A Treatise of the Church, Book 2 · Chapter 4
CHAP. IIII. Whether the couenant of life and ſaluation which God made with Abraham and his ſeede, were made with the viſible or inuiſible Church.
TO this Societie (meaning the viſ. Church) ſay you,A true deſcription of the viſ. Church 11. is the couenant and all the promiſes of peace, of louelove, and of ſaluation, of the preſence of God, of his power, of his graces, and of his protection. And in your Apologie you hauehave theſe words: How elſe ſhould a true viſible Church hauehave aſſurance of the promiſes and ſcales of Gods Couenant, preſence, and bleſsing to app…rtaine vntounto them. Apology 44.This likewiſe M. Smith teacheth in his Principles and inferences pag. 11. For confirmation whereof, ye alleadge many places of Scr…pture but all in vaine. By many of them it is indeede euident, that God hath made a cou…n…nt of life and ſaluation with man: not with Angels, or any other creature, nor yet with all mankinde. Herein both you and vvee agr…e and herevnto all accord that bee of any vnderſtanding. But the queſtion and doubt to bee decided is, with wh…m God ha…h made this Couenant. Seeing not vvith all mankinde: with vvhat part of mankinde. Seeing not vvith all m n, vvith what ſocietie and company of men, vvhichwhich is that wee call a Church. In a word: whether with the Church inuiſible, or viſible. Wee ſay with the inuiſible Church: you affirme with the viſible Church, and pretend to proue it by many witneſſes. If you will hauehave their teſtimonies doe you any good, you muſt not ſo much ſhew that th…y ſpeake of a promiſe of couenant of life euerlaſting which God maketh with his people, make it appeare, that by people is meant the viſible Church, and the members thereof. This none of you hauehave attempted.
For the ending of this controuerſie, let vsus conſider of Gen. 17. Where the Lord maketh this couenant with Abraham: a principall place of Scripture alſo alleadged by you. Moreouer (ſaith God) I will eſtabliſh my couenant betweene mee and thee, and thy ſeede after thee in their generations, for an euerlaſting couenant to be God vntounto thee, and to thy ſeede after thee. 8. And I will giuegive thee, and thy ſeede after thee the land, wherein thou art a ſtranger, euen all the land of Canaan for an euerlaſting poſſeſsion, and I will bee their God. For the right vnderſtanding of this Scripture, and of ſome other in Geneſis and elſe where, we muſt know that this part of the couenant on the Lord his part, I will be thy God and the God of thy ſeede. Doth conta…ne in it promiſes of this life, and of the life to come. Touching this life, the Lord makes a couenant with Abraham and his ſeede, that is all his poſteritie according to the fleſh, concerning the land of Canaan, (a land that flowed with milke and hony) that he would giuegive it vntounto them to inhab…te. Concerning the life to come, ſignified by the land of Canaan, God alſo maketh a couenant with Abraham and his ſeede, t…at is, with all thoſe whether Iewes or Gentiles, that ſhould be of the ſame faith with Abraham. By the ſeede of Abraham then with wh…m this couenant was made, is meant, partly they which were b…gotten of Abraham by carnall generation, called in the Scripture children after the fleſh, and ſaide to be borne after the fleſh, that is, the people of the Iewes, who vntill the death of Chriſt were the onelyonly viſible Church, which we may fitly call, the carnall Iſrael: partly all that beleeue in Chriſt, as Abraham did, of what nation ſoeuer,Rom. 9.8. Gal. 4.23.29. Gal. 6.16. called the children of promis, and ſaid to be borne after the Spirit, and may be termed, the ſpirituall Iſrael, called alſo the Iſrael of God. This diſtinction of Abrahams children we hauehave in Rom. 9.6, 7, 8. Thus we ſee there be two kindes of couenants, made with two ſorts of men or different ſoc eties, and yet all but Iſrael. The one an earthly, that is concerning the pleaſures and comforts men enioy heere on the earth: the other an heauenly, and touching the ioyes thereof. The firſt of theſe God made with the naturall poſteritie of Abraham, the viſi. Church for a time: The latter with the ſpirituall poſteritie of Abraham, and Church inuiſible. Theſe things being made manifeſt by the Scripture, your error will thereby likewiſe appeare.
