The Axe Laid to the Root of Separation, Section 1

The Axe Laid to the Root of Separation · Section 1

p. 1SECT. I.

IT is in vain to write Books for the Satiſfaction of People, concerning the Lawfulneſs of the Liturgy and Ceremonies, and coming to Church; To think of Terms for Ʋ on and Concord; or to endeavour any the like good things; which many Conſiderate Miniſters about London have lately done; if the Churches, unto which We Go, and would Bring Others, cannot be maintained to be True Churches, or Churches agreeable to the Inſtitution of Chriſt. It is This is the Firſt Stone to be Laid: It is This is the Cauſe muſt be made Good.

For the doing hereof, I ſhall offer ſome things foreign, for the Stating or Building it Ʋp; ſome things foreign, for the Confirming it; ſome things foreign, for the Refutation of Objections: And the Diſcourſe ſhall contain Three Sections.

To begin with the Firſt, The Building Ʋp our Cauſe, in This; and to fetch the Matter from the Bottom, I muſt lay my Thoughts together, p. 2in theſe Theſes and Method following.

As God made all things, ſo is He univerſal. Governour of his Creatures.

The Government of God over his Creatures that are Reaſonable, muſt be a Moral Government, requiring Obedience from them upon Motives of Reward and Puniſhment.

The Inſirument of this Government muſt be his Law.

The Law of God is, either the Law of Nature, or his Revealed and Poſitive Laws.

The Government of God is likewiſe double; Natural, or Conventional.

The Natural Government of God over Men and Women, which He hath by Right of Creation, is over all the World, as they are particular Perſons; giving them the Law of Nature to live by that they may pleaſe Him, and be ſaved.

This Law of Nature is either the Law of Innocent, or Lapſed Nature.

The Law of Innocent Nature, is that perfect Rule of Righteouſneſs, that was writ in Adam's Heart when created, requiring him to preſerve his Innocency and Integraty, upon Pain of Death; and it is called the Law of Works.

The Law of Lapſed Nature, is the ſame Law, with mitigation, requiring the ſame Duty, but not as the Condition of Life: accepting of the imperfect Service of Man, according to his preſent State, ſo long as it is performed in Sincerity of Heart towards God: and this is called the Law of Grace.

p. 3As Man in Innocency had the Notices of the moſt Holy God, and his Duty writ in his Heart, or could gather it from the Light of his Reaſon, being to live perfectly in that State: So muſt the World, after Man's Fall, and the Loſs of his Innocency, have ſome the like Notices implanted there, or ariſing naturally from the Exerciſe of his Faculties, That God is Good and Merciful, and will not puniſh him if he Repent, but conſider him according to his frail Condition; and conſequently, that he muſt now have no Government at all over him for Life and Salvation; or elſe that he muſt be under another Law than that of Innocency, or under other Conditions in obeying it; for elſe muſt every Man on the Earth everlaſtingly periſh.

Upon what Account, or upon what Ground or Foundation the Righteouſneſs of God could ſtand in dealing with Man, when faln by another Law than that at firſt implanted in him in Innocency, was a Myſtery hidden from the Foundation of the World; and not revealed, but darkly, till the Times of the Goſpel: But the Belief that God was Good, and would pardon the Sinner upon his Repentance, though they could not tell how, or upon what ground it was, (the way of Reconciliation through Chriſt, being beyond the Ken of all Human Underſtanding) was general p. 4in the World; as does appear, in particular, by the Ninevites; as alſo, by the Sacrifices for the Atonement of the Deity, which have been in uſe in all Nations.

Not but all the World is under the ſame Law as Adam was, (the Law that was for our Nature cannot be altered) but we are not under it on the ſame terms. We are under it as a Rule of Life, but we are not under it as a Rule of Judgment. We are under it ſo as we are bound to live according to it; but we are not under it ſo, that if we do not, we ſhall be juſtified or condemned by it.

There is one Religion therefore, Law or Rule for all Mankind to obtain Life by; which being the Law of our Lapſed Nature, or Remedying Law, containing God's Grace adminiſtred to all the Earth, in a threefold State of ſuch as were, or are, without the Law, (or before it) and under the Law, and under the Goſpel; as this Adminiſtration is threefold, ſo hath the Faith, which is the Condition thereof, been diverſified. But now is the Righteouſneſs of God revealed from Faith to Faith. The Righteouſneſs of God is the Righteouſneſs of this Law, which hath ever been afoot in the World: And though a Heathen hath not that Faith as is required of the Chriſtian under the Third Edition of it, or that which was required of the Jew under the Second; yet hath he ſuch a Faith as belongs p. 5to the Firſt, ſuch as the Antients before Abraham had; and ſo long as that Faith he hath does work by Love, or by Sincere Obedience to God according to his Light, it will juſtifie him as well as that which is now further required of us under the Goſpel.

It follows, that this Law (being that which is given for Life, and ſo the one only true Meaſure of Religion to all the World) muſt belong to the Government of God which is Ʋ niverſal; and that is the Natural Government of God.

