time and day were not built upon the Covenant ergò not perpetual Circumcision was on the eighth day for which there was a special reason not onely in regard of the weakness of the child the seventh day being the critical day but also because that day was a type of the resurrection of Christ which was in the eighth day and so the sabbath is call'd the eighth day John 20. The same number of days was observed in many other things therefore it cannot merely relate to the weakness oâ— the child as for the consecration of the Priests Lev. 8.35 9.1 The cleansing of the lepers Lev. 14.8 9 10. The cleansing of the polluted Nazarites Num. 6.9 10. and for the purifying of the altar Ezek 43.26 27. and the offering of the sacrifice by which Christs resurrection on the eighth day seems to be typified who rose again for our justification 2. They differ in their subject Circumcision was administered onely to the males baptism to the male and female For 1. The females were not capable of the former Ordinance 2. Sin entered into the world by man being an active instrument of generation whereas the woman is a passive instrument Rom. 5. By one man sin entered into the world For if Adam had stood we had not fallen though Eve fell 3. They differ in durance Circumcision was in force till Christ came because typical but baptism continues to the end of the world So that we see they agree in all the substantials and almost in all things else unless in such things for which a special reason may be given I conclude therefore this Argument as Circumcision in the old Testament was applied to children so also is baptism to be applied in the new for of equals there is the same reason Thus much for the 3 Argument taken from the analogie between Circumcision and baptism 4 If children were circumcised in the old they are now to be baptized in the new because baptism succeedeth Circumcision now what is succession but the substitution of later things for former things in the same subject as is well observed for when the Jews were converted Act. 2.38 Peter enjoyns them not to be circumcised but baptized which shews that baptism comes instead thereof Thus Col. 2.11 12. The scope of the Apostle was to take them off from the rudiments of the world especially Circumcision which troubled most of the Churches Therefore he saith You are compleat in him being circumcised with the Circumcision made without hands But they might object We want the outward Circumcision to us and our children which was of singular use to the Jews to strengthen their faith The Apostle answereth You are buried with him in baptism You are circumcised because baptized For baptism supplies the place and room of Circumcision and is every way as advantageous to you So that we plainly see they were compleat in Christ as to this Ordinance sealing outwardly Suppose saith Mr Sydenham the Ordinance should again be changed and the inversion thus That baptism should be abolished and Circumcision set up again and the Apostle should express himself after this manner Ye are compleat in Christ in whom also ye are baptized with the baptism of Christ being circumcised with him Would not this deduction be clear That Circumcision was ordained instead of baptism Therefore we say Either baptism succeeds the sacrament of Circumcision as to children or else some other Ordinance doth succeed or else nothing at all remains in lieu thereof But nothing else succeeds Circumcision therefore either baptism succeeds it or else there is no seal of the Covenant left as to children but they without any visible token of Gods favour depart out of the world 5. Because an Ordinance once enjoyned and never repealed All Gods commandments and institutions about the Sacraments of the Jews bind us at this day in all things which belong to the substance of the Covenant and were not accidental to them stands still in force but the sealing of the Covenant to the infants of believing parents is enjoyned in the old Testament Gen. 17. and never repealed in the new if it be let any man shew where 6. Because the priviledges of the Gospel are as large to believers for themselves and their seed Quacunque de circumcisione dicuntur â—â—â— spectant ad naturam ejus sacramentalem quam habet ut communi cum reliquis sacramentis illa recte applicantur ad omnia sacramenta sed ratio signandi in circumcisione est talis Ames as under the law Take away baptism from infants and parents now shall want one means that no small one sc Sigillum dei the seal of God to strengthen their faith in the Covenant of grace for their children which parents had then and children now shall want one means to confirm and effectually promote their salvation even while they are infants or children who may dy before they be men Thus much for the third Argument taken from Circumcision The fourth Argument Children are inchurched If children of believers be accounted to belong to the Church the Argument will follow for baptism Mr Tom. p. 139. See the Review that is members of the visible Church therefore to be baptized Eph. 5.26 That he might sanctify and cleanse the Church by the washing of water by the word ' that is of institution and promise Where we see plainly that members of the Church are to be baptized This I suppose no rational man will deny for upon this ground women are admitted to the Lords Supper Calvin challengeth all the world to show where women received the Lords Supper because they with us are one body one bread 1 Cor. 10. I shall therefore shew you that children are members of the body of Christ First They were members therefore they are Psal 147.13 He hath blessed thy children within thee Eph. â— 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Politie or Church priviledg That was a spiritual Common-wealth whereof the Jews with their children were members and so are the believing Gentiles with their children for they onely are strangers from the Common-wealth of Israel which are strangers from the Covenant See Cal. in Jos cap. 5.6 Those that were born in the wilderness were not circumcised for they walked fourty years in the wilderness because they obeyed not the voice of the Lord. This is rendered as a reason of their non Circumcision and not their journeying from place to place as some think for sometimes they stayed long in a place if therefore it had been the Lords pleasure that they should circumcise their children the Lord would have minded them of it but for their rebellions the Lord suspends the seals q. d. I will disown and discovenant you and yours if you persist in your sins Act. 7.38 This is he that was in the Church in the Wilderness The body of a people wherein children are included is called a Church though many were not circumcised for their rebellions
