he the same priviledges in respect of the new covenant as Abraham had I will not say that Abraham had the same outward temporall priviledges which Noah had for Noah was the father of all Nations according to the flesh though not the father of Caine or those before him neither will I say that Jacob or Isaac had the same outward temporall priviledges in every respect as Abraham had for Abraham was the father of the Ismaelites and Edomitâ—s after the flesh And yet this doth not prove that every beleever upon his beleeving doth become a father of the faithfull no more then Isaac who was a father of the faithfull as well as Abraham And seeing your demand * Lin. 35. Where any seed are if all be fathers is grounded upon an if or supposition that all are fathers let it be a supposition still and so upon this ground when you bring suppâ—sâ—tions without distinctions builded upon your own imaginationâ— and prosecuted with such groundlesse cavillations you may expect that your building will fall to the ground as this doth Lin. 36 37 38 39. To your affirmation That their seed and their seeds-seed are all members of the Church and to be accounted faithfull and so to be all fathers of the faithfull as well as Abraham from generation to generation to the worlds end I answer That the infants of the faithfull are all members of the Church and they are not to be accounted unfaithfull though they die in their infancie And seeing Gods kingdome belongeth unto them though they have no children â—or are fathers of the faithfull 〈◊〉 Abrahams was yet they have the same precious priviledges as Abrahams infants had So that they are to be esteemed now tâ— be the sons of God and yet it is not manifested whaâ— they shall be when their terrestriall bodies being made like the glorious body of their sweet Saviour shall 〈◊〉 celestially in the kingdome of Eterniâ—â—â— Next you would make us beleeve that you will expresse your selfe more plainly Lin. 40. and in the intrim you promise this truth That there is now no difference between any circumcision or uncircumcision Pag. 19. lin 1 2. Jew or Gentile bond or free male or female but all are one in Christ Jesus Gal. 3.28 And to this I answer that Gal. 3.28 doth not prove that you have performed what you promised and called a truth for as you have layd it downe it is an untruth namely that there is no difference between any Circumcision or uncircumcision c. In this you have done evill and in fathering it upon the Apostle Paul you have done worse for Paul is no patron of this opinion it was no part of his doctrine that there is no difference between any Circumcision or uncircumcision c. But he putteth a manifest difference between Circumcision of the heart and Circumcision of the flesh as also between Jew and Jew namely he that is a Jew outwardly onely Rom 2.28 29. and he that is a Jew inwardly as also he putteth a difference between Gentile and Gentile namely an unbeleeving Gentile and a beleeving Gentile So that Paul maketh the beleeving Gentiles and the beleeving Jewes all one in Christ and not beleevers and unbeleevers all one in Christ for he applieth his speech to the Saints onely So that it appeareth you have quitemistaken the Apostle yea there is no Scripture which will beare you out in this your absurd affirmation And now I will come to what you call your plaine expression which is that If every beleever by his beleeving doth become a father of the faithfull as well as Abraham A. R. Pag. 19. at lin 3. then it must be at the very instant of his beleeving that he doth become a father of the faithfull as well as Abraham and if so where then will be any children to all these fathers for none can be children before they be faithfull and also at the same instant cease to be chilâ—â—en and become fathers which implyes a flat contradiction and then how â—an Abraham himselfe be father of all beleevers Rom. 4.11 12. Answ Who doth affirme that every beleever doth immediately become a father That which you say implyeth a flat contradiction Pag 19. lin 7. I thinke is builded but upon a supposition of your owne Isaacs fatherhood made him not cease to be Abrahams child no more then our fatherhood doth make us cease to be his Children as if they should affirme that beleevers upon their beleeving at the same instant cease to be children and become fathers And then upon this you aske how Abraham himselfe can then be father of all beleevers Which interrogation of yours implyeth rather a flat contradiction of the Scriptures of God as if Abraham was not both sonne and father 1. A sonne of Noah he was as wee are the sonnes of Abraham by faith in Christ 2. A father of the faithfull he was also So that Abraham was both a sonne and a father You doe not explaine your selfe * Lin. 9. when you aske how Abraham himselfe then can be father of all beleevers for you may know that Noah was father of more beleevers then Abraham Noah himselfe was a beleever before Abraham And if Abraham was not his father then he was not a father of all beleevers who went before him But it may be you meane by all beleevers all that came after Abraham and walked in his steps for if you mean by all belâ—evers all that ever have been are or shall be then by your owne ground there were no beleevers before Abraham was a father or else you must confesse that Abraham was not a father of them But theâ—e were beleevers before Abraham was borne and bâ—leevers there were and are after him therefore Abraham was and is both a father of some beleevers and a childe of other beleevers as wee are the children of him if wee derogate not from his steps and are the fathers of our posteritie after the flesh who doe not aberate from Gods commandements Next you say Or how can the promise be sure unto all the seed if beleevers childrâ—n be the seed for they will not affirme that all their children are saved But this is affirmed of all the seed to whom the promise is made Rom. 4.16 Heb. 6.16 17. Ans You thinke if beleevers children be the seed the promise cannot be sure to all the seed and why is this your reason is for th y will affirme that all their children are not saved But if this be a sufficient reason to prove infants not to be in the promise then it will prove that their parents are not in the promise nor any other and so upon this ground you must baptize none at all nor judge any to be in the promise though they professe faith never so much sith that many who are members and make a verball profession and ought to be baptized by Christs rule fall back like Judas
circumcision of the flesh was to teach them it being the signe k Gen 17.11 and seal l Rom. 4 11. Col. 2.11 12. of the righteousnesse of faith as baptisme is now And this you may minde also that though the rebellious seed of Abraham according to the flesh were rejected m Esay 2.6.9 yet the strangers that joyned to the Lord were still received n Esay 56.3 4 5 6 7 8. wherefore this is a plain evidence that they stood by the grace and life of God and Christ and circumcision of the heart for the cause why God rejected some of the circumcised seed of Abraham according to the flesh was because they were uncircumcised in heart o Ier. 9.25 26. and therefore the Lord threatned to visite them and did visit them with the uncircumcised in flesh Wherefore it appeareth that without faith and circumcision of the heart they could not stand at all And the Scripture saith that the unbeleeving Jewes were cut off for unbeliefe and that those that stand doe stand by faith and therefore are admonished not to be high minded but fear p Rom. 11.20 and take heed q v 21. and continue in the beautifulnesse of God r v. 22. and that the unbeleeving Jewes also if they abide not in unbeliefe shall be grafted in again Å¿ v. 23. Wherefore it appeareth that as unbeliefe was the cause why the unbeleeving Jewes were cut off from the olive tree whereon they were so unbeliefe was the bar which kept them off for if they abide not in unbeliefe they shall be grafted in again and this proveth that their standing was never to be otherwise but by faith and circumcision of the heart Neither are we to thinke that the giving of the Law at mount Sinai or the ceremonies which the Jewes then had to lead them to Christ or any of Gods Oracles being committed unto them or any persons groundlesse departing from the State doth argue that the constitution of the same Church was as you would have it taken to be Neither did their circumcision of the flesh argue that they stood not by faith and circumcision of the heart no more then the outward baptisme doth now argue that the Saints now stand not by faith and the inward baptisme of the heart and spirit but meerly upon nature and baptisme of the flesh But you should know that as it is not possible to please God now without faith * Heb. 11.6 no more was it then * Psal 50.18 In the time of the Law God abhorred his own Ordinances if they were not done in faith * Isa 1.13 14. And as faith gave Abraham the denomination of Gods friend the righteousnesse of which faith Circumcision was a seal * Rom. 4.11 so none were ever esteemed as the holy people the sonnes and daughters and friends of God but those that were made nigh unto him by the promise of Christ and by faith and circumcision of the heart And you should know that the Jewes had not outward spirituall holinesse visibly imputed unto them meerly because they were the children of Abraham but because Abraham their Father and they his children were the children of God and their childrens children were in Covenant and so they were the children of the promise as Isaack was and blessed with their Father Abraham And this may further appeare unto you because when any of the seed of Abraham according to the flesh did degenerate their rejection was not for or because that they were the children of Abraham but because they had taken upon them the image of Satan and so degenerated from the steps of Abraham and thereby became the children of Belial And as we may say concerning these Hebrews so we may say concerning the Heathens when any of the Gentiles or Heathens became Prosolites their childeren that were at yeares of discretion were not to be circumcised unlesse they were willing to enter into covenant with God and to take upon them the Lords yoake and fight under his banner Howbeit whether they were circumcised or not they were still the Prosolytes children according to the flesh But concerning the infants of the Prosolytes there was no questioning of them they were to be circumcised being in the covenant with their parents and yet not circumcised because they were their childeren by nature but because they were in the same covenant with their holy parents and so they were the childeren of God by his free Grace And the Scripture doth evidently declare that none were to be admitted into the Church of the Jewes but believing Hebrews and Prosolytes and their holy seed By all this it apeareth that the members of the Jewes state had a spirituall holinesse upon them and stood no otherwise but by faith and circumcision of the heart And were not as those who were neither beleeving Jewes nor Prosolytes Aliens from the Common-wealth of Israel without hope without God in the world without Christ and strangers from the covenants of promise But the Church of the Jewes the Lorâ—s peculiar people were made nigh unto God by the blooâ— of Jesus Christ which was then to be shed and is now shed for the remission of their sins and their reconciliation to God the father and his blessed spirit And whereas you say that the state or Church of the Jews is abollished I tell you I am not bound to beleeve that God abollished his Chuâ—ch state whereof David Solomon Hezekias Josias and the holy Prophets and righteous men were members such a Church at the constitution whereof there was no prophane person to be admitted or any root beating gall or wormwood to be suffered but if you thinke that God changed the state in the daies of the Messias his manifestation in the flesh and made it more glorious Even as the Moone is said to be changed when shee hath run her course but remaineth still the same Moone though more glorious then before this I would rather beleeve then that And touching your speech of the abolishing of the other things If you mean an abolishing of all the beggarly rudiments taking away the Elimentish part of some Ordinances and planting other materialls in stead thereof then I grant it But be sure that you stick to this that Christ came not to deceive the Infants of beleeving parents to take away the substance of the Ordinances but rather the yoakes which cleaved thereunto which circumstantiall things he nayled to his Crosse in token that those who rightly and truely enjoyed them before were now benefited without them and were to have through a generall distribution an equall proportionable share and right to whatsoever came in stead thereof Now let us consider that if the infants of beleevers members of the Church of the Jews were not then aliens from the Common wealth of Israel nor without hope nor without God in the world They were not then without Christ neither were they Strangers from the Covenants
