Adult Elect do as is clear from that excellent Scripture in Heb. 1. But to which of the angels said he at any time Siâ— on my right hand until I make thine enemies thy footstool Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation I humbly conceive these Angels here are not to be understood of the Bishops Elders or Pastors of the Churches but of the invisible Heavenly Host because it is said in the very next Chapter verse 16. He took not on him the nature of angels but he took on him the seed of Abraham Pray what account is an adult Believer capable of giving concerning the Ministry of Angels these invisible blessed Spirits of their Ministry for them any more than Elect â—abes in Christ can of their Ministry for them Even none at all Pray take notice by the way that it is not said that they do minister unto them but for them And therefor a young Child is as capable of the Ministry of of those Angelical Spirits as any Adult Believer is whatsoever O what a blessed Priviledge is it for persons to be under the conduâ—t and ministry of Angels for they are their Life-guard Psal 91. For he shall give his angels charge over thee to keep thee in all thy ways They shall hear thee up in their hands lest thou dash thy foot against a stone What an Honour is this that the great and glorious Majesty of Heaven and Earth should condescend to Men of such a low degree and extract as to provide such a guard as this is for them and this Honour have all the Saints both old and young O the admirable preventing love and Grace of God! 5. The Ministry of Angels lyeth principally next unto that in the Church in assisting and ministring for the Elect when they are least capable of the ministry of Men and that especially with a respect to two Seasons namely the hour of the believers death and to Elect Infants as appears by our Saviour Christs words first at the believers hour of death in Luke 16. And it came to pass that the beggar died and was carried by the angels into Abrahams bosome 2. The Angels ministers for Elect Infants in the Church who are Heirs of salvation Mat. 18. Take heed that ye despise not one of these little ones for I say unto you that in heaven their angels do always behold the face of my Father which is in heaven Therefore we ought to dedicate all our children to God in baptism by which they are more nearly received into the bosome of the Church for we ought not to reprobate our own children but to deal with them as if we knew they were all Elected the particular knowledge of which God hath reserved to himself for it is his Prerogative to know that and not ours Thus I have proved that the dedication of our children to God by Faith in Prayer in secret private and publick is an Ordinance of God for it is a solemn offering up our children as a Sacrifice to God through Christ and not to Moloch as some of our Opponents have blasphemously stiled it 3. Mr. D. doth grant that all elect dying Infants are in the Invisible and Catholick Church but will not by any means allow them to be in the Church visible And farther saith We have no Rule to put them into the Church visible by baptism To which I thus reply viz. Mr. D. should first have shewn himself a skilful Logician by proving that ever the infant-Infant-seed of Believers were cast out the Church visible by the personal coming of Christ in the New Dispensation of the Gospel before he had talked of putting them into the Church visible by baptism Indeed Baptism is a visible receiving them nearer into the Church than they were before for they were in Christ externally before they were baptized by vertue of their Covenant-relation as being the Seed of believing Parents 1 Cor. 7.14 though all that are thus in Christ may not be saved for Christ hath external Branches in him which he will never own at the Great Day John 15. Every branch in me that heareth not fruâ—t â—e 〈◊〉 away And thus whosoever receiveth these little ones in Christs Name into the Church by baptism receiveth Christ himself 2. Mr. D. should also have clearly demonstrated and proved what personal Actual sin and transgression those young babes commited against God which provoked him to cast them all out of the Church visible in which they had been from the beginning in the first Being or Formation of the Church before he had told us we have no Rule to put them into the Church visible by baptism for otherwise all his Arguments against Infant-baptism do but puzzle the Cause and are but as so many Arrows shot against a brazen Wall 3. Because all the infant-Infant-seed of the Jews and Proselytes were Members of the Church visible under the Ceremonial Law and the Gospel of Grace did not diminish the Priviledge of the infant-Infant-seed of Believers it did not bring less Grace but more than there was in the Ceremonial Law And therefore the Infant-seed of believing Church members are still members of the Church visible now under the New Dispensation of the Gospel and have a Right to the Ordinance of Water-baptism Thus you see Mr. D. hath drawn a Conclusion without any Premises which is to build a House without a foundation or a Castle in the Air And this bringeth me to the Ninth and last Thing 9. And lastly Saith our Authour in page 4. The Gospel-Church hath its Matter and Form fully prescribed in the