after your old estates and will do better for you than at your beginnings Or as some read it I will bestow benefits upon you more than at the first Then doubtless their children were not left out Ez 47 14 Ye shall inherit it one as well as another yea saith the Lord the strangers with their children shall have inheritance with the children of Israel in that land of Canaan vers 22. This is a Gospel-promise as appears by many arguments which I could produce the land being but a type of the Church or heaven in which children share with their parents Hos 14 8 They that dwell under thy shadow shall return This must needs include the children which shall be made good especially to the Jews upon their last return Obj. These promises are made to the Jews and can not properly be applied to the Gentiles with their Children Ans They were made in Christ in whom all the promises are yea that is affirmed and amen that is confirmed to us Gentiles 2. * See Glas Amos 9 12 Vt possideant residuum Edomi Junius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per cum vertit ut haeredes sint cum reliquijs Edomi omnibus gentibus quae vocantur de nomine meo 1. Vt non tantum Judaei verùm etiam gentes reliquae communi cum illis haereditate persruantur LXX pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possidebunt legerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requirent unde illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homo unde illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addiderunt vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are so interpreted Act. 15.16 17. Hos 2 23 compared with Rom. 9.24 25. Hos 12 4 He found him in Bethel and there he spake with us So that the promises made unto Jacob are applicable unto us also Hence it is that all the people of God Gal. 6 16 are called the Israel of God If any shall say That children in the old Testament were ceremonially holy The Apostle answers 1 Pet. 2 9 writing to the twelve tribes scattered Iam. 1.1 they and their children were an holy nation Add to all these scriptures Exod. 20 5 Shewing mercie unto thousands of them that love me and keep my commandments Matt. 1. Abraham is brought in as the first explicit Covenanter to whom the promise was made which runs along in the natural line to Christ taking effect in some of his seed in every generation But least this should be thought to be a typical Covenant abolished in Christ whereas Matthew descends from Abraham to Christ Luke ascends from Christ to Adam to shew us that the Covenant extends to all believing Gentiles as well as Jews even to all the Sons of Adam I hope none will say that the moral law or the promises thereunto belonging are abolished Here is a promise made to those that worship God in the beauties of holiness I mean in the purity of his ordinances to such and their seed doth the Lord extend mercie which is a fruit of the Covenant of grace not of works The like phrase we have in Timothy Keep this command to the coming of Christ that is if thou shouldest live so long So if the world should continue to a thousand generations which I suppose not for Mat. 1 those three 14 generations took up a great part of the time from Abraham to Christ God will make good his word to them if they cut not off the entail of the promises Obj. * When Princes offend their favorites are heaten So when Parents transgress their children are punished This is meant to those children that love the Lord and the contrary threatning to those Children which imitate their fathers vices Ans 1. * Exod. 34.7 Vtrumque absolutè ponitur Qui custodia misericordiam in millia qui reddis iniquitatem patrum filijs ac nepotibus Riv. Shewing mercie unto thousands but visiting the sins of the parents upon the children to the third and fourth generation The words are put absolutely without restraining them to those that love or hate him because they relate to the parents so that doubtless the child may suffer temporal punishment for the fathers sins as being a part of the father but not eternal Ezek 18. If the command be so understood then is there no pretence for children to complain The fathers have eaten sour grapes and the childrens teeth are set on edge if God did punish children onely for imitating their parents vices 2. If he spake of children hating God as their fathers why might he not have said Visiting the iniquitie of the fathers upon the children unto a thousand generatons as well as to the third or fourth 3. If the words be so understood then is the force of the comparison lost for he extolls his mercie above his justice saying Visiting the iniquities of the fathers upon the children unto the third and fourth generation but Shewing mercie to thousands For the attributes of God are equal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. What force were there in this dehortation You parents take heed of idolatry for if your children to the third or fourth generation committ idolatry I will punish them It is not to be imagined that the wisdom of the father should argue thus irrationally For so he should punish not so much the sin of the father as the sins of the children Let none say these are old Testament proofs intrenching upon the prophetical office of Christ as if that which was written wâ—â—â— not written for our learning or as if Christ were not sent to confirm the promises made to the Fathers Rom. 15. We thought much that the Papists should make void and unlord the second Commandment and the Bishops the fourth but what shall we say to those that wave the old Testament unless it be in such places which seemingly make for their own opinion these have the leprosy in their heads and therefore are altogether unclean For doth not Moses expound Christ and doth not Christ send the Jews to Moses for instruction Ioh. 5 46 Luk 16 31. Let us come to the new Testament though we say there is no more inconveniency upon supposing of children in the new Testament to be in the Covenant than formerly therefore to reject Infants now is to condemn the wisdom of God in admitting them in the old and hear what the Spirit saith unto the Churches Matt. 22 32 compared with Ex. 3 6 I am the God of Abraham the God of Isaac and the God of Jacob. The Lord makes mention of this Covenant made with our fathers for then he was about to bring them out of the land of Egypt wherein he failed not but made good his word to a day though the promise was made four hundred and thirty years before Ex. 12 42. It is a night much to be observed wherein the Lord brought them out of the
with them that forsake the holy Covenant Heb. 4.1 Let us therefore fear least a promise being left us of entering into his rest any of you should seem to come short of it that is should really fall short of it as the word is usually taken in scripture phrase but as for the elect Christ hath undertaken for them that they shall never perish Joh. 10.28 Esa 55.3 I will give you the sure mercies of David that is Christ Obj. This Tenent overthrows the necessity of Conversion Ans This Covenant includes regeneration and conversion in it Deut. 30.7 I will circumcise the heart of thy seed which sheweth That the outward Circumcision did signifie the circumcising of the heart which the Lord promiseth to make good to our seed now in the days of the Gospel as appears from v. 1 5 11. Compared with Rom. 10.6 Hos 14.7 Those under thy shadow shall return 2. Hath not the Lord made faith and repentance the condition of the Covenant on our part Joh. 3.16 which Christ hath undertaken with the Father to work effectually in the elect For want of which qualifications many thousands are damned for ever though the Children of Abraham visibly What hast thou to do saith the Lord Psal 50.16 to take my Covenant in thy mouth seeing thou hatest to be reformed Yet were their children under the outward administration of it therefore we say They might as well have debarred all the children of Israel from that outward priviledg as now debarr the children