The Covenant of God Entered with Mankind, Chapter 50
CHAP. L.
Arguments from a late hand for ingraffing into the Church inviſible, and breaking off from it, anſwered.
Argument. 1.
FIrſt, That ingraffing which is Gods act by his ſole power, is into the inviſible Church by Election and giving Faith. For graffing into the viſible Church, is admiſſion into viſible Memberſhip, which if it be by an outward Ordinance, is the eaſie act of the Adminiſtrator; if by profeſſion of Faith, the eaſie act of the Profeſſor. But the ingraffing meant, …om. 11. is Gods act from his ſole power, as is proved from verſe 23. where the reaſon is rendred why the Jewes ſhould be again graffed in, is becauſe God is able to graffe them in again, Ergo the graffing here is into the viſible Church.
Anſw. This ingraffing is by a power of God, working the heart to a profeſſed ſubjection to the way of God in Ordinances tendered, and aſſent of heart unto all that is there promiſed; that power that brought Japhet into the tents of Shem, Gen. 9▪ 27. That hand of the Lord that was with thoſe that preached the word, Act. 11. 21. ſo that a great number beleeved and turned to to the Lord, muſt bring the Jews back into their former Church-condition. How eaſie ſoever you take this work to be, to bring a people who are ſtrangers to God into a Church-ſtate; yet our Brethren in New England have not found it awork ſo eaſie to bring the Natives there into a Church-condition; nor is it ſo eaſie a buſineſſe to bring in the Jewes to this poſture of a viſible Church-ſtate. Have ſo many prayers been▪ laid out for this work, and it is yet not done? when it is a matter of ſuch …aſe with man, and no need of the power of God for the doing of it.
We underſtand a diſcipling of Gentile-Nations, and acknowledge it a work, above the power of man, and confeſſe it ſolely to be in the hand of God. We do not ſpeak of the bare admiſſion of men that ſtand entitled, but the working of them to ſuch a title, and if an outward profeſſion …e in the power of mans will, yet to bring men, or Nations to ſuch a profeſſion, cordially to imbrace the Goſpel; ſo far as to aſſent to the truth of it▪ i… above man, and a work of no ſuch …aſe.
Argument. 2.
Secondly, That ingraffing which is called reconciliation, oppoſite to caſting away, that is by Election and giving Faith▪ for … acts can reconcile; But the ingraffing here is called reconciliation▪ oppoſite to caſting away, verſe 15. as may appear in that, verſe 16. is a reaſon of the clauſe about the reception of the Jews, verſ. 15. and the 17. verſe▪ is an admonition from the ſuſpition, verſe▪ 15. that the Jews were caſt away, which is called breaking off, v. 17. Now if breaking off▪ verſe▪ 17. …e the ſame with caſting away, verſe▪ 15. then ingraffing is the ſame with reconciliation; Ergo ingraffing is by Election and giving of Faith.
Anſw. Reconciliation is either gradu…l, or total, Either to take in, or hold a people in viſible communion, or elſe to receive them with an ever…aſting delight in them. The former of theſe Moſes obtained for the people of Iſrael, when the Lord upon the ſinne of the golden Calfe, ſaid; Let me alone, that my wrath may wax hot againſt them, Exod 32. 10, 11, 12, 13, 14. This being premiſed, if any were at fault for a full anſwer, he might eaſily finde it in the objection it ſelfe. Reconciliation is oppoſite to caſting away. The Jewes then by reconcilation are brought into that ſtate, out of which they were once caſt; But they were not caſt out of the Church inviſible; not out of Election and juſtification, but out of a viſible Church-ſtate and fellowſhip. Breaking off, is rightly ſaid to be the ſame as caſting away, and reconciliation the ſame, as ingraffing. Their reconciliation, or ingraffing is, then, into that condition, from which they were broken out of which they were caſt: Now they were caſt out of the Church viſible, not out of the Church inviſible, Their reconciliation brings them into the ſame Church ſtate, which is a reconciliation gradual, not total.
It is here ſaid, When any ſhall ſhew either a Scripture, wherein by reconciliation to God, is meant bare vouchſafing a viſible Church-ſtate; and by caſting away, and breaking off, a l…ſſe of viſible priviledges, or any approved Writer in the Churches of the Proteſtants ſo expounding it, I ſhall begin to ſuſpect that I am miſtaken, but till then, I ſhall remaine confident I am in the right, and ſhall wonder that any that love… not to wrangle, but feares to pervert the Scripture and the truth of God, ſhould dare ſo to interpret it. Here I may have many things to ſay.
1. When this Authour pleaſes he can heap up phraſes which are onelyonly once uſed in a ſelect ſenſe in Scripture, and that to uphold this interpretation of holy and unclean, 2 Cor. 7. 14. when the context clearly evinces the contrary.
2. When he pleaſes, he dare undertake the defence of an opinion held unanimouſly by all Papiſts, and as unanimouſly oppoſed by Proteſtants, as in that of Covenant-holineſſe.
3. Gomarus, Tom. 1. p. 111. obſerves, that World is taken in that ſenſe in Rom. 11. 12, 15. as in no other Scripture.
4. If reconciliation in no other place be ſo uſed, yet little is gained; ſeeing as we have ſeen, there are parallel phraſes that hold out the ſame thing to us.