New Testament its Laws and Ordinances of Worship and Subjects that are to be found in the practice of these And their qualifications this is what we stick by and dare go no further the frame of the Jewish Church having had its day and end we look upon it as taken down to admit a more glorious Dispensation Now our next business is to inquire what difference there was between the Church frame under the Ceremonial Law and the New Dispensation of the Gospel and try whether we can find any such capital difference as will favour our Authors Principles 1. Therefore in the first place What is all this which Mr. D. saith to the purpose For he hath not told us where it is to be found in the N. Testament that the Matter Form Laws and Ordinances of Worship in the Gospel Church are so fully prescribed as to exclude the infant-Infant-seed of Believers from being Members thereof But I find many Queries not answered and the most of our Authors Positions unproved But I have already fully proved that there must be nothing in the Gospel New Dispensation of the Matter Form Laws Ordinance of Worship and Subjects c. but what must answer to the Matter Form Laws Ordinances of Worship and Subjects of the Church under the Ceremonial Law and I shall now corroborate it by what I
shall add by clear Scripture Proof as followeth in Exod. 25.40 Acts 7.44 Heb. 8.4 5. Heb. 10.1 2. That the frame of the Jewish Church was made more glorious at the coming in of the Gospel New Dispensation I readily grant but the state of the Church was never altered and the Materials or Subjects are still of the very same kind without any substantial variation 2. Their spiritual Food in Gods House the Church is still the very same though under a better and more glorious Dispensation 3. If Mr. D. could have proved that the state of the Church had been plucked up by the roots and the Covenant dissolved and that it was but a carnal Constitution as Mr. H. C. and Mr. B. K. laboured in vain to do as may be seen in their Books against me then Mr. D. might have gained the Point but he is wiser than to attempt such a gross Absurdity which borders upon blasphemy and therefore he hath rather chosen to contradict those two populous Authors or Champions 4. The Jews and all their children under the Law were Members of the Church visible and the state of the Church was never altered Therefore all the children of Christian believers are Members with their Parents of the Church visible also now under the Gospel Dispensation unless any of them sin themselves out of it when they are grown Persons John 15.2 Rom. 11.17 But that the state of the Church was never altered I shall prove as followeth 1. The Jewish Church state was built upon the Rock of Ages namely that spiritual Rock Christ Jesus as in 1 Cor. 10.3 2. The Church hath its Foundation in the Covenant of Grace of which Christ is the chief Corner-stone Isa 28.16 3. The Covenant of Grace was first declared and made with Adam immediately after the Fall for Adam had the Gospel Preached first to him by God himself who spake as never Man spake like him Gen. 3.15 4. Noah was a Preacher of Righteousness 2 Pet. 2.5 that was he Preached the Gospel for he that doth not preach up the Righteousness of Christ for Justification Satisfaction Sanctification and Salvation doth not Preach the Gospel for the Righteousness of Christ is the very Marrow and Quintessence of the Gospel 5. Abraham had the Gospel Preached unto him as in Gal. 3.8 And the scripture foreseeing that God would justifie the heathen through faith preached before the Gospel unto Abraham saying In thee shall all nations be blessed Pray observe The Gospel is that which was Preached before unto Abraham that was when God first blessed Abraham and in him both Jews and Gentiles at his first establishing his Covenant with him in Gen. 12.3 And I will make of thee a great nation and I will bless thee and make thy name great and thou shalt be a blessing And I will bless them that bless thee and curse him that curseth thee and in thee shall all the families of the earth be blessed 2. This Preaching the Gospel before unto Abraham 1. It was before the Covenant was so fully declared and established with him And 2. before God had changed his Name 3. And lastly It was before God had fixed a Token unto the Covenant All which you have in Gen. 17.5 7 11. Neither shall thy name any more be called Abram but thy name shall be called Abraham for a father of many nations have I made thee And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant to be a God unto thee and to thy seed after thee And ye shall circumcise the flesh of your fore-skin and it shall be a token of the covenant betwixt me and you The Covenant was as much a Covenant to Abraham before God added â— Token unto â—â— as it was unto him after as is also clear from Verse 4. As for we behold my covenant is 〈◊〉 thee and thou shalt be a father of man◠〈◊〉 God did not change nor alter his Covenant with Abraham when he added Token to it though he changed his Name Thus you see 1. by whom the Gospel was preached unto Abraham 2 When it was preached unto him 3. How is was preached unto him 4. And lastly What the Gospel was that was preached before unto him Why it was the Covenant of Grace it self in the first broaching of it