though it fall short of regeneration Jude 12. But the Covenant is established with the spriritual seed of Isaac onely and such as walk in the steps of the faith of our father Abraham Gen. 17.19 I will establish my Covenant with him for an everlasting Covenant Ismael was under the Covenant but mocking at the promised seed that is Isaac a child of the promise he was discovenanted and cast out therefore he was in before Gal 4.30 else how was he cast out Esau was under that Covenant of Isaac but he profane wretch sells his birth-right and goes to Mount Seir therefore he is cashiered also and not so much as mentioned in the Genealogie of our Savior upon this account Obj. All the promises of the new Covenant were made to the spiritual seeed Ans But did not those promises run along being entailed upon Abraham his posterity Quamprimum quis natus est ex â—â—deli parente statim fit filius Abraha nam priusquam Judaeus aliquis circumcisius fuit habebatur in numero filiorum baptismus enim non facit filios Abrahae sed foedus Whit. de Sacr. and are not the promises made to the visible Church whereof Christ is the visible head were children ever cast out of that mystical bodie of Christ Gal. 3. Doubtless the Apostle speaks of a Church which was the visible bodie of Christ to which the seals were applied for there was no distinction of a fleshly and spiritual seed in the old Testament but all were included in one and the same Covenant till they degenerated from it When there is mention made of Abraham's carnal seed in opposition to his spiritual seed Rom. 9. Gal. 4. As Ismael is said to be born after the flesh 1. It 's not because such were reprobates for many of Abraham's seed were reprobates and yet not reckoned to be born after the flesh 2. Nor because such were begotten by carnal generation for so Esau and Jacob were 3. Nor merely because born of Hagar See Grot de jure belli p 12. Lege Mosis Israelitae soli tenebantur Circumâ—isionis autem lege tota Abrahami posteritas quare qui popali extra Israelitas circumcisi sunt eos credibile est aut ab Esavo aut ex Cethurae posteris venisse for God commanded Circumcision to pass upon the concubines children Gen. 17.12 4. Nor merely because unregenerate for many elect persons are not converted in infancie 5. But Ismael is said to be born after the flesh because Hagar was a bond-woman and in that time a type of the Covenant of works too likely an instrument in the course of nature for a child of the promise to be begotten of Gal. 4.23 It 's probable Abraham might not so much make use of his faith as nature in using Hagar and in this Ismael was a type of all hypocrites that have no more than what may â—e attained to by humane industry but Abraham â—ad Isaac so by faith in the promise as if there were â—o use of nature Abraham circumcised Ismael which sheweth that as none but the visible faithful are to be baptized So all the seed of such are to be looked upon as elect as Abraham did untill God or they discover the contrary for God hath not disanulled Abraham's Covenant which runs in the natural line nor added to it the whole Gospel being but an explication of Abraham's Covenant Heb. 4.2 Therefore it remains in its latitude including children as well as parents The Covenant having an external administration many might be in it according to Gods revealed will but not according to his secret purpose now we are to proceed according to his will revealed in his word for what ever Arguments are produced against the children of believers now might have been pleaded against Abraham's seed of old Believers were the seed of Abraham among the Jews Rom. 9.6 7 8. Therefore our Savior argueth those Pharifees not to be the children of Abraham therefore Rom. 9. Paul speaks not a word of a different dispensation of the Covenant of Abraham in the old and new Testament I say there is not the lest word hinted that infants because children of the flesh therefore are no children of the promise but rather the contrary For Isaac though of Abraham's flesh yet was a child of the promise when but eight days old and let me tell you The Covenant in some respects makes the father a spiritual father and the child a spiritual seed as well as natural To conclude the Apostle doth not shew in the forenamed chapter who were the seed as to Ordinances but who were the seed as to election and salvation For though there was a Covenant for Ismael yet was it not established with him but with Isaac Gen. 17.19 He shewed indeed that all the children of the flesh are not the elect seed but doth not shew they were not the children of Abraham's Covenant v. 7. The children of the promise are those that are born to Abraham according to promise See Piscat in Gen. 13.15 To thee will I give this land and thy seed for ever Posteria tuis non tamen omnibus sed tantum orituris ex filio uno cujus respectu â—runt semen unum i populus unus Sic cap. 21 12Vbi jubet ablegare Ismaelem additâ hac ratione Nam is Isaac vocabitur tibi semen therefore all Isaac's seed according to the flesh were children of the promise for the promises were made to them notwithstanding some of them were thrown out and some entered not in Thus the Gospel Church hath the promise of salvation made to them but so as many visible Saints may fall short thereof Heb. * The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not a seeming but a real falling short according to scripture phrase and the scope and purport of this place 4.1 Which shews you that Abraham's Covenant contained all his seed indefinitely for that some should enter in The promise is absolute but as for the individuals it was upon condition of faith so there is a company of believers elected that shall certainly enter into glory and these determined by God But as for particular persons considered as visible members of the Church these enter in or not accordingly as they believe or believe not When a man covenants with another That such a piece of land shall descend to his heirs who shall be his heirs is unknown onely it 's known in general that the child is the next of kin Thus in this case who shall have the benefit of this Covenant may be unknown but in general it 's known that believers shall The Lord appoints his Church to look upon such persons as saints or no saints according to their visible holiness and to look on their seed to be such as their parents are for Ismael is reckoned first as Abraham's afterwards Ismael's seed are reckoned as enemies and strangers like himself Exod. 12.48 1 Chron. 2.17 It appears Jethro was
