The Covenant of God Entered with Mankind, Chapter 37
CHAP. XXXVII.
New Teſtament-Scriptures aſſerting the latitude of the covenant of Grace in Goſpel-times.
LEt that Text Matth. 28. 19. in the firſt place be weighed Go, New Teſtament-Scriptures holding out the Covenant of Grace in its full and juſt latitude.teach all Nations, &c. which our adverſaries in this cauſe willingly conſent to have tranſlated, Diſciple all Nations, and therefore there needs no words nor ſtir to be made about it, and that a Diſciple of Chriſt is in covenant with God, is as freely confeſt, he takes God in Chriſt to be his God, he layes claime to ſalvation by him;Matth. 28. 19 this ground being laid, in which I think I have not an adverſary, I draw from hence a twofold Argument.
Firſt, that covenant between God and man, which is committed to the Miniſtry of man to work, to judge of being wrought, and to put to a Seale for confirmation of it, is a covenant onelyonly viſibly entred, and doth not require any inward real change, or work upon the ſoule to the being of it. This Propoſition is clear, man can judge no farther than of that which is outward and viſible, Man looketh on the outward appearance, but the Lord looketh on the heart. If none but a regenerate elect perſon be in covenant, then none but God knowes who are in covenant. Then we may apply that of the Apoſtle ſpoken of the Seal of Election, The Lord knoweth them that are his, 2 Tim. 2. 19. unto every one that as a Church-member, is to be received into viſible fellowſhip; A Church-member, and an elect perſon, according to this tenent are termini convertibiles; and the ſeale of the Spirit, and the ſeale of the Sacrament are in equal latitude; To baptize an unregenerate perſon is to put a ſeal to a blank, as high an abuſe of that ſacred Ordinance, as the circumciſion of the Sichemites, Gen. 34. 24. That this covenant is ſuch, appears in that Text, It is committed to man to work, and to judge of it being wrought, to put a ſeal for ratification and confirmation of it. The Apoſtles were to make Diſciples, to bring men into covenant with God, and being diſcipled, to baptiſe them, ſealing them, as Gods in covenant; So John 4. 1, 2. When the Lord know that the Phariſees had heard that Jeſus made and baptized more diſciples then John, though Jeſus baptized not, but his Diſciples. Here John made Diſciples, and baptized them being made; The Diſciples of Ieſus made Diſciples, and baptized them being made; An outward work then to make profeſſion of the faith, is ſufficient to make one a Diſciple, and to bring him within the verge of the covenant.
Secondly, That which a whole Nation, in Gods ordinary way of adminiſtration is in a capacity to attaine, and enter into, is a covenant onelyonly profeſſed, viſibly entred upon, and doth not require any inward change, or work upon the ſoule to the being of it; this is plaine, It cannot be expected in Gods ordinary way, that a Nation ſhould be brought forth at once, all really holy and ſanctified, Such a field hath not been ſeen without tares, Such a floore without chaffe, Such a draw-net without any fiſh that is bad; Such a Feaſt and no one without a wedding garment; But whole Nations are in a capacity, in Gods ordinary way of working, to enter into this covenant, as is plaine in the Text; The whole of the Nation, is, in their commiſſion, where they come, and in many Nations it hath had happy ſucceſſe, Whole Nations without exceptions (unleſſe ſtrangers ſo journing) have been brought within covenant. One would faine faſten another interpretation on thoſe words,The literal grammatical ſenſe of the words vindicated. and make the commiſſion to ſound, not according to the letter of the words, nor yet according to the ſucceſſe by grace attained, but to his liking, and therefore is put to it to change the word foreign, into foreign, and then [all Nations] muſt either be put by appoſition, foreign, or with the Prepoſition foreign, and ſo inſtead of diſciple all Nations, it will be, make diſciples in all Nations. This he thinks is very tolerable, becauſe to diſciple, and to make diſciples is all one. But though they may be one in themſelves, yet