5. I ſhall gratifie him with an Authour, an approved Writer in the Proteſtant Church, that ſo interprets this text in hand, that by reconciliation to God is meant no more then vouchſafing a viſible Church-ſtate. It is Ravanellus who having in his laborious work, Theſaurus Scripturae diſtinguiſhed of a*Reconciliatio eſt duplex 1. Hominis cum Deo. 2. Hominis cum proximo. Reconciliatio hominis cum Deo, quâ amicit…a, quae in prima creatione hominis cum▪ Deo Creatore interceſſerat, & propter hominis off…nſam in Deum ſoluta fuerit adeò ut inimicitiae ſequutae eſſent, redintegratur per mediat…rem. De qua quidem reconciliatione notanda veniunt▪ 1. Nomen. Reconciliatio hominis cum Deo ſumitur vel propriè iu ſignificatione praedicta; vel minus propriè, ut Rom. 11. 1. (Prov. 15. error… typographi) ubi per reconciliationem m…ndi cum Deo intelligitur Gentium ad fi…em Chriſti converſio, ſeu ipſar… v…catio ad participationem gratiae Dei, quae etiam ſalu… Gentium, ver. 11. & opulentia mundi, ver. 12. dicitur. twofold reconciliation. 1. Of man with God. 2. Of man with his neighbour. And defining reconciliation according to our Authours ſenſe of it, he goes on and ſaith; Where we are to conſider. Firſt, the name which (ſaith he) is taken either properly in the ſenſe already spoken to, or leſſe properly, Rom. 11. 15. Where by reconciliation of the world to God, is underſtood the converſion of the Gentiles to the faith of Chriſt, or they are call to the participation of the favour of God, which alſo is called the ſalvation of the Gentiles, verſe 11. and the riches of the world, verſe 12. Here he may ſee [Faith] taken for a bare dogmatical Faith reaching a viſible Church-ſtate and not juſtifying; [Reconciliation to God] taken for the grace and favour of Church-priviledges, And the [ſalvation of the Gentiles] and [riches of the world] interpreted to ſignifie the ſame thing. Theſe phraſes are Synonima, and they ſignifie a reconciliation not properly ſo called; but ſuch a one that is oppoſed to the Reconciliation for which he contends. And for the other phraſe, that by caſting away, and breaking off, is meant a loſſe of viſible priviledges, let him conſult the laſt Annotations to thoſe words, verſe 22. Otherwiſe thou alſo ſhalt be cut off, which they enterpret, as an unfruitful branch, adding this caution, as though they had foreſeene this Gloſſe, But here it is to be noted, that this paſſage ought to be underſtood of the outward incorporation into the Church by profeſſion, whereof many hypocrites do partake, and not of the inward and efficacious ingraffing into the myſtical body of Chriſt by a lively Faith, and the communion of the Spirit according to the election of God, which is ever accompanied with perſeverance. Doctor Featly in his Pelagius redivivus hath theſe words which being ſo pertinent, I ſhall tranſcribe, Second parallel, p. 38. To the place alledged, Rom. 11. 19, 20. We Anſwer (ſaith he)▪
Firſt, that it is not meant of particular Beleevers, and their danger of falling away from juſtifying Faith; but of the people of the Gentiles in general, and their danger of being cut off from the true Olive into which they were ingraffed, that is, from the outward profeſſion of Faith, and communion of the Catholick Church into whith they were admitted upon the rejection of the Jewes. The Gentiles therefore ought not to be high-minded againſt the Jewes, but fear; leſt God who ſpared not the natural branches, ſhould not ſpare them but cut them off alſo as he did the natural branches, if they ſhould grow proud, and preſumptuouſly ſecure. Now there is no queſtion but that a viſible Church, which at this time profeſſeth the truth, and is a Member of the Catholick Church, may fall away from the outward and publick profeſſion of faith, and ceaſe to be a part of the Catholick viſible Church, as the moſt famous and ſometimes flouriſhing Church in Greece, and Aſia, planted by the Apoſtles themſelves; (now over-runne with Mahometaniſme, Idolatry, and Hereſie) prove by their lamentable Apoſtaſie, deplorable, if not deſperate eſtate. But Bertius, and the Appealer ſhould have their eyes upon the mark, and point in queſtion, which is not in the doctrine of Faith, but of the habit of faith; not de fide quam credimus, but de fide quâ credimus, not of the publick profeſſion of a Church, but of a particular affiance of every true beleever in Chriſt. A Member of the viſible Church may be cut off, but no Member of the inviſible, for Chriſt cannot have damn…ta membra, any Members who ſhall not be ſaved, as the approver of the Appealers book, rightly gathereth out of Saint Auſtine in his reply to Fiſher. A Church or Kingdome generally may depart from the Chriſtian Faith, or renounce the pure profeſſion thereof in publick, and yet no true Beleever either totally or finally loſe his Faith; but either ſecretly in that ſtate or Kingdome, or elſe-where openly he may retaine both Faith it ſelf and the profeſſion thereof. So Peter Martyr Loc. Com. pag. 491. ſpeaking to thoſe words, Be not high-minded, but fear. Neither (ſaith he) is there here ſpeech concerning particular men, but of the whole company and body of beleevers, deſervedly therefore the Apoſtle doth warne them, Be not high minded, but fear. For as the Church of the Jews hath ceaſed to be, and alſo Africa, Gr…cia, and Aſia▪ have loſt many Churches; ſo it is to be feared, leſt the ſame may now happen to Churches which ſeeme to ſtand, let them not therefore lift up themſelves. … …n the words, Thou ſtandeſt by faith, ſaith, He ſpeaks of the generality of Jewes and Gentiles, and upon theſe words; Be not high-minded, but fear, ſaith, He ſpeaks to the Gentiles in general, from many of whom (as is to be bewailed) the Kingdom of God is taken away, as at firſt from the Jews, as Perſians, Arabians, Syrians, Egyptians, Aſians, and many others; ſo that this Authour hath loſt not only this Argument, but this whole Text; For if Reconciliation, World, Riches, be thus underſtood, and cutting off in like manner▪ then he ſees this Chapter in the whole againſt him, and in no part for him. And if any Writer againſt Arminians underſtand by the World, Rom. 11. 15. onelyonly the Elect, (unleſſe they mean an Election into a Church-ſtate) they do but give advantage to them; there is not meant univerſally, the whole world, that is too large, not yet they, that ſhall be eternally ſaved out of the world, that is too ſtrict; but the men whom God perſwades of Japhet to dwell in the Tents of Shem, all Nations diſperſed through the world, at the laſt Annotations on verſe 12.