lawful use the Argument is a mere trifling idem per idem for the question was whether they might lawfully live together Yea saith the Apostle they may for the unbelieving husband is sanctifyed in the believing wife q d. They may live together for they may live together Obj. The unbelieving wife is said to be sanctified as well as her Children Ans She is said to be sanctified by him or in him but not so as to be made foederally holy but onely sanctified to his use as all the creatures are for sanctification is a word of relation used with reference to persons but the word holy in the 1 Cor. 7 signifies an holiness of state but saith the Apostle they are holy Thus we have abundantly proved the minor proposition namely That the Children of believers are incovenanted therefore we conclude That the Seal of the Covenant belongs to them O then You that are spiritual that have the testimony of Jesus which is the spirit of Prophesy so as to understand the Prophesies consider what I have said and the Lord give you understanding in all things We are compassed as you see round about with a cloud of witnesses It was one and the same cloud Exod. 14 23 which was light to the Israelites and darkness to the Egyptians Even so one and the same scripture to some is dark and to others full of light because they have not the light within to see the light without John 11. Now the Lord grant we be not like the Egyptians looking at the darksom part of the cloud as many do and not the lightsom part but that this cloud may be as a cloud by day and as a pillar of fire by night even in that night that is coming fast upon us the shadows of the evening growing very long to guid us in the Truth as it is in Jesus Obj. Circumcision was no seal of Rightousness to Abraham's posterity Ans Look to the rock Esa 51 whence ye are hewen q d. Consider what mercies I shewed to Abraham the same mercy may you expect to your selves Promises made to believers as believers belong to all believers for it 's a sure rule à quatenus ad omne valet consequentia from a thing as such the consequence availeth to all Thus the Apostle Heb. 13 5 applies that of Deut. 31 8 He will not fail thee nor forsake thee That promise was made not to Joshua but to the body of the Children of Israel as appears by the LXX translation Promises made to the Jews as Saints are made to all therefore the gospel-Gospel-Church is called Sion and Jerusalem hath the Jews names put upon it because those promises belong to it See LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as it 's applyed to Joshua it hath but one negative but when applyed to the body of Israel verse 8 it hath four negatives to which the Apostle adds a fift No I will not leave thee no I will not in no wise forsake thee The Lord being willing more abundantly to confirm our faith adds five denials because he saw what doubting hearts we had So much for the first Proposition sc That promises made to believers as believers belong to all believers but this I will be thy God and the God of thy seed was made to Abraham as a believer therefore to all believers Whereof Circumcision was a seal in the old Testament as Baptism in the new Rom. 4 11 Circumcision is called a seal of the rightousness of faith which he had being uncircumcised that so he might become the father of all those that believe though not circumcised for Abraham was called the father of them that believe because he was the first father that received this blessing which was a blessing upon parents and children for he received it not onely for himself but for them also that is he received it as a father and so it is conveyed to us at this day Mr Cart. 2. The promise was made to Abraham and to his natural seed walking in the steps of his faith How else reasons the Apostle from the example of Abraham The promise was given to Abraham through faith therefore 't is yours through faith v. 13 16 17. 3. How makes he Abraham the father of believers in both people if the Covenant was not established on him as a father for his children of both people v. 17 who is the father of us all before him * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad instar dei or Ex adverso dei after the example of God Exemplar enim ex adverso opponimus whom he believed God hath honored Abraham's faith that in respect thereof he hath made him like himself sc a father not of this or that nation but universally of all amongst all nations that believe 4. This promise I will be thy God and the God of thy seed was not peculiar to Abraham as appears by the scope of the Apostle Rom. 4. which is to shew how we are justified and not Abraham onely for fathers and children are justified in the same manner but Abraham was justified by faith and not by Circumcision though therein was sealed the remission of sins The Apostle brings in Abraham as an eminent believer and the father of the faithful for he was the first explicit covenanter as a rule to all believers * Primum in unoquoque genere est regula reliquorum Apostolus probaturus