The Government of God which is Conventional, is that Government which He hath taken over ſome certain Perſons as they are gather'd, or joyned together into Societies, unto which they are called out of the World, for the Glorifying his Name in that Worſhip and Service of Him, which He hath Inſtituted by his Poſitive Law, Precepts or Ordinances, (I mean, ſuch as He hath any way revealed to be his Will, whether they be ſuch as belong to the Law of Nature alſo, or ſuch as do not) in order to the taking, owning and acknowledging Him for their God in a peculiar manner; that is, in oppoſition to the Worſhip of any other God or Idols, and the ſerving Him the true God in any other way but what He hath appointed; and their becoming thereby a peculiar People to Him; and ſo being under his Favour and Bleſſing p. 6in regard to all the good things of this Life, and that which is to come.

I do obſerve here, the Government of God which is Natural, is over all the World; this Government, which is Conventional, is over ſome Perſons only, called out of the World into a peculiar Relation to God. That the One is over All, but conſider'd as Single Perſons, taking in every Individual in the World; the Other is over ſome, and ſo over Singulars alſo, but conſider'd as Incorporated for the Publick Service of God. That the One Government is by the Law of Nature, (I mean, both of Lapſed and Innocent Nature) the Other is by his Poſitive or Revealed Laws. That theſe Laws and Ordinances of God therefore, which He hath revealed, as they are more, and as they are revealed otherwiſe, or farther than by the Light of Nature, or Natural Reaſon only, are a high Priviledge to ſuch as they are vouchſafed to. What Advantage th…n bath the Jew above the Gentile? Much every way, chiefly becauſe that unto them was committed the Oracles of God, Rom. 3.1, 2. That this giving to a People his Oracles, or Poſitive Inſtitutions, are advantageous upon this Account, that they are Means for obtaining his bleſſing, or elſe there could be no ſuch Advantage in them. That this Bleſſing of God muſt not be look'd on only to concern Temporal Things, but Spiritual and Eternal: For ſeeing p. 7Man conſiſts of a Body, and a Soul, and that Soul is Immortal, he cannot be happy but in Both. That the great and principal Advantage therefore, that we have by theſe Ordinances, or Government of God which is Conventional, muſt and does lie in being Means for the bringing Men up to the Performance of the Terms of that Law, which God by his Government, which is Natural and Ʋniverſal, hath made to be the Rule of Judgment to all Men, for Everlaſting Life or Condemnation.

There are ſome Learned Men, that will not have Adam, nor any in the World, to have been in Covenant with God before Abraham, (underſtanding it of a Covenant of Life.) But ſo long as God had a Government in the World before Abraham, and that Government muſt be by a Law, and that Law to Adam fallen, to Seth, Enoch, Melchiſedeck, muſt be a Law of Grace, or elſe no Man of them could have been ſaved; it is but a Matter of Words whether they call this Law of Grace and Life, a Covenant or not. This we muſt have a Care of, that we diſtinguiſh this Law of Grace, or Law for Life and Salvation, which is contained in theſe Words, [Walk before Me, and be Ʋpright] belonging out of queſtion, to Adam, Seth, Enoch, as much as to Abraham; and the Covenant which God made with Abraham hereupon, being ſuch an upright Perſon, in regard to himſelf and Poſterity. p. 8I will make my Covenant between Me and Thee, and I will multiply thee exceedingly. I I will eſtabliſh my Covenant between Me and Thee, and thy Seed after thee in their Generations, to be a God to Thee, and thy Seed after Thee. This is my Covenant, Every Man-child among you ſhall be Circumciſed.

There is the Covenant of Life therefore, and Covenant of Advantage.

The Covenant of Life (I ſcruple not to call it Law or Covenant) was made with faln Adam, and in him with all the World, and is all one with the Law of Grace (I ſay) that belongs to God's Natural Government, which is Ʋniverſal; and according to this Law (or Covenant) muſt every Man be judged at the laſt Day. The Covenant of Advantage is the Covenant which God made with Abraham, and with the Iſraelites for his ſake, beginning it with him by Circumciſion, unto which were added other Rites and Ordinances by Moſes, together with the Declaration of the Moral Law; and in regard hereunto, that People are ſaid to be a holy People, a peculiar People, and preferred before all the Nations in the World. Among all the Multitude of People, Thou haſt gotten Thee one People; and unto this People whom Thou lovedſt, Thou gaveſt a Law that is approved of all, ſays Eſdras, 2 Eſd. 5.27. Ye ſtand this Day all of you before the Lord, to enter into Covenant with p. 9the Lord thy God, Deut. 29. Thou art a holy People unto the Lord thy God; the Lord thy God hath choſen thee to be a ſpecial People unto Himſelf, above all the People that are upon the Face of the Earth, Deut. 7.6. So again, Chap. 14. Verſ. 2. A Special People, a Peculiar People; from whence this Covenant we ſpeak of, is called by ſome the Covenant of Peculiarity; as by me the Covenant of Advantage, from the Words before of the Apoſtle, What Advantage then hath the Jew? He hath ſhewed His Mind unto Jacob, his Statutes and Judgments unto Iſrael; He hath not dealt ſo with any other Nation, Pſal. 147.19, 20. To whom pertaineth the Adoption, and the Glory, and the Covenants, and the giving the Law, and the Service of God, and the Promiſes, Rom. 19.4. By the Adoption I underſtand that Sonſhip only which they had by their Admiſſion into this outward Relation of being God's peculiar People: By the Covenants I underſtand nothing but this ſame Covenant of Advantage, given at firſt to Abraham, and renewed after by Moſes; and ſo called Two Covenants, the Covenant of Circumciſion, and the Covenant which God made with the Jews, when He took them by the hand to lead them out of the Land of Egypt, Act. 7.8. Heb. 8.9. By the Promiſes likewiſe we muſt underſtand either thoſe that were made only to that People; or if the great Promiſe p. 10of Salvation by Chriſt be included alſo, we muſt underſtand that they belonged to the Iſraelites, in regard to the Revelation; that is, they only had the Revelation of them, but the Matter revealed belong'd alike to all the World.

