The Covenant Sealed, Treatise · Chapter 7 · Section 9 · Subsection 1 · Argument vindication 1

The Covenant Sealed · Treatise · Chapter 7 · Section 9 · Subsection 1 · Argument vindication 1

p. 120A Vindication of ſeveral Arguments in the Treatiſe of the Covenant.

Chap. 32. of my Treatiſe of the Covenant, I bring ſeverall Arguments to evince this Propoſition, [that A Faith which is ſhort of Juſtifying, and ſaving, admits to Baptiſme.] The firſt of which refers to that, which I had before ſpoken at large, concerning the latitude of the Covenant, expreſſing my ſelf in this manner, Argument vindicated. 1 [All that hath been ſaid for the latitude of the Covenant, may fitly be applyed for the like latitude of Baptiſme]. To this Mr. Baxter replies, Therefore did I ſay the more of the Covenant before, Covenant and Seal commenſurate.to ſhew your confuſion and miſtake in that. It is not every Covenant, or Promiſe, that Baptiſme is the ſeal of. I deſire no more of the judicious Reader, but to reflect upon that which I have ſpoke, Chap. 27, 28. of that Treatiſe, together with that which he hath been pleaſed to ſpeak ſo largely againſt me: His diſtinctions of Covenants, and Promiſes; The ſeverall wayes that (according to him) men may be in Covenant: How unregenerate men may be in Covenant, and how not; together with his multitude of Poſitions, (moſt of which look not at all towards the buſineſſe) and then conſider whether he, or I, ſtand more guilty of miſtake or confuſion, and whether he hath brought any thing home, after ſo tedious a diſcourſe, for ſatiſfaction, or to give any colour to it, that unregenerate men are not ſo in Covenant as thereby to have intereſt in Baptiſme, which muſt be done, if he ſpeak any thing in oppoſition to me: My buſineſſe being to prove that they are ſo in Covenant, that they have upon Covenant-right, title to the ſeal; and if the Reader can find any thing tending that way, let Mr. Baxter conſider p. 121whether it be not in full oppoſition to himſelf, who reckoning up Mr. Tombs his errors, makes this the fifth in order: that he holdeth, That the Covenant whereof Baptiſme is the Seal, Mr. Baxters Conceſſions of the latitude of the Covenant.is the abſolute Covenant of Grace made onelyonly to the Elect. Did not Mr. Baxter then believe that thoſe that are non-Elect were comprized in it? The concluſion of his large diſcourſe is laid down by himſelf, pag. 63. in theſe words, Though wicked men have many Promiſes from God, especially the great conditional Promiſe of life, if they will repent, and believe, and though they are alſo by their imperfect equivocal covenanting with God; yet God remaineth ſtill unoblig'd to them. But how this ſtands with that which he hath in diſpute in the place before mentioned, let him alſo take into further conſideration; where he chargeth this, as his adverſaries fourth error: That every right adminiſtration of Baptiſme, is not Gods ſealing: Actually God ſealeth not, but when it is adminiſtred to a Believer. It may be called a right act of the adminiſtrator, according to Gods appointment, but not Gods ſealing. Againſt which he thus diſputes, pag. 222. If the Sacrament rightly adminiſtred to an hypocrite, have all that is eſſential to Gods actual ſealing, then it is his actual ſealing; But the Sacrament rightly adminiſtred to an hypocrite, hath all things eſſential to Gods actual ſealing; Ergo. The Minor he proves at large, as I may have occaſion hereafter to make known. And whereas he ſo peremptorily determines, that though wicked men oblige themſelves, yet God ſtill remains diſobliged, let him conſider,God ſtands obliged to all that he doth avouch his people. whether God be not ſome way obliged to all that he avoucheth to be his people. If this be denyed, there will be found no great happineſſe to a people, to have the Lord for their God. But God avoucheth thoſe to be his people, Deut. 26.17. who are yet in an unregenerate eſtate. And if we look into Scriptures, we ſhall ſee that this is Gods ordinary language. Are there many worſe to be found in any viſible Church-ſtate, then thoſe with whom God holds