Gentiles unà cum Judaeis esse Abrahae filios in hanc formam loquitur Abraham fide justificatus fuit in praeputio Calv. for the first in every kind is the rule of all the rest and concludes ver 23 It is written not for his sake alone that it was imputed to him but us also to whom it shall be imputed if we believe So that Circumcision was either a seal of rightousness obtained or rightousness offered therefore a seal to parents and children if they believe the like may I say of baptism which comes instead of circumcision and is the seal of Abraham's Covenant Gal. 3 29 Ye are Abraham ' s seed and heirs according to the tenor of the promise which runs to him and his 5. The Covenant is the same therefore the parties included in the Covenant specifically must be the same else it 's not the same Covenant and therefore as before so now children are included That it 's the same for substance it appears by the Apostle Gal. 3 That Covenant was confirmed in Christ therefore a Gospel-Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards Christ q d. It had respect to Christ Gal. 3.8 28 The Scripture foreseeing that God would justifie the heathen preached the Gospel before unto Abraham I hope none will say we have another Gospel or a Gospel besides this Gospel The Apostle doubles the phrase to shew them he speaks deliberately as pondering what he said If any man bring another Gospel c Gal. 1. Brethren do we look
for new Scriptures or a new Gospel to save us Is not the faith that is the Doctrine of faith delivered once and for ever as a perpetual rule Is not God one and the same though we be changeable and at odds with him Gal. 3 20 Is not Christ yesterday and to day and for ever the same Heb. 13 8 Was this once an evangelical promise I will be thy God and is it not so still And if that be evangelical as is confessed shall we deny the later I will be the God of thy seed to be evangelical also 6. If the command of teaching our children which God gave to Abraham belong unto us then the promise made to him and his belongs to us also for the promise is the ground of the duty and the duty is the means of the performance of the promise Gen. 18 19 For I know him that he will command his Children and his household after him and they shall keep the way of the Lord to do justice and judgment that the Lord may bring upon Abraham that which he hath spoken of him 7. Christ came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loosen or slacken the Law much less the prophesies or promises but rather to confirm them made unto the fathers Rom. 15 8 that is not onely to the Jews but also the Gentiles and because the incorporating of the Gentiles was a great mystery i. e a divine hidden secret to the Jews the Apostle quotes * Hence Ministers may learn in doubtful things to be more copious in proofs four places of Scripture to evince that great controverted Truth sc That the Gentiles should be incorporated into one and the same body with the Jews 8. Why should it be conceived that the Covenant of Grace should run in a different course from all other of Gods Covenants God made a Covenant with * Mr. Patient saith That Covenant with the Priests was a Covenant of works Observe there is a vein of error runs through his whole Discourse Phineas did it not reach his posterity Num. 5 So with David Psalm 89 28. And did not that extend to his posterity also Did God ever make a Covenant with any wherein the children were not comprehended In the first place where this Covenant is mentioned it runs thus To thee and thy seed Gen. 15 18 8 which was ratified by the dividing of an heifer of three years old 9. Gentiles are ingrafted into the same olive tree and made partakers of the fatness thereof that is the ordinances promises and their appertenances the root was Abraham and the holy ancestors the bodie of the tree the Church the branches particular members whereof Infants were a great part Observe three things 1. That Children were in the Covenant this cannot be denied 2. They with their parents were broken off and therefore may plead with their Mother as an harlot Hos 2. 3. They with their parents are to be ingrafted in again into the olive tree of the visible Church of Christ 10. Where is that great Statute repealed or that Magna Charta vacated and made void I will be thy God and the God of thy seed Was not this one of the greatest promises of the old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exceeding great nay the greatest promises 2 Pet. 1.4 greater than which could not be The promise in the 17 of Genesis is greater than that in the 22. For the Father was greater than Christ as Mediator and therefore doubtless that was chiefly in the Apostles ey This promise was confirmed by many and sundry ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by piece-meals or parcels Heb. 1.1 yet one and the same Covenant gradually revealed to Abraham as he walked more exactly with God The glorious discovery of the Covenant was reserved to Christs time for the farther the times were from Christs coming the less light they had but the nearer they came to Christ the more fully was that Covenant discovered as appears from Dan. 9. to whom the Angel reveals the time of Christ's suffering and so doubtless when Christ shall more gloriously appear in his Kingdom upon the calling of the Jews then shall the Ark of the Covenant be seen in the Temple Rev. 11.19 But the Covenant was confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Abraham 1. By Sacrifices Gen. 15.18 being not mentioned before 2. By the Sacrament of Circumcision Cap. 17. 