That God made a couenant with Abraham, and his ſeede, nothing can be more cleare. That by Abrahams ſeede we are ſomtimes to vnderſtand his children according to the fleſhe, and that with Abraham and them God made a couenant of inheriting the land of Canaan that fruitfull land, it is plaine by the latter of the former verſes, viz. ver. 18. and by Gen. 13.15.17. All the land which thou ſeeſt, will I giuegive vntounto thee, and thy ſeede for euer. Ariſe walke through the land, in the length thereof, and breadth thereof: for I will giuegive it vntounto thee. And likewiſe by Gen. 15.18. In that ſame day the Lord made a couenant with Abraham, ſaying, vntounto thy ſeede hauehave I giuen this land, from the riuer of Egypt vntounto the great riuer, the riuer Euphrates, 19. The Kenites, and the Kenizites, and the Kadmonites, 20. And the Hittites, and the Perizzites, &c. Hereunto adde Gen. 12.7. Act. 7.5.6.
That by the ſeede of Abraham, ſometimes is meant, the faithfull onelyonly, ſuch I meane as hauehave iuſtifying faith, of whom it may be ſaide which was ſpoken of Abraham their father: They beleeue God, and it is counted vntounto them for righteouſneſſe, and ſo of the church inuiſible, or members thereof, Iewes and Gentiles, it is by the holy Scriptures as euident. In the 13. of Geneſis the Lord making a couenant with Abraham, ſaith vntounto him, thus: I will make thy ſeede as the duſt of the earth: ſo that if a man can number the duſt of the earth, Gen. 15.5.then ſhall thy ſeede be numbred. The like ſpeech God vſeth vntounto him at another time: Looke vp now vntounto Heauen, and tell the Starres, if thou bee able to number them: and he ſaide vntounto him, ſo ſhall thy ſeede be. If any, ſhall be ſo ſimple, as to vnderſtand theſe Scriptures, of the carnall, and not (chiefely) of the ſpirituall children of Abraham, his error is corrected, Rom. 4.18. Where theſe wordes of Moſes, So ſhall thy ſeede be, are repeated, and we taught by them to vnderſtand, thoſe who are of the Faith of Abraham, of what nation ſoeuer. For which cauſe, he is there called the Father of many nations, that is the Father of all that beleeue of what nation ſoeuer: and had his name changed from Abram to Abraham: and a litle before is ſaide to be the Father of vsus all: as if the Apoſtle had ſaide, the father of my ſelfe, and of all that beleeue. This is confirmed and made more plaine in the 11. verſ. of the aforeſaide Chapter. Abraham receiued the ſigne of circumciſion, at the ſeale of the righteouſneſſe of the Faith which he had when he was vncircumciſed, that he ſhould bee the Father of all them that beleeue, not being circumciſed, that righteouſneſſe might be imputed to them alſo. 12. And the father of circumciſion, that is, of the circumciſed, or of the Iewes, not vntounto them onelyonly which beleeue and are of the circumciſion but vntounto them alſo of the Gentiles, that walke in the ſteppes of the faith of our Father Abraham, that is, beleeue as he did, which faith he had when hee was vncircumciſed. And againe, verſ. 16. Therefore it is by faith, (meaning the heauenly inheritance) that it might come by grace, and the promiſe that God made to Abraham, might be ſure to all the ſeede: not to that onelyonly which is of the Law, that is, not to the Iewes onelyonly who beleeue, and were vnderunder the Lawe giuen by God to Moſes: but alſo to that which is of the faith of Abraham, that is, to the Gentiles, who beleeue as Abraham did, alb…it they bee not ſubiect to the ceremonies of the Lawe: who is the Father of vsus all, that beleeue, Iewes and Gentiles; Heere obſerue, that Abraham is called, and that twiſe, the Father of the Faithfull, nay, of all them that beleeue. If Abraham be the father of all beleeuers, then are they his children and ſeed. Which is alſo expreſſely taught here, and inlarged by a diſtribution of his children, or of all his ſeede: in one word, into the beleeuing Iewes, and the beleeuing Gentiles: and this is likewiſe ſet downe twiſe.