conteſt, Pſal. 50? Yet to theſe he ſayes, verſe 7. Hear, O my people, and I will ſpeak; O Iſrael, and I will teſtifie againſt thee: I am God, even thy God: Together with thoſe, Iſa. 1. to whom he addreſſes himſelf under theſe titles, Rulers of Sodom, people of Gomorrah: yet we ſee, verſe 2. what language he ſpeaks of them, Iſrael doth not know, my people do not underſtand. And whereas he ſtates the Queſtion as though the whole of the diſpute turned on this hinge; Whether theſe men be in Covenant with God, as to Gods p. 122actual engagement to them; ſo far as that Gods promiſe is in force for conveying actual right to them, as to the promiſed bleſſings? and ſo whether it be a mutual Covenant, and both parties be actually obliged? And thus I ſay that wicked men are not in Covenant with God, that is, God is not in Covenant with them: Neither have they any right to the main bleſſings given by the Covenant, viz. Chriſt, Pardon, Juſtification, Adoption, Glory. I know no man that hath ſpoke ſo much as himſelf towards the proof of it in the affirmative: So long as they break not the Covenant-engagement, (in which he confeſſeth they have oblig'd themſelves,) God ſtands engaged to them for the greateſt ſpiritual bleſſings. But according to him, they break not Covenant untill they arrive at final impenitence and unbelief. He very well knowes that I hold that every wicked man in the Church lives in continuall breach of Covenant, and is therefore under the curſe and penalty of it; and that I ſhould think that God were actually engaged to give Chriſt, Pardon, Juſtification, Adoption, Glory, to them, in that ſtate and condition, were more then ſtrange. Theſe may know by vertue of their Covenant-priviledges upon what terms they may attain the mercies mentioned, and upon what terms God ſtands engaged to give them, and they enjoy the power of Ordinances to work them up to the ſaid terms, which they do not, who are without Covenant, and therefore are afar off, when men in Covenant are near. Did ever man, ſpeak of an abſolute tye in a conditional Covenant, whether the conditions are kept or no? That therefore before mentioned which he calls the great queſtion between him and me; is no queſtion at all. It were madneſſe to affirm that, which with theſe limits he thus denyes. Yet ſtill I ſay, that the Covenant which Baptiſme ſeales, is made with the unregenerate as well as regenerate perſons; which as we have heard, he makes Mr. Tombe's error to deny. And becauſe the Covenant belongs to them, Baptiſme in like ſort belongs to them: and as upon that account we muſt baptize them, ſo in foro Dei, according to the mind of Jeſus Chriſt, they have right to Baptiſme: Which in caſe Mr. Baxter ſhall deny, I ſhall deſire him to reflect upon the afore-cited paſſages of his own; together with that which, pag. 65 of this Treatiſe he delivers. If it be the whole matter of Chriſtianity that is profeſſed, but diſſembledly: then as he is equivocally, or analogically a believer, or Chriſtian, ſo I yield he is a member of the Church viſible. And p. 123Church-memberſhip is one of his own mediums to prove a right to Church-entrance by Baptiſme, and here is a Faith not above dogmatical; At leaſt, ſhort of that which is juſtifying, and yet ſuch a faith as is real, having reall fruits and effects, and ſometimes reall miracles. If the argument hold when it is thus enfeebled, how much more when it is put in its full ſtrength? Such an one is univocally in Covenant, whoſe diſſimulation is no other then neceſſarily attends an unregenerate eſtate: in caſe there be any thing in Scripture above equivocation, They remembred that God is their Rock, the high God their Redeemer, Pſal. 78.34. And whereas I ſtand charg'd in this diſcourſe by Mr. Baxter with ſeveral uncouth, if not wild, opinions and aſſertions about the Covenant, and Mr. Baxter deſpairs (as we have heard) of underſtanding of my meaning, I ſhall here endeavour, as to vindicate, ſo to explain my ſelf in like manner, that the Reader (if not Mr. Baxter) may be brought to a right underſtanding; avoiding, as much as may be, both nicety, and multiplicity.