Argument 3.
Thirdly, The ingraffing muſt be meant of that act whereby the branch ſtands in the tree, as a branch; this will none deny, it being the very terminus of ingraffing, as heat, the terminus of calefaction, but that is by giving Faith, Ergo. The minor is proved from verſe 20. where it is ſaid, By unbelief they were broken off; but thou ſtandeſt by faith; whence I argue, That act whereby the branch ſtands in the tree as a branch, muſt be the giving that means whereby the branch thus ſtands: But that is Faith, v. 20. Ergo the act of ingraffing is by giving Faith.
Anſw. Here I ſhall willingly grant the concluſion, and do affirm that it is by Faith, that grown perſons, whether Jews or Gentiles do ſtand in a viſible Church-fellowſhip; ſuch a faith upon which all called ones, (among which few are Elect) are admitted. Such a faith that gave Simon Magus title, that Hymeneus had, of which he made ſhipwrack, 1 Tim. 1. 19. Doctor Featley in the words above mentioned, ſhewing Bertius and the Appealer their fallacy; ſhews this objector his. The Apoſtle ſpeaks of the Doctrine of Faith, this objector of the habit. The Apoſtle ſpeaks de fide quam credimus, this objector ſpeaks de fide qua credimus. The Apoſtle ſpeaks of the publick profeſſion of a Church, He of a particular affiance of every Beleever in Chriſt. He addes, This conceit I conceived, and ſtill think is ſo farre from the Apoſtles expreſſions, that there ſeemes to be no ſhew of ſuch a ſenſe in the words; giving in his reaſon, For there is not a word of taking into the Olive, but by Faith, verſe 19, 20. There is indeed here no ſhew of reaſon unleſſe it can be affirmed, that there is no faith, but the Faith of the Elect, and that which is juſtifying; therefore if it pleaſe the Authour, I ſhall enter the liſts with him in theſe three Poſitions.
1. That Faith is taken in more acceptions then one in Scripture; All Faith doth not entitle to the Church inviſible, and therefore there is ſcarce ſhew of ſenſe in his reaſon, diſputing from the Genus to the Species affirmativè, or from the Analogum to the Analogatum.
2. That the Faith here ſpoken to, is (as Doctor Featly aſſerts) the doctrine of Faith, not the habit; Faith of Profeſſion, and not a particular affiance; fides quam, and not fides qua credimus, and ſo the fallacy is clear; and it will no more follow that the ingraffing is into the Church inviſible, becauſe it is by faith; then it will follow that becauſe bruits have ſouls that therefore they have reaſonable ſouls.
3. That there is no ſuch thing in all Scripture as ingraffing into the Church inuiſible by Faith; All ingraffing is into the body viſible, and therefore by a faith of profeſſion. (1.) All ingraffing is into that ſubject, which immediately receives what is ingraffed, as the ſtock receives the ſyens; but it is Chriſt, and not the Church inviſible that receives the Elect Beleever; Chriſt dwells in us by Faith, ſo we in Chriſt, Epheſ. 3. 17. (2.) All ingraffing is into that which gives ſap and juice to the ingraffed, as the ſtock from the root to the ſyens; Now Chriſt gives ſap to the Elect beleeving, not the Church, and therefore it is not into the Church, but into Chriſt. (3.) If ſaving faith ingraffe the branch into the Church inviſible, then the Church inviſible is the proper object of ſuch Faith; but the Church is no ſuch object of Faith but Chriſt. (4.) That ſuppoſed ingraffing into the inviſible Church, is either known to the body inviſible, or unwitting; if know, then it is no inviſible. They have no light to diſcerne an inviſible work; if unknown, then there could not be ſuch a diſpute about the new▪ ingraffing of Gentiles, nor complaint of breaking off of the Jewes, all being done by an inviſible tranſlation, and ſo the ſubject of the queſtion is taken away. To diſpute whether ingraffing into the Church, be into the Church-viſible, or inviſible; is to diſpute whether the Mount of Olives be a Mountaine of Earth, or Aire. I ſhall aſſoon finde a Mountaine of Aire in Geography, as this ingraffing into the inviſible Church in Divinity: And here I tie not any up to the word (which I conceive in reference to any Eccleſiaſtical or Spiritual ſtation, is not elſewhere uſed in Scripture) but to the thing. All that acceſſe to the Church from Gentile Nations, which is ſo large fore-propheſied in the Old Teſtament, and Hiſtorically related in the Acts of the Apoſtles, was an ingraffing into the Church viſible, and this ingraffing here mentioned. The viſible Church did immediately receive theſe new branches, and ſo the whole body of Jews and Gentiles profeſſedly beleeving, Epheſ. 2. 15. became one new man. The viſible Church communicates ſap and juice (which is the fatneſſe of the Olive) in Ordinances. This is known by the Church viſible, they were ſenſible of, and full of praiſes, for the new addition to this number.
Argument. 4.
Fourthly, That ingraffing is meant, verſe 17. whereby the wilde Olive is co-partaker of the root and fatneſſe of the Olive-tree, as is aſſerted there. But ſuch is only Election and giving of Faith. Ergo. The minor I prove by conſidering who the root is, and what the fatneſs of the Olive-tree is. 1. Negatively the root is not, every beleeving parent.
