Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	abraham_n	covenant_n	infant_n	2,770	5	9.7357	5	false

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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

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

hearts of the sons of men and to batter down those strong holds even those royal forts of the imagination and will that stand out in opposition to the truths of Iesus My dearest Lords I ow no less than my self to you for that tender love you have ever expressed to me therefore having nothing else to give worthy of your acceptance I give my self to you Many have given more but none ever left less to himself and as a token of mine endeared affections to your Honors I humbly present this plain discourse to your Honors patronage being the first fruits of my labours and leave it in the hand of the spirit to bring it h●me to the souls of all into whose hands it may come assuring my self I have a friend within them the spirit I mean if they be Christs that will eccho to and close with the spirit that is without But if I prevale not with those that are otherwise minded as I have little hope seeing God doth not usually recall such but suffers them to go on in the error of their way my earnest prayer to God shall be Father forgive them for they know not what they say and they do they know not what My Lords Your Honors humble Servant Samuel Winter The Table Act. 2.38 OBserve The former duty viz. Repent is in the second person the later in the third person admitting of a greater latitude Let every one of you that is you and yours be baptized Doctrine That the baptizing of infants of believers is according to the institution of Jesus Christ Baptism is a washing so the word in greek signifies Thus the word in the hebrew 2 King 5. Ittibal erchatz Nonne lavabo in iis Targ. Thus the word is used in the Arabic Ethiopian and Syriac tongue First Argument pag. 18. Is taken from the command of Christ Mat. 18. Go disciple all Nations By nations is meant men women and children according to the manner of the Jews which was to baptize the children of Jews and Proselytes as well as others pag. 19. Sed et nunc qui ex gentibus circumcisis ad Judaismum veniunt ab ipsis baptizantur et hujus bapti●mi Judaici meminit Scholiastes ad Juvenalem Intellectu facilè est ablutionem hanc fuisse inter vetera instituta orta ut arbitror post magnum diluvium in memoriam purgati mundi Grot. in Mat. 3. That children are called Disciples see page 20. Act. 21.21 25. Mat. 21.15 compared with Luk. 10.37 Where children are called disciples Mat. 27.57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was disciple to him Second Arg. Children are incovenanted therefore are to be sealed with the initial seal of the Covenant pag. 23. Gen. 17.9 Thou shalt keep my Covenant therefore Which words extend to us in the new Testament for annexing the seal of baptism as well as to Abraham his posterity for annexing the seal of Circumcision for that is mentioned afterward as in that of the Sabbath 4 Command which though applyed to the Jew yet it is to be extended to us in the new Testament I do not say that the promise or Covenant simply considered is a ground to us to annex the seal but this I say That a promise laid for the foundation of a duty is equivalent with an express command Thus the Apostle Act. 2.37 comp Gen. 17 9. pag. 28. That children are incovenanted see a cloud of witnesses pag. 34. Esay 65.23 They are the seed of the blessed of the Lord and their offspring with them The promise made to Abraham I will be thy God and the God of thy seed belongs to believers and their seed Act. 13.33 Rom. 2.29 Is he not the God of the Gentiles also See pag. 48. 11 Arguments That the Covenant made with Abraham was a Covenant of Grace see 18 Arguments pag. 57. 2 Cor. 6. ult applied to the Corinth●ans The old and new Covenant how distinguished pag. 77. Diverse Objections answered pag. 62. That children feel not the fruit of this Covenant the fault is not in God but in themselves in that they do not keep the condition of the Covenant namely to receive Christ by faith Perk. Non evertitur dei fides perfidiâ hominum Cal. in Rom. 3.4 The Covenant of Grace is conditional page 89. whereof baptism is a seal therefore Divines say The external Covenant or rather the external part thereof may be broken but the internal cannot And whereas I admit of conditions in the Covenant of grace I mean not by conditions such as are 1. the foundation of the Covenant Or 2. as by some are construed to be sc the impulsive cause inducing and inclining the Lord to enter into this Covenant with us Or 3. such as are to be performed by us of our own power Or 4. such as are meritorious and do destroy the nature of grace But such as Christ hath freely undertaken to work in the elect being generally propounded to all on the terms of the Gospel which if accepted render them and theirs visibly under the Covenant of which baptism is the seal Therefore I say The Arminians may take as much advantage from the invitations of God to faith and repentance as from the conditions tendered to the sons of men Fidem poni ut conditionem salutem quidem antecedentem sed electionem ipsam consequentem nunquam à nostris negatum fuit summâ vero cum religione traditum Ames Though the condition of the Covenant of grace as to man in himself is impossible yet through the power of Gods grace it 's made possible and easie Deut. 30. Hujus promissionis evangelicae antecedens sive annexa conditio poterat multorum animos deterrere ac potius omnium si legis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in carne nostrâ ut necesse est expendissent cujus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde à principio sermonis hujus conditionem Moses expresserat dicens Nondum dedit vobis Jehovah mentem ad cognoscendum Nè igitur impossibilem conditionem propositam sibi à deo fuisse quererentur commoditatem istius Moses his verbis explicat Nam praeceptum quod ego praecipio tibi c. q. d. Hactenus proposui tibi partem priorem foederis ut obsequaris deo sed quia altera quaeque pars foederis est tibi necessaria ut deus tuus quasi novo foedere quod tamen reipsa unum est suis partibus erga te defungatur cum tu ipse non possis et circumcidens cor tuum inscribat ei legem suam foedus suum ad obedientiam fidei Par. lib. 2. p. 16. No man of Coniah's seed did sit upon the throne of David as King for ever pag. 91. In the old Testament the Priests were to distinguish and separate between the holy and profane Ezek. 22. ●6 So the word badal is used Gen. 1.3 He separated pag 95. Our Churches denied by the Anabaptists to be true Churches and that Christ hath any Church communion with us pag.