to Abraham Which utterly destroys that new invented Notion of a Covenant of Peculiarity made with Abraham of Circumcision That is to place the Token of the Covenant in the room of the Covenant it self which is absurd and false And this we must observe also that this was not the first broaching of this Celestial Liquor viz. the Gospel though it was so to Abraham and his Seed for it was first broached and set a running to Adam immediately after the Fall and hath run down upon his Posterity ever since from Generation to Generation and will continue to the end of the World So that to Preach up the Covenant is to Preach the Gospel Hence by the way I infer How unfit all those are who take upon them the Ministry of the Gospel that disown the Covenant that are so ignorant of these profound Mysteries that cannot distinguish between the Covenant and the Token thereof 2. That the Church-state is still the same and the substantial Matter and Form the same now as it was under the Law plainly appears by our Saviours Words to the unbelieving Jews who were then Members of the Church visible as in Mat. 21. Therefore the kingdom of heaven shall be taken from you and gives to a nation bringing forth the fruit thereof And in Mat. 8. Aâ—â— I say unto you that many shall come from the east and west and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven That is they shall be brought into the same Covenant which God established with Abraham Isaac and Jacob and into the same gospel-Gospel-Church as they and their Seed were in for this cannot be meant of the Kingdom of Heaven above for none can be cast out of that as these were to be in the remainder of the Verse Mind it but the children of the kingdom shall be cast out into outer darkness there shall be weeping 〈◊〉 gnashing of teeth 1. From hence we may observe that the unbelieving Jews were to be cast out of the Church or Kingdom of Heaven and the Elect Gentiles were to be taken in for them in their room which did not destroy the Constitution of the Church no more than the casting out of Hypocrites out of a Church doth now but it was to purge and refine the Church from all its chaffe Hypocrites and to gather in the Elect Gentile-wheat into the Garner Mat. 3. Whose fan is in his hand and he will throughly purge his floor and gather his wheat into the garner but he will burn up the châ—ff with unquenchable fire 2. When this Threatning was executed viz.
when the unbelieving Jews and their Children were â—â—st out the believing Jews which remained in the Church their Children remained in the Church with them and God did take the Adult Elect Gentiles and their Children into the Church together he did not take in their Parents and shut out and exclude their Children as is clear from Acts 2.39 Rom. 11.17 3. The Church state which is the Kingdom of Heaven is the same now as it was in the Beginning in Adam's Time after the Fall and ever will be to the End of the World and the Covenant of Grace is the same in whiâ—h all the Matter Form Laws and Ordinances of Worship and Subjects are contained though some of the unbelieving Jews and their Châ—ldren were cast out especially of those who were actually concerned in condemning our Saviour Christ by which they intailed a Curse upon their Posterity when they said His blood be on us and on our children Mat. 2â— 25 4. And lastly The state of the Church is and ever was indissolvable though it is locally mâ—table God may and he hath taken it from one place and fixed it in another and remove it from one People of Nation and bestow in upon another 2. I shall also prove the Church state is the same now as it was under the Old Testament and the Frame the same substantially but in a more glorious Dress as farther appears from the Apostles Doctrine in Eph. 2. Now therefore ye are no more strangers and forreiners but fellow-citizens with the saints and of the houshold of God And are built upon the foundation of the apostles and prophets Jesus Christ himself being the chief corner-stone In whom all the building fuly framed together groweth unto an holy temple in the Lord In whom you also are builded together for an haâ—itation for God through the Spirit Here are several Things to be observed 1. Those whom the Apostle Preached this Doctrine unto were the then called Gentiles who were come from the East and West and were sat down with Abraham Isaac and Jacob in the Kingdom of Heaven and the Children of the Kingdom viz. The Reprobate Jewes and their Children were cast out 2. The believing Jews which kept their station in the Church were these Citizens and Saints 3. That the Gentiles before their Conversion were Strangers and Forreiners to this City but were then Fellow-citizens with the believing Jewes and their Children the Citizens aforesaid 4. They were taken into the Family Royal of Heaven the Houshold of God who before were Gentiles in the flesh with out Christ being aliens from the common-wealth of Israel aâ—â— strangers from the covenants of promise having no hope and without God in the world Eph. 2.12 5. These Gentiles as miserable and vile as they were 〈◊〉 that Time were not only made Fellow citizens with the Saints but also fellow heirs with them of the same body and partakers of his promise in Christ by the gospel Now thiâ— was spoken