it makes a maine difference in the phraſe, and with the addition of his prepoſition, inverts the whole meaning of the words, as to the thing in controverſie, which is ſuch a violence offered to the Text, as is not to be endured in him, that is about to draw a Logical argument for his advantage againſt an adverſary. And as it is againſt the letter of the Text, ſo it is plainly againſt our Saviours ſcope,Confirmed by the relation that this more enlarged Commiſſion hath to that which was reſtrained to Iſrael onelyonly. and end in giving this commiſſion. This enlargement unto all Nations in this place was in oppoſition to the reſtriction, Matth. 10. 5. as by the adverſary is confeſt. Now in that Nation, to which there they were limitted, the whole of the Nation was in covenant, all the land was the land of Immanuel, Eſay 8. 8. and conſequently ſo it was to be in other Nations, by vertue of this happy enlargement, or elſe the oppoſition is utterly taken away, the meaning of the words clouded, and the Apoſtles at a loſſe for the underſtanding of them; Having before ſpent their paines in a Nation, all Diſciples, and now having a commiſſion for the diſcipling of all Nations,By Old Teſtament-prophecies. how ſhall they underſtand the words, unleſſe the whole of the Nation, where they come are to be diſcipled? And hereto accord the prophecies of Scripture, for the calling of the Nations of the Gentiles, God ſhall enlarge Japhet, and he ſhall dwell in the tents of Sem, Gen. 9. 27. Sem was wholly in covenant, not by pieces and parcels, but univerſally in covenant; Japhet is to come in ſucceſſion into covenant in like latitude, Pſalme 2. 8. Ask of me, and I will give thee the Heathen for thine inheritance, and the uttermoſt parts of the earth for thy poſſeſſion. It is not ſome among the Nations of the Heathen that are to be the inheritance …f Chriſt, but the Heathen, To which agrees, Rev. 11. 15. The Kingdomes of the earth, ſhall become the Kingdomes of the Lord, and of his Chriſt; Immanuel of old had one, now he ſhall have more Kingdomes, and they become his, no other way, than by diſcipling; Gods Miniſters are his men of warre, for ſubduing and captivating them, 2 Cor. 10. 4, 5. and Kingdoms are promiſed them, not ſome onelyonly in Kingdoms. Alexander would not ſit down with ſuch a conqueſt, neither will Chriſt Jeſus. If to poſſeſſe ſome in a Kingdome, be to poſſeſſe a Kingdome, then Antichriſt of long hath had this Kingdome; All Kings ſhall bow down before him, all Nations ſhall ſerve him, Pſal. 72. 11. All Nations whom thou haſt made ſhall come and worſhip before thee, O Lord, and ſhall glorifie thy Name, Pſal. 86. 9. Thou ſhalt call a Nation which thou knoweſt not, and Nations that knew not thee, ſhall run unto thee, Eſay 55. 5. There God calls the Nation, and the Nation doth anſwer Gods call. In that day Iſrael ſhall he a third with Egypt, and with Aſſyria, even a bleſſing in the midſt of the land, whom the Lord of Hoſts ſhall bleſſe, ſaying, Bleſſed be Egypt my people, and Aſſyria the work of my hands, and Iſrael my inheritance. There, Egypt and Aſſyria are in equipage with Iſrael, all three ſiſter-Churches, Iſrael without any preheminence; Either Iſrael then was not a Nation of Diſciples, a Nation wholly within covenant, or elſe theſe are to be National Churches; the whole of the Nation to be diſcipled and brought into covenant. Paſſing by other Scriptures in ſilence, one tells me, that he marvels that I am not aſhamed to produce, Pſalme 72. 11. Pſalme 86. 9. to prove that the whole of the Nation, even infants muſt be included, Matth. 28. 19. As if (ſaith he) it were foretold that the whole Nation, even Infants ſhould come before God and worſhip. But it is ſtrange, if he be ignorant, that prop…ecies in the Od Teſtament; of the glory of New Teſtament-times, are in Old Teſtament-phraſes by way of alluſion to the worſhip of thoſe times, ſet forth to us. It was the practice of the people of the Jewes, for their males of growth and ſtrength to appear before the Lord, and neither females nor Infants, as Ainſworth on Exod. 23. 17. obſerves, yet they appeared in the name of females and children, and their females and children, were in covenant, together with them, Deut. 29. 