land of Egypt if he had deferred to make good his promise but till the next day he had that I may so say forfeited his bond Luk. 1 54 He hath holpen his servant Israel in remembrance of his mercie as he spake to our fathers to Abraham and his seed for ever q. d. God in giving Christ remembered his Covenant with Abraham V. 72 To perform the mercie promised to our forefathers * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. To shew mercie to our fathers the fathers are the objects of this favour But what is this mercie and favour The words following tell you To remember his holy Covenant and to remember his holy Covenant Vers 2 compared with the 76 And thou Child shalt be called the Prophet of the Highest He brings in the child here q. d. Behold the Covenant is made good to Abraham in this Child Zacharias who was both deaf and dumb as the word signifies and as it appears by the context for they made signs unto him how they would have him called I say Zacharias triumphs in this and magnifies Gods glorious grace saying Act. 3 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the mouth of all the Prophets As he spake by the mouth of all the Prophets as if all the Prophets had but one mouth being unanimous in their interpretation of the Covenant v. 70 which Covenant was made not onely with Abraham but with the fathers and their children and shall we have a mouth to speak or a heart to think contrary to the sense and meaning of all the holy Prophets which have been ever since the world began Far be it from us yea for ever far be it from us that pretend we have the mind of Christ Luke 19 9 Salvation to thy house saith Christ to Zachaeus or here is a covenant of grace for thee and thy children but mind how he alters the person For as much as he also is a son of Abraham as if he would have standers-by yea all to take notice That though Zachaeus was an eminent sinner and a Gentile yet upon his conversion he and his children were included in the Covenant Gal 4 28 Now we brethren as Isaac was are the children of promise Isaac when an Infant was a child of promise and so considered when that promise was made which promise was confirmed to him and to his posterity Gal. 2 15 Naturâ Judaei Non intelligit naturalitèr essè immunes à corruptolâ humani generis sed quia promissio haereditariam benedictionem faciebat ideò naturale vocatur hoc bonum Calv. in Gal. We then saith the Apostle I and you Galatians with your brethren are children of the promise as Isaac This is the sense of the holy Ghost But as then he that was born after the flesh did persecute him that was after the spirit so it is now There were then such as were born after the flesh that is the natural seed who in course of nature came from Abraham So is there now a fleshly seed of * Rom. 11.28 Dilecti propter Patres Non quod dilectioni causam dederint sed quoniam ab illis propagata fuerat dei gratia ad posteros secundùm pacti formam Evo deus tuus seminis tui Cal. believers If then there remains in the bosom of the Church children born after the flesh then is there the priviledge of Birth-holiness still remaining seeing as it was then so it is now Rom. 11. Children with parents were broken off from the Covenant therefore they were under it Yea They with their parents at length shall be engrafted in again as we shall shew hereafter Eph. 3.8 That the Gentiles that is parents and children should be partakers of his promise namely that grand promise I will be thy God and the God of thy seed of which promise they are not partakers if so great a part of the Gentiles be excluded Add to all these Scriptures that of the 1 Cor. 7 14 Else were your children unclean but now are they holy the question was not whether the marriage were lawful but whether they might lawfully live together the one being a believer the other not therefore to plead the unbelieving fornicator is sanctified by the believing whore is improper for the question was concerning man and wife whereof the one was a believer whether those might lawfully live together This question was propounded to Paul being grounded on that Text in Ezra 10 or 1 Cor. 5 as is supposed by some Paul answers Let not the believing husband put away the unbelieving wife nor the believing wife her unbelieving husband for the unbelieving husband is sanctified in the believing wife è contrà else were your children unclean but now are they holy Sanctified that is say some they may lawfully converse together as man and wife else your children were illegitimate I have put the Argument as far as any of that opinion have put it but the words will not bear 〈◊〉 sense for Sanctification is never in all the Book of God used in that sense and why should we admit of it here We must * Neh. 8. Dabant sensum Scripturarum per Scripturas interpret Scripture by Scripture which is the safest way of interpretation for there is nothing hard in one place but usually is explained in another Every creature saith the Apostle 1 Tim. 4 5 is * The difference between sanctified and holy is this the one signifies a relative Act the other an holiness in State Nihil hic erit difficuliatis si sanctitatem intelligas nihil aliud esse quam spiritualem generis nobilitatem eam quidem non propriam naturae sed quae ex foedere manabat Cal. in Rom 11.16 sanctified by the word of God and prayer Here it signifies not onely lawful but an holy use and so it is taken in this 1 Cor. 7. But in the sense of some the Pagans lawful relations enjoyments are sanctified to them which to assert is very absurd for he onely which useth all for God hath all things sanctified to him therefore by the holiness of children the Apostle means foederal holiness according to Scripture phrase Ezra 9 The holy seed have mingled themselves with the people of the Lands To say the holy seed that is the legitimate seed would imply that all those children of the heathens were bastards Dan. 11 28 He shall have indignation against the holy Covenant that is against parents with their children incovenanted 2. The Apostle speaks to the priviledge of a believer which he had not before now are they holy a priviledge we know is a peculiar benefit appropriate to some not common to all but this is common to all the heathens well known to them much more to the Corinthians that their children were legitimate But according to their sense they may live together for their children are as holy as the children of heathens 3. If we say by Sanctification is meant a