the ordinance of Circumcision and the right subjects thereof As all those doe who affirme that all the infants in the world from Adam to Abraham might have been circumcised if God had instituted Circumâ—ision then But this is to bring in the feed of Caine with the seed of Seth the infants of the idolatrous Heathens with the infants of Abraham and so to make a compounded mixture in the Lords Church which he alwayes laboured to keep from pollution by sequesterating them from the vile Furthermore You make answer to a position * Lin. 26. which is that God gaâ—e to infants Circumcision which was a signe and seale of the righteousnesse of faith and regeneration Gen. 17.11 Rom. 4.11 And we know God giveth no lying signe nor sealeth a Covenant to any persons that are not therein Therefore infants are in the Covenant have faith and regeneration and so ought to be baptized now as well as circumcised then To this your answer is * Lin. 32. That it is true that God giveth no lying signe nor sealeth to any persons that they are in the Covenant when they are not therein To which I reply That I like it well that you will now confesse this truth But it appeareth by your following words * Lin. 12 13 14. that you take for granted a thing which you have not proved as if God declared and made knowne unto Abraham that Ishmael was not in the Covenant before he was circumcised And you cite Gen. 17.18 19 20 21. Which Scripture maketh nothing for your purpose for if you will say God established his Covenant onely with Isaac and none other and all the rest were out of the Covenant then it will follow that the rest of Abrahams children which Abraham had by Keturah yea and the Proselytes and their children were out of the Covenant by your ground But you should consider that God in establishing his Covenant with Isaac and setting him out for a singular person did give Isaac the preheminence as Sem had above Japhet * Gen. 9.27 and Judah Jacobs fourth sonne over his eleven brethren * Gen. 49.8 9 10 11 12. And God establishing the Covenant with Isaac as the root did establish it unto all those who were of the true Religion as the branches but if any departed from Isaacs banner they deprived themselves of Isaacs blessing Now for as much as it was the minde of God that Ishmael should be circumcised * Master Spilsbery granteth that Ishmael and Esau were by God commanded to bee Circumcised as well as any of the rest of Abrahams seed Gen. 17.10.13 See his Treat of Bap. pag. 7. lin 3 4 5 So Iscariot and Magus were commanded to be baptized as well as Peter and Paul and that circumcision was the signs and seale of the righteousnesse of faith It confirmeth it that in the account of man he was then to be judged worthy of it even righteous and in Gods covenant for God is not by your owne confession the author of a lying signe nor sealeth to any persons that they are not in the Covenant when they are not therein Now this is in respect of visibilitie * And so Mr. Spilsbery further granteth That though such were rejected as were not elected this made not the promise of God of none effect to those who stood firme in the Covenant by grace in Christ Jesus as branches in their root pag. 17. lin 21 22. for Simon Magus had Baptisme the outward visible seale of the Covenant and yet we cannot say that he was ever in Gods secret account in the Covenant But secret things belong to God And till God declared unto Abraham that Ishmael was not in the Covenant though he promised to give Isaac never so many priviledges yet Abraham was not to judge Ishmael to be out of the Covenant any moâ—e then others of his houshold till God had directed him so to judge Againe I suppose that Ishmael being come to yeares of discretion it was sacriledge in him to usurp the ordinance and a sinne in Abraham to impose the same upon him except he were in the Covenant so farre as men were to judge of which Covenant this by your own confession was no lying signe Now though Infants were not capable to resist or refuse to be circumcised yet those of elder yeares could and Ishmael was thirteen yeares of age when he was circumcised Therefore Ishmael submitting according as he and the rest of Abrahams familie were taught who were at yeares of discretion was to be esteemed to be in the Covenant Moreover That the children who were â—ircumcised according to Gods appointment were visibly in the Covenant before they were circumcised is apparent by Gen. 17. ver 14. God sayth The uncircumcised man childe whose flesh of his fâ—re-skin is not circumcised that soule shall be cut off from his people he hath broken my Covenant Which doth plainly argue that he was in the Covenant before else how could he breake that which he never had And Abrahams children then could not be sayd to be rent out of the Covenant which they were never in or rent froÌ„ a people who were never theirs but we may rather conclude that as Gods covenant was their covenant Gods people their people so God was their God as he had testified himselfe to be * And also I will be their God That is sayth Mr. Spilsbery their God whom they shall beleeve and obey upon whom they shall depend for the performance of all that I have promised unto them by which faith and obedience they shall acknowledge me to be their God See Spils Treat Bap. pag. 12. before they were circumcised circumcision was added as a signe for sealing or confirming of the same thing signified thereby But wheras God himself calleth circumcision his Covenant a Gen. 17.10 meaning expresly a signe of it b Ver. 11. and Paul calleth it a seale of the righteousnes of faith c Rom. 4.11 you say It was not by God ordained nor by Abraham understood to be to the persons circumcised a seale of their being in Covenant and much lesse of their being in the faith or regenerated * See A. R. Pag 21. l. 37 38 39. so by this it seemeth that you would make the words of Paul and of God himselfe to be false for you openly contradict them both as also that which you granted before namely that God giveth no lying signe nor sealeth to any persons that they are in the Covenant when they are not therein Next you say that Gen. 17.11 and Rom. 4.11 See A. R. must be understood * Pag. 22. that the circumcision which Abraham received both upon himselfe and seed was to him and them a signe and seale that righteousnesse should be not by the law or circumcision in the flesh but by the faith which Abraham had when he was yet uncircumcised That he should be the father of
their seed in their infancie to have such dignitie by vertue of Gods covenant to be circumcised The Gospel of Christ being every jot as glorious as it hath been is also as effectuall and powerfull now to dignifie beleevers and their infants with the ordinance of Baptisme and that by vertue of Gods covenant unto which is annexed Christs institution which is very generall yea more generall then circumcision was of old And surely if the infants of beleevers had that power as to become the children of God in their infancie fellow heires with the Saints in light as Isaac was and all those like him were and to be coe-heires with Jesus Christ of the everlasting inheritance kingdome and glory and that before Christs resurrection Then the infants of beleevers borne after Christs resurrection have the like priviledges But the first is true from the grounds before layd from their right to the covenant their being in the covenant c. and the unchangeablenesse of the Angel of the covenant Therefore the latter that holy infants are still in the covenant is true also And this hath been sufficiently proved before Touching your Exhortation how wee should bewaile the great Apâ—stacie c. I say as the Saints of old did bewaile the great Apostacie of the Israelites both in faith and worship Isa 2.6 who were replenished from the East and were south-sayers like the Philistians and pleased themselves in the children of strangers So wee ought to bewaile this Apostacie of these now Wee have cause to bewaile their ignorance who pretend holinesse to God and make a verball profession drawing neer unto God with their mouthes like the Apostate Israelites when their hearts are far from him pleading for the baptizing of those Infants whose parents are neither of them beleevers causing the holy signe to be administred upon their infants in that idolatrous estate in the partaking whereof they have no right any more then the seed of those Apostates of the Israelites had right to circumcision in former time But yet though the Infants were circumcised in that Idolatrous estate the Prophets worke was to call them to repentance and if they returned the manner of their circumcision being repented of it was as effectuall unto them as if they had received it in an excellent and holy manner So those who are baptized in their infancie in the state of Apostacie at their conversion are not to be baptized againe but to repent of the evill of the manner and not cast away Gods holy institution but still retaine it and make a holy use of it yet they ought not to Idolize it by preferring it before that which is greater Though the Temple Rev. 2.1 2. and the Altar and the worshippers were to be measured yet the Court without was to be cast out and not to be measured because it was given to the Gentiles Againe Whereas you speak of the abrogation of the state of the Jewes I say This hath been answered fully before you should still minde that Jesus Christ came not to undermine or overthrow his kingdome though it was taken out of the hands of the unbeleeving Jewes and given unto another people whom Christ testified would bring forth fruits of it Againe Whereas you speak of the casting off of Israel according to the flesh I answer That none were cast off meerly because they were Israelites according to the flesh and though some were cut off yet others remained on and in that state where the Gentiles by faith were planted and placed as some of the Jewes through unbeliefe were cut off supplanted and displaced So the Ap stle Paul sayth the Jewes some of them not all of them were cut off because of unbeliefe and the beleeving Gentiles grafted in their stead As for those that beleeved their priviledges and prerogatives were still as great and as large both to them and their seed as they were before And the like may be sayd concerning the Proselytes And so your other question is resolved concerning the bringing in of us Gentiles and our seed as acceptable on Gods Altar And whereas you question againe A. R. Whether the parents Jew and Gentile must needs be borne againe of the Spirit and onely by faith become the seed of Abraham and heires according to promise Gal. 3.7.29 Rom. 4.11 12. And shall their children become the same seed by nature I answer The birth of the Spirit is very necessary both to young and old without which they cannot enter into the kingdome of heaven And I would have you to know that I plead not that the children of the faithfull become heires of the promise by nature but by the free grace of God which passeth all understanding which is as sufficient for beleevers and their children now as formerly And these interrogations of yours are answered at large you having mentioned the same things before Againe You say A. R. Pag. 30. lin 2. to lin 10. Neither can any shew any one such promise to any beleever in all the whole world and his seed as was and is to Abraham and his seed who is therefore the father of us all to wit of all beleevers and onely of beleevers Jew and Gentile father and childe c. Rom. 4.16 and therefore it is faith that it might be by grace to the end the promise might be sure to all the seed but the promise is sure onely to beleevers Therefore beleevers onely are the seed of Abraham to whom the promise and ordinance of the new Testament doe properly appertaine To which I answer That this hath been answered before already It hath been proved sufficiently that the same covenant which was made with Abraham and his seed is made to beleevers and their seed it being a perpetuall covenant the heires of it are perpetuall heires even such to whom the promises doe appertaine as well as unto their deare brethren of old who are departed in the same faith and this heavenly order the old Law which was given at Mount Sinai could not disanull And I hope there is no reasonable man but will condescend unto this that all those who were to receive the signe and sâ—ale of the righteousnesse of faith were visibly holy and faithfull but the Infants of beleevers were by Gods appointment to receive the signe and seale of the righteousnesse of faith therefore the Infants of beleevers were then as they are now visibly holy and faithfull And Christian Infants are as capable every way of the seale now as the Infants of the Jewes Gods holy ones were capable of the seale in former time Therefore the Baptisme of the New Testament doth properly appertaine unto such and therefore the administration of Baptisme upon them doth not overthrow the least part of the Gospel of Christ or any thing of his much lesse the whole as you in your following words most falsly speake and therefore the minor of your following argument being so small that there is no
