from him did repeal it but instead of a repeale did put a new sanction upon it Christ indeed as soon as he publickly appeared in the work of redemption was charged that he came to destroy the Law But this he did utterly disavow and men of faith in Christ should believe him professing that he came not to destroy the Law but to fulfil it Yea that there is a greater stability in the Law in every tittle of it in regard of the permanency then is in heaven and earth then is in the whole frabrick of the world And whereas the Scribes and Pharisees were then thought to be the only strict observers of the rule of the Law and the alone men that kept up the honour of it Christ asserts a necessity of a higher degree of obedience then the Scribes and Pharisees ever taught or practised Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees c. which must be understood of righteousnesse inherent in conformity to the Law as appeares in the precedent words where Christ holds discourse about the Law and is more fully confirmed in the words that follow Christ on this occasion openeth the commandments of the Law shewing how farre Scribes and Pharisees went in their righteousnesse how farre we must transcend them if ever we come to the Kingdome of heaven Neither did the Apostles by any Commission from Christ repeal it but they add the same sanction to it Paul foreseeing that this very thing would be charged upon him as it was upon Christ saith Do we make void the Law through faith yea we establish saith he the Law Rom 3. 31. Our doctrine is a confirmation and no abolition of it And both he and other Apostles frequently in their Epistles urge precepts of the Moral Law as in force and having power and command over men in covenant Paul laying a charge upon children to obey their parents Ephes 6. 1. urges it from the fifth Commandment which he there sets out with a mark of honour as the first Commandment with promise and paraphraseth upon the promise annexed to it against which children might enter their challenge if in Gospel-times the Law had lost its commanding power And requiring obedience from wives to husbands the Law is quoted for it 1 Cor. 14. 34. Having proved the equity of Ministers maintenance by an argument drawn from civil right and common rules of equity in three particulars he adds Say I these things or saith not the Law also the same And so quotes a Text of the Law the Law as delivered by Moses for it is written in the Law of Moses Thou shalt not muzzle the Oxe that treadeth out the corn 1 Cor. 9. 9. and then cleareth it from an exception that might be taken against it So James 2. 8. If ye fulfil the royal Law Thou shalt love thy neighbour as thy self ye do well The Law is of force in that grand duty so in other precepts there mentioned Do not commit adultery Do not kill verse 11. yea it is of force in the least duties ver 10. He that shall keep the whole Law and yet offend in one point is guilty of all 1 Thes 47 8. We have the seventh and eighth Commandment quoted as of force with Christians As also Rom. 12. 19. Avenge not your selves but rather give place unto wrath for it is written Vengeance is mine I will repay saith the Lord quoting the Law Deut. 32. 35. Neither is it capable of any repeal being the Law of nature written in the hearts of heathens Rom. 2. 15. more clearly therefore in the heart of Adam These are of those things that are prohibita quia mala The transgression of them was forbidden because evil of their own nature The Creation standing the Law could be no other If no Law had ever been promulged or given of God to man yet murder and adultery had been sinne Christ not changing the Law of Creation but taking to himself the nature of man the same as it was first created when he came to save man must of necessity keep on foot that law that was from the beginning stampt upon him So that we see it is not abolished but ratified neither is it in a capacity of abolition It is confest by a great party of those that in this appeare as adversaries that there is no liberty to sinne in the dayes of the Gospel There be not many that will avouch the contrary if they do they must know that they have the Gospel against them that hath in a readinesse to avenge all disobedience 2 Cor. 6. 10. The Apostle writes to beleevers that they sinne not 1 John 2. 1. And this is the definition of sinne 1 John 3. 4. Sinne is a transgression of the Law As for those that 〈◊〉 beleevers have no sinne cannot sinne it is to little purpose to speak to them or having any thing to deale with them If they believe not John they will not beleeve me telling them that that there is no truth in them 1 John 1. 8. He that pleaseth may see a large confirmation of this truth in Mr. Burg Vindiciae Legis and Master Boltons Treatise of the true bounds of Christian freedome page 77. to 88. Therefore one much forgets himselfe who in a Treatise of the two covenants bespeaks his Reader in these words Consider this seriously that if you be beleevers and married to Christ the Law hath no more power over you then a dead husband hath over his relict and living wife which he presently interprets of a commanding power and denies that the Law hath any commanding power over a beleever Which assertion of his that it may be the more observed he puts into his Index The Law hath no commanding power over a beleever The same Authour yet says that the Law is a discoverer of and convincer of sinne to beleevers It is a curb to the pride and presumption of beleevers as well as of unbeleevers But if a husband cannot by reason of death command his wife how can be convince her of her faults or be a curb or restraint to her Job was in right of command over his wife as long as he had power of reproof to tell her of her folly and to endavour to put a stop to it In his answer of an objection he yeelds that though the Law should be dead to a beleever and a beleever dead to the Law yet it doth not thence follow that they should sinne must sinne or will sinne Upon this supposition I say there is not in them a capacity of sinne or possibility of sinning He further sayes There would be no sinne were it not for a Law for the Law gives if I may so terme it a being to sinne and therefore is called the strength of sinne for if a man should swear covet or kill and there should be no Law prohibiting the same doubtlesse it would not be evil for the Law makes it evil And if the Law
covenant-keeping or punishments in case of covenant-breaking The one the Lord promises The other he threatens I finde no material difference in the conditions on Gods part in these covenants Life is promised in both in case of covenant-keeping and death is threatned in both in case of covenant-breaking Some indeed have endeavoured to finde a great difference in the life promised in the covenant of works and the life that is promised in the covenant of grace as also in the death that is threatned in the one and the other and thereupon move many and indeed inextricable difficulties What life man should have enjoyed in case Adam had not fallen And what death man should have died in case Christ had not been promised From which two endlessely more by way of consectary may be drawn by those that want neither wit nor leisure to debate them In which the best way of satisfaction and avoidance of such puzling mazes is to enquire what Scripture means by Life which is the good in the covenant promised and what by Death which is the evil threatned Now for the first Life containes all whatsoever that conduces to true happinesse to make man blessed in soul and body All good that Christ purchases and heaven enjoys is comprised under it in Gospel-expressions I am come that they might have life and that they may have it more abundantly John 10. 10. He that hath the Son hath life and he that hath not the Sonne hath not life 1 John 5. 12. On the contrary under Death is comprised all that is injurious to man or mankinde that tends to his misery in soul and body The damnation of Hell being called death the uttermost of evils being the separation of soul and body from God John 8. 51. 1 John 3. 14. Sinne which leads to it and is the cause of it is called death in like manner Ephes 2. 1. And the separation of soul from the body being called death sicknesses plagues are so called in like manner Exâ—d 10. 17. Now happinesse being promised to man in covenant only indefinitely under that notion of life without limit to this or that way of happinesse in this or that place God is still at liberty so that he make man happy where or how he pleaseth to continue happinesse to him and is not tied up in his engagement either for earth or heaven And therefore though learned Camero in his Treatise de triplici foedere Thes 9. with others makes this difference between the covenant of works and the covenant of grace In the covenant of Works which he calls nature life was promised and a most blessed life but an animal life in Paradise in the covenant of Grace a life in Heaven and spiritual And Master Baxter in his Aphoris of Justification page 5. saith that this life premised was only the continuance of that state that Adam was then in Paradise is the opinion of most Divines Yet with submission to better judgements I see not grounds for it seeing Scripture no way determines the way and kinde of this happinesse promised and in case that we take liberty to say that when long life is promised upon earth in many texts of Scripture that the promise is made good though it faile on earth in case it be supplied in heaven life being the marrow of the promise much more then is it made good when it is indefinitely promised without limit to a man whil'st on earth in case it be made good by his translation into heaven And indeed there are strong probabilities heaven being set out by the name of Paradise in Christs speech to the thief on the crosse and in Pauls vision in that rapture 2 Cor. 12. if we may make such a supposition of mans standing now he is fallen that he should not have continued a life of immortality on earth but have been translated into heaven He had that blessing from God as other living creatures to be fruitfull and multiply Gen. 1. 28. and how the world could have contained all those individuals at once which to eternity man should propagate cannot be imagined And to conceive that an end in time should be put to propagation when an animal life in the use of the creature should be continued is scarce consistent with reason But a thousand of these God can expedite when we are at a stand He promised life and he could have made it good and we see he limited not himself where or how to conferre it And what I have said of life promised the same I say of death threatned in case man upon sinne be brought into a state of misery Justice is done and the threat takes hold where and howsoever this misery be suffered whether it had been in sorrows and horrours on earth in separation of the soul first for torments and the body to follow or in a speedy dispatch of soul and body to hell Gods way of execution after the sinne committed on those that are not by Christ ransomed does not argue that the penalty in the covenant necessitated him to it might not he at once have poured out the whole of his vengeance on vessels of wrath when yet we know that he takes time for the execution of it A Learned Writer enquiring into this death that was here threatned saith that the same damnation that followed the breach of the second covenant it could not be When I suppose it rather should be said that in substance and kind it can be no other Infidels that were never under any other covenant then that of works and covenant-breaking Christians are in the same condemnation there is not two hells but one and the same for those that know not God and those that obey not the Gospel of Christ 2 Thes 1. 8. Neither is there any Limbus or distinct place for infants in original sinne and out of the covenant of grace Neither can I assent to that speech To say that Adam should have gone quick to hell if Christ had not been promised or sinne pardoned is to contradict the Scriptures that makes death temporal the wages of sinne It were I confesse to presume above Scripture but I cannot see it a contradiction of Scripture A burning Feaver a Consumption Leprosie Pestilence c. are in Scripture made the wages of sinne yet many go to hell and misse those diseases And if it be said Scripture so makes death the wages of sin that all must suffer it I answer Those Scriptures are all of them leges post latae appointed of God as his way upon mans fall neither absolute justice nor yet the penalty threatned necessitating him to that way of proceeding He takes the same way where his justice hath already satisfaction Those that are priviledged from death as the wages of sinne thus die God tied not up his own hands as States do their Judges and ministerial officers to one way of execution and this his way with the unbeleeving is voluntary and