to the Gentiles by name as in Eph. 3.6 6. The foundation of the Church of Christ was to be 〈◊〉 in the Doctrine of the Prophets in the Old Testament which â— the same with the Apostles Doctrine in the New Testament and Christ himself is the chief Corner-stone in whom all the Building is joined exactly together and groweth unto an holy Temple in the Lord an Habitation for God 7. And lastly All the believing Hebrews and all their children and all the believing Gentiles and theirs maketh but 〈◊〉 Mystical Body which is the Church Eph. 3.6 4. The Church under the Law was a Golden Candlestick Exod. 25. And thou shalt make a candlestick of puregold c. Zech. 4. What seest thou And I said I have looked and behold a candlestiâ—k all of gold c. This was the Gospel-church in the Old Testament-Times 1. Gold to signifie the Mattâ—â— and Subjects of it 2. Pure Gold to signifie the holiness and purity of it 3. A Candlestick to signifie the Form of it 4. And lastly A Candlestick to signifie the usefulness of the Church for as a Candlestick is to set up a Light in even so â—â— the Church It is a City built upon a Hill 2. Compare this with the Churches in the New Testament in Rev. 1. And I turned to see the voice that spake with me Aâ—â— being turned I saw seven golden candlesticks and the seven golden candlesticks which thou sawest are the seven churches Now I would fain know of our Author where lyes the difference for my part I can see none but this namely There was but one Candlestick of pure Gold in the Old Testament thâ—â— was but one Church or Congregation which was all the Nation and there are seven in the New Testament which is a certain number set for an uncertain but all of Gold under both Dispensations viz. all Gospel holy Churches 3. And lastly The Gospel Church in the Old Testament lived upon the same Food as the Gospel-Churches of Christ do now in the New Testament and as these Churches are baptized Churches so was that one Church in the Old Testament for all the Members of it men women and children were baptized Hear is a clear Scripture-proof for it let who as will or dare deny it 1 Cor. 10. Moreover brethren I would not that 〈◊〉 should be ignorant how that all our fathers were under the cloud and all passed through the sea And were all baptized unto Moses in the cloud and in the sea And did all eat the same spiritual meat And did all drink the same spiritual drink For they drank of that spiritual Rock that followed them and that Rock waâ— Christ On this Rock the Church was built immediately after Adam's Fall and on this Rock it hath stood ever since and ever will to the end of the World and the gates of Hell shall never be able to preva l against it for Christ doth watch over it and keep it Thus I have proved what the Prescription of the Church in the New Testament is though Mr. D. was not so kind as to do it and also of the Old Testament and demonstrated the Matter Form Laws and Ordinances of Worship and the subjects also and I find them joined together and so I leave them for I dare not part them asunder For though this Dispensation is more glorious than that of the Old Testament was yet it is the same for substance 1. It was made of the same Mettle viz. Gold 2. It was of the same quality fine Gold 3. The same Subjects viz. Parents and Children 4. The Church was of the same Form viz. a Candlestick 5. It was of the same use viz. it was for Light for the Laws and Ordinances of Worship are for Light Indeed Satans Kingdom is a Kingdom of Darkness but Christs Kingdom is a Kingdom of Light 6. And lastly They lived upon the very same Food as the Churches of God now do And thus I have proved the Title of this my Book For Infant-Baptism and Church-Membership is of Divine Institution and the Mode of Baptism I have also proved to be by Sprinkling for it is one of the Heavenly Things POSTSCRIPT HAving finished my Discourse at this time concerning the Infant-seed of Christian Believers I now come in the first place to address my self in particular unto my loving Friend Mr. B. D. who hath said in p. 8. as followeth For many Years I have attended to see what could be made of this Argument of the necessity of Baptism to Infants and could I have found it proved I would not have been an Hour out of your Tents Now Sir you have seen it proved to be of as much necessity as Circumcision was under the Law to the Eight-day Disciples for the Infant seed of Believers are fixed in the same station in the Church now as the Jews Children were then for they were never excluded 2. It is necessary it should be so for you see I have fully proved that God commands it 3. It is a Badge of Honour and Token of Gods Covenant-Love and Grace to the Seed of believing Parents who are stiled holy Children 1 Cor. 7.14 4. And lastly Circumcision was the Type of Baptism which is 〈◊〉 Heavenly Things Now my good Friend if you dare veâ—â—â— There was no necessity for those Things aforesaid then you â— that there is no necessity for Infant-Baptism for you see thâ—â— proved Infant-Baptism and Church-Membership 1. From â—ample of John the Baptist 2. From Christs Command 〈◊〉 the Apostles Argumentative Exhortation or Mandamus 〈◊〉 lastly From their Covenant-relation to God who hath proâ— be the Believers God and the God of his Seed and of hâ— Seed