of believers upon the same account it 's said Mat. 8.12 Many shall come from the East and from the West and shall sit down with Abraham Isaac and Jacob in the Kingdom of heaven but the children of the Kingdom shall be cast out that is such as were so born and visibly so continued for a while such I say shall be cast out of the Kingdom of heaven or the Church here below not the Church above out of which none are properly said to be cast because they were never in it Obj. This opinion overthrows the foundation of all Gospel-Churches As First It destroys the matter of a Church which ought to be Saints by calling 1 Cor. 1.2 But this tenent doth unavoidably admit into the Church all the unconverted and unregenerate children born of the bodies of such persons that either were or have been accounted believers Secondly It admits into the Church good and bad promiscuously and all those unbaptized and what light in the Gospel have you to justifie such an Assembly to be the true Church of Christ Ans To the first we say It destroys not the matter of a Church visible consisting of visible Saints Therefore they are incompleâ—â— Members of the Church for such are children and so owned by the Apostle as holy i. e. relatively holy if not positively 1 Cor. 7. Ezra 9.2 the holy seed i. e. such as are set apart for God and dedicated to him in a peculiar manner and many of them sanctified from the womb Thus Jeremiah Esaias John Baptist the last of the old and the first of the new Testamenâ—â— Now whether should we take the testimony of God or the testimony of men If we receive the witness of men saith the Apostle the witness of God is greater 1 Joh. 5.9 Man makes confession or profession of Christ this is an human testimonie and we accept it and shall we reject a divine testimony God forbid Let God be true and every man a lyer Rom. 3. 2. They are acknowledged as members of the Church by the Apostle Paul for writing to the Churches of Coloss and Ephesus Col. 1.2 3 and 20. Eph. 2.1 he directs his Epistle to châ—ldren as well as parents 3. We answer That children upon their discovery of themselves not to be visible Saints are to be suspended from the Ordinances as in the old Testament the Priests were to distinguish between the holy and the profane Jer. 7. The Lord complains that they made his house a den of thieves such then were not to be admitted to the Passover In order to which the Porters were charged to keep back from the Temple such as were unclean in any matter though they were circumcised 2 Chron 22.19 If this rule were observed in the old Testament then surely it is not to be neglected in the new Ans To the second Objection Mr Pat. pag. 69. Whereas they say Such Assemblies are no Churches because they are not baptized which is essential to a particular visible Church therefore we may have no communion with them for God never had any Church-union or communion with any soul which was not baptized that is rebaptized Here are great swelling words as the Apostle Jude saith such spirits it seems there were in his time But we answer First If such were no Churches then for many hundreds of years Christ's promise fell to the ground Mat. 16.18 19. I will give unto thee the Keys of the Kingdom of heaven The Keys as they grant were given to particular visible Churches against which making up the body of Christ the gates of hell saith Christ shall not prevail but by this Doctrin they did prevail for above 1500 years seeing that till that time we read not of any such Churches as they challenge to themselves these therefore are but sandy foundations and certainly when the winds of temptation shall blow and the rain of affliction shall fall and the flouds of persecution come their houses will fall 2. What say you to Rev. 11.4 Are not the two Candlesticks the Churches according to scripture phrase We had Churches in England before there was any Church at Rome as Matthew Paris tells us Therefore we received not our doctrine or ordination originally from Rome which farther appears by this That the Brittish Churches in the celebration of Easter observed the custom of the Eastern Churches and not of the Church of Rome which doubtless they would have done had they received the Gospel from thence as Flaccius Illyricus well observeth which are to be slain as well as the olive trees a little before the last downfall of Anti-Christ and doth not the scripture own these Churches as true under the reign of Antichrist for one thousand two hundred and threescore years and will or dare any disown them because not rebaptized 3. Had they minded well the command of the holy Ghost they had not been so grossly mistaken Son of man saith the Lord There is but one going in and that in the singular number but many goings out of the Church of God which last word is in the plural Ezek 44.5 Pones cor tuum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ingressu domuâ— omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exitus Sanctuarij Ez. 44 5. mark well the entering in of the house and every going forth of the Sanctuary They say we must enter in by baptism which is essential to a Church but thus they unchurch all the Churches in the world but
before Three or four days after another child in the same house sick of the same disease was by a divine hand doubtless sensible of the approach of death an unusual thing at that age and called to its father and said I am going to God several times repeating it I am going to God The mother as other mothers use to do had made for the child a little basket a little spoon and a little tray these things the child was wont to be greatly delighted withall as all children will therefore in the extremitie of the torments they set those things before it a little to divert the mind and chear the spirit but now the child takes the basket and puts it away and said I will leave my basket behind me for I am going to God I will leave my spoon and trey behind me putting them away for I am going to God and with these kind of expressions the same night finished its course and died The father of this child is named Robin Speen in whose confessions he maketh mention of this child that died in faith When he related this storie to me he said he could not tell whether the sorrow for the death of his child or his joy for its faith were the greater 4. They are capable of union with Christ foâ— first Christ lays hold on us before we lay hold on him Phil. 3 That I mâ—y apprehend that for which also â— am apprehended of Christ Jesus 5. Of eternal life All which things are signifieâ— and sealed in the holy sacrament What hinder therefore why children may not be baptized Act 10. 