Anti-Paedobaptism Part 3, Section 38
SECT. XXXVIII. Animadversions on the third Chapter of the first part of Mr. T. Cobbe…s Jus… Vindic. Sect. 1, 2, 3. about Gen. 17. whereby his positions about Church-Covenant and externall privileges of the covenant of grace are refelled.
TO how little purpose Mr. M. hath alleged the promise, Gen. 17, 7. hath been considered▪ I shall now view what Mr, Cobbe… Just. Vindic. part 1. …hap. 3. brings for his doctrine of federal holiness of Church-members children from thence. First he begins, Sect. 1. with certain distinctions, The Covenant of grace, saith he, is considered either nakedly or as invested with a visile politicall Church covenant, if not explicite, yet implicite. We are to consider this place, Gen. 17. not so much in the former as the later sense; God making of it with ference to the Church, which was to remain in the posterity of Isaac, v. 18, 19, 20, 21. albeit at present it be to be contained in Abrahams own family, whence also he ordaineth an initiatory seal, and way of restipulation, to which they submitting together as one selected body collectively, and as members thereof distributively, they did implicitly make confession and promise to God and bind themselves in a nearer religious tie one unto another. Hence then renewed Deut. 29. 2 Chron. 15. & 30. & 34. Nehem. 10. Ezek. 16, 8.
Answer. It had been well if Mr. C. had defined the covenant of grace in this sense, and how it is fe…cht from Gen. 17.7. that I might have known whether he takes it in the same notion which I do, whose Examen Mr. Cotton in his letter to me certified me that he was to examine. A covenant in the proper acception is a promise single or mutuall, the covenant of grace is Gods covenant or promise of grace, a term not used in Scripture, though agreeably enough to it. Every covenant of God may be well enough termed A covenant of grace. It was of his grace, that is, free favour, that God made any covenant with man in innocency, that he entred into covenant with the Israelites at the giving the Law at Mount Sinai: yet commonly Divines oppose the covenant of grace to either of these covenants. It is true there are who make the covenant at Mount Sinai the covenant of grace with a different administration, which to be a mistake, is shewed in that which follows. Usually difference is made between the covenant of grace and the covenant of works, or of the Law, which is agreeable to the Apostles expressions, Gal. 3.17. & 4.24. The one promiseth justification by keeping the Law, the other by believing in Christ. I for my part take the covenant of grace for Gods promise of Evangelicall saving grace, to wit, regeneration, justification by Christ, &c. according to the doctrine of the Author to the Hebrews, chap. 8, 9, 10, 1… ▪12. & 10, 16, 17. which our Lord Christ calls The New Testament, Matth. 26.28. I acknowledge also, that Gen. 17.7. and elsewhere, this covenant was made to Abraham under c…vert expressions, which in their first and most obvious sense held forth other things. But I am put to ghesse what Mr Cobbet means by the covenant of grace, and in which words, Gen. 17. and in what sense he placeth the covenant of grace there. He speaks of a visible politicall Church-covenant, and conceives the covenant of grace, Gen. 17. to be invested with it either explici. or implicit. The visible poli…icall Church-covenant (as I conceive from sundry writings of the New England Elders) is, that promise of members in a particular Church gathered in a Congregationall way wherein over and besides the promise they make of faith in God, and in the Lord Christ, they explicitly or implicitly promise to each other to walk in holy communion of Gods Ordinances, and subjection to those that are over them with the members of the congregation to which they adj in themse…ves as members.