Anſw. I ſuppoſe I may anſwer for my ſelf, that I never ſaid that every beleeving parent is the root; I willingly yeeld that every beleeving parent is not foreign, the root, but I affirm that every beleeving parent is a root, I cannot reach this myſtery, that Abraham can be a root of all the branches in Iſrael, reaching down to the Apoſtles times, no intermediate rootes intervening, no more then Adam can be a natural root of mankinde to this time, without intermediate fathers of our fleſh, deriving us from him, as Jacob with Rachel and Leah was a root from whom Iſrael ſprang as branches of an Olive; ſo Judah and Tamar, Boaz, and Ruth were roots likewiſe: They built up the houſe of Iſrael, Ruth. 4. 11, 12. The houſe of Iſrael was this Olive-tree, theſe ſeveral Metaphors expreſſing the ſame thing, the building of the houſe, and bringing out the branches are one and the ſame. All builders are roots; theſe are builders therefore roots; Abraham may be called the builder laying the firſt foundation, ſo the root from whence every branch was derived; yet every particular Beleever that had iſſue, a builder, a root. Thoſe Iſraelites that had no holineſſe of inheſion, but only of relation that were members of the Church viſible, not inviſible, were fathers by way of communication of this holineſſe, 1 Cor. 10. 1. All our fathers were under the cloud, and all paſſed through the ſea. It is as neceſſary to have intermediate fathers between us and Abraham, as to have intermediate mothers between us and Eue. Eve may as well be the mother of all living, and no other mother between us and her, as Abraham can be the father of the Faithful, and no intermediate father to derive from him, and communicate to us. But his proof is very well worth the hearing, that every beleeving parent is not the root. For then all the branches ſhould be natural; the childe of every beleeving Parent is a natural branch from his father. But here Apoſtle makes the Gentiles branches, and a wild Olive graffed in beſides nature, and the Jews only natural branches growing from the root, verſe 21, 24. The Apoſtle makes them wilde onelyonly at their firſt ingraffing, and ſo was all Terahs race wilde likewiſe, till that change of Faith wrought in Abrahams call, and the covenant of God entered with him; We now are natural as they were, and cannot be called wilde, but in our firſt Original. Poſitively, (he ſayes) the root is no other then Abraham, that Abraham onelyonly is a holy root, or at moſt Abraham, Iſaac and Jacob. If this have any face of Argument, it runnes thus. If Abraham be the root, and not every beleeving Parent, then the ingraffing is by Election, and Faith that juſtifies. The truth is, the ſequel is undeniable on the contrary; If Abraham be the root, then the ingraffing is not into the inviſible Church, (which he ſtrangely calls by Election) but onelyonly into the viſible. This Maſter Blakwood ſaw, and faine would have maintained that Chriſt is the root; for ingraffing into Chriſt, and not into Abraham, makes a member of the Church inviſible. If the ingraffing be by a ſaving Faith only, to derive ſaving Graces perſonally inherent, as a fruit of Election from Abraham, then it muſt needs be that we are Elect in Abraham. Abraham may ſay, Without me ye can do nothing, and he that beleeveth in me, out of his belly ſhall flow forth rivers of living water; and we may ſay, The life that we live in the fleſh we live by faith in the ſonne of Terah. This muſt neceſſarily follow, if Abraham be the root, not only reſpective to a conditional Covenant, but to the grace under condition covenanted; It had been more ſafe for our Authour with Maſter Blackwood (though in contradiction to himſelf) to have made Chriſt the root; when theſe conſequences muſt follow; To which he anſwers,
If I made Abraham a root as communicating Faith by infuſion; or impetration mediatory as Chriſt, this would follow; But I make Abraham a root, as he is called the father of all them that beleeve, Rom. 4. 11. Not by begetting Faith in them, but as an exempl…ry cauſe of beleeving as I gather from the expreſſion, verſe 12. That he is a father to them that walk in the ſteps of our father Abraham, which he had yet being uncircumciſed, A root not by communication, but example, an ingraffing, not to have any thing communicated from the root, but to imitate it, is ſuch a Catacreſis as may well make all Rhetorick aſhamed of it; and if the Sun ever ſaw a more notable piece of non…ſenſe, I am to ſeek what ſenſe is. A root is too low in the earth, to have its examples followed, and ſyens ſuck in juice, but know not how to imitate. And what kinde of root ſoever any can make it; the root mentioned by the Apoſtle in that Chapter, is a root by communication, verſe. 17. If ſome of the branches be broken off, and thou being a wilde Olive-tree wert graffed amongſt them, and with them partakeſt of the root and fatneſſe of the Olive-tree. The root here communicates fatneſſe to the branches, and the branches receive from the root. It is then a communicative root, and doth communicate that which makes the branch one with it. Abraham is indeed called a father, as well as he is called a root, but theſe two are not full Synonima's, though in the maine they agree, both Metaphors aptly ſetting forth, what the branches, as from a root, the children, as from a father, receive, namely their title to the Covenant from him; and therefore, as to Abraham, ſo, to all Iſrael appertained the Covenants and the Adoption, Rom. 9. 4, 5. And ſo to all thoſe that are become children and branches with them. The title father is yet extended to a greater latitude, as he doth impart to his iſſue, (as before) ſo he is a patterne and example, as even natural parents are likewiſe, according as Rom. 4. 12. it is ſet forth.
Argument 5.
Fifthly, From verſe 25. If the breaking off the Jews be by blinding; then the ingraffing is by giving Faith, but the former is true, ver. 25. Ergo the latter.