in the same latitude as Beleever and is the most common appellation in the New Testament for all that are separate for God and dedicated to him The distinguishing name for professing Christians as the title of People of God Circumcision was for the people of Israel some do not hear of the word Saint but presently they understand a Saint in glory and will not endure that any man should be a Saint upon earth Others will have none Saints but those that are really such and shall be for heaven They will have no denomination of a Saint from a holy profession But if we look into the Scriptures and may be suffered to speak in that language we shall finde Saint for the most part taken for men upon the earth The psalmist professedly names Saints upon earth Psal 16. 3. And those Saints not often taken for other than a Saint by profession He is a Saint that makes a Christian profession We read of Collections for the Saints 1 Cor. 16. 1. Administration to the Saints Heb. 6. 10. which can reach no higher than visible Professours and can by no means be limited to Elect Regenerate ones When Paul shut up many of the Saints in prison and did much evil against them Acts 26. 10. he knew no other way of distiction then an outward profession and so he explaines himself those of that way Act. 9. 2. We read of Churches of the Saints 1 Cor. 14. 33. and they were taken in to be Church-members assoon as they made profession that is assoon as they ceased to be Jews or Pagans and took them to the way of Christianity As we see in those three thousand Acts 2. The Samaritans The Eunuch Simon Magus assoon as they were taken off from Heathenisme Judaisme for Christianity they had that name of Saints The Epistles wrote to particular visible Churchs are inscribed to Saints among which what some are read both the Epistles to the Corinthians yea what almost all are in some Churches read the Epistle to the Church of Sardis Amesius judged by some to be of the opposite party hath these words It is most probable that there is no particular Church in which the profession of the true faith flourisheth but in the same we may finde some truly Beleevers Medul lib. 1. cap. 32. sect 8. The Apostle tells us of the Faith once delivered to the Saints Jude 3. the Doctrine of Faith as is agreed on all hands is there understood All that professe that Doctrine are Saints no other Comment can be put upon it than upon the Apostles words Rom. 3. 1. To the Jews were committed the Oracles of God Saint then is a name of distinction to set out those that take the way not of Jews or Heathens but the way of Christians and Saints are men in covenant For the terme Disciple enough hath been spoken before This argues an interest in the covenant as well as the former of Saints and Beleevers and whole Nations are in capacity to be Disciples Matth. 28. 19. that is to be put into a way of salvation as sometimes the Nation of the Jews was in the fruition of saving Ordinances And the Kingdomes of the earth being made the Kingdoms of the Lord and his Christs by a visible profession are Discipled Judas is called a Disciple Matth. 10. 1 4. as well as Simon Magus is called a Beleever Saul breathed out threatnings against the Disciples of the Lord Acts 9. 1. In case you will know who the holy Ghost there means see verse 2. all that Saul could finde of that way He made it not his work to enquire after their Regeneration or inward work of Sanctification we may well think he understood as little of that as Nicodemus It was enough to him that they made such a profession Complaint is made Acts 15. 10. that those that urged the necessity of circumcision put a yoke on the necks of the Disciples which neither they nor their fathers were able to bear and they urged it upon all in visible profession and not upon regenerate ones alone Let that one Text speak for all in what latitude the word Disciple is taken and in how large comprehension it is used John 6. 66. From that time many of his Disciples went back and walked no more with him For the last of these termes Christians it stands in the same latitude as the other where we first heare of it we finde it the same with Disciples Acts 11. 26. The Disciples were first called Christians in Antioch And in what acception through all ages it hath past is also manifest All of these imply an interest in the covenant and these are given to unregenerate persons Here that of our Saviour is objected Object Luke 14. 27 33. If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my Disciple These qualifications are signes of Regeneration and these only that are thus qualified are Disciples of Christ Regenerate men then onely have that honour of Disciples I answer They only do the duty of Disciples they onely are worthy of that title as Christ explaines himself Mat. 10. 37. He that loveth father or mother more than me is not worthy of me Yet others have the name as we have heard and the outward priviledges in order to bring them to the duty of true Disciples There are Disciples as to the fruition of visible priviledges and those are they that make visible professions There are Disciples for glory and life and those onely are Regenerate ones John 3. 3. Except a man be borne again he cannot see the Kingdome of God Ordinances are granted in a greater latitude than Regeneration All that enjoy the priviledges of Ordinances are Disciples and therefore it is no honour proper to Regenerate persons Secondly as these titles argue a covenant-interest when the parties are yet short of Regeneration so the manifold absurdities that will follow upon this restraint of the covenant alone to Regenerate plainly evince that it is to be taken in a larger extent and that it takes in unregenerate Professours 1. This restriction of the covenant to out shut all non-Regenerate makes an utter confusion between the covenant it selfe and the conditions of it or if that expression do not please the covenant it self and the duties required in it between our entrance into covenant and our observation of it or walking up in faithfulnesse to it All know that a bargaine for a summe of money and the payment of that summe the covenant with a servant for labour and the labour according to this covenant are different things Faithful men that make a bargaine keep it enter covenant and stand to it But the making and keeping the entring and observing are not the same many enter and transgresse covenant for much and performe nothing So it is in the covenants of men and so
other hand interpret the Apostles words as his method will equally bear accordingly as you have heard before and no such inconveniency follows from the words either verse 14. or 16. And now our adversary may easily receive an answer to that odious inference which he makes from our interpretation of Covenant-holinesse According to this interpretation saith he the medium of the Apostle to prove the lawfulnesse of the living of a beleeving wife with an unbeleeving husband will as well prove the lawfulnesse of a beleeving fornicatrix with an unbeleeving fornicator as may appeare saith he by a Syllogisticall Analysis of the Apostles argument the major whereof is this That man and woman may live together notwithstanding the unbelief of one party whereof one is sanctified to the other for begetting an holy seed This is manifestly the Apostles reason he sayes after our interpretation But he is manifestly mistaken not to mention the liberty that he will scarce allow another to leave out husband and wife exprest in the text and instead of it to put man and woman The Apostle doth not conclude the lawfulnesse of their marriag-society by the federation of their issue but shews that the supposed and feared non-federation doth not conclude the unlawfulnesse and I dare yeeld that any man and woman may live together notwithstanding any feare of the unholinesse of their issue where one is sanctified by the faith of another to the begetting of a seed federally holy And if he will apply this which the Apostle speaks of a mans living with his wife ad faciendum populum to the living with his whore there is no danger to yeeld it Pharez his issue had belonged to the Common-weale of Israel if Tamar had been an Infidel as for ought we know and in all probability it was with Jephtaes mother If Sampson had issue by the Harlot of Gaza Judges 16. 1. such issue had belonged to Israel such issue male had right to Circumcision To gratifie him I shall put it under my hand that if a man have no other reason from Scripture to leave his Harlot then the non-federation of his issue he may still abide with her and that he is not bound upon that sole account to desert her If any shall attempt to keep up these two maine propositions by me examined on which the whole fabrick of a long discourse is built for to make good the interpretation mentioned and refute the arguments against it I shall readily and willingly look into it which for several yeares I have waited till then I shall conclude that federal holinesse and not legitimation is here intended A mighty stirre is here further made about instrumental sanctification and arguments heaped by Master Tombes against it the most of them grounded upon those two Propositions which he would have his Reader beleeve that I confesse when he cannot prove That al the children whereof one parent is not sanctified to the other are unclean none of the children whereof the one is not sanctified to the other are cleane together with the other That this is a concluding formal reason to prove the lawfulnesse of their abode together upon this account it is affirmed that our interpretation fits not the case of persons disabled from procreation it makes the Apostles argument to be from a future contingent I appeal to any Logician and Grammarian whether a person may be said to be instrumentally sanctified for such an effect which he neither doth nor can produce Whether a woman may be said to be sanctified quoad hoc so farre as to bring forth an holy seed by vertue of the faith of her husband who is by age or accidental impotency utterly disabled naturally from bearing any children and hath no supernatural power enabling her thereto whether she may be capable to bring forth an holy seed who is not capable to bring forth any at all bringing forth an holy seed cannot be without bringing forth a seed and therefore the woman uncapable to bring forth a seed is uncapable to bring forth an holy seed And I on the contrary appeal to any yea the meanest Christian whether persons that have children born in wedlock-bonds in such disparity may not have their fears and scruples about them notwithstanding other in the same condition of marriage are childlesse or unable to bring forth children Whether the seed which came of those marriages Ezra 10. were not uncleane notwithstanding many so married had no children many of the Priests had herein transgrest and it was but some of them that had wives by whom they had children Ezra 10. 44. And because this is the medium for proof of the Apostles determination verse 13. that they might live together it must needs be from a future contingent but when this is no medium for proof of the Apostles determination as hath been sufficiently shewn it is not this falls with the other Two arguments against instrumental sanctification I shall take notice of which seeme to have some other bottome 1. That the act of producing an holy seed is not from any special designation of God and therefore cannot be meant of instrumental sanctification seeing an instrument must be the instrument of the principal agent which can be no other then God I am sure they bring forth children unto God Ezek. 16. 20. and this they do not independently of themselves so Christ would not have warned Matth. 23. 10. Call no man father upon earth for one is your Father whech is in heaven All natural parents are instruments of God to produce a seed to people the world according to that blessing of Gen. 1. 28. Gen. 9. 1. Be fruitful and multiply and replenish the earth All beleeving parents are instruments of God for an holy seed it being of his free grace that the promise is to them and their seed The second argument is that many a child of both unbeleeving parents are federaly holy and being answered that they are not so at their birth if afterwards by grace they are changed this is no fruit of their birth of which the question is in this place but the work of the Gospel through grace It is replied This is nothing to the purpose sith the Proposition hath not those words in it nor the Apostle the Apostles reason supposeth it cannot be at any time It seems then that the Apostles Proposition hath this in it that their children so borne are unclean by birth and for all eternity shall so remaine never to be cleansed or else this exception is lesse to purpose who does not see that the Apostle speaks uncleannesse or holinesse as a product of their birth without consideration of any thing which after by providence through the omnipotence and free grace of God might happen as a mean woman given in marriage to a Senator or Peer she is enobled by her husband otherwise her issue were plebeians yet so as they are capable of honour by the Princes munificence or their