Psal 105.8 9 10. Whereever God layeth his Coâ— there is an absolute necessity of Obedience Now Sir I expect you should comply with your Prâ—mâ— make haste and delay not to come into our Tents or shew cause in Print why you will not for I humbly yet boldly longe you to do one or the other either to confute it or of it 2. I address my self to all you that are of this Opinion iâ— not read our Books about this Controversie but pass a deâ— Sentence upon them and condemn them without Book 〈◊〉 Popish Priests and Jesuits do for they judge and câ—â—deâ— Books and Doctrines to be heretical and charge the People hear them on pain of damnation But methinks noâ—â— that are called Protestants should be found guilty of imitaâ— Papists Pray for the future either forbear that ungâ— christian Practice of yours which some of you are guilty â— knowledge by their own confession of judging Books withouing them And if you cannot coâ—fute them then compâ— them It is a greater Honour to recant and renounce 〈◊〉 when detected than to cleave to it Lastly Do not meâ— Truths of God by the Passions and Infirmities of the Inâ—iâ— which God makes use of to declare them for Martin Lutâ— an Eminent Saint in his Day yet very passionate And that is perfectly clear of this Sin cast the first stone at â— thus condemn Thus I leave a Challenge with you all to Answer this my â— the Lord give you spiritual skill and understanding in these â— Covenant-Mysteries that we may all embrace the Truth aâ— Jesus and be of one Heart and one Mind fervent 〈◊〉 serving the Lord with one Consent And so dear Friends to you all FINIS
as Circumcision was the door of entrance to all the Members of the former even so Baptism is now the door of entrance to all the Members of the latter Thus you see all the Arguments to prove the contrary are confuted notwithstanding Mr. D's saying that the male children of Abraham's natural Posterity were only to be circumcised and his wondering that from this Covenant should be devolved a Right on the Gentile Church to baptize their Children both males and females is brought to nought 6. And lastly I shall humbly offer some Reasons why the male children were to be circumcised and not the females 1. It was to praefigurate the death and sufferings of Christ who was given for a Covenant of the People and was to be cut off and die for the Sins of his People Therefore as St. Paul saith in another case Was Paul crucified so say in this viz. Was a female to be crucified for the sins of the People I think there are none but will deny that 2. This also was the reason why the Paschal Lamb for Sacrifice must be a male of the flock without blemish and not a female which did likewise praefigurate Christ's Incarnation and Crucifiction For 1. He must be a man and not a woman 2. He must be a man without sin 3. He must be taken out of the flock of God namely the Tribe of Judah 4. And lastly He must be offered up without spot to God for the sins of his People 1 Cor. 5.7 Therefore for these Reasons the male children were circumcised and not the female But yet notwithstanding the female seed of Abraham were as much in the Covenant of Grace and shared as much in the Redeeming Love of Christ as ever the male children of Abraham did 3. The Token of the Covenant was and still is to be on the flesh because all flesh had corrupted its way therefore nothing short of the death and sufferings of Christ could appease the Wrath of God and reconcile him unto us and retrieve us from that lost and condemned state of sin and misery into which the Fall of Adam had involv'd us But Christs Deity did not suffer for it was impossible it was only the Humane Nature of Christ that suffered and was cut off but not for himself but for the sins of the People Dan. 9. And after threescore and two weeks shall Messiah be cut off There was the Antitype or end of Circumcision for he suffered both in body and soul Isa 53.11 His soul was made an offering for sin Thus I have proved That the female seed of Abraham were interessed in the Token of the Covenant as well as the males and so are all the seed of Believers now and have all a Right to the Ordinance of Water-baptism the successive Token of the Covenant of Grace For as Circumcision of the Heart and Baptism of the Holy Ghost both signifieth one and the same thing even so Circumcision in the Letter and Baptism with Water signifieth one and the same thing namely Regeneration and Sanctification by the death merits and Spirit of Christ 3. Mr. D. hath positively asserted That the Covenant God established with Abrahnm and his Seed was a Covenant of peculiarity viz. a Covenant made peculiarly with Abraham and 〈◊〉 Natural posterity but this I shall make appear to be a very gross mistake for several Reasons 1. Because it was not a new made Covenant with Abraham which never had a being before as appeareth by the very words in Gods Declaration to Abraham viz. for thus saith the Lord And I will establish my covenant between me and thee and thy seed after thee c. Though it is true that it was new to Abraham and his seed because they were never in it before 2. This Covenant which God calls my covenant which he established with Abraham and his seed is the same which God made first with Adam and his seed after the Fall Gen. 3.15 and