Anſw. Here as in the third Argument, I grant the concluſion, and return the ſame anſwer. Jewiſh blindneſſe keeps them out of a Church-ſtate, and ſo from all Faith in the Covenant; and when the vaile ſhall be taken away, they ſhall be reinveſted in a Church-ſtate and Covenant-condition. For proof there is added, foreign blinding or hardening is, verſe 7. oppoſed to that ſtate which the Election obtained, by which, ver. 8. they had a ſpirit of ſlumber, eyes that they ſhould not ſee, eares that they ſhould not hear, verſe 10. Whereby their eyes were darkened that they might not ſee, from which Anti-Arminians gather abſolute reprobation, Ames animad. in Remon. Script. Synod. Art. 1. Cap. 16. Hoc ipſum ad reprobationem ſpectare Apoſtolus Paulus clarè oſtendit, Rom. 11. 17. Now according to the rule of oppoſites, Oppoſitorum oppoſita ſunt attributa; If the blinding be the effect of reprobation, and the breaking off be by blinding, then the ingraffing is by inlightening, and that enlightening is according to Election, and ſo is all one with giving of Faith.
The propoſition being; If the blinding be the effect of reprobation, and the breaking off is by blinding, then the ingraffing is by enlightening, and that according to Election, then the aſſumption can be no other, but that blindneſſe is the effect of reprobation, and the breaking off is by blinding. No one of the Contra-Remonſtrants worthy the name of an adverſary of Arminians, hath taught this doctrine: It that which their adverſaries indeed charge upon them, but that which they unanimouſly do diſclaime. I have heard that reprobation is the antecedent of ſinne, but never that it was the cauſe; and that ſinne is a conſequent of it, but never an effect. Reprobation is the Act of God, and in caſe it be the cauſe of blindneſſe, then God is the cauſe of blindneſſe; ſo that the Contra-remonſtrants have got a ſweet Advocate to caſt that upon them, that none of their adverſaries (though they have turned every ſtone to do it) could never proue by them. And the other member, that caſting away way is by blinding, is little better. The Apoſtle ſpeaks in another manner; Blindneſſe was their guilt, and caſting off was their juſt ſentence; Becauſe of unbelief they were broken off, verſe 20. upon this account God God did not ſpare them, as it follows in the next verſe. The work, and the wages, the guilt, and the puniſhment are not one: Unbelief and breaking off, are the work and the wages, the guilt and the puniſhment: Breaking off then, as not blinding. The Apoſtle layes all at mans doore, makes his blindneſſe the moving cauſe, according to that of the Prophet; Thy deſtruction is of thy ſelf, and God only the ſevere, but juſt Judge. Our Authour layes all upon God, Gods reprobation cauſes blindneſſe, and their breaking off is by blinding; here is no hand but Gods, in their deſtruction. And now the blaſphemy of the conſequence being denied, ſo that blindneſſe is no effect of reprobation, breaking off being not by blinding; what becomes of the rule of oppoſites here produced? Election and reprobation in the work of ſalvation and damnation, do not per omnia quadrare, otherwiſe as Election leads to ſalvation without any merit of works, ſo Reprobation ſhould lead to deſtruction without any merit of ſinne, which Contra-remonſtrants unanimouſly deny, though we finde it here affirmed. It is further ſaid, that from verſe 8. 10. of this Chapter. Anti-Arminians gather abſolute Reprobation, and then explaining what this abſolute Reprobation is, in the words ſpoken to. But though much be ſpoke of the irreſpective decree both between us and Arminians, and alſo among our ſelves: yet I would faine learne what one Anti-Arminian ever made Reprobation abſolute in this ſenſe; Ameſius is quoted, but the word [abſolute] is not found in him; And Gomarus, a man for the irreſpective decree as much as any (and upon that account entred his diſſent in the Synod of Dort, where reſpective to reprobation that was denied, and Sublapſarian opinion eſtabliſhed) yet he peremptorily denies any reprobation abſolute in this ſenſe;aNeque Deus quenquam ad exitium abſolutè ac nudè fine ſubordinatis mediis, ſed ad exitium juſtum hoc eſt, per & propter peccata judicio juſto inferendum deſtinavit. Neither doth God (ſaith he) abſolutely and barely deſtinate any man to deſtruction, without ſubordinate meanes; but he deſtinates him to juſt deſtruction, that is by, and for, ſinne juſtly to be executed. Analyſis Epiſt. ad Rom. cap. 9. p. 60. Neither will he have this decree to effect the ſinne; that is a juſt Medium of deſtruction. In the ſame page he ſaith;bDeus non decrevi… peccata efficere, ſed permittere, ſeu non impedire, & regere ad gloriam ſuam. Nec …nim quicquid Deus decrevit illud etiam efficit, ſed quae decrevit effice…e, eorum eſt Author, ut omnia bona quae fiunt: quae autem decrevit non impedire increaturis mala ſeu peccata, ea non efficit; quia efficere non decrevit, ſed permittit & regit tantùm & juſtè tandem punit convenienter decreto. God doth not decree to effect ſin, but to ſuffer; or not to hinder, and to governe for his glory; Neither doth God effect all that he doth decree, but thoſe things which he decreed to effect, of thoſe he is the Authour, us all the good that is done: But the evil which he decreed not to hinder in his creature, that he doth not effect, becauſe he did not decree to effect them; but onelyonly permits, and governs them; and at laſt juſtly, according to his decree, puniſhes them. And Doctor Prideaux, Lect. 1. de abſoluto decreto. cNon paucos diſſolvit nodos, diſtinctio illa neceſſaria inter effectum & conſequens quam minùs intelligentes aliqui, vel inſuper …abeutes ad incitas frequenter ab adverſariis adiguntur. Induratio aquae (ut inſtem cum Auguſtino) conſequens eſt, non effectus: Ruina Demûs alicujus ex ſe labilis neceſſari… ſequitur defectum fulturae quam ſupeditare potuit Dominus ſi libuerit, ſed nec vult, nec tenetur. Ha…d aliter reprobationem ſequitur peccatum, non ut cauſam efficientem, ſed deficientem, non quâ removetur quod adeſt▪ ſed non admovetur quod ſuſtentaret.That neceſſary diſtinction between the effect and conſequent (viz. of reprobation) lo…ſes not a few knots; which many underſtanding, or not duely heeding, are brought into fraits by their adverſaries. The condenſation of water (that I may uſe Auſtins inſtance) is a conſequent of the abſence of the Sun, not an effect. The ruine of a houſe, of it ſelf tending to decay, neceſſarily follows upon the want of repaire, which the Maſter might do in caſe he pleaſed, but, will not, neither is he bound. Sinne no otherwiſe follows upon reprobation; not as a cauſe efficient, but deficient, not whereby any thing is removed that is preſent, but that is not ſupplied which is wanting. And Maſter Ball in his larger Catechiſm, p. 57. Sin is the effect of mans free will, and condemnation is an effect of juſtice inflicted upon man for ſin and diſobedience; But the decree of God which is good, is the cauſe of neither. The ſignes of Reprobation may appear in thoſe that are thus diſchurched, according to that which is quoted out of Ames, but not as an effect of it. The ſeverity which God ſheweth in not ſparing, but breaking off theſe natural Branches, is explicitely no more then that which Jeſus Chriſt did threaten againſt them, Mat. 21. 43. That the Kingdome of Heaven ſhould be taken from them, and given to a Nation bringing forth the fruits thereof; the ſame which he threatens againſt Epheſus, Rev. 2. 5. in taking away their Candleſtick, which is the effect of their own ſin, and not of Gods decree.