Nehemiahs better Mat. 11 11. be for sin He that is not a sinner by birth should be no sinner in his life Baptisme is the greatest honour such bear Christs name and weare his livery they have that title in which Jude and James with other of the Apostles gloried A servant of Jesus Christ Baptisme is the greatest engagement Let every one that nameth Christ depart from iniquity 2 Tim. 2. 19. To talk of Baptisme and to live in sin is to wear the colours of one and plot and fight for another to wear Christs colours and fight for Satan Baptisme renders a sinner up to the heaviest punishment The high favours shewed to the Jewes made a Jew to fare worse in the wayes of sin than an Heathen Amos 3. 2. The high favours shewed to Christians make Christians to fare worse in sinful wayes than Heathens Heb. 2. 3. All in a Christians calling bespeaks this holinesse God by whom he is called 1 Pet. 1. 15. The work to which he is called 1 Thes 4. 7. The company unto which he is joyned Ephes 2. 19. The attendants by whom he is guarded Matth. 25. 31. The rule whereby he is guided Rom. 1. 2. The Seale by which he is confirmed Ephes 1. 13. And the place whither he makes and tends Heb. 9. 8. all are holy Secondly Let the parents of such seed now see what education is expected Breeding must answer birth and descent A Christian is of the noblest birth he must therefore have the most noble education and the Apostle calls upon parents to bring up their Children in nurture and admonition of the Lord Ephes 6. 4. God may call on them thus to bring up his children in nature theirs in covenant Gods Every Christian parent hath a childe of God committed to his care and tuition How great a soloecisme is it that Parents should dedicate children so soon as borne unto Christ professing to the world that they belong to him and that with Hannah concerning Samuel they intend them for him when nothing appeares in their education but that they might have been given to Molok somewhat worse than the mongrell seed that spoke halfe in the language of Canaan and halfe in the language of Ashdod Nehem. 13. 24. Scarce a word can be heard out of their mouths to argue that they are Christians lisping out oaths as soone as words put to learne trades and little regard had that they might know Christ Jesus And how much is it to be desired that authority would take order for more careful catechistical teaching of youth in the wayes of Christian Religion that God may not complaine of England as of Israel My people perish for want of knowledge Hos 4. 7. A people of God and a people ignorant to perdition and destruction England is highly honoured of God by this gracious call with Capernaum lifted up to heaven England would highly honour God if care might be taken that all might know God from the highest to the lowest we shall never be a Gospel-like people till we be a knowing people 〈◊〉 we take care that as we are Jewes by nature so we may be Jewes in qualification so borne so bred that as our youth is descended so also they may be trained That as God honours our children with his name calling them his children so they may honour his name and advance his glory in all holinesse of conversation Thirdly Those may yet see whom they oppose that stand in opposition of a people thus interessed a people so ingratiated to God in covenant that there is not the least infant in whom God hath not his title and right of challenge The aggravation of the Psalmists complaint is that the Heathens are come into thine inheritance the dead bodies of thy servants have they given to be meat unto the foules of the heaven the flesh of thy Saints unto the beasts of the Earth Psalme 79. 1 2 3. The whole body of such a people root and branch stand in relation to God as the inheritance the servants the Saints of God such inscriptions we finde in Saint Pauls Epistles not one of the whole body is excluded but they are such by covenant and such by calling Enough hath been said to make it to appeare that the denomination reaches even infants who are the Lords heritage Psalme 127. 3. and Christs name is upon them Matth. 18. 5. As it is accounted an happy work to dash the little ones of Babylon against the wall Psalme 137. 9. because of the hostility of that Nation against God and his people so it is a like execration to intermeddle with the little ones of Sion by reason of the holinesse of such a people their covenant-relations in which they stand interessed 2 Kings 8. 12. Much is spoken in Scripture against the enemies of the righteous the haters of them shall be desolate he that offends against them shall not be innocent Psalme 34. 21. God observes every carriage of the adversary towards them in misery they speak not a word but God hath it against them when Ammonites Tyrians cry Aha against the people of God they are witted with it and threatned for it Ezek. 26. 2. 36. 2. Not a proud word that they utter but it is brought in to fill up the charge against them Obad. 12. Psalme 137. 7. yea every eye that is cast with approbation of the adversary Obad. 13. 14. Every encouraging word they speak and every act they do against such a people yea injuries of elder times are kept in the deck and laid to them Deut. 25. 17. And all because they stand in this relation to God as his in covenant which you cannot limit onely to the personally righteous but all that are of a Society and fellowship that is such as are interessed in a righteous cause The holy anointing oile did make sacred when yet too often the man was wicked and therefore David looked upon Saul as the Lords Anointed It holds in Analogy and proportion unto all that have any unction from God as all the called of God have When they were but a few in number yea very few and strangers when they went from one Nation to another from one Kingdome to another people he suffered no man to do them wrong yea he reproved Kings for their sakes saying Touch not mine Anointed Psalme 105. 12 13 14 15. All the people of God have that Anointing from God that none may dare to intermeddle for their harme God promises his people that dwell in Sion that the burthen of Assyria shall be taken from off their shoulder and his yoke from off their neck and that the yoke shall be destroyed because of the Anointing Isaiah 10. 27. Some will say as this is carried The danger of intermeddling with any is with us a like Even Papists and the worst of men that are called Protestants are thus of a people that are called Gods people and go by the name of Christians For answer I
with the Covenant page 267 Chap. 42. A man in Covenant with God and recieved into the universal Church visible needs no more to give him accesse to and interest in particular visible Churches page 270 Chap. 43. A dogmatical faith entitles to Baptisme page 289 Chap. 44. Impenitence and unbelief in professed Christians is a breach of Covenant page 294 Chap. 45. The question stated concerning the birth-priviledge of the issue of beleevers page 295 Chap. 46. Arguments concluding the natural issue of Abraham Isaac and Jacob to be taken into Covenant page 301 Chap. 47. Rom. Chap. 9. Verse 6 7 8 vindicated page 309 Chap. 48. The Covenant in New Testament times takes in parents with their children page 316 Chap. 49. Rom. 11. 16. vindicated page 323 Chap. 50. Arguments from a late hand for ingraffing into the Church invisible and breaking off from it answered page 330 Chap. 51. 1 Corinth 7. 14. vindicated page 349 Chap. 52. Galat. 4. 29. vindicated page 366 Chap. 53. Mat. 19. 14 Mark 10. 14. Luke 18. 16. vindicated page 393 Chap. 54. Reasons evincing the birth-priviledge and covenant-holinesse of Believers and their issue page 401 Chap. 55. A Corollary for Infant-Baptisme Infant-baptisme by arguments asserted page 410 Chap. 56. The reality of connexion between the Cavenant and initial seal asserted page 422 Chap. 57. The with-holding Infants of Christian parents from baptisme is the sin of Sacriledge page 437 Chap. 58. The children of all that are Christians in profession are by vertue of Covenant-interest to be recieved into the Church by baptisme page 448 Chap. 59. A defence of the former Doctrine respective to the latitude of Infant-Baptisme 468 page 458 Chap. 60. The application of the whole in several inferences page 478 A TREATISE OF THE Covenant OF WORKS AND OF THE Covenant OF GRACE CHAP. I. An Introduction into the whole I Shall not make it my businesse for an Introduction into this Work to enquire after the derivation of the word Etymologies are known to be no definitions The denomination being usually given from some adjuncts variable according to times places and not from any thing that is of the essence of that which is enquired after in which those are highest in Criticismes in giving their judgements of them can yet ordinarily go no higher then conjecture The common acception of the word in Scripture is that which will give the greatest light in finding out the nature of Scripture covenants which as most other words is variously used Sometimes is used Properly implying a covenant in deed and truth strictly so called and containing all the requisites of a Covenant in it Sometimes Tropically for that which contains some parts and adjuncts of a covenant and so carries some resemblance to and stands in some affinity with it This Tropical figurative and the native proper sense must be carefully distinguished and may by no meanes be confounded by those that will understand the true nature of a covenant and avoid those manifold mistakes into which some upon this a lone account have been carried The figurative acceptions of the word are diverse sometimes the homage required or duty covenanted for is called a covenant by way of Synechdoche seeing a covenant between a Superiour and Inferiour doth comprize it so Jerem. 34. 13. I made a Covenant with your fathers in the day that I brought them out of the Land of Egypt which Covenant is no other then the Law that he gave them Exod. 21. 2. Sometimes the promise annext is called by the name of a covenant by a like Synechdoche Gen. 17. 7. I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant to be a God unto thee and to thy seed after thee Gen. 9. 11. Sometimes the Seal is called by the name of a Covenant by way of Metonymy of the adjunct serving to ratifie and confirme a covenant Gen. 17. 10. This is my covenant which ye shall keep between me and you and thy seed after thee every man-childe among you shall be circumcised Sometimes Christ the Mediatour of the covenant is called by a like figure the covenant Isa 42. 6 7. I will give thee for a covenant of the people and light unto the Gentiles Sometimes the Lord Christs undertaking to work the graces covenanted for in the hearts of his people in the way of his power exerted in the conversion of sinners is called by the name of a covenant Jerem. 