3. By an oath Cap. 22. Yea it was confirmed by God in Christ therefore must needs be of grace Gal. 31.7 1. By the death of Christ 2. By the merits of Christ 3. By the preaching of Christ and his Apostles Dan. 9. He shall confirm the Covenant for one week which was spent in the confirmation thereof for Christ preached * Usually the work of a Minister for conversion is done as to the old standers in 7 years three years and a half and the Apostles three years and a half or thereabouts before the Jews were discovenanted the ceremonies de jure did cease at his death with all the sacrifices when the vail was rent asunder but the Covenant was not made null till they voluntatarily and obstinately rejected the Lord Christ This Covenant I will be thy God was before the Law and therefore was not made void by the Law and the ceremonies annexed thereunto Gal. 3.14 15. That the blessing of Abraham might come upon the Gentiles which blessing extends to fathers and children Brethren saith the Apostle I speak after the manner of men Though it were but a mans Covenant if it be confirmed as this was no man disanulleth or addeth thereunto who then shall dare to disanull Gods Covenant made to Abraham and Christ mystical that is the whole visible Church as we see clearly in the body of the Jews to whom the external administration of the Covenant did appertain if there be any force in the Arguments of the Antipedobaptists pleading for the spiritual seed onely the like might have been pleaded against all the carnal seed of Abraham as the Lord pleads Psal 50 What hast thou to do to take my Covenant into thy mouth And yet even the Children of such had a right unto Circumcision though their parents were suspended from the Passover as being Children under Abraham's Covenant The 11 Argument is taken from the absurdities that will follow from the contrary tenent 1. If Children be excluded then the Covenant is not the same seeing the persons engaging are not the same 2. Then are the Children of believers no more priviledged than the Children of heathens for even the Children of heathens when called have an interest in the Covenant and Seal as well as the Children of believers 3. Then are no Children in a visible way of salvation Eph. 2.12 and without hope and therefore Rachel may weep for her Children because they are not There was a great Lamentation in Israel when one tribe was cut off but have not all the Churches in the world cause bitterly to
with them that forsake the holy Covenant Heb. 4.1 Let us therefore fear least a promise being left us of entering into his rest any of you should seem to come short of it that is should really fall short of it as the word is usually taken in scripture phrase but as for the elect Christ hath undertaken for them that they shall never perish Joh. 10.28 Esa 55.3 I will give you the sure mercies of David that is Christ Obj. This Tenent overthrows the necessity of Conversion Ans This Covenant includes regeneration and conversion in it Deut. 30.7 I will circumcise the heart of thy seed which sheweth That the outward Circumcision did signifie the circumcising of the heart which the Lord promiseth to make good to our seed now in the days of the Gospel as appears from v. 1 5 11. Compared with Rom. 10.6 Hos 14.7 Those under thy shadow shall return 2. Hath not the Lord made faith and repentance the condition of the Covenant on our part Joh. 3.16 which Christ hath undertaken with the Father to work effectually in the elect For want of which qualifications many thousands are damned for ever though the Children of Abraham visibly What hast thou to do saith the Lord Psal 50.16 to take my Covenant in thy mouth seeing thou hatest to be reformed Yet were their children under the outward administration of it therefore we say They might as well have debarred all the children of Israel from that outward priviledg as now debarr the children of believers upon the same account it 's said Mat. 8.12 Many shall come from the East and from the West and shall sit down with Abraham Isaac and Jacob in the Kingdom of heaven but the children of the Kingdom shall be cast out that is such as were so born and visibly so continued for a while such I say shall be cast out of the Kingdom of heaven or the Church here below not the Church above out of which none are properly said to be cast because they were never in it Obj. This opinion overthrows the foundation of all Gospel-Churches As First It destroys the matter of a Church which ought to be Saints by calling 1 Cor. 1.2 But this tenent doth unavoidably admit into the Church all the unconverted and unregenerate children born of the bodies of such persons that either were or have been accounted believers Secondly It admits into the Church good and bad promiscuously and all those unbaptized and what light in the Gospel have you to justifie such an Assembly to be the true Church of Christ Ans To the first we say It destroys not the matter of a Church visible consisting of visible Saints Therefore they are incompleâ—â— Members of the Church for such are children and so owned by the Apostle as holy i. e. relatively holy if not positively 1 Cor. 7. Ezra 9.2 the holy seed i. e. such as are set apart for God and dedicated to him in a peculiar manner and many of them sanctified from the womb Thus Jeremiah Esaias John Baptist the last of the old and the first of the new Testamenâ—â— Now whether should we take the testimony of God or the testimony of men If we receive the witness of men saith the Apostle the witness of God is greater 1 Joh. 5.9 Man makes confession or profession of Christ this is an human testimonie and we accept it and shall we reject a divine testimony God forbid Let God be true and every man a lyer Rom. 3. 