Mr. C. supposeth this covenant as elsewhere so here, Gen. 17. to be included, I wi…h many others see no clear ground for such a covenant there or elswhere. Besides, what he means by the covenant of grace considered as invested with a visible politicall Church-covenant, if not explicit, yet implicit, is obscure▪ [Invested] is as much as clothed, and it is used as a term of Law, as in the great question about investures into Bishopricks in former ages, and so it notes a legall admission. But in what sense the covenant of grace is said to be invested, is somewhat dark. This I conceive is the meaning, That the covenant of grace, Gen. 17.7. is made to Abraham and his seed considered as joyned by a visible politicall Church-covenant. But I conceive such a position nei…her true nor safe: Not true, for no mention either explicit or implicit of such a Church covenant is here or in any of the places he cites. None …here: For though God made the promise in reference to the Church which was to remain in the posterity of Isaac, v. 18, 19 20▪ 21, yet that Church might be joyned by common profession of the same God, without a promise explicit or implicit of walking toge…her in communion under an eternall politie. God ordained Circumcision as a sign of the Covenant made with Abraham: But in what words or f…ct there's any implied way of rest…pulation, confession, or promise to God, I am yet to seek, much m…re wherein they did bind themselves in a nearer religious…ie one to another. For though God intended by Circumcision to bind them to leave sin and keep his precepts, and to direct them to look for the Messi…h ▪ yet that they by any word or act of theirs, did promise to do so, I find not there, nor is it likely that Ishmael did make any such profession or promise to God or to others of the family, considering his after carriage to Isaac, and his expulsion from Abrahams house. As for the other texts, Deut. 29.12, 13, there's mention of entring into covenant with the Lord, not a word of entring into covenant one with another, much less of submitting to any outward Ecclesiastical governors or government. The same may be said of the Covenant, 2 Chron. 15.12, 13. 2 Chron. 34, 31, 32. there's a covenant to God mentioned, but not a Covenant to each other called a Church-covenant. 2 Chron. 30 There's no mention of any covenant, but of keeping the Passover. Nehem. 10.29, 30. it is said, They clave to their brethren, their Nobles, and entred into an Oath to walk in Gods Law: but that they entred into a covenant one with another, I find not. If the words, They clave to their brethren their Nobles, be meant of a promise to them, yet a promise of subjection to them as Ecclesiasticall superiors, of holding communion with them in ordinances for admission to Church-membership, I find not there, but an engagement with them to re…orm certain abuses: And then Ordinances (not a Covenant) were made to charge themselves with for the service of the Lord, Ezek. 16.8. There's no mention of mans promise to God, or to one another, but the promise of God to them, that he sware to Israel, and entred into covenant with them, and they became his. Nor is the position safe, that the Covenant of grace, Gen. 17.7. is made to Abraham and his seed considered as joyned by a visible politicall Church-covenant: for then should not the proselytes of the gate, as for instance, Cornelius the Centurion be included in the promise of being a God to him, because it is certain he was not j…yned by a visible politicall Church-covenant to the Jewish Church, sith he was uncircumcised, and counted unclean, insomuch as that Peters going in to him, A…ts 11.3. was conceived as unwarrantable for that reason. And what can be the issue of this doctrine, if received, but perplexing superstitious fears of their salvation in some, if they be not in Church-covenant, for without the promise of being God to a person, no man is s…ved, and injurious censures of those not in Church-covenant, as out of the way of salvation, which will make it like the grand Imposture (…s Dr. Morton calls it) of the Romish …hurch That out of communion with it is no salvation. I do not make such a Church-covenant unlawfull, for what we are bound to do, we may lawfully promise to do, nor do I deny its expediency and usefulness, especi…lly if it be not in too strict and intangling a form. But I think there's no suffici…nt proof that it is of Divine institution, or the form of a particular Church ei…her in resp…ct of its tru…h or purity, much less that it is a condition of interest in the covenant of grace, as if the promises thereof were m…de under that condition. But I conceive this speech of Mr. C. he…e together wi…h …hat other excepted against m… by me in the first part of this Review ▪ pag. 92 are very dangerous. I go on.
Again, saith Mr. C. That Covenant of grace is considered either in it self, or its administration; to which purpose Circumcision is called the Covenant, partly because it was the sign and seal of the covenant of grace, Gen. 17 11, 12▪ 13▪ partly too, because it was the covenant of grace in the administration of it, Ier. 13.11. & Isai. 24. & Zach. …1.10. hath reference to the covenant of grace, both as invested with the Church covenant, and in respect of Church administration thereof.
Answer. The administration of the covenant of grace is to me no way intelligible but thus, that by it is meant the administring the promise it self, which I know not how it should not be done but by making or writing, or some other way representing or recording it, or the things promised in the covenant of grace, to wit, justification, &c. which may be done either by Divine authority & power conferring or bestowing, and this none can do but the eternal Father, Son and Spirit, or by way of signification, revelation or assurance of them, so I confess the preaching of the Gospel, and in some sense the Sacraments (as they are called) may be termed Church-administrations of the covenant of grace.