31. 33. This is the covenant that I will make with the whole house of Israel after those dayes saith the Lord I will put my law in their inward parts and write it in their hearts of which more in its own place Sometimes a covenant is taken for that peace which usually followes upon covenants Job 5. 23. Thou shalt be in league with the stones of the field and the beasts of the field shall be at peace with thee Hos 2. 18. In that day I will make a covenant for them with the beasts of the field and with the fowles of heaven and with the creeping things of the ground and I will break the bowe and the sword and the battel out of the earth and will make them to lie down safely When yet neither a Law nor a Promise nor Seal annext nor yet the Mediatour or any undertaking of his can be a covenant properly so called A Law from God with a Promise annext assented to by man is a covenant and when a Seal is added there is a condescension to our weaknesse for the more abundant ratification and confirmation of Gods stability in his Promises In our enquiry after such covenants which God in his gracious condescension is pleased to enter with man the general nature of a covenant must be held every species must partake of its Genus We must not make Gods covenant with man so farre to differ from covenants between man and man as to make it no covenant at all we must also observe that which differences it from covenants meerly humane that covenants divine and humane be not confounded together In order to which we must know that in every covenant properly so called these requisites must concur First it must not be of one alone but at least of two parties one can make no bargain or agreement Secondly there must be a mutual consent of these parties When Nahash the Ammonite offered to make a Covenant with Israel on condition that he might thrust out all their right eyes 1 Sam. 11. 2. the Israelites refusing and running the hazard of a fight rather then undergo it here was no covenant Thirdly each party must engage themselves one to another for performance of somewhat covenanted for whether debt duty or promise When Abraham agreed with the Hittites for a burial place for foure hundred Shekels Gen. 23. 15 16. There was a covenant properly so called having apparently in it all requisites of a covenant So also in
thorow with it here is pure justice without relaxation as to the value confest by those who yet contend whether idem or tantundem be paid by Christ the same in kinde as was owing by man or the like in value and estimate He that is brought under a divine attachment must not come out till he have paid the uttermost farthing which man in torments is ever in discharging and never can discharge It is as easie to make a world as by way of ransome to deliver a soul Christ therefore that knew no sin is made sinne that is an offering for sinne God manifest in the flesh he that was God and man hath undertaken the work man to suffer and God to satisfie in suffering and so God is in Christ reconciling the world to himself 2 Corinth 5. 19. The immediate effect or result of this price of mans redemption I suppose is the putting of man into a capacity of a covenant with God yet when this is done till more be done by Christ in the way of his Mediatourship for man men are not yet in covenant not the Elect among men This is evident in those Ephesians that were raised up together and made sit together in heavenly places in Christ Jesus Ephes 2. 6. There was no time in which Christ had not paid the price of their ransome yet there was a time and then but lately over that they were without Christ being aliens from the Common-wealth of Israel and strangers from the covenant of promise having no hope and without God in the world Ephes 2. 12. Elect Infidels are not till their call in covenant they stand not actually reconciled and one with God before Faith for then there needed no Ministery of reconciliation to follow If this were granted then Christ did the whole for mans salvation on the crosse by himself and doth nothing now in heaven by way of intercession nor any thing by his agents in a ministerial way upon earth neither could man before faith be underwrath in which he is yet concluded by our Saviour himself John 3. 36. A state of wrath and an actual reconciled estate cannot stand together There is a price paid and as I may say in the Fathers hand but to be applyed according to the good pleasure of the Father and the Sonne A man may purchase a prisoners liberty so that he hath it in his just and legal power to set him free and yet take what time he pleaseth in discretion to impart it to him and actually deliver him In this work there are three parties God the Father as Creditor Christ Jesus the Surety Man the Debtor The Father might have refused this discharge from the hand of Christ and exacted it of the principal Christ might have refused to have made such payment he was not in the Obligation There was a relaxation of the person as is agreed on all parties Man must come in and manifest his acceptance Till he is content to leave his old master sin and Satan This new Lord gives him no entertainment he must be content to come out of bondage or else he can enjoy no freedome 2. The next work of Christ is to bring man within the bond of the covenant professedly to accept it for which there is yet a double work First to make tender of it this hath been Christs work as the Prophet of his Church in all ages In what latitude in was carried in the dayes of the fathers before the flood it is rather obscurely pointed at then plainly shewed yet there was then a distinction between the posterity of Seth and that of Cain and so contiued till the dayes of Noah when the sonnes of God saw the daughters of men children of the covenant saw those out of the covenant Men within the visible Church saw women without the Pale and joyned themselves in marriage with them From Abrahams dayes it was confined to his posterity and held within his line and those few that as proselytes joyned themselves unto them In Gospel times it is enlarged the tender is made not to Jewes only but also to every Nation under heaven the Commission being to preach the Gospel to every creature none by Nation so contemptible that is to be excluded In Christ Jesus there is neither Barbarian nor Scythian Jew or Gentile Col. 3. 11. And as there is to be a tender so also it is his work to shape the heart for acceptation of it to embrace the terms and enter into it God shall perswade Japhet and he shall dwell in the tents of Shem Gen. 9. 27. The inhabitants of the Isles peopled by Japhets posterity shall become the Israel of God shall succeed the Jewes in a Church-state and vissible profession of the name of God The hand of the Lord was with them namely those that preacht at Antioch and a great number beleeved Acts 11. 21. where beleeving after the manner of the History in the Acts is no other then embracing the Doctrine of Faith they were made Disciples many of which after fell off even from their profession A third work is to enable those whom he brings to glory those among them in covenant that are called according to his purpose to performe the duties of the covenant to be stedfast and upright in it and this is by Circumcising their heart giving them a new heart writing his Law in their hearts putting it into their inward parts keeping them by his mighty power through faith unto salvation of which more hereafter The last work is to crown with glory those that by grace he raises up to the termes of the covenant thus qualifying them he crowns them I have fought a good fight I have finished my course henceforth there is laid up for me a crown of righteousnesse which the Lord the righteous Judge shall give me at that day 2 Tim. 4. 7 8. I go to prepare a place for you and if I go and prepare a place for you I will come again and receive you to my self John 14. 2 3. Here some difficulties offer themselves If the covenant of works past between God and man in his integrity were immediate and the transactions of it without reference to Christ then if follows that faith in Christ is not commanded in that Law Obj. which was given to man for a rule There being no possibility of it there could be no command for it and there was no possibility of Adams beleeving it seeing Christ was not revealed and was not as Mediatour of any use This opinion is strongly maintained by Arminians Armin. in resp ad artic decimum nonum Corvinus Contr. Molin cap. 11. And to this end that they may make it good that God cannot in justice require faith in Christ from man in his fallen condition unlesse he withal confer upon him abilities to believe seeing he never had that power from him in his integrity and state of purity and upon this supposition
because their sanctification and good works have some imperfect agreement with the Law of Works This and much more to assert a personal perfect inherent righteousnesse as is said all which as it is here held out to me is new and I must confesse my self in ignorance all over I never took imperfect righteousnesse to imply any such contradiction no more than imperfect holinesse Isaiah I am sure saith All our righteousnesse are as filthy rags Esay 64. 6. No greater charge of imperfection can lie against the most imperfect holinesse than the Prophet lays upon our righteousnesse Neither do I understand how holinesse should be imperfect taken materially and righteousnesse perfect taken formally in reference to a rule We may for ought I know as well make holinesse formal and refer it to a rule and righteousnesse material in an absolute consideration without reference to any rule at all And in such consideration I do not know how there can be perfection or imperfection either in holinesse or righteousnesse it is as they come up to or fall short of the rule that they have the denomination of perfection or imperfection Pauls Gospel-frame whether you will call it righteousnesse or holinesse is set out Rom. 7. full of imperfection yet all this as in reference to the rule as it answered or fell short in conformity to it verse 22. I delight in the Law of God after the inward man And whereas a charge of ignorance is laid even upon learned Teachers that commonly understand the word righteousnesse and righteous as it referres to the old rule I professe my self to have little of their learning but I am wholly theirs in this ignorance I know no other rule but the old rule the rule of the Moral Law that is with me a rule a perfect rule and the only rule The perfection of this holiness and righteousness in mans integrity stood in the perfect conformity to this Law and the reparation of this in our regenerate estate in which the Apostle places the image of God must have reference as to God for a patterne so to his Law as a rule As an image carrying an imperfect resemblance of its samplar is an image So conformity imperfectly answering the rule is conformity likewise A perfection of sufficiency to attaine the end I willingly grant God condescending through rich grace to crown weak obedience in this sense our imperfection hath its perfectnesse otherwise I must say that our inherent righteousnesse is an imperfect righteousnesse in an imperfect conformity to the rule of righteousnesse and without thir reference to the rule there is neither perfection nor imperfection in any action See Doctor Davenant disputing against justification by inherent righteousnesse upon the account of the imperfection of it de justitia habituali pag. 349 and how fully he was perswaded of the imperfection of this righteousnesse appears in sentences prefixt before two Treatises as may be seen in the margent In the last place I shall conclude that sincerity in the way and work of God which Scripture also calls by the name of truth integrity simplicity uprightnesse perfectnesse an heart in the work of God whole and unfeigned is that which the covenant of grace doth require and that which it accepteth This God in covenant gives in charge and this he rewards and crownes The Law stands as a rule and the charge in it is the highest top of perfection without the least indulgence in any case of failing suitable to the abilities that once were put into our hands God in Gospel-condescensions will have this rule eyed with a single and upright heart universally eyed and observed both in our returnes from sin and in our application to God in new obedience This doing of the will of God from the heart with good will-doing service Eph. 6. 