are not the smallest number Seeing then that the application of the promise of life and salvation belongeth to the infants of beleeving parents as really as to the parents themselves or any other of their children It is evident that they have right to Baptisme Wherefore this text which you said is to no purpose in the point you may see to be of great weight concerning the point and this will clearly appeare unto you I hope by that time you have weighed it well Consider I pray you how that these converts upon the preaching of Peter were pricked in their hearts and said unto Peter and the other Apostles Men and brethren what shall wee doe When the Apostle Peter saw that they were come thus far he bid them repent which doth not argue but that they repented before for they were pricked in their hearts but now Peter urged them to manifest their repentance and sheweth them how they should by faith rest upon the promise of God and he doth not limit it to a promise onely but sayth The promise is to you and to your Children namely the chiefest promise a remedy answerable to their disease * Isa 61. 2â— Act. 2 vâ—r 2â— And though the promise was made unto them and to their children Ezek. 18 10.13 yet if any of their children were a whoremonger or Idolater or a Raylâ—r or a drunkard or the like the promise appertained not unto him * 1 Cor 6 9 10 11. Rev. 21 8. Therefore by Children he doth not here intend all their Children both good and bad for then impenitent persons and true Saints have share and share-like in the heavenly riches which were blasphemie * Rev. 2.9 so to affirme that such Ismalites or Edomites though the seed of Abraham according to the flesh should have right or interest to the promise or seale thereof but as this promise is holy so it appertaineth and is to be applyed only to those who ought to be judged holy persons * Isa 4.3 in Covenant with God having the righteousnesse of Jesus Christ imputed unto them Now that the infants of beleeving parents are in Gods Covenant and are made righteous by Jesus Christ is proved in the answer * Pag. 8. 21 22 23 24 c. to your first part and may further appeare unto you by the former considerations which I have here related therefore let those premises there and these here be discreetly weighed and then it will evidently appeare that this promise mentioned in Act. 2.39 appertaineth to the infants of beleeving parents as well as to the parents themselves though some of the Children of beleeving parents have no greater a share in this gracious promise then the infants of both unbeleeving parents Your next words are these A R Pag. 1. Pag. 2. In both these wee shall be satisfied if wee looke back into the former part of the Chapter where when the gifts of the holy Ghost were given forth upon the 120. and they speaking in divers tongues and the Jewes thereupon some marveiling some mocking and saying they were full of new wine ver 13. Peter hereupon stands up and speaks to the Jewes thus These men are not drunke as yee suppose but this is that which is spoken by the Prophet Joel that in the last day sayth God I will powre out my Spirit upon all flesh and your sons and daughters shall prophecie c. ver 15 16 17. And immediately when he had thus spoken he preached unto them Jesus Christ whom they had murthered and whom though dead and buried yet God had raised up and who bâ—ing by the right hand of God exalted and having received of his Father the promise of the holy Ghost had shed forth this which they did see and heare ver 33. As if Peter should have sayd to the Jewes thus Wee are not filled with Wine as yee suppose but are filled with the Spirit promised to our fathers long since that should be powred forth in these our dayes and that their sonnes and their daughters should prophecie which is now fulfilled upon us their sonnes and daughters and may be also powred out upon you and your Children to make you all prophecie and speake with tongues as we doe for you and your Children are all the sonnes and daughters of the Jewes c. I answer All which you have sayd here is able to give no satisfaction concerning the matter in hand for as much as though you have cited some verses which you thought would make for your advantage yet you have omitted ver 21. which is most materiall and pertinent to our present purpose Moreover you have not done well in taking upon you to be the Apostle Peters spokesman or interpreter of his meaning before you had minded his Speech better then it appeareth you have done for we reade not that the Apostle Peter told them that they and their Children should or might all propheciâ— and spâ—ake with tongues as he and some others did much lesse doth he yeeld such a fained reason to wit because they were the sonnes and daughters of the Jewes c. as you would import he did which doth not sound according to truth But this indeed you ought to have minded that in the Text alledged there is something else of greater weight and consequence then the bare propheâ—ying or speaking with tongues * See Act. 2 39. compared with ver 21. for whereas the Apostle saith The promise he speaketh of that which is generall to every beleever both young and old The truth of this appeareth from the expresse words of the holy Ghost Act 2 39. The promise is to you and to you Children and to â—ll that are afar off even as many as the Lord our God shall call But to speak with tongues and prophecie is not common to every beleever Therefore this promise which appertaineth generally to all Saints is something else then the bare prophecying or speaking with tongues Wee know that God can make open wicked men to prophecie and the Beasts of the feild to speake with tongues without giving them any promise of Eternall life as may appeare unto you by the storie of Balaam and his asse * Numb 22. 23. 24. 31.8 whom wee must not therefore ranke with the sonnes and daughters * Jude 11. Rev. 2.14 mentioned in Joel * Joel 2.28 or with the holy Children mentioned in Act. 2.39 for then by the same Rule false Prophets and unreasonable creatures must be baptized which to think would be very absurd Wherefore it evidently appeareth that this promise is a promise of something else then a bare prophecying or speaking with tongues Consider I pray you that Eternall life is that which appertaineth to beleevers onely a Joh. 3.36 and is distributed to every one of them b Ioh. 6.35.51.54.57 58. Ioh. 10.28 â—0 but so is not Prophecying or speaking with tongues c 1 Cor. 12.28 29 30.
free grace of God Now to say that God hath not ordained sufficieÌ„t means * Mr Spilâ—â—ury sâ—â—â—h â—hâ—t the Wâ—â—â— of God shews that he hath elected pâ—rsons to the means as well as to the end being the way unto the sâ—â—â—e And that was the Adoption of sonnes and to be callâ— justified â—y beleeving in Iesus Christ See his Treatise of Baâ— pag 3. lin 41 42 43 44. for their recovery is in effect to cast them all downe to hell and so to hodwinke â—he eyes of Charitie and sâ— to place them with dogâ—â—â— and whoremongers without or else to judge they are saved without the means and that they so enter into the kingdome of â—â—aven even without Ch i st without saitâ— without â—â—linâ—s â—ea without râ—generation which to affirme is contrary unto the Scripture for Christ J sus is the onely way and doore of enterance to God the Father He is the ladder of life by which all the Saints must ascend unto their mansion-houses Christ is the onely light who giveth light unto all that abide in him Who being the brightnâ—s of his Fathers glory and the exprâ—sse Image of his person freely distributeth those gifts which he hath freely received of his Father and doth not in the least lessen the Saints priviledges but in his rich mercy bestoweth his rich gifts upon his Saints for their good and benefit though by nature they are rebellious unto him Thou hast sayth David received gifts for men yea for the rebellious also that the Lord God might dwell among them * Psal 68.18 for as much then as the Lord Jesus hath received gifts for the rebellious that God might dwell amongst them and that the infants of beleevers are rebellious by nature Surely God never ordained though they die in their infancie that they should be saved without the gifts there spoken of which are necessary for them and therefore we must confesse that they are the creatures comprehended in the generall Commission given by Jesus Christ when he ascended up on high when he said Goe teach all nations baptizing them c. Goe pâ—â—ach the Gospel to every creature He that beleeveth and is baptized shall be saved c. Hereby is meant that the generall offer of the Go pâ—l should be tendred to all and that those rebellious persons who were coÌ„tent to subj ct themselves unto the yoke of Jesus Christ shouâ—d have the Goâ—â—â—l appâ—yed unto them and also the seale of the Covâ—nant thereof and so all belâ—eving parents and their infants though rebâ—llious by nature should all receive the same precious priâ—ilâ—â—ges and pâ—â—rogatives as were granted to Abraham and his infaâ—ts in whom the Lord did Evangelically declare that all the families of the earth should be blessed * Gen. 12.3 Gal. 3.8 9. Gen. 17. Exod. 12.48 and â—o this Christ Jesus alluded when he applyed the Gospel to Zacheus his familie house or houshold saying This day is salvation come to this house for so much as he also is the sonne of Abraham For the Sonne of man is come to seeke and to save that which was lost * Luk 19 9 10. And this was written for our sakes * Rom. 4.23 24. To the intent that wee should know that every believer is the childe of Abraham * Gal. 3.7 that every beleeving parent hath the same precious priviledges as Isaac had * Gen. 17. Isa 56. and his Infants the same precious priviledges as Isaacs infants had * Isa 22.23 24 Psal 112.1 2. who though they were by nature the Children of wrath yet by grace they were the Children of God in his Covenant * Gen. 17.7 and his Church * Exod. 12 48. Children of the promise counted for the lâ—â—d * Rom. 9.8 Gen. â—1 1â— and called by his name Whereas you say because there may be infants in the houshold that thence they conclude that infants may be baptized I ans I never did heare any so conclude from this bare argument or may be which you have here specified But to this argument you make answer that there might be no infants there To which I reply that there might be infants there for who should controle or forbid the parents from keeping their owne Children as well in infancie as after Whereas you say your Negative is as good as their Affirmative What affirmative doe you mean and who are the persons you here intend If you meane the bare conclusion from infants being in the houshold that therefore infants may be baptized I think such an Affirmative is somewhat like your Negative though it be not the same but peradventure those some others you mention besides Seperates were the authors hereof But to make your Negative as good and more probable then their Affirmative which you say is without any proofe you adde these words For it is said Act. 18 8. That Crispus the chiefe Ruler of the Synagogue beleeved on the Lord with all his houshold and that many of the Corinthians hearing it beleeved and were baptized And it is said of the Gaoler who was baptized and all his Act. 16.32 That Paul and Sylas first preached the Word unto him and to all that were in his house And in the 33. verse it is said that he with all his houshold beleeved in God So then say you it is plaine that they first beleeved and then were baptized and although it be barely spoken of Pauls baptiâ—ing the houshold of Stephanus 1 Cor. 1.16 And of the baptizing of Lydia and her houshold Act. 16.15 yet it cannot reasonably be imagined but that he did baptize these according to the Commission and as he did baptize the Gaoler and his house which was first preaching to them and bringing him and all his house to the faith as is evident by the Text and those other places which are more silent must be expounded and understoâ—d by this which is more plaine and not this by those To which I answer that all this which you have here rehearsed doth not prove the thing for which you brought it to wit that your Negative is as good and more probable then their Affirmative I pray you tell me Doth any of these Scriptures tell you that there was no Infants in these families or that according to your former Conclusion it is more probable there was none then that there was any Surely such a thing cannot be gathered from any tittle of Scripture or necessary consequence therefrom neither doe these Scriptures alledged by you nor your following Conclusion from thence which you have here set downe contradict the Baptisme of Infants in the least wherfore it will not serve your turne to vindicate what you have said before in opposition of the truth That which we ought seriously to minde is that the infants of beleeving parents are blessed with their faithfull parents * Isa 65.23 Their iniquities are forgiven and their sinnes are covered * Psal 32.1 2. and
Esayâ—s sayth There shall be a root of Jesse and he that shall rise to reigne oâ—er the Gentiles and in him shall the Gentiles trust And David saith in Psal 22 28 29 31. All the ends of the earth shall remember and turne to Jehovah and all families of the Heathens shall do worship before thâ—e for to Jehoâ—ah partaines the kingdâ—me and he is Ruler among the Naâ—ions c. A sâ—ed shall serve him it shall be accounted to the Lord fâ—r a generation Observe how the Scriptures here doe set forth the excellent benâ—fits which appertain to aâ—â— the Saints in generall and to the holy families in particular under the flourishing time of the Gospel Here is great occasion for the â—aints to glorifiâ— to magnifie to confesse to praise and to laud the great God of heaven and earth who hath so far magnified his word so strongly confirmed his promises made unto the fathers and hath so largely extended his Gospel-priâ—iledges unto them and to their seed Their seed are in the blessing It shall sayth David be accounted unto the Lord for a generation Weigh these sentences and compare the same with Gen. 17 10 where the Lord sayd unto Abraham Thou shalt keepe my Covenant thou and thy seed after thee in their generations And so it is sayd here in Psal 22. that a seed shall serve him Now to serve him indeed is to keep his Covenant and those that keep his Covenant are obedient to his lawes and ordinances which he prescribeth And as Abraham and his seed then were accounted of before the Lord so are the beleeving Gentiles their seed now they are counted before the Lord for a generation for time was when they were not accounted before the Lord for a generation no reckoning was made of the Nations they were without Christ Eph. 2.11 12. being aliens from the Common-wealth of Israel and strangers from the Covenants of promise having no hope and without God in the world mistake me not I doe not say that the beleeving Gentiles or Proselytes or their infants were without Christ or without God in the world when God took them in his Covenant be it far from me so to thinke for these visible Saints were no further off then the beleeving Jewes * See Gen. 17.10 11 12 13 14. Exod. 12.48 But the Apostle declareth that such aliens as were then without God in the world Now God of his rich mercy hath called