To this purpoſe ſerueth that alſo Gal. 4.29. And if yee bee Chriſts, that is beleeue in Chriſt, and by faith vnited vntounto him, and made one with him, then are yee Abrahams ſeede. But aboue all other the 7. verſ. of the third Chapter cleareth this point: knowe yee therefore, that they which are of faith, the ſame are the children of Abraham. To theſe children I ſay, and to this ſeede of Abraham, that is, to and with the faithfull, the elect of God, and Church inuiſible, hath God made a couenant or promis of grace, and of ſaluation: and not with the Church viſible, and the members thereof, as you all doe fondly imagine. And this the Lord himſelfe, the author and maker of this gracious promiſe teacheth:Gen. 17.19. Sarah thy wife ſhall beare thee a ſon (ſaith God to Abraham) and thou ſhalt call his name Izhak: and I will eſtabliſh my couenant (meaning chief…ly the ſpirituall couenant and of eternall life) with him, for an euerlaſting couenant, and with his ſeede after him. 20. And as concerning Iſhmael, I hauehave heard thee: Loe, I hauehave bleſſed him, and will make him fruitfull, &c. 21. But my couenant will I eſtabliſh with Izhak. Heere the Lord ſecludeth Iſhmael from this couenant, and from hauing any part therein, denying that he made, or would keepe this promiſe with him, though in the viſible Church, as Iſhmael at this time was, or with any reprobates of whom hee was a figure. And reſtraineth the couenant to Izhak onelyonly, and to his ſeed, that is to them who ſhould beleeue in Chriſt, as Izhak did; to the Elect I ſay, of whom he was a figure. We muſt heere remember that Abraham his family was the viſible Church. For from the beginning of the world to the giuing of the Lawe, the viſible Church was ſhut vp in the families of the Patriarcks. This premiſed, I reaſon thus againſt you. If the couenant of grace and ſaluation was made with the viſi: Church, and all the members thereof, then with Iſhmael, becauſe hee was of the viſible Church: But it was not made with Iſhmael, as this place of Geneſis prooueth: Ergo, not with the viſible Church: but with the inuiſible as we affirme.
And this is further confirmed, Rom. 9.6. Notwithſtanding it cannot be that the word of God ſhould take none effect: for all they are not Iſrael, that is, t e Iſrael to whom God made the promiſe of eterall life, which are of Iſrael, that is defended of Iacob. 7. Neither are they all children, becauſe they are the ſeede of Abraham, but in Iſaack ſhall thy ſeede be called, 8. That is, they which are the children of the fleſhe, are not the children of Abraham: but the children of the promiſe, are counted for the ſeede. For the better vnderſtanding of this Scripture, we muſt knowe that the Apoſtle being to ſpeake of the reiection of the Iewes, anſwereth an obiection that would readily be made againſt the ſame. If God hauehave caſt away the Iewes, then is the promiſe that God made to Abraham and his ſeede fruſtrate, and of none effect: which cannot be ſo: Therefore God hath not reiected them. This obiection is contained in theſe words: It cannot be that the word of God ſhould take none effect. Whereby the word of God is meant, the promiſe that God made to Abraham and to his poſteritie: I will be God vntounto thee and to thy ſeede after thee. Paul anſwereth, It followeth not that God is vnfaithfull and keepeth not the promiſe of grace and life which hee made with Abraham and his ſeede, though his poſteritie, the Iſraelits be reiected of God & damned: becauſe this couenāt or promiſe of life euerlaſting, the Lord made not with thoſe who ſhould be Abrahams children according to the fleſh, not (I ſay) with that carnall Iſrael, that is, the Iewes who ſhould lineally deſcend from Abraham: but with the Spirituall Iſrael, or children of Abraham in a ſpirituall ſence, that is, the elect, or thoſe that ſhould beleeue in God, as Abraham did, whether they were Iewes or Gentiles. So long therefore as the Lord reiecteth not and damneth the elect of the Iewes and Gentiles the true children of Abraham, but receiueth them to grace, and in his ſonne Chriſt Ieſus giueth to them life eternall, he is faithfull, and keepeth his promiſe and couenant made with Abraham, and his ſeede: Albeit the reſt of the children of Abraham, according to the fleſh, or people of Iſrael, and of the viſible Church be reiected and da…ned. And here obſerue that theſe children of