1. It is ſaid, that I ſuppoſe certain Promiſes to go before the great Law of Grace. Thoſe that ſuppoſe ſuch (ſaith he) are of two ſorts, 1. The Arminians and Jeſuites. 2. Such as Mr. Bl. about Church-Ordinances. And having ſpent many lines upon the Arminians to ſhew his diſſent, and aſſent, ſo that the Reader may well have forgotten both me and my charge, he ſaith, 2.The Author vindicated from a fiction impoſed. The ſecond part of promiſes before the great Covenant of Grace is feigned by Mr. Bl. (and if there be any other that go that way, as ſome do, and that with ſome difference amongſt themſelves) and that is a promiſe of Church-priviledges upon condition of a faith, not juſtifying, nor ſaving. One that Mr. Baxter will not deny to be eminently learned, (and I think as well vers'd in his Writings, and mine, as any man alive; Far better, I believe, then he in mine, or I in his) upon obſervation of this paſſage, replyed as by addreſſe to him, You rather feign this of Mr. Bl. then find it in him. And I profeſſe I know no man whoſe brain ever either hatch'd, or vented ſuch a crotchet. Neither do I know how this miſtake was ever entertained, (for I believe it was a miſtake) unleſſe it be, that taking for granted that there is no Covenant of grace entred with any out of the ſtate of grace; and finding, that I aſſert, that Church-Ordinances appertain to unregenerate Chriſtians, and thoſe that are ſhort of faith that is juſtifying, he here fancies a promiſe of theſe made to a faith of this kind: Whereas that p. 124which I ſay is, That every acceptation of a Goſpel-tender (which tenders a man a Chriſtian outwardly) actually veſts him in right to theſe Ordinances, as it did the Jew outwardly, Rom. 3.1. And that theſe Ordinances are neceſſarily requiſite to bring men up to the fruition of thoſe happy priviledges of Pardon, Juſtification, Adoption, Glorification. So that I conceit no promiſe of theſe Ordinances made to ſuch a faith, but an actual inveſtiture of every ſuch believer in them. Neither do I know any promiſes preceding the Covenant of Grace. Such muſt be made to meer Heathens, or thoſe that are in a parallel eſtate, aliens from the Common-wealth of Iſrael. Unleſſe perhaps ſome ſuch promiſe to ſome ſuch, upon ſome particular account may be found. Yet if he can work me to be of his mind, that Election, Regeneration, and the Covenant of Grace, are commenſurate, ſo that no non-elect man is in Covenant, then ſhall I ſay that there are Promiſes made before the Covenant. The Apoſtle ſpeaking of the Jews, that for the generality of them, were neither elect nor regenerate, ſaith, To them appertained the Covenants. I may therefore charge it upon him, with better reaſon then he upon me: Thoſe ſtand veſted in promiſes, that, he ſayes, are out of Covenant. The Promiſe is ſaid to belong to thoſe Jews, Rom. 9.4. on whom yet the Word took no ſaving effect, verſe 6. Hence by oppoſition to the Gentiles they were thoſe that were not ſtrangers to the Church, but of it. They were not ſtrangers to the Covenant of Promiſe, but in the ſame, Eph. 2.11, 12. Hence God, ſaith he, maketh his Covenant with them all, Deut. 29.10, 12, 13, 14, 15. ſpeaking there of that ſolemn renewal of the Covenant of Grace, as Deut. 30.6, 10, 12, 13, 14. compared with Rom. 10.6, 7, 8. evinceth. So, Ezek. 16.8. he made a Covenant with that Church and people, many whereof proved very baſe, as that Chapter ſheweth. Cobbet juſt vindicat. pag. 46. Where much more to this purpoſe from many Texts of Scripture may be ſeen.

The Authour further vindicated.I am farther charged, that my common phraſe is, That they (namely unregenerate men) are in the outward Covenant, with this note upon it, what that is I cannot tell. Who would not now think but that here were a phraſe peculiarly mine: Upon which the ſame learned hand as before, expreſſeth himſelf in theſe words, I do not ſee that that phraſe is common with Mr. Bl. He rather uſeth it as from others: which any may evidently ſee, if they conſult pag. 189, 190. of my Treatiſe of the Covenant. p. 125But of this I have ſpoke before, and therefore his gueſſes upon it, that he believes that it is called outward, by reaſon of outward bleſſings annexed to it, might have been ſpared. They that uſe it, expreſſe their own meaning, The Covenant (they ſay) is but one and the ſame; but all are not in the Covenant after one and the ſame manner: Some are onelyonly in it by outward profeſſion, to the preſent participation of outward priviledges; but ſome by cordial acceptance to the enjoyment of ſaving benefits by means of theſe priviledges. He ſayes in the place quoted, I ſhould have thought it but reaſonable for Mr. Bl. 1. To have told us what thoſe outward bleſſings are that this Covenant promiſeth. But what need I to tell him, when, pag. 61. he hath told me, that it is a promiſe of Church-priviledges, and I now tell him that theſe ſtand actually poſſeſt of theſe priviledges, and have all the Promiſes, together with theſe priviledges that the Goſpel contains. And that theſe priviledges are appointed of God, to bring them in Gods way to the poſſeſſion of them. 2. Saith he, That he would have it proved out of Scripture that God hath ſuch a Covenant diſtinct from the Covenant of grace, which promiſeth Juſtification and Salvation, and having other conditions on our part. To this I know not what to ſay; but that when Mr. Baxter hath proved that there are not onelyonly mountains of earth in his Weſt ſide of England, viz. Wreakin, Mawbourn, Clee, but alſo mountnins of Gold, I will endeavour the proof of this, if I can tell how: for he hath had as many thoughts of ſuch golden Chimaera's, as I have had of any ſuch Covenant, diſtinct from the Covenant of Grace, which in my name he here imagineth. Having vindicated my ſelf from theſe impoſed fancies that never entred into my thoughts, I ſhall now endeavour, if it may be, further to clear my own meaning in theſe following Propoſitions.Propoſitions tending to cleer the Authors meaning.