them unto him by repentance and now God calling them his people who were not his people and mâ—king them of Lyons Lambs bringing them into subjection to his lawes and to the obedience of his faith they are holy and spirituall 1 Cor. 7.14 and accounted as precious as Abraham and his infants were for these Gentiles who sometimes were far off are made nigh by the bloud of Christ Eph. 2.13 14. And he hath accepted of them joyntly into his service giving them the blessing of Abraham a Gen. 12.3 Gal. 3.8.14 and his posteritie accounting of them before him as a holy generation b Psal 22.30 1 Cor. 7.14 1 Pet. 2.9 Rev. 1.5 6. Isa 19.18 c. Whereas before they were visibly of no account of no estimation in the sight of God or his people But God of his rich mercy made them rich yea in generall equally rich with the Jewes in respect both of externall and internall precious priviledges The same God over all sayth the Apostle is rich unto all that call upon him c Rom 20.12 Rev. 22.14 their riches are not lessened or diminished one jot they are equailized with the riches of the Jewes let them be bond or free male or female they are all one in Christ d Gal. 3.28 Abrahams seed like Zacheus e Ver. 29. Luk. 19. and heires according to promise f Gal. 3.29 fellow-heires and of the same body and partakers of his promise by the Gospel g Eph 3.6 The children of the promisâ— as Isaac was h Gal 4 28. Blessed with their faithfull father Abraham i Gal. 3.9 grafted into the same stocke and olive tree and root from whence the unbeleeving Jewes for unbeliefe were cut off k Rom. 11.19 20 21 22 23 24. and these beleevers the Apostle concludeth are blessed by God the Father with all spirituall blessings in heavenly places in Christ l Eph. 1.3 and therefore I see no reason why the beleeving parents now though Gentiles should not have the like precious priviledges for their seed in infancie as their brethren and Countrimen had in former time for their seed m Gen. 17.11 12 13. Exod. 12.48 in infancie Yea considering that the infants of beleevers now are able to doe as good great faithfull and acceptable service as the infants of beleevers in the time of the Law and that these are as capable of Baptisme this passive Ordinance as those were of Circumcisioâ— that passive Ordinance which was no more passive then this and was the forerunner of this and both that and this being in one generalâ— institution and one and the same in effect n Col. 2 11 12 we may safely beleeve and justly conclude that the Saints infants ought to be baptized as formerly they were Circumcised yea and for as much as the Apostles themselves speaking generally of baptizing whole housholds o Act. 16.15 1 Cor 1 16.33 never once make mention of the exempting of any of their infants though it be a matter of so great concernment how then shall we reject them And considering that in the Scripture by the speech of an house familie or houshold infants are also implyed therein * Gen. 17.23.9 10.12 30.25.30 45.10 11.18 19 46 5 6 7. Exod. 1.1 Num. 3.15.39 Psal 115.12 13 14. Luk. 19.9 Prov 31.15 1 Tim. 5.8 and seeing Baptisme is come in the roome of Circumcision If infants should not have been baptized as formerly they were circumâ—ised sure the Apostles in speaking generally of baptizing housholds would not without exception of infants have used such tearmes as are set downe in the old and new Testament to include infants Considering that then the Apostles had a just occasion to exclude their infants in expresse words if any such thing should have been done If holy infants should have been thrust out from being members of the visible Church and from having their spirituall priviledges as they have had heretofore Surely we should have found some tittle of it in the New Testament but there is not the least shew of it from whence wee may draw any just consequence for dismissing them from being members of the visible Church of Christ * Mr Spilsbery saith it is a truth that the Church of the New Testament consisteth both of Jewes and Gentiles and admits of all that beleeve and rejects none And for the Gentiles Infants being in the same body as well as the Jews infants this saith he I beleeve both alike For
Psal 103.5 Next you rehearse a question What holinesse it here meant to the Children To which you answer That it is not that holinesse that accompanieth faith and such holinesse onely is available to the admittance into the state of the Gospel and to have right to Baptisme To which I answer that it is to be taken for that holinesse that accompanieth faith and therefore it is available to admit them into the state of the Gospel and giveth them visible right to Baptisme and this may appeare unto you from the Apostles testimony which declareth that if one of the parents be a beleever the children are holy different from those uncleane children whose parents are neither holy nor sanctified to the holy to produce a holy seed and therefore I conclude that we are to account the Infants of beleevers to have that holines upon them which accompanieth faith and giveth them visible right to Baptisme they are to be judged to be of the number of Gods elect as really as those are to be judged who professe faith and manifest obedience in their owne persons And it is further to be minded that visible Saints who make a verball profession and walke holily in outward appearance though we cannot infallibly tell whether they have faith or no they are to be baptized And we are not to dreame that wee can discerne internally in men seeing God only knoweth the heart and no man knoweth the things of a man save the spirit of a man that is in him yet where we see a holy verball profession and a life and conversation annexed thereunto and correspondent therewith outwardly though the inward qualifications be not according to the requiring of the Word yet wee are to judge them to have that internall true holinesse without which no man shall see the Lord and also that the Lord hath admitted them into the fellowship of his Son Jesus and into the state of his Gospel and that they are as lively precious stones as living fruitfull plants and therefore are to be accounted to have as much right to Baptisme as he that manifesteth more holinesse So it is said of Simon magus Acts 8.13 that he also beleeved and was baptized and yet afterwards when he manifested evill fruits Peter said unto him * Ver. 21.22.23 Note though Simon Magus was in the gall of bitternesse and in the bond of iniquitie yet he was sayd before to beleeve and was baptized And now since Peter biddeth him repent c. Which doth plainly shew that Peter knew not then but that he might be saved Thou hast neither part nor lot in this matter for thine heart is not right in the sight of God Repent c. for I perceive that thou art in the gall of bitternesse and in the bond of iniquitie And therefore we are to baptize those whom we are to judg to have holines internally though in Gods sight they have it not That is to say Those that have holinesse outwardly are to be admitted into the outward visible state and are to have the outward Baptisme they being to be judged to have the inward graces as the holy children of beleevers have in visibilitie and so are to be esteemed in the judgement of charitie which thinketh no evill But what is the reason why you thinke that the holinesse ascribed by the Apostle to the children of beleevers is not that holines that accompanieth faith Is it because they cannot work Is it so indeed I tell you that the Scripture teacheth us that those that are of the faith though they cannot work the same are the children of Abraham a Gal. 3.7 and that the children of the promise are counted for the seed b Gal. 4.28 and that Isack was a childe of promise in his infancie c Ver. 28 29 30 31. And that faith and works are different things d Rom. 4.2.4 And therefore though the holy children of beleevers cannot work yet the Lord imputeth righteousnesse unto them e Psal 32.1 2. Rom. 4.6 Gen. 17.11 Rom. 4.11 without works And yet we are to minde f Phil. 2.12 that the Lord would not have his people to cease from working and to be idle so long as they are able to worke But when they have neither will skill nor abilitie as many a visible Saint that is in years may want and yet be no Covenant-breaker then the Lord accepteth of them and imputeth his righteousnesse unto them as if they had done all the holy workes which ever were done in the world by any who were imputed righteous God is a wise God and knoweth that his Saints can doe nothing without him nor act further then they have capabilitie therefore in his mercie he exacteth no more Good in his wisdome knew that the Infants of beleevers were capable of passive Ordinances and therefore he instituted the same to be imposed upon them and administred unto them But as for active ordinances which they could not performe nor had naturall capabilitie to doe God did not require it at their hands no more then he did require the Proselytes females to be circumcised who as you say were implyed in the males And this doth in no way eclipse the Glorie of Christs mediatorship but advanceth the free Grace of God and the righteousnesse of Christ far above all the works in the world But to affirme that the infants of beleevers have not the true holines which accompanieth faith is in a manner to darken the Glorious Sunne of Righteousnesse and the light of his Gospel with a meritorious smoake of corrupt doctrine arising out of the bottomlesse pit of sorie mans deceiptfull heart But let us heare what you say further for confirmation of your affirmation True it is that in the time of the Law and state of the Jewes A. R. Pag. 6. lin 5. and old Covenant there were some fiderally and outwardly holy and outwardly uncleane and then all men yea all things in the world were distinguished by this kinde of holinesse So the uncircumcised were then unholy and they of the Circumcision holy and might not accompanie with the other Act. 11.3 And accordingly had they their outward washings and purifications for these their outward pollutions all which were but typicall things and all these and such like distinctions are now abolished with that State and quite taken away out of the world by the comming of Christ and this is evident by Peters vision Act. 10.11 c. expounded by himselfe in the 28. verse where he sayth That God had shewed him that he should not call any man polluted or uncleane Whence it is cleare that now all men in the world are as cleane as the Circumcised and those as polluted in the Gospel-sense as any other for now all are as one and alike in Christ Jesus as may appeare by these Texts Rom. 10.11 Col. 3.11 Gal. 3.28 5.6 And as none then without this legall and outward holinesse ought to
6.5 In death there is no remembrance of God in the grave who shall praise him But the Comforter which would not have beleeving parents mourne 1 Thes 4.13 as those which have no hope hath informed them that he is the Circumciser of their heart and of the heart of their seed * Deut. 30.6 a plain evidence that they love and know him or rather are beloved and knowne of him He that loved them in their life will not forsake them in their death For the dead which die in the Lord are fully blessed yea saith the Spirit for they rest from their labours and their workes doe follow them * Rev. 14.13 But by your words it appeareth that you judge the infants of beleevers and Infidells all alike Yea the Infidell servants which serve beleevers if these your words be true have a greater priviledge then the Infants of beleevers for the servants are capable of instruction in respect of a naturall capabilitie but the Infants are not Now if you will still grant that the Infants of beleevers though they die in their infancie have a greater priviledge then the infants of unbeleevâ—rs then you must also grant that that their priviledge resteth in something else besides the bare publication of the Gospel which they are not in their infancie capable of And you should not have over-topped them so far as to say that because beleeving parents may be a means to bring their children to the knowledge and faith of Jesus Christ that therefore they have no more priviledges then the unbeleeving wife As if this were the greatest priviledge which beleevers infants have which unbeleevers themselves may have Mark 16.15 But you should rather have reasoned thus Beleeving parents may publish the Gospel to their unbeleeving servants unbeleeving wives to all other unbeleevers but they may yea ought to apply it to their infants * See Mar. 16.16 Luk. 1.76 77 78 79. as well as to themselves also to all those whom they are to esteem in the state of salvation he that hath faith thus to do is a Christian he that hath not so much faith but refuseth to apply the Gospel so the Lord be mercifull to his soule by giving him repentance and remission of his sinne All godly parents â—ike faithfull Abraham were to teach their children the way of life both what things were and what things signified Gen. 19.17.19 Josh 4.21.24 and to declare unto them the goodnesse of God in the land of the living yea to hide nothing from them which might be profitable to them or beneficiaâ—l for them But as they grew up to be capable of knowledge the parents were as before mentally so now verbally to apply the promises unto themselves and their children c. Psal 78.1 2 3 4 5 6 7 8. And surely this is one cause why the Land mourns why the Lord smiteth the earth with cursing Mal. 4.5 6. because the heart of the parents are not linked to their Infants This part of good Elias and John Baptists ministâ—ry doth not worke upon them And how can it worke upon them so long as they continue in their sinnes and so wrap themselves and their off-spring in many mischiefes and miseries and doe not choose life the thing that pleaseth God but refuse it and follow the wayes of the