at the present and say something of the fore part where there is two things considerable as generall grounds in the minding whereof sundry particulars will fall in The first is the Covenant of Almighty God to Abraham and to his seed after him in their generations Gen. 17. 7. It is an everlasting Covenant as in the nature of it so in the extent being made to a thousand generations continuing Psal 105. 8 to the time of Grace being in force after the sufferings of our Lord as apeareth by that of the Apostle Yee are the Children of the Prophets and of the Covenant and againe the Covenant is made to you and to Acts 3. 25. 2. 39. your Children yea it did extend to the Gentiles they were a part of the seed unto whom this everlasting Covenant was made as we shall further shew hereafter This Covenant of Almighty God as it is everlasting and hath the same extent for ever as ever it had so it is a distinct thing from either of the Testaments old or new for let it be minded there is but two Testaments an old one by Moses a new Heb. 8. 6 7 8. one by our Lord Jesus Christ so the Scripture is cleare Hebrews 8. one confirmed by the blood of Goates c. and the other in or by the blood of the Sonne of God Now the Covenant to Abraham and his seed is neither of these two the old it is not nor any part of it it was made 430 yeares before and noe whit disanulled swallowed up or made voyd by the Testament of Moses as expressely the Apostle doth witnesse 3 Gala. 17. the new it cannot be in asmuch as it is as before is shewed 430. yeares older then the old and to make it a part of the new as some do is to subvert the order of God himselfe for so the new Testament by CHRIST the Sonne should be indeed the old and the old by Moses 430 yeares after should be the new alike mistake it is to make it a part of the old or the old it selfe as some doe and so to count it legall and carnall and the like when as indeed it is most gracious and hath nothing but free grace in it and in all the parts of it and indeed but for digression from the matter in hand I would say something further about this matter because I know some will count this a new thing but let them minde that though a Covenant and Testament have a common and generall acceptance in the Scripture phrase yet in strictnesse of speaking they are distinct and divers and not the same A Testament can be confirmed noe otherwise but by death or blood so the Apostle and so were He. 9. 6. both the Testaments old and new but a Covenant is otherwise ratified and a person may make divers Covenants but he can make but one Testament in asmuch as he can die but once Almighty GOD made one free gracious and everlasting Covenant with Abraham and his seed and two Testaments as we said before one by Moses which waxed old and one new by his Sonne Iesus Christ our Lord and though this may seeme new let any in sobernesse shew the error that attends it Now to returne to our matter This Covenant with Abraham and his seed being a distinct thing from either of the testaments and being everlasting and not made voyd by either of the Testaments the seed of the faithfull must needs be interessed in it so long as it doth last and continue but as before it is everlasting and so in the extent of it so as the believing Gentiles and their seed are interessed in it and made Abrahams seed they according as the Apostle declares in the 3 Ephe. 6. are made fellow heires and of the same body and partakers of his promise or Covenant in Christ through the Gospell The promise or Covenant in the 17 Gen. 7. The Gentiles they be a part of the seed to whom the promise was made Rom. 4. 16. which was made sure and good when the partition wall was broken down and there was neither Jew nor Greeke c. but all one in Christ Abraham being made according to the Gal. 3. 28. promise of God a Father not of one only but of many Nations that so in him and in his seed all the Nations of the Earth might be blessed he being made a Father Rom. 4. to them all not only to the Circumcision but to the uncircumcision according to the extent of the promise and everlasting Covenant of Almighty God unto him in the fulfilling whereof the promise was made sure and good to all the seed Romans 4. 16. 17. Indeed the Jewes as branches of the Stock of Abraham were broken off yet not all and the Gentiles grafted thereon Rom. 11. 17. which was according to that foretold by Christ the Kingdome should be taken from them and given to a people that would bring forth the fruite thereof namely the Gentiles Matt. 21. 43. And so those other sheepe brought in that were not of that Fold Iohn 10. that there might b◠one Shepherd and one Sheepe-fold and not two the promise it being to seed and not to seeds that is to Iewes and Gentiles united together in one in Christ Gala. 3. 