11. ſo that, as the reſt of the prophecies, to which he hath nothing to ſay, ſo, theſe two prophecies (againſt which he excepts) ſpeak fully for the diſcipling of Nations in New Teſtament-times.By the happy ſucceſſe that in many Nation hath followed upon it. The ſucceſſe of theſe Prophecies hath happily anſwered in many Nations, which may well ſerve, as a cleare Comment both of theſe Prophecies, and the commiſſion granted by the Lord Jeſus, though by the working of the man of Sinne, and other Hereticks, the glory hath been much dazeled, yet, in moſt of the Nations of Europe, it hath been happily effected. Let any man finde equal Reaſons for the variation of the words, as I have done for keeping to the letter of the Text, then I ſhall hearken to him, in the meane time all indifferent men may well challenge their reaſon that heed him.
A ſecond Text holding out the covenant in its ancient latitude,2. Mat. 22. 14. we have from our Saviour Chriſt,Mat. 20. 16 Matth. 20. 16. and 22. 14. Many are called, but few choſen. The cloſe of two ſeveral Parables: The one of the labourers hired into the Vineyard, where ſome claimed a more large pay upon merit: The other, of the Parable of the Wedding-feaſt, where one intruded without a Wedding garment; whence our Saviour inferres, Many are called, are of the number of gueſts at the wedding feaſt, are of the labourers in the Vineyard, but few are choſen; from whence I thus argue; If there be a call from God in the times of the New Teſtament in a farre greater latitude than the grace of Election, that, of many called, few only are elected; then the covenant in New Teſtament-times, is not to be reſtrained to the elect and regenerate, but containes all that profeſſedly accept the termes of the covenant, and viſibly appear a people of God. This is evident, ſeeing the call is, into covenant, all at the Feaſt were called ones, all the hired labourers were covenant-ſervants. To conceive men to be called of God, and not to be in covenant with God, is a full contradiction. The call hath its terminus à quo, and its terminus ad quem; a ſtate which upon call they leave; and a new ſtate on which they enter. They are upon this call in a nearer relation to God, than the reſt of the world, otherwiſe they were the ſame as ever, and not called at all, they are not in ſo neare a relation, as men borne of the Spirit, ſo they were elected. They have a call by the Word, and miniſterial outward Ordinances, to which they yeeld a profeſſed ſubjection. They have not attained the inward working of the Spirit to a real Sanctification. Now for the Aſſumption, that there is a call in New Teſtament-times in this latitude, in a far greater latitude than the grace of Election, our Saviour evidently ſhews in the Text quoted; There are thoſe at the feaſt that are not accepted; There are thoſe that are taken into the Vineyard, that at the evening of the day do diſpleaſe, there are thoſe therefore that are called into covenant with God, and yet are rejected of God, a full, and a clear Text for covenant-holineſſe.
This is farther evident in thoſe Parables of our Saviour Chriſt, of the field with Wheat and Tares,3. Thoſe ſeveral Parables. Matth. 13. 24, 25. of the draw-net with fiſhes good and bad,Mat. 13. 24, 25 Matth. 13. 47. of the floore with chaffe and Wheat,Mat. 13. 47. Matth. 3. 12. of the great houſe, where there are not only veſſels of gold and ſilver,Mat. 3. 12. but alſo of wood,2 Tim. 2. 20. and earth, and ſtone; ſome to honour, and ſome to diſhonour, 2 Tim. 2. 20. In which parables by the floore, the field (expreſſely compared to the Kingdome of Heaven, and the great houſe) the Church is underſtood, which ſtands in covenant-relation to God, and containes thoſe that are in covenant with God. A man in the Kingdome of Heaven is a man in covenant with God, unleſſe he ſtood in a covenant-relation, he could have no ſtanding there; and the compariſon were very ſtrangely drawn, if this Kingdome thus ſet out, had all that were good, none bad in it. But of this more, when I ſhall ſpeake to ſome Corolaries that follow from this Aſſertion.