It is true, that Abraham was the firſt Man with whom God entred Covenant, underſtanding it of this Covenant of Advantage or Peculiarity; and he is the firſt Elect therefore we read of in Scripture. Thou art the Lord the God, who didſt chooſe Abraham, and broughtſt him out of Ʋr of the Ch…ldees, Nehem. 9.7. It is an Election into this peculiar State, or relation to God, in regard to his Conventional Government we are ſpeaking of; and as all the Iſraelites are ſaid to be his Choſen People. It is not to be underſtood of that Decree of Election, which Divines diſpute of from other Texts; but is equivalent with his Call. Get thee out of thy Countrey, unto a Land that I will ſhew thee, Gen. 12.1. God's chooſing Abraham, and calling him into this peculiar Relation, is but the ſame thing; but it is One thing to be Choſen in regard to that Election which is unto Everlaſting Life, and Another to be only Called. Many are called, (ſays Chriſt) and few choſen. This is indeed here very certain, and to be obſerved, that it was in Abraham, and his Family, God was pleaſed to lay the Firſt Foundation of any p. 11Corporation formed under diſtinguiſhing Laws or Inſtitutions for his Solemn Service or Worſhip, which is properly to be a Church. A Church from the Word in the Greek, is a Number of the Called, that is, called out of the World, as it is Idolatrous, or given to falſe Worſhip, unto the owning the true God, and his Government, according to his own Inſtitutions, which was begun in the Commonwealth and Polity of Iſrael, (Circumciſion being preliminary to it) and is now, and ſhall be continued in the Congregations of Chriſtians to the end of the World.

This Covenant then, which God made with the Jews when He brought them out of Egypt, appears to be no other than ſuch a Covenant as paſſes between a Prince, and his Subjects, that is, a Political Covenant, God undertaking to be their Ruler, and they promiſing him Allegiance; ſo that the Commonwealth of Iſrael was indeed a Theocracy: inſomuch as when the People choſe Saul for their Prince, they are ſaid to reject God; for the Lord their God was their King, 1 Sam. 12.12. Not but He continued this Conventional-Government of His for all that, allowing of their Kings as his Vicegerents, having his Houſe, or Temple, to dwell amongſt them; where he kept alſo his Servants, or Houſhold, the Prieſts and Levites, receiving their Offerings as Rents for maintaining his Attendants. p. 12This Kingdom was not to ceaſe untill Chriſt, his Son, the Meſſiah ſhould come into the World; and then indeed he broke up Houſe, and delivered up the ſame to him. The Scepter ſhall not depart from Judah, nor a Law-giver from between his Feet, untill Shiloh come; and to Him ſhall the gathering of the People be, Gen. 49.10.

We read therefore, when Chriſt had finiſhed the Work of Man's Redemption, and Roſe from the Dead, He takes upon Him the Adminiſtration of this Government. All Power is given me in Heaven and Earth: Go ye into all the World, and preach the Goſpel, Matth. 28.18. Mar. 16.15. What is that but, Go and gather all thoſe that will come in, and Incorporate as the People who are to be gathered to Me; that is, that will embody as Chriſtians, who then are to be Baptized, and ſo to continue in Doctrine, in Fellowſhip, breaking Bread and Prayer, which are Laws and Inſtitutions of his Government. I have ſet my King upon my holy Hill of Sion. Ask of Me, and I will give thee the Heathen for thine Inheritance, and the utmoſt Parts of the Earth for thy Poſſeſſion. That Kingdom which God had over the …ews, in regard to this voluntary Government, He hath now given to his Son, and all the World that will, are to be brought into it. Upon this account is the State of the Church under the Goſpel (that is, the Chriſtian p. 13Church) ſo often called the Kingdom of God. And Jeſus began to Preach, Repent, for the Kingdom of Heaven is at hand. The Kingdom of God, and the Kingdom of Heaven, is the Kingdom of the Meſſiah fore-told in the Prophets; and the Terms were not ſtrange to the Jews. They thought indeed the Meſſiah would come, for the Reſtauration of the Kingdom to Iſrael, by Conquering the Romans, and ſubjecting all the Nations, and ſo reigning in outward Glory: but they were deceived, not in the Matter it ſelf, nor in the Greatneſs and Extent of his Dominions; but they were deceived in the Manner of it, which was not to be of this World, that is, not from it, or to be ſet up by Worldly Means, by Armies, or the Sword, but by the Word; yet is it a Kingdom in the World; and, as other Kingdoms, comprehends the Bodies (as well as Souls) of Men and Women, living under Subjection to his Government in that External way of Worſhip and Diſcipline, as by his own Officers and Ordinances He hath appointed in the Goſpel.