16. from all which and much more that might be said I take it to be most evident That the Covenant to Abraham was everlasting and to continue for ever that it did extend it selfe to the Gentiles as it did to the Iewes to the Natiōs of the Gentiles that beleeve as to the Nation of the Jewes to the seed of these and their posteritie now as to them and their posteritie of old That they to wit Children of the faithfull are of the Church of God and within the Covenant to Abraham and so by just consequence have a right to such Ordinances as are the seale of that Covenant as of old namely to be Circumcised with Circumcision made without hands and to be buried with Christ by Baptisme so Colo. 2. 11. as it must needs be a great wrong and violence to the Covenant of Almighty God and injury to Abraham the Father of the Faithfull to exclude such as God hath not only necessarily included but exprest in that his everlasting Covenant namely the Lineall seed of the Faithfull to forbid such to come to Christ as sometime some Disciples did finding fault Ma. 19. 13 14. with them that bring them as did those whom Christ blamed must needs be a changing the everlasting Covenant and a bringing in a new Gospell never learned of Iesus Christ Minding that former to be very cleare that the Covenant is everlasting the same of the same extent the lineall seed of the faithfull within it I now proceed to the consideration of the second thing which is That the estate of Christs Church hath bin and is stable and firm abiding to perpetuity some change in form and administration
say they with the holynesse of the Children To which I answere it is an easy thing to say so but a great deale harder to prove it The Scripture teacheth that to the pure all things namely lawfull Tit. 1 15 things are pure and so the wife to the Husband and the Husband to the wife in Gods Ordinance but the holynesse of the Children is an other thing according to the reason of the Apostle before set forth which I desire may be minded and I shall need say nothing further and truly this point of outward or visible holynesse or unholynesse of commonnesse and being uncleane is a point of great concernment which for want of right and due consideration great mistakes doe attend persons but I may not inlarge to speake of it here But yet still the matter remaineth to be declared that persons so much stick at and that is an example or precept for this practise of Baptizing Children which before I speake unto I shall desire first that they would minde what hath bin sayd before seriously and without prejudice Secondly I desire they would give such measure as they require to receive namely an example or precept for an Unbaptized person to Baptise himselfe or others Thirdly I would pray them to consider whether they doe not thinke the Apostle would have spoken more particularly concerning the rejecting of Children and keeping them off from the Church the custome being so ancient that Parents with their Children came in together an example of refusing them lyeth rather on their part to shew Lasty I will indeavour to shew them some precepts and examples And first for examples It is evident Children were Baptized aswell as men of yeares unto Moses in the Cloud and in the Sea 1 Cor. 10. 2. this is a cleare example and there is more in it then some are ware of Secondly there is cleare examples of Baptizing housholds the Jaylors and Lydia and the houshold of Stephanus by Paul himselfe 1 Cor. 1. 16. and as these so questionlesse other housholds as well as those three It is a rare thing to think there should be no Children If Children with their Parents were not as of old to enter the Covenant Church-state and Ordinance of Initiation Baptisme now as Circumcision of old surely the Apostle would not have spoken so generally and especially considering the Proselytes alway of old brought in their Children with them as a part of the whole Yea I affirme it is a full example in force for a president to after times that Families may and ought to be Baptized yea whole Families for Paul Baptized the houshold of Stephanus and there is no example of putting by Children at all And I further adde that if a houshold or housholds should be tendered to Baptisme wherein there were Children or Infants if Pauls example and the other should be alledged for pattern I suppose they had need have an example at the least if not a Precept to refuse the doing of it unlesse they would wilâ—fully shew they are not the followers of him as he was of Christ 1 Co. 1â— 1. Mâ— 1â— â—0 that would have Children to come unto him and not to be forbidden there being no coming to him here but in his Church especially when he hath sayd that of such are his Kingdome Thirdly the Children of the Church of Coloss were Baptized as is plaine the whole Church were buried with Christ in Baptisme as the whole Church of old were Circumcised and as of old they were Baptized unto Moses as before Now a part of the Church were Children Colos 3. 