Argument. 1.
Sixthly, If re-ingraffing of the Jewes produceth ſalvation, is by turning them from iniquity, taking away their ſins according to Gods Covenant, then it is into the inviſible Church by giving faith: But the former is true, v. 25. Ergo the latter.
Anſw. This Argument well husbanded, might hauehave made three. To the firſt … ſay, that priviledges enjoyed in a Church-ſtate, in Scripture-phraſe are the ſalvation, John 4. 22. Seeing Church-members are partakers of ſauing Ordinances, And the fruition of Ordinances under Goſpel-diſpenſations is a great ſalvation, Heb. 2. 3. And ſo that Text, Rom. 11. 26. all Iſrael ſhall be ſaved, muſt be underſtood, as the laſt Annotation ſpeaks. The body of this people in general ſhall be brought againe into a way of ſalvation, and re-iſtabliſht into the Church of the whole Iſrael of God, conſiſting of Jewes and Gentiles. And ſo Diodate; That is, the body in general ſhall be put again into a way of ſalvation, and re-eſtabliſhed into the Communion of the Church. And ſuch men brought into a Church-ſtate are turned from iniquity partially, from their former way of iniquity, their contradicting and blaſpheming; having eſcaped the pollution of the world, 2 Pet. 2. 16. of the world that remaines out of the Church of God. Their ſinne is pardoned quoad hoc, and when Moſes prayed for the pardon of the ſinne of Iſrael, Exod. 32. and God pro…miſeth it, 2 Chron. 7. 14. it is ſo to be underſtood of a National dardon.
Argument 7.
Seventhly, If the re-ingraffing be by vertue of Gods Election and love, his gifts of calling, then it is into the inviſible Church by Election, and giving Faith: But the former is true, v. 28, 29. Ergo the latter.
Anſw. His Election, love, and gifts of calling did at the firſt put them into a viſible Church-ſtate and condition, Deut. 7. 7, 8. The Lord did not ſet his love upon you, nor chuſe you becauſe you were moe in number then any people: for ye were the feweſt of all people: But becauſe the Lord loved you, and becauſe he would keep the Oath which he had ſworne unto your Fathers, &c. And the ſame love, election and gifts of calling, now they are broken off, doth re-ingraffte them; If this Argument hold, it was an inviſible Church that was brought out of the land of Egypt.
Here our Authour ſayes with much confidence that he queſtions not, but all Anti-Arminians that underſtand the controverſie, will diſclaime Maſter Geree in this anſwer, and acknowledge that the election, love, gifts, and calling meant, Rom. 11. 28, 29. are by faith into ſalvation. But he is much deceived, Thoſe before mentioned underſtood ſomewhate, and Diodate in his Annotations hath theſe words, God never recals his grace, which by abſolute decree he wil communicate to ſome perſon or Nation, to call them to him, and to have right to his Covenant; Now the election of this people hath been ſuch above all others in the world, who being once called, have and may fall totally and irreparably, which this people cannot, without repentance, that is to ſay, irrevocable, of which God never repents.aTenendum eſt non de privata cujuſque electione nunc tractari, ſed de communi adoptione totius gentis quae in externa ſpecie collapſa videri potui, ad tempus. Calvin on the words ſaith, This is to be held, that private Election is not here handled, but the common adoption of the Nation, which in outward appearance ſeemed for the time to be loſt, but not cut off from the root. And preſently after, bContendit Paulus firmum & immutabile ſtare Dei conſilium, quo ſemel ſibi illos in gentem peculiarem eligere dignatus eſt.The Apostle argues that the counſel of God, whereby he once choſe to himſelf that Nation in peculiar, remaineth firme. And Paraeus in dubio decimo nono on this chapter underſtands it of the cArgumentum Apoſtoli ad probandam conſtantiam dilectionis Dei erga ſuam gentem.conſtancy of the love of God towards his own Nation. And moſt fully in dubio viceſimo, where urging Stapletons objection dVidetur ex foreign donorum & vocationis Dei, non ſequi illa quam nos ſtatumus gratiae, & ſalutis foreign. 1. Quia fatcute Calvino & martyre dictum Apoſtoli, non de ſingulari cujuſque electione, ſed de totius gentis Judaicae communi adoptione accipiendum ſit. Atqui hac communis adoptio & vocatio gentis fuit mutabilis, quoniam gens Judaica donis & vocatione ill… excidit. Ad corruptelas Stapletoni facilè reſpondetur. 1. Non negatur, de communi gentis Judaicae, …oc eſt, foederali dignitate propri… loqui, & hanc foreign in Deo pronun…iare Apoſtolum, ſed negatur hinc foreign ſingulorum non confici, Imò a minori ad majus firmiſſimè concluditur. Si enim de gratia communi & quidem aliena, Apoſtolus rectè pronunciat eſſe Deo foreign, quanto magis de gratia propria fideles idem ſtatuere debent., That it ſeems from this irrevocableneſſe of the gifts and calling of God, the aſſurance of grace and ſalvation cannot follow. 1. Becauſe, as Stapleton objects, and Calvin and Martyr confeſſe, the ſpeech of the Apoſtle is not to be underſtood of the election of each particular perſon, but of the common adoption of the whole Nation, and this common grace of adoption of the whole Nation was mutual, for they fell from this gift. To which Paraeus ſayes, Stapleton's corrupt gloſſe, is eaſily anſwered. 