after your old estates and will do better for you than at your beginnings Or as some read it I will bestow benefits upon you more than at the first Then doubtless their children were not left out Ez 47 14 Ye shall inherit it one as well as another yea saith the Lord the strangers with their children shall have inheritance with the children of Israel in that land of Canaan vers 22. This is a Gospel-promise as appears by many arguments which I could produce the land being but a type of the Church or heaven in which children share with their parents Hos 14 8 They that dwell under thy shadow shall return This must needs include the children which shall be made good especially to the Jews upon their last return Obj. These promises are made to the Jews and can not properly be applied to the Gentiles with their Children Ans They were made in Christ in whom all the promises are yea that is affirmed and amen that is confirmed to us Gentiles 2. * See Glas Amos 9 12 Vt possideant residuum Edomi Junius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per cum vertit ut haeredes sint cum reliquijs Edomi omnibus gentibus quae vocantur de nomine meo 1. Vt non tantum Judaei verùm etiam gentes reliquae communi cum illis haereditate persruantur LXX pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possidebunt legerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requirent unde illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homo unde illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addiderunt vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are so interpreted Act. 15.16 17. Hos 2 23 compared with Rom. 9.24 25. Hos 12 4 He found him in Bethel and there he spake with us So that the promises made unto Jacob are applicable unto us also Hence it is that all the people of God Gal. 6 16 are called the Israel of God If any shall say That children in the old Testament were ceremonially holy The Apostle answers 1 Pet. 2 9 writing to the twelve tribes scattered Iam. 1.1 they and their children were an holy nation Add to all these scriptures Exod. 20 5 Shewing mercie unto thousands of them that love me and keep my commandments Matt. 1. Abraham is brought in as the first explicit Covenanter to whom the promise was made which runs along in the natural line to Christ taking effect in some of his seed in every generation But least this should be thought to be a typical Covenant abolished in Christ whereas Matthew descends from Abraham to Christ Luke ascends from Christ to Adam to shew us that the Covenant extends to all believing Gentiles as well as Jews even to all the Sons of Adam I hope none will say that the moral law or the promises thereunto belonging are abolished Here is a promise made to those that worship God in the beauties of holiness I mean in the purity of his ordinances to such and their seed doth the Lord extend mercie which is a fruit of the Covenant of grace not of works The like phrase we have in Timothy Keep this command to the coming of Christ that is if thou shouldest live so long So if the world should continue to a thousand generations which I suppose not for Mat. 1 those three 14 generations took up a great part of the time from Abraham to Christ God will make good his word to them if they cut not off the entail of the promises Obj. * When Princes offend their favorites are heaten So when Parents transgress their children are punished This is meant to those children that love the Lord and the contrary threatning to those Children which imitate their fathers vices Ans 1. * Exod. 34.7 Vtrumque absolutè ponitur Qui custodia misericordiam in millia qui reddis iniquitatem patrum filijs ac nepotibus Riv. Shewing mercie unto thousands but visiting the sins of the parents upon the children to the third and fourth generation The words are put absolutely without restraining them to those that love or hate him because they relate to the parents so that doubtless the child may suffer temporal punishment for the fathers sins as being a part of the father but not eternal Ezek 18. If the command be so understood then is there no pretence for children to complain The fathers have eaten sour grapes and the childrens teeth are set on edge if God did punish children onely for imitating their parents vices 2. If he spake of children hating God as their fathers why might he not have said Visiting the iniquitie of the fathers upon the children unto a thousand generatons as well as to the third or fourth 3. If the words be so understood then is the force of the comparison lost for he extolls his mercie above his justice saying Visiting the iniquities of the fathers upon the children unto the third and fourth generation but Shewing mercie to thousands For the attributes of God are equal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. What force were there in this dehortation You parents take heed of idolatry for if your children to the third or fourth generation committ idolatry I will punish them It is not to be imagined that the wisdom of the father should argue thus irrationally For so he should punish not so much the sin of the father as the sins of the children Let none say these are old Testament proofs intrenching upon the prophetical office of Christ as if that which was written wâ—â—â— not written for our learning or as if Christ were not sent to confirm the promises made to the Fathers Rom. 15. We thought much that the Papists should make void and unlord the second Commandment and the Bishops the fourth but what shall we say to those that wave the old Testament unless it be in such places which seemingly make for their own opinion these have the leprosy in their heads and therefore are altogether unclean For doth not Moses expound Christ and doth not Christ send the Jews to Moses for instruction Ioh. 5 46 Luk 16 31. Let us come to the new Testament though we say there is no more inconveniency upon supposing of children in the new Testament to be in the Covenant than formerly therefore to reject Infants now is to condemn the wisdom of God in admitting them in the old and hear what the Spirit saith unto the Churches Matt. 22 32 compared with Ex. 3 6 I am the God of Abraham the God of Isaac and the God of Jacob. The Lord makes mention of this Covenant made with our fathers for then he was about to bring them out of the land of Egypt wherein he failed not but made good his word to a day though the promise was made four hundred and thirty years before Ex. 12 42. It is a night much to be observed wherein the Lord brought them out of the