6 7. Serving with a willing minde 1 Chron. 28. 9. This preparing the heart to seek the Lord God of our fathers Ezra 7. 10. This delight in the Law of God in the inward man Rom. 7. 22. though it be in much weaknesse and with strength that is little Rev. 3. 8. by reason of inward corruptions Rom. 7. 23. Gal. 5. 17. enemies without Ephes 6. 12. is required of God in covenant and through grace accepted And as faith which as we have heard is the other new covenant-condition brings us into communion with God So this of a sincere heart and walk holds in communion Faith gives accesse to God in grace and through sincerity we walk with God in grace to glory Both of them are called for of God both accepted with God and both of them crowned with glory That in this degree obedience is both required and accepted in the Gospel is evident This where oever it is God observes and eyes 2 Chron. 16. 9. For the eyes of the Lord runne to and fro throughout the whole earth to shew himself strong in the behalf of them whose heart is perfect towards him Herein thou hast done foolishly therefore from henceforth thou shalt have warres These have letters testimonial from heaven Job 1. 8. Hast thou not considered my servant Job that there is none like him in the earth a perfect and an upright man one that feareth God and escheweth evil Gen. 7. 1. Thee have I seen righteous before me in this generation According to the degree of this higher or lower they have praise 2 Chron. 29. 34. The Levites were more upright in heart to sanctifie themselves than the Priests yea where there is integrity in a single act this God notes Yea I know that thou didst this in the integrity of thine heart Gen. 20. 6. These God protects with his omnipotence preserves 2 Chron. 16. 9. The eyes of the Lord runne to and fro throughout the whole earth to shew himself strong in the behalf of them whose heart is perfect towards him He is a buckler to them that walk uprightly Prov. 2. 7. In these God takes pleasure I know my God that thou triest the reines and hast pleasure in uprightnesse 1 Chron. 29. 17. Unto these God speaks peace Do not my words do good to him that walketh uprightly Mich. 2. 7. This the people of God plead with God as an argument to finde favour in his eyes Psalme 26. 1. Judge me O Lord for I have walked in my integrity 1 Chron. 29. 17. As for me in the uprightnesse of my heart I have willingly offered those things Psalme 18. 23. I was also upright before him c. This hath been the high ambition of the servants of God in their most sad troubles to reach David begging mercy saith to God Behold thou desirest truth in the inward parts Psal 51. 6. This hath upheld the souls of the Saints in their greatest difficulties with all joy and consolation 2 Cor. 1. 12. For our rejoycing is this the testimony of our conscience that in simpliciâ—y and godly sincerity not with fleshly wisdome but by the grace of God we
and submit your selves for they watch for your souls as they that must give an account that they may do it with joy and not with grief for that is unprofitable for you Heb. 13. 17. These were not to be reviled railed upon but reverenced honoured and obeyed and an Order not in being is not to be thus honoured Sixthly it appeares by the Ordinance of the Lord Jesus for their liveli-hood and subsistence 1 Cor. 9. 13 14. Do ye not know that they which Minister about holy things live of the things of the Temple and they which wait at the Altar are partakers with the Altar Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel Here we finde three things implied 1. That there was a particular order of men in the time of the Law separated by God for the Ministerial work and designed by his especial appointment for that businesse 2. That there is a proportionable Ordinance of Christ in Gospel-times of select men for that businesse 3. That maintenance by Gods appointment was designed as for one so for both in their respective times and succession Seventhly It is farther cleared by that hand of Providence that hath answerably provided in all ages men for this work in a constant succession No age since the Apostles have wanted them I say not that there was a Ministery in every age in equal purity and lustre yet all ages held up that order and Papacy when the Minstery was laid most low found out those that were faithful to Christ Iesus Some set Providence so high that they make it a rule of life as well as Scriptures Me thinks it may be confest that it gives some light to doubtful Scriptures The analogy of faith being held firme somewhat may be gathered from it To give instance in those Scriptures which seeme to beare witnesse of a glorious call of the Iewes which most receive and some question God so ordering by providence that in the revolution of so many ages they still continue a distinct people separate from others not joyning in their worship but retaining still their own and keeping up the Scriptures of the Old Testament when no such thing can be said of any captivated dispersed people it seemes to speak that they wait for and as it were expect when the vaile may be taken off that they may returne to the Lord. But here providence seconding such clear Texts of Scripture such that leave not a doubt behinde them unlesse men shut their eyes against the Sunne may sure be acknowledged to be an additional demonstration For reasons of the necessity of such an established Ministery to be continued in constituted Churches 1. The Church of God is to continue and have its abode through all ages of the world as long as a world is to continue so long a Church is to continue in which God may have glory by Christ Jesus Ephes 3. 21. and therefore compared to a mountaine as for eminence so for continuance Psalme 125. 1. to an house built by Christ himself on a rock against which the gates of hell shall not prevaile Now a Ministery and a Church cannot be separated It is of the integrality if not of the essence of it A Church setled by a Ministery may continue being for some time though in much imperfection without a Ministery but will soon be without being This is confest of all that would hold up a Church in being whether Episcopal Independent or Presbyterial They that would level a Ministery which is the work of many would level all Churches upon earth also They would drive God from off the earth and lay his glory in the dust 2. There must be intercourse between God and his people between earth and heaven in all ages It shall at no time be truly said with those Apostates Ezek. 8. 12. The Lord hath forsaken the earth Now there must be men designed Embassadours appointed to carry on this work As the Priests in the Law were ordained for men in things appertaining to God as Heb. 5. 1. So the Ministers of the Gospel have a parallel institution in succession 1 Cor. 9. 14. God in no age carries it on in an immediate way and manner 3. Take away this Ordinance of a Ministerial function and all spiritual miseries to an utter confused Chaos will presently and necessarily follow First Ignorance all spiritual darknesse and blindnesse As the setting of the Sunne brings darknesse upon the Horizon so the absence of a Ministery brings darknesse upon the Church They are the light of the world Matth. 5. 14. John Baptist was a burning light John 5. 35. Paul was sent to bring a people from darknesse to light as Acts 26. 18. Their Ministery is called a Vision without them men are without light It is the highest of contradictions to cry up light and cry down a Ministerial function Secondly Wickednesse this follows from the former If a man walk in the night he stumbleth saith our Saviour because there is no light in him John 11. 10. An ignorant man cannot be above a wicked man Ephes 4. 18. Alienated from the life of God by reason of their ignorance that is in them As that Prodigal which the wise man brings in complaining that he had not obeyed the voice of his Teachers was almost in all the evil in the midst of the Assembly Prov 5. 12. So they may say that want Teachers Blinde places of the earth are full of the habitations of cruelty Psal 74. 20. Thirdly Errour Heresie Blasphemy This is evident 1. In Reason Men that want a guide must needs go astray Sheep without a Shepherd cannot long hold their walk The Apostle knew that after his departure ravening wolves would arise not sparing the flock Acts 20 29. What a Wolf is to the flock that a seducer is to the Church These waited the opportunity of the Apostles absence Smite the Shepherd and the sheep will be scattered when there is no shepherd in Israel every man does that which is right in his own eyes as when there is no King in Israel 2. By Experience What grosse opinions in worship did the Israelites entertaine in Moses his fourty days absence from them Let us go no further than our selves Since a Ministery in England was blasted and men made it their honour to revile and reproach it how fruitful have we been in those monsters from the lowest step of Semiseparation to the highest pitch of Rantisme which hath occasioned all those attestations to the truth of Christ Jesus against Errours Heresies and Blasphemies of this time from the Ministers of Christ in most parts of this Nation Jesus Christ leaving not himself without witnesse In which we may see lists of them unto trembling amazement But if we cannot see it at home let us heare of it from abroad from the penne of a Protestant Divine making observation of the state of the Church in England gives this sad and
as it can reach yet they shall never wipe it off That all out of Covenant with God being no Church-Members having no title to Church-Membership are in a perishing condition is a Scripture-Position above all exceptions In case they will subscribe as they do to the Popish Tenent that Infants in their first birth state are out of covenant and in no better condition than the children of Heathens except the hope of better education then they must agree in Infants condemnation 3. Antipaedobaptists hence finde a way to keep Infants from Baptisme Being out of Covenant they have no right to any seale of the Covenant These several interests make them all to joyne in one to conclude that the first was a Covenant carnal and raising the men in Covenant no higher than earthly expectations But if truth may be heard none of these interests will hold certain it is that those that were in the Old Covenant had better thoughts of it The Apostle speaking of the Patriarchs confession that they were strangers and pilgrims on earth makes his observation upon it They that say these things plainly declare that they seek a Countrey A stranger or pilgrim is a man not at his home but seeks a countrey Now this countrey must either be Earthly or Heavenly there is not a third which men could have in desire That it was not an earthly countrey that they sought he makes good in that they had opportunity of return they might have gone back to Ur of the Chaldees at pleasure Then it follows as he inferres that they sought a better countrey that is an Heavenly Heb. 11. 16. Men of this opinion have not only the Apostles authority against them but putting himself on in a Logical dispute with them his reasons likewise yea those that were most carnal and earthly-minded among them were taught to judge better of the Promises that they lived under Christ gives that testimony of the Jewes with whom he had contest that in the Scriptures they thought to have everlasting life John 5. 39. They had no Scriptures but Old Covenant-Scriptures and of them they had this opinion which was no errour of theirs corrected by Christ but were by him confirmed in it Christ justifies them in their opinion that in Scripture they thought to have everlasting life and rectifies them in the way of finding everlasting life in it A great part of the dispute is about those words of God to Abraham in which the foundation of the Covenant stands I will be thy God and the God of thy seed whether in them there be promises only of earth or of heaven likewise And this Christ himself determines in his answer to the Sadduces about the Resurrection where he applies that speech of God to Moses at the bush I am the God of Abraham the God of Isaac and the God of Jacob for proof that Abraham Isaac and Jacob live for ever Mat. 22. 