strange woman whose wayes are wayes of death and whose steps reach downe to hell And surely I may well say unto you that those are Physicians of no value who in stead of curing them doe kill them and in stead of preserving them doe poysen harden corrupt and pervert them with such damnable doctrine which so violently possesseth them that they thinke the Infants of beleevers have no priviledge at all in respect of the Covenant of grace no more then the children of Turkes and Heathens who are unholy A dangerous doctrine and to be abhorred detested and witnessed against by those that feare the God of heaven and desire to make a difference between the precious and the vile against all such Mongrell opposites who by speech and writing contrary to the Tenour of the whole Scripture do labour to rank all infants in one condition Thus coupling light and darknesse God and Belial the beleever and the Infidell together But woe unto them may we say as sayth the Prophet Isaiah Isa 10.1 which decreâ— unrighteous decrees and write grievousnesse which they have prescribed Thus drawing * Isa 5.18 iniquitie with the cords of vanitie and sinne as it were with a cart-rope Woe ** Ver. 20. unto them that call evill good and good evill that put darknesse for light and light for darknesse bitter for sweet and sweet for bitter Psal 73.1 Yet surely God is good unto Israel may wee say to those that are pure in heart The Lord hath been mindfull of us He will blesse us He will blesse the house of Israel saith that sweet singer of Israel He will blesse the house of Aaron Psal 115.12 13 14 15. He will blesse those that feare the Lord with small and great The Lord shall increase you more and more you and your children You are blessed of the Lord who hath made the heaven and the earth NExt * See A. R. Pag. 12. lin 40. Pag. 13. li. 1 2. Pag. 13. l. 3. you say The fourth Scripture is That which speakes of Christs commanding little Children to be brought unto him and sayd That of such is the kingdome of God Hence you say therefore some reason The kingdome of God belongeth to little Children why not the Seales I Ans If by these some you mean the people of the Seperation then I say you have not set it downe according to our expression It is too generally laid downe We say the kingdome of heaven belongeth to the Infants of beleevers and we doe not barely question why not the seales But we set it downe affirmatively that the seales doe belong to the infants of beleeving parents But for as much as our poynt is particularly concerning the Baptisme of infants I intend to proceed directly to the matter in hand and answer your trifling objections by the way as I trace you Mat. 28.19 Mat. 16.16 First It is to be minded that Baptisme is one of the priviledges of Christs Church which is his house and kingdome Secondly It is also to be minded that Jesus Christ the eternall Sonne of God and Lord of Glory and of all administrations and giver of every good and perfect gift when he sayth Suffer the little Children to come unto me Mar. 10.14 Mat. 19.14 c. For of such is the kingdome of heaven He doth hereby apply the Gospel unto them I say It is Gospel which he speaketh here Where the kingdome is ther 's the Gospel Get the kingdome thou hast God and Gospel and all And so wee are to understand that with the kingdome the infants of beleevers have the Gospel of the
13.12 a reviving unto them Look upon the first Church that was on earth Adam and Eve see whether they were not comforted in bringing forth children to God and what hope had they of the continuance of the Church on earth if it were not by promulgation of children to their celestiall Father After Abel was slain and Cain cast out God sent Seth in stead of Abel Gen. 4.25 26. and this thing Eve did acknowledge and this was a great comfort unto them And thus Eve the mother of us all was like unto Rachel and Leah who built the house of Israel And how was this Even by bringing forth a holy seed unto God and bringing them up in his feare And this made all the People and the Elders of Israel Ruth 4.11 12. to say unto Boze upon his wedding day The Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel And doe thou worthily in Ephratah and be famous in Bethlem And let thy house be like the house of Pharez whom Tamar bare unto Judah of the seed which the Lord shall give thee of this young woman Note here that the holy seed the off-spring the issue are materialls for building the Lords house they are the comfort of Israel the glorie of Gods holy house and kingdome But where there is no off-spring no issue then there is not that joy that gladnesse that glory that expectation of succession as would be if there were children Wherefore the Lord for comforting his people Israel Isa 29.22 23. sayth in the 29th of Isaiah ver 22 23. Thus sayth the Lord who redeemed Abraham concerning the house of Jacob Jacob shall not now be ashamed neither shall his face now wax pale Ver. 23. But when he seeth his children the work of mine hands in the middest of him they shall sanctifie my Name and sanctifie the holy One of Jacob and shall feare the God of Israel Ver. 24. They also that erred in spirit shall come to understanding and they that murmured Jer. 30.20 shall learne doctrine And in the 30th Chapter of Jeremiah Ver. 20. God sayth their children shall be as aforetime and their Congregation shall be established before me c. And in the 31. Chapter of Jeremiah Jer. 31.15 16 17. Ver. 15 16 17. Thus sayth the Lord to Rahel which wept for her children from two years old and under Mat. 1.16 17 18. and refused to be comforted because they were not Refraine thy voyce from weeping and thine eyes from teares for thy work shall be rewarded sayth the Lord and they shall come againe from the land of the enemie Ver. 17. And there is hope in thine end sayth the Lord that thy children shall come againe unto their own border Take notice heer how the Lord comforted his people and spake comfortably to Jerusalem And he is the same unto his people as he hath been heretofore His comfort is not lessened but is extended to all Saints from the least unto the greatest from the youngest to the eldest God never lesseneth his glorie nor his excellencie Psal 68.19 which he communicateth to his people but daily increaseth his blessings and multiplieth his benefits towards them and theirs and increaseth their glory doth not nor never did diminish it from them or their infants And therefore experience teacheth us that the infants of the Saints are the glory of the fathers house as heretofore they have bin Seeing then it is so cleare that the infants of beleevers are the glory of the fathers house they being of his houshold must have the priviledges of the house according to the appointment of the housholder and what is appointed for such vessells of honour and of glory Surely these holy vessells of the Lords sanctuary they being beleevers and Disciples of Christ being hallowed by the holy Ghost ought to be baptized See Mat. 28.19 Mark 16.16 Seventhly It is declared what this glory is and wherein this glory consisteth or what must be put upon Christ what glorious things even the off-spring and the issue sayth he that is to say their seed or children for they are the off-spring and the issue as may appeare by these Scriptures Job 5.25 Isa 21.8 48.19 61.9 65.23 Rev. 22.16 Gen. 48.5 6. And this is according to what the Apostle declareth in 1 Cor. 7.14 that the children of beleevers male or female the off-spring and the issue are a holy seed Now this off-spring and issue hath dependency upon Jesus Christ and he beareth them and will beare them Rom. 8.30 and blesse them in bearing them and justifie them in blessing them and sanctifie them in justifying them and glorifie them in sanctifying them He is all in all in them and for them and to them Their glory is the glory of his Fathers house and they are the glory thereof as hath been shewed before Wherefore let all Christian parents as they love Christ in procreation of their children dedicate their holy off-spring and blessed issue unto God and lay them upon the Lord Jesus Christ and say unto him Save us thy people both great small Psal 28.9 and blesse thine inheritance gather them and lift them up for ever Eighthly Further this holy off-spring and blessed issue which is the glory of the house of the God of all glory and power who is the Father of our Lord Jesus Christ are called vessells of small quantitie vessells of small quantie are used to be set upon nayles sometimes for show for safetie and conveniencie glory and decency Now Jesus Christ is as a nayle the off-spring and the issue are the vessells of small quantitie and these holy vessells of small quantitie Jesus Christ is said to beare yea and to beare them all all vessells of small quantitie sayth the Text. Wherefore wee have no ground to cast away any of them or omit the least of these vessells though they are but of small quantitie Some peradventure will think that because the infants of beleevers are vessells of small quantitie that therefore they are no vessells or vessels of no quantitie or vessels of contempt or disgrace or such in whom there is no glory spiritually or such concerning whom they cannot judge or such in whom the seed of Gods grace is not to be esteemed to be But let them know that they doe violent injurie unto Jesus Christ and doe exceedingly eclipse the glorie of his Mediatorship For as the smallest vessells in the Lords Temple in the time of the Law were as holy as the greater though they could not containe so much So the Infants of beleevers who are the Lords vessells are as holy as those Saints who are past their minoritie though they being Infants through tendernes of yeares cannot containe or receive what the others who are aged can yet are they as precious in Christs estimation and have his holinesse upon them as aged
that Abraham was a father of many Nations and so was Noah and that not onely according to the flesh but also spiritually He was a father of many Nations according to the flesh because he was the father of Abraham * See Luk. 3. who was the father of many nations according to the flesh Spiritually Noah was the heire of Justice and Abrahams father as Abraham is sayd to be our father and the father of all those who walke in his steps And seeing that Christ came of Abraham and Abraham of Noah therefore Christ came of Noah so that it may be sayd in this respect of Noah as of Abraham that in his seed which is Christ all the Nations of the earth are blessed Further you say * Pag. 18. at lin 24. A. R. Therefore although the Covenant and promises were made to Abraham and his seed yet the consequence will not follow that the covenant is likewise made with all beleevers and their seed for beleevers onely are the seed and the seed onely and none of them a father in the Gospel sence nor any other save onely Abraham to whom and his seed the covenant and promises are made Ans That the covenant and promises were made to Abraham and his seed you cannot denie that the Proselytes and their seed were heires of the same covenant as well as Abraham and his seed the Scriptures are cleare Gen. 17.9.12 Exod. 12.48 Isa 56. So when Zacheus beleeved and so became the sonne of Abraham he had the same priviledges which Abraham had namely that the same time salvation was come to his house * Luk. 19 8 9. Therefore seeing that he was the sonne of Abraham his infants were in the covenant of Abraham And this is according to what the Apostle sayth Gal. 4.28 Now wee brethren as Isaac was are the children of promise if now the brethren are as Isaac was then their Infants are as Isaacs infants were and are to have the same priviledges of the covenant as Isaacs infants had But the former is true from the Apostles Testimony and therefore the latter is true also And therefore Baptisme being one of the priviledges of the covenant of God which they are as capable of as of circumcision they ought to be baptized as Isaacs infants were to be circumcised And seeing the same Covenant which was made with Abraham was made with Isaac and his seed and that beleevers are as Isaac was the children of promise The consequence then that the covenant is likewise made unto all beleeving parents and their holy seed is very true Whereas you tell us that Beleevers onely are the seed and the seed onely and none of them a father in the Gospel sence nor any other save onely Abraham I tell you that if Abraham had not been a beleever he could not have been the seed much lesse a father spiritually unto those who walke in his steps neither could Isaac the childe of promise have been as he was 2. Though Christ is the root of David * Rev. 5.5 yet he is also the off-spring of David * Rev. 22.16 so is he the root and the off-spring the father * Joh. 8.58 and the sonne of Abraham * Mat. 1.1 so that Abraham was Christs seed spiritually as all the Proselytes were and in this respect Abraham is our brother But you tell us Beleevers onely are the seed and the seed onely and none of them a father in the Gospel sence save onely Abraham but you should know that Noah was Abrahams father both spiritually and temporally and a beleever and so were the holy Patriarkes before him therefore they were the seed and yet wee will not say they were the onely seed in the largest extent for I thinke that all the Saints which are or have been are not yet the onely seed for there are no doubt many yet to come Now if by the onely seed and the seed onely you mean that God never accepted of any seed but such as they were spiritually I grant the same that such are the seed indeed and in truth and such a one was Isaac in his infancie and such are the Infants of beleevers now as those infants which Christ took up in his armes Mar. 10.16 and layd his hands upon and blessed And though the infants are not fathers but faithfull children of the faithfull yet they have the