though one that desires to feare God and beleeve in him doe not at first so clearely as he desireth discerne some graces in himselfe he should not dispaire but goe on hoping in the Lord till he be pleased to speake peace d Psa 85.8 Isa 40.31 50.10 Fourthly If a Traveller have once attained to a cleare sight of such a remarkable place as afterward he looseth the sight of by going through some valley a mountaine interposed he is still to hope and hold on till he againe recover the sight thereof So though Christians which formerly have found the precious fruits of the spirit in themselves fall afterwards into temptation or mountaines of difficulty arise they are to remember how it hath been with them hoping in God and continuing in the use of meanes till they recover their comfort againe 45. Doubt If men be dead in sinne till they be regenerate and alive ever after what need is there of markes or signes He that is alive knowes that he lives and a dead man can make no use of them Resol The comparison halteth for though the spirituall life and death in many things resemble the naturall in many things they differ especially concerning the matter in hand It is almost a miracle of madnesse for a living man to think himselfe dead and yet in ordinary experience we find many weake Christians in whom there is the life of grace which cannot for a long time be assured thereof It is impossible that a dead man should either know himselfe to be dead or thinke he is alive but we read of diverse spiritually dead that have so judged of themselves as Caine Judas and many in humane Stories * Read the Story of Spira amongst whom Julian the Apostate deserves the first place who having in a Battell received his deaths wound belched out this desperate blasphemy Vicisti Galilaee meaning Christ as an enemy had vanquished him And too frequently to our griefe doe we meet with Hereticks Hypocrites Civilians c. which have deaths brand upon them and yet are confident their case is as good as any mans insomuch that no arguments without the speciall assistance of Gods spirit are sufficient to convince them of the contrary 2. Though life were easie to be perceived yet growth is many times more difficult and this Doctrine of tryall doth as well enquire into the growth as truth of grâ—ce 46. Doubt How should there be any certainty in trying a mans selfe by these notes when an eminent Preacher of these dayes hath proved that neither universall obedience nor love to the Brethren which are accounted two of the plainest have any certainty in them Not the first because there is no such thing in any meere man as universall obedience Nor the second because this love hath such qualifications as
God shall call to wit to Preach to such people as he hath called us Resol 1 Exception taken off Admit they were all Jewes by Nation although I see no necessity to grant it Is not the partition-wall yet broken downe Eph. 2.12 13 c. Acts 10.34 35. Gal. 5.13 14. Rom. 2.26.27 28 29 4.9 1 Cor. 7.19 Gal. 6.15 What then signifie these Scriptures in the Margent If it be what mean learned men to cumber us with such distinctions or restrictions as Beleevers in Abrahams line and Beleevers out of his line 2. 2 Exception removed The limitation Even as many c. limits onely the immediate clause And to all that are afarre off not the whole sentence the sense being this The promise is to you and to your Children absolutely but not to you and your Children alone but to such also are afar off if the Lord call them to repentance nor doe I speake this for mine owne advantage but the scope of the place proves it for else Peter might better have sayd the promise is to all that repent then to proclaime the Covenant of God to repenters and their Seed and when all is summed up there is no promise to the penitents seed at all were not here a faire slourish about nothing to say so much of mercy offered to their seed and yet their seed receives no benefit at all Yes you will say their seed may also repent and then have the priviledges the Parents had But I would faine know under what notion the Child of a Beleever becomes capable of these Covenant-priviledges whether as a Beleever or as the Child of a Beleever If it be sayd as a Beleever then it cannot be as the Son of a Beleever for had all his kindred been Turkes or Heathens he might yea ought to be received when it appeareth that himselfe beleeveth If as the Child of a Beleever why may he not be received in infancy For he can never be more the Child of a Beleever then he is the first minuite of his life 3. 3 Exception replied unto This promise cannot be that of the second of Joel though I grant that is insisted on in this Chapter for it runs not in the same tearmes That in Joel is to the Sons and Daughters immediately this to the Parents and secundarily to the Children like Gen. 17.7 Much lesse will the coherence allow it For when the poore creatures were pricked in their hearts crying out Men and Brethren what shall wee doe Was it suitable to tell them the must repent and be baptized all of them and then if it should please God to call them to be Preachers they might expect the extraordinary gifts of the spirit inabling them to Preach to people of strange languages or if he called their Children or any of the Gentiles to the like worke they might expect the like assistance Were this salve for a wounded conscience groaning under the burden of sin If there were no Women amongst them which yet is to me very doubtfull we may neverthelesse suppose upon good probability 1. that many of them if not the most were never called to be Preachers 2. On the other side experience tels us that in some places as New England for example Ministers that have been sent to people of strange tongues as appeares by the blessing of God upon their indeavours have not attained to their speech by immediate inspiration but in time acquired the knowledge thereof by industry and conversing among them Nor 3. can ministeriall abilities appease an awakened conscience but the revelation of free pardon and so must Peters speech be expounded Repent and be baptized every one of you for the remission of sins and yee shall receive the gift of the holy Ghost a gift frequently bestowed on ordinary hearers in those dayes h Acts 8.15 16 17. 10.44 45 46. 19.2 cum 6. and his maine argument to of grace is to you and to your Children Thus move them to repent and be baptized is this The promise i.e. the externall Covenant I hope these objections have received their full answers I would onely add this more concerning them though they be brought by one party and for one cause they doe vehemently interfere and fight one against another insomuch that no two of them can stand together For the first supposeth the promise to be the Covenant of grace advanceth Jews above Gentiles in the injoyment of it making the Priviledges of the Jews hereditary but of the Gentiles meerly personall The second likewise supposeth it to be the Covenant of grace but utterly quasheth the pretended difference between Beleevers in Abrahams line and Beleevers out of his line which the first exception urged The third denyeth it to be a Covenant of grace So then take which you will and it overthroweth the other two and yet these multiformous creatures must all be drawne in one yoak though they looke so many severall wayes to the prejudice of the truth but it is impossible a cause should prosper under so many and manifest contradictions Serpentes avibus geminantur Horat. tigribus agni 66. Doubt How can an Infant be in Covenant with God when as it doth not consent to its owne baptisme and a Covenant requires the consent of both parties Resol 1. It is a mistake to thinke that baptisme brings a soule within Covenant whereas it is an evidence of a mans being in Covenant with God externall I meane all along before he was baptized i Acts 2.38 39. 8.37 cum 38. 16.14 15. as Circumcision also was k Gen. 12.1 2 3. cum Chap. 17.7 Josh 5.3 cum Jer. 31 32. 2. Gods Covenants doe not need a restipulation on the creatures part He made a Covenant with Abrahams seed while yet he had no child l Gen. 12.15 17. Chapters Acts 7.5 yea he did not onely Covenant with Noah and his seed but with every living creature m Gen. 9.9 10. and yet these could not restipulate When men Covenant both parties must consent because else the one knowes not the others mind nor hath power to worke him to his purpose but God performes all he becomes their God and makes them his people n Jer. 31.31 32. Heb. 8.10 67. Doubt How can Children be lawfully baptized seeing Faith is required o Mark 16.16 which Infants have not Resol Things must be understood according to the capacity of the persons spoken to Paul saith if any would not work neither must he eate p 2 Thes 3 10. Must therefore Infants and they which are disabled by sicknesse or age either worke or perish In like manner Christs words which you quote seeme to import that he which beleeveth not must not be baptized but looke at the precedent Verse and you shall see such are pointed as as can heare the Word Preached which Infants cannot Infants beleeve in their Parents as Levi payd tythes in Abraham and Parents