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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96712	The summe of diverse sermons preached in Dublin, before the L. Deputie Fleetwood, and the Commissioners of Parliament for the affairs of Ireland. wherein the doctrine of infant-baptism is asserted, and the main objections of Mr. Tombs, Mr. Fisher, Mr. Blackwood, and others, answered / by Samuel Winter ...	Winter, Samuel, 1603-1666.	1656 (1656)	Wing W3089; ESTC R43829	127,074	209

Text Jer. 4.4 The end of Gods requiring obedience on their part was not for his own but for their benefit that he might do them good and give them a land flowing with milk and honey which land as hath been shewed was given by a Covenant of grace for which Covenant the Covenant of works did make way as the needle makes way for the thred 6. The Prophet setts to his seal saying Amen having respect to those gracious words in the close of his speach Which word is seldom used in any heathen author unless in XENOPHON q. d. So let it be that this people being careful to keep Covenant with thee may enjoy still that blessed land which thou didst by oath bind thy self to settle them in Obj. But what say you to those noted places Jer. 31.32 Heb. 8.8 But finding fault with the first Covenant he saith I will make a new Covenant with the house of Israel do not these places hold forth a Covenant of works Ans I say that Covenant the Prophet speaks of is not the Covenant made with Abraham but the Covenant made with them when he brought them out of the land of Aegypt which as I told you before was 430 years after Abraham's Covenant Gal. 3. I will be thy God is confessed to be a Gospel promise M. Tombs and therefore doth not disanul the former Covenant and yet usually they confound this and Abraham's Covenant which they confess to be the new Covenant or Covenant of grace 2. I answer That old Covenant largely not strictly taken with its promises and appertenances was for substance the same with the new Covenant Heb. 13.8 Christ ever the same as appears First The old as well as the new was ratified by the bloud of the Messias that bloud of his being as well typified by the bloud of the sacrifices Heb 9.1 The first Covenant had Ordinances of divine service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justifications for by the bloud of Christ in the use of those Ordinances they were justified See Grot. as in these days it is represented and sealed to us in the Lords supper Therefore 't is called a Testament now a Testament must needs be a Covenant of grace for where a Testament is v. 16. there must be the death of the Testator whereupon neither the first Testament was dedicated without bloud 3. It was a marriage Covenant Jer. 31 32. Though I was an husband to them saith the Lord or Should I continue an husband to them seeing they brake my Covenant LXX or They continued not in my Covenant and I regarded them not saith the Lord. Paul takes the sense of the Prophet not tying himself to words 4. In the day he took them by the hand Hos 11. denotes his tender affection to them Eph. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manuduction Christ hands us to the Father and fatherly care of them Hos 11.3 Which phrase implies it was a Covenant of grace 5. This distinction of the Covenant into the Old and New is not a division into his species but his adjuncts for the Lord as others well observe made but one Will or Testament Heb. 8. Faulty not absolutely but comparatively but caused it to be writ in diverse characters and some more legible and perspicuous one and the same Covenant may be either in paper or in parchment and be sealed with wax or bloud The Apostle saith Covenants Eph. 2.12 Rom. 9.4 Because so often renewed and enlarged therefore I say it 's called a new Covenant not simplely in regard of the substance for the main matter and substance is the same with the former as a new moon and an old is one and the same moon so the old and new Covenant one and the same Covenant but it 's said to be new because it 's ratified by the death of our Savior exhibited which was but in expectation before as the command of love is called a new command because confirmed by arguments drawn from Christ's own bowels I say it is established on better promises for that Covenant made nothing perfect but was the bringing in A bringing in of one thing upon another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the ceremonial Law they had a typical pardon successively if any sinned then he must offer his sacrifice so often as he sinned or superinduction of a better hope Heb. 7.19 In regard of the end Christ it was perfect Rom. 10. but in regard of the means to attain that end imperfect but in this later Christ is brought in who hath perfected for ever them that are sanctified 2. Better promises in regard of the clearness of them for here the Gospel is more clearly and distinctly revealed 1 Pet. 1.10 They had a sea of brass we a sea of Ordinances clear as crystal though mingled with the fire of contentions till this Covenant in its full extent be revealed to us Rev. 4.6 15.2 3. The former Covenant was much upon temporal promises in that infant age of the Church for the Jews like little Children won with a nut and lost with the shell were much taken with the gilded outside of the book rather than the inside to take out a spiritual lesson Gal. 4 but now in the new Testament the promises are more for spirituals and less for carnals the Church having attained to a greater stature and measure of grace in Christ 4. Better promises because more large and full 1. For the ceremonial part for their sacrifices were for the most part for sins of ignorance called by the Apostle Heb. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. the errors of the people there is in the sins of the people of God an overclouding of the judgement Lev. 6.3 4 5. Hence that expression of the Apostle Rom. 7.5 The passions of sin which were by the Law In the general there was a sacrifice for a sin of presumption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.5 Lev. 16.21 but in one place onely is any such allowed in particular there is one as was said of the thief on the Cross that we might not despair and but one least we should presume Lev. 6.3 4 5. But here the bloud of Christ cleanseth from all sin 1 Joh. 1.6 According to his promise Mic. 7.18 19. Who is a God like unto thee forgiving iniquity or that obliquitie of nature and passing by the transgressions that is the voluntary and deliberate sins of his people See the Hebrew 2. More large as to the subject it being in those days for the most part confined to the Jews and Proselytes of the Gentiles but now propounded and exhibited to all nations that shall embrace the faith of Christ Mat. 16.16 5. The promises of the new Covenant are better promises in regard of their efficacy the Spirit being more abundantly poured out now than in the days of old Acts 2.17 In the last days I will pour out my spirit upon all flesh your old men shall dream

to them Others of his Children were before the Children of promise for outwards These saith the Text are the Kings that reigned in the land of Edom before there reigned any King over the children of Israel Gen. 36.31 1 Chron. 1.43 But what is all this yea what is that vast Turkish empire but as a crum given to a dog as Luther speaks Doubtless if Abraham had so understood the Lord he would have said as once Luther did to the Duke of Saxony who offered him a great gratuity Non sic satiabor Domine I will not be so put off this Lord shall not suffice me Sevently The bondmen born in Abraham's house had no inheritance in the land of Canaan yet were circumcised yea Abraham's seed for the space of 430 years enjoyed it not therefore Circumcision was not solely a seal of the land of Canaan for as those had no right unto it so Abraham in his posterity enjoyed it not for that space Eighthly The Apostle determines * Quum Deus sacramenta gratiis suis adjungere soleat ex eo quod sacramento privati erant colligit neque gratiae ipsos fuisse participes non est quidem perpetuum argumentum valet tamen quantum ad ordinariam dei dispensationem Calv. in Eph. Eph. 2.12 upon their uncircumcision that they were without God in the world v 11 Remember that at that time ye were Gentiles who were called uncircumcision that at that time ye were strangers to the Covenant of promise Hence that phrase They dy the deaths of the uncircumcised he saith not death but deaths as signifying not onely their corporal but their spiritual and eternal deaths Ezek. 32.25 26. and 28.10 Ninthly When the Lord renews the Covenant for that land of Canaan mark well the Lord did not reinstate them into that land after their return from Babylon Gen. 17.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I will freely give my Covenant So Galat 3. nor will he bring them back out of their last captivity into that land but by that gracious Covenant Jer. 3.19 How shall I put thee among my Children and give thee the pleasant land Thou shalt call me father and shalt not depart from me Some say the Covenant of Circumcision is to be understood as everlasting as Canaan and the possession thereof which untill Christ's coming who was the substance thereof it being a typical Covenant but it 's as clear as the sun That that land is promised to them in the later times upon their general Call for into that land must they return and fight with the sons of Greece Zac. 9.13 i. e the Turk and his adherents Ezek. 20.37 I will bring them into the bond of the Covenant v. 12 There shall the house of Israel even all of them in the land serve me This relates to their last return Rom. 11.26 So all Israel shall be saved that is the body of the 12 Tribes Thus Ezek. 36.24 I will gather you out of all Countries and bring you into your own land then will I sprinkle clean water upon you and ye shall dwell in the land that I gave to your fathers v. 28. And ye shall be my people and I will be your God Yea saith the Text not for your sakes do I this v. 22 32 saith the Lord God be it known unto you q.d. You must not expect that land by a Covenant of works as Moses again and again minds the Israelites Deut. 9.4 Say not for my rightousness hath the Lord brought me to possess this land v. 5 6 7. And adds this memento for fear Israel should forget it Remember and forget not how thou provokedst the Lord in the wilderness Will any then for ever say for the future That the land of Canaan was given to Abrahams ' seed by a Covenant of works I wonder at the confidence of some who strongly affirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.7 that which they are wholely ignorant of Surely they were hard bestead when forced to fly to this distinction to avoid the force of that Argument taken from Abraham's Covenant But alas There are many that are enemies to the Cross of Christ as Paul saith Phil. 3.18 of whom I tell you weeping I desire to bemoan the sad condition of such for a spirit of delusion is gone forth into the world to deceive the nations God having given Satan a commission or rather a permission judicially to harden not onely carnal Gospellers but some of his own dear people and this is the sorest judgment that I know that lies upon this nation this day Tenthly That Covenant was Gospel therefore not a fleshly carnal Covenant Gal. 3.18 God gave the inheritance by promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Gen. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.8 The Scripture foreseeing that God would justify the heathen through faith preached before the Gospel unto Abraham Gen. 12. Saying in thee shall all Nations be blessed cap. 22. He saith in thy seed but from that time namely Gen. 22. to the coming out of Aegypt viz. Exod. 12.41 was not * Nay scarse 390 neither can the words Gal. 3. be referred to the first promise Gen. 12 For there was no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confirmation mentioned before Gen. 17.18 Where it was confirmed by sacrifice after by the sacrament of Circumcision lastly by an oath cap. 22. four hundred and thirty years Therefore it must be referred to this 15 chapter or to the 17. But it 's not much material to which place of the two you referr it seeing that it 's one and the same Covenant But more fully explained accordingly as Abraham walked with God cap. 12 Lecleca It 's Dativus commodi when God calls them out of his country he bids him go for himself and tells him v. 3 he will bless him and that in him all nations shall be blessed upon this Abraham departed and comes into this land where the Lord appears to him cap. 12.7 and saith Unto thy seed will I give this land he had not told him that before after this there was a great famin in that land which was no small tryal to Abraham's faith that coming out of such a fertil soil as Chaldea was he should be put to such straits and forced to travel to Aegypt for food where he sojourns awhile and thence returns to the land whence he came there God appears to him again upon that self-denying act ca. 13.7 Abraham takes notice that the Canaanite dwelt in the land and therefore yields to his brother Lot who made choice of the fattest soil as intending rather to feed his flocks than to feed souls but the Lord again appears to Abraham cap. 13.4 saying All this land will I give he enlargeth his charter and lets him know he shall be no loser by him upon another act of self-denyal least the King of Sodom should say He had made Abraham rich the Lord again appears to him cap. 15.1 saying

their uncircumcised hearts be humbled then will I remember my Covenant with Jacob and my Covenant with Isaac and my Covenant with Abraham will I remember Joh. 3.16 That whosoever believeth should not perish Where we see plainly That the Covenant of grace is conditional 2. This Covenant hath been broken therefore it 's conditional 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foedus Foedus enim fa●ientes primo jurabant postea transibant inter partes pecudis quasi dicerent discindantur dividantur ejus membra fiat sicut pecus istud qui juramemtum violaverit sicut habetur Jer. 34 18. Sic foederis faciendi morem describit Livius Sacerdos feriebat porcum silice sic a Jove feriatur is qui sacrum hoc fregeri● foedus ut ego hunc poroum feris Psal 89.28 to the 37 the Psalmist pleads the breach of it Thou hast made void the Covenant of thy servant 2 Kin. 17.15 They rejected his Covenant that he made with their Fathers therefore v. 20. the Lord rejected all the seed of Israel Esa 24.5 They have broken the everlasting Co●enant Num. 14.34 Ye shall know my breach of promise For they failed in point of faith therefore ●hey did not enter into his rest Dan. 9. He shall confirm the Covenant with many for one week in the midst of the week he shall cause the sacrifices and the oblations to cease Christ preached 3 years and an half and did confirm or was ready to confirm that Covenant made with Abraham and his posterity which Covenant was tendered by the Apostles to the Jews for another 3 years and an half but they not closing with Christ as the sacrifice ceased with his death so the Covenant not long after was made void for the ax was all that while layd to the root of the tree and at last for their unfruitfulness they were discovenanted and cut off from the root Abraham Joh. 8.35 Then was the staff of beauty broken Zac. 11.10 even that which was the beauty and glory of that nation which the Covenant of works never was and this upon their wilfull and obstinate rejecting of Christ which shews plainly it could not be the Covenant of works 3. There were two sorts of Israelites the spiritual and the carnal Israelite with both these the Covenant was made conditionally the Lord promised them the land of Canaan but they believed not either that ever God intended it There are many that are visibly in a Covenant of grace under the Gospel that may be cast out from Gods people yet it follows not but that it is a Covenant of grace though broken by them or that the land was so good as was reported to them or that ever they should be able to enter in because the Anakims were there therefore saith the Apostle they could not enter in for though the promise was absolute to some of the seed of Abraham to enter in yet for particulars it was conditional The Lord promised they should enjoy the land for ever 2 Chron. 