6. Baptism is of eternal use for what God doth remains for ever Eccl. 3. not onely for the present but for the future therefore children are capable oâ— it For 1. As parents may plead a Covenant for their children which is no small prop of their faith strengthened and confirmed by this visible word Exod. 4 5â— so children may afterwards plead a Covenant as from their ancestors for a seal of an estate made to infants in their cradle is firm and come in their fathers or mothers name to God as David and others have done Psal 86.16 Save the son of thy handmaid for that Covenant extends not onely to temporals but spirituals Luke 71. The Covenant with the forefathers is made the rise of that deliverance v 75 which deliverance from our spiritual enemies is collected from the general promise I will be thy God the God of thy seed Rom. 11. Beloved so as to be called for their fathers sakes Deut. 30. I will circumcise the heart of thy seed Which promise being spoken indefinitely who dare limit it to such as are of years of discretion seeing that babes are the seed of the faithful as well as such as are adult and we know it 's as great a sin to limit God in his grace as in his power who hath so wisely ordered that Covenant of grace 2 Sam. 24. that as in every moment some die and surely half of the elect if half of mankind die in infancie so in every moment some are regenerate Which grace of regeneration from the dawning and springing of reason doth appear in many who suck in something of Christ whilst they suck in the milk from the mothers breasts 2. It lays a tie and obligation upon the child to future repentance faith and obedience 1. To repentance therefore it 's called thâ— baptism of repentance because it obligeth and engageth them to repentance Mat. 3.11 Baptismus est lavacrum regenerationis sed n n ita vt regeâ—e ati debeant tantum illo obsignari sed regenerandi Musc in Matt. 22. I indeed saith John baptize you Pharisees a generation of vipers with water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto repentance therefore seeing you have now been baptized bring forth fruits worthy of repentance v. 8. 2. It obligeth to future faith for circumcision was a seal of the rightousness of faith which is the condition of the Covenant of grace Mar. 16.16 To Adonijah and Absalom as well as Solomon if they believe for so the tenor of the Covenant runs It 's well observed by some that God dealt in a way of preventing grace with Israel in instituting the Passover before their deliverance and so in appointing the Lords Supper before the work of redemption was wrought And thus hath he ordered the baptizing of children as that which is precedaneous to faith as well as subâ—equent to it 3. It obligeth to obedience for as in all duties we do virtually say I take this God for my God and give up my self to him as one of his people Psal 50. That make a Covenant with me by sacrifice So in this Ordinance of baptism the child doth implicitly covenant with God and doth bind it self to obedience for the future He that is circumcised saith Paul Gal. 5. is bound to keep the whole law if not legally as a Covenant of works yet evangelically as the condition of the Covenant of grace If he dare not stand to the former Covenant as who dares let him cleave to the later and in so doing he shall live Nonnulli habent aâ—tificium quo prius persuadent quam docent veritas autem docendo suadet non suadendo doect Tert. I would not first move and then teach but having taught move Cujuslibet artis datur praxis erg Paul will rather seem to speak false greek not understanding his greek grammar as Jerom saith though it be an Articism than that they should not apply to themselves in particular what he spoke in general Gal. 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Restore ye such an one or put him in joint again considering thy self Having spoken sufficiently to the jus divinum of Paedobaptism and shewed plainly that it hath a divine stamp of truth upon it Let us come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or practical part of this point which shall be a dissuasive from Anabaptism and what I shall say herein I would say in a Church full of Kings Now the Lord grant me good success this day And that I may the more effectually prevail with you consider 1. The way of Anabaptism is not the way of God for first it 's not of Gods planting therefore secondly not of his watering For whatsoever the Lord hath not planted whether persons or things that certainly he will not water therefore it cannot stand but must of necessity be rooted up Mat. 15.13 For the first That it 's none of Gods planting or That that way is not the way of God which they walk in it appeareth 1. In that they stand not in the ways and ask not for the old paths where is the good old way that they may walk therein Jer. 6.16 Thus Mal. 2. Seek the law at the Priests mouth They advise not nay they are not usually willing to be advised by the faithful messengers of Christ enquiring after the footsteps of the flock by the
Cap. 7 8 10 ver 15 Onely the Lord had a delight in thy fathers to love them and he chose their seed after them In which Text observe That God did shew favor to the Children for the Parents sake Deut. 29 10 Ye stand this day before the Lord your little ones and the stranger that is in thy camp that thou shouldest enter into Covenant He speaks to them all as one man Neither with you onely that is you and your Children here present â—o I make this Covenant but with him also that is not here this day that is the * Observe v. 13 That he may be to thee a God as he hath sworn to Abraham Gentiles and their Children unborn intentionally Deut. 30 6 I will circumcise thy heart and the heart of thy seed Compared with ver 5 I will multiply thee above thy fathers Which implies that this promise relates to their return out of their last captivity For this command which I command thee this day is not hidden from thee neither is it far off This is a Gospel-promise as appears by the Apostle Paul Rom. 10 6 The word of faith is nigh thee a word of command and a word of promise being promiscuously used in scripture phrase Psalm 111 11 compared with the 105 Psalm v. 8. He hath remembered his Covenant for ever the word which he commanded to a thousand generations Psalm 37 25. I have never seen the rightous forsaken or their feed begging bread Vers 21 He is ever merciful and lendeth and his seed is blessed Psalm 479 The voluntary of the people were gathered to the people of the God of Abraham Psalm 86 16 Save the son of thy handmaid Psalm 116 16 Truely I am thy servant and the son of thy handmaid it appears not what his father was but it seems his mother was a good woman this Covenant as from his mother he pleads with God Psalm 103 17 But the mercie of the Lord is from everlasting to everlasting upon them that fear him and his rightousness .1 the performance of the promises to childrens children Psal 102 28 The children of thy servants shall continue and their * Isa 66 22 Their seed shall continue before me seed shall be established before thee This is a Gospel-promise for the continuance of their Children in their former state as appears by the 17 v. Thou art the same or thou art he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so interpreted and applyed to Christ Heb. 1 10. Psalm 112 2 The generation of the upright shall be blessed Esa 29 23 But when he seeth his children the work of mine hands in the midst of them they shall sanctify my name Esa 44 3 I will pour my spirit upon thy seed and my blessing upon thine offspring that is their sons and daughters according to that expression Esaias 22 24 And they shall hang upon Him namely Christ the offspring the issue that is their sons and daughters Esa * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat signum vexillum nauticum Matt. 24. Tunc apparebit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signum filij hominis Num. 26 10 in signum Haec enim omnia illis in figurâ contigerunt Pag. Therefore by the standard we may understand baptism because he