secondly it 's the same which God established with Noah and his seed after the Floud for God used the very same frame of Speech with Noah as he did with Abraham as you may see Gen. 9.9 And I behold I establish my covenant with you and with your seed after you That was with Noah and his Houshold and their Posterity Gen. 7.17 And I will establish my covenant between me and thee and thy seed after thee 1. Behold I establish my covenant c. 2. And I will establish my covenant c. What difference is there between these Two establishments of the Covenant Even none at all Then it must be one and the same Covenant nay God telleth us so for both to the one and to the other God calls it emphatically my covenant So it was not a Covenant made peculiarly to Abraham and his natural posterity 2. Let us address our selves to Gods frame of Speech concerning the Tokens of the one and of the other 1. In Gen. 9.12 And God said This is the token of the covenant which I make between me and you That was Noah and his Houshold 2. In Gen. 17.11 And ye shall circumcise thâ— flesh of your fore-skin and it shall be a token of 〈◊〉 covenant betwixt me and you But it may be Objected What congruity or agreement is there between these two Tokens of the Covenant to the Rain-bow and Circumcision Why there is a very sweet agreement between them both 〈◊〉 in effect it 's one and the same for they are boâ—â— Tokens of God's Love and Grace primarily anâ— especially unto his own covenanting people 3. Persons may as well say That the Rain-bow is the Covenant as to say that Circumcision is the Covenant being both but Tokens thereof 4. The Covenant of Grace had its beginning at the Fall of Adam for had our First Parent stood in their primitive state of innocency theâ— would have been no room for the Exercise oâ— Grace and Mercy for misery in a sense may be said to beget Grace and Mercy for in Gen. 3. â— there came in all our misery and in verse 15 there came in Gods free preventing Grace aâ— Mercy which is his Darling Attribute for Mercy is his delight 5. The Covenant of Grace ran down in a â—neal Descent from Adam and his posterity 〈◊〉 Noah and his and took in Job Melchizedec Eliâ—â— and Abraham Isaac and Jacob Moses Davâ—â— and all the Patriarches and last of all it â—â—volved upon the Gospelized Gentiles and all thâ— posterity and this only is the Covenant of Grace for was it not great Grace that God should 〈◊〉 only spare Man when he first broke out into opeâ— Rebellion against him but found out a Ransoâ— for him 6. All those that are or have been or may be in the Covenant of Grace are not nor new may be in the Covenant of Redemption but aâ— that are in the Covenant of Redemption 〈◊〉 go through the Covenant of Grace to Glory 7. All the Elect of God are in the
was Gods Covenant with Abraham some years before Circumcision 5. In Gen. 13.16 And I will make thy seed as the dust of the earth so that if a man can number the dust of the earth then shall thy seed also be numbred 6. In Gen. 15.5 And he brought him forth abroad and said look now toward heaven and tell the stars if thou be able to number them And he said unto him So shall thy seed be God did not make any such peculiar promise unto Melchizedec or Job c. 7. The blessing of Abraham was to come upon the Gentiles Gal. 3.14 God made Abraham a publick blessing both to Jew and Gentile 8. It was said of Abraham In thy seed shall all the kindreds of the earth be blessed Acts 3.25 In thy seed that is in Christ Gal. 3.16 9. My Ninth and last Reason why Abraham and his Seed were circumcised and not those holy men was because our Saviour Christ was to be born of the Seed of Abraham and therefore it is said In Abraham 's seed shall all the kindred of the earth be blessed for our Saviour Christ was not to come out of the Loyns or any one of these Worthies but from the Lineage of Abraham Mat. 1.1 The book of the generation of Jesus Christ the son of David the son of Abraham Not the Son of Melchizedec nor the Son of Job c. but the Son of Abraham Therefore because he was to come from his Loyns both Abraham and his Seed must wear the Badge or Token of his Incarnation and Crucifiction which were both prefigurated in Circumcision which was then a Badge of Honour as Baptism now is and centered in the Covenant of Grace as Baptism now doth And for these Reasons aforesaid God was pleased to give unto Abraham and his Seed a Token of his Covenant-Love and Grace in that distinguishing way and manner above all other Saints contemporary with them who were also in the same Covenant with them for God had not Two Covenants of Grace one peculiar to Abraham and his Seed and another for the rest of his Saints but give me leave to tell ye that all those Worthies aforesaid though they were not circumcised in the flesh yet they were all circumcised in heart with the Circumcision made without hands for what though God was pleased to deny them the Token or thing signified at that time for Reasons best known to his holy Wisdom yet they had the thing signified which was infinitely better Ishmael had the Token of the Covenant which was but the shell and not the kernel but all those holy men which Mr. D. spoke of had the kernel though they had not the shell they were in the same Covenant with Abraham and his Seed though they had not that Token of the Covenant as they had Now let us hear what a Gentleman of New-England said in his History of Baptism in pag. 8. 