20 21. But further there is the plaine order and command of Jesus Christ for the Baptizing of Children which I make appeare thus Abraham was to be made according to Gods Covenant unto him a Father of many Nations and so were his seed to be the Jews for a time were the only people but the time came the Kingdome was to be taken from them and given to a Nation the Gentiles that should bring forth the fruit of it Many Nations are to be Abrahams and to have him for their Father Now all these Nations according to the expresse command of Christ in the 28. Math. â—9 are to be Baptized and who dare gainsay him Now however it is possible though nothing likely there Râ— 4 18. should be three Families and no Children in them yet that there should be Nations and no Children is altogether impossible But the Nation and all Nations that imbrace Christ are to be Baptized according to Christs command and so Children as a party even as of old they were a part of the Nation of the Jewes and Circumcised yea and Baptized unto Moses as before The Nations that are made Abrahams seed the Nations that are saved the Kingdomes which shall become the Kingdomes of our Lord must needs receive Christs badge and be Baptized according to Rev. 21. 24. his will and pleasure one part of those being Children not come to understanding And upon what ground I know not that any should curtaile the Nations which according to Gods promise Abraham was to be a Father of by cutting off one part to wit Children when it is so manifest a thing Children were one part of the Iewish Nation and equally interessed in the Covenant and in Abraham for a Father also aswell as persons of yeares And that Nation when it shall be born againe in one day shal be compleat and shall not be a part by leaving their Children behind them This learning the Scripture doth fully and very plentifully teach yet some will conclude as an inconveniencie following thereon that if it were so then there must needs be Nationall Churches which followeth no more necessarily from it then tythes followeth from the Law alledged about the maintenance of the Ministerie â— Cor. 9. 14. The Institution of Christ in the one and other carryeth the force and is to be regarded But it may be sayd and is by some that in the 28 Mat. 19. our Lord requireth that they be first taught and then Baptized which Children cannot be hereunto I say that this first is their owne quâ— in and an addition not to be suffered Nations are to be made Christs Disciples by Baptisme teaching is necessary before and after concerning the knowledge of God in Iesus Christ if persons of yeares are first to be taught the knowledge of CHRIST and then Baptised it doth not follow at all concerning Children in the least which are alwaies included in their Parents as the proselytes of old were to be taught the knowledge of the God of Israel before they were received to Circumcision the Ordinance of Initiation but not so their Children indeed it were most unreasonable to require it of them or to refuse them because of it when nature by time hath not done its part yet if any will inforce this so as bâ— wringing the nose to cause blood let them teach children of 10 daies old if they please for to refuse them Baptisme they may not for no conditionall If may be put in their case as there was none in Circumcision of old If any shall say thus we learne Christ of Moses I answere and say it is very lawfull for us so to do for he wrought of him and surely it is a very froward obscure way of reasoning to set the Children in way of oposition to the Parents in the case of beleeving of interest in the CovenaÌ„t of Almighty God which the holy Scripture never doth nor teacheth us to doe no not by one instance or example in the Scripture Nation is opposed and set in opposition to Nation Iewes against Greeks and other Gentiles Families against Families and Beleevers against Infidells but not Parents against Children according as these men doe Thus both example and precept is shewed in the case of Baptisme of Children which if neither could have bin shewed a just consequence is a reall demonstration of the will and pleasure of God as in other cases so in this of Baptisme and that may be gathered and is fully in the former part of this Discourse both negatively and affirmatively deduced I leave the further consideration of it and the whole matter to be considered of by those that love the truth whom the God of truth lead into all truth for his Sonnes sake Amen FINIS