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 Abrahamâ— 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. Excidâ—rit sermo ille viz. promissio illa gratiae Ero deus â—â—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 recumâ—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
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 â—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 â—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
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
an Ismaelite yet chap. 17.25 he 's said to be an Israelite Ismael was under the Covenant and God did much for him as the son of such a father Gen. 21 13. And also of the son of the bondwoman will I make a nation because he is thy seed But the Covenant was established in Isaac All visible professors and their seed are incovenanted for the promises of the Gospel are tendered to them and they accept of them but the Covenant is established on true believers onely not as though saith the Apostle the word of promise hath taken none effect Gen. 26.28 34.3 4. The promise runs thus Vnto thy seed v. 3. And unto thy seed v. 4. when he speaks of the Church-seed that is such children as were inchurched But when he speaks of Christ then he alters the phrase saying In thy seed shall all nations be blessed Gal. 3. Rom. 9.6 No godly Jew though others did ever thought the word of God false because those that trusted to the works of the Law were rejected For in those indefinite promises it 's enough to render them true if they take effect in some though not in all according to the intent and scope of the holy Ghost Let God then be true and every man a lier according as it is written That thou mightest overcome when thou art judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either when thou judgest or art judged it 's mediae vocis thus the Heb. be mishpat in judicio which is taken actively or passively 2. We answer as formerly there are promises for grace as well as to grace Deut. 30.6 Joh. 6. All the father hath given me shall come unto me and whosoever shall come unto me I will in no wise cast out Thus Jer. 31.34 From the least to the greatest yong and old they shall all know me that is believe in me Joh 6.45 64 65. That place of the prophet implies a multitude of such in the Church far above what had been in former times to say it 's meant of the elect as usually they interpret such places reacheth not the scope of the place which imports a greater number than ordinary in former times whereas of the elect it would be true were they never so few or in those times no more of them than had in any other age formerly been therefore it is well observed that the Covenant is the ground of faith and not faith the ground of the Covenant For who can believe without a promise what ground hath the faith of the parent to work upon if you take away the promise Archimedes said if he had but footing to stand upon he would toss the earth like a ball and what cannot faith do which in some sense is said to be omnipotent if it have a promise to work upon but if faith have no ground to work upon it can do nothing 3. Do they not proceed according to the judgment of charity in their administrations as the Apostles did Act. 8. they were all baptized from the least to the greatest that is yong and old and were all these really saints Joh. 3.26 These were accounted the spiritual seed till they manifested the contrary If such why not children For if the Covenant as they say be onely with real saints and the seal administred onely to such then none at all are to be baptized seeing with Peter we may easiely be mistaken But were it not better to administer the seal to 99 that are not really sanctified than deny it to any one to whom it doth belong The third Argument is taken from Circumcision Infants were circumcised under the law therefore now to be baptized under the Gospel First Because the Covenant of grace made with the Jews and Gentiles is the same Covenant for substance as hath been sufficiently proved though there be diversitie of administrations thereof Gal. 3 8. A man in this or that habit is the same man though diverse in his apparel even so the old Covenant formerly adorned with that dress of ceremonies but now stript of them and made plain is one and the same Covenant with the new Covenant Secondly Circumcision and baptism are both seals of the same Covenant and they are the same sacraments or seals for substance and for the spiritual part and use thereof Circumcision sealed the Covenant of grace to Abraham and his seed Rom. 4.11 And baptism doth the like Thirdly We may argue from the Analogie betwixt Circumcision and baptism for they both agree in the substantials though they differ in some circumstantials Now they themselves do confess we may argue from parity of reason or Analogie 1. When Analogie doth not institute a piece of worship but onely helps to the understanding of it now as for the ordinance of baptism it 's clear but as for the application of it to this or that subject we need the help of Circumcision 2. When we do not rest solely in the comparison but have a farther reason for it now it 's not the bare Analogie between Circumcision and baptism by which we enforce the baptism of infants but the grounds of both from scripture 3. When it holds full proportion in scripture to that for which it 's brought which we say Circumcision doth to baptism unless in some particulars wherein a peculiar reason may be given We say then 1. They agree in their signification for they hold forth to us mans corruption by nature The substance of all divinity lay in Circumcision as Luther well observes the like may we say of baptism therefore if we would be good Divines let us studie our baptism For the Lord hath put a great stress upon such truths as seem little in the eys of many Gnorlab signifieth a superfluity and is not sin a superfluous thing Jam. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a whitflaw Josh 5.3 The hill of fore-skins This was clearly shadowed out in the cutting off the fore-skin and what doth the washing of the body signify but that natural uncleanness which we contracted from our first parents Heb 10.22 2. They agree in this that they represent the mystery of our redemption In the former there was the shedding of bloud in the later the same bloud is represented by water poured on us How the ceremonioâ—â— part of Circumcision is abolisht but the sacramental part still remains which a believer may plead with God for baptism is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earnest demand of a good conscience that what is signified in that Ordinance may be made good unto us so the word rather signifies than the answer of a good conscience I say it 's the earnest demand for omnis praepositio est additio every preposition as we say is an addition Phil. 4.17 Not because I desire a gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I earnestly desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fruit or whatsoever was a effect of his Ministery 3. They agree in that they represent the mysterie of regeneration First 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 oâ— the child as for the consecration of the Priests Lev. 8.35 9.1 The cleansing of the lepers Lev. 14.8 9 10. The cleansing of the polluted Nazarites Num. 6.9 10. and for the purifying of the altar Ezek 43.26 27. and the offering of the sacrifice by which Christs resurrection on the eighth day seems to be typified who rose again for our justification 2. They differ in their subject Circumcision was administered onely to the males baptism to the male and female For 1. The females were not capable of the former Ordinance 2. Sin entered into the world by man being an active instrument of generation whereas the woman is a passive instrument Rom. 5. By one man sin entered into the world For if Adam had stood we had not fallen though Eve fell 3. They differ in durance Circumcision was in force till Christ came because typical but baptism continues to the end of the world So that we see they agree in all the substantials and almost in all things else unless in such things for which a special reason may be given I conclude therefore this Argument as Circumcision in the old Testament was applied to children so also is baptism to be applied in the new for of equals there is the same reason Thus much for the 3 Argument taken from the analogie between Circumcision and baptism 4 If children were circumcised in the old they are now to be baptized in the new because baptism succeedeth Circumcision now what is succession but the substitution of later things for former things in the same subject as is well observed for when the Jews were converted Act. 2.38 Peter enjoyns them not to be circumcised but baptized which shews that baptism comes instead thereof Thus Col. 2.11 12. The scope of the Apostle was to take them off from the rudiments of the world especially Circumcision which troubled most of the Churches Therefore he saith You are compleat in him being circumcised with the Circumcision made without hands But they might object We want the outward Circumcision to us and our children which was of singular use to the Jews to strengthen their faith The Apostle answereth You are buried with him in baptism You are circumcised because baptized For baptism supplies the place and room of Circumcision and is every way as advantageous to you So that we plainly see they were compleat in Christ as to this Ordinance sealing outwardly Suppose saith Mr Sydenham the Ordinance should again be changed and the inversion thus That baptism should be abolished and Circumcision set up again and the Apostle should express himself after this manner Ye are compleat in Christ in whom also ye are baptized with the baptism of Christ being circumcised with him Would not this deduction be clear That Circumcision was ordained instead of baptism Therefore we say Either baptism succeeds the sacrament of Circumcision as to children or else some other Ordinance doth succeed or else nothing at all remains in lieu thereof But nothing else succeeds Circumcision therefore either baptism succeeds it or else there is no seal of the Covenant left as to children but they without any visible token of Gods favour depart out of the world 5. Because an Ordinance once enjoyned and never repealed All Gods commandments and institutions about the Sacraments of the Jews bind us at this day in all things which belong to the substance of the Covenant and were not accidental to them stands still in force but the sealing of the Covenant to the infants of believing parents is enjoyned in the old Testament Gen. 17. and never repealed in the new if it be let any man shew where 6. Because the priviledges of the Gospel are as large to believers for themselves and their seed Quacunque de circumcisione dicuntur â—â—â— spectant ad naturam ejus sacramentalem quam habet ut communi cum reliquis sacramentis illa recte applicantur ad omnia sacramenta sed ratio signandi in circumcisione est talis Ames as under the law Take away baptism from infants and parents now shall want one means that no small one sc Sigillum dei the seal of God to strengthen their faith in the Covenant of grace for their children which parents had then and children now shall want one means to confirm and effectually promote their salvation even while they are infants or children who may dy before they be men Thus much for the third Argument taken from Circumcision The fourth Argument Children are inchurched If children of believers be accounted to belong to the Church the Argument will follow for baptism Mr Tom. p. 139. See the Review that is members of the visible Church therefore to be baptized Eph. 5.26 That he might sanctify and cleanse the Church by the washing of water by the word ' that is of institution and promise Where we see plainly that members of the Church are to be baptized This I suppose no rational man will deny for upon this ground women are admitted to the Lords Supper Calvin challengeth all the world to show where women received the Lords Supper because they with us are one body one bread 1 Cor. 10. I shall therefore shew you that children are members of the body of Christ First They were members therefore they are Psal 147.13 He hath blessed thy children within thee Eph. â— 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Politie or Church priviledg That was a spiritual Common-wealth whereof the Jews with their children were members and so are the believing Gentiles with their children for they onely are strangers from the Common-wealth of Israel which are strangers from the Covenant See Cal. in Jos cap. 5.6 Those that were born in the wilderness were not circumcised for they walked fourty years in the wilderness because they obeyed not the voice of the Lord. This is rendered as a reason of their non Circumcision and not their journeying from place to place as some think for sometimes they stayed long in a place if therefore it had been the Lords pleasure that they should circumcise their children the Lord would have minded them of it but for their rebellions the Lord suspends the seals q. d. I will disown and discovenant you and yours if you persist in your sins Act. 7.38 This is he that was in the Church in the Wilderness The body of a people wherein children are included is called a Church though many were not circumcised for their rebellions