It is therefore a miſtaken Notion, which our Divines have ordinarily taken up of the Church, accounting it to be the Number only of the Regenerate and Elect; which in the firſt Apprehenſion, is the Number of the Called, and the Called are ex intentione vocantis, more than the Choſen. It is true, that the p. 14Church, in ſome Scriptures, ſpeaking of it to other Purpoſes, is to be underſtood of the Elect only. So we read of the Church of the Firſt-Born, which are enrolled in Heaven, Heb. 12.23. the Church that is ſo waſhed in Chriſt's Blood, as to be without Spot or Wrinkle, which none are but thoſe that enter into Glory, Epheſ. 5.27. So we read of that Chain of the Apoſtle: Whom he did Predeſtinate, them he alſo Called; and whom he Called, them he alſo Juſtified; and whom he Juſtified, them he alſo Glorified, Rom. 8.30. Nevertheleſs, when the Scripture ſpeaks of the Church to the Purpoſe which concerns us, which is, as it is that Corporation of Chriſtians, unto which the World is to be brought in by Preaching of the Goſpel, it muſt conſiſt of Regenerate, and Ʋnregenerate; that is, of Multitudes, whereof the Elect are but few only. The whole Body of the Iſraelites, brought out of Egypt, are expreſly called the Church, The Church in the Wilderneſs, Act. 7.38. The whole Body of them, Man, Woman and Child, enter into that Covenant, which denominated them God's peculiar People, Deut. 29.10, 11, 12, 13. It is yet more ſignificant with me, that it was the Outward Jew, and not the Inward only, unto whom belong'd that Advantage which the Jew is accounted to have above the Gentile, Rom. 3.1. that is, the Advantage of the Oracles of God, and conſequently p. 15thoſe Ordinances, whereby that People were diſtinguiſhed, as by Tokens, from other People.

There is the Myſtical Church then, and Congregate Church, or Church Political. It is not the Regenerate and Elect, but the Congregate Church, which, according to the Contexture of this Diſcourſe, is, and muſt be the immediate Recipient of the Outward Ordinances. It is in regard to his Voluntary Government, which I call Conventional, that God did inſtitute any, or give any Laws at all, but what are of Nature: And thoſe Perſons who are the Subjects of that Government, muſt be the Recipients of theſe Appointments. Neither is it a Man's being Born again, but his Willingneſs to come under this Government, (that is, a Willingneſs to come in, and joine with the Church) that gives him title to the Inſtitutions thereof. This Priviledge of the Congregate Church is One thing, and the Priviledge of the Regenerate, or the Church Myſtical is Another. The External Ordinances are the Privilege of all Chriſtians, as they were of all the Jews, the Outward Jew and Chriſtian, as well as the Inward, unto whom they belong, in oppoſition to the Gentile and Heathen: But the Privilege of the Inward Chriſtian, and Myſtical Church, is not the Ordinances, (being common to them with the Ʋnregenerate) but the ſaving Benefits of the Ordinances; p. 16which (I ſay) is another Matter; There is the General and Special Grace of the Goſpel. The Church of Chriſtians, in the firſt Notion of it, ſhould not be defined by the Participation of the Special, but the General Grace of the Goſpel: And it is the Number of the Called into Chriſt's Kingdom, or under the Conventional Government of God, to the Participation of thoſe Ordinances which He hath appointed as Means of Grace, and Exerciſes of Piety, by way of Advantage above others, as the Jew is ſaid to have above the Gentile, in order to their obtaining, or farthering their Eternal Salvation.

That there is the General Grace of God, and of the Goſpel, as well as Special, is received by Eminent Divines: But how this General Grace accordingly is alſo to be defined, I find not many that can tell. That Chriſt died for All, as for his Sheep, and that God would have All to be ſaved, as well as his Elect, is expreſs in Scripture. But is this General Grace? What if a Man Repent not, and Believe not, will God have ſuch to be ſaved? Not ſo, certainly: There is thus much more therefore muſt come into the Definition, if they Repent, if they Believe. Chriſt hath died, and God would have Chriſt to die for All ſo, that if they Believe and Repent, they ſhall be Saved. Well! Is this the Definition then of General Grace? No, it is not; this is not p. 17yet enough. Dr. Twiſſe indeed, and all Men grant This; but it is ſhort by Two Steps. For, as God is ſaid to will all Men's Salvation; ſo is He ſaid, that He would have all Men to Repent, and come to the Knowledge of the Truth. This then is alſo to be taken in. But hath He given Chriſt to die for All, that they may Repent? By no means: This would bring in Origen's Ʋniverſal Grace; that All, at laſt, muſt be Saved. When God then is ſaid to Will that any ſhould Repent, it muſt be underſtood, without doubt, as to the Means which He offers them for Repentance. And thus does the Lord expoſtulate with his People; What could I have done more for my Vineyard, than I have done? There is one Mr. Cottier, a French Proteſtant, ſeems to have ſtudied this Point of General Grace more accurately than others; who thus defines it. Gratia Ʋniverſalis eſt nobis actus liberrimus, quo eligendo eos quos praecognovit, ſimul alios reſpexit, uti Creaturas ſuas Sathanae malignitate ſeductas, quouſ que fas & jura tulêre, pari jure ſeu invitandos, ſeu vocandos, ad Dei cultum, & conſequentiâ cultus.