Abraham are called, firſt, the children of promiſe, as being ſuch children of Abraham, that were not begotten of him by the force of Nature, or by carnall generation: but ſuch as ſhould be borne of water and the Spirit, and begotten by the immortall ſeede of the word, and promiſe of the Goſpell. Secondly they are called the children of God. They (ſaith the Apoſtle) which are the children of the fleſh, are not the children of God, but the children of the promiſe are counted for the ſeede. Heere the ſame are meant by the children of God, the children of the promiſe, and the ſeede, to wit, of Abraham. Whereby wee learne, that God made this promiſe or couenant of grace with thoſe onelyonly, whom in Ieſus Chriſt he adopteth into the number of his children. But the elect and inuiſible Church onelyonly are Gods children, they alone alſo are the children of the promiſe: Therefore with them onelyonly God hath made the couenant of grace: and not with the viſ. Church, no more then with Iſhmael and Eſau members thereof: as the Apoſtle ſheweth here in the verſes next following. And for this cauſe it may bee the elect are called the children of the promiſe: becauſe the promiſe of Grace and Life God made to Abraham, belongeth onelyonly to them. Theſe Elect and true beleeuers are they who are counted for the ſeede of Abraham, with whom this couenant was made, as it is ſaide, verſ. 8. and not the naturall poſteritie of Abraham, as ſome Iewes imagined, and it may be, doc at this day: nor yet the viſible Church as you no leſſe carnally conceiue then theſe Iewes. This controuerſie betwixt you and vsus, one would thinke ſhould now be ended, conſidering how clearely the trueth ſhineth on our ſide: yet for feare it prooue otherwiſe, I will adde ſomething more.
In the third to the Galathians, verſe 29. Paul ſaith thus to them: And if ye be Chriſts, then are yee Abrahams ſeede, and heires by promiſe: As if he had ſaid: If yee beleeue in Chriſt, whereby you are made one with him, then are ye indeede the ſeede of Abraham, and heires of eternall life according to the promiſe God made with Abraham. From hence I reaſon thus.
All they and onelyonly they who be Chriſts, that is, are ingrafted into him by faith, are Abrahams ſeede, to whom the promiſe of eternall life is made.
But all of the church inuiſible and onelyonly they are Chriſts, ingrafted into him by faith:
Therefore all of the inuiſible church, and onelyonly they are Abrahams ſeede, to whom the promiſe of eternall life is made.
The Propoſition is proued by theſe words of the Apoſtle: If Chriſts, then are ye Abrahams ſeede. The Aſſumption needs no proofe. Againe, I argue from hence thus againſt you.
If the viſ. Church be Abrahams ſeede, and they to vvhom the promiſe of ſaluation was made, then the viſ. Church, and conſequently all the members thereof, are heires of ſaluation.
But this latter is falſe:
Therefore the firſt.
The Aſſumption you will not deny: and the Propoſition is as cleare by this Scripture: and needs muſt be true, ſeeing God is faithfull and conſtant in the performance of his promiſe: which he could not be if any one of thoſe ſhould goe to hell, to whom he hath made promiſe of heauen. God is not as man, Num. 23.19.that he ſhould lye, neither as the ſonne of man that hee ſhould repent. Hath he ſaid, and ſhall hee not doe it? And hath hee ſpoken, and ſhall he not accompliſh it? No, no. God is true, Rom. 3.4.though eueryevery man be a lyar. If therefore God hauehave made a couenant or promiſe of ſaluation vvith the viſ. Church, as you all affirme, and ſpecially M. Smith euer and anone in his Parralleles, then all of the viſible Church ſhall be ſaued. But for as much as many of that ſocietie ſhall be damned, it cannot be that to them this promiſe was made, but to ſome other company, euen to the heires of ſaluation. And this latter may bee confirmed, and ſo you conuinced by your owne words. By faith (ſaith M. Ainſworth) we are the ſeede of Abraham, (and conſequently heires by promiſe of the bleſſed inheritance, and ſo doe enter into his reſt. Com. of Saints 321.Here you affirme that the company of the faithfull, or true beleeuers, are the ſeede of Abraham, with whom God made this couenant) which manifeſtly ouerthroweth you: Secondly, that they who be the ſeed of Abraham, are heires of the heauenly and bleſſed inheritance. And heere I reaſon thus from your owne words.