propension to grace for they are naturally as stiffnecked as any people but in respect of the nature of the Covenant of grace given to their ancestors and their seed according to which God is more readily inclined to pour out of the spirit of his grace upon the seed and offspring of his covenanting people than upon strangers and aliens Now though the Gentiles in their first ingrafting may be said to be the wild Olive as the Iews at first were yet afterwards they were naturalized and their children become natural branches of the Olive tree i. e. the Church of God Psal 128. Thy children as Olive plants green and legitimate for the Olive tree admitteth no other graff Ains in Psal 128. The ablest of that opinion do grant That now in the days of the Gospel children are under the promise and that the promise Gen. 17.7 is a Gospel promise notwithstanding they denie the seal though the promise be made the ground of annexing the seal whatever is said by any to the contrarie See Mr Tombs Review p. 3. Others being convinced that the Apostle speaks of a visible Church which indeed is undeniablie true flie to their old distinction to wit the Covenant of Circumcision or the Covenant of works from which Covenant they say the Iews are cut off to this day to make this good they distinguish betwixt Abraham begetting and a working Abraham and a believing and faithful Abraham Thus they say The whole nation of the Iews were legally holy till that Covenant was abolisht I answer They make a distinction betwixt Abraham believing and Abraham working where none is to be made for did not his works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work together with his faith declaratively not onely before men but God were not these works brought in Jam. 2.18 Shew me thy faith saith the translation without thy works but it should rather be rendered by thy works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is make thy faith appear out of thy works Iam. 2.18 as fruits of his faith which is the condition of the Covenant of grace for faith without works is dead how then can it justifie 2. Observe They say that Covenant mentioned Rom. 11. Heb. 8. is abolished as being a typical Covenant but we answer We have alreadie proved it to be an everlasting Covenant 3. What priviledge that is peculiar benefit was it to that nation to be under the Covenant of works Rom. 3.1 which is common to all nations considered as the sons of Adam but in Rom. 9. the Apostle speaks of that Covenant and the fulness thereof as a peculiar prerogative to that nation and not common to others 4. What prejudice could it be to them to be cut off from that Covenant nay it had been well for them if they had been cut off from the Covenant of works which neither we nor our fathers were ever able to bear The Apostle tells us they are hardened and the Lord hath sent a spirit of slumber v. 8. that he hath cast them away v. 15. and broken them off v. 17. and why because they did not cleave to the Covenant of grace which they were under Act. 3.25 and 4.4 but wilfully and obstinately rejected Christ being unskilful in the word of rightousness Heb. 5.13 that is not descerning aright that justification was held forth in the old Covenant but cleaving to the works of the law Rom. 9.31 32. comp Rom. 11.7 5. If that Covenant be abolished how can they be reingrafted into it for the Apostle here speaks of a reingrafting into the same Covenant which plainly argues it was no typical or carnal Covenant but a Covenant of grace still in force 6. Through unbelief they were broken off that is say they from the Covenant of works therefore according to their doctrine if they had believed they had continued in the Covenant of works to this day which is a contradiction and yet they affirm that Covenant ended with Christ it being a typical carnal Covenant as Canaan was But have not such cause to mourn that such a gross spirit of error should thus seiz on them and lead them into those false and bywaies certainly for building upon the foundation this trash wood hay and stubble they shall suffer loss 1. of their labor and 2. of their reward For the day shall reveal it and it shall be consumed as by fire 1 Cor. 3.13 Ah then retract with Austin and undeceive those poor souls you have deceived least the Lord be angry with you 3. Arg. Of such children is the Kingdom of heaven ergo they are inchurched Mar. 10. And they brought little children to him that he should touch them and the Disciples rebuked those that brought them but when Jesus saw it he was much displeased and said Suffer little children to come unto me and forbid them not for of such is the Kingdom of God Mark 10.12 1. Observe they brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Lev. 26.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even because Mar. 10 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence the word Proselyte thus the children of the Gentiles were Proselytes even babes to Christ this is recorded for our imitation Mat. 19.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children were brought 2. Christ saith Suffer little children to come to me See the like phrase Mar. 4.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num lucerna venit i. importatur Is a candle brought to be put under a bushel that is to be brought to me Is not this maxim in force in all ages from Christ to the end of the world Doth not Christ now say to our dissenting brethren Suffer little children to come to me And how should we now visibly bring them to Christ but in that ordinance of baptism Media applicandi Christum non sunt alia quam verbum et sacran enia eâ— vel nullum datur ordinarium medium vel baptismus est medium I know no other way For the invisible coming of â—nvisible members falls not under the cognizance of the sons of men therefore such a prohibition had been incongruous 3. We are not onely commanded but charged Forbid them not 4. Christ was very angry with his own Disciples that offered to put them by for even Christs own dear people may be injurious to children as we see â—â— in our days but with these doubtless he is as much displeased as ever he was with them seeing that he hath the same tender bowels in heaven as he had on earth 5. Of such he saith is the Kingdom of heaven that is of children and such as are like to children according to the phrase of Nehemiah Shall such an one as I fly that is I or any in my condition For children are capable of being subjects of any Kingdom on earth Mar. 10.15 Whosoever receiveth not the kingdom of heaven as a little child that is as a little child receives it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not enter into the kingdom of