Here is One Step farther then towards the Definition of Ʋniverſal Grace; That God does not only Will the Salvation of All (in giving Chriſt to die for them) upon condition; but that He does alſo vouchſafe the Means to All, ſo far as is meet, for their Performance of that Condition.

p. 18The Other Step is, To lay down the Specifical Difference it ſelf, wherein this Ʋniverſal Grace does conſiſt, as it is diſtinguiſhed from Special; for without the Specifical Difference of any thing, there can be no exact Definition. I will therefore humbly offer this full Definition. The Ʋniverſal Grace of God, is that free Act, Love or Favour of his, whereby, together with his El…cting ſome to be infallibly ſaved by Him, He does reſpect all others as his Creatures, with the Vouchſafement of the ſame Means of Salvation, ſo far as Right and Equity requires; (Quouſ que fas & jura tulère, ſays that cautious Divine; which I muſt therefore ſix and eſtabliſh, as that alone which is wanting to compleat the Definition) and that is, ſo far as they will.

Behold! When there are no Means of Salvation, which God does vouchſafe his Elect, but He vouchſafes the ſame to the Non-Elect, and ſo to All according to the State they are in, if, or as, they will; who can deny this Grace to be indeed Ʋniverſal? If Chriſt hath Died for all Men, if God would have all M…n Return and Live, and if, according to the State they are in, they have their Means of Return, and if any Know and Deſire more, they are not Refuſed; who can deny (I ſay) this Grace to be Ʋniverſal? And when this Grace is adjuſted according to Men's Will, who does not ſee the true Difference between p. 19that Grace which is Special, and This? Ʋniverſal Grace is God's vouchſafing the ſame Means to All, H…ct and Reproba… ſo far as they Will: Special Grace is his vouchſafing that Operation with the Means, as makes ſome Willing, when elſe they World not. This is what is agreeable to God's Goodneſs, what is Meet and Equitable, (Quouſ que fas & jura rulêre) according to his Nature; That He ſhould not with-hold thoſe Means which are neceſſary to Salvation, from any; That He ſhould be before-hand with every Body; and ſo long as they are Willing, He ſhould never Refuſe them any thing to ſave them: who waits to be Gracious, and his loving Kindneſs endureth for ever. But if they firſt Refuſe Him, and Will not, then it is meet indeed He be free, and that He ſhould not Force them to any thing, whether they will or no, or Proceed farther with them, unleſs He pleaſe.

It is true, if He pleaſe, He may. He may do what He will with his own Free Grace; and when He loves all Thus far, He may love ſome More. When He Wills that All be ſaved, He may Will Some Men's Salvation yet Above others. What hinders, but God may Majùs & minùs velle, & amare? When He Wills that All ſhould if they Will, He may Will that Some ſhould though they Will not. But when He Acts thus, it muſt be confeſſed to be not according to thoſe Ways of his, p. 20which are ſaid in Scripture to be Equal; but out of a Benevolence, which is Singular. O Jeruſalem, Jeruſalem! How often (ſays our Lord) would I have gathered you as an Hen gathers her Chickens under her Wings; but ye would not? He would have gather'd them, if They would: He would have gather'd them, but they Would not. If any Means would ſave the Reprobate, which he would, but God will not; then ſhall the fault lie on God, or on the want of his Grace, and not upon Himſelf; which is direct contrary to the Scripture. O Iſrael, thou haſt deſtroyed thy ſelf; but in Me is thy Help. There are many Texts we have of this Nature. God will have All to be Saved; He will have All to Repent; He hath given Chriſt to Die for All; He gives his Outward Ordinances; He gives his Spirit in the Uſe of thoſe Ordinances: There is no Means of Salvation, but He offers them to the Elect and Non-Elect, without Exception: to every one ſo far as they Will, even ſo far as no Man ſhall be able to complain on God's Part; no, nor plead indeed a want of Power, but of Will only, if he be not Saved.

From what is ſaid, it appears, that foraſmuch as God, who Saith not to the Seed of Jacob, Seek ye my Face in vain, hath appointed his Ordinances, whether of Worſhip or Diſcipline, even in Societies which are Chriſtian, to be the External Means of Men's Repentance p. 21and Salvation; in the Uſe of which He hath alſo promiſed his Spirit: there are no Perſons, who are by Him made Willing to come in to partake of them, but they have a Warrant from the Ʋniverſal Grace of God for their Admiſſion. If there be any Means of Man's Salvation with-held by God from the Reprobate, that is vouchſafed to the Elect, which he would have, ſo that Man would, and God will not, the General Grace of God is overthrown.