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

that Moses was so desirous to see that good land that goodly Mountain and Lebanon his mouth runs over he was so taken with it repeating it again and again which prayer the Lord heard as in reference to the end sc to see the land but not in the way and means as he desired Go up to Mount Pisgah and view the land saith the Lord to many a saint yea and to many a reprobate that shall never set foot upon that blessed land 6. Hence it was that they were so ambitious to have their bones carried out of other lands into that land Thus Jacob and Joseph 7. Upon this account it was that Esau was branded with a black coal of infamy to all eternity That he rejected this land that so as oft as he heard his name he might remember upon what terms he sold his birth-right Esau who is Edom Gen. 36.1 8. Edom v. 19. who is Edom and why so because that for a little red-red that is red pottage he sold his birth-right his interest in the promises ordinances heaven Christ whose land that was and when he had sold it he went away from the presence of the Lord to Mount Seir being not at all troubled for what he had done sc that he had discovenanted himself and his 8. Gal. 4. Mount Sinai in Arabia Why should Paul make mention of the situation of that Mountain when as there was none of the Galatians as might be supposed ignorant of it but that there did lie a mystery in the situation of Sinai to wit that it was without the * Foedus de quo nunc agitur modum legis complectitur finem illius nimirum Evangelium Christi locus hujus foederis notabilis est in terra Moab vel in parte haereditatis vel in aditu haereditariae terrae Canaan igitur in ingressu terrae de fine hujus habitationis terrenae admonentur duci ipsos ad praestolationem redemptionis ne vel limitem ipsum sine fide ●alvantes inquinarent Cocceius borders of the promised land which did shadow out that heavenly Country to which we are brought not by the old covenant of works but by the new Covenant of grace of that Covenant of works as it was taken by the carnal Israelites doth the Apostle speak of in Gal. 4. But in Deut. 29.1 you have another Covenant made with Israel in the land of Moab besides the Covenant which he made with them in Horeb. See Deut. 32.8 9. The giving of this land is made a sign of Gods love to Jacob Mal. 1.2 I have loved thee saith the Lord yet ye say Wherein hast thou loved us Was not Esau Jacob ' s brother yet I loved Jacob and hated Esau Mali ●dumaei è sedibus suis ejecti nunquam redituri Glass Mal. 1.1 2. If the giving of the land had not been a sign of his love the Apostle had not alledged those two examples to purpose Rom. 9. Which was to shew who were the Children of God and who not for Canaanaeae privatio etiam rejectionis a salute symbolum Arg. 3. Circumcision was a seal of the rightousness of faith either had or offered Rom. 4. It was a seal of the rightousness of faith with Infants that believe not that look what rightousness the faith of a believer layd hold on Circumcision was a seal of that rightousness Rom. 4.11 Therefore a seal of life tendered to the seed of Abraham For what it was to Abraham the same was it to all his seed that did lay hold on this Covenant If any failed and fell short thereof their destruction was of themselves because they sought rightousness by the works of the Law and not by faith in this Covenant of grace We must not pry into the decrees of God to find out the reasons of eternal election and reprobation Secret things belong to God things revealed to us and to our Children Deut 29 last But if we look into the execution of that decree of reprobation we shall find the ground of it from our selves who wilfully reject the offers and tenders of grace Rom. 9.32 Fourthly It is one and the same Covenant Gen. 17.7 and throughout this is mentioned 13 times in that chapter So Psal 105.8 The Covenant he made with Abraham and Isaac and confirmed the same to Jacob for a law v. 10. Gen. 17.2 to the 7. There are promises more particularly applied to Abraham in which all his seed did share For what ever promises are made to any are made directly or indirectly to the whole body being all yea and amen in Christ and therefore collaterally may be applied to us as That God would multiply his seed both natural and spiritual and make him a father of many nations as the Apostle interprets that Text Rom. 4 and do not we share in that promise Gen. 7.7 19. I will be thy God and the God of thy seed I will establish my Covenant between me thee and thy seed after thee He speaks of it as one and the same Covenant throughout and not as two Covenants as some fondly do imagin Fifthly That women are enabled to conceive bear and bring forth and that their children are provided for 't is of grace 1. Women if believers are saved by grace in child-bearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. in it as a way though dangerous by it as a means to further their salvation 2. Children are given by grace to the rightous Gen. 33.5 These are the Children which God of his grace hath given me So the multiplying of Children is an act of grace 1 Chron. 28.23 Deut. 33.24 Let Asher be blessed with Children Act. 7.8 He gave him the Covenant of Circumcision and so Abraham begat Isaac yea so great a mercie is it that it engaged the heart of Enoch to walk with God 300 years after he begat Methusalah Gen. 5.22 Thus Abraham walked with God after he received the promise for the multiplying of his seed Gen. 13. which is to be understood literally Deut. 10. last as well as spiritually 3. The provision the Lord maketh for such Children Iisdem nutrimur ex quibus constamus is a fruit of the Covenant of grace for God is the God of the whole man as our Savior reasoneth therefore not onely of the soul but of the body also who by Covenant binds himself to provide for both How sweet is it to a gracious soul to see all things dispensed to him not onely by a providence but also by promise and to see the Throne of God compassed about with the rainbow of his Covenant for so I understand it Rev. 4.3 So that all his dispensations did pass through this rainbow whether they be afflictions which to the rightous are an appendix to the Covenant 2 Sam. 7. or temporal spiritual and eternal mercies all these come swimming to us in the bloud of Christ Sixtly It had been little comfort to Abraham and his seed to have had onely a temporal portion sealed