1. Thoſe that take upon themſelves a Chriſtian profeſſion, being ſeparate for God, calling him by the name of Lord, that have Ordinances of God as their inheritance, that acknowledge a Deity, and no other but the true Deity; a neceſſity of worſhip, and none but the Chriſtian worſhip, theſe with me are in Covenant with God, as was Propoſ. 1 the whole ſtate of the Church of the Jewes, and the whole face of the viſible Church of the Gentiles, that were engraffed in their ſtead. This to me is plain in that they are the Church or Churches of God, Acts 7.8. Gal. 1.2. The called of God, Mat. 22.14. The people of God, Iſa. 1.2. Pſal. 90.7. They that ſacrific'd p. 126to the true God, Pſal. 50.7. Are the ſons of God, Gen. 6.1. Deut. 14.1. Rom. 9.4. Are a people nigh unto the Lord, Deut. 4.7. Pſal. 148. ult. God profeſſing himſelf to be their God, Pſal. 90.7. Are Children of the Covenant, Acts 3.35. Saints, Pſal. 90.5. Act. 26.10. 1 Cor. 14.33. Believers, Act. 8.12, 13. Act. 21.20. Luke 8.13. Diſciples, Matth. 10.1, 4. Acts 9.1. & 15.10. Chriſtians, Act. 11.26. That all of theſe imply a Covenant-ſtate; and that unregenerate men have in Scripture all this honour, is clear. Theſe therefore with me are in Covenant. I know that as to all of theſe elogies it is anſwered in a word, that they are equivocal. An anſwer that I can ſcarce take into my thoughts without horrour; As though Gods oracles were all over, from one end of the Bible to the other, like thoſe of Apollo, and there were no reality either in their ſeparation for God, or gifts that they receive from God, (which as to illumination, conviction, faith, as well ordinary as extraordinary oftentimes are many) or priviledges that they enjoy: But this we ſhall have further occaſion to conſider; and when there can be no plain denial that all of this here mentioned argues Covenant-ſtate, a quarrel ſeems to be pickt, rather then any direct anſwer given. For as I ſay, pag. 189 of my Treatiſe, That in Old-Teſtament-times the Covenant was made with Iſrael in the uttermoſt latitude of it, with all thoſe that bore the name of Iſrael, making proof at large from Deut. 29. as the Reader may ſee. Mr. Baxter quoting the place, takes notice of no more then that it was made with all Iſrael: and infers, pag. 65. So that it ſeems he takes all to be in Covenant that bear the name, Chriſtian. And then queſtions; What? Though they know not what Chriſt or Chriſtianity is? Is taking a name, entring into Covenant? The poor Indians that by thouſands are forced by the Spaniard to be baptized are ſaid to know ſo little what they do, that ſome of them forget the name of [a Chriſtian] which they aſſumed. And do's not he think that a man may take as plauſible exceptions againſt his word, where he ſaith, The rule is, That a ſerious profeſſour of the faith is to be taken for a true Believer; If he would travel as far as India for it, as he doth here againſt Gods Word? Do not we know, that force may make theſe poor Indians to appear ſerious in their profeſſion? And it is wonder that it ſhould be ſo ſtrange with him, that taking a name ſhould be entring Covenant, or at leaſt that it ſhould imply a Covenant-ſtate: Let him conſult, Iſa. 4.1. and thoſe manifold p. 127Scripture-Texts, which expreſſe the relation of Gods Covenant-people to him, in theſe words, A people called by his Name; or on whom the Name of God is called. And diſtinction ſhould be put between children of the Covenant by deſcent from parents in Covenant, whether Jewes or