33. How injurious are they to the Covenant of God with his people that put such unworthy limits upon it Other people that were without Covenant had temporal mercies from God they were protected and provided for by him Leave thy fatherlesse children unto me and let thy widows trust in me saith the Lord to the people of Edom I will keep them alive Jer. 49. 11. The woman of Canaan thought it a priviledge for dogs to eat of the crumbs that fall from the childrens table for Gentiles who were without Covenant to partake of any little of the mercy that the people of God in Covenant did enjoy But if this glosse of the Covenant may stand the dogs crumbs are beyond all the childrens provision They will not leave their crumbs for all that is set on the childrens table It may seem a high speech of Luther after his manner that the Turkish Empire how great soever is but a crumb that the great Master of the family casts to the dogs yet this is above all that Israel had in Canaan if we look at no more than a temporal possession Ishmael the son of the bond-woman must be cast out not to be heire with the son of the free-woman Gen. 21. 10. he and his posterity must be cast out of Covenant and in Isaac the seed must be called But if there were no more in Isaacs grant than the possession of Canaan the son of the bond-woman had had the better of the bargain Ishmaelites in earthly possessions exceeded Israelites And Esau had not need to have complained so much of the losse of his birth right and his brothers supplantation of him if Jacob had gained no more than a possession for his posterity in Canaan having that blessing both promised and performed That his dwelling should be the fatnesse of the earth and the dew of Heaven from above Gen. 27. 39. he had small cause of envie of his brothers felicity How did the Saints of those times boast of God exult and triumph in him proclaiming his goodnesse That there was no Rock 〈◊〉 their God If their portion did reach with the men of this world only to this life none can be able to give a reason of such triumphant exultations And the Psalmist had never spoken of it as the worlds portion in case himself had looked for no better an inheritance Providence was indeed singularly eminent over that people yet considering their great afflictions which they still bore and heavy chastisements wherewith they were exercised if that special care of God had not had an influence upon eternity that blasphemous conclusion of the Oratour that a man might see how much the gods esteemed the Nation of the Iewes in that they were so often carried into captivity would hardly receive a satisfying refutation Certainly their sufferings were above any other Nation Amos 3. 2. You only have I known of all the families of the earth therefore I will punish you for all your iniquities if then they had their hope only in this life and were not chastened in the world that they might not be condemned with the world as the Apostle speaks of Christians so we might say of the Nation of the Jewes Of all Nations in the world they were the most miserable See Chamier lib. 5. de Baptism cap. 11. sect 11. Whitakers praelectiones de Sacramentis contra Bellar. pag. 125. Rivet in Gen. 17. Exercitat 87. CHAP. XXXV The Old Covenant was a pure Gospel-Covenant and not mixt 2ly OThers that rise not so high against the first covenant as to make it a covenant meerly carnal yet loth to yield to so much truth as to confesse it to be a covenant Evangelical have found out a middle way which yet they think may carry on their interests and say It is not a pure Gospel-covenant but mixt and therein differs from the second covenant which is wholly Evangelical In which they seem to go but one half of the way with their old friends the Jesuites from whom in this controversie
many things to say First that Orthodox Divines both ancient and moderne have made circumcision to be of the same signification and use as Baptism and till Anabaptists closed they had no adversaries but Papists who to advance their â—pus operatum in the Sacraments of the New Testament will have them as far to exceed the Old as heaven doth earth and the substance doth the shadow This is observed by Chamier Panstrat Cathol Tom. 4. lib. 2. cap. 19. sect 58. having reckoned up several testimonies to this purpose he addes There are very many like testimonies by which it appears that Christians were heretofore perswaded that there was no so great difference between circumcision and baptisme and why saith he is it now changed Truly in favour of the Papists and according to the pleasure of the Iesuites Secondly if circumcision have respect to those Promises that were no Gospel mercies but civil domestical restrained to Jews and not appertaining to Christians How could it be a distinction between Jew and Gentile respective to Religion it might have made a civil distinction and the want of it have been an evidence against other Nations that they had been none of the multiplied seed of Abraham according to the flesh and that their interest had not been in Canaan But how it could have concluded them to have been without Christ strangers from the covenant of Promise having no hope and without God in the world as the Apostle determines upon their uncircumcision Eph. 2. 11 12. cannot be imagined Thirdly How is it that we hear so much in Scripture of circumcision of the heare Jer. 4. 4. Rom. 2. 28. Deut. 10. 16. Deut. 30. 6. Ezek. 44. 9. and the circumcised to have this character that they worship God in Spirit and in Truth if circumcision have not relation to Promises that are spiritual When complaint is made of uncircumcision in heart is it not as it is ordinarily understood that their â—â—ndes were carnal and not taken up with spiritual things or is it that they were not fixt on their civil and domestick interests when they are said to be uncircumcised as Ier. 6. 10. is it not upon that account that Ieremy there gives that they could not hear the Word of the Lord that they had no delight in it that it was a reproach to them or is it because they could not suck in Promises of meer civil home and self-interests So it must need be if circumcision be such a Seale when they emproved it for the use to which it was instituted they kept the right use of it and were not worthy of reproof concerning it Fourthly what Sacraments had the Jewes of any Gospel-relation if this respected alone their civil interests There might be more spoken to that of the Passeover to carry it to peculiar National mercies than to this of circumcision See Exod. 13. 14 15. And it shall be when thy sinne asketh thee in time to come saying What is this that thou shalt say unto him By strength of hand the Lord brought us out from Egypt from the 〈◊〉 of Bâ—ndage And it came to passe when Pharaoâ— would hardly let us go that the Lord slew all the first-borne in the land of Egypt both the first borne of man and the first-borne of beasts therefore I sacrifice unto the Lord all that openeth the Matrix being males but all the first-born of my children I redeem I am sure far lesse can be said to carry it to that which is spiritual and of common concernment both to Jews and Christians Fifthly how is it that the Apostle giving a definition of circumcision refers it to nothing national civil or domestick but only to that which is purely spiritual Speaking of Abraham he saith He received the signe of Circumcision a seale of the righteousnesse of the faith which he had yet being uncircumcised The righteousnesse of faith is a Promise purely Evangelical Romanes 3. 22. Romanes 3. 30. Romanes 10. 3. Philippians 3. 8. and this Circumcision sealed the self-same thing that our Sacraments seale So that as their extraordinary Sacraments are expressely affirmed to be the same with ours by the Apostle 1 Cor. 10. 3 They eat all the same spiritual meat and did all drink the same spiritual drink so are their appointed established Sacraments Circumcision and the Passeover Will they with Bellarmine lib. 1. cap. 17. de Sacramentis in genere deny that Circumcision was an universal seale of faith and affirme that it was only an individual seale of the individual faith of Abraham that so all may fall to the ground which is spoken from that Text of the use of Circumcision to the Jewes all that is there spoken having reference only to Abraham in person I answer 1. This Popish shift is flat against the Apostle He brings it as an argument for proof of the way of our Justification to be by faith alone which were a meer inconsequence if proper to him and not belonging to others 2. It is flat against Moses who referres this of circumcision to the covenant there mentioned Genesis 17. 7. But the covenant is not with Abraham alone but his seed also together with him as is there plaine 3. It carries several absurdities with it 1. By this meanes Gods covenant with Abraham in person and his covenant with Christians in Gospel-times is indeed the same but his covenant with all beleevers in the Old Testament and with beleevers in the New Testament are essentially differing Abraham and New-Testament beleevers are under one covenant Old Testament-beleevers are under a covenant essentially differing 2. Then Zachary Luke 1. 72. interpreting the covenant made with Abraham of salvation by Christ should have limited it to Abraham and not extended it to the Fathers But we see all are there under one and the same mercy our father Abraham and all that followed him even all that came out of Egypt and were for Canaan are called Fathers 1 Corinth 10. 1. All our Fathers were under the cloud and all passed through the sea and all these had the same mercy in promise with Abraham To performe the mercy saith Zachary promised to our Fathers and to remember his holy covenant the Oath which he sware to our father Abraham 3. Then Abraham himself in person and Christians in the dayes of the Gospel are interessed in Christ and all other beleevers in the Law were without Christ but the contrary is plain Moses esteemed the reproach of Christ greater than the treasures of Egypt Heb. 11. 26. 4. Then Abraham and Christians have from God the Kingdom of heaven and salvation but the rest of the Jewes have nothing better than the land of Canaan They have no more than the covenant reaches unto and the seale of the covenant did confirm But the covenant reaches only temporal Promises as the land of Canaan in their opinion These evasions Bellarmine is put to and Anabaptists are glad to follow both of them willing to say any thing