2. They are acknowledged as members of the Church by the Apostle Paul for writing to the Churches of Coloss and Ephesus Col. 1.2 3 and 20. Eph. 2.1 he directs his Epistle to châ—ldren as well as parents 3. We answer That children upon their discovery of themselves not to be visible Saints are to be suspended from the Ordinances as in the old Testament the Priests were to distinguish between the holy and the profane Jer. 7. The Lord complains that they made his house a den of thieves such then were not to be admitted to the Passover In order to which the Porters were charged to keep back from the Temple such as were unclean in any matter though they were circumcised 2 Chron 22.19 If this rule were observed in the old Testament then surely it is not to be neglected in the new Ans To the second Objection Mr Pat. pag. 69. Whereas they say Such Assemblies are no Churches because they are not baptized which is essential to a particular visible Church therefore we may have no communion with them for God never had any Church-union or communion with any soul which was not baptized that is rebaptized Here are great swelling words as the Apostle Jude saith such spirits it seems there were in his time But we answer First If such were no Churches then for many hundreds of years Christ's promise fell to the ground Mat. 16.18 19. I will give unto thee the Keys of the Kingdom of heaven The Keys as they grant were given to particular visible Churches against which making up the body of Christ the gates of hell saith Christ shall not prevail but by this Doctrin they did prevail for above 1500 years seeing that till that time we read not of any such Churches as they challenge to themselves these therefore are but sandy foundations and certainly when the winds of temptation shall blow and the rain of affliction shall fall and the flouds of persecution come their houses will fall 2. What say you to Rev. 11.4 Are not the two Candlesticks the Churches according to scripture phrase We had Churches in England before there was any Church at Rome as Matthew Paris tells us Therefore we received not our doctrine or ordination originally from Rome which farther appears by this That the Brittish Churches in the celebration of Easter observed the custom of the Eastern Churches and not of the Church of Rome which doubtless they would have done had they received the Gospel from thence as Flaccius Illyricus well observeth which are to be slain as well as the olive trees a little before the last downfall of Anti-Christ and doth not the scripture own these Churches as true under the reign of Antichrist for one thousand two hundred and threescore years and will or dare any disown them because not rebaptized 3. Had they minded well the command of the holy Ghost they had not been so grossly mistaken Son of man saith the Lord There is but one going in and that in the singular number but many goings out of the Church of God which last word is in the plural Ezek 44.5 Pones cor tuum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ingressu domuâ— omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exitus Sanctuarij Ez. 44 5. mark well the entering in of the house and every going forth of the Sanctuary They say we must enter in by baptism which is essential to a Church but thus they unchurch all the Churches in the world but
time and day were not built upon the Covenant ergò not perpetual Circumcision was on the eighth day for which there was a special reason not onely in regard of the weakness of the child the seventh day being the critical day but also because that day was a type of the resurrection of Christ which was in the eighth day and so the sabbath is call'd the eighth day John 20. The same number of days was observed in many other things therefore it cannot merely relate to the weakness oâ— the child as for the consecration of the Priests Lev. 8.35 9.1 The cleansing of the lepers Lev. 14.8 9 10. The cleansing of the polluted Nazarites Num. 6.9 10. and for the purifying of the altar Ezek 43.26 27. and the offering of the sacrifice by which Christs resurrection on the eighth day seems to be typified who rose again for our justification 2. They differ in their subject Circumcision was administered onely to the males baptism to the male and female For 1. The females were not capable of the former Ordinance 2. Sin entered into the world by man being an active instrument of generation whereas the woman is a passive instrument Rom. 5. By one man sin entered into the world For if Adam had stood we had not fallen though Eve fell 3. They differ in durance Circumcision was in force till Christ came because typical but baptism continues to the end of the world So that we see they agree in all the substantials and almost in all things else unless in such things for which a special reason may be given I conclude therefore this Argument as Circumcision in the old Testament was applied to children so also is baptism to be applied in the new for of equals there is the same reason Thus much for the 3 Argument taken from the analogie between Circumcision and baptism 4 If children were circumcised in the old they are now to be baptized in the new because baptism succeedeth Circumcision now what is succession but the substitution of later things for former things in the same subject as is well observed for when the Jews were converted Act. 2.38 Peter enjoyns them not to be circumcised but baptized which shews that baptism comes instead thereof Thus Col. 2.11 12. The scope of the Apostle was to take them off from the rudiments of the world especially Circumcision which troubled most of the Churches Therefore he saith You are compleat in him being circumcised with the Circumcision made without hands But they might object We want the outward Circumcision to us and our children which was of singular use to the Jews to strengthen their faith The Apostle answereth You are buried with him in baptism You are circumcised because baptized For baptism supplies the place and room of