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Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47399	[The ax laid to the root, or, One blow more at the foundation of infant baptism and church-membership containing an exposition of that metaphorical text of Holy Scripture, Mat. 3, 10].	Keach, Benjamin, 1640-1704.	1693 (1693)	Wing K48_pt2; ESTC R20690	57,342	56

Mr. Cary as if it was impossible for the Saints to be under the Covenant of Works under the former Dispensation and yet in the Covenant of Grace for I would know Whether or not they were not at that time under the Ministration of that Covenant but what tho' no sooner did they believe in Christ the Promised Seed but they were delivered from the Curse of the Law Nor is this any strange Thing For are not all now in these Days under the Dispensation of the Gospel yet untill Men and Women believe in Christ they abide still under the Curse of the Law of the First Covenant for Christ is not the end of the Law to all the World so as some erroneously assert i. e. all are justified in God's sight from the Curse of the Law but he is only the end of the Law touching Righteousness to every one that beleiveth to them and to no other Adult Person Therefore Men might be under the outward Dispensation of the Law of Works and yet through Faith be Justified and also others may be and are now under the Dispensation of the Gospel and yet for not believing in Christ be Condemned and under the Curse of the Law For the Gospel is not the Cause of our Sickness but our Cure none believing is the refusal of the Medicine So that there 's no Reason for him to say because we assert this That the Godly under that Dispensation hung mid-way betwixt Life and Death Justification and Condemnation and after Death mid-way betwixt Heaven and Hell p. 180. Therefore as all that lived under the Dispensation of the Law or Covenant of Works were saved by Faith in the Promise of Christ or by the Covenant of Grace Abraham saith our Saviour saw my Day and was glad so without Faith or Interest in Christ such that live under the Dispensation of the Gospel cannot be saved nor are they delivered from the Curse of the Law or Covenant of Works Therefore to conclude with this 't is evident the Covenant of Works though but one as to the substance of it yet there was several Ministrations of it as it was given also upon different Ends and Designs by the Lord And therefore because the said Covenant of Works was first given to Adam by vertue of which he was accepted and justified in his Innocency Could not God give forth a Second Addition Ministration or Transcript of his Righteousness and Holy Law requiring perfect Obedience though not to Justification yet to aggravate their Sin and so to their just Condemnation And doth not the Apostle assert the same Thing Rom. 3.19 20. compared with Rom. 7.13 Gal. 3.19 But saith Bishop Usher Quest. Doth not God wrong to Men to require of him that he is not able to perform Answ. He Answers No for God made Man so that he might have performed it but he by Sin spoiled himself and Posterity of those Gifts Therefore To proceed I do affirm That always generally when the Apostle speaks of the Old Covenant or Covenant of Works he passes by in silence the Covenant made with Adam and more immediately and directly applies it unto the Sinai Covenant and to that of Circumcision as all careful Readers who read the Epistles to the Romans Galatians and to the Hebrews may clearly find And farther to evince the Truth we contend for 't is evident That although there is and ever was but one Covenant of Grace yet nothing is more plain then that there were several distinct Additions of it altho' we say the Promise or Gospel Covenant was one and the same in all Ages in respect of the Things promised with the Nature and Quality thereof which is a free and absolute Covenant without Works or Conditions of foreseen Acts of Obedience or Righteousness done by the Creature whatsoever Rom. 4.5 The Substance and Essential Part of this Gospel Covenant as to the Promises of it is Christ Faith a New Heart Regeneration Remission of Sins Sanctification Perseverance and everlasting Life Yet this Evangelical Covenant had divers Forms Additions or Transcripts of it which signified those Things and the various Sanctions by which it was given forth and confirmed To Adam the Promise of it was under the Name Of the Seed of the Woman bruising the Head of the Serpent To Enoch Noah c. in other Terms To Abraham under the Name of His Seed in whom all the Nations of the Earth should be blessed To Moses by the Name of A great Prophet among his Brethren and it was signified also unto him under dark Shadows and Sacrifices Unto David under the Name of A Successour in his Kingdom To other Prophets more clearer still made known Unto as a Child is born a Woman shall compass a Man a New Covenant I will make c In the New Testament in plain Words We all with open face beholding as in a glass the glory of the Lord 2 Cor. 3.18 But now because there were so many Additions or Ministrations of the Gospel or New Covenant Doth it follow there are so many New Covenants This being so Mr. Flavel hath done nothing to remove Mr. Cary's Arguments but they stand firm For he says not That the Sinai Ministration of the Covenant of Works was ordained to justifie Mankind nor was it possible it could after a Man had sinned and yet in its Nature an absolute Covenant of Works or do for Life or Perish The Man that doeth these Things shall live in them Obj. 9. Circumcision could not oblige the Iews in its own Nature to keep the whole Law because Paul Circumcised Timothy If in the very Nature of the Act it had bound Timothy to keep the Law for Iustification how could it have been Paul's Liberty so to do saith Mr. Flavel which he asserts it was Gal. 2.3 4. p. 226. Answ. 1. That Circumcision did oblige the Jews to keep the whole Law is evident Gal. 5.3 and as I hinted before our Learned Annotators on the said place speak the same Thing positively Take more largely their very Words They were obliged to one Part of the Law they must be obliged to all other Parts of it besides that Circumcision was an owning and professing Subjection to the whole Law c. Obj. But did not the Fathers then by being Circumcised acknowledge themselves Debtors to the Law he Answers Yes they did acknowledge themselves bound to the observation of it and to endure upon the breaking of it the Curse of it but they were discharged from that Obligation by believing in Christ who was made a Curse for them that he might redeem them from the Curse of the Law Thus Pool's Annotations 2. But as to Paul's Circumcising Timothy it was when he knew Circumcision was abolished and therefore it could not oblige him Paul well knew to keep the Law Sith no Law in its own Nature can oblige any Person according to the Nature and Quality of it when 't is abrogated and in no force tho' he saw

