The Covenant Sealed, Treatise · Chapter 7 · Section 9 · Subsection 1 · Argument reviewed 1
Mr. Baxters Arguments reviewed, and his Vindication examined. Argument 1.
MR. Baxter argues, When Chriſt ſaith, Make me Diſciples of all Nations, Matth. 28.29. Vindicated.baptizing them, he meant ſincere diſciples, though we cannot know them to be ſincere. I have anſwered, that this diſcipleſhip which Chriſt here mentions is ſuch, of which whole Nations are in a Capacity, which was made plain by the Commiſſion, concluding. If whole Nations, yea, the whole univerſal viſible Church (conſiſting of diſcipled Nations) were all believers, it were a great happineſſe, Chriſt on the contrary ſaith, Many are called, but few choſen. Mr. Baxter replyes, If it be not ſincere diſciples that Chriſt means in that Text, Then no Apoſtle was bound by that Commiſſion and great Precept, to endeavour the making of ſincere Diſciples; but onelyonly counterfeits, and half Chriſtians: But the Antecedent is falſe: Therefore. I am ſorry to hear the Conſtitution of viſible Churches to ſuffer this brand of making counterfeit, and half Chriſtians. It is well known whoſe Language it is, That all charging or urging of duty upon unregenerate perſons, is onelyonly to bring them to hypocriſie. Do not all know that the means neceſſarily conducible muſt be uſed in order to the end propoſed? In order to make men ſincere diſciples, they muſt be made viſible profeſſing diſciples. They may be half Chriſtians (if Mr. Baxter will have it ſo) in order to whole Chriſtians. Dr. Ames (if I do not miſremember) compares viſible Churches to rough ſtones taken out of the quarry, and inviſible Chriſtians to ſtones hewed and poliſhed; I am ſure they muſt be taken out of the quarry to be put into the building. It is ſaid, that Melanchton uſed to wiſh, that there were more hypocrites in the world, then there were; not that he would have more diſſembling among thoſe that made profeſſion of Chriſtianity, but more brought in to make profeſſion. Profeſſion being a good ſtep in the way to ſincerity, which a man would think Mr. Baxter would not diſlike, who ſo far ſpeaks the mind of Chriſt towards men, that if they will come but onelyonly to a viſible profeſſion, he will not deny them admittance there, becauſe they intend to go no further, but will let them come as neer as they will. And what he ſayes of Chriſts readineſſe for admittance, I may ſay of Miniſters endeavours, they muſt bring them thus far, in order to a greater work. Miniſters are to be inſtrumental by the work of regeneration to make men babes in Chriſt, and by remiſſe heat reſembling ſmoaking flax, to bring them up to greater fervour; Shall we thence infer, that they are to make men luke-warm, which is a temper that Chriſt will not bear? We therefore diſtinguiſh of luke-warmneſſe: 1. As a medium to further heat, ſo Miniſters muſt bring men up to it. 2. As a terminus, or end in which men reſt: So conſidered, a Miniſters work is to bring men beyond it; the ſame we may ſay of a viſible profeſſion, as a medium, not as a terminus, it muſt be all Miniſters endeavours. Mr. Baxter cannot be ignorant that Mr. Marſhall, and others that are for Infant-Baptiſme, have proved, (and Mr. T…mb's hath yielded) That this inlarged Commiſſion given here to the Apoſtles, is put in oppoſition to their limited Commiſſion, Matth. 10.5, 6. They were firſt ſent unto a Nation diſcipled to their hands; entring, as Chriſt tells them, into other mens labours, what that Nation was, they muſt by their endeavors work all to be. That was a Nation of profeſſed, diſciples, and hither they are by their Commiſſion to bring all Nations. Mr. Baxter addes, For your Argument, I grant the Concluſion, and what would ye have more? I wiſh no more, ſo that you will ſtand to your word, and then viſible diſciples, of which whole Nations conſiſt, according to Chriſts Commiſſion, have right to Baptiſme, and I think that is the thing in Queſtion. He yet ſaith, I grant the Minor, taking the word diſciples equivocally, as a Corps is called a man, and I confeſſe it uſual ſo to take the word, but otherwiſe I deny the Minor. But I abhor that acceptation. Honeſt-meaning men do not uſe to ſay ſo, much leſſe the Holy Ghoſt, as though I ſhould ſay, that I had kept twenty men in my houſe theſe twenty years, and then come off with