1. Saith he, It is not denied, that the Apostle spake this of the Common, that is, the federal dignity of the Nation of the Jewes, and that the irrevocableneſſe in God, is to be underſtood; yet it is denied (ſaith he) that from hence the aſſurance of particular perſons is not concluded, yea from the leſſe to the greater it is firmly concluded. For if the Apoſtle from common grace do rightly conclude this irrevocableneſſe in God, much more may it be determined from that grace which is proper. Ravanellus in verbum Electio, underſtands Election in v. 28. of common Election, as he do alſo in 1. Pet. 2. 9. Ameſius▪ is urged as an adverſary yet appears otherwiſe. The Remonſtrants giving two anſwers to this Scripture. The ſecond is the ſelf-ſame in … with Stapletons. To which Ameſius replies Coron. page 233, 234.fSic illis jam ſolenne eſt, partem unam veritatis aſſumere, câque abuti ad alteram vel evertendam, vel dimovendam. This is their cuſtome, to take one part of a truth, and to abuſe it for the overthrow or removal of another; So that it appears according to him, that they ſpake truth in the denial of this to be meant of the unchangable decree of eternal Election; but they abuſe this truth in about to avoid the argument drawn from it, for perſeverance. As Jeſuites and Arminians do object it, ſo their adverſaries freely confeſſe it. I have indeed ſometimes in my thoughts doubted, how fitly this Text was brought againſt Arminians for proof of perſeverance and eſtament of aſſurance, yet ſatiſfied my ſelfe according to what hath been ſaid; but (ſince I had any underſtanding) never queſtioned but it was here applied (according to the minde of theſe Authours) to the National priviledge of the Jews, the full ſcope of theſe Chapters being to diſpute the rejection of Iſrael after the fleſh, their former dignity, and conſequently their future recovery unto the ſtate from whence they were fallen, in which the Gentile-Nations by diſcipling do ſucced: let us go no farther for determination of the queſtion, then the preceding verſe, As concerning the Goſpel, they are enemies for your ſakes, but as touching the Election they are beloved for the Fathers ſake. Here is to be enquired. 1. Who were enemies concerning the Goſpel. 2. Who the Fathers are, for whoſe ſake they are beloved. 3. What this election is, and then we ſhall ſoone ſee who are beloved for the Fathers ſake. For the firſt, It is not the ſpiritual ſeed that were as concerning the Goſpel enemies, that is the higheſt of contradictions; but, as Diodate ſayes, the Jewes who at preſent time were alienate from God by reaſon of rebellion againſt the Goſpel, which only can unite ſouls to him. Enemies againſt the Goſpel, are enemies againſt God, which cannot be underſtood of ſpiritual Iſrael. The fathers for whoſe ſake they are beloved, are the ancient fathers, from whom after the fleſh they did proceed, eſpecially Abraham, Iſaac and Jacob. The word is foreign, prepter patres, for the fathers; Then Election muſt needs be (as Paraeus upon the words, Diodate and Ravanellus in verbum Electio obſerve) underſtood of an external grace of the Covenant whereby God choſe this Nation to himſelf, according to that of Moſes, Deut. 7. 6. For thou art an holy people unto the Lord thy God; The Lord thy God hath choſen thee to be a ſpecial people unto himſelf above all people that are upon the face of the earth; unleſſe we are elect in Abraham to ſalvation, and not in Chriſt. And Abraham, Iſaac and Jacob are our Mediatours reconciliation; and when the Apoſtle ſaith, We are accepted in the beloved, Epheſ. 1. 6. it is to be underſtood of acceptation in Abraham; and we are to conclude our prayers not in and through Chriſt, but Abraham, Iſaac and Jacob; we are not for their ſakes beloved to ſalvation. gPer electionem intelligit Apoſtolus primo externam foederis gratiam, qui Deus hanc ge… tem ſibi delegerit; deinde ipſam aeternae dilectionis gratiam, quam in …ac gente quaſi depoſuerat Deus. N…m adoptando cos in foedus teſtatum fecit ſe ex ea gente plurimos habere, & ſemper habiturum eſſe electos ad ſ…lutem.Paraeus indeed makes the grace of eternal Election to be ſecondarily here underſtood, which God (ſaith he) depoſited in that Nation, for adopting them into Covenant; he makes it evident (ſaith he) that he hath many of that Nation, and ever ſhall have that are Elect unto ſalvation. But this is not the Election here mentioned, but only an adjunct of it; and now of it ſelf it will follow that theſe beloved for Abraham, Iſaac and Jacob are the children of their fleſh, hQuia Deus patres dilexit, etiam ad filios dilectionem ſuam extendit: ſi enim inter homines amicitiae parentum merito tranſeunt ad liberos, Qui ni Deui idem facer…t?Becauſe (ſaith Paraeus) God loved the Fathers, the love extends it ſelf to the children; for if among men friendſhip with parents be divolved to Children, why ſhould it not be ſo with God likewiſe? I deſire that it may be conſidered for whom Moſes interceded, when he prayed, Remember Abraham, Iſaac and Iſrael thy ſervants, to whom thou ſwareſt by thy own ſelfe, and ſaideſt unto them, I will multiply your ſeed as the ſtars of heaven, and all this land that I have ſpoken of will I give unto your ſeed, and they ſhall inherit it for ever. Exod. 32. 13. Was it not the whole body of Iſrael? And for whom is it that God promiſes to remember his Covenant with Jacob, and alſo his Covenant with Iſaac, and alſo his Covenant with Abraham, Levit. 26. 42. Was it not the whole Nation under ſuffering, as there is expreſt, I will remember the land? Either then Paul and Moſes erre, together with the liſt of Authours here mentioned, or elſe, the love, election, calling, in this place is, into a Church ſtate and condition.