saith They shall bring thy sons in their arms 49 22 I will sett up my standard to the people and they shall bring thy sons in their arms and thy daughters shall be carryed upon their shoulders Compared with ver 25 And I will save thy children Esa 59 21 My word and my spirit shall not depart out of the mouth of thy seed and of thy seeds seed for ever This promise shall be fulfilled in the later times as appears by Rom. 11 27 This is my Covenant with them when I shall take away their sins Compared with the former verse The redeemer shall come to Syon and to them that turn from transgression in Jacob. And then he tells them This is my Covenant with them saith the Lord which he explains in ver 21 My word and spirit shall not depart out of the mouth of thy seed nor seeds seed for ever From whence observe That the vein of election shall run along in the loins of the seed of the elect and their seeds seed for ever for that Church shall never be dischurched Esa 61 9 And their seed shall be known among the Gentiles and their offspring among the people Esa 65 23 For they are the seed of the blessed of the Lord and their offspring with them This is a Gospel-promise relating to the Jews Non laborabunt inanitèr neque gignent liberos ad conturbationem nam semen benèdictorum à Jehova erunt prognati eorum Piscat They shall not bring forth children unto trouble q.d. their issue shall enjoy the like quiet and prosperous condition together with their parents whereas formerly they were brought forth to the pestilence and the sword Hos 9 12 13. The reason of this happiness of their children is given in the 23 verse For they are the seed of the blessed of the Lord and their off-spring with them So that by offspring he must needs intend their natural issue which is brought in as a medium to prove the former proposition namely That they shall not bring forth children unto trouble or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX i. e. to a curse To say this is meant of the 〈◊〉 is improper for it 's all one as if the Prophet had said They are the elect of the blessed of the Lord and the elect with them which is not sense Jer. 30 20 Their children also shall he as aforetime and their Church shall be established before me see the Hebr. This is a new Testament promise grounded on Christ who engaged his heart to draw near to God ver 21. which shall be fullfilled in the later days Then shall such as have scrupled this truth ver 24. consider it for God will then be the God of all the families of Israel Ier 31 1 that is parents and children If their children shall be as of old doubtless as they were Church-members visibly owned by God in the old so shall they be still in the new Testament But to limit this text to their civil state onely seems to be clear against the scope and purpose of the holy Ghost in these words which is to shew the glorious and blessed condition of that Church Ier. 32 39 That they may fear me for ever for the good of them and their children after them This prophesy is applicable to the Jews converted ver 37 and is an implicit promise suitable to that of the V. Commandment that thou mayest prolong thy days Compared with Eph. 6 1. And so interpreted by the Apostle Ez. 16 21 Thou hast slain my children whom thou hast born to me for we are neither born nor reborn to our selves God owns them for his own though their parents were Idolaters Ez. 36 11 I will settle you
wilfully rejected the Covenant of Grace 2. So are many of the rebaptized ones though under the outward administration many of them in a sad and deplorable condition and damnable state though taken for saints by others therefore doubtless there is no force in that Argument Obj. Circumcision was a seal onely to Abraham a sign to his posterity An. Are there not signs exhibitive as well as significative and wherein did such signs differ from seals 2. May not seals be to confirm a future as well as a present benefit Or 3. Is that seal Rom. 4.11 applyed to Abraham alone and not written for those hereafter that shall beleive Rom. 4.23 It was not written for his sake alone saith the Apostle that it was imputed to him for rightousnes but for us also to whom it shall be imputed if we believe 4. Was not the promise to Abraham to be heir of the world that is of Canaan included in that promise Was it not I say through the everlasting Covenant and not through the works of the law which the carnal Jew rested in Rom. 4.13 5. Did not Abraham's posterity stand in as much need of a seal to strengthen their faith as Abraham did Abraham was troubled with doubtings and the Lord again and again strengthened his faith If he that was so eminent for believing was so put to it what shall we say to the poor shrubs Psal 105. Will the Lord be wanting to them in any thing that may strengthen their faith Obj. If this opinion be maintained That the Covenant of circumcision was a covenant of grace it shakes the foundation of the Gospel and overthrows many fundamental points of religion Ans Here are great swelling words but such do but verba dare there is no proof for what is asserted Dare any say in the presence of Christ when taking leave of the world That this doctrine destroys the foundation of Christian Religion Will they justifie this at the last day before the Lord Christ the Judge of quick and dead * Expectemus judicium tuum Domine Augustin We expect the judgment and determination of God himself in this controversie as Austin sayd in another case But let 's see their Arguments They say First The first fundamental point must needs be denyed Gal. 2.15 Jews by nature Quia promissio haereditariam bâ—nedictioâ—â—m faciebat ideo naturâ â—ocatur Cal. in Gal. That all mankind by nature are the children of wrath Eph. 2.2 If all men by nature be the Children of wrath then are they not under this Covenant of Grace for to be under the Covenant of works and the Covenant of grace are contradictories which cannot be true at the same time Ans Contradictories may be true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a diverse respect 2 Kings 17.34 41. They feared the Lord and they feared not the Lord that is they feared the Lord in their way and the Gods of the nations also and therefore it 's sayd they feared not the Lord. Thus Elisha to Hazael concerning Benhadad 2 Kin. 8.10 He may recover howbeit the Lord hath shewed me that he shall certainly dy that is he may recover of this disease but he died notwithstanding by the hand of Hazael Sons in some sense are no sons Deut. 32.5 Their spot is not the spot of my children There are promises for grace 2. to grace children are under both in some sense yet saith the text they are children in whom is no faith 1 Kin. 2.26 Abiathar is a man of death and yet by the Kings favor he lives The Israelites at the same time were enemies for our sakes and yet beloved for the fathers sake Rom. 11.28 Paul was under the Covenant as being descended of Abraham and yet was by nature as he tells us Eph. 2.2 a child of wrath as well as others So children considered in their natural state as the sons of Adam are under wrath but considered as children of such gracious parents in Covenant with God so are they under grace and therefore under those divine Dispensations which they are capable of Gal. 2.15 We who are Jews by nature that is by descent from such parents cannot with all our birth-priviledg attain