a tale of twenty pictures. I aſſert a reality in that diſcipleſhip which you call aequivocal: As for that which followes, To be Chriſts Diſciple (as to the Aged) is to be one that hath unfeignedly taken Chriſt for his Maſter to teach him and rule him, renouncing the contrary guidance of the fleſh, the devill, and the world, &c. This is true as to the Inheritance of heaven, but not as to Inheritance of Ordinances; in order to the further work of ſincerity, that qualifies for heaven. The Jew outwardly was not thus qualified, and yet he had upon that account juſt title to Church-priviledges, and in particular to Circumciſion. There followes to your Confirmation, I deny the Minor, and I ſay that it is ſo new a doctrine to affirm, that whole Nations are not capable of being ſound believers, that it deſerved one word of proof: Much leſſe ſhould you have hid your Minor, and turned it into a Negatio Exiſtentiae, when it ſhould have been but a Negatio Capacitatis: Doth it follow that a Nation is not capable of ſound faith, becauſe they have it not? or will not have it? and afterwards you ſay, If there be any Nation uncapable of faith, then God cannot make them believers. And ſo in concluſion you will have ſtones to be in this capacity, for God can make them diſciples, as well as he can of them raiſe up Children to Abraham. But you might eaſily know that I intended a Capacity to be brought into this ſtate in Gods ordinary regular way by the Apoſtles Miniſtry. And, Chap. 27. pag. 194. I had before thus explained my ſelf, That which a whole Nation in Gods ordinary way of adminiſtration is in a Capacity to attain, and enter into, is onelyonly a Covenant profeſſed, viſibly entred upon, and doth not require any inward change or work upon the ſoul to the being of it. This is plain, it cannot be expected in Gods ordinary way, that a Nation ſhould be brought forth at once, all inwardly holy and ſanctified, ſuch a field without tares hath not been ſeen, ſuch a floor without chaffe, ſuch a draw-Net without any fiſh that's bad; ſuch a feaſt and none without a wedding Garment. So that this is a doctrine ſo clear, that proof needs not, where there never ſhall be any futuriety we may well and fairly ſpeak of an incapacity. Capacity is vain when it is known and confeſt, Exiſtence ſhall never follow: But there muſt never be any ſuch exiſtence, as appears in Chriſts and the Apoſtles Parables of mixtures in viſible Churches, and hitherto all ages have had experience. Whereas you ſay, Do you think Preachers yet be not bound to indeavour the ſaving converſion of whole Nations? If you ſay, No; you take them off the work their Maſter hath ſet them on. If you ſay, Yea: Then you think they must indeavour to perſwade men to that which they have not a Capacity of. I think they are to bring them if heathens to a viſible profeſſion, and as many as may be to thorow converſion. That is ſomewhat remarkable which followes, Vocation uneffectual is common to Pagans. Vocation throughly Effectual is of the ſame extent with juſtification, and I think Election. A Pagan called according to Scripture, is a Contradiction in adjecto. Calling in Scripture-phraſe is not a bare tender, but accompanied with a profeſſed anſwer. That ſpeech of Chriſt, Many are called, but few choſen, is the cloſe of two Parables, Matth. 20.16. & 22.14. the one of Labourers called into the vineyard, the other of Gueſts called to the wedding. And in both applyed to them that anſwered to the Call, that came and laboured in the vineyard, that came with other bidden ones to the Feaſt, and not to thoſe that refuſed. According to this doctrine there is no Medium between a Pagan and a juſtified man, all Pagans and unjuſtified men are upon the ſame terms, the Jew outwardly (whatſoever St. Paul ſaith to the contrary) hath no profit or advantage above the heathen. When the Pſalmiſt gives that Elogy to the children of Iſrael, a people near unto the Lord, Pſal. 148.14. the ſame may be ſaid of every Pagan that is an alien from the Common-Wealth of Iſrael, if once he hath manifeſted ſo much ſtubbornneſſe as to refuſe a Goſpel-tender. Scripture makes viſible Church-Members nigh, when others are afar off, Epheſ. 2.13. and in viſible Churches ſome according to Scriptures are more nigh then others, Mark 12.34. when yet both are in an unjuſtified Condition.