Chriſtians, (who continue their Covenant relation, till they profeſſedly caſt it off, notwithſtanding their ignorance) and ſuch that of meer aliens are to be received, having no other title then their own preſent qualification. This ought to be voluntary, as well in renouncing their old falſe way, as embracing the preſent, as we ſee it was in thoſe converts through the Acts of the Apoſtles. And it is not to be without ſome competency of knowledge, diſcerning the evill of their former courſe, and the happineſſe attainable in the preſent. And I am eaſily induced to believe that more knowledg by the induſtry of teachers, is now required, then was in the primitive times, ſeeing there is not ſo much of God by miracle to perſwade, and, as it were, to overrule: So that it is not a naked taking of a name that is intended, but that which ſtill attends upon it: As a wife is called by her husbands name, and withall makes her abode in his houſe, ſo it is with a Covenant-people, and was with Iſrael: They bore the name of God, and they made abode in the Church of God, enjoying his Ordinannances as their inheritance. Mr. Baxter ſaies, For the Word of God, God oft beſtowes it on infidels, and in England there aremen that deride the truth of Scripture, and eſteem it: afliction, and yet for credit of men come ordinarily to the Congregation. Theſe have the Word given, and ſo have other unregenerate men, but not by Covenant that I know of. That God doth beſtow his Word on infidells, to me is ſtrange: it is true that he often tenders it to them, but in caſe they remain infidells, they put it away from them, and beſtowing implies not onelyonly a tender, but an acceptance. It is the great advantage of Iſrael above other Nations that to them was committed the oracles of God, when others had not that honour. And to ſpeak of Gods giving his Word by Covenant, is a moſt improper ſpeech, ſeeing it is the very Covenant droughts; as though we ſhould ſay, he gives his Word, by his Word. And theſe ſure are no open deriders that for the credit of men make ſuch a publique profeſſion: this would work reſtraint on the one hand, as it puts upon profeſſion on the other. And in caſe any ſuch thing be, though the Covenant is perfidiouſly broke, yet (as I p. 128conceive) not totally caſt off, as long as any open profeſſion is continued. What ſhall we ſay of thoſe that take their ſons, and daughters to give them to Moloch? this can be no low crime, and an high departure from the true God, yet theſe bring forth children unto God: and they are his children, that they thus ſacrifice, Ezek. 16.20, 21. So alſo, Pſal. 106.35, &c. Iſrael was mingled among the Heathen, and learned their works, and they ſerved their Idols, which were a ſnare to them; yea, they ſacrificed their ſons and daughters unto Devils, and ſhed innocent blood, even the blood of their ſons and daughters. Yet this, as appears, caſts them not out of Covenant; God notwithſtanding remembred with them his Covenant, ver. 45. This was therefore doubtleſſe but a partial apoſtaſie; taking in the worſhip of Idols, they did not totally caſt off the worſhip of God: God was not totally caſt off in Judah, neither did caſt off Judah. Ahaz was of the worſt of Kings, and yet his poſterity was reckoned among the people of the Lord. Had the Jews then been as ſevere diſputants againſt a Covenant-ſtate as are riſen up now, the Church of God had wanted an Hezekiah, he had never lived, much leſſe wrought ſo happy a Reformation in the Church of God.