Not but when Chriſt Commiſſionated his Apoſtles to Preach the Goſpel to the World, for calling People into a Church-State, which is his Kingdom, (and ſo to the Means) He intended to Call them alſo to Vertue and Glory: Yet ſeeing the next and immediate End of that Goſpel-Commiſſion was this, that is, The ſetting up the Conventional Government of God, which was before Peculiar to the Jews, but now Enlarged to take in all Nations, and ſo committed into Chriſt's Hands; it is even manifeſt in the thing it ſelf, that nothing but the Receiving the Goſpel Preached, ſo far as to be Willing to come under that Government, and ſubmit to the Inſtitutions thereof, (which requires that firſt we be Baptized) could be neceſſary to the giving a Man right to be Admitted to the ſame. The Church, I muſt ſay over again, is the Number of the Called: From What now are they called? p. 22They are called out of the World: But how Out of the World? The whole World is under the Natural Government of God; and the Laws thereof are the Rule we muſt live up to in Sincerity, in order to Life. We are not called out of the World upon this Account; but out of the World, as it is Idolatrous, and ſets up its own Inventions and Inſtitutions, without God, about Religion. And unto what then are we Called, in oppoſition hereunto? Why? unto thoſe Inſtitutions and Ordinances which God, by another Voluntary Government over ſome Perſons, ſuperadded to that which is Natural, hath Himſelf appointed for Worſhipping Him aright, and alſo (in the making them Means of his Grace) for the Attaining the End of his Natural Government, in the Salvation of thoſe among them that are Elect. And if here then be the true Deſcription of the Church, we ſee alſo who do belong to it.

I perceive indeed where the Difficulty lies, when we ſpeak of the State of Chriſtians and Jews, in oppoſition to the Heathen and Gentiles, and diſtinguiſh God's Government into Natural and Conventional; and the Covenant into that of Life, and that of Advantage: Our Divines do ordinarily confound them, as likewiſe do the Scriptures. We are therefore to know, that this Covenant of Advantage, and Conventional Government, may be taken Complexly, ſo p. 23as to include God's Natural Government, and Covenant of Life together with Them; or Preciſely, with Contra-Diſtinction thereunto. If they be taken Complexly, there is no Man, without doubt, can enter this Covenant, or give up himſelf to this Government, but his Faith muſt be ſaving, and his Obedience univerſal, (conſiſting in the Preference of God's Intereſt above the Fleſh, and the World) for upon this Account there can be no leſs required of the Perſons that are admitted into the Church, and unto the Sacraments, than is required unto their Salvation. But if that Government and Covenant be taken Preciſely, as when we ſtand upon the Point they may be, we have concluded all along how ſuch a Faith as receives the Doctrine of Chriſt in oppoſition to all other Religions, and ſubjection to the Ordinances, (as he that conſents to the Terms of any ſort of Covenant, does enter it thereby, and has the Priviledges of it) is all that is of Neceſſity to a Man's Admiſſion.

I diſtinguiſh therefore, Here, between what is required of Perſons that Come into the Church, or To the Sacraments; and what is required to their Coming, ſo as elſe they may not come. No more is neceſſary to a Man's Coming, ſo as without it he may not come, but what is neceſſary only to the Conventional Government of God, and Covenant of Peculiarity, conſidered p. 24Preciſely, in Contra-Diſtinction to the Natural Government of God, and Covenant for Salvation: Though that is neceſſary to the Perſons that come, which is required alſo in their Complex Conſideration. And upon this account it appears, how no Man can be put upon a Profeſſion of ſuch a Faith and Repentance as is ſaving, in order to his Admittance to the Church or Sacraments; though he on his own part be required to examine himſelf, and to ſee that his Grace be ſound when he comes to them. The Reaſon being, becauſe if his Faith be but true ſo far as makes him Willing to Come in, and Joyn with us, it gives him title to the Ordinances; when, unleſs his Faith be ſo True alſo as to be Saving, he is like to reap no other Fruit by it, but the Outward Enjoyment. And this is the very Ʋſe we are to make of this Doctrine, That no Perſon be diſcouraged in his attending on the Means, ſeeing Regenerate and Ʋnregenerate may have Title: and yet none be Secure, but Piouſly ſollicitous how they Come; as knowing, that it is One thing that gives a Man title to the Ordinances, and Another to the Effectual Benefits, which can be attain'd by the Sincere only.

It may be askt by the way; But what then is That I count Neceſſary to the Government and Covenant, which I preſs, taken Preciſely? I mean, what is the Terms or Conditions p. 25thereof? If the Covenant for Life, and This Covenant be diſtinguiſhed, the Terms of them muſt be diverſe. Now the Terms of this Covenant may be diſcovered, by knowing what That was chiefly, which God accounted the Breach thereof: And this we find very frequent, both in regard to the Single Jew, and the Whole Body. If there be found within thy Gates a Man or Woman that hath wrought Wickedneſs in the Sight of the Lord, in tranſgreſſing his Covenant, and hath gone and ſerved other Gods; then let that Perſon be ſtoned, Deut. 17.2.—7. You ſee what God calls Tranſgreſſing his Covenant. He was their King, and the ſerving Another God was Crimen laeſae Majeſtatis; and therefore Capital. Let us look into 2 King. 17. and we ſhall find there the whole Ten Tribes at once carried away, and given up of God for being any longer his People: And what is the matter? They Rejected (it is ſaid) his Statutes, and his Covenant, and followed Vanity. What Vanity? Why, they Went after the Heathen, concerning whom they were charged not to do like them; and they made them molten Images, and worſhipped Baal, &c. and therefore, God was angry with them, and removed them out of his Sight, Verſ. 10, 12, 15, 16, 18. They did many other things which was Againſt their Covenant, and He bare with them; but Idolatry and Falſe-Worſhip was ſuch Breaking of it as p. 26Whoredom, and cauſed their Divorce, and his writing Loammi upon them. And this Event we find Propheſied of, even ſo long before as Moſes; who tells of the Nations asking, why God dealt thus with his People? Then Men ſhall ſay, Becauſe they have forſaken the Covenant of the Lord, which he made with them when he brought them out of Egypt. Here we have Our Covenant and Government: And what was the Forſaking of it? Why, they Served other Gods, and worſhipped them, Verſ. 24, 25. So again, Chap. 31. Verſ. 20. Jer. 22.19. with other Places. Well now, if going after other Gods, and Falſe-Worſhip, was foreign, the Breaking this Covenant, then muſt the Terms of this Covenant be mainly the Owning the True God, and his Worſhip, in oppoſition to all Falſe Gods, and Falſe Religion, and conſequently a Subjection to the Ordinances of that Worſhip Himſelf hath appointed; unto which they were admitted under the Old-Teſtament by Circumciſion, and Now by Baptiſm.