Circumcision and is every way as advantageous to you So that we plainly see they were compleat in Christ as to this Ordinance sealing outwardly Suppose saith Mr Sydenham the Ordinance should again be changed and the inversion thus That baptism should be abolished and Circumcision set up again and the Apostle should express himself after this manner Ye are compleat in Christ in whom also ye are baptized with the baptism of Christ being circumcised with him Would not this deduction be clear That Circumcision was ordained instead of baptism Therefore we say Either baptism succeeds the sacrament of Circumcision as to children or else some other Ordinance doth succeed or else nothing at all remains in lieu thereof But nothing else succeeds Circumcision therefore either baptism succeeds it or else there is no seal of the Covenant left as to children but they without any visible token of Gods favour depart out of the world 5. Because an Ordinance once enjoyned and never repealed All Gods commandments and institutions about the Sacraments of the Jews bind us at this day in all things which belong to the substance of the Covenant and were not accidental to them stands still in force but the sealing of the Covenant to the infants of believing parents is enjoyned in the old Testament Gen. 17. and never repealed in the new if it be let any man shew where 6. Because the priviledges of the Gospel are as large to believers for themselves and their seed Quacunque de circumcisione dicuntur â—â—â— spectant ad naturam ejus sacramentalem quam habet ut communi cum reliquis sacramentis illa recte applicantur ad omnia sacramenta sed ratio signandi in circumcisione est talis Ames as under the law Take away baptism from infants and parents now shall want one means that no small one sc Sigillum dei the seal of God to strengthen their faith in the Covenant of grace for their children which parents had then and children now shall want one means to confirm and effectually promote their salvation even while they are infants or children who may dy before they be men Thus much for the third Argument taken from Circumcision The fourth Argument Children are inchurched If children of believers be accounted to belong to the Church the Argument will follow for baptism Mr Tom. p. 139. See the Review that is members of the visible Church therefore to be baptized Eph. 5.26 That he might sanctify and cleanse the Church by the washing of water by the word ' that is of institution and promise Where we see plainly that members of the Church are to be baptized This I suppose no rational man will deny for upon this ground women are admitted to the Lords Supper Calvin challengeth all the world to show where women received the Lords Supper because they with us are one body one bread 1 Cor. 10. I shall therefore shew you that children are members of the body of Christ First They were members therefore they are Psal 147.13 He hath blessed thy children within thee Eph. â— 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Politie or Church priviledg That was a spiritual Common-wealth whereof the Jews with their children were members and so are the believing Gentiles with their children for they onely are strangers from the Common-wealth of Israel which are strangers from the Covenant See Cal. in Jos cap. 5.6 Those that were born in the wilderness were not circumcised for they walked fourty years in the wilderness because they obeyed not the voice of the Lord. This is rendered as a reason of their non Circumcision and not their journeying from place to place as some think for sometimes they stayed long in a place if therefore it had been the Lords pleasure that they should circumcise their children the Lord would have minded them of it but for their rebellions the Lord suspends the seals q. d. I will disown and discovenant you and yours if you persist in your sins Act. 7.38 This is he that was in the Church in the Wilderness The body of a people wherein children are included is called a Church though many were not circumcised for their rebellions
and provocations in the wilderness As many now a days in the wilderness of the Church are not baptized through the neglect of their parents which is a sad omen that the Church may yet wander long in this wilderness state If then children were members of the visible Church they are so still for we read not of their dischurching in the new Testament Yea the Prophet saith Jer. 30. That the children of the Jews shall be be as of old time Hence that of the Apostle Gal. 4. As it was then so it 's now Then they were members being the children of the promise so now we with our children are children of the promise as Isaac was though a child erg consequently we with our children are Church members Again Such as obstinately reject Christ are cast out Gal 4. Therefore they were included before else how could they be excluded but as it was then so it 's now saith the Apostle There were then those that did forsake the holy Covenant Dan. 11 30. so it 's now but for this they are to be cast out o◠the Church of God Though the Church of the Jews had cast off the leaves of its figurative holiness yet the substance thereof still remains Secondly That children are members it appears from Rom. 11. where the Apostle speaks of a visible Church which I shall easily demonstrate 1. There was a partaking in common of the fatness and sweetness of the Olive tree that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 17. This word intimates such a partaking as they had not such as they might have had as Mr Tomb◠would make the world believe the visible Church to wit o◠the ordinances promises seals of the Church now these are in a visible Church therefore those branches that were broken off were members of a visible Church Joh. 15.