But this seems not to be Mr. C. his meaning, for he saith, Circumcision is called the Covenant, partly because it was the sign and seal of the covenant of grace, Gen. 17.11, 12, 13. partly too because it was the covenant of grace in the administration of it Which words are an in…pt tautology, if to be the covenant of grace in the administration of it, be not somewhat beyond being a sign and a seal of it; and sith circumcision is said to be both, circumcision must not onelyonly sign and seal the covenant of grace, but must be the administration of it, which how it should do but by conferring the grace of it, I know not. If it be that way, it must do it either ex opere operato, or ex opere operantis: if this later way, then how do infants receive grace by it, who believe not, nor do any other act pre-required? if the former, it is the same with the tenent of Popish Doctors. And for the text, Gen▪ 17.11, 12 13. his own words, pag. 43. refu…e him when he s…i…h, Every one that ha…h read Catecheticall doctrine will say▪ that when in one verse it's said of Circumcision in their flesh, that it was his covenant in their flesh: It is an usu…ll Metonymy in speaking of Sacraments to call the outword sacramenntall sign and seal by the name of the thing signified and scaled, pag 44. Circumcision is b…t a branch of the covenant, or condition of the covenant on their part. As for the tex… Jer. 13.11. there's not a word of ci…cumcision in …, onelyonly it is said that God had caused to cleave to him the whole house of Israel, as the girdle cleav…th to the …yns of a man, but to refer this to circumcision is frivolous▪ God had by his Covenant, Providence and actings for them in wonderfull ma…er made them to cleave to hi…, That …hey might be unto him for a people, as i… follows in the v…rse. In the other text, Isai. 24 5 it is said the Iews had broken the everlasting covenant ▪ which if it be und…rstood of the covenant of grace, then may it be br…ken, a…d persons may fa…l from grace; if of circumcision, as Mr. C. seems to und…rstand it▪ then it is no more but they had uncircumcised …hemselves, which were both fa…se: for at that time and after, even unto this day, …he Iewes keep the ordinance of circumcisioon very strictly, …nd frivol…s as if this h…d been the great ma…ter for which the earth mourned, did fade away, languished, was utterly emptied and spoiled. But …the covenant here is meant of the covenant of …he Law a … ▪ which was everlasting, that is, to continue as long as their p…i…y stood, Exod 24.7, 8. as Ex…n. 27, 21, & 12.24. & 28.43, 2 Chron. 6.2.2. & 7.16. the word [for ever] is used for a long time, or the continuance of the Iewish S…ate. So Jer: 11, 3, 4, Jer: 31, 32, they are accused to break the covenant at m…un… Sinai by disobedience, chiefly by idolatry, and therefore neither of the T…x…s yeild any thing to prove circumcision to be the covenant of grace in the administration of it. That Gods breaking of his Covenant, Zach 11.10: hath no reference to the Covenant of grace, either as invested wi… Church-covenant or Church-administration thereof, is shewed above, Sect 25, in the right administration of it.
The distinction he makes of being in the Covenant intentionally and … I allow, nor do I deny the distinction o… being in Covenant internally and savingly, and onelyonly externally in respect, of men, though I find not Ishmael any where said to be in the Covenant, and the promises Rom. 9.4. are meant of the peculiar promises to the nation of Israel, by the Covenants are meant the tables of the Covenant as Beza in his Annot. on that place, however all there said is meant of the Israelites only as is shewed before Sect. 29. and therefore this place makes nothing for Christian Gentile professors being externally in the Covenant of grace as Mr. C. imagines. Nor do I know any Text in the Scripture wherein that phrase is used of being in Covenant or having the Covenant belong to them externally only.
The distinction of being in Covenant externally in their own or their parents right hath no proof in the new Testament, however it have in the old. The seed of Abraham by proportion is a new invented sort of Abrahams seed, no where Proselytes of old (not true believers) in their Generations▪ and (were) visible inchurched beleivers in their Generations scil. parents & children together are terms Abrahams seed in Scriptue. That Deut. 29 14. notes the sorts of persons, not the individuats cannot be true▪ for [him that is here and him that is not here] note individual persons distinguished according to their present and future existence. That Gen. 17 7. is meant of a Church seed indefinite or by proportion, is said, not proved by Mr. C. and denied by me. I pass on to his Conclusions.
Sect. 2. I grant the first conclusion according to the explication I give in my Exercit. Pag. 2. in my Examen part. 3. Sect. 2. that the Covenant Gen. 17 7▪ was a Covenant …f grace, and the same in nature with that Covenant of grace n…w h…ld …orth to us. But Mr. C. hath a further meaning to wit that the Covenant as it is a Covenant of Evangelical grace contains a promise to a Gentile believere of the external privilege of an initial seal or external …ight to outward ordinances to them and their natural seed, and accordingly saith Pag. 41 The Covenant then of the Gospel hath outward privileges of Gods Tabernacle annexed as wel as Abrahams Covenant, yea in that it's the same with it. Which conclusion in this sense were manifestly false, for the Lord hath of purpose taken away such a Tabernacle according to Christs prediction Iohn 4.21. that there might be no distinction of Iewes and Gentiles all having one access by one Spirit to the Father Eph. 2.18. As for his proofs I intend not to construe every speech of Mr C. there being many of them if they be good sense yet very darke, but onelyonly shew the impertinency of his Texts to this purpose.