Upon what is already ſaid, I know the Way I go is not the Road; when yet there are Some that go the Road do ſeem to me to ſeek Mine, but Miſs it. The Church with them is the Company of the Faithful; and the underſtand by the Faithful, ſuch only whoſe Faith is Saving, that engraſis them in Chriſt; makes them his Members, or Members of his Myſtical Body: For Others whom they call p. 27Members of the Church Viſible, if they be Viſible Members only, are Chriſtians but in Appearance, not Members of Chriſt indeed; and ſo no Church-Members with them, but in Shew, or the Account of Men. And the Reſult of this Divinity, which goes for the Orthodox, comes to This, That nothing leſs than ſuch a Faith that is Saving, gives a Man Right, as to his Own Part, to come; and the Profeſſion of no leſs than of a Faith and Repentance which is Such, gives a Man Right of Reception, on the Part of the Admitter, into the Church, and unto Baptiſm. I have ſeveral Arguments to add therefore, to what I have ſaid already, againſt this Opinion.

Only, I will yet ſay a little more to the Explaining my Own, before I give them. The Church, according to the common Opinion, muſt be taken for a Corporation of Regenerate Perſons; that is, of ſuch Believers only as are already all Sincere Converts: But I would have it rather, in my Opinion, be lookt on as a School, wherein ſuch Perſons as are Wrought upon by the Goſpel to Believe ſo far only as to be Willing to Come into it, and be Baptized, may There, by the Uſe of the Ordinances, as the Means of Grace, be brought up to that Sincerity of Heart and Life which yet they have not, and which God hath made the Condition of their Salvation. There is a Converſion from Heatheniſme to Chriſtianity, p. 28that brings Men into the Church, muſt be One thing; and a Converſion unto the Life and Power of Grace, called Effectual Converſion, is Another. That the Latter of theſe Converſions is wrought in the Church ordinarily, though not Confined to it, is to be doubted of no Body. Let the Commiſſion of our Lord, (which ordinarily, I think, is overlookt) be conſulted: Go ye, and diſciple all Nations, Baptizing them in the Name of the Father, Son and Holy Ghoſt: Teaching them to obſerve all things whatſoever I have commanded you. I pray mark it: They are here to Call, by their Preaching, all them that will Come in, and make them Diſciples by Baptiſm; and then, after they are Diſcipled, they are to be Inſtructed in the Things that Chriſt hath Commanded; that is, they are to Learn in his School, when they are there, their farther Duty; which is, the walking up Fully to the Precepts of the Goſpel. And in the firſt ſixt, ſound Act of Reſolution thereof, I mean, of doing ſo in Sincerity, (whenſover a Man is wrought up to it) does lie the Eſſence of that Work which we call Effectual Converſion.

If the School of all Chriſt's Diſciples, the Church of all Believers, the Kingdom of all God's People were ſo narrow as to hold the Regenerate only, how comes there to be a Proclamation for all the World to come into it, p. 29even all that Will, (for it is not a Kingdom of ſuch as are brought in by Force, but of a Willing People, Pſal. 110.3. over whom the Word prevails) from one end of the Earth to the other? If any Man will have Chriſt, this is certain, God offers Him. Whoſoever Will, May have Him. Whoſoever Will be ſaved, May be ſaved. God Wills it, and it is Man only Will not. And ſhall we think, that if any would come in to theſe External Means, whereby his Grace is Communicated, that they are to be Refuſed? It is a ſtrange thing, that Divines ſhould be able to ſee how Chriſt, how the Spirit it ſelf, (or its Help) can be the Fruit of Ʋniverſal Grace; and yet their Eyes be holden, as not to ſee the External Ordinances to be ſo, while they make the Church to conſiſt of the Regenerate only. I pray, let us conſider a little of other Societies. What is it makes a Man the Member of any other Society, which he may be of if he will? Is it not his Conſent only to be of it, his Comingin it ſelf, that which gives him his Right, and makes him one of that Company? And, why is it otherwiſe with the Church, or Society of Chriſtians? It is the Will of a Man, upon his Hearing the Goſpel Preached, or his Receiving the Goſpel Preached, ſo as to be Willing, is the Foundation, (I ſhould ſay Condition, to ſpeak exactly) of his Right to be Received. If he will be Baptized upon it, he p. 30may be Baptized without more terms. It is his Conſent to it, is the Ratio fundandi in This, as in other Voluntary Relations.