to rightousness Thus we say Such are naturally English that is by descent In this sense the Apostle useth the word Rom. 11.24 If the natural branches are broken off c. The Gentiles wanted this being by offspring sinners 〈◊〉 nature in Eph. 2.2 is taken for that corrupt qualification of nature which they draw out of their parents loyns Grace at first was connatural to us and had been propagated from parents to children ex traduce if Adam had stood as now corruption is As therefore the children of Israel were called the holy seed and yet some of them are stiled the children of the Sorcerer and the whore Ethiopians c. Esa 57.3 Amos 9.7 So may one and the same person be holy by way of Covenant and yet unholy in respect of those internal qualifications For there is a relative and a positive holiness though they want the later yet may they be under the former 2. Their children are under grace for are not many of them under the everlasting Covenant made between the Father and the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before these secular times therefore all time even from eternity Are not elect children given to Christ before all time Doth he not know them by name And having loved them with an everlasting love doth he not in time draw them with the cords of his love even with the cords of a man suitable to a rational creature out of the hands of sin Satan and this present world Doth he not swaddle them and bring them into the bond of the Covenant even into that Covenant called the sure mercies of David Doth he not gloriously irradiate with the beams of his countenance on their souls in heaven for their heaven is the face of God Will not Christ at the last day embrace such as he did on earth saying Here am I and the Children which thou hast given me And were they not under grace Is not all this a part of electing grace Surely this is the spring of all the first wheel that moves all the rest Rom. 11.7 and though there be a wheel in a wheel yet all shall tend to their good as all the wheels in a clock tend to make the clockstrike Obj. The second fundamental point that this error opposeth is the stability in the Covenant of grace they say The Covenant made Abraham's seed was conditional and broken by them but the Covenant of grace is absolute Ans The Covenant of grace is conditional as appears by the whole current of the scriptures Deut. 7.12 13. Wherefore it shall come to pass if ye hearken to these judgments and keep and do them that the Lord thy God shall keep unto thee the Covenant and the mercie which he sware unto thy Fathers Lev. 26.41 If then
Ursin Non est decurrendum ad figuram ubi nulla est ratio cur non retineatur sententia propria none excluded for house in scripture phrase signifieth children throughout the Book of God I have read it again as to this point of baptism and could never find in all the Book of God where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house or household is used Mat. 24 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made him Steward over his houshold The word is altered for here he speak of servants and children excluded but rather always included servants being but the appendix of the house Gen 16.2 It may be I may be built by her saith Sarah of Hagar that is have children by her Forâ—an inquit aedificabor ex ed. LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Son usurpatur pro procreatione susceptione educatione liberorum qui ex parentitibus quasi extruuntur quibuo familiae tanquam domus aedificaâ—â—â— ou filiâ—â—â—difidifioij pator fundamenti instar se habeat ita quidem ut qui non habeat liberos quasi destructus sit Schindl Sic Plaut in Most Act. 1. Novarum esse aedium arbitror similom ego hominem quando hic natus est Et paulò post Parentos fabri liberum fundamenrum substruunt liberorum Vt ex eâ liberos consequar Gen. 18.19 He will command his household after him that is childrens children for Esau and Iacob were 15 years old before Abraham's death Gen. 45.17 18. Pharaoh enjoyns Ioseph to bid his brethren bring their households with them which being explained in the next verse is extended to their little ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to their bodies that is the number of their persons Gen. 47.12 Ioseph nourished all his fathers household even to the little ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lepi hattaph usque ad os parvuli genuinus videtur esse sensus quòd omnes a maximo ad minimum paverit Vatablus Exod. 1.21 God built the midwives an house Heb. â—â—â—em them in the masculine gender for those midwives were couragious midwives that is he gave them children because they spared the children of the Israelites Deut. 25.9 So let it be done to the man that will not build up his brothers house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui noluerit suscitare semen fratri suo raise up seed to his brother In this sense Rachel and Leah built the house of Israel Ruth 4.11 Psal 115.12 13. By the house of Aaron he means both small and great Psal 113.9 He makes the barren dwell in houses that is fruitful mothers of children See Gen. 30.30 35.2 50.8 Exod. 12.3 Josh 7.14 2 Sam. 17.23 23.5 1 Kin. 14.13 2 Kin. 9.7 20.16 1 Chron. 17.16 Psal 68.6 Add to all these the several texts in the new Testament where in this word house or household children are always included Thus Act. 10.2 47 48. 11.14 the whole household of Cornelius is baptized The whole household of Lydia Act. 16.15 they of her household are baptized upon her account without any declaration of their faith and repentance onely because they were of her family Act. 16.31 The Jailor and his house Observe he first makes mention of his being baptized then of his faith Act. 16.33.34 Crispus and his household 18.8 Stephanus and his household 1 Cor. 1.16 The household of Aristobulus and the household of Narcissus Rom. 16.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which must be meant of their children which came out of their loins as the word imports Thus 1 Tim. 3.4 One that ruleth well his own house having his children in subjection with all gravity 1 Tim. 5.8 If any provide not for those of his own house that is children not servants he is worse than an infidel Gal. 6.10 Do good to all especially the household of faith and must there be no respect had to the orphans and fatherless children of such those doubtless we ought in a special manner to provide for as being included in the household of faith Thus Act. 4. the believers had all things common and did not their children share with them doubtless they were not excluded Gen. 50.8 All the house of Joseph and his fathers house went up to bury his father onely their little ones they left in Goshen It 's observable that the little ones are included for the exception is of the same kind in the word house here excepted because of their unfitness for travel but in all the places before mentioned there is not the least word hinted why little ones should be excluded From all which places observe 1. The language of the scriptures holds forth children to be the houshold by consequence the subjects of baptism Let them shew any one place where children are excluded if they can for Exod. 12. includes children though infants were excluded because uncapable V. 15. Lydia baptizata est filii domus ejus 2. Observe the Syriac so renders that word house or