before Three or four days after another child in the same house sick of the same disease was by a divine hand doubtless sensible of the approach of death an unusual thing at that age and called to its father and said I am going to God several times repeating it I am going to God The mother as other mothers use to do had made for the child a little basket a little spoon and a little tray these things the child was wont to be greatly delighted withall as all children will therefore in the extremitie of the torments they set those things before it a little to divert the mind and chear the spirit but now the child takes the basket and puts it away and said I will leave my basket behind me for I am going to God I will leave my spoon and trey behind me putting them away for I am going to God and with these kind of expressions the same night finished its course and died The father of this child is named Robin Speen in whose confessions he maketh mention of this child that died in faith When he related this storie to me he said he could not tell whether the sorrow for the death of his child or his joy for its faith were the greater 4. They are capable of union with Christ foâ— first Christ lays hold on us before we lay hold on him Phil. 3 That I mâ—y apprehend that for which also â— am apprehended of Christ Jesus 5. Of eternal life All which things are signifieâ— and sealed in the holy sacrament What hinder therefore why children may not be baptized Act 10. 6. Baptism is of eternal use for what God doth remains for ever Eccl. 3. not onely for the present but for the future therefore children are capable oâ— it For 1. As parents may plead a Covenant for their children which is no small prop of their faith strengthened and confirmed by this visible word Exod. 4 5â— so children may afterwards plead a Covenant as from their ancestors for a seal of an estate made to infants in their cradle is firm and come in their fathers or mothers name to God as David and others have done Psal 86.16 Save the son of thy handmaid for that Covenant extends not onely to temporals but spirituals Luke 71. The Covenant with the forefathers is made the rise of that deliverance v 75 which deliverance from our spiritual enemies is collected from the general promise I will be thy God the God of thy seed Rom. 11. Beloved so as to be called for their fathers sakes Deut. 30. I will circumcise the heart of thy seed Which promise being spoken indefinitely who dare limit it to such as are of years of discretion seeing that babes are the seed of the faithful as well as such as are adult and we know it 's as great a sin to limit God in his grace as in his power who hath so wisely ordered that Covenant of grace 2 Sam. 24. that as in every moment some die and surely half of the elect if half of mankind die in infancie so in every moment some are regenerate Which grace of regeneration from the dawning and springing of reason doth appear in many who suck in something of Christ whilst they suck in the milk from the mothers breasts 2. It lays a tie and obligation upon the child to future repentance faith and obedience 1. To repentance therefore it 's called thâ— baptism of repentance because it obligeth and engageth them to repentance Mat. 3.11 Baptismus est lavacrum regenerationis sed n n ita vt regeâ—e ati debeant tantum illo obsignari sed regenerandi Musc in Matt. 22. I indeed saith John baptize you Pharisees a generation of vipers with water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto repentance therefore seeing you have now been baptized bring forth fruits worthy of repentance v. 8. 2. It obligeth to future faith for circumcision was a seal of the rightousness of faith which is the condition of the Covenant of grace Mar. 16.16 To Adonijah and Absalom as well as Solomon if they believe for so the tenor of the Covenant runs It 's well observed by some that God dealt in a way of preventing grace with Israel in instituting the Passover before their deliverance and so in appointing the Lords Supper before the work of redemption was wrought And thus hath he ordered the baptizing of children as that which is precedaneous to faith as well as subâ—equent to it 3. It obligeth to obedience for as in all duties we do virtually say I take this God for my God and give up my self to him as one of his people Psal 50. That make a Covenant with me by sacrifice So in this Ordinance of baptism the child doth implicitly covenant with God and doth bind it self to obedience for the future He that is circumcised saith Paul Gal. 5. is bound to keep the whole law if not legally as a Covenant of works yet evangelically as the condition of the Covenant of grace If he dare not stand to the former Covenant as who dares let him cleave to the later and in so doing he shall live Nonnulli habent aâ—tificium quo prius persuadent quam docent veritas autem docendo suadet non suadendo doect Tert. I would not first move and then teach but having taught move Cujuslibet artis datur praxis erg Paul will rather seem to speak false greek not understanding his greek grammar as Jerom saith though it be an Articism than that they should not apply to themselves in particular what he spoke in general Gal. 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Restore ye such an one or put him in joint again considering thy self Having spoken sufficiently to the jus divinum of Paedobaptism and shewed plainly that it hath a divine stamp of truth upon it Let us come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or practical part of this point which shall be a dissuasive from Anabaptism and what I shall say herein I would say in a Church full of Kings Now the Lord grant me good success this day And that I may the more effectually prevail with you consider 1. The way of Anabaptism is not the way of God for first it 's not of Gods planting therefore secondly not of his watering For whatsoever the Lord hath not planted whether persons or things that certainly he will not water therefore it cannot stand but must of necessity be rooted up Mat. 15.13 For the first That it 's none of Gods planting or That that way is not the way of God which they walk in it appeareth 1. In that they stand not in the ways and ask not for the old paths where is the good old way that they may walk therein Jer. 6.16 Thus Mal. 2. Seek the law at the Priests mouth They advise not nay they are not usually willing to be advised by the faithful messengers of Christ enquiring after the footsteps of the flock by the
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 hâ—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 baptiâ—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 Corinthâ—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. â—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.