1. A promise to Adam 's believing in this declaring A promise of the Messiahâ—s That he will be his God and the God of his seed in their Generations keeping Covenant or Command revealed to them for when this promise was made to Abraham it is 〈◊〉 to be supposed a new thing not in use before but it was renewed to him with a peculiar respect to his seed when the Gentiles were cast off for sinning against this promise as the Jews now are And there is no doubt but that the Family of Adam who was the first Believer and of Noah and his seed were the Church of God because God exercised Excommunication on the apostate Members and there is no Church-hood but to such as are under the promise Those who cannot say God is their God and the God of their seed in their generations keeping covenant have little to say for their Church-hood 2. Let us hear what that eminent Servant of the Lord Reverend Mr. Samuel Pomfret said to this which Mr. D. writ about Melchizedec Lot and Job c. when he saw it in his Book which is as followeth Touching Mr. D 's doubt about these holy men Melchizedec Job Elihu and Lot c. why they are not mentioned as well as Abraham concerning the Token of the Covenant viz. Circumcision his judicious Heart and Head might quickly have perceived if he please but to consider the lineal descent The God of all Grace was pleased to call out Abraham as the Father of the faithful through all ages to the end of the World both down the Gospel as well as the Old Testament Dispensation as he may know in the Epistle to the Galatians is clear especially the third chapter where it is said the blessing of Abraham is devolved upon the Gentiles 3. Let us hear what Mr. Cobbet of New-England saith also to this 1. Saith he Let us address our selves a while to consider of the external and Church right of little ones to the initiating Seal and Church right which follows thence for the initiating Seal follows the Covenant We speak not of an extraordinary time of the Church when either it hath no particular express initiating Seal distinct from another sealing Ordinance as before that solemn covenanting of God in reference to the Church in Isaac 's Race Gen. 17.7 8 9. with the 19. so there is some peculiar state of the time not applicable to the ordinary time and way of a visible politick Church and its Administrations as then also were Family Churches as that in Melchizedec's and Job 's Families which being not successively to continue were not so immediately eyed in point of solemn Institution and Church Laws as was this of Abraham Isaac and Jacob 's Race wherein the visible Church was to be continued Such extraordinary times and cases are very impertinently urged by some to infringe thâ— force of ordinary Rules and principles they know a extraordinary case of eating shew-bread by such as were not priests and of plucking ears of corn on the sabbath day of a private disciples baptizing Acts 9. and Zipporah 's circumcising of her son And these doâ—â— nullifie or invalidate ordinary rules and principles touching Circumcision or Baptism or the sanctifying the sabbath In ordinary times and cases respecting the political visible Church and its administratiâ—â— such little ones as are of parents in such visible Châ—â— estate they have external right unto the injoyned â—â—tiatory visible seal of which they are outwardly â—â—pable and ought not to be denyed the use and benâ—â— thereof Ordinary times then and not extraordinaâ—â— are here considered Let none object then Childâ— of Members of an ordinary political visible Church 〈◊〉 here considered Let none object an extraordinary 〈◊〉 of Job's or Melchizedec 's Families a visible 〈◊〉 enjoyned not a case wherein actually any such sedâ— not enjoyned is here also considered or at least â— view at the present making of the covenant with thâ— reference as in the case Gen. 17.7 8 9. And 〈◊〉 none object Adam and Noah 's time and cases
hereafter Thus you see one of Mr. D's Topping Arguments against Infant-baptism utterly destroyed and himself out-shot in his own bow 2. Saith Mr. D. in page 2. That a positive Right that flows only from the Will of the Legislator such as Baptism is both as to the Subject and the manner of its Administration should have by you its foundation in the Covenant made with Abraham in Gen. 17. relating to his Natural posterity c. To which I Answer as followeth 1. Saith Mr. D. A positive Right both as to the subject and the manner of its Administration By which he intends dipping of the Adult onely But he hath not proved it neither can he I am sure so long as he lives For first he cannot prove it by St. John the Baptist who was the first that ever Administred that Ordinance after the coming in of the New Dispensation of the Gospel for he baptized Jerusalem and all Judea and all the Region round about Jordan Mat. 3. Now if Jerusalem was baptized then Infants were baptized for otherwise it could not be said that Jerusalem was baptized for no doubt but there were abundance of Infants in such a great and populous City as that was Therefore John baptized Infants as well as Adult persons or else he could not baptize Jerusalem 2. He