borne of him and if Abraham be honoured by Almighty God to be called their Father also he being a Father to all that beleeve he of old yea alwaies had such among his seed but knowne only to God that only knoweth the heart and knoweth his own As for these what ever they talke they cannot as of certaine infallibility shew us one of Abrahams Children according to this their sense but they must vaile the matter to charity and if they would please to extend their charity but a little further they without any error or absurdity may take in Children also There are sundry other Scriptures controverted about this matter and reasons pro and con which for brevity sake I will forbeare and shall only here intimate how uncomfortable a Doctrine this is of denying the lineall seed of the faithfull to be of the Church and within the Covenant of Almighty God as of old for from thence it must needs follow that Parents doe beget beare and bring forth Children to the Divell sure he is much beholding to them for increasing his Kingdome but what sad thoughts may hereupon attend them I leave it to them to consider that are of such beliefe and propound to them whether they could not thinke it were as good to burne as to marry or at least to be baren as to be fruitfull and beare Children and do such service to the Divell in the Augmenting his number But it may be they will thinke themselves that their children have no originall sinne and so resolve the case just as some doe Indeed it seemeth that such like sad and perplexed thâ—ughts or reasonings some of the Church of Corinth happily had whereof they desired to have resolution from the Apostle who telleth them that if one person either Husband or Wife be a Beleever then were their Children holy 1 Cor. 1. â— or separate otherwise they were uncleane or common This is a very considerable matter some knowne thing sure the Apostle alludeth unto that he speaketh thus we may take knowledge that of old the Nation and Church of the Iewes was holy and separate and all Nations and people else were common and uncleane The substance of which matter standing good causeth the Apostle to inferre by way of a reason here else were your Children common or uncleane but now are they holy or separate This reason hath little force or can give small satisfaction to the Corinthiaâ—s unlesse some known thing were minded or understood of them This now is like to be something which the Scripture had held forth which must be this that persons not of the Church nor within the Covenant were common and uncleane To omit the many places that might be produced out of the Law wherein there is much strength which apeareth by the Apostles alleaging the Law in a like case 1 Cor. 9. 13. That in the 10th of the Acts will informe us concerning this very fully where by a vision Peter was taught not to call any common or uncleane namely the Gentiles that did beleeve in him we may see what was counted common or uncleane in a vision the creatures of all kindes are shewed Acts. 10. him and he is bidden to eate he replieth he never eate things common or uncleane that which Peter was taught by this followeth not to count the Gentiles beleeving as common and uncleane and this appeareth by his understanding of it ver 28. So the other beleevers accounted in like manner thou wentest in to men uncircumcised and hadst fellowship with them which they accounted common chap. 11. 3 and uncleane so was the common sense as is evident the Iewes meddle not with the Samaritans Yee know saith hee it is an unlawfull thing for a Jew to keepe company c. but God hath shewed that I should not account Iohn 4. 9. any common or uncleane that is for his kindred or Nation hee meaneth so hee feare God and beleeve otherwise the Scripture teacheth that the beleever hath no part with the Infidell but must come out and touch no uncleane thing and be separate Thus is the Apostles sense and 1 Cor 6. 15 17. meaning found out a common and knowne thing noe person whatsoever fearing God and beleeving are to be counted common or uncleane and as not they so not their seed or children yea if but one of them be such which is a further extending of the grace and favour to them for incouragment with comfort to continue together their Children being not uncleane or common but the children of God holy and separate which is the second thing we are to minde who according to the Scripture account and the reckoning of them to whom the Scripture did bebelong were esteemed holy and separate of old in the Law Deu. 7. 6. 14. 2. 21. 29. 9. we may plainly see and touching children in the 9 Esra 2. it is sayd the holy seed so in Dan. 8. 24 12. 7. the Apostle Peter alleadgeth an exhortation of the Law to this purpose and applieth it Be yee holy for I the Lord your God am holy 1 Pet. 1. 16. according to the substance of the truth known and held forth as before wee are to minde the Apostle here now are your Children holy or separate and so there is great satisfaction to the beleeving party that however their children are the children of God and â—oly whereas but only for them they were but common and uncleane yet now in regard of them and their being in the Covenant and of the Church their Children are accounted as Children both unto God as of old and holy as it was sayd of Israel the Sons which thou hast borne unto me Thus is this latter sense found out and discovered and the meaning of the Apostle manifested in way of Eze. 16. 