blessing of Abraham which lighted upon Isaac in his infancie and those that are blessed with faithfull Abraham are the seed of Abraham and children of the promise but the infants of beleevers are blessed with faithfull Abraham therefore they are the children of the promise Moreover You should not be ignorant that Enoch Noah Sâ—m Abraham Isaac and divers others were fathers spiritually But you would have Abraham to be the onely father for you say None of them is a father in the Gospel sence save onely Abraham so that you exclude all beleevers from the beginning unto this present yea to the end of the world from being fathers any of them in the Gospel sence But you should know that all beleeving fathers who have holy children are fathers in the Gospel sence and as they are holy so are their infants who have no more childreÌ„ then Isaac had in his infancie yet seeing they are heires of the Covenant which was made with Abraham they have his blessing So Paul termeth the children of beleevers holy * 1 Cor. 7.14 and so Peter sayth The promise is unto you and to your children c. which implyeth fathers and surely I thinke this is Gospel sence * Act. â— 39 if not Gospel it selfe Further you say Wherefore to affirme that every beleever hath now the same Covenant and promises made to him and his seed A. R. Pag. 18. at lin 30. as Abraham had to him and his seed is very absurd and is all one as to say that now every beleever by his beleeving doth immediately become a father of the faithfull as well as Abraham To which I answer as before that beleevers are in the same Covenant and therefore both they their seed have the same priviledges of the Covenant as the Proselytes and their seed had in former time And you should know that Abraham was not the father of Noah but Noah was the father of Abraham and he was before Abraham and therefore was not onely the father of Abraham but also the father of all beleevers after him spiritually Now though Abraham was not the father of so many beleevers as Noah was father of yet Abraham had the same priviledges in respect of the new covenant as Noah had Abraham sojourned in the land of Canan as a stranger but his seed did inherite it yet the promise of salvation was equally made both to him and his seed as it is to us and our seed So Jacob though he was not the father of so many beleevers w câ— Abraham was father of yet had
Iscariot and Simon Magus But you should rather have questioned thus according to truth how can the promise be sure to all the seed if beleevers infants be not in the promise And surely wee are not to argue so perversly and foolishly that because some beleevers children are not saved since they rent themselves out of the promise that therefore no beleevers children oâ— that their infants are not in the state of salvation and that the promise appertaineth not unto them for this will not stand with true sense or reason nor with the Apostles Testimonie when he sayth Rom. 3.1 2 3. That the Jewes advantage was much every manner of way and that the unbeliefe of some did not make the faith of God without effect So that the Apostle himselfe answereth your objection for the promise is still suâ—e unto all that abide in Gods Covenant And seeing the infants of beleeving parents doe abide in Gods covenant they are part of all the holy seed and therefore it evidently appeareth that the promise appertaineth unto them as hath been proved before and this doth as really appertaine unto them as to those who professe faith and those that deny this doe in a manner make the faith of God of none effect and so make the Author thereof a lyar But let such despisers of the children of promise wonder and perish without the promise rather then that the Infants which God hath given to beleeving parents should not be counted for the seed within the promise But next you say Now then if the promise be sure unto all the seed unto whom it is made A. R. and all beleevers and onely all beleevers the promise is sure to Then all beleevers and onely all beleevers are the seed unto whom the promise is made and then none of Abrahams own naturall seed nor the naturall seed of any other in the world are to be accounted the seed unto whom the promise and covenant is made untill they beleeve Rom. 9.7 8. Rom. 4.13 14 Gal. 3 7.9 Ans It is a sure truth that the promise is sure to all the seed to whom it is made and it is made to the faithfull and their seed that doe not degenerate from their steps But their Infants cannot justly be said to degenerate from the steps of their holy parents who continue in their righteousnesse Therefore they are holy and in the Covenant and are the children of Abraham And seeing you have granted that all beleevers and onely all beleevers are the seed uâ—to whom the promise is made then all those to whom the promise is made are the seed and so are beleevers but the promise was made unto Abrahams infants as well as to others God said unto Abraham that he would be theâ—r God and for confirmation of his Covenant he ordained that the infants should have the signe of his covenant Gen. 17. the seale of the righteousnesse of his faith in their infancie And the like may be sayd concerning the Proselytes and their infants for God was a God unto them all both male and female bond and free And the like may be sayd now concerning beleevers and their infants for Christs love is not lessened since he manifested himselfe in the flesh He is the same as he was and will be the same as he is in this respect and therefore seeing wee have not one tittle of Scripture for debarring our infants of the priviledges which formerly appertained to the infants of the faithfull wee ought not so to shut up the kingdom of heaven against them but ought to beleeve that the blessing of Abraham belongeth to them as well as to the infants of old for it is a sure truth that the promise is sure unto them and therefore the seale of the promise must be imposed upon them Now whereas you say that none are to be accounted the seed till they doe beleeve If by beliefe you mean beliefe by manifestation actually in their own persons What is this but an arguing against Isaac in his infancie and a shutting him out in your conceptions from being then a childe of promise and a shutting out of others also who were as holy as he yet could not manifest faith actually in their own persons no more then he could in his infancie And so if you mean that none are the seed untill they do professe faith as it appeareth you do is not this to make voyd the promise of God in shutting out all Abrahams infants and the infants of all other beleevers and thus through their sides to strike at Christ who was once an infant like them Now the thing which you should mind but doe not is that the Covenant was established with Abraham and his seed everlastingly with his infants as well as others And as wee may say concerning Abraham and his infants so wee may say concerning the Proselytes and their infants and the like may be sayd for beleevers and their infants now whom you can never prove to be out of Covenant till they appear to be seeds and then do your best but so long as they are not degenerated but remaine the seed they are to be accounted holy and within the promises and covenant of the Gospel And as for the holy infants I know not how they can be charged with unbeliefe or disobedience against any of Gods Commandements any more then their holy parents to whom the Lord hath testified saying that he sheweth mercy to thousands of generations of those that love him and keepe his Commandements Next you say A. R. Pag. 19. lin 21. This then being a most evident truth it may in no wise be granted that the covenant is made with all beleevers as with Abraham or that the promise is made unto all these as unto Abraham or that all these are fathers as Abraham for all these are the seed and the only seed and children of Abraham And those to whom the covenant and promises doe onely belong under the tearme seed Ans These your words doe imply that Abraham was not any part of the seed and that the covenant was not made unto him as he was a beleever but meerly as he was a father But when God made his Covenant with him He did not say I will be thy God meerly as thou art a father and the God of thy seed meerly as they are thy seed and of thy seeds-seed meerly as they are thy seeds-seed but he testifieth that he will be the God of him and them though he and they should increase to many persons yet he would be a God unto them all as he was a God unto him God was a God unto Isaac and he was a God unto Abraham and he could be no more unto him What could Abraham have more then God a greater reward he could not have then the reward that exceeded all rewards Now God hath covenanted with his people that he will be their God and therefore it appeareth that the covenant is
unto them as it was unto Abraham And so it was with the Proselytes their seed as with the Jewes and their seed And though this be a most evident truth yet you say it may in no wise be granted that the Covenant is made with all beleevers as with Abraham yea though they have the like spirituall priviledges as Abraham had yet you resolve not to grant it and it is not materiall whether you grant it or no. Now that they are all fathers as Abraham was I will not take upon mee to prove but this I know that they are in the same covenant and have the same spirituall priviledges which Abraham had As for your affirmatton that all these are the seed and the onely seed and children of Abraham For explanation I answer as before that if Noah was Abrahams father Abraham was not his father and therefore Abraham was not the father of all those beleevers that were before he was borne for Noah Abrahams father was a beleever And to this agrees your owne words for you say beleevers are the seed yea all beleevers and onely all beleevers are the onely seed and the seed onely and therefore you may see that Abraham though he were a father yet he was part of the seed for I thinke you will not deny him to be a beleever Whereas you say that if it were otherwise then must they be comprehended Gen. 17.7 8. under the tearme thee and then the rest of the phrase to wit and to thy seed would be in vaine and superfluous which to thinke were very irrationall I answer That this which you have sayd will not stand with reason for you should know that if the covenant did appertaine to Abrahams sâ—ed in no wise as to Abraham then the rest of the phrase to wit and to thy seed would be in vaine and superfluous which to thinke would be very irrationall indeed And the like wee may say concerning Peters application of the promise unto beleevers and their children that if it is bound up onely in the parents then Peter might have rested at those expressions concerning the parents particular persons and onely have sayd thus Act. 2.39 the promise is unto you and not have added these words and to your children Abundance of testimonies of sacred Scripture might be cited where the seed and generation of the faithfull are declared to be in the promise with their parents but this may suffice which hath been spoken that wee may not exclude the holy off-spring and blessed issue of the blessed but whensoever wee happen upon any such place of Scripture where the seed is said to be in the blessing with the parents especially considering that the Scripture affecteth brevitie wee ought then to mind that if the blessing be bound up from the infants in the parents then the words are in vaine and supâ—rfluous where their children seed off-spring and issue are mentioned But seeing that the promise to the seed is not vaine nor superfluous nor ever was it is irrationall to thinke that God is not the same God in extending his grace and mercy to the seed of beleevers as to themselves Next you say Lin. 32. Put the case it be granted them to be fathers as they doe desire to be like to Abraham then must they be fathers of onely such as beleeve and not untill they beleeve for according to the tenor of this new Covenant and in the Gospel sense Abraham himselfe is father of none other nor otherwise Ans Though in some respects we desire to be fathers as Abraham was yet far be it from us to desire to be fathers as he was in every respect You shall not father such a thing upon us Wee desire to be fathers as Abraham was though not in every respect and it is lawfull for us so to do yea our duty not only to desire it but to strive to imitate Abraham in instructing our families and teaching them the way of life according as every one of them is capable to receive instruction But though some of our children doe degenerate as some of Abrahams children did yet it maketh not the promise uneffectuall to the rest no more then it did to the rest of the children of Abraham who wâ—s a father of them in the Gospel sence as wee are fathers of theâ—e our children who abide in our righteous steps And wee are fathers of our own infants otherwise then wee are of the unbeleeving Jewes and Turkes for ours wee know are in the covâ—nant but the other wee know are not untill they doe beleeve But whâ—n they doe beleeve then have they as great priviledges for their infants as Isaac had for his infants And these are as those were and therefore as it was warrantable for those to be sealed then so is it warrantabâ—e fâ—r these to be sealed now But hence you affirme That Publicans and Harlots may be the seed A. R. and have as much right to Baptismâ— as any beleevers seed or as any of Abrahams owne naturall seed for all and every of these must first repent and then be baptized Act. 2.38 Ans If this be forcible against beleevers infants it is of force against themselves and if such a reason could have bin strong against Abrahams infants then against Abraham himselfe for the Heathens then might become converts as well as now Moreover I tell you that it is not to the poynt for us to look what persons may be or may have right unto but what persons are or must be judged to be and what they have right unto and therefore this position of yours is very impertinently brought against Infants right to the covenant or Baptisme especially considering that the infants of beleevers are neither publicans nor harlots nor to be ranked with them or their infants till the publicans and harlots cease to be so and God create in them a new spirit as he doth in the infants of the faithfull and so circumcise their hearts and make them new creatures and give them the same blessing which Christ gave unto the Israelites inâ—ants whom he took up in his armes and imposed his hands upon and blessed Whereas you further adde that Vpon the same tearmes may any yea the most wicked in the world and their seed be baptized Ans It is true that the infants of those who are penitent and in Gods covenant though they were formerly wicked are to be baptized as well as their parents But note this that Baptisme is a confirmation of their being in Covenant as Circumcision was to Abraham and his infants and to the Proselytes and their infants Touching your reason for this which you annex * Pag. 20. at lin 4. to wit that the partition wall is now broken down and that the Gospel knows no difference between any but is to be preached to every creature in the world and so you cite Mar. 16.15 16 Mat. 28.19 Gal 6.15 8.29 I answer That though the former