Propoſ. 2 2. Thoſe that are look'd upon by men, as in Covenant with God, and ſo ordinarily judged (as the people of Iſrael were) by the name that they bear, their abode in the Church, and profeſſion that they make, and ſo accordingly ſtyled, they are truly, and really in Covenant. A man may know a man to appertain to ſuch or ſuch a perſon, becauſe he ſees him in his family, hears him call him Maſter, ſees him, ſometimes at leaſt, in his work, and knowes him to have the repute of his ſervant; Though to know him to be a faithful ſervant requires more diligence of enquiry, and a ſtricter ſcrutiny: So a man may be as eaſily known to appertain to Jeſus Chriſt; The ſame Characters make him known. For all that is required to being in Covenant is viſible, open, evident: but ſincerity of heart in covenanting is inviſible and ſecret. And therefore the Jew outwardly, Rom. 2.28. is called by the Vulgar, Vatablus, Tremelius, Arias Montanus, and Caſtalio, Judaeus in manifeſto; by Calvin, Judaeus in aperto; by Beza, Judaeus in propatulo: the Jew inwardly, Judaeus in abſcondito, or, occulto: Their Church, or Covenant-ſtation giving them thoſe great advantages after mentioned, was open and manifeſt. Thoſe that ſay, Lord, Lord, as, Matth. 7.21. are of thoſe that avouch p. 129God to be their God, and God avoucheth them to be his people. And therefore when they come with their ſacrifices, though in their ſins, and God upon that account teſtifies againſt them; yet he ſayes, I am God, even thy God. It is confeſs'd by Mr. Baxter, that we muſt judge thoſe that make profeſſion, to be in Covenant with God: we muſt give them the name of Chriſtians, and men in Covenant with God, and we muſt uſe them as Chriſtians in works of charity and Ordinances, and Church-communion, and ſo muſt uſe their Children as Christians children. And ſeeing reaſon to judge ſo, (according to Scripture-character of men in Covenant) they are ſo. Either in this we judge right, or elſe we proceed upon miſtake. If we judge aright, then all is well: If we miſtake, then all in theſe proceedings is null. Water hath been applyed to the child of ſuch an one, but no Sacrament diſpens'd; And according to a mans hopes, thoughts, or fears of his fathers regeneration, are his hopes, thoughts and fears of his own baptiſme, and conſequently of his intereſt in Church-communion; for this ſtands or falls according to his fathers intereſt or non-intereſt in the Covenant. When Mr. Baxter is urged with this, he uſes to refer to his Treatiſe of Infant-Baptiſme, where he layes us down a grand Rule or Maxime, and out of that extracts many others. His grand Rule is, That a ſerious Profeſſor of the faith is to be taken for a true Believer: and this being laid down, he proceeds on. If this Propoſition were a Scripture-Maxime, then it would have born a farther ſuperſtruction; but being neither found there, nor any proof made that it is any way deduced thence, mother and daughters may all juſtly be called into queſtion: and ſeeing he cannot but know, that very many as to the thing for which it is produc'd, (which is in order to admiſſion to Ordinances) will utterly deny it, he might have done well to have made ſome eſſay to have proved it. I do yield that charity is to hope the beſt, but that we ſhould put our charity to it, or our reaſon either, for probability or certainty, when we are no where ſo taught, and have a more ſure rule for our preceeding, I ſee no reaſon. I can ſcarce meet with a Miniſter that ſayes, (and I have put the queſtion to many of the moſt eminent that I know) that he baptizeth any Infant upon this ground of hope that the Parent is regenerate, but ſtill with earneſt vehemence profeſſes the contrary. I deſire the Reader to conſider Mr. Cobbets third and fourth Concluſions in his juſt Vindication, p. 130pag. 46, 52. There is a bare external being in the Covenant of Grace, ſaith he, of perſons who poſſibly never ſhall be ſaved. Concl. 3^d. The Church in diſpenſing an enjoyned initiatory ſeal of the Covenant of Grace looketh unto viſibility of intereſt in the Covenant, to guide her in the application thereof: Concl. 4^th. Viſibility of intereſt, and ſaving intereſt are there oppos'd. See alſo Mr. Hudſon, pag. 249. John Baptiſt did not in his conſcience think they had all actually, really and compleatly repented and reformed themſelves, whom he baptized, but he baptized them unto Repentance, Matth. 3.11. and they by receiving the ſame bound themſelves to endeavour the practice thereof. It were a ſad caſe for Miniſters, if they were bound to admit none, or adminiſter the Lords Supper to none, but ſuch as were truly godly; or that they judged in their conſcience to be ſo, or were bound to eject all that they judged were not ſo.

Propoſ. 3 3. Mans obligation of himſelf in Covenant unto God, upon the terms by him propoſed, neceſſarily implies Gods obligation to man. Where God makes tenders of the Goſpel by his Miniſters to any one out of Covenant, there he makes tender of the Covenant; and where a perſon or people profeſſedly accept, that is, engage themſelves, (as myriads of thouſands did through the Acts of the Apoſtles) this perſon, this people, each man of them is in Covenant. As Scripture calls them by the name of Saints, Diſciples, Believers, Chriſtians, ſo we may call them Covenanters. They have all a ſanctity of ſeparation, which Camero ſayes, is reall, and Mr. Baxter diſputed from thence to a right in Baptiſme, from that Text, 1 Cor. 7.14. There is in moſt of them, if not in all, ſome graces that are reall, either common or ſaving, and a Covenant doth not wait till the terms be kept, and the conditions made good, before it hath the being of a Covenant. And whether theſe be every way ſincere, or any way diſſembling, yet, as Mr. Baxter acknowledges, they really oblige themſelves: And God howſoever diſſembles not, but is bound by himſelf upon his own terms which they profeſſedly accept to confer all that the Covenant holds forth. So that whereſoever man is obliged, there a compleat Covenant is made up. For Gods tender goes before, and man is the laſt party, and compleats the Covenant.