96. Children of believers are truely and really under the Covenant so far as it goes pag 99. though it be not fulfilled to them all in the utmost extent of it however they are really covenanted and engaged to fulfill the Covenant made in their behalf Children have many benefits by that Covenant of grace pag. 100. There are promises for grace and to grace pag. 104. 105. That Covenant made with Abraham was a Covenant of life eternal for where is it said Thomas or Mary or this or that child shall rise to glory yet by virtue of that Covenant all elect children rise to everlasting life or else thâ—y rise not at all We have but an inference for it yet such as Christ himself approveth of Mat. 22.32 Act. 9.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collatis testimoniis demonstrans Beza How the promises are made to the spiritual seed and what it is to be born after the flesh pag. 111. Act. 13.33 He hath fulfilled to us their children Fanatici quidem omnia ad allegorias trahentes nullam hic generis sed solius fidei rationem habendam somniant tali autem commento sacrum dei foedus exinaniunt uti dicitur Ero deus tuus seminis tui at sola fides inquiunt est quae efficit Abrahae filios Ego autem contra excipio qui Abrahae filii nascuntur secundum carnem spirituales quoque censeri dei filios nisi profanescant Etsi haereditaria fuit posteris Abrahae vitae promissio multos tamen privavit sua incredulitas Calv. in Act. 13.33 Children of promise are such as were born to Abraham according to promise therefore all Isaac his seed even Esau though children of the flesh were children of the promise page 113. Which promises were made conditionally with Ismael Isaac's carnal seed but established upon Isaac and his elect seed onely Jer. 31.34 From the least it cannot be restrained to the elect seed page 115. Third Argument is taken from Circumcision See how far we may argue from Analogie page 117. Circumcision a type of baptism in three respects page 121. Why Circumcision on the eighth day administered page 122. And why restrained to males p. 123. Either Circumcision was a seal of the Covenant of grace or else that Covenant had no seal at all annexed to it which is not to be imagined Fourth Argument Children are members of the Church therefore to be baptized Eph 5.26 That he might sanctify the Church by the washing of water That they are members see it largely proved from Rom. 11. page 127. Where the Apostle speaks of the visible Church of the Jews cut off with their children and so to be reingrafted Rom. 11.15 God cast them away but he never cast away real saints or such as are part of the invisible Church Rom. 11.1 Hath he cast away c. Neither can they say that they are broken off for unbelief seeing that according to the doctrin of the Anabaptists they are not capable either of belief or unbelief Therefore as children are broken off for the unbelief of their parents so are they reingrafted by their faith Vide Calvini triplicem insitionem in Rom. 11. They cannot be said to be cut off from the Covenant of works page 131. Of such children is the kingdom of heaven therefore enchurched p. 133. Filii regni si non filii regis Profession of faith not essential to baptism pag. 138. as we see in Paul Act. 9. Fifth Argument Some children are believers therefore to be baptized Mat. 18.5 p. 139. Children have faith in heaven pag. 141. Sixth Argument As Abrahâ—ms house was circumcised so are whole houses under the new Testament baptized and that upon the account of the faith of the parent By house is meant children throughout therefore we say children were baptized Lydia was baptized and all the children of her house Act. 16.15 page 143. The jailor was baptized with all the children of his house as the Syriac renders the word Act. 16.33 He rejoiced with all his house he having believed So the Graek vers 34. Families as families are made the precedent for that administration Children are included in the parents pag. 146. Act. 1.14 with their wives and children Vetustissimus meus codex addit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Seaventh Argument Infants are capable of the grace of baptism therefore of baptism it self Cant. 7. Thy navel c. page 151. Use A disuasive from Anabaptism First Because it 's not the way of God for it 's not of Gods planting In 10 Argum. page 159. Secondly It 's not of Gods watering It hath been watered by the foot of man as Egypt but not by the dew of heaven as Canaan In 12 Arg. page 167. ERRATA PAge 5. line 28. read baptizing and dousing or c. p. 9. l. 5. r for dipping sake p. 11. mar for Ierushalaim r. Jerushalajim p. 15. l. 11. f. president r. precedent p. 21. l. 15. f. but r. being p. 30. l. 31. r. it at least till p. 35. l. 25. dele and l. 28. r. generations p. 38. l. 6. f. elect r. seed p. 42. l. 2 f. were r. was p. 44. l. 13. f. brethren r. children p. 45. l. 26 f it r. that p. 67. l. 1. marg r. Gen. 15.18 p. â—0 l. 11. f. into r. in to p 79. l. 22. r. for p. 83. l. 10 f. those r. these p. 87. l 24. f. So that â— But. p. 102. l. 23. f. athing r. a thing p. 107 marg f. nagnor r. â—agnar p. 113. l. 25. r. these are determined p. 116. l. 3. r. saints Joh. 3.26 p. 117. l. 30. marg r. whitflaâ— p. 118. l. 3. f. ceremoniâ—us r. ceremonial l. 14. f. a r. an p. â—19 l â—0 f. Mechech r. Meshech p. 126 l. 10. r. therefore they aâ—e so now p. 134. l. 20. f. inviâ—â—ble members r. visible c. and l 29. dele it p 140. l. 140. l. 21. dele Arg p. 143. l. 18. r. again and agâ—â—n p. 144. l. 1. marg f. ut filias r. ut filius and l. 17. f. lalem r. laheâ— p. 148. l. 2. f. of the sacrificing of Abel r. of Abel sacrificing â— 150. marg f. Judiciâ— r. Indicio p. 151 l. 1. dele some p. 164 l. 8. f. omns r. omnes p. 165. l. 23. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 166 l 23. f. discit r. discet p. 169. l 7. r. inlet of those p. 175. l. 19. marg f. dejectus est r. dejectus esse p 176. l. 10. dele they THE MEANING OF THE Word Baptize ACTS 2. v. 38. Then said Peter unto them Repent and be baptized every one of you in the name of Jesus Christ c. For the promise is to you and to your Children and to all that are afar off even to as many as the Lord our God shall call WHen the day of Pentecost was fully come vers the 1. they were all with one accord in one * 〈◊〉 〈◊〉