position be true yet this reason brought to confirme it is impertinent considering that the Proselytes and their infants in former time were received into Gods covenant to whom salvation was not denied then though Christ were not manifested in the flesh nor the Goâ—pâ—l published unto all Nations as now since by Christ it was commanded to be And as for the Scriptures cited by you they make much for beleeving parents and their infants for as much as the application of the Gospel appertaineth unto them all In Mar. 16.15 16. the Gospel is commanded to be preached unto every creature and it is said that Whosoever belâ—eveth and is baptized shall be saved and whosoever beleeveth not shall be damned * When Christ sayth He that beleeveth and is baptized shall be saved He no more intendeth to exclude the infants of the faithfull from Baptisme then from salvation but those that exclude them from the Covenâ—nt doe as much as in them lieth to exclude them from both And in Mat. 28.19 Goe make all Nations Disciples sayth Christ baptizing them As if he should say in former time I bound my selfe to one Nation and published my name unto them but now I stretch forth my hands further that all Nations might be made Disciples and baptized as that one nation of the Jewes were made Disciples and circumcised Now sure as we cannot justly deny the infants to be creatures to whom salvation or damnation appertaineth so we cannot deny but that the Gospel appertaineth unto the infants of beleevers as well as to their parents though they die in their infancie or that the holy infants are Disciples inclusively with their parents as they have been heretofore If then infants are included in the generall Commission as doubtlesse they are then they are not to be excluded but the infants of beleevers are â—dmitted by God to come into the Church with their parents according to the anciâ—nt custome which was very profitable and comfortable and no dishonour to God nor discredit to his cause nor hinderance to his people but a glory unto his house they being his pure vessels which he prized at such a high rate as to send his onely begotten Sonne into the world to take upon him the nature of them and to suffer for them and to make them new creatures such as are mentioned in Gal. 6.15 which availeth with God when neither Circumcision nor uncircumcision doth therefore they are not excluded from the generall Commission Moreover Christ hath declared them to be his by blessing them and testifying that they are of his kâ—ngdome and seeing then that they are Christs they are Abrahams sâ—ed and heires according to promise Gal. 8.29 and have interest into this grace wherein they now are so that they cannot be deprived of their inheritance no more then those who professe faith and doe act that which these Infants have not a naturall capablenesse to doe As touching your demand * Lin 13. which you say is demanded in coole bloud how wee doe become Abrahams seed you have testified what wee will say * Lin. 14 15. which may be stood to without danger namely that wee become Abraham seed onely by faith * Imputatively As for the inference * Lin. 15 16. which you bring upon it that so must our children by the same way wee grant the same it is one of our principles as also that there is as you confesse but one seed and not more in the sence and acceptation of the Gospell Next you say * Pag. 20. at lin 18. They further reason from the equitie of circumcision thus As infants then by Gods allowance received that seale of the covenant so by proportion why not this now of Baptisme And in answer hereunto you rehearse * Lin. 21. Gods commandement to Abraham coÌ„cerning circumcision and say That it was both right equall that Abraham should doe herein as God had commanded him and it had been sinfull for him to have done otherwise more or lesse And so likewise it is right for us to doe as God hath commanded us to doe and no otherwise To which I answer that Gods divine institutions are full of equitie and there is no iniquitie in them nor in any thing which he doth and God not only allowed but strictly commanded Abraham to circumcise and without the command or institution he was not to put the same in execution But when once Circumcision the signe and seale of the righteousnesse of faith was instituted then it was to be administred and this was â—ight and equall and allowed oâ— by God Now it remaineth for you to prove if you can when the substance * Mr. Spilsbery granteth that the matter of Gods worship is not changed at the coÌ„ming of Châ—ist in the flâ—sh See his Tâ—â—â—t Bap. pag. 〈◊〉 lin 15. of this institution was taken away Peradventure you will say that the institution of Baptisme hath put anullitie to the sâ—alâ— I answer That the inlargement of a thing or taking away of the circumstances doth not take away the substance or being of it Wherefore it appeareth that the command for sealing of Infants is not yet abrogated but remaineth still and seeing Baptisme was instituted by Christ in stead of circumcision the infants are to be baptized But yet you question * Lin. 28. Where the institution for baptizing of infants is And my answer is That the Institution for sealing of the infants of the faithfull was given to Abraham and Baptisme being in stead of Circumcision and more generall and it being now the seale they are to be baptized as formerly they were to be circumcised But you say * Lin. 30. That was to circumcise not to baptize that all his males not his females that all borne in his house or bought with money at eight dayes old Ans All this maketh nothing against the baptizing of Infants for the signe and seale of the righteousnesse of faith is not câ—ased but the substance thereof continueth though the outward shadow or element is departed and delivered unto us as it were in another garb And you granted before that the females were implyed in the males And you ought to know that the generalitie of the latter Commission above the former doth plead a specialitie which the Infants have in the latter as well as in the former But you say * Lin. 32. If they ground it from this institution then must they observe it in every thing for so did Abraham who had sinned in doing otherwise in any thing To this I answer That we may well ground this from the institution of that though we are not tyed to observe that in every thing The institution for sealing the infants of the faithfull ought to be observed by us in every thing and though God have altered the circumstances as he hath done in divers other ordinances the substance of which wee have now in the ordinances of the Gospel
the uncircumcision declaring that Abraham received not circumcision before hee had this blessednesse wherefore he calleth Circumcision a signe and seale of the righteousnesse of faith which he had before he was circumcised which importeth that all those who were circumcised then according to Gods appointment were in visibilitie blessed before and had this righteousnesse before even as all those who are baptized according to Gods appointment are righteous before and have in visible account the same blessing which those had who were circumcised according to the revealed will of God And he goeth on in the 13 14 15. verses and there telleth us who are the right heires And in the 16th verse he sayth that the promise is sure to all the seed not to that onely which is of the law but to that also which is of the faith of Abraham who is the father of us all And he further sheweth that this promise so shall thy seed be and that Abrahams beleeving Gods promise was imputed unto him for righteousnesse and was not written for his sake alone but for us also to whom it shall be imputed if wee beleeve on God Touching the other Scripture Rom. 9.6 7 8. Isaac was no mocker though he were mocked no persecuter though persecuted in his infancie which you alledge to prove your former position concerning the different constitutions of the Church of the Jewes and of the Church of the Gentiles it maketh nothing for your purpose neither but directly against you for there wee may see that though all are not Israel which are of Israel yet the Word of God taketh effect according to that in Rom. 3.3 Ishmaels mocking of Isaac did not argue that Isaac was also a mocker Isaac remained still a childe of promise though an Infant But if it be true as you would infer that the state was a state of bondmen and that an heire or Lord differed nothing from a servant of sinne and if it were constituted and stood meerly upon nature and circumcision of the flesh and not by faith and circumcision of the heart it argueth that the Word of God is without effect that all were Israel that were of Israel all mockers with Ishmael prophane persons with Esau c. which to thinke is very erronious for the word of God hath taken effect to retaine the holy Infants and cast out visible prophane persons and therefore the state wherein they were was a state of free-men God was well pleased with them and accepted of their sacrifices and promised unto them remission of their sinnes through Jesus Christ who was then to come and is now come Therefore I would have you to banish such evill thoughts out of your minde as if they had a false corrupt or carnall and not a spirituall constitution Againe consider That Church upon whom holy Baptisme was rightly administred was holy and spirituall But holy Baptisme was rightly administred upon the Church of Israel 1 Cor. 10.1 2. Psa 77.16 17 Therefore they were a holy spirituall Church as well as wee But peradventure you will say you mean that in their Apostacie they pleased not God and therefore their Church-state which they were in formerly had a carnall constitution and was not spirituall To which I answer That the like you may say concerning the Churches now which you acknowledge to be spirituall But you should consider that many are called but few are chosen Gods garden may have some plants therein which possibly may degenerate from their kinde and become wilde yet the garden is still the Lords but the husband-men ought when they discover such to weed them out So corruptions began to spring in the Church of Corinth 2 Cor. 7.11 and they cut downe the tender fruits thereof in time And God threatned the members of some of the Churches of Asia 〈◊〉 Rev. 2. 3. to execute judgement upon them if repentance prevented him not As for Coll. 2.11 which you have cited that the Church of Collossia was circumcised with the circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ This implyeth not but that the Jewes and Proselytes before Christs coming had circumcision of the flesh as an outward signe unto them that the Lord would circumcise their hearts and the hearts of their seed to love him more and more according to his gracious promise And seeing that the Apostle maketh circumcision heer the same in effect with our Baptisme it plainly argueth that as infants in former time were to receive circumcision so infants now in their infancie are to receive Baptisme the seale of the same covenant Whereas you say That was a state of bond men * Lin. 23. wherein an heire differed nothing from a servant this not of servants * Lin. 28. but of sonnes and free-men I suppose you mean by bond-men those who were bound-servants to Sathan and by free-men those who were set free by Christ In this respect then you have not done well in saying that such a one that was made free in this spirituall respect differed nothing from those who were visibly bond-slaves of Sathan Then it seemes Isaac differed nothing from a mocker nor the Proselytes infants from Heathens and Infidels And if you mean by servants those who are wicked in the Church I say they were to be cast out as they manifested evill fruits for though they were in the house a while and were as children yet they manifesting themselves afterwards to be servants of sinne were no longer to abide but those who are not servants of sinne are now as they were then to abide for ever therein so Ishmael was in covenant with Isaac and was circumcised but when he manifested fruits of unholinesse out he was cast And why was this Gen. 21.9 10. Not because he was Abrahams sonne according to the flesh but because he manifested himselfe afterward to be a servant of sinne and so degenerated from the righteous steps of Abraham Now you ought to know See before in this Treatise pag. 29 30 31 32 33 147 148 149. that the Church of the Jewes was constituted of free-men and there was not one sinner to be suffered in that church but when he was discovered either he must repent or be cut off therefore it plainly argueth that visible wicked persons bond-slaves of Sathan were not to be the matter of that Church in the first constitution they were such who in all outward appearance were not alliens from Gods covenants or promises or strangers to God but were such whom he knew and owned and such whom he would acknowledge as in the kingdome of grace heer so in the kingdome of glory hereafter It may be you thinke thus That if the Church of Israel were constituted of free-men why then were many of them manifested afterwards to be wicked Corah and his company a congregation of Rebels from whom Moses and the rest were commanded to