Another Scripture, in which the covenant, in the ancient latitude is held out, is Rom. 11. thoroughout a great part of the chapter. There is (as all know) a large diſcourſe of the Apoſtaſie of the Jews, and the call of the Gentiles, of the rejection and breaking off of the one; and the taking in, and ingraffing of the other, which I ſhall preſently have a further occaſion to open, when I ſhall ſpeak to another pretended difference between the covenant, as it ſtood then, and as it ſtands now. In the meane time this is clear, into the ſame Church-ſtate, and covenant-latitude from which the Jews fell, Gentiles were taken in, and do ſtill continue. This cannot be denied, we being graffed in their ſtead, come in upon like termes as they left. They fell from a viſible Church ſtate, and that latitude of covenant which did receive regenerate and unregenerate, juſtified and unjuſtified. That covenant-latitude then ſtill remaines in the Churches of the Gentiles in Goſpel-times. Nothing here that I can ſee can with any colour be objected, unleſſe any will ſay, that the inviſible Church is there ſpoken to, and not the viſible, that the Jews fell from the inviſible body, and that the Gentiles in their call are generally taken in, into the ſame fellowſhip. Which (as I think) few will affirme; ſo I ſhall have preſently occaſion to examine. If any ſhall further ſay, that they have this title, in Foro Eccleſiae, and not in Foro Dei; as to men they have ſo far right, that Miniſters may not refuſe them, or in their adminiſtrations deny them admittance; but in the ſight of God, who knows their unregenerate & unjuſtified condition, they have no title at all, I ſhall refer them to the whole tenor of that chapter, where they ſhall ſee, this engraffing of theirs aſcribed to the power of God, that it is done by the election of God, and mentioned as his gift, and choice mercy to that people. All of which ſpeak the mind of God in it, and his approbation of it.
This is farther clear in that Text of the Apoſtle, Heb. 10 29. Of how much ſorer puniſhment ſuppoſe ye, 4. Heb. 10. 29ſhall he be thought worthy, who hath troden under foot the Sonne of God, and hath counted the blood of the Covenant wherewith he was ſanctified, an unholy thing, and hath done deſpight unto the Spirit of Grace? Where we ſee thoſe that are ſanctified with the blood of the covenant, do tread under foot the Son of God, and count his blood an unholy thing, have an eſteeme of it, as that which is common, and never devoted at all to God. Theſe muſt needs be granted to be wicked, ye cannot be denied to be in covenant, being ſanctified with the blood of the Covenant.A threefold interpretation of the Text. There is indeed a threefold interpretation of this Text; One of the Arminians, and thoſe of that party, enemies to perſeverance in Grace, and they underſtand by ſanctification in this place, an internal change and renovation of the ſoul, from whence by Apoſtaſie ſuch perſons fall. They that will embrace this tenent, may indeed ſay, that in the ſtate of ſanctification, they were in covenant, but falling from ſanctification, they fall from covenant. But this is not affirmed by thoſe with whom I have to deale, and therefore I ſhall not lanch out into this controverſie. Two other interpretations are given by thoſe that are adverſaries to this way, and make it their work to vindicate this text from theſe mens gloſſes; The firſt refers ſanctification, not to thoſe delinquents, that tread under foot the Sonne of God, and do deſpite unto the Spirit of grace, but unto Chriſt himſelf: Chriſt was ſanctified (they ſay) with this blood. This indeed clearly takes this Text out of their hands, that would from thence inferre the Apoſtaſie of ſanctified, that is, regenerate perſons. And if this hold, it as little ſerves our purpoſe, Here is Chriſt in covenant, but no reprobate or wicked perſon in covenant. But this reference of the words and the interpretation which is grounded