33.8 Neither will I remove them any more out of the land so that they will take heed to do what I commanded them Thus Ethan pleads as was mentioned Ps 89.34 My Covenant will I not break nor alter the thing that is gone of my lips but saith he thou hast made void the Covenant of thy servant thou hast profaned his Crown by casting it to the ground Solomon broke Covenant with God in tolerating idolatry setting up two Gods therefore God set up two Kings and cut off the line of Solomon in Coniah so called ob contemptum Jer. 22.30 Write ye this man childless for though he had seed yet were they cut off in the captivity so that no man of his seed did sit upon the throne of David for ever And were not the Children of Israel cast out Did not God depart from Sion and the Temple though he had promised that in Sion he would dwell for ever and that his ey and heart should be upon the Temple because they had been unsteady and falsified with God in the Covenant Psal 89. Thus he dealt with the carnal Israelites and with the body of that nation and could the spiritual Israelite plead not guilty But yet because their hearts were right before him for the main the Lord did not look at their miscarriages as a breach of Covenant so as to make it null and of none effect There may be articles in a Lease broken by the Tenant but whilst the main Covenant is not broken as non-payment of Rent the Lease is not forfeited So in the Covenant of grace there are many particular articles which are often broken but the main condition is This Pepper-corn of obedi●nce is the Condition That thou shalt take me for thy God as I am willing to take thee for one of my peculiar people now if this Condition be not broken the Covenant is not broken neither have we dealt falsly in thy Covenant saith the Psalmist Psal 44.17 This condition was not broken by the spiritual Israelite for say they v. 18 20. Our heart is not turned back neither have we forgotten the name of our God There may be fallings out betwixt the wife and the husband but unless she chuse another husband the marriage is not null So there may be many fallings out between God and the soul but till the soul makes choice of another God there is no breach of the Covenant as to the main But here is the happiness of a true Israelite That God keeps Covenant with him and for him there is no condition in that Covenant of grace which Christ hath not undertaken to perform for us therefore Hezekiah when he sees the Father angry turns to the Son the second person in Trinity saying Lord undertake thou for me Esa 38.14 There are two things by which we live by what God saith and what he doth by a promise and a providence thou hast said it and thou hast done it v. 15. In these two is the life of my spirit Temporals were but as nuts and apples given to that infant Church in the time of their infancy to engage their hearts to God Hence that phrase I will give the land to thy seed Jer. 17.7 to be a God to them but though God denied the husk and outside of the promise yet he gave the kernel and inside of it to the spiritual Israelite he promised them silver and payd them with gold Esa 60. To those gave he rest in a better land with them as his Church he did rest and abide for ever his ey and his heart was towards them and their prayers though poor shrubs praying in the Temple or towards it i. e. in Christ or towards Christ though they could not evidence their union with Christ a wistly look after Christ was accepted 4. Therefore I say from adherent federal grace such as are onely visible members of the Church may fall Gal. 5.1 2. Dan. 11.30 And shall have intelligence

which always behold the face of their heavenly Father and are ready at a beck as knowing his mind by his looks to revenge the wrong of these little ones Mat. 18.10 Yea this Angel of the Covenant Esa 9.3 9. stands betwixt them and hell suspending the execution of that sentence of wrath In the day thou sinnest thou shalt dy the death which is an axiom true at all times but the seed of the woman comes in reprieves such for a while Heb. 1.3 Fifthly By the bloud of this Covenant were they brought out of Aegypt yong and old Hence it is that he makes mention of this name I am the God of Abraham the God of Isaac and the God of Jacob this is my memorial to all generations Exo. 3.15 By the same bloud of Christ sealing that Covenant were they and their little ones brought out of Babylon and shall be brought out of this their last captivity Zac. 9.11 Sixthly They have many temporal blessings Psal 37. I never saw the rightous forsaken especially if liberal for so is the word often used nor his seed begging bread It was so rare athing for the seed of the rightous to beg their bread as that David professeth for his part he never saw it He is ever merciful and lendeth