out they had lost by the coming of Christ Secondly The grace of Christ had been straighter in the new Testament than in the old Thirdly Then what ground of hope had the parent to plead for his child Or how may the child come in the name of his fathers God which they were wont to do pleading the Covenant if he have no interest to it as from his parents 6. We have sufficiently proved That the Covenant runs in the natural line of believers as to the outward administration of it 〈◊〉 at lest till it be cut off by parents or children onely it is established with Isaac and all such as are true Isaacs 7. Except in relation to the Covenant in that place Act. 2 there could be no occasion of naming Children For The Apostle might have said The promise is to you and those that are afar off even as many as the Lord shall call without putting in Children but he lets them understand That notwithstanding that bitter curse his bloud be upon us and upon our children they were not as yet discovenanted though the ax lay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3 at the root of the tree ready to cut them off from Abraham if they closed not with Christ 8. That limitation to children when they are called holds forth no more priviledge to the children of bâ—lievers than to the children of Pagans but how uncomfortable this doctrine is let the world judg 9. Is not this strange doctrine That tâ—e faith of the parent should set the child farther â—ff from Goâ— before they were near by the bloud of the Lord but now afar â—ff In that very moment the parent believes not the child is under a Covenant in the next moment the parent believes for regeneration is in an * Generatio fit in instanti instant as generation is the child is discovenanted how comes this sudden change 10. The Argument so put as formerly is alledged is no Argument at all for whether the parent repent or not repent in case the children be called the promise belongs to them If a Landlord should move his Tenant to give up his old Lease wherein the lives of his children are included which also hath certain priviledges to him and his children and to take a new one in which his childrens lives are left out having no more priviledges than mere strangers could he rationally perswade him to surrender up the old Lease or grant and to take a new one from the benefit that may accrue to the Tenant by it the lives of his children being left out in the Lease And what force is there in this manner of arguing judge ye You and your children have been hetherto under a Covenant of grace now in case you believe your children shall be discovenanted but if hereafter they or any of the heathens shall believe they shall be admitted into the Covenant but their children shall be left out Had this been of any force to perswade them to enter into the way of the new Testament Or to comfort poor souls that doubtless were much troubled about that bitter curse his bloud be upon us and our children Would it not have disheartened them for ever and made them stumble at that stumbling-stone Obj. This promise is meant of extraordinary gifts Ans This salve reacheth not the sore they were pricked and wounded in the very heart and stood in need of comfort to support their fainting spirits of a God to pardon a Christ to save a Spirit to sanctifie and comfort therefore we may not limit the promise to those extraordinary gifts For what comfort had it been to them to tell them they should receive the gift of Tongues and working miracles when they hung over the chimnies of hell as I may so speak or the smoak of the damned ready to be cast into the everlasting flames for ought they knew every moment 2. It 's to all that are a far off to wit Gentiles Now all such do not receive any such extraordinary gifts neither have they any such promise if so none in these days for ought I know are effectually called To put an end to this Text observe these 3 things First The promises that are made to Parents are made to their children also Children are under the same Covenant with their parents Secondly A right to the promise is a ground of right to the Seal Or being in Covenant is the ground of being baptized for to whom belongs the Covenant to them belongs the Seal of the Covenant Foederati sunt signandi Thirdly * Ad quos causa legis proxima immediata pertinet ad illos etiam lex illa pertinet Tom. Exer. Upon the same ground that parents are baptized their children may and must be baptized for there is the like reason for the one as for the other But parents are baptized because the promise is to them Therefore the Children may and must be baptized on the same ground because the promise is to them also q. d. Ye Jews that now repent and believe be ye baptized with your children for the promise is to you and to your children The duty of being baptized extends as far as the ground or reason of it But that extends to Children Therefore so doth the duty also VVE come now to other Scriptures For with this great scripture Act. 2 the body of the scripture doth concurr Abraham Nomina in futurum proposita nihil possunt in futuruÌ„ promittere sed quod nomen os Domini nominavit propheticum est futurorum Riv in Gen. 17 Datum fuit nomen pro signo effectus futuri ut quotiescunque occurreret ei nomen suum revocaret in memoriam dei promissionem Nomen Abrahae mutatum ante institutionem circumcisionis ut liquido constaret pactum promissionis non tantum ad unam gentem circumcisam sed ad multas gentes pertinere Gat. As Gen 17 7 and 28 4. And give thee the blessing of Abraham to thee and thy seed after thee Compared with Gal 3 14 That the blessing of Abraham might come upon the Gentiles This later text is explained by the former Lev. 26 42 I will remember my Covenant with Jacob and my Covenant with Isaac and with Abraham Observe how he ascends He begins with Jacob Esau being cut off from Jacob to Isaac Ishmael being cut off from Isaac to Abraham This will he do when they accept of the punishment of their iniquity that is kiss the rod and humble themselves under the mighty hand of God because and because for so the original renders it they dispised his judgements Then saith the Lord ver 45 I will remember the Covenant of their Ancesters this promise relates to their last captivity ver 44. Compared with Rom. 11.1 26 28. Deut. 43 If in thy later days thou return he will not forget the Covenant made with thy fathers Verse 37 Because he loved thy fathers therefore he chose their seed after them
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
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
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 inâ—â— 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
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