on it, hath (I ſuppoſe) come into the thoughts of few Interpreters, and it ſeemes to be very much ſtrained, the ſcope of the place being for aggravation of their ſinne, that ſet themſelves againſt the Sonne of God and the holy Spirit. The common interpretation (which is obvious, and clearly held out in the Text) fully vindicates it from any favour ſhew'd to the doctrine of Apoſtaſie of the Saints, and fully confirmes the point in hand. There is a ſanctification by ſeparation for God, and dedication to him, as there is by inheſion and infuſion. Maſter Dixon on the words having ſo fully ſpoke my thoughts, I had rather expreſſe my ſelfe in his words, than my own, putting the Queſtion, How the reprobate can be ſaid to be ſanctified by the blood of the covenant? anſwers; There is a ſanctification to the purifying of the fleſh, and a ſanctification to the purifying of the conſcience from dead works, to ſerve the living God, Heb 9. 13, 14. The ſanctification external to the purifying of the fleſh conſiſteth in the mans ſeparation from the world, and dedication unto Gods ſervice, by calling and Covenant, common to all the members of the viſible Church, and it is forcible thus farre, as to bring a man into credit and eſtimation as a Saint before men, and unto the common priviledges of the Church, whereupon, as men, ſo God alſo ſpeaketh unto him, and of him as one of his people, and dealeth with him in his external diſpenſation as with one of his own people. In this ſenſe all the Congregation of Iſrael, and every one of them is called holy, yea Core alſo and his followers, Num. 16. 3. The ſanctification internall by renovation conſiſteth in a mans ſeparation from the ſtate of nature, to the ſtate of grace, from his old conditions to be a new creature indeed; by this latter ſort a reprobate cannot be called ſanctified, but by the former he may be called ſanctified, and that by vertue of the blood of the covenant, albeit he ſhould not get any farther good thereby; for as the blood of Chriſt hath vertue to cleanſe the conſcience, and …nue the ſoul which cometh unto it truely and ſpiritually, ſo it muſt have force to do that which is leſſe, that is, purifie the fleſh, and external condition of the man who cometh unto it, outwardly only as the types did under the Law, whereupon an hypocrite in the Chriſtian Church, muſt be accounted one of the congregation of the Saints, as well as an hypocrite under the Law was ſo called, becauſe Chriſts blood cannot be inferiour to the Types, which were of this force to ſanctifie men to the purifying of the fleſh: Or we may ſay more ſhortly, There is a ſanctification by conſecration, when any thing is devoted or dedicated unto God, and a ſanctification by inhabitation of the holy Spirit, 2 Cor. 6. 17. 18. Of the former ſort the Cenſeres of Corah, Dathan, and Abiram, are called holy, and the reaſon is given, Becauſe they offered them before the Lord, therefore they are hallowed, Num. 16. 38. And in this ſedſe all the members of the viſible Church, even ſuch as afterwards do prove Apoſtates are ſanctified, becauſe they offered, and offer themſelves unto the Lord. But the inhabitation of the holy Spirit, is proper onelyonly to the elect, and Gods children. To the ſame purpoſe Paraeus on the words, *Erat ſanctificatio apoſtatarum non interna ſed externa profeſſione fidei et participatione Sacramentorum externa conſiſtens. Erant ſanctificati, hoc eſt, à Judais & Paganus profeſſione ſegregati & pro veris Chriſtianis habiti.The ſanctification of Apoſtates was not internal, (ſaith he) but external, conſiſting in the profeſſion of Faith and participation of the Sacraments. They were ſanctified, that is, ſeparate from the Jews and Pagans in profeſſion, and accounted for true Chriſtians. In the ſame ſenſe as men are ordinarily called Saints, as after we ſhall hear, ſo, thoſe that are turned Apoſtates, were ſanctified by the blood of the covenant, and therefore were men in covenant.