Propoſ. 4 4. Sincerity, and integrity of heart; or full reality in a mans p. 131intentions to ſtand to the whole of a Covenant, is not of the eſſence, and being of it. Both parties ſtand engaged upon their reſpective terms, though one part ſhould have unſincere intentions. A wife is a wife, and the marriage is compleat, when both parties have publiquely expreſs'd conſent, though ſhe hold a reſolution to be ſtubborn, refractory, profuſe, &c. A man conſenting to ſerve, whether in bare words, or taking earneſt, (as is moſt uſual) or by hand and ſeal, (as in the caſe of apprentices) is a ſervant, although he intend with Oneſimus to purloyn, or take his opportunity to be gone. Mr. Baxter thinks it makes for his advantage, to ſay that unregenerate men are unſincere in Covenant; but that is a conceſſion, that utterly deſtroyes him. If they be unſincere, or, as the Pſalmiſt ſpeaks, not ſtedfaſt in Covenant, then they are in Covenant. A Propoſitione ſecundi adjacentis ad propoſitionem primi adjacentis valet argumentum. If it be true that Catiline is a ſeditious man, then it is true that he is a man: that Peribomius is a vicious man, then he is a man; that Judas is treacherous and perfidious in Covenant, then he is in Covenant: A mans conviction that he is an unjuſt ſteward, or an unfaithfull ſervant, doth not conclude him to be no ſervant, or no ſteward, but the contrary. And whereas, pag. 66. he ſaith, The differences, Mr. Bl. muſt take notice of, between humane Covenants and ours with God; or elſe he will marre all. Men know not one anothers hearts, and therefore make not Lawes for hearts, nor impoſe conditions on hearts: and therefore if both parties do confeſſe conſent, though diſſembledly, they are both obliged, and the Covenant is mutual. But God offers to conſent onelyonly on condition that our hearts conſent to his terms, and therefore if we profeſſe conſent, and do not conſent, God conſenteth not, nor is, as it were, obliged. This were ſomewhat to purpoſe, in caſe he could make it appear that Scripture denyes all being of a Covenant, where the all-ſeeing eye of God ſees not all integrity and ſincerity. But Scripture-language, which is the ſafeſt for us to follow, being (as we have heard) far otherwiſe, there is nothing marr'd in non-obſervance of any ſuch ſuppoſed difference: For which we ſhall preſently hear again and again Mr. Baxters own confeſſion.

5. There is a reall and ſerious purpoſe in many unregenerate perſons Propoſ. 5 to ſerve the Lord, and to come up to as much as they think he in Covenant requires, though with Auſtin they have a great mind to delay, and often to put off the thought of their more exact, and p. 132ſerious ſervice; and too ordinarily think that they keep Covenant, when they break it. Having not as yet any right knowledge, either of their own hearts, or Gods commands: And in this poſture in which they thus ſtand before they come up any higher, yea, though they never come higher, they reach unto graces in themſelves reall, true, and good, and alſo do the works which God commands; and this ſometimes is Mr. Baxters own thoughts. When his buſineſſe is, to inform his Hearers, or Readers, and not to make oppoſition againſt others, then he can uſe the word [reall] and forbear the word [equivocall] as appears in his Saints everlaſting reſt, Part 3. Sect. 6. There is a common grace which is not ſaving, yet reall, and ſo true, and good, and ſo true grace as well as special grace which is ſaving. Which may be a fair anſwer to that which himſelf hath ſaid, pag. 68. of this Treatiſe; Mr. Bl. in his explication of this Dogmaticall faith, addeth by way of excluſion [though not affecting the heart to a full choyce of Chriſt] where he ſeems to imply, though he expreſſe it not, that the faith that he meaneth doth affect the heart to a choyce of Chriſt which is not full. But if ſo, then, 1. It is much more then aſſent, or a meer Hiſtorical, Dogmatical Faith. 