seperate famous men and men of renowne amongst the Israelites and yet were chiefe in the rebellion also Nadab and Abihu offerers of strange fire and many more manifested themselves to be evill persons Ans If this be any ground of your prejudicacie against the Church of the Jewes then let this satisfie you that these were free-men at first according to visibilitie as holy as Judas or Simon Magus or Ananias and Saphira And therefore if it be an argument of a false constitution for members of a Church of God to fall from their stedfastnesse then it will follow that the Church now under the Gospel hath not a true constitution seeing that divers fall from their stedfastnesse some for a time like the incestuous person in the Church of Corinth others finally totally and eternally like Judas Iscariot who was one of the Lambs twelve Apostles Let this then be the conclusion that the state may be a state of free-men though some bond-men appeare in it and are cast out as Ishmael the sonne of the bond-woman was cast out of the state of free-men wherein the infants of beleevers were admitted though they were not the seed of Abraham according to the flesh And the consideration of this maketh much for the infants of beleevers now for as much as beleevers even free-mens priviledges are much enlarged since Christs manifestation in the flesh The free-men had this priviledge formerly to bring in their infants and to difference them from those without And surely their priviledges are not lessened now * What had the Infants of beleeving parents done to deserve Excommunication or casting out of the Church If they had don nothing worthy of it as it is sure they had not then I may justly conclude that they were not children of the bond woman and if not of the bond-woman then still of the free-woman and if children of the free-woman then members of the Church and if so then there is no just reason can be given to debarre such holy Infants of their priviledges amongst which Baptisme is one as Circumcision was of old Christ came not to bring losse and dammage to holy infants And if it be true which you say That till Christs coming an heire or beleever differed nothing from a servant If by a servant you mean Ishmael or such as he who manifested themselves to be servants of sinne then why was the son of the bond woman cast out differenced from the sonne of the free-woman But indeed you should minde that Christ came to take the yoake of the Law from the shoulders of beleevers and so to ease them of that servitude under which they were and this doth not impaire the infants of beleevers no not in the least Touching Christs discourse * Lin. 30. which you bring to make your affirmations to appeare evident true It doth evidence that your affirmations in this particular are evident false for Christ sayth no such thing which you faine that he saith for he speaketh to those that did derogate from the steps of Abraham which the beleevers Infants could not justly be said to doe And Christ doth not say that the Church of the Jewes was constituted upon nature flesh carnalitie opposite to the spirit but he sayth that those that continued in his Word they then were his Disciples indeed should know the truth and the truth should make them free not that the Church whereof he and his brethren were members was evilly constituted because evill persons were in it or degenerated from it but that these were members in the Church which had need to amend or else to be cast out See John 8. Their answer to Christ was that they were Abrahams seed and so were free alâ—eadie and were never in bondage to any man But in this they said not true for they had degenerated from the steps of Abraham And Christ in telling them that whosoever committeth sinne is the servant of sinne did therein declare that it was no benefit unto any to be of Abrahams seed if they degenerated from Abrahams steps for this was a means though they were members of the true Church to make them no mâ—mbers of it but to be cast out thence for so sayth Christ unto them the servant abideth not in the house for ever Now by this house is meant his Church in which though sinners abide covertly for a time yet as they manifest themselves to be corrupt and levennous are or at least ought to be cast out Therefore they abide not there for ever So the Jewes were taught by the ceremony of casting away leaven to cast out the leaven of sinne out of their hearts and out of their families and also to purge the Church of God both of sinne and sinners so far as they could discerne by the light of Gods Word But those that were true Saints were to abide in that true Church-state for ever So it is said Psal 15.5 That such shall never be moved out of Gods Tabernacle and holy Mountaine So Christ sayth heer that the Sonne abideth for ever If therefore the Sonne make you free you shall be free indeed By this freedome he meant a freedome from condemnation for ever from the law of sinne and of death for ever because he opposeth it to the bondage they were in Further These persons whom Christ reprehended were not obedient to the new covenant neither did they regard the commandements of the Law for the commandement sayth Thou shalt not kill But Christ sayd unto them I know you are Abrahams seed but yee seek to kill me because my Word hath no place in you c. This wickednesse of theirs was not warranted neither by the new nor old covenant and therefore they were not allowed in any respect but condemned Wherefore it evidently appeareth that you cannot gather from either of the covenants that such visible wicked persons were by God allowed to be in much lesse the ground of his Churches constitution after their discovery These then were not meet to be members of the Church of the Jewes yea though they were the children of Abraham according to the flesh yet by the new and old covenant were to be cast out when the least infant of a faithfull Proselyte remained still a member of the Common-wealth of Israel which was the Church of God Moreover Christ did not affirme any such thing as you would further faine he did thâ—t persons by naturall birth and circumcision of the flesh were admitted free for Ishmalites and Edomites by fleshly generation were the children of Abraham yet they were not therefore admitted free-men till they renounced their parents sinne and came into the Church And the infants of wicked parents were circumcised in Apostacie yet wee will not say that therefore they were free But this wee are to know that the naturall seed of the faithfull that were not apostated or degenerated were to be accounted the true seed and all those who were circumcised
Gen. 17.14 according to Gods appointment were the true seed in covenant with God and so were made free when Apostates though circumcised were bond-servants to sinne and were not to be admitted as they stood in that state of Apostacie to be members of the Church of the Jewes as you most fainedly would father upon Christ You fain as if Christ should say that Abrahams nature could produce no other but servants of sinne c. But I know not what you meane hereby I know Abraham was a sinner in the loynes of Adam yet Adams sinne was not imputed unto him to condemnation no more was it visibly to Abrahams seed but as they degenerated from Abrahams steps for the sinne of Abraham which he had actually and originally was forgiven him in Christ And thinke not that he was destitute of the new covenant for though the new covenant was before the manifestation of the old covenant in Mount Sinai yet it was new in respect of perpetuitie though old in respect of antiquitie is set forth in Rev. 4. by the similitude of a Rainbow in sight like an Emerauld round about the throne of God And the Infants of Abraham were never out of the Church-state till they apostated degenerated from the steps of Abraham If the promises had been made to seeds as of many then there had been some ground â—o beleeve that visible wicked persons or persons meerly naturall destitute of the spirit were fit matter for the constitution of that Church and that the seed of Apostates might be circumcised as well as others But the promises were made onely to one seed * Gal. 3.16 namely Christ that is to say Christs body which consisteth or ought to consist visibly of none but sonnes of God by faith in Christ And seeing the promise made to Abraham and his seed was not made through the Law namely the old Law and that this old Law could not disanull the promise therefore the old covenant could be removed and yet the promise continue still to all those subjects to whom it was made See A. R. Pag. 24. li. 1 2. Mat. 1. Luk 3. Isa 11. But further you would faine that the flesh spoken of in Gen. 17.13 was Christ who was to come of their flesh But you should know that Christ came of the Tribe of Judah by liniall descent and not of the rest of the Tribes nor of the father Proselytes and yet they being circumcised that covenant of circumcision was in their flesh Moreover Christ himselfe was circumcised in his infancie * Luk. 2.21 where was that covenant if he were the flesh spoken of The covenant was in his flesh as well as in the flesh of his brethren Now by flesh wee may and ought to understand that place from whence the superfluitie of their foreskinne was cut off Gen. 17.10 Ver. 14. My covenant sayth he shall be in your flesh and the uncircumcised man-man-childe whose flesh of his foreskin is not cut off the same person shall be cut off c. Againe If by the flesh was onely meant Christs naturall body and by the covenant onely the circumcision which Christ was to receive and did receive in his flesh Then circumcision was abolished or at an end when Christ was circumcised and none were to be circumcised after him Yea and if he were that flesh which was to be circumcised then it will follow that though none other had been circumcised before or after they had not broken the covenant But God did declare what the circumcision was and where it was to be administred and upon whom First It was a cutting off of the superfluous fore-skinne Secondly That it was to be in their flesh and not in the flesh of others in stead of them Thirdly That it was to be administred upon Jewes and Gentiles that were in the covenant Gen. 17. Exod. 12.48 And so such persons were by vertue of Gods covenant circumcised not onely before Christ was circumcised but also after and therefore you have not done well to interpret Gen. 17.13 after such a manner you have done evill in faining it as if it were the speech of Christ when no such things ever entered into his thoughts Whereas you think circumcision was a covenant properly you should know that though circumcision had the denomination of Gods covenant a Gen. 14.10 yet it was but a signe of it b Ver. 11. The names of things signified in the Scripture are given to the signes which signifie them So the Lambe was called Gods Passeover c Exod. 12.11 the Rock Christ d 1 Cor. 10.4 the bread and wine in the Lords Supper Christs body and bloud c. e Mat. 26.26 And in this sense is circumcision called Gods covenant that is to say a token or signe thereof as God termeth it himselfe in Gen. 17. ver 11. As for those which say that the promise covenant election and faith belongeth tâ— all beleevers children which supposed case you put to shut up all * Seâ— A. R. Pag. 25. at lin 8. your matter I tell you that if by all they mean the godly children of godly parents then they say true But that the wicked children of godly parents have these excellent things belonging unto them is no article of my faith When the Apostle Peter sayth to the Jewes Act. 2.39 The promise is unto you and to your children and to all that are a far off even as many as the Lord our God shall call In including the children heer with the parents his meaning is not to include all beleevers children but onely those holy ones who abide in their parents righteous steps which thing holy Infants doe as before hath been proved at large * See pag. 3. they do not degenerate from the righteous steps of their holy parents And therefore such may be lawfully baptized for no more in effect is required to Baptisme then was to circumcision of old this is as that was and these are as those were Holy infants were to be circumcised then and therefore such may be lawfully baptized now Next you * See A. R. Pag. 25. li. 19. charge the great Clerkes of our times with confounding the two Covenants of the Law and Gospel together And to this I say if by these great clerkes you mean those who thinke Infants Baptisme to be a meer tradition Indeed then your accusation may prove true upon them for such as they doe put no difference between the new covenant made with Abraham and his seed and the old covenant and law which came long after it but they thinke this new covenant and the old covenant to be both one and doe not rightly understand the nature of them and therefore the hodge-podge in their teachings and writings which you mention * Lin. 29. is their owne as well as any ones else as also the intermixture of grace and workes truth and errour as also