Neither can all the noiſe that hath been made about that Text, 1 Pet. 2. 9. adverſaries take it off, but that it ſpeaks fully to hold up a covenant in this latitude,5. 1 Pet. 2. 9. and from thence I thus argue: If thoſe phraſes, a choſen generation, a royal Prieſthood, an holy Nation, a peculiar people, be applied to Chriſtians; as to Jewes, in an equal latitude, to one as to other, then it muſt needs follow that there is a covenant in Goſpel-times in like latitude, as in the time of the Law, including all that accept the termes of the covenant, and viſibly appeare as the people of God, and is not reſtrained onelyonly to the Elect regenerate. The conſequence is evident, ſeeing the termes plainly imply a covenant. Here is a covnant-people or no where. But theſe termes, a choſen Generation, a royal Prieſthood, an holy Nation, a peculiar People, are applied to Chriſtians, as well as to Jewes, to one, in as great a latitude, as to the other. That which God ſpeaks to Iſrael in the wilderneſſe, that Peter ſpeaks to the Church to which he writes, All Iſraelites in Moſes dayes, all Chriſtians profeſſing in Peters time, had thoſe titles, when only thoſe that kept covenant, were at any time worthy of them, and had the comforts of them. Here 'tis objected that this Text is meant of the Church, as it is inviſible; and ſo it follows not, that it is ſpoken by the Apoſtle in that latitude, as it was by Moſes to the Iſraelites, but in as great a difference as the Church viſible, ſtands from the Church, as it is inviſible; but I would wiſh that it might be taken into more ſerious conſideration.
Firſt,Arguments carrying this Text to the Church as viſible. whether the firſt Verſe of this ſecond Chapter, be meant only of inviſible members? Whether the Apoſtle perſwades Regenerate men, and only Regenerate men, to lay aſide all malice, and all guile, and hypocriſies, and evil speakings?
Secondly, whether the third verſe be to be thus limited, whether the Apoſtle makes doubt in that manner, whether inviſible members had taſted that the Lord is gracious? and yet the words in both thoſe verſes muſt needs be underſtood of the ſame men, and under the ſame notion as theſe, ver. 9. The Apoſtle brings his ſpeech to no full period till ver. 11. Thoſe that muſt lay aſide all malice, guile, &c. and thoſe of whom he makes queſtion, whether they had taſted that the Lord were gracious; are this choſen Generation, this royal Prieſt-hood.
Thirdly, let us more ſeriouſly conſider the Apoſtles farther enlargement of this honour of theſe Chriſtians, Which in times paſt were not a people of God; words borrowed from Hoſ. 1. 10. Hoſ 2. 23 and ſpoken of the call of the ten revolted Tribes, and in Deut. 32. 21. of the call of the Gentiles into a viſible Church-ſtate and profeſſion, and ſo applied by the Apoſtle, Rom. 9. 24, 25, 26. Whence I argue, The call of the ten revolted Tribes, and of the Gentiles into a viſible Church-way, is not to be meant of the Church, as it is inviſible onelyonly. This one hath already taken into conſideration, and anſwered. Howſoever it be in the places in which the alluſion is, yet it is certaine that here it is meant of ſuch a calling as is from darkneſſe to marvellous light. Taking it, it ſeems, for granted, that there is no marvelous light in viſible Churches, that in the land of Zebulon and Nepthali, where they ſaw a great light, there were, only inviſible members, Mat. 4. 15, 16.
Fourthly, as honourable titles as theſe are frequently given in Scripture, as ſhall be ſhewn to viſible profeſſours, why ſhould then theſe be limitted to inviſible Members?
Fifthly, this Text by adverſaries is made to be parallel with thoſe Texts, Gal. 6. 10. 1 Tim. 3. 15. 1 Pet. 2. 20. And thoſe Texts I have demonſtrated to be meant of viſible Churches. To which nothing is replyed. Arguments to evince it, to be meant of the Church, as it is inviſible, come to be conſidered.