I am thy exceeding great reward the Lord leaves himself in pawn that I may so say till he had made good his promise to him But in cap. 17.22 he more fully explains the Covenant Eleventhly The V. Commandment is not carnal though it have a temporal promise annexed to it Eph. Deut. 5.16 Ut prolongent dies Potest verbum accipi impersonaliter prolongent pro eo quod est prolongentur Junius 6.3 Children obey your parents that it may be well with you and that ye may live long on the earth Surely none will say but that children are bound to obey their parents under the Gospel as well as the Jews were under the Law notwithstanding that motive Is there not the like reason for the Covenant May it not be spiritual though the Lord engage to Abraham and his seed to give them that temporal land of Canaan and shall we say this Covenant is a temporal and a carnal Covenant hath not godliness the promise of this life and that which is to come They might as well have said the ten Commandments belong not to us because Deut. 5. they are enforced with this consideration which brought thee out of the land of Aegypt though in a spiritual sense that may be applyed to us as literally to the Jews Twelfthly Abraham was heir of the world by virtue of the Covenant of grace and surely Canaan was included in that promise as being a little world in the great world Rom. 4.13 The promise that he should be heir of the world was not through the Law but through the rightousness of faith Where you see it 's plainly opposed to the Covenant of works Thirteenthly From the absurdities that will follow hereupon for then so many particular promises so many Covenants whereas a Covenant is but a bundle of promises solemnly sealed and confirmed The Papists having excluded the second Commandment Such as will deficere in necessariis will abundare in superfluis they are defective in the second Command therefore they superabound in the X whereas the text mentions but one Commandment as Moses one Covenant throughout ch 17. divide the tenth into two whereas they might as well make eight of it as first Thou shalt not covet thy neighbors house 2. Thou shalt not covet thy neighbors wife 3. Thou shalt not covet thy neighbors field 4. Nor his man servant 5. Nor his maid servant 6. Nor his ox 7. Nor his ass 8. Nor any thing that is his As they divide the Commandments so others divide the Covenant I will be thy God This they make a new Covenant or a Covenant of grace Gen. 17 to 6. and from 7. to 14. And to thy seed will I give this land a Covenant of works they grant the former to be the new Covenant or Covenant of grace and why not the later I will be the God of thy seed c. but they might as well according to all the particular articles in the Covenant multiply the Covenant into several species making every promise a Covenant and so many promises so many Covenants Fourteenthly If Circumcision was a seal of the Covenant of works then the seed of Abraham had no seal to the Covenant of grace at all for they say that relates to the land of Canaan which they hold to be given to the posterity of Abraham by a Covenant of works whereof Circumcision was a seal If this be granted then was the Lord wanting to his people for did they not stand in need of a seal of the rightousness of faith as well as Abraham much more Abraham though strong in faith was sore put to it as appears by the story being willing to sit down well contented with Ismael not having obtained the promised seed Yea cap 16.3 the holy Ghost seems to imply that he doubted ten years therefore he used unlawful means to obtain issue going in●● Hagar Did Abraham stand in need of strengthening and did not his seed much more Had he a seal annexed to the promise and had not his seed the like or did God ever make a Covenant with his people and not seal it Hath any a just title to an inheritance and not a right to the seals and conveyances or had any ever a right to the Covenant of grace that had not an external right at least to the seal Fifteenthly Here is not onely an Husteronproteron for thus Abraham is first under the Covenant of grace and then of works long after but at the same time under both Covenants contrary to Rom. 6.14 Sixtenthly The Covenant of works admits of no repentance or mercy therefore cannot be renewed but this doth Deut. 4.7 12 13. Seventeenthly That Covenant was sealed with bloud for the letting out of the bloud did signifie the shedding of the bloud of Christ therefore it was not a Covenant of works Again it 's to thee and thy seed after thee in their generations for ever Gen. 17.10 11. Psal 105.8 Mr P. p. 43. The ever of the Law is to be understood of the time of the Gospel-state if these words to you and your seed in their generations be put in At negatur He gave that land for an everlasting Covenant even to a thousand generations Now from Abraham to Christ there was but 42 generations and therefore that Covenant ceased not when Christ came in the flesh as some say Jer. 25.5 Esa 24.5 Num. 25.13 Ex. 3.15 I am the God of Abraham the God of Isaac the God of Jacob this is my name for ever this is my memorial to all generations Eighteenthly If Circumcision were onely a seal signifying That God would give the seed of Abraham the land of Canaan what need was there of this seal after they were possessed of the land Obj. The subject matter of the Covenant is That they should be circumcised but in that all the works of the Law are included Ans Rom. 2.25 Act. 15. Circumcision profiteth if thou keep the Law saith the Apostle on Gods part it was a seal of all the gracious promises if on their part they did perform the condition which was to walk in obedience to his Commandments but it did not profit them if they kept not the Law as baptism now availeth not if men lead an evil life The Apostle speaks not by way of supposition as of a thing impossible to be done but as supposing it a thing possible evangelically to be done If he had spoken of the perfect keeping of the law legally which is impossible then all profitable use is denyed to Circumcision but he would not so much detract from that holy institution of God as to denie all profitable use thereof Circumcision indeed did bind them to keep the whole law perfectly but it did profit them if there were an endeavor and a care in them to keep it though imperfectly Cap. 3.1 What priviledg then hath the Jew what benefit then is there of Circumcision if the Jews were not justified by Circumcision