baptized all Judea and all the Region round about Jordan he baptized all that came or were brought unto him and the Scriptures are true and cannot be broken 3. This all here mentioned could not be comprehensive of every individual Person but if it had been so young Infants must have been included therein also 4. I humbly conceive this all is to be understood of some of all Ages and Sects viz. men women and children and to deny both these Senses of it is to lay violent hands upon the Sacred Scripture for if either of these had been excluded it could not have been all But 2. We do not find that St. John did baptize any but those of the Circumcision 3. He did not refuse any of the Jews the Stock of Abraham that came to his Baptism thâ— did not wilfully and obstinately reject it themselves though ar the same time he forbad them to take up and rest in their Covenant-relation to Abraham 4. All those that were baptized by St. Joâ— were not all true Believers because we find that many that were Followers of Christ and cryed Hosanna unto him at one time cryed Away with him Crucifie him at another For St. John baptized with water unto Repentence Thus you see I have clearly proved from the Scripture That John baptized Infants as well as Adult Persons Therefore on whose Side lyeth the positive Right now on yours or ours think you 2. I observe that when ever our Opponent have occasion to mention any thing about Gods Covenant established with Abraham they will not lay down the Covenant fairly at length and opeâ— all the parts of it and rightly divide and explaiâ— it that People might readily see the extent of it whether it was extended to the male children only as some without ground suggest because the male children only were circumcised or to both maâ—â— and female Therefore I will lay it down iâ— them and make some Observations on it and draw some Conclusions therefrom Gen. 17.7 11. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant to be a God unto thee and to thy seed after thee 1. All those with whom God established his Covenant are included in the Token thereof the female Seed of Abraham as well as the males unless it could be proved that the females were no part of Abraham's Seed For 2. Though Circumcision as to the Letter of it belonged only to the male Seed yet the vertue and efficacy thereof extended to the female seed also because after God had established his Covenant with Abraham and his Seed he said without variation or change of Speech in verse 11. Ye shall circumcise the flesh of your fore-skin and it shall be a token of the covenant betwixt me and you Who are these you that God established the Covenant with Were they Abraham and his male Seed only No it was Abraham and all his Seed both male and female very few excepted 3. Here is another thing to be observed which is very important with a respect to the Controversie in hand and that is this viz. 1. This Token of the Covenant is called a Token of the Covenant but the Token of the Covenant God established with Noah is called the Token of the Covenant And the Reasons of it I humbly conceive are principally these Two 1. Because the Rain-bow is perpetual and was to have no Successor and therefore it is emphatically called the Token of the Covenant 2. The other was called a Token of the Covenant because it was to have a Successor being it was to expire and come to an end with the Ceremonial Law 3. What was to succeed and supply the room of Circumcision if Baptism doth not For there were no other Ordinances of God that either then had or now have to do with the Subjects external part of the Flesh but these Two namely Circumcision and Baptism 4. Neither were there then nor are there now any other Ordinances of God wherein the Subjects were then or are now wholly passive but these Two viz. Circumcision and Baptism For as none were to circumcise themselves then so none are to baptize themselves now 5. For a further confirmation of what I have said touching these things pray observe and take good notice and you shall find that Circumcision and Baptism are both joyned together in the Antitype viz. 1. Circumcision of the Heart and 2. Baptism of the Holy Ghost iâ— which all the Subjects are passive And these are both one and the same for Circumcision of the Heart is Baptism of the Holy Ghost and Baptisâ— of the Holy Ghost is Circumcision of the Heart that is Regeneration and Sanctification which â— pure preventing Grace Mr. H. C. hath so far yeilded unto the Truth these Things aforesaid as that he hath publick declared in Print viz. That as Circumcision 〈◊〉 the door of entrance into the Jewish Church which 〈◊〉 national so Baptism is the door of entrance now iâ— the gospel-Gospel-Church which is congregational Now if the female Seed of Abraham were 〈◊〉 as much interessed in the benefit of Circumcisâ— as the male seed were then no women could 〈◊〉 entred in at that door into the Jewish Chuâ— and been Members of it for that door 〈◊〉 have been shut and fast bar'd against them â— This must be granted viz. Either the female seed of the Jews had a benefit by Circumcision as much as the male seed had or they could not have been Members of the Church with them for otherwise they must deny all Women entrance into the Gospel-Church by the door of Baptism because