The Covenant of God Entered with Mankind, Chapter 38
CHAP. XXXVIII.
Arguments evincing the Covenant of Grace in Goſpel-times in that latitude as before is aſſerted.
THe firſt Argument ſhall be borrowed from thoſe titles, which undoubtedly and undiſputably imply a covenant,1. Titles given to men in covenant, and in Scripture applied to unregenerate men, prove it. and yet in Scripture, are ſtill attributed to all that profeſſedly accept the termes of the covenant, and profeſſedly appear as the people of God. Thoſe titles before mentioned by Peter from Moſes, are confeſſed to be ſuch that argue a people in covenant, and therefore adverſaries are ſo ſhie to confeſſe them to belong to viſible Profeſſours; But titles as high as theſe, and as undeniably implying a covenant, are given to viſible Profeſſours; thoſe then (even according to them) are on this account in covenant with God. And theſe are all of thoſe titles wherwith the people of God are honoured. In New Teſtament-Scriptures, which are eſpecially foure, Beleevers, Saints, Diſciples, Chriſtians. He that is a Beleever, a Saint, a Diſciple, a Chriſtian; he is a man in covenant with God. But all viſible Profeſſors that accept the termes of the covenant are Beleevers, Saints, Diſciples, Chriſtians; ſo they are ſtill ſtiled in New Teſtament-Scriptures, Beleevers from the Faith that they profeſſe, Saints from the Holineſſe to which they ſtand engaged, or from the holy God to whoſe ſervice they are ſeparated, Diſciples from the Doctrine which they profeſſe to learne, and Chriſtians from him whoſe they are, whom they ſerve, and from whom they expect ſalvation. I know ſome have inured themſelves to that language, that thoſe that are thus dignified, are neceſſarily concluded by them to be Elect, Regenerate perſons; It is grown, I know the Dialect of the times, but not of the Scriptures.
To begin with Beleevers. Unregenerate perſons, as to the name and outward priviledges, are Beleevers.He is in Scripture a Beleever, that is, a viſible Profeſſour, that puts himſelf into the number of thoſe that expect ſalvation by Chriſt Jeſus, So it is through the Hiſtory of the Acts, where account is given of the Converts made by the Apoſtles Miniſtry, Acts 4. 4. Many of them which heard the Word believed, and the number of the men was about five thouſand. They that are thus numbred by the poll, are viſible Profeſſours, that outwardly embraced the Doctrine of Faith; This might be ſeene and the names of ſuch taken. They are not all Elect, regenerate Chriſtians, ſuch could not be viſibly known: The generality of men and women in Samaria beleeved, Acts 8. 12. But that they were Elect & Regenerate in that univerſality cannot be conceived; Simon Magus is an example to the contrary, of whom the Text ſayes, that he did beleeve, verſ. 13. and yet his heart not right in the ſight of God, verſ. 21. He was with thoſe Iſraelites, Pſalme 78. 34. in covenant; yet his heart was not ſtedfaſt in Covenant. A great number of the Grecians beleeved, upon the preaching of thoſe that were ſcattered, upon the perſecution raiſed about Stephen, Acts 11. 21. yet Barnabas (whom the Church of Jeruſalem ſent to them) well enough knew, that there was no certainty, little hopes that all of theſe were Regenerate perſons; therefore he exhorts them, that with purpoſe of heart they would cleave to the Lord. He was afraid that the work might be overly and ſuperficial, of which the Church in every age hath ſad experience; he deſires and endeavour that they may be rooted and eſtabliſhed. Only thoſe hearers which are compared to the good ground, are Regenerate perſons, But thoſe compared to bad ground, beleeve, Luke 8. 13. Regenerate men, who alone are inviſible Church-Members, have their hearts more right with God, than to love the praiſe of men, more than the praiſe of God; but many beleevers are thus cenſured, as we ſee, John 12. 42, 43. Regenerate perſons make no ſhipwrack of Faith; They are borne of incorruptible ſeed, the ſeed of God abideth in them; Yet there are beleevers that thus ſuffer ſhipwrack, 1 Tim. 1. 19. Myriads of thouſand of Jews beleeve, Acts 21. 20. yet not all Regenerate. The Apoſtle, 1 Cor. 7. ſatisfies a caſe of conſcience put to him by the Corinthians, that if any brother hath a wife that beleeveth not; if ſhe be pleaſed to dwell with him, let him not put her away. If the beleeving brother, here be only a Regenerate man, then the unbeleeving wife is an unregenerate woman; So the queſtion will be, whether a Regenerate, ſanctified man, joyned in marriage to a Profeſſour of the true faith, not of thoſe hopes for the truth of ſanctification may dwell with her? A caſe that never yet was diſputed or doubted: The unbeleever is a worſhipper of idols, one that ſacrifices to devils, and not to God. The Beleever is a Profeſſor of the Faith, one in name a Chriſtian and not a Heathen.
Saint is taken in the ſame latitude as Beleever, and is the moſt common appellation in the New Teſtament,Unregenerate perſons, as to the name and outward priviledges are Saints. 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, Unregenerate perſons, as to the name and outward priviledges, are Diſciples.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,Unregenerate perſons, as to the name and outward priviledges are Chriſtians. 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, Sol.are Diſciples of Chriſt; Regenerate men then onelyonly have that honour of Diſciples. I anſwer, They only do the duty of Diſciples, they onelyonly 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 onelyonly 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.The abſurdities that follow upon the reſtriction of the Covenant to the Elect Regenerate do evince it.
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 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, onelyonly 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.