Here are two queries the Apostle answers to the first Much every way but chiefly that to them were committed the oracles of God that is all the prophetical writings prophesies and promises c These were committed to them non ut alienae rei depositum but as their own proper treasure if they had hearts to make use thereof For the Covenant was made with all the seed of Abraham many indeed lost the benefit of it not because they were not comprehended in it but because of their unbelief which deprived them of the benefit thereof yet this unbelief could not make the faith of God that is the promise of none effect for though some did not believe yet others did not all but some did not believe for God hath ordained That as he keepeth truth in his promises So there should be always some in the Church which should believe them Thus Rom. 9.7 the Apostle sheweth that all the seed of Abraham are not the elect seed but doth not shew That they were not under the outward administration of the Covenant as appears from the 4 verse for of that Covenant Paul speaks not But if onely the elect and faithful be admitted to the Covenant as to the outward administration thereof then is there no subject left for the ordinance of baptism for how shall we know who is elect and who not It 's therefore far better to give the seal to the 99 which are not the elect than to pass by one to whom it justly belongs Thus much in answer to the first querie Rom. 3.3 To the second querie the Apostle answers Paul purposely deferred the answer to the 2 querie to this place because in this place it received the fittest answer That Abraham was not justified by Circumcision which the carnal Jew together with the works of the law rested in as appears by most of Paul's Epistles Rom. 2. Gal. 5.2 They not well understanding the tenor of the Covenant of grace did look at it with a carnal ey as a Covenant of works therefore Circumcision was urged as necessary to salvation Acts 15.1 And in this sense the yoke put upon the disciples was such a yoke as that neither they nor their fathers were ever able to bear It 's not to be imagined that the Lord would impose any such intollerable yoke of circumcision as some conceive the meaning of the place to be for his yoke is easy Mat. 11.28 and his commandments are not grievous 1 John 5. misconstruing the Lords meaning and cleaving to the works of the Law for which cause the Jews were cut off Rom. 9.32 comp Hos 4.5 I will cut off thy mother because they sought rightousness by the works of the Law and not by faith in Abraham 's Covenant which included Christ in the womb thereof For Circumcision was a seal of the remission of sins or as the Apostle calls it a seal of the rightousness of the faith which they had or which was tendered unto them Obj. Jer. 11.3 Cursed be the man that obeyeth not the words of this Covenant Gal. 3. which Covenant I commanded your fathers when I brought them out of the land of Aegypt This Covenant was a Covenant of works Ans Mind the words following which Covenant I commanded your fathers when I brought them out of the land of Aegypt was this Abraham's Covenant was not this Covenant delivered on Mount Sinai 430 years after for the breach of which they are here threatned That the Law was taken by the Jews for a Covenant of works is not denied Gal. 4. Rom. 4. But that is distinct from Abraham's Covenant 2. Let me tell you As some pictures if you look on them on this side they resemble the king or queen on the other side another party So that Covenant considered largely as that whole doctrine delivered on Mount Sinai with the prefaces and promises and all things that may be reduced to it so it 's a Covenant of grace as appears from Hag. 2.6 Accorcording to the word that I covenanted with you when I brought you out of the land of Aegypt Sum vobiscum dicit Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum verbo quo pepigeram vobiscum exeuntibus vobis ex Aegypto et cum spiritu meo in vobis Jun. Verba quo pepigeram explicant in quo propter quem vos acceptos habuerant receperam in foedus Cal. lib. 3. cap. 9. Fac hoc et vives vive et fac hoc so my spirit remaineth among you now they received not the spirit saith the Apostle by the works of the Law but by the hearing of faith Gal. 3.2 that is not by a Covenant of works but by a Covenant of grace But considered as an abstracted rule of rightousness so it 's a Covenant of works Thus the Gospel taken largely hath precepts and threatnings annexed yea a bitter curse the Lord keep us from Gospel-curses Mar. 16.16 He that believeth not shall be damned but strictly taken 't is put for the glad tidings of a Savior 3. That the Law was delivered with evangelical purposes cannot be denyed for Christ is the end of the Law Rom. 10.4 When Moses saw that they had broken the Covenant though they had engaged all this will we do relying on their own strength he breaks the tables to let them see that God would break Covenant with them therefore he is not blamed by the holy Ghost for so doing Act. 7. At that time the Lord said unto him Take thou the tables which thou brakest and put them in the Ark signifying that Christ must keep Covenant with us and for us else we shall never keep touch with God 4. Those words obey my voice and do according to all that I command you so shall you be my people and I will be your God if compared with the like Scriptures appear to be the condition of the Covenant of grace Exod. 19.5 Now therefore if you will obey my voice indeed and keep my Covenant then ye shall be a peculiar treasure unto me above all people Segullah signifieth the peculiar treasure of Kings and ye shall be to me a Kingdom of Priests and an holy nation Which is applied to them in the times of the Gospel 1 Pet. 2.9 when all those types and ceremonies were abolished and they not under a Covenant of works but a Covenant of grace Rom. 6.14 Thus Lev. 26.3 If ye will keep my statutes v. 9. then will I establish my Covenant with you v. 12. and I will walk among you and be your God Compared with 2 Cor. 6.16 I will dwell in them and walk in them and will be their God To those scriptures add Jer. 7. Psal 81.13 Ah that my people had hearkened unto me and Israel had walked in my ways Will any say That these pathetical expressions and mournful expostulations relate to a Covenant of works and not rather to a Covenant of grace tendered to them again and again 5. Consider the