(1.) I argue (ſaith one) from the termes, choſen Generation, royal Prieſthood, Objections anſwered. and holy Nation, a peculiar people. This is by Chriſts death, which can be underſtood of no other than Elect and true Beleevers Tit. 2. 14.
Anſw. 1. Such a way of arguing would not paſſe with him in his Adverſary. As [peculiar people] is taken in one place of Scripture, ſo it muſt be taken in all places; but in one place it is taken for the Elect regenerate. If this would hold, much labour might be ſpared in finding out the various acception of words in Scripture.
2. Theſe termes and others equipollent to theſe, are given to the Iſraelites, Deut. 14. 1, 2. Deut. 9. 6. Deut. 32. 9. not as a Church inviſible, but as viſible Members. Their qualifications are often as low as their appellations by reaſon of their relation to God, raiſe them high. And ſetting apart Chriſts death, I would know how the Iſraelites came to this honour.
3. The gift of Apoſtles, Prophets, Evangeliſts, Paſtours and Teachers were the gift of Chriſt, and the purchaſe of his death. Theſe are for conſtitution of viſible Churches, and viſible members, enjoy theſe priviledges in common with regenerate perſons, to which more is already ſpoken.
(2.) An Objection is raiſed from that which is ſaid of them, They are called of God by his power, and vertue into his marvelous light; and verſe 10. Which now had obtained mercy, which they had not before, which cannot be affirmed of any but true Beleevers and Elect perſons.
Anſw. Men brought into a viſible Church-ſtate, are brought into a marvelous light. The ſeven golden Candleſticks, Rev. 1. 20. had a marvelous light in their lamps, and yet in ſome of thoſe there were onelyonly a few names that had not defiled their garments; And this light is a mercy, the fruition of it is a great mercy, Pſalme 147. 19, 20. Yea, it is applied by the Prophet, Hoſ. 2. 23. whence the Apoſtle gathers it unto the mercy enjoyed in a viſible Church-communion, which is not denied by the adverſary.
(3.) It is ſaid, that thoſe perſons did beleeve contra-diſtinguiſhed to them that were diſobedient, and ſtumbled at the word; but ſuch are onelyonly the Elect. Ergo.
Anſw. So did all they that made ſhipwrack of the faith, 1 Tim. 1. 19. So did Simon Magus, Acts 8. 13. So did the hearers compared to the rocky ground, Luke 8. 13. And whereas it is ſaid, theſe Beleevers are contra-diſtinguiſhed to them that were diſobedient and ſtumbled at the Word, it fully makes againſt this interpretation. Thoſe diſobedient ones are, thoſe that diſallow Chriſt, as we ſee verſe 7. that reject Chriſt upon tender, that perſiſt in Judaiſme or Gentiliſme. All others, not profeſſed Jewes nor Gentiles, are in that place Beleevers, and in all other Scriptures reſpective to viſible prerogative, all which are viſible Church-members.
(4.) They are ſaid to be built, as living ſtones, &c. which can agree to none, but Elect perſons, and true Beleevers.