Argument. 8.
Eighthly, If the ingraffing both of Jews and Gentiles be the fruit of Gods mercy, the breaking off by ſhutting up in unbelief, then the ingraffing is into the inviſible Church by election and giving faith: But the former is true, verſe 30, 31, 32. Ergo the latter. Anſw. The priviledge of a Church-ſtate, which the Jewes once had; and againe ſhall have, is a mercy, as may be ſeene, Hoſea 1. 6, 9.
Our Author addes, What ſhall I ſay more? It is ſo plain from the whole ſcope, and tenour of the Apoſtles words, that the ingraffing there ſpoken of is, into the inviſible Church by election and giving faith, that from the firſt of the chapter, to verſe 13. there is ſcarce a verſe but ſpeaks of rejecting, foreknowing, election, grace, hardening, giving a Spirit of ſlumber, darkening the eyes, ſtumbling, falling, or ſome equipollent terme to theſe; and the Apoſtle doth plainly ſignifie his intention in all that diſcourſe, to be the ſhewing the myſtery of Gods counſel in electing, reprobating, blinding, conuerting, one while the Jews, another while the Gentiles; ſo that I cannot but admire that Mr. Marſhal ſhould interpret the ingraffing of bare admiſſion into viſible Church-memberſhip.
Anſw. 1. I would willingly learne what ingraffing by Election is, I take Election to be an immanent act in God, which is terminated in himſelf, and not on the creature; ſuch expreſſions do not ſuit with ſo high pretendings to ſcholaſtical learning▪ as every where may be ſeen in this Authour.
2. I would have this Argument made up by taking in the aſſumption which can be no other then this. But the Jewes in their fall from Church-fellowſhip cannot be ſaid to be rejected, hardened, given to a ſpirit of ſlumber, or that their eyes are darkened, or that they have ſtumbled; neither Election or Grace ſhould have any hand in their Church-fellowſhip. This muſt be the reaſoning, if there be any ſhew of reaſon in this heap of words, and then all may well admire, while he is in his admiration of others. I ſay no more, but that he is very weak both in Divinity and Logick, that cannot preſently upon the firſt ſight diſcover the weakneſſe, and return a ſatisfying anſwer to this flouriſh of words.
Argument 9.
Parallel places, as is ſaid, muſt be underſtood of implanting into the inviſible Church, as Epheſ. 3. 6. 1 Cor. 12. 13. Gal. 3. 14, 26, 28, 29.
Anſw. Maſter Hudſon, page 132. hath not onelyonly affirmed, but proved that the Text, 1 Cor. 12. 13. is meant of the Church as viſible, to whom I referre the Reader. He places his greateſt confidence in the firſt as he profeſſes, and thus enlarges upon it. Now ſure the Gentiles were made fellow-heires of the ſame body, and co-partakers of the promiſe of God in the Goſpel, not by an outward Ordinance, but by giving of faith according to Election; Ergo the ingraffing, Rom. 11. 17. parallel to it is not by an outward Ordinance, but by giving Faith according to Election. To this I onelyonly ſay. O that this were truth: Then as the Apoſtle ſaith of Iſrael at their reſtauration, all Iſrael ſhall be ſaved, Rom. 11. 26. ſo we may ſay, all England in ſtatu quo ſhall be ſaved in the ſenſe that he would underſtand ſalvation. Whether we be by deſcent Britaines, Saxons, or Normans, we are gentiles and conſequently by his Divinity partakers of the Goſpel, by Fatih according to Election, But it is too clear that this Text is meant of Goſpel-glory, in Ordinances diſpenſed by the Apoſtles Miniſtery, And as to the Jewes appertained the glory and the promiſes, Rom. 9. 4, 5. So now the glory and promiſes belong to the Gentiles; And as many Jews as fell not off, ſtill enjoy this this glory with the Gentiles and ſo both make one new man, Eph. 2. 15. The viſible ſtate of the Jews was a diſtinct body from the Gentiles, Now upon this glorious call they are one new man, or new body. For the Texts, Gal. 3. 14, 26, 28, 29. when any ſhall tell me how they are paralle, then I ſhall give my anſwer, There is an in graffing into Chriſt mentioned; but none into the Church, and ſo the parallels are without force, as are the Arguments. Two things lie upon him to do, and neither is done. 1. To prove that theſe Scriptures ſpeak of a Church inviſible. That they are parallel with this Scripture. He is wont to reaſon with his full ſtrength againſt the force of all Arguments, à Pari and yet this argument muſt carry force from the parity of Scriptures, which he only ſays, and not at all proves to be parallel, nor yet ſhews ſo much as in a word, wherein their parity conſiſts; he well knows that by this means their diſparity might appear. There is a tenth Argument drawn from Authorities produced, but to ſo little purpoſe that I will not trouble the Readers patience in the recital of it.