household which was the known language of those times and of great repute throughout the Churches of God 3. Of the Jailor it 's said he and all of him 1. that were of him Act. 16.33 Baptizatus est ipse filii domus ejus omnes comp v. 32. cum omnibus filiis domus suae as in the Syriac Of Samaria it 's said Act. 8.8 12. all of them from the least to the greatest that is yong and old were baptized both men and women for children are included in the men in scripture phrase as Jacob saith Gen. 34.36 I being but few in number they shall gather themselves together against me and destroy me Ezek. 9.6 Slay both maids and little children but come not near any man on whom is the mark in his forehead Grace written in the heart by the man Christ Jesus who hath his inkhorn by his side shines in the forehead of babes and others Eccl. 8.1 When Moses demanded of Pharaoh to let Israel go he meant children as well as the elder people as he afterwards explaineth himself and shall we be more cruel than Pharaoh to grant libertie to such as are adult but keep poor infants in bondage Thus Joh. 6.10 Mar. 6.44 compared with Mat. 14.15 1 Cor. 10.1 All our fathers were baptized into Moses in fathers children are included and thus I understand Act. 15.1 Vnless ye brethren be circumcised that is you and your children you cannot be saved as Paul explains it Act. 21.21 25. Thus Heb. 9. It 's appointed for all men once to dy and are not children here also intended So that we see plainly that by a Synecdoche children are included in their parents 4. The promise or Covenant is made to the parent in the behalf of the children Act. 16. Believe thou In omni numero divinitus inflituto liberi sub patriâ— nomine censentur Accommodat illis viz. infantibus mater Ecclesia aliorum
for new Scriptures or a new Gospel to save us Is not the faith that is the Doctrine of faith delivered once and for ever as a perpetual rule Is not God one and the same though we be changeable and at odds with him Gal. 3 20 Is not Christ yesterday and to day and for ever the same Heb. 13 8 Was this once an evangelical promise I will be thy God and is it not so still And if that be evangelical as is confessed shall we deny the later I will be the God of thy seed to be evangelical also 6. If the command of teaching our children which God gave to Abraham belong unto us then the promise made to him and his belongs to us also for the promise is the ground of the duty and the duty is the means of the performance of the promise Gen. 18 19 For I know him that he will command his Children and his household after him and they shall keep the way of the Lord to do justice and judgment that the Lord may bring upon Abraham that which he hath spoken of him 7. Christ came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loosen or slacken the Law much less the prophesies or promises but rather to confirm them made unto the fathers Rom. 15 8 that is not onely to the Jews but also the Gentiles and because the incorporating of the Gentiles was a great mystery i. e a divine hidden secret to the Jews the Apostle quotes * Hence Ministers may learn in doubtful things to be more copious in proofs four places of Scripture to evince that great controverted Truth sc That the Gentiles should be incorporated into one and the same body with the Jews 8. Why should it be conceived that the Covenant of Grace should run in a different course from all other of Gods Covenants God made a Covenant with * Mr. Patient saith That Covenant with the Priests was a Covenant of works Observe there is a vein of error runs through his whole Discourse Phineas did it not reach his posterity Num. 5 So with David Psalm 89 28. And did not that extend to his posterity also Did God ever make a Covenant with any wherein the children were not comprehended In the first place where this Covenant is mentioned it runs thus To thee and thy seed Gen. 15 18 8 which was ratified by the dividing of an heifer of three years old 9. Gentiles are ingrafted into the same olive tree and made partakers of the fatness thereof that is the ordinances promises and their appertenances the root was Abraham and the holy ancestors the bodie of the tree the Church the branches particular members whereof Infants were a great part Observe three things 1. That Children were in the Covenant this cannot be denied 2. They with their parents were broken off and therefore may plead with their Mother as an harlot Hos 2. 3. They with their parents are to be ingrafted in again into the olive tree of the visible Church of Christ 10. Where is that great Statute repealed or that Magna Charta vacated and made void I will be thy God and the God of thy seed Was not this one of the greatest promises of the old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exceeding great nay the greatest promises 2 Pet. 1.4 greater than which could not be The promise in the 17 of Genesis is greater than that in the 22. For the Father was greater than Christ as Mediator and therefore doubtless that was chiefly in the Apostles ey This promise was confirmed by many and sundry ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by piece-meals or parcels Heb. 1.1 yet one and the same Covenant gradually revealed to Abraham as he walked more exactly with God The glorious discovery of the Covenant was reserved to Christs time for the farther the times were from Christs coming the less light they had but the nearer they came to Christ the more fully was that Covenant discovered as appears from Dan. 9. to whom the Angel reveals the time of Christ's suffering and so doubtless when Christ shall more gloriously appear in his Kingdom upon the calling of the Jews then shall the Ark of the Covenant be seen in the Temple Rev. 11.19 But the Covenant was confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Abraham 1. By Sacrifices Gen. 15.18 being not mentioned before 2. By the Sacrament of Circumcision Cap. 17. 3. By an oath Cap. 22. Yea it was confirmed by God in Christ therefore must needs be of grace Gal. 31.7 1. By the death of Christ 2. By the merits of Christ 3. By the preaching of Christ and his Apostles Dan. 9. He shall confirm the Covenant for one week which was spent in the confirmation thereof for Christ preached * Usually the work of a Minister for conversion is done as to the old standers in 7 years three years and a half and the Apostles three years and a half or thereabouts before the Jews were discovenanted the ceremonies de jure did cease at his death with all the sacrifices when the vail was rent asunder but the Covenant was not made null till they voluntatarily and obstinately rejected the Lord Christ This Covenant I will be thy God was before the Law and therefore was not made void by the Law and the ceremonies annexed thereunto Gal. 3.14 15. That the blessing of Abraham might come upon the Gentiles which blessing extends to fathers and children Brethren saith the Apostle I speak after the manner of men Though it were but a mans Covenant if it be confirmed as this was no man disanulleth or addeth thereunto who then shall dare to disanull Gods Covenant made to Abraham and Christ mystical that is the whole visible Church as we see clearly in the body of the Jews to whom the external administration of the Covenant did appertain if there be any force in the Arguments of the Antipedobaptists pleading for the spiritual seed onely the like might have been pleaded against all the carnal seed of Abraham as the Lord pleads Psal 50 What hast thou to do to take my Covenant into thy mouth And yet even the Children of such had a right unto Circumcision though their parents were suspended from the Passover as being Children under Abraham's Covenant The 11 Argument is taken from the absurdities that will follow from the contrary tenent 1. If Children be excluded then the Covenant is not the same seeing the persons engaging are not the same 2. Then are the Children of believers no more priviledged than the Children of heathens for even the Children of heathens when called have an interest in the Covenant and Seal as well as the Children of believers 3. Then are no Children in a visible way of salvation Eph. 2.12 and without hope and therefore Rachel may weep for her Children because they are not There was a great Lamentation in Israel when one tribe was cut off but have not all the Churches in the world cause bitterly to