They onelyonly are the ſeede of Abraham, vvith vvhom God made that gracious couenant of life euerlaſting, that be he…res of the bleſſed inheritance, and doe enter into the h…auenly reſt.
But the elect or inuiſible Church onelyonly are heires of the bleſſed inheritance, and doe enter into the heauenly reſt:
Therefore the elect, or inuiſible Church onelyonly are the ſeede of Abraham, with whom God made that gracious couenant of life euerlaſting.
The Propoſition is your owne: the Aſſumption I truſt you abhor to deny: imbrace therefore the concluſion, wherevpon neceſſarily followeth, that God made not this couenant with the viſ. Church, as all of you doe teach: but with the inuiſible, as wee affirme.
But you tell vsus, that 1. Tim. 4 8. doth proue this. Bodily exerciſe profiteth little: but godlineſſe is profitable vntounto all things, which hath the promiſe of the life preſent, and of that that is to come. Here is mention indeede of a promiſe concerning life eternall. But to whom it is made? Paul anſwereth, to the godly. But ſuch onelyonly are the elect and inuiſible Church: Therefore to them, and not to the viſible Church, is the promiſe made of life euerlaſting by Chriſt. So that this Scripture maketh againſt you.
Moreouer, you alleadge here. 2. Pet. 1.3. According as his diuine power hath giuen vntounto vsus all things that pertaine to life and godlines. Peter here telleth vsus that all good things belonging to life eternall are giuen vsus of God: But to whom? To the viſible Church? We reade no ſuch thing, but cleane otherwiſe. To vsus, ſaith he. As if he had ſaid, to me and the reſt of the elect. That by life here, the Apoſtle meaneth life eternall, no man will deny: Neither that life eternall ſhall bee giuen vntounto them, to whom all things appertaining to that life are giuen. Seeing then the inuiſible Church onelyonly, hauehave all things pertaining to life giuen them of God, foraſmuch as they onelyonly enioy that life, and that the Apoſtle ſpeaketh of them who are made partakers of this gift: it followeth neceſſarily therevpon, that hee ſpeaketh onelyonly of the inuiſible church. Obſerue beſides, that hee ſaith not onelyonly that God hath giuen vsus all things that appertaine vntounto life, but addeth, and godlineſſe. Implying thereby, that they to whom this life is giuen of God, hauehave firſt all things pertaining vntounto godlineſſe beſtowed vponupon them in this life, before they enioy that life eternall in the world to come. But to the inuiſible Church onelyonly all things pertaining to godlineſſe are giuen: Therefore of the inuiſible Church the Apoſtle here ſpeaketh, and not of the viſible, as you affirme. And here marke how M. Ainſworth applying this Scripture to the viſ. Church, doth conuince both himſelfe, and his friends. Let vsus (ſaith he) conſider ſome principall of the many good th…ngs, Communion of Saints 165. 168. 170.that God doth giuegive vsus pertaining vntounto life & godlineſſe. Among theſe he nameth, Faith, And what faith? That (ſaith hee) whereby our fathers walked with God, pleaſed him, wrought many good workes, obtained good report, and in the end, the ſaluation of their ſoules. It is the gift of God vntounto his choſen people, which therefore is called the faith of Gods elect. And a little after, The moſt excellent fruit that we reape of faith is our iuſtification in the ſight of God by his grace in Chriſt Ieſus. Hereby it is plaine enough, though there is much more ſeruing to this purpoſe, that hee ſpeaketh of iuſtifying faith. Another good thing pertaining to life and godlineſſe that is giuen vsus of God is, (ſaith he) ſanctification: Ibid. 177.179.183.186.alſo, the feare of the Lord, louelove out of a pure heart, and of a good conſcience, and of faith vnfained: the louelove of God, and his louelove ſhed abroad in their hearts by the holy Ghoſt, which is giuen vntounto them: with other graces of this kinde. From theſe words of your owne I argue thus againſt you.