saith the Text v. 26. And what then are his children beggers No they shall enjoy a blessing Gen. 21. Ismael will I make a great nation v. 13. because he is thy seed so that wicked children fare the better for their parents as to outwards at least Deut. 8.18 It is he that giveth thee power to get riches that he may establish his Covenant with thee Luke 13.16 And ought not this woman being a daughter of Abraham be loosed from this bond Filiam Abrahami sic appellat propter ejus gentis praestantiam quam deus singulari gratiâ amplectebatur propter fadus cum Abraham● pactum Dominus arguit à re notâ consessa Piscat his Covenant which he made to thy Fathers So that we may safely say the Covenant is made with believers and all their seed in respect of the external part but with believers and their elect seed onely as to the internal part thereof Seventhly They have common gifts constraining and restraining grace by virtue of this Covenant though their nature be not changed as the prophet speaks Esa 11. Yet at least they are restrained but a lion is a lion still though a tame lion He hath received saith the Psalmist gifts for the rebellious that is saving grace for some Ministers and people restraining grace for others that the Lord God may dwell among them else there were no abiding for the people of God in this world Eightly They had by this Covenant offers and tenders of grace in that sense they were called the children of the Covenant Act. 3. partly because it was tendered to them but not solely for this cause for so all nations to whom the Gospel is preached should be in Covenant which we utterly deny and partly because accepted by them herein many are mistaken that make the offers and tenders of the Gospel simply as sufficient to render a people in Covenant with God without their acceptation but we say There must be the accepting of those offers and tenders and closing with Christ externally at least else it 's no Covenant properly so called Ninthly Many children have saving grace wrought in them by virtue of this Covenant Deut. 30.7 I will circumcise the heart of thy seed Jer. 31. That great intruder sin that usurps authority over all even over such as have not sinned after the similitude of Adam's transgression comes in by the fall of our first parents and why may not children therefore be restored by the next parent instrumentally If the Lord did admit such onely as believe then the faith whereby we believe were not given by any Covenant but what saith the Prophet Jeremiah ch 31. v. 34. They shall all know me from the least to the greatest that is yong and old which knowledg is interpreted to be faith John 6.45 I will write my Law in their hearts what law onely the moral law Yea the evangelical law if so then the law of faith Have then elect children no saving benefit by the Covenant till they believe Yes they have this benefit That they shall believe for there are promises for grace 2 to grace When the Lord saith I will be the God of thy seed there is a promise for grace q.d. The vein of election shall break out in some of them not all for such promises as these are indefinite promises Rom. 3. Excid●rit sermo ille viz. promissio illa gratiae Ero deus ●●us seminis tui and therefore true though not verifyed in all Rom. 3.3 What if some did not believe to whom the promises were made shall their unbelief make the faith of God of none effect I say then that the vein of election shall break forth in some though for the present it runs under ground as some rivers do for it cannot be but that some of Gods peoples children should prove religious seeing that the church shall have a seed and seeds seed for ever the word and the spirit in those shall continue till the coming of Christ saith the Lord Esa 59.21 To which place the Covenant mentioned Rom. 11.27 is to be referred q.d. That Church of the Jews shall not fail in her spiritual offspring for ever This is a promise for grace in the seed to grace in that Church out of which Covenant the Lord hath not excluded any children of believers therefore parents have a ground to hope he hath included all he having not excepted any Here then is an object for the faith of parents to work upon but know assuredly that according to your faith so things go with you Psal 33. last Let thy mercy Lord be upon us according as we put our trust in thee 1 Ioh. 5.16 comp Iam. 5.15 If any man see a brother sin a sin which is not unto death let him pray for him and it shall be forgiven him It 's not to be expected that all should be heard in this particular as it is not in that of Iam. 5.15 Such promises are not universal but indefinite because ofttimes not always the Lord grants such their desires the meaning is prayer is an ordinance to which God hath made such a gracious promise and he often doth restore the sick prayers being put up by believers for them therefore in such cases we are to rely on God by an act of recum●encie though we cannot relie on him by an act of full assurance but such as have much communion with God may know much of his mind and have a particular faith for a particular marcie whether spiritual or temporal children have general and indefinite promises and conditional upon faith and obedience such as determin not the kind of good promised nor the particular person