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

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 b●nedictio●●m faciebat ideo naturâ ●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

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

their own whereas we are visible members of the body of Christ before being under the Covenant of grace which is the in-let to the Church of Christ but solemnly admitted by baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 2. For Christ himself was head of the Church before he was baptized being King of the Jews 4. Whereas they say Christ hath no such union or communion with our Churches because not baptized This is one of the greatest errors that ever was broached in the world but we say The communication of Faith is made effectual by the acknowledging of every good thing which Christ hath wrought Phil. 6. Non habet dei charitatem qui Ecclesiae non diligit unitatem Augustin I answer I am sorry to see such a spirit of error and pride gone forth into the world that men should maintain such palpable errors with so much confidence and arrogancie for have we not proved that our Churches are true Churches Where Christ vouchsafes his presence there we may and must vouchsafe ours unless there be some apparent ground to the contrary But in our Churches Christ vouchsafes his presence Why then should any withdraw seeing they can render no reason for so doing And hath not Christ walked in the midst of our candle-sticks hetherto Rev. 2. The experience of thousands yea millions of souls may bear witness to this truth and rise up and call us blessed yea upon our late repairing of the Tabernacle or Tabernacles hath not the Lord vouchsafed his presence and filled our Tabernacles with his glory Exod. 40.34 Num. 9.15 On that day the Tabernacle was reared the cloud covered the Tabernacle Thus upon the casting out of the poor blind man Ioh. 9.35 Jesus appeared unto him and made such a discovery of himself to his soul as you shall scarse read in all the book of God but they have not onely excommunicated some few that dissent in judgment from them in this point though godly but all the Churches of God in the world crying as they in Esa 65.5 Stand by thy self come not near me I am holyer than thou that is I have devised a holyer way of worship than thou These are a smoke in the nostrils of the Lord and a fire that burneth all the day and doubtless God will appear to the joy of such as are cast out clave errante with an erring key and to the shame of those that thus have cast them forth as abominable branches Esa 66.5 Obj. The Jews were truly under the Covenant of Circumcision Gen. 17.10 but never all of them so much as visibly in the Covenant of grace An. We grant they were all circumcised which still they call the Covenant but that they were all under a Covenant of grace savingly we deny though so far as it extended there was a reality in it 2 Pet. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having truly escaped the pollutions of the world through the knowledg of Christ these common gifts purchased by Christ and given by the spirit to the sons of men are true and real though not saving grace Thus the carnal Jews and carnal Gospellers children may be said to be under a Covenant of grace truly and really so far as it goes though they never attain to the enjoyment of the spiritual part thereof the Jew had much benefit by that Covenant as we shall shew hereafter But it was not fulfilled to them all in the utmost extent of it Secret things belong to God but things revealed to us and to our children That God will be our God and the God of our seed is a thing revealed therefore it belongs to us but how many of our children he hath chosen or how far he hath taken them into Covenant with himself or how far the promise belongs to them is a secret thing which must be left to God It is true Abraham and his posterity were circumcised Gen. 17.10 but it doth not follow that all his posterity were in reality and truth under a Covenant of grace as to the spiritual part thereof though visibly they were under it as to the outward administration and enjoyed many common mercies by virtue of that Covenant For what hast thou saith the Lord to do to take my Covenant in thy mouth seeing thou hatest to be reformed But God did not cut off that entail till he gave them a bill of divorce Obj. No children fare the bette● for the faith of their parents in respect of this Covenant Ans This query the Apostle answers Rom. 3.1 What advantage h●th the Jew more than others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quid amplius Judaeo He answers Much every way First That unto them were committed the Oracles of God Word and promises non ut alienae rei depositum but as their own proper treasure Psal 147.19 Deut. 4.6 7.8 What Nation is there so great c. Three things make a nation great 1. That they have God nigh to them and that they are nigh to God again 2. That they have statutes and judgments so rightous as theirs were 3. In that they are a wise and understanding people These three you have in the Text But how came they to be so wise if not by the enjoyment of these Ordinances which are the glorie of all lands Secondly By virtue of this Covenant they had the Tabernacle of God amongst them a Church erected and they with their children members of that Church Psal 147.13 He hath blessed thy children within thee How highly doth the Apostle extol this christian priviledg Heb. 12.22 Ye are not come to Mount Sinai but to Mount Sion viz. To fellowship with the Church below and the Church above for these two differ but as the porch and the house the suburbs and the city Great is the priviledg that members have in this respect Consider how near and dear such are to God Psal 87.2 He loves the very gates of Sion in which gates they had their Assemblies even the outside of Sion more than all the dwellings of Jacob What sweet enjoyments have they that walk in such ways If it be so sweet on earth where a few imperfect members mixed with many corrupt members meet together ah how much more sweet will it be in heaven when that great Assembly shall meet and have no mixtures at all Is it therefore no advantage to children that they may sit down with Abraham Isaac and Iacob in the Kingdom of heaven But ah how sad will it be with them if they be hereafter cast out into utter darkness Thirdly The presence of God is in his Tabernacle Exo. 40.34 The glory of the Lord filled the Tabernacle when they punctually observed the command of the Lord by the hand of Moses Fourthly By virtue of this Covenant the Angel of his presence saved them and stood betwixt Pharaoh and them Exod. 14.19 q. d. Thou must strike through my loins if thou wound Israel my first-born Yea the Archangel Christ hath his Angels under him