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a branch in appearance is a visible branch 2. The breaking off is from a visible Church Behold the severity of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 22. The breaking off was visible and sharp The ax of the word lay long at the root of the tree as ready to cut them off but suddenly the Lord takes it up hews them and cuts them down from the root Abraham and gives them a bill of divorce seeing they had voluntarily and obstinately rejected his son Act. 13.26 After he had discovenanted them then he comes with that Roman ax as Luther calls it and cuts them down root and branch in one day 3. Their reingrafting shall be visible and in a visible way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stimulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pungendo inserere v. 25 26. All Israel shall be saved that is the body of the 12 tribes So the Prophet interprets it Ezek. 37 22. I will make them one nation in the land This clearly argues that he speaks of that visible Church of the Jews though not as a body politick meeting in one place having publick officers in common and ordinances in common but as a Church in his general notion considered 4. He speaks Rom. 11.20 to the visible Church at Rome for will any say they are exhorted to take heed they be not cut off from Gods eternal election this is not to be imagined boasting of her external priviledges whom he warns by this visible example of the Jewish Church rejecting Christ and therefore rejected by Christ because they did cleave to a Covenant of works and not of grace but these also taking no warning were dischurched when they exalted works above Christ or at least made them competitors with Christ looking for justification by them and not by Christ alone as Kemnitius well observes for which that Church was dischurched 5. If they were broken off from the invisible Church then were they of it before whether we speak of reprobates or real members if of reprobates then according to their sense reprobates were broken off from the invisible Church which is not to be imagined if of real members then such christians may fall from saving grace finally and totally for those individual persons shall never be restored though the branches specifically considered shall be reinstated into the visible bodie of the Church 6. Rom. 11.15 They are said to be cast away which cannot be verified of the invisible Church seeing Christ hath chosen them Esa 41.9 I have chosen thee and not cast thee away and engaged Joh. 10. that they should never perish 7. The invisible members did believe how then could they be broken off for unbelief therefore I say that the ingrafting of the Jews Rom. 11 shall not onely be by faith into the invisible but also by calling and profession of faith into the visible Church the working of which in the nation of the Jews when called will appear to be a mighty work of God even as the resurrection from the dead These things being premised I thus argue 1. If onely some branches be broken off then the rest remaining in Church-membership both parents and children are made partakers of the root and fatness of the Olive tree 2. A pari Children are broken off by the unbelief of parents wilfully rejecting Christ therefore they are grafted in by their parents embracing that Covenant of grace for themselves and their children For the ingrafting of the Gentiles must be suitable to the breaking off the Jews 3. The Olive tree that is the visible Church still remains saith the Apostle some of the branches onely being broken off Olcaster v. 17. i. e Oleastri surculus Nam integrae arbores non inseruntur Beza and we as a wild Olive grafted in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of them as the Syriac translation also renders it Hence it is the Vineyard i. that Church for the substantials of it is given to the Gentiles Mat. 20.16 4. The unbelief for which the Iews were broken off was not merely the rejecting of the Covenant of grace as made to themselves personally but as it was held out to them and their seed jointly therefore children are included in the sense of the Apostle 5. Rom. 11.28 As touching election they are beloved for their fathers sake Election must be understood in that place of the external grace of the Covenant whereby God chose this nation to himself Deut. 4 27. By which expression we may plainly see That the Covenant the Lord leaves to parents extends to their children also The Patriarchs are called the root not in respect of their persons but of the promise which is made to them and their seed for the internal personal qualities are not conveyed by generation but as is observed by others the external priviledges which are given to a stock or kinred do discend by generation from believers not considered as the sons of Adam but as such as are in Covenant with God 6. Why are they called natural branches more than others Surely not in respect of their goodness o◠nature or natural