20. the right of Children to the Covenant Church estate and Ordinances which they are capable of holy things belonging to holy persons such are Children according to the account of the Apostle But the opponents of the right of Children to the Covenant Church Estate and Ordinances tell us and would have us to beleeve them that by common or uncleane is meant Bastardy or illegitimacie and so they would have the sense thus else were your Children Bastards or illegitimate but noâ— they are holy that is true borne or legitimate Truly this is a wonderfull understanding and that which holds forth no light at all according to the Scriptures to satisfie the Corinthians with the Apostles reason if one be a beleever then your Children are true borne and not Bastards I say noe more to it but that sure it is a Bastardly sense and understanding of the Apostles reason and that which will make a many Bastards in the world and they will hardly exempt themselves from the number according to their own ground But they tell us further that the sanctitie of the unbeleever to the beleever is to his lawfull use which is the same
A DISCOURSE TENDING TO PROVE THE BAPTISME IN OR UNDER The Defection of ANTICHRIST to be the Ordinance of Jesus Christ. AS ALSO That the Baptisme of Infants or Children is warrantable and agreeable to the word of GOD. Where the perpetuity of the estate of Christs Church in the world and the everlastingnesse of the Covenant of Almighty GOD to Abraham are set forth as maine Grounds and sundry other particular things are controverted and discussed By P. B. Stand in the way aske for the old way which is the good way walke therein and you shall finde rest to your Soules Jer. 6. 16. If it be of God yee cannot destroy it lest you become fighters against God Acts 5. 38. Stand fast Brethren and keepe the Ordinances or Traditions you have bin taught by word or by Epistle 2 Thes 2. 15. LONDON Printed by R Oulton G. Dexter and are to be sold by Benjamine Allen over against the signe of the Angell in Popes-head Ally 1642. The Epistle to the READER Courteous READER IT seemeth to be the worke of this present age to be upon the measuring of the Temple the Altar and them that worship Rev. 11. 1. therin about the measuring of which things though the truth and true measure be but one yet the persons measuring are very various and much differing not only concerning the right understanding of the measure but also concerning the things measured hence it is that diversitie of opinions and practises are found amongst persons concerning mattâ—â—s of Religion and Godlinesse amongst which the matter of this Discourse is not the least but rather ouâ— of the greatest differences in outward Religion so as it both on the one side and on the other is as a Foundation to be built upon in regard of many things which must needs follow according as persons shall hold and beleeve one way or other and so great a difference and distance doth it lead men into that it admitteth of no healing for till men be agreed about the matter of a thing that being first essentiall how should they â—ossibly agree about the thing it selfe The things held forth and maintained to wit the Baptisme under the defection to be the Ordinance of Christ and the Baptisme of the seed of Beleevers to be Gods will and appointment as also the things opposed namely rebaptizing or the new way of Baptisme taken up by some and the refusing or denying the Baptisme of Infants are in this Discourse argued and discussed not by way of Schoole learning but by plaine inferences and such necessary consequences as are not to be denyed The opposite part in regard of this Discourse are commonly called by a Nic-name put upon them Anâ—baptists some of which are my loving friends and acquaintance whom I would not displease but rather please whom I envy not but love but the truth is to be loved above all being most deare and precious Indeed these seeme to have the zeale of GOD if it were according to right knowledge they seeke after truth and thinke they have found it when they imbrace an error which the further they goe on in the further out of the way which appeareth in that summe they misse it only in the point of Baptisme c. whereas others as by an Honourable Person was lately observed erre in points of an higher Nature as namely in holding Free-will fallâ—ng from Grace conditionall Election and denying Originall sinne opinions accounted as destructive to the truth by the Godly Indeed I have had great reasoning within me whether I should