lament That two parts of three are cut off from the Covenant of Grace 4. Then are Children losers by Christs coming in the flesh as hath been already proved for before they were in the * A baptized Jew having one Infant born before the abrogation of Circumcision and another after might look at the former as a member but the later without hope as a heathen or else on that elder as a heathen to day who was a member yesterday Covenant but now discovenanted so should they be in a worse condition in the new Testament than they were in the old yea then was the first Adam more prevalent to damn than the second to save for had he stood we with our Children had stood but though parents in the second Adam stand yet their Children are cashiered before they have done any thing to discovenant themselves 5. Then should the grace of God be more large in the times of the old Testament than in the new but the Apostle tells us Christ is a surety of a better Testament Heb. 7.22 established upon better promises Heb. 8.6 Ex. 26.9 compared with Ex. 36.9 The five curtains on the one side of the Tabernacle and five on the other side were of one size and made up one Tabernacle Ex. 26.6 these were coupled together by loops that the Tabernacle might be one ver 11. And what are those two curtains but the Church of the Jews and Gentiles making up one Tabernacle Ez. 47.14 And ye shall inherit it one as well as another They are all to share alike in the division of that land which did signify That Aequale est omnium fidelium Jus in possessione haereditatis coelestis partes enim aequales dantur omnibus expressà voluntate dei non inaequales ut à Mose Josua qui distribuorant terram juxta multitudinem hominum Polan that is one Church of God These are of an equal size that is equally priviledged and all of them by bonds and sinews that is the bond of the Covenant and the grace of the Spirit coupled and united together Col. 2 19. Ex. 20.37 If then that Covenant did extend to the Jews Children as a part of the Tabernacle then also must it of necessity extend to the Children of the Gentiles which make up the other part of the Tabernacle and so both make one Eph. 2.14 6 If Children have no interest in that Covenant I will be thy God and the Gods of thy seed then have they no interest in the Mediator of that Covenant nor any part in Christs mediation which is limited to them that are under the Covenant Heb. 9.15 12 24. If so then not saved for tell me I beseech you are any saved or brought out of the pit wherein is no water of comfort but by the bloud of the everlasting Covenant Zach. 9. Are not we and ours bound up in that as in a bundle of life 2 Sam. 23. Obj. The Covenant of Circumcision was not a Covenant of grace and life but a Covenant of works by virtue of which the land of Canaan was given to Abraham and his seed Ans Here is a palpable mistake as appears clearly by Neh. 9.8 Thou foundest his heart faithful before thee and madest a Covenant with him to give the land of Canaan to his seed and hast performed thy words for thou art rightous What can be more plain than this that the land of Canaan was not given him considered as a working but as a believing Abraham But because the main stress of the Arguments of the Antipaedobaptists lies here for they do confess and publickly have affirmed That if that Covenant made with Abraham were a Covenant of grace there is no question but that the seal of baptism must be annexed therefore I shall be the more copious in shewing you that the land of Canaan was not given by a Covenant of works but by a Covenant of grace For 1. God doth engage to be his God and the God of his seed which implies more than a temporal blessing for it 's as much as if he had said First I will visibly own thy seed in the world above all the people under heaven whereupon he sets up his Tabernacle and erects his Church amongst them he gives them his word and ordinances he hath not dealt so with any nation saith the Psalmist yea he vouchsafeth his own presence and that in a glorious manner Secondly When he saith I will give thee the land of Canaan and I will be thy God his meaning is I will give them a visible subsistance in the world thus he made good his word to Abraham who had the use of that land though not by way of inheritance the promise lay so warm and so near his heart and did so glow upon his spirit as that by faith he enjoyed it as his own as it is with many a gracious spirit in these days that expects the fulfilling of many glorious promises For faith is the substance of things hoped for and giveth being to such things as have no being themselves Thirdly If they take me for their God I will be their God and give unto them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy things of David Esa 55.5 Matt. 22. He is not the God of the dead but of the living that is applied to the resurrection 2. Canaan it self was not given as a mere temporal blessing but as a type and pledge of spiritual and eternal blessings Therefore First It was called the land of Emmanuel Es 8. Secondly Hence it 's made a great part of the glory of that land that it flowed with milk and honey even the ordinances of God sweeter than the honey and the honey-comb Mell◠stillante the life-honey Psal 19. or dropping honey this phrase Ezekiel goes over and over again flowing with milk honey which is the glory of all lands Ezek. 20.6 3. Canaan was a type of the Church and of the state of glory Heb. 4 1 If spirituals and eternals were not promised to the Fathers then were they not by faith apprehended for that which is not promised by faith cannot be apprehended he speaks of another Rest after they were entered into that Rest Heb. 11. If they had rested in that land God would have been ashamed to own them as Children but now they desire a better Country saith the Apostle therefore God is not ashamed to be called their God Hence it was that the Lord loved that land above all other lands in the world and in that Jerusalem and in Jerusalem Sion he loved the gates of Sion more than all the dwellings of Jacob Psal 87. in Sion the Temple and in the Temple the Holy-of-holies The nearer any thing comes to God the more he loves it 4. Gal. 3. last Then are ye Abraham's seed and heirs according to promise not of an earthly Canaan but an heavenly For the Galatians had nothing to do with that of Canaan 5. Hence it was