their own whereas we are visible members of the body of Christ before being under the Covenant of grace which is the in-let to the Church of Christ but solemnly admitted by baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 2. For Christ himself was head of the Church before he was baptized being King of the Jews 4. Whereas they say Christ hath no such union or communion with our Churches because not baptized This is one of the greatest errors that ever was broached in the world but we say The communication of Faith is made effectual by the acknowledging of every good thing which Christ hath wrought Phil. 6. Non habet dei charitatem qui Ecclesiae non diligit unitatem Augustin I answer I am sorry to see such a spirit of error and pride gone forth into the world that men should maintain such palpable errors with so much confidence and arrogancie for have we not proved that our Churches are true Churches Where Christ vouchsafes his presence there we may and must vouchsafe ours unless there be some apparent ground to the contrary But in our Churches Christ vouchsafes his presence Why then should any withdraw seeing they can render no reason for so doing And hath not Christ walked in the midst of our candle-sticks hetherto Rev. 2. The experience of thousands yea millions of souls may bear witness to this truth and rise up and call us blessed yea upon our late repairing of the Tabernacle or Tabernacles hath not the Lord vouchsafed his presence and filled our Tabernacles with his glory Exod. 40.34 Num. 9.15 On that day the Tabernacle was reared the cloud covered the Tabernacle Thus upon the casting out of the poor blind man Ioh. 9.35 Jesus appeared unto him and made such a discovery of himself to his soul as you shall scarse read in all the book of God but they have not onely excommunicated some few that dissent in judgment from them in this point though godly but all the Churches of God in the world crying as they in Esa 65.5 Stand by thy self come not near me I am holyer than thou that is I have devised a holyer way of worship than thou These are a smoke in the nostrils of the Lord and a fire that burneth all the day and doubtless God will appear to the joy of such as are cast out clave errante with an erring key and to the shame of those that thus have cast them forth as abominable branches Esa 66.5 Obj. The Jews were truly under the Covenant of Circumcision Gen. 17.10 but never all of them so much as visibly in the Covenant of grace An. We grant they were all circumcised which still they call the Covenant but that they were all under a Covenant of grace savingly we deny though so far as it extended there was a reality in it 2 Pet. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having truly escaped the pollutions of the world through the knowledg of Christ these common gifts purchased by Christ and given by the spirit to the sons of men are true and real though not saving grace Thus the carnal Jews and carnal Gospellers children may be said to be under a Covenant of grace truly and really so far as it goes though they never attain to the enjoyment of the spiritual part thereof the Jew had much benefit by that Covenant as we shall shew hereafter But it was not fulfilled to them all in the utmost extent of it Secret things belong to God but things revealed to us and to our children That God will be our God and the God of our seed is a thing revealed therefore it belongs to us but how many of our children he hath chosen or how far he hath taken them into Covenant with himself or how far the promise belongs to them is a secret thing which must be left to God It is true Abraham and his posterity were circumcised Gen. 17.10 but it doth not follow that all his posterity were in reality and truth under a Covenant of grace as to the spiritual part thereof though visibly they were under it as to the outward administration and enjoyed many common mercies by virtue of that Covenant For what hast thou saith the Lord to do to take my Covenant in thy mouth seeing thou hatest to be reformed But God did not cut off that entail till he gave them a bill of divorce Obj. No children fare the betteâ— for the faith of their parents in respect of this Covenant Ans This query the Apostle answers Rom. 3.1 What advantage hâ—th the Jew more than others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quid amplius Judaeo He answers Much every way First That unto them were committed the Oracles of God Word and promises non ut alienae rei depositum but as their own proper treasure Psal 147.19 Deut. 4.6 7.8 What Nation is there so great c. Three things make a nation great 1. That they have God nigh to them and that they are nigh to God again 2. That they have statutes and judgments so rightous as theirs were 3. In that they are a wise and understanding people These three you have in the Text But how came they to be so wise if not by the enjoyment of these Ordinances which are the glorie of all lands Secondly By virtue of this Covenant they had the Tabernacle of God amongst them a Church erected and they with their children members of that Church Psal 147.13 He hath blessed thy children within thee How highly doth the Apostle extol this christian priviledg Heb. 12.22 Ye are not come to Mount Sinai but to Mount Sion viz. To fellowship with the Church below and the Church above for these two differ but as the porch and the house the suburbs and the city Great is the priviledg that members have in this respect Consider how near and dear such are to God Psal 87.2 He loves the very gates of Sion in which gates they had their Assemblies even the outside of Sion more than all the dwellings of Jacob What sweet enjoyments have they that walk in such ways If it be so sweet on earth where a few imperfect members mixed with many corrupt members meet together ah how much more sweet will it be in heaven when that great Assembly shall meet and have no mixtures at all Is it therefore no advantage to children that they may sit down with Abraham Isaac and Iacob in the Kingdom of heaven But ah how sad will it be with them if they be hereafter cast out into utter darkness Thirdly The presence of God is in his Tabernacle Exo. 40.34 The glory of the Lord filled the Tabernacle when they punctually observed the command of the Lord by the hand of Moses Fourthly By virtue of this Covenant the Angel of his presence saved them and stood betwixt Pharaoh and them Exod. 14.19 q. d. Thou must strike through my loins if thou wound Israel my first-born Yea the Archangel Christ hath his Angels under him