conceale this Discourse and keepe it for private use or make it publike but minding what great distraction of minde and unsetlednesse doe attend not a few about this matter and minding that some of the learned doe give in no further concerning Baptisme of Infants or Children then as a Tradition of long and ancient use whereby many take occasion to strengthen themselves and to confirme others against the Baptizing of Children I have adventured for the truths sake to make this common hoping it may tend to some satisfaction and stay of mens mindes in this matter and the truth and true ground of things may be the better wayed and the truth some way furthered and some persons kept from such wonderfull changes and rechanges as are found with them Vnitie or onenesse of minde among the Godly is an excellent thing and greatly to be desired so it be in the truth but GOD that of his Infinite wisdome causeth good to come out of evill causeth much profit to attend the variations of his Servants the truth is the more sought into and discovered and cometh to shine forth more fully afterward The Children of the truth come to be approved 1 Co. 11. 19. so as the matter being so unavoydable in asmuch as the Scripture must needs be true and every part thereof fulfilled It were much to be desired that persons would not be so much offended about the differences and variation that are in the matters of Religion and the service of GOD if they would consider that great darknesse had for a long time attended the world by the prevailing of the man of sinne so as men coming out into the light see men like trees as the Proverb is And againe would minde how great onenesse and agreement there is in those that dâ—ffer agreeing in the maine points of Beliefe of one GOD one Lord Iesus Christ touching his Natures and Offices as also in the Doctrine of Iustification Redemption Sanctification in the Doctrine of Free-grace and perseverance therein and many more too large to be rehearsed here And then on the otherside would consider how that the differences among the Godly are of inferior kinde being only for the most part about outward worship and the right way of serving GOD wherein if any doe erre he falleth to his own Master and his error cannot reach an other Ro 14 4. in way of prejudice or hurt every one being to give an account unto GOD for himselfe I say if persons did but minde such like things it would greatly abate of the prejudice that many have in their mindes touching this matter and it would take-off the offence of others which without caâ—se they have taken against such as seeke after the truth by reason â—â— this for indeed it must needs be a great weaknesse of minde and want of judgement â—o be so highly displeased as som are with varietie of judgements among men in matters of Religion And however it is most certaine that it is better there should be differences among men then that grosse ignorance should take place or Papaâ—l Tyranny beare sway and rule as it hath done and yet doth too much in the world and the same persons that are so offended about differences of opinions take little or noe offence at the same In reading of this following Discourse I shal desire of thee Courteous Reader who ever thou be that thou wouldest not
but not in matter and relation Proofe of this I shall spare having done it before to which I referre the Reader Now all doe confesse that Infants or Children before they came to yeares of understanding were formerly a part of the Church and true and lawfull Members from Abraham to Moses from Moses to Christ what should let them to be a part of the Church yet still and true and lawfull Members seeing the Church or Kingdome is the same according to that of our Lord before declared Math. 21. 43. And seeing the Gentiles they are fellow heires and but fellow heires and of the very same Body or Church Ephes 3. 6. how can it be imagined on the part of any soberly minding the truth that Children or Infants of the Faithfull should be now excluded touching which GOD hath never spoken one word but the contrary Sure there is something in the distribution which the Apostle maketh of the Church Husbands and Wives Masters and Servants Parents and Children yea Children to be educated and brought up in the feare of God What Ephe. 6. 1 Cor. 11. had he to doe with them if without as these account And beside can any imagine that when the Jewes shal be grafted in againe into their own Olive tree Rom. 11. that then their seed shal be excluded and left out as not any more capable of that grace and favour sure this were greatly to lessen their comfort and much to diminish of the grace of Almighty God Oh but say some what of all this if it were so there is no example in the new Testament for it Answer no more there is no example for a persons Baptizing of himselfe or to Baptize others being himselfe unbaptized let any shew the latter I shall undertake when he hath done to doe the former But there is precept or warrant for the latter may some say namely that in Rom. 10. 