THE SVMME 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 D. D. Provost of Trinitie Colledge near DUBLIN Neh. 9 8. Thou foundest his heart faithful before thee and enteredst into Covenant with him to give his seed the land of Canaan Psal 25.14 His secret is with them that fear him to make them know the Covenant Isa 65. They are the seed of the blessed of the Lord and their off-spring with them Ez 16.60 Nevertheless I will remember my Covenant with thee in the days of thy youth and I will establish unto thee an everlasting Covenant Act. 1.14 Cum Vxoribus liberis Tanto magis pro infantibus loqui debemus quanio minus ipsi pro se loqui possunt Augustin Quod universa tenet Ecclesia nec concilijs institutum sed semper retentum id non nisi authoritate apostolicâ traditum rectissimè creditur Idem DVBLIN Printed by William Bladen Anno Dom. 1656. EX sanctificato alteto ●exu sanctos procreari ait ex seminis praerogativa Tert. in 1 Cor. 7. Gal. 3.28 Neither male nor Female In Judaismo magnum erat privilegium virilis sexus is solus foederis signum corpore gerens Grot. At c. Major difficultas in componendis dissidiis animorum quàm in componenda controversia Zan. Quoniam non noviliteraturam introibo in potentias Domini Vulgata ve●sio Psal 71.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Heb. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 16.15 Baptizata est ipsa filii domus ejus She was baptized and the children of her house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 33. Et eâdem horâ baptizatus est ipse filii domus ejus omnes And the same hour he was baptized and all the children of his house To their Excellencies CHARLS FLEETWOOD Lord Deputie of Ireland AND THE Lord HENRY CROMWEL Commander in chief of the Forces in Ireland My Lords IT was a saying of Luther Let me hear ill as a malefactor c. Modo impii silentii non arguar so that I be not accused of sinful silence The doctrine of Antipaedobaptism was preached in many places in IRELAND and I again and again challenged to dispute this point therefore I resolved to give place to none such no not for an hour it being urged as a thing so necessary to salvation by many that the truth of the Gospel might continue with us as Paul speaks of Circumcision Gal. 2. but did publickly disown that way and practice which though watered by the foot of man as Aegypt yet was never watered by the dew of heaven as Canaan accordingly I found blessed be his glorious grace who delighteth to breath in such poor worms as I am more of Gods presence in the publick dispensing of that Ordinance of infant baptism assuring me by his spirit that he would own it and bless it to the babes than ever I did in all my days these eight and twenty years since I entered into the Ministry to which I was called from my childhood and assured I should win many souls This I speak in humility of spirit as knowing my self to be the chief of sinners not to magnifie my self but to magnifie mine Office as Paul doth in the first and second Chapters to the Galatians Paul knew that if those teachers could enervate his authoritie and make his calling void his doctrine would be slighted and made of none effect therefore he labors to prove by many Arguments that he was called from heaven to the Ministry especially by the good success the Lord gave I was saith he sent to the Gentiles as Peter to the Jews for he that w●ought effectually by Peter to the circumcision was mighty in me towards the Gentiles Gal. 2.7.8 In these lines I look at Christ as standing by and overlooking what I am doing who well knows with how many prayers and tears I have looked upon the several texts mentioned in this Treatise for I often think what would Christ say to such a text if he were to preach on such a subject or will Christ own this or that truth another day begging of the father of lights from whom every good giving and perfect gift doth come that he would lead me into all truth and not suffer me to build upon his foundation wood hay and stubble least the day should discover it and I suffer loss either of my labor or crown making it less massie and weighty not having so many pearls in it another day And I am assured that those prayers shall not prove abortive for the prayers of the saints dyed in the bloud of Christ are of eternal efficacie there being a necessity and tie lying upon Jehova that they should be fulfilled in due time Acts 1.16 However if Christ take pleasure in me here I am if not let him do with me what seemeth good in his sight I have not affected enamel'd phrases and words of mans wisdom which perhaps are expected from one in my capacity but with as much plainness as I could I have held forth the truth as it is in Jesus The riches of Greece did not consist in words said Demosthenes of old Therefore I had rather say Ossum than Os with Austin least I should not be understood Cibus simplex est optimus the plainest meats nourish most We say of a diamond Quicquid absconditur perditur for truth is like to Adam never so glorious as when it 's naked Therefore saith the Apostle we use plainness of speech 2 Cor. 3.12 If any be offended I say Praestat ut scandalum admittatur quam ut veritas amittatur And with Seneca Mallem boni viri famam perdere quam conscientiam For we are set for the defence of the Gospel and the appertenances thereof Phil. 1.17 and therefore may not with hold our testimonie from the present truth i. the truth of this age though never so much opposed what ever the event may be I have without gall or bitterness to any as I hope managed this controversie truthing it in love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4 for truth needs not passion desirous to weep and bleed over such souls who are contrary minded over whom Christ hath bled as Paul speaks Phil. 3.18 If at any time God will give them repentance to the acknowledgment of the truth that they may recover themselves out of the snare of the devil who are taken captive alive at his will However though many will not own this disgraced truth I am assured that Christ will own it another day and then truth will be truth in the mean time put it in the open field and let it work out it self which doubtless it will for all truth is from the spirit which onely is able to make way for it in the