It is true, that the Nature of Chriſtian Society is ſuch as requires, that a Man be one that hath Received the Chriſtian Doctrine, (that is, to be a Believer) and that he lives not in any open, groſs Sin, ſeeing that would Excommunicate from it, if he were In: But ſuppoſing him ſuch a one that believes, that Chriſt is the Son of God, (I mean it, according to the Articles of the Creed; for how ſhall he be Baptized in the Name of the Father, Son and Holy Ghoſt, if he Believe not the Trinity?) and ſtands not actually Guilty of any ſuch notorious Sin, as if the were in the Church, he muſt to be turn'd out for it, there is nothing but his Willingneſs enjoyned of God, nor ought to be required of us to the Receiving Him.

There are ſome, ſays St. Auſtin, that Put on Chriſt ſo far as to come into the Church, and be Baptized; Ʋſ que ad Sacramentorum receptionem, in his Words; and ſome that put Him on ad vitae Sanctificationem, unto that Sanctification of Life as brings them to Heaven. I add ſo much, becauſe there are Many Saints, or Sanctified Men, (ſays Mr. Richard Baxter) that ſhall never come thither. There are Saints by Separation from Paganiſm unto Fellowſhip with the Political Body of Chriſtians, which p. 31yet are not ſo by Separation from all Ʋngodlineſs into Fellowſhip with the Myſtical Body of Chriſt. The Door of the Church (ſays that Learned and Pious Author) is incomparably wider than that of Heaven, and the Goſpel is a free Offer to All. If any Man will come quite over in Spirit to Chriſt, they ſhall be welcome; if they will come but only to a Viſible Profeſſion, He will not deny them Admittance there, becauſe they intend to go no farther; but will let them come as near as they will: and that they come no farther, ſhall be their own fault. Saints Reſt, Part 4. Sect. 3. Let me make bold to ſet this right; and as I have put in before Political Body of Chriſtians, inſtead of his terms, Viſible Church, and alſo left out the word Viſible; ſo inſtead of Viſible Profeſſion, let me ſay Participation of Ordinances, as St. Auſtin but now hath it; and I take it to be very happily ſpoken.

As for the terms Viſible and Inviſible, which our Divines uſe ordinarily when they diſtinguiſh the Congregate and Myſtical Church, I do avoid them; they are a Snare to us. The Senſe of the term Viſible can have no Place with God, who Judges always according to Truth; and hath no footing therefore neither in Scripture. There is indeed the Outward Jew, and Inward Jew in Scripture; but the Outward Jew was a Real Jew, or really a Jew in God's and Man's Account alike, who p. 32had thereby ex intentione Dei Ordinantis, a Right to be Circumciſed, and conſequently to the Priviledge of all the Ordinances of Iſrael. But a Viſible Chriſtian, a Viſible Member, according to our common Notion of Viſible, is one that is not a Chriſtian or Member Indeed, but one only that Appears to be a Chriſtian or Member; and as None, hath no Right therefore to the Ordinances at all in God's Sight. A Viſible Profeſſion muſt be conſequently an Hypocritical Profeſſion, that hath nothing in it but a Lie and Falſhood altogether. And can Mr. Baxter indeed ſay, That if any will come to Such a Profeſſion, he is welcome? No, no: God Almighty indeed is willing, that All ſhould come in to Him; and They may come as Far as they will; if but to be Baptized, or Circumciſed, they are Welcome. But I am againſt that Doctrine and Practice, which depends upon this enſnaring Diſtinction.

I am for a Believing in Earneſt the Goſpel Preached, and a Man's Coming-in thereupon, and being Willing to be Received, or to be Baptized; and then, I ſay, whoſoever Will, he May. Whoſoever would be Circumciſed, (or Take hold of the Covenant, Iſa. 56.4, 6.) he might. Whoſoever will be Baptized under the New-Teſtament, he may. Whoſoever will come in to Chriſt, ſo far as ever he Will Come, p. 33this muſt be held for certain, He will in no wiſe caſt him out. But no Man muſt (nor be ſuffered to) ſay, He Believes, he Repent…, if he does Not, (at leaſt, in any Senſe otherwiſe than he Does.) We muſt have none of this fame Viſible Profeſſion, whatſoever comes of it. We muſt ſee our Way clear, how we can admit the Ʋnregenerate, as well as the Regenerate, into our Mixt Churcher, without a Lie; or we muſt allow none but Gath…red ones, and turn all Independents, unleſs we ſhould Preach One thing, and P…actiſ… Another; which no honeſt Man, but muſt hate to do.

The People of Samaria are all ſaid to believe Philip Preaching the things concerning the Kingdom of God, and were Baptized; and Simon himſelf believed alſo. Here we have none of this Viſible Faith, or Viſible Profeſſion, but a Real Belief of what was Preached; and that Belief prevailing upon the Will, their Willingneſs to be Baptized is the Rat…o Baptizandi, the Ground of their Baptiſm, and Fight to be Admitted. Simon Magus believed: What is that? Is it a Profeſſion that he Did, when he did Not? No ſuch matter; his Faith, and That of the City was Real, and ſhewn by the Deed, in their being Baptized. A Man muſt Believe Indeed, and his p. 34Faith be True, as True does ſignifie Ʋndiſſembled, or elſe he cannot be Baptized: But his Faith may be far from True, (as Simon's was) as True does ſignifie Saving; and yet ſo far as he can come in with any Truth, he hath his Warrant from the Goſpel.