2. But is the choyce, which he intimateth, real as to the act, and ſuited to the object? That is, the reall choyce of ſuch a Chriſt as is offered, and on ſuch terms? If ſo, it is juſtifying faith: If not, either it is counterfeit, as to the act, or but nominal, as to the object, and is indeed no chooſing of Chriſt. That which is reall and true, is neither counterfeit nor merely nominall, ſo far as they know either Chriſt or their own hearts, they undiſſembledly chooſe and take to him, as expecting to be happy in him, rather then any other object; though too often it is upon miſ-information: and when they come to a right underſtanding of the terms, they are in danger to quit the way in which they might enjoy him. He further ſayes, Mr. Bl. thinks that there may be an undiſſembled profeſſion, which yet may not be of a ſaving faith; and addes, But then I conceive it is not an entire profeſſion of the whole eſſential object of Chriſtian faith, viz. of aſſent and conſent. In which it doth but caſt duſt in his Readers eyes, in confounding the entireneſſe of the object, and the integrity of the ſubject. There may be an entire profeſſion of the whole eſſentiall object of faith, where the will is brought in to make no more full choyce, or conſent then hath been ſaid. There is added, It will be an hard ſaying to p. 133many honeſt Chriſtians, to ſay, that a man not juſtified may believe every fundamental article, and withall truly profeſſe repentance of all his ſins, and to take God for his Soveraign to rule him, and his chief good to be enjoyed to his happineſſe, and to take Chriſt for his Lord, and onelyonly Saviour, and his Word for his Law and Rule, and the Holy Ghoſt for his guide and ſanctifier, and the reſt which is eſſentiall to Chriſtianity. I think it will be nothing hard for any honeſt Chriſtian to ſay, that a man not juſtified may believe every fundamentall article, as to aſſent, and that he may be convinc'd of the neceſſity of ſuch repentance, and accordingly to make profeſſion of it, as Johns converts were baptiz'd into it. That ſuch an one may freely yield that God hath right of Soveraignty and rule, and that he is the chief good to be enjoyed for happineſſe, and that he ought to take Chriſt for his Lord, and Saviour, &c. and that this may be done truly, not onelyonly as to reality of aſſent, but as to reality of purpoſe to make this choyce, ſo far as the man knowes his own heart, or the mind of God in this work: though there be not that integrity to yield up himſelf wholly, which yet by the power of Ordinances through the Spirit in Gods time may be done, and through grace perfected.

Laſtly, God ſetting up a viſible Church upon earth in order to that Propoſ. 6 which is inviſible, will have thoſe admitted that give aſſent to Scripture-doctrine, and accordingly make profeſſion: And this of it ſelf in foro Dei, brings them into Covenant-right, and viſible Church-memberſhip. And therefore according to the mind of God, and, as Apollonius ſpeaks, jure Dei in this eſtate are to be received; Though they ſhall hit or miſſe of the mercy of the Covenant accordingly as by grace they come up to, or by ſin fall ſhort of the Propoſitions contained in it. A Scholar (ſa…th Mr. Hudſon) that is admitted into a School, is not admitted becauſe he is doctus, but, ut ſit doctus; and if he will ſubmit to the rules of the School, and apply himſelf to learn, it is enough for his admiſſion. The like may be ſaid of the Church viſible which is Chriſts School; Vindicat. p. 248. To which Mr. Baxter himſelf, if I underſtand him, hath given his aſſent in his Treatiſe of everlaſting reſt, Part 4. Sect. 3. The door of the viſible Church is incomparably wider then the door of heaven; and Chriſt is ſo tender, ſo bountiful and forward to convey his grace, and the Goſpel ſo free an offer, and invitation to all, that ſurely Chriſt will keep no man off: p. 134if they will come quite over in ſpirit to Chriſt, they ſhall be welcome: if they will come but onelyonly to a viſible profeſſion, he will not deny them admittance. This ſeems to ſpeak the mind of Jeſus Chriſt for their admittance, and that in foro Dei, as well as in foro Eccleſiae, they ſtand in Covenant-relation, and have title to Church-memberſhip. Thus Mr. Baxter and the Reader may ſee my thoughts in this thing: and though I doubt not, but that he will queſtion much that I have ſaid; yet now at laſt I hope both he and others may know my meaning.