6. 7. Say not who shall ascend into heaven c. Surely they are neare driven that have no other proof but such for their practise Nadab and Abihu and Saul might have made use of that proof to their purpose and so might those many Proselytes who from farre Countries came to Hierusalem and were added to the Church they might if they had bin as wise as these have stayed at home and Circumcised themselves and so served God for in like manner they were not to say Who shall ascend into heaven the Word it being nigh unto them But they knew otherwise and so may these that are to repaire to the Church where she is to be found yea though they should goe as farre as the Eunuch went to Hierusalem or as the Queen of Sheba that came from the utmost parts of the earth Mat. 12. 43. yea our Lord might have spared the laâ—our of fullfilling of righteousnesse in going over Jordan to John he might have stayed at home and Baptized himselfe the Word being nigh unto him But it may be they have some other proofe that I doe not know of indeed so have they need or else they are in a poore case But a great matter it is with some that Abraham had two Sonnes one borne after the flesh of Agar the Bond-woman and one borne after the Promise by Sarah a Free-woman This the Apostle saith is an Allegory Gal. 4. In way of alâ—usion to these two the Apostle saith that Hierusalem that now is is in Bondage as was Hagar and her Sonne but Hierusalem that is above is free the Mother of us all hence high Notions attend the minds of some and upon this Allegorie not well understood I suppose they build very strongly for the rejecting of Children from the Covenant and putting of them from Baptisme the seale or signe of it unto which matter I answere and say indeed Abraham had two Sonnes of two Women Hagar and Sarah and these were Types of two states of people and did point unto the time of grace when the truth and substance of this was fulfilled when Christ came unto his own and they received him not but to such as did he gave power to become Jo. 1. 11. the Sonnes of God so many as did beleeve in his name those that did not as the greatest number did not they became bound as Hagar and her Sonne and so was the present state of Hierusalem but the Gentiles beleeving Children of the promise with a remnant of the Jewes were made free by the Sonne through beleeving and were the Hierusalem that was from above the Mother of us all The Hebrewes or Iewes were cast out for unbelief as the Bond-woman and her Sonne were for mocking and so were in the same state and yet still are that Ismael and all his posteritie were But such as did imbrace the Sonne and believe whether Iewes or Gentiles were made free by the Sonne that maketh men free indeed Jo. 8. 36. And thus that Alâ—egory is made good and that Type fulfilled and we Gentiles are as Isaac Children of Gal. 4. 31. the promise Oh no say some Children of the promise are true they meane lively beleevers and Children of the flesh are Infants this is a marvellous understanding indeed Isaack lineally descending from Abraham being an Infant was the Sonne of promise and so were his Lineall seed to a thousand generations that did proceed from him Lineally of which Lineall seed some were in time lively beleevers and some carnall and voyd of the Spirit yet all the holy seed of promise I may some say it is true under that Covenant it was so I answere the Covenant is still the same though the Testaments differ which no way alters the case I but say some it is sayd If we be Christs then are we Abrahams seed c. I answere it is so Gala. 3. 29. sayd of the Gentiles in opposition to the Iewes the Gentiles beleeving are Christs as before and heires according to promise and the promise is to the Parents and their seed as to Isaack and his seed Then Ismael might challenge right might some say Ismaell I say was noe child of promise and though hee were Abrahams Lineall seed hee was cast out and so were the Jewes that rejected Jesus Christ and so shall it fare with the Gentiles when they will noe longer owne Iesus Christ they then shall be rejected also and the Jewes when they shall come to beleeve Rom. 11. shall be grafted in againe into their own stock and Olive tree Rom. 11. A very high mystery which the Apostle would not have men ignorant to wit us Gentiles of it that we might feare and not be high-minded but alas some will be ignorant of it whether the Apostle will or noe and be high-minded also and boast against the branches as carnall and for lively beleevers such as these men meane indeed truly and I conceive not unproperly they may be called the seed of God and his Sonnes being Jo. 2. 2. chap. 5. 1. Rom. 4.