Of that Church or company of men Peter here ſpeaketh, to vvhom of God are giuen iuſtifying faith, ſanctification, and the other graces before ſpecified:
But the ſaid graces are giuen onelyonly to the elect, and church inuiſible:
Of them therefore onelyonly Peter here ſpeaketh.
The Propoſition is confirmed by your owne vvords. The Aſſumption is ſo cleere, that it needeth no confirmation. Thus vve ſee that this ſcripture alſo maketh not for, but againſt you.
As the Lord hath not made a couenant or promiſe of ſaluation with the viſ Church, and conſ…quently with the members thereof, but with them onelyonly of the inuiſible Church, as we hauehave heard: ſo neither hath he made to the viſ church and members thereof a promiſe of peace. For then there ſhould be peace between God and the wicked, ſeeing a great part of the viſ. Church are vvicked: which there is not, as witneſſeth the Prophet:Iſai. 52.22. There is no peace, ſaith my God, to the wicked. This promiſe alſo belongeth to them of the inuiſible Church, and they onelyonly of this ſocietie hauehave this peace. Then being iuſtified by faith, which the elect onelyonly are wee hauehave peace with God, Rom. 5.1.ſaith Paul, denying hereby this peace to all thoſe that want iuſtifying faith. The Lord ſaith, I hauehave hated Eſau.Mal. 2.3. This is true of all Reprobates, of whom he was a fi…ure. Seeing the viſ. Church conſiſteth for the moſt part of Reprobates, and but few therein that are choſen: it cannot be that to this ſocietie God hath made a promiſe of louelove, bu… rather to the company of the elect and Church inuiſible, where of Iacob was a figure: of whom God ſaith, I hauehave loued Iacob: therein reſtraining his louelove to the elect. And as for the promiſe of God his protection, Pro. 2.7.8. Mat. 10.30. compared with ver. 16. The whole 91. Pſalme.it is in the Scriptures reſtrained to them that feare the Lord, and put their truſt in his mercy; that make him their hope and fortreſſe, and the moſt high their refuge; to the righteous, that is, the godly, and to them that walke vprightly: and therefore to the inuiſible Church, and the members thereof. And when this promiſe is made to the v…ſible Church, it is for their ſakes that are therein of the inuiſible Church.
Apology 44.And where you ſay that a true viſible Church (and conſequently the members thereof) hath aſſurance of the promiſes of Gods preſence, and bleſsing to appertaine vntounto them: I demand what aſſurance a man can hauehave of enioying Gods grac…ous preſence he…re on earth, and glorious preſence in heauen, wherein conſiſts our happineſſe, by being a member of the viſible Church: conſidering ſo many of the viſible Church, are ſinners, and that ſinne doth ſeperate betweene God and man. This is preſumption, and not an holy aſſurance: and to build on the ſands, which houſe tempeſts at one time or other will blow downe; and not on the rocke, that ſtandeth vnmoueable. He that hath no other aſſurance of Gods preſence, and bleſsing then this, that he is a member of the viſible church, may peraduenture bee as farre from enioying Gods preſence, as they which are in hell from entring into heauen: and from being bleſſed of God, as they vponupon whom this ſentence ſhall be pronounced: Goe ye curſed into euerlaſting fire, prepared for the Diuell and his Angels. The Papiſts might well reiect our aſſurance and certaintie of ſaluation, had we no better ground for the ſame then this. Yet let no man ſo vnderſtand mee, as though I denied that God was preſent with, and did protect the viſible Church. For I know that our Lord, partly for the elect that are in the viſible Church, and partly for his owne glorie and names ſake that is called vponupon among them, is in the midſt of the ſeuen golden Candleſtickes,Reuel. 1.13. protecting them by his Almightie power.