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 o● 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 ●●● 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. ● 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

him So the Apostle preached to all in the house that is to all such in the house as were capable of instruction Thus much for the sixth Argument wherein we see plainly that house always includes children erg We say it 's very evident That the Apostles did baptize the children of the said households formerly mentioned The seventh Argument Children are capable of the grace of baptism therefore of baptism it self 1. They are capable of inherent grace for a subject capable of sin is capable of grace but infants are capable of sin being shapen in iniquitie and conceived in sin Psal 51. Therefore they are capable of the grace of baptism both which it seals and which it conveys for the Lord being a free agent hath not limited himself to any time but as before baptism so sometimes in sometimes after baptism he doth convey that spirit of grace to infants The more ordinary way for such as are adult in the constitution of a Church is by the word but the Lord hath not tied himself to this way especially in a Church gathered but doth doubtless breath in this Ordinance also for look what the navel is to the child in the womb the same is baptism to infants in the womb of the Church Cant. 7.2 The child in the womb is not nourished in an ordinary way as by the mouth but by the navel even so infants are not sanctified by the ordinary way of hearing but by this of baptism I know other senses are given of that scripture but as Bernard said of the Pope Either this is he or shew me such another So I say Either this is the sense of the holy Ghost or else let any man shew me a better I would not willingly bring a sense to the scripture Non afferre sed auferre sensum Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. According to the measure of knowledge faith and grace which God hath given This is to prophesie according to the analogie of faith when we exceed not the measure of the gift bestowed upon us but fetch it from the scripture for we must prophesie according to the measure of faith which may easily be found out by comparing scripture with scripture Now the like phrase you shall find in Prov. 3. Trust in the Lord and it shall be health to thy navel and marrow to thy bones that is in a secret way thou shalt be fed though the ordinary way fail We see this truth daily fulfilled That though a poor mans layings-out are greater than his in-comes yet by a secret providence he and his are maintained even so by the same good hand of God are infants in the womb of the Church nourished by baptism for the spirit of God doth move upon these waters as some have allegorized that of Gen. 1.2 2. Infants are capable of remission of sins else how can they be saved the promise of remission of sins in the same sentence and the same sense is propounded to parents and children Act. 2.37 and shall we say that remission of sins is promised to parents and outward priviledges onely to children 3. They are capable of the holy Ghost else how can they be united to Christ doubtless that spirit that doth guide the bee to its end did actuate Jacob in his mothers womb and made him so wrestle with his brother that he prevailed against him which was very ominous for the future Thus Zanchy on Hosea That supplanting of Esau Illa supplantatio symbolum fuit divini sed occulti desiderij quo Jacob cum adhuc tamen uti judicio non poss●t meffabiliter tenebatur priori loco nascendi 2. Symbolum fuit sancti desiderij quo offici●batur divinam benedictionem consequendi actus enim à spiritu sancto mirabili quodam ineffabili modo porcupivit divinam erga se gratiam pro illà assequendâ nihil non egit or taking him by the heel was a sign of Iacobs desire of being born before his bro●her and consequently of ●he birth-right also 2. of obtaining that divine bles●ing which was promised be●ore Non per sacramenta traducitur aut transferu● gratia sed cum sacramentis Fatemur sacramenta esse media tamen deus in sacramentis immediatè agit non quod non utatur medio sed quia vis non transit per sacramentum Whit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas Mihi animus non est baptismi ●im extenuare quin signo acc●dat res ● veritas quatenus per exter●● media deus op●ratur Gal Inst p. 46● Deum tamen quibusdam dum baptizantur habitum gratiae infundere non negamus A mes Dispositio illa sancta sit quantum ego assequor non habi●us nescio quos virtutum instillando sed menti voluntatique vitam restituendo quae quatenus sanamur sive vivisicantur vel ad fidei vel charitatis actus eliciendos exercendosque jam habilis atque idoneae redduntur Gat. p. 223. Quod baptismo nos ablui docet Paulus Eph. 6. Ideo est quod i●li● nobis ablutionem nostram testatur deus simul efficit quod figurat nisi enim conjuncta esset rei veritas aut exhibitio impropria esset l●●ntio Baptismus est lavacrum animae Calv. in Eph 5. for being acted by the ●oly Ghost after a wonder●ul and unspeakable manner ●e ernestly desired and endeavored after the grace of God even in his mothers womb As some are thus sanctified in the womb so many have a saving work from the dawning and springing of rea●on Witness that famous instance of some little Indian children in New-England related by Mr Eliot in his book intituled The tears of repentance with which he shuts up his discourse viz. The profession if I may so call it or rather the expression and manifestation of faith by two little infants of two years old and upward under three years of age when they died and departed out of this world The storie is this This Spring in the beginning of the year 1652 the Lord was plea●ed to afflict sundry of our praying Indians with that grievous disease of Bloudy flux whereof some with great torments in their bowels died amongst which two little children of the age abovesaid and at that time both in one house being taken with that disease The first of these children in the extremitie of its torments lay crying to God in these words God and Jesus Christ God and Jesus Christ help me and when they gave it any thing to eat it would greedily take it as it is usual at the approach of death but first it would crie to God Oh God and Jesus Christ bless it and then it would ●ake it and in this manner it lay calling upon God and Jesus Christ until it died The father of the child ●old me the storie with great wonderment at the grace of God in teaching his child so to call upon God The name of the father is Nishohkou whose confession you have