Scripture speaks of those covenants which God enters with man There are those that enter covenant and keep covenant Psal 44. 17 18. All this is come upon us yet we have not forgotten thee neither have we dealt falsely in thy covenant our heart is not turned back neither have our steps declined from thy way These have mercy promised All to which God enegages himself is theirs Psalme 103. 17 18. The meecy of the Lord is from everlasting to everlasting upon them that fear him and his righteousnesse unto childrens children to such as keep his covenant and to those that remember his commandments to do them There are those that break covenant Psal 78. 10 37. They kept not the covenant of God and refused to walk in his Law Their heart was not right with him neither were they stedfast in his covenant And these are threatned with a curse Jer. 34. 18 19 20. And I will give the men that have transgressed my covenant which have not performed the words of the covenant which they had made before me when they cut the calfe in twaine and passed between the parts thereof The Princes of Judah and the Princes of Jerusalem the Eunuches and the Priests and all the people of the land which passed between the parts of the calf I will even give them into the hand of their enemies and into the hand of them that seek their life and their dead bodies shall be for meat unto the fowles of the heaven and to the beasts of the earth The Lord brings a sword that avenges the quarrel of his covenant Levit. 26. 25. When the heaviest of judgements is mentioned and a large list enumerated as Esay 24. Behold the Lord maketh the earth empty and maketh it waste and turneth it upside down and scattereth abroad the inhabitants thereof And it shall be as with the People so with the Priest as with the Servant so with his Master as with the Maid so with her Mistresse as with the Buyer so with the Seller as with the Lender so with the Borrower as with the taker of usury so with the giver of usury to him the land shall be utterly empited and utterly spoiled for the Lord hath spoken this word The earth mourneth and fadeth away the haughty people of the earth do languish the earth also is defiled under the inhabitants thereof Therefore hath the curse devoured the earth and they that dwell therein are desolate therefore the inhabitants of the earth are burnt and few men left the new wine mourneth the vine languisheth all the merry-hearted do sigh The myrth of Tabrets ceaseth the noise of them that rejoyce endeth the joy of the Harp ceaseth They shal not drink wine with a song strong drink shall be bitter to them that drink it The city of confusion is broken down every house is shut up that no man may come in There is a crying for wine in the streets all joy is darkned the mirth of the land is gone In the City is left desolation and the Gate is smitten with destruction The reason of all this is given in the close of verse 5. Because they have transgressed the Laws changed the Ordinances broken the everlasting Covenant Now according to this opinion Regeneration is our entrance into covenant and Regeneration is our keeping of covenant before regeneration we make no covenant after Regeneration we break no covenant there is no such thing as covenant-breaking All this makes an utter confusion in the covenant 2. Then there is no such thing as an hypocrite in the world as in reference towards God no such thing as an hypocrite in the Church as in reference to Religion and wayes of godlinesse An hypocrite is one that personates the man that he is not with Jeroboams wife feignes himself to be another person 1 Kings 14. 6. He that acts Tarquin or Lucretia in the Tragedy is not Tarquin or Lucretia that acts a King is many times a peasant Now an hypocrite respective to Religion and in Scripture use of the phrase is one that pretends for God and is not Gods pretends to be wholly his and is some others of these God frequently complaines These in the Scriptures are menaced with heavy judgements Now according to this opinion that only Regenerate men are in covenant there is no such thing as an hypocrite No such sinne as hypocrisie Where the Gospel is preached God makes tender of himself in covenant and in case none but Regenerate enter Covenant then only they take upon them the persons of people in relation to him onely they strike hands with him and these as they professe so in sincerity and reality they are as they covenant with him so in the uprightnesse of their hearts they walk before him and so all of Israel are Israel There cannot be found a man in Israel that is not a Nathaniel Men out of covenant are without and aliens to the Common-wealth of Israel Ephes 2. 12. And if they be in covenant then according to this opinion they are men sincere and upright-hearted in it But you will say They pretend to the covenant and are not in covenant and so are hypocrites Object To this I say 1. It is plain against the Scriptures that makes hypocrites false in the covenant men whose hearts were not stedfast in it as Psalme 78. 8 10 a stubborne and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God They kept not the covenant of God and refused to walk in his Law More fully verse 36 37. They did flatter him with their mouth and they lied unto him with their tongues for their hearts were not right with him neither were they stedfast in his covenant Therefore they pretend not barely to a covenant but the covenant which they enter is their pretence for God and their breach of covenant argues them guilty of hypocrisie before the Lord. 2 According to these such pretend to the stage but are never admitted on it They pretend to act the part of a Servant of God but never act in it so we may say they pretend to hypocrisie but never are in the honour to be in any capacity of it 3. If the covenant be with this limit only to Regenerate persons then no Minister in any Church no Church-Officer nor any other Church-member in case you will make it to be their work may baptize any person That Disciples are to be baptized is out of question with all that acknowledge such a standing Ordinance as Baptisme It being in the Apostles commission to disciple Nations and baptize them These are brought into the bond of the covenant as Ezek. 20. 37. But those only passing for Disciples and men in covenant that are Regenerate they can by no eye of any Minister Church-Officer or member be discerned This is that work that cometh not with observation or outward shew that men should say so here or so there Luke 17. 20
21. Christ might indeed have baptized in his own person at pleasure seeing he knew what was in man John 2. 2. He could have distinguished a Beleever from an unbeleever a Saint from an unsanctified man a Christian from him that is no Christian a Disciple from one that is no Disciple taking these titles in the sense of these persons So can no other man It is the Prerogative Royal of God to search the heart If Paul could have discerned false Brethren by a spirit of infallibility he had never been in that danger 2 Cor. 11. 26. But Christ baptized none but left all to his Disciples John 4. 2. And they being thus tied up to baptize none till they be discipled of which according to this Tenent they could be no competent Judges it must needs follow that none at all must be baptized If any say those are to be baptized that in the judgement of charity we judge to be Disciples on whom we have grounds of hope that this work is wrought as I know it is said by many I shall give heed to them when they can shew that Christ hath said it that he hath made known that the inward work is alone the true ground on which this priviledge is granted and charity is our rule in judging of it But I finde Christ giving charge to Disciple Nations and to baptize them But I finde him not giving commission that when in the judgement of charity men have cause to conceive them to be Disciples then to baptize them We finde the Apostles and others in the Primitive-times making that haste to baptize upon profession that they stayed not for observation of those signes that might in a well-grounded charity perswade that they were Regenerate persons And those that fix it here too ordinarily make interests the chief ground to carry their charity to a more favourable construction charity according to the Proverb beginning at home they that are most like to make a party with them or drive on an interest their way will be judged persons meet for Baptisme Of this in a short time we have large experience As for those that gather up Churches and initiate them by Baptisme the way of the Apostles I confesse in case that they would make good that they have to deale with Heathens and therefore a way of more colour than theirs that set up new Churches and retaine the old Baptisme we see what manner of Saints are received among them such that civil persons respective to sobriety chastity or upright dealing with men cannot without staine of their reputation make their companions And congregations of Saints have just cause to say that they have lost none of their gold but much of their filth and drosse by such Saint-separation That I speak the truth and lie not I need not to appeal to my conscience bearing witnesse which alone is satisfaction to my self but to thousands of witnesses which may give satisfaction to others CHAP. XXXIX Objections against this latitude of the Covenant answered IT is here objected that in Old Testament-times God speaks to all in visible profession in that way of compellation as his people as appears in those places that alreadie have been quoted but in New Testament-times we finde not that title in such generality only the Regenerate those that yield ready and loyal subjection to God are honoured with the name of the people of God they therefore onlie are in Covenant The title is restrained peculiarly to them and so also the mercy To this much may be said First if this were granted that this way of compellation or speech of God to man is not found in all the New Testament in this latitude as to take in men of Christian Profession not yet regenerate yet there is little gained seeing as we have found there are termes equivalent Beleevers are the people of God so are Saints Disciples and Christians But those that are yet unregenerate have these titles as we have heard at large and therefore it argues the Covenant to be as large as when that terme was so frequent Secondly it is not often that that phrase is found in New Testament-Scriptures with such restriction only to regenerate persons Tit. 2. 14. is the most pregnant place where it is said that Jesus Christ gave himself for us that he might redeem us from all iniquitie and purifie unto himself a peculiar people zealous of good works But if it be granted that it is sometimes taken for a people separate by grace out of the state of nature it will not follow that it is never taken for a people separate for God by Profession I know that Text Revelation 21. 3. will be urged I heard a great voice out of Heaven saying Behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God But this will hardly serve for their purpose There is no small dispute whether this be to be fulfilled on Earth or in Heaven if in Heaven as learned Interpreters contend then it is nothing to our purpose if on Earth then it sets out a singular glory in the Church through Ordinances in purity nothing that offends being suffered yet such a one in which yet there is a mixture of close hypocrites As for those that interpret it of Christs personal reigne upon earth when he in person shall manage all and work nothing by his Agents I leave them to enjoy their own opinion how they shall be qualified on earth that do attend him But if we may make conjecture by a considerable party of those that publish it and receive it we shall have strong cause of doubt that all will not be found regenerate Thirdly I say the expression mentioned of my people or people of God is used more frequently in the New Testament in the Old Testament-latitude than with restriction to the Elect Regenerate That in 2 Cor. 6. 16. with me is plain I will dwell with them and walk in them and I will be their God and they shall be my people quoted out of an Old Testament-Scripture Levit. 26. 16. and there it is a National Promise and here to be understood of Gods visible abode in Ordinances as may be made out from the context being tendered to those that were over-busie to meddle with idols from which he disswades with this Argument that they were the Temple of the Lord separate of God for his worship and service and the Promise is no more than is made good to visible Churches Christ walks in the midst of the seven golden Candlesticks Revel 2. 1. and some of them witnesse that of Sardis had not all their Members Regenerate persons That of the Apostle Rom. 9. 25. I will call them my people which were not my people and her beloved which was not beloved is to be understood no otherwise That of the Prophet of the call of the ten