Anſw. That is left out, in the Quotation of this Text, which would wholly ſpoile the argument, and carry it on the other hand; namely thoſe words, To whom coming as unto a living ſtone. The Apoſtle ſhews them the way, and points out the condition called for, which being done, they are then built as living ſtones. And this implies that it was ſo, with ſome, but not with others. Here is that which was done by ſome and neglected by others, and their happineſſe upon diſcharge of their duty declared. I am told by one, that he hardly beleeves, that any approved Writer joyns with me in this Interpretation; But though I were alone in it, yet I might learne of him to adventure, not barely on the interpretation of one ſingle-Scripture-Text, but on a concluſion in Theology, againſt all Proteſtant Writers, and herein I ſhould have the advantage, in that few comparatively (I think) have ſtarted this queſtion, much leſſe have they ſeriouſly handled it, minding more what thoſe titles engage us to be (in which there is an agreement of all parties) than to whom they are given, when ſome of my oppoſites, dare affront the whole body of Proteſtant Writers, in that, in which ex profeſſo, they have to deale againſt Papiſts. Estius indeed upon examination of the thing in queſtion, appeares to be of a contrary minde, and cenſures thoſe that ſet out this holineſſe by Religion, doctrine, Sacraments, which Authours by him thus cenſured, may be (for ought I know) as approved as himſelf, and they, as we ſee, limit it not to the Church inviſible, I doubt not, but that holineſſe, which is intrinſecal, is here aimed at, yet all thoſe have theſe titles, that do make profeſſion of the way of it, and are of the number of thoſe that engage themſelves to it. Gerrard alſo on the words, puts it to the queſtion, and determines the ſame way, but tells us of others, that underſtand it of common and general election, His name (I ſuppoſe) is waved in that his Arguments are borrowed, and have been anſwered. But on the other hand Maſter Ball (who if authorities muſt carry it, will ſway with me as much as either) treating on thoſe words, Hoſ. 2. 19, 20. I will betroth thee unto me for ever, &c. ſaith, The external betrothing, by outward covenant, ſo as God betroths himſelfe to all profeſſing the true faith, may be broken, for though God offer them mercy if they will believe, yet he gives not not faith to them, and quotes for proof, Rom. 9. 24, 25. 1 Pet. 2. 8, 9. And Zanchius de perſeverantia ſanctorum cap. 1. Tit. de Sanctis, hath theſe words, Hear now what I understand by the name of [Saints] This name [Saint] when it is ſpoken of men, is, 1, Generally taken, for all thoſe that have conſecrated themſelves to the true God, and given their name to Chriſt, and do profeſſe him and his Religion, whether it be done before God truely, and ſincerely, or only before men, ſo the people of Iſrael, although they were not all truely holy, yet they are all called holy, ſo Paul calls all thoſe Saints, who had given their names to Chriſt; ſo Peter, 1 Pet. 2 calls all thoſe Chriſtians to whom he writes a holy Nation, and a royal Prieſthood. And Laurentius, 1 Pet. 1. 1. page 6. diſtinguiſhing of a threefold election. 1. To any function, civil or eccleſiaſtical. 2. To the external communion of divine worſhip, or the outward Church or people of God. 3. To ſalvation and eternal life, brings for proof of the ſecond acceptation, Deut. 7. 6. 1 Pet. 2. 9. both which Texts, with him there, are parallel; and taken in the ſame ſenſe that I underſtand them. Ravanellus in verbum [election] quotes divers Texts of Scripture, in which election is taken for the adoption of any Nation, and puts this of 1 Pet. 2. 9. in the laſt place, adding theſe words, And this election is general as hath been ſaid, nor are all that are made partakers of it, neceſſarily ſaved, Rom. 9. 6. but reſpective to this general election, he is ſaid to be choſen of God, who is called to the participation of his free covenant, or a people whom God adopts to himſelf for a people. So alſo in verbum [Sanctus,] which he ſayes is taken three wayes. 1. By ſeparation or ſegregation. 2. By imputation. 3. By inchoation of holineſſe in this life. He there gives many inſtances of the firſt acception, of holineſſe by ſeparation, diſtinct from the two other, and 1 Pet 2. 9. for one. So Salmero, as I finde him quoted to my hand, underſtands it of election, diſtinct from that which is to eternal life; and calls it an election to faith, and all know that they mean no more than their Catholick faith, which (according to them) doth not neceſſarily entitle to eternal life, A Lapide, with whom my adverſaries in theſe controverſies, frequently joyn, is alſo wholly on my part, in his Comment on theſe words, ſo that it needed not to have been ſaid, that no approved authour joynes with me, Let the Reader judge as the ſtrength of reaſons given will perſwade.