Ierusalem c. then how was the Ax laid to the Root of the Tree and how was the Chaff sanned-away out of the Floor 'T is evident his Ministry was to separate or sever the Wheat from the Chaff the good from the bad the carnal Seed from the spiritual and not to continue them together for his Ministry and the Ministry of Christ was the same tho' Christ had the Precedency or the far greater Glory yet the design of Iohn's Ministry was the same with the Ministry of Jesus Christ. Obj. But saith Mr. Exell it can be intended of no other Confession than what would consist with John's excluding or casting of none cut or purging of none out of 〈◊〉 Floor or cutting of no Tree down for that he did not that but threatned them with Christ's doing of it Mat. 3.9 10.12 speaking of that Confession the People made to Iohn Answ. This Man would have us believe that the Doctrine and Work of Christ and that of Iohn's were not consistent or of one and the same Nature but directly or repugnant contrary one to the other viz. Iohn receives all baptized all both good and bad and lets every Tree stand and grow as it will on its own natural and evil Root he gathered all into the Garner even both the Wheat and the Chaff too but Christ quite overthrew and destroyed when he came all this that Iohn did i. e. Christ lays the Ax at the Root and cuts Sinners down all must be true Penitent all must believe or Christ will receive them not baptize them not and he so purges his Floor that no Chaff must be received into his Garner i. e. into his Gospel Church for this the Man's Words implies Let the Paedo-Baptists view the Strength of this Champion Doth not Iohn tell the People when they came to his Baptism now the Ax is laid to the Root of Trees his Doctrine is laid to the Root and tended to purge out the Chaff as palpably as did the Ministry and Doctrine of Christ tho' 't is true 't is Christ's Work to make all Iohn Preached or any other Minister effectual Iohn Preached saying repent c. Christ Preached the same Doctrine saying repent for the Kingdom of Heaven is at hand John is the voice of one crying in the Wilderness prepare ye the way of the Lord make his paths streight Mark 1.3 The Jews had made the way to Heaven broad and easie but Iohn strives to undeceive them and to shew the Way was narrow and the Gate streight like as Christ himself speaks because streight is the Gate and narrow is the way that leadeth unto Life and few there be that find it Mat. 7.14 but this Man intimates that Iohn Preached not this Doctrine but one quite different he makes the way so broad that all Ierusalem Iudea and all the Multitudes round about might come and walk in it which if so instead of prepairing of Christ's Way he obstructed and hindered Christ in his way and made him more work to do even to undoe all that Iohn had been a doing But pray be pleased to take his Answer to one of our Arguments brought against what he affirms that Iohn baptized Infants viz. All those that Iohn baptized confessed their Sins but Infants could not confess their Sins Ergo Iohn did not baptise Infants Obj. Says he We are not to believe any other Confession here intended than what was consistent with the Promise and Covenant made with Abraham c. so that if it must give no Right to the participation of the Ordinance that is a Confession must give no Right for then saith he the Promise and Covenant must be put an end to and they must have no Right by them p 37. Answ. 1. Doth not Iohn positively deny that the Covenant made with Abraham's natural Seed as such did give them a Right to his Baptism for this we have proved to be the proper Purport of that Expression of his Think not to say within your selves we have Abraham to our Father and Mr. Cotton asserts the same as I have shewed 2. We have also proved that the Legal Covenant made with Abraham's Natural Seed as such is put an end to by the Establishment of the Gospel Dispensation Obj. 2. It is not to be taken as intended of any other Confession than what would consist with the Capacity of them that were represented to John to be the Objects of his Ministry which were Parents and Children Mat. 4.6 Luk. 1.17 If there should have been any other Confession than what would consist with these how should John turn them to the Lord unless they might be as well turned without a Confession and without baptism as with it p. 37. Answ. 1. If the Confession consisted with the Capacity of those that heard his Ministry then Infants were excluded because they were not capable to make any Confession at all but 't was so Ergo 2. What tho' 't is said Iohn was to turn the People to the Lord and the Hearts of Children to the Fathers was he able to change the Hearts of Infants or were Infants Hearts turned from their Fathers that they need whilst Iufants to have their Hearts turned to them Are not my Sons and Daughters my Children when they are 20 30 or 40 Years Old as well as they were my Children when but Two days Old Obj. 3. It cannot be taken to be any other Confession than what would consist with all the People being then the visible Church of God c. p. 38. Answ. Then it appears by this Man all the whole Church of the Jews both Parents and Children were by Iohn Baptist to be taken into the Gospel Church by Baptism For else saith he all the whole Church must be overturned And so I have proved it is even the whole Jewish Church and Church-Membership Obj. 4. No such Confession can be intended as would exalt natural Strength or number of Years or acquired Abilities as Necessary Qualifications for this is contrary to Scripture 1 Cor. 1.27 p. 41. Answ. If it be a Confession of Sin it must be made by such who are at such an Age as are able to confess Sin and without natural Abilities what Person is able to make such a Confession can an Infant consess Sin 2. Tho' all boasting is excluded by the Gospel i. e. of our own natural or acquir'd Parts and Abilities yet we may glory in the Lord and in his rich Grace bestowed upon us will this Man say gracious Abilities to confess Sin are excluded then all Confession of Sin is excluded Obj. 5. No other Confession can be intended than what would consi●● with all the Regions Jerusalem all Judea all the People and all the Multitudes Answ. That is I suppose all the People one or another who could speak or say they were Sinners might be baptized and upon that Confession their Children also who could make no Confession at all If so all the World by this Argument may