in the same Church of Christ and not any of them did set up new Churches 3. The old Church-way of administration among the Jewes was then to fall that present administration to be taken down by Gods appointment and a new one to be set up according to his prescript 4. John set up a new Sacrament in a new way which after his days was the alone Church-way If any can shew as our seekers look after that Jesus Christ shall now put an end to this way and that they have a Commission for a new Sacrament of initiation then they speak somewhat for setting up new Churches in like manner CHAP. XLIII A dogmatical Faith entitles to Baptisme 3. IT farther follows by way of consectary that a dogmaticall Faith ordinarily called by the name of Faith historical such that assents to Gospel-truths though not affecting the heart to a full choice of Christ and therefore was short of Faith which is justifying and saving gives title to baptisme The Covenant is the ground on which baptisme is bottomed otherwise Church-Membership would evince no title either in Infants or in men of years to Baptisme But the Covenant as we have proved is entred with men of Faith not saving and therefore to them Baptisme is to be administred How the consequent can be denyed by those that grant the Antecedent Baptisme denied in foro Dei to men short of saving faith when they are in covenant I cannot imagine yet some that have confessed their interest in the covenant now deny their title to Baptisme and affirme If men be once taught that it is a faith that is short of justifying and saving Faith which admitteth men to Baptisme it will make foule work in the Church 1. All that hath been said for the latitude of the covenant may fitly be applyed in opposition to this tenent for the like latitude of Baptisme 2 All the absurdities following the restraint of the covenant to the Elect to men of Faith saving and justifying follow upon this restraint of interest in Baptisme 3. To make the visible seale of Baptisme which is the priviledge of the Church visible to be of equal latitude with the seale of the Spirit which is peculiar to invisible members is a Paradox 4. The great condition to which Baptisme engages is not a prerequisite in baptisme This is plaine to man is bound to make good his covenant conditions before his engagements to conditions no servant is tyed to do his work to gaine admission into service no souldier to fight in order to get himself listed under command But Faith that is justifying is the condition to which baptisme engages and no condition necessarily required to vest him in it 5. That Faith upon which Simon Magus in Primitive times was baptized is that which admitteth to baptisme Simon himself beleeved and was baptized Act. 8. 13. But Simons faith fell short of saving and justifying 6. In case only justifying faith give admission to baptisme then none is able to baptize seeing this by none is discerned and to leave it to our charity affirming that we may admit upon presumption of a title when God denies I have spoken somewhat chap. 38. and I refer to Master Hudson in his Vindication whom learned Master Baxter so highly commends to shew the unreasonablenesse of it Here it is objected First Objections answered When Christ saith make me Disciples of all Nations baptizing them he means sincere Disciples though we cannot ever know them to be sincere Object I answer Answ In case I make this first objection brought against me my seventh and last argument for me it will fully discover the weaknesse of it and thus I forme it All that are Disciples unto Christ and made disciples for Christ are to be baptized but some are made Disciples to Christ that are short of faith saving and justifying as hath been proved at large This Discipleship that Christ there mentions is such of which whole Nations are in capacity as is plaine in the Commission to which this Nation with others hath happily attained according to the manifold prophecies before cited of these the whole universal visible Church consists as is irrefragably proved by Mr. Hudson in his Treatise of that subject and his Vindication and most amply spoken to by Mr. Baxter in his plaine Scripture-proof of Infants Church-membership and baptisme page 279 280. Sir if you were my father I would tell you that when you say Christ makes no one City Countrey Tribe his Disciples you speak most malignantly and wickedly against the Kingdome and dignity of my Lord Jesus Hath he not commanded to disciple Nations Hath not the Father promised to give him the Heathen or Nations for his inheritance and the uttermost parts of the earth for his possession Psalme 2. And that Nations shall serve him And that the Kingdomes of the world shall be become the Kingdomes of the Lord and his Christ and do you not see it fulfilled before your eyes Are not Bewâ—ly Keder Minsters c. and England till of late as full Christs disciples and so Church-members as the Jewes were in covenant with God and so Church-members We are not all sincere True no more were they for with many of them God was not well pleased but shut out all that Nation of covenanters from his rest save Caleb and Joshuah We may have Pagans and infidels lurk amongst us unknown but they had many amongst them known In the mean time we as generally professe Christianity as they did to serve the true God And are you sure there is never a City or Town that are all sincere I think you be not or at least is there never a godly family as Abrahams was you cannot be ignorant that the terme Disciples in Scripture is given to more to the sincerely-godly And if whole Nations yea the whole Universal visible Church consisting of discipled Nations were all beleevers it were a happinesse then election would be as large as Vocation when Christ saith many are called but few chosen Secondly Object When he saith he that beleeveth and is baptized shall be saved here faith goes before baptism and that not a common but a saving faith for here is but one faith spoken of and that is before baptism 1. This is the weakest of all arguments to reason for a precedency of one before another Answ from the order in which they are placed in Scripture So we may say John baptized before he preached the baptisme of Repentance for his baptizing is put before his preaching of baptisme Mark 1. 4. and that those that he baptized did confesse their sinnes after their baptisme seeing it is mentioned after that it is said that they were baptized Mat. 3. 6. and both of these with a farre greater probability of reason seeing in both there is a narrative of the thing by the Evangelists and in the place in hand there is neither commission given for the work of baptizing nor yet any
the word Synagogue signifies not a building but such an assembly or society likewise In the ordinary signification saith Spanhemius Synagogue signifies the assembly not the place where they assemble but in the New Testament it is sometimes put for the place of assembling Luke 7. 5. Acts 18. 7. Synagogue and Church are one and the same both signifie the assembly met As the one so also the other may be applied by an usual figure to the place of meeting and therefore where it is said the Centurion loveth our Nation and hath built us a Synagogue Luke 7. 5. the last Annotations have it a Church So that they that would reforme this language which calls our places of meeting a Church must reform the language of Scripture which calls the like places by a name of the same signification Thirdly it is a pious work to erect these Churches or publick meeting places for advancement of the knowledge and worship of God as may be evinced from that Narrative of the Centurion Luke 7. and the transactions between Christ and him 1. There are several evidences of piety in the man 1. He is tenderly affected with his servants sicknesse 2. He sends to Christ for cure makes to him as Mary for Lazarus 3. He evidences a mighty faith in Christ beleeves that Christs word without his presence will work for his servants recovery 4. Makes this good by an argument from the lesse to the greater I my selfe am a man under authority and have men under me if my word stands who am an inferiour person how much more then thine 5. The Lord Christ speaks by way of commendation and admiration of his faith ver 9. 2. There are evidences of the warranty of his fact 1. The Elders of the Jewes take notice of it and upon this account commend him to Christ to have his request gratified Lord he is worthy for whom thou shouldest do this For he loveth our Nation and hath built us a Synagogue 2. This takes with Christ Then Jesus went with them Fourthly being a pious work as we see to erect them not only in the judgement of this Centurion but of the Jewes yea and of Christ Jesus it is then an evil a sinne to demolish and destroy them this followes from the former If piety let them up sinne pulls them down If he be a good Townsman that builds a Market-house a School c. then he is an ill-deserving one that does ruine it If the Centurion have his praise for building a Synagogue then it must be their reproach that deface them Farther we have a sad complaint of such acts of Sacriledge done by adversaries enemies blasphemers Psal 74. 7 8. They have cast fire into thy Sanctuary they have defiled by casting down the dwelling place of thy name to the ground They have burnt up all the Synagogues of God in the Land The burning of the Temple in the first place is complained of the dwelling place of Gods name Then of the Synagogues which were scattered through the Land all these were destroyed and consumed This the godly lay to heart as a sore evil and complaine of it heavily and sadly Secondly As to the revenue for maintenance of those that attend upon this worship I might speak 1. To that which is conscienciously due in which the minde of God is that it be not detained as might be made good 1. By the Apostles authority 2. By his Arguments and Reasons 1. By his authority Gal. 6. 6. Let him that is taught in the Word communicate unto him that teacheth in all good things Subsistence is of due to him that teacheth from them that are taught according to their abilities and the proportion of their possessions This is no almes or free gift but a due debt The Apostle gives it in charge and takes off excuses and evasions in the words that follow Be not deceived God is not mocked for whatsoever a man soweth that shall he also reape And as the Apostle by his authority orders it so he gives his reasons for it which might be enlarged to a great length from 1 Cor. 9. He first argues from the practice of other Apostles of all the Apostles except himself and Barnabas ver 5 6. I only and Barnabas have we not power to forbear working 2. He argues from a civil right and common equity in three particular instances ver 7. 1. In Souldiers Who goeth a warfarre at any time at his own charges 2. In Husbandmen Who planteth a Vineyard and eateth not of the fruit thereof 3. In Shepherds Who feedeth a flock and eateth not of the milke of the flock All these live of their labours Ministers who undergo equal labours must live of theirs Thirdly he argues from the command of the Law ver 8 9. Say I these things as a man or saith not the Law the same also For it is written in the Law of Moses thou shalt not muzzle the mouth of the Oxe that treadeth out the corne Doth God take care for Oxen Where two observations are cleare 1. The Law of force is to Christians and secondly Ministers must live on their Ministerial pains Fourthly he reasons from communicative justice ver 11. If we have sown unto you spiritual things it is a great thing if we shall reap your carnal things Whence three things are clear 1. That the things of earth carry no proportion with the things of heaven 2. By the Ministery of the Word the things of heaven are conferred 3. When Ministers conferre on their people the things of heaven there is all equity that they should receive the things of earth Fifthly he argues from the provision made in the Law ver 13. Do ye not know that they which minister about holy things live of the things of the Temple And they which wait at the Altar are partakers with the Altar If the Law judge it equal for the Levites to live on the paines that they take about holy things then it is equal that the Ministers of the Gospel live of their paines But the Law made such provision for the Levites not with an hungry narrow proportion but in a liberal and honourable way See Doctor Reynolds on Psal 110. pag. 478. Sixthly he argues from Christs institution in a parallel way ver 14. Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel whence we see at large that it is the minde of Christ that this be not detained in case the Apostle as he sayes 1 Cor. 2. 16. hath the minde of Christ For that which is legally due either by order of the Sate or a voluntary gift of any person to that end it ought not to be alienated There is equity in the thing as we have heard at large when authority shall put upon it their sanction it is a farther confirmation for a voluntary gift in case Ananias may not revoke his own none may alienate anothers If it be a