Le…i. 26.11, 1…. Containes a promise proper to the Isralites obeying God v, as v 13 &c. and shewes, and it is a promise of that which is not now to be performed to us or setling his Tabernacle among us, the Tabernacle and Temple being now taken away since Christs incarnation. God hath setled no Tabernacle now among us but Christs body or heavens Iohn. 2.21. Heb. 8.2. and 9.24 or the C…urch of God. 1 Cor. 3.6, 17. and 6.19 and his setling this Tabernacle or Temple is by saving grace, hath no reference to ou…w…rd Church privileges, such as Mr. C. means.
Revel. 21.3. is a promise of something to be performed in the last time whether at the calling of the Jewes, or after the judgment. whatever it be it notes another thing than external right to outward ordinances common to elect and Reprobate, though it be expressed by a terme illusive to the material Tabernacle of the Jews.
Ephes. 2.11, 12. It is said the Gentiles were without God in the world after their Conversion; not because their children wanted an external right to an initial seal, for Cornelius the Centurions children and such Proselytes of the gate wanted such a right, and yet were not without God in the world; but because they knew not the true God, and his will concerning them that believe in Christ, Piscat: Analys: loci, or or worshiped not the true God after, his will as the new Annot. even as Galat. 4.8 the Galatians before their Conversion are said not to have known God, but to do service to them that by nature were not Gods.
Exod. 29.45 is a promise to the Israelites whom he brought out of Egypt v. 46. and from whom he had sanctified A…ron and his sons.
Revel. 21.4. as v. 3. is neither m…nt of ou…ward ordinances, nor of an esta…e which is yet pertaining to the godly who are still under persecutions.
Levit: 26.41, 42, 45. Certain promises of restoring the Israelites from Captivity and bringing them back to Canaan as v. 43, 44. shew.
Zech. 9.11. whether meant of temporal deliverance or spiritual it is another thing than outward ordinances, in the former sense it is proper to the Jewes carried to Babylon, in the latter to the elect onelyonly. The like may be …aid of Gen. 17.5.5.8 Psal. 111.5. Ierem. 33.31, 51. (likely v. 35.36.) 2 Cor. 6.16▪ 18. Exod. 3.6. compared with Levi… 20.37, 38. Heb: …1.6. In none of wh…ch their's a word of a right of Infants or meer professing parents to the visible administration by vertue of Gods Covenant Gen: 17.7. to be Abraham and his seed; nor doth it follow because God saith my Covenant shall be in your flesh for an everlasting Covenant Gen: 17.13. therefore ou…ward ordinances and right to them as then are to be perpetual, for then Circumcision of which those wods are spoken must con…inue still, but ra…her as Mr: L…y in his Annot: on Gen: 17.13. The Covenant may be said to be everlasting in respect of the spiritual part for which Circumcision was ordained, and in respect of the long continuance of the outward ceremony.
If Ezek: 37.25, 27. be meant of the Jewes calling in the time yet to come, and the same phrases be used, yet that ei…h…r the promise should be meant v: 25. of their childrens having …n in…ial seal, v: 27. their having a material Tabernacle or Temple and outward ordinances as in the former time is but a vain conceit: For then they must by the same reason have David the son of Iesse to be their king. wherefore as by David is meant Christ typified by David, so Circumcision is continued in the mortifying of sins Col. 2 11. and Gods placing his Tabernacle is as Piscat: sch. in Ez…h: 37.27. The gratious inhabiting of God in the hearts of the elect 2 Cor: 6.16. And if because in the new Testament such allusive phrases are found as are in the same language with those used in the old, therefore such outward things are imported by them as were in the Law, then outward privileges, offices, rites should be meant by presenting our bodies as Sacrifices, being Preists to God &c. It is in my apprehension a manifest Anti-evangelical and Iudaizing assertion which Mr: C. hath, that the Covenant of the Gospel hath outward privileges of Gods Tabernacle annexed as well as Abrahams Covenant, yea itn that it is the same with it.
Sect: 3 … when he saith Conc: 2. that the Covenant of grace Gen: 17. is to be considered as invested with Church Covenant, it is such an ambiguous expression as I know not well how to understand what I imagine to be the meaning I have refuted before in this Section. Nor doth that which is here said, that there is mention of this Covenant to be kept by them v: 9. and further expressed in one particular thereof v: 10. and that this was required as an initiatory sign incorporating them into one instituted Church body, wherby they were made capable of further Church-ordinances and other duties which lay upon them virtually by it, prove the Church-covenant he speaks of, unless it be proved (which I think he cannot do) they did tie themselves thereby to walk with one another in holy Communion with subjection to their Superiors as a distinct visible political Church.