dreams in which God hath often revealed himself but somwhat darkly but the young men shall see visions q.d. They have a clearer sight oftentimes than old men in those days for they have the help of those that went before them now if you set a child upon a Giants shoulders he will see farther than the Giant sees Stella 6. This new Covenant is established upon better promises in regard of the continuance of it That is as to the ceremonial part thereof which was to be done away Heb. 10.9 * Porro lex ceremonijs quodammodo vestiobatur nunc post corporis interitum qui vestium usus erit Tritum est illud vulgi proverbium accessorium sequi naturam sui principalis Non mirum igitur si ceremoniae quae nihil sunt quam appendices veteris Testamenti simul cum totâ— Mosis ministerio finem habeant Cal. in Lev. cap. 8. v. 8. He taketh away the first that he may establish the second Which appears to be meant of the typical part thereof ver 8. But this Covenant of Abraham is a Covenant that lasts for ever even to a thousand Generations 7. In regard of the stability of it Jer. 31.33 Not according to the Covenant made with your father Abraham when I brought you out of the land of Aegypt which my Covenant they brake or continued not in But this is my Covenant I will make with you saith the Lord I will put my law in their inward parts and write it in their hearts if these ordinances of Moon and stars depart from me v. 36. then shall the seed of Israel cease from being a nation before me for ever if heaven above can be measured then will I cast off the seed of Israel for all that they have done saith the Lord. Jer. 33.20 If you can break the Covenant of the day and my Covenant of the night then also may my Covenant be broke with David That he should not have a Son to sit upon his throne namely Christ to reign and with the Levits that is the evangelical Ministers so interpreted Esa 66.21 and the spiritual seed of Christ Add to these that great scripture Esa 54.9 10 11. This is to me as the waters of Noah for as I have sworn the waters shall no more overflow the earth so will I be angry with thee no more This scripture relates to the Jew's last call as appears plainly by the verses following describing their glorious state who though sinful shall never be dischurched more after this Esa 33.20 For this Covenant is an absolute Covenant Ad hanc foederis naturam respiciens Paullus ait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. extending to their seeds seed for ever Esa 59. Iast That is there is no condition required which God doth not undertake to perform and therefore as that Covenant of nature shall never be broken nor these ordinances of heaven fail so neither shall this Covenant with the Jew ever be made voyd Hence it is Rev. 10. that Christ is described ver 1. as cloathed with a cloud and a rain-bow upon his head in that place the Apostle speaks of the mystery of God to be finished ver 7. That is the calling of the Jews upon the sounding of the seaventh trumpet Christ is described with a rain-bow about his head signifying That though their state then be dubious as it will be till the 45 years are expired Dan. 12.12 yet it 's clear at bottom and That that Church shall never totally so be overwhelmed as it hath formerly been Obj. That was a national Covenant but the Covenant of grace was never tyed to any Nation Ans The Covenant given to Abraham was not National at first but domestical as is well observed bur Jacob's blessing and so his Covenant did exceed the Covenant of his progenitors Gen. 49.26 Now it 's not said That the blessing of Iacob for so it should be national but That the blessing of Abraham should come upon the Gentiles Gal. 3.14 Gen. 28.4 And give thee the blessing of Abraham to thee thy seed 2. What say you to those places of the Psalmist Psal 2.8 72.10 102.22 47. last The voluntary of the people shall be gathered to the God of Abraham Or what say you to those passages of the Prophet Esa 49.1 42.4 10. 51.5 66.9 In which places the holy Ghost seems to have a special ey to thâ—se Islands Esa 55.7 Nations shall run unto thee Ezek. 20.40 In my holy mountain there shall all the house of Israel all of them in the land serve me Eze. 39.25 I will have mercy on the whole house of Israel Thus Rom. 11.26 All Israel shall be saved That is the body of the 12 tribes Eze. 42.15 The portion of the Levites allotted to them as the verge of the Temple amounteth to a space bigger than all the land of Canaan and the Temple it self bigger than the Citie As Ezekiel measureth the Citie so Iohn Rev. 21. Which prophesie pointeth out the new Jerusalem coming down from heaven I mean the Jews again called after their rejection and holdeth forth Jerusalem that is that Church of the Jews as far larger than that of Ezekiel 3. Was it not an act of grace that God separated that people to himself above all the people under heaven Deut 4.6 7 8. And will it not be an act of the same grace to restore them to a far more glorious state and condition 4. This Covenant is never to be reversed as you have heard from Esa 54.9 This is unto me as the waters of Noah I would fain know of any Neopelagian Whether that if the world be never so sinful it shall once more be destroyed with water they will say no but I must tell you that as in the law a pardon of felonie binds the malefactor for so the pardon runs so a pardon of sin binds the sinner to his good behaviour Even so saith the Lord This is unto me as the waters of Noah surely though the Jews should much degenerate which I trust they never will yet they shall never be brought so low as they have been in this their last Captivity To this agrees that of the prophet Esa 33.20 Sion shall be a tabernacle that shall not be taken down Amos 9.15 They shall no more be plucked out of their land For the gifts and calling of God to that Church are without repentance Rom. 11.29 As therefore this Covenant was National so it shall be It will be saith reverend Mr Burroughs a sufficient ground for any to plead an interest in Church priviledges that he is a member of that Nation Esa 4.3 He that is left in Jerusalem shall be called holy the rebels being cast out Ezek. 20.38 Obj. Notwithstanding that Covenant the Jews were equally in a damnable condition with the poor heathenish infidels all equally guilty before God Ezek. 20.38 Ans They were so by nature but that they miscarried it was because they
wilfully rejected the Covenant of Grace 2. So are many of the rebaptized ones though under the outward administration many of them in a sad and deplorable condition and damnable state though taken for saints by others therefore doubtless there is no force in that Argument Obj. Circumcision was a seal onely to Abraham a sign to his posterity An. Are there not signs exhibitive as well as significative and wherein did such signs differ from seals 2. May not seals be to confirm a future as well as a present benefit Or 3. Is that seal Rom. 4.11 applyed to Abraham alone and not written for those hereafter that shall beleive Rom. 4.23 It was not written for his sake alone saith the Apostle that it was imputed to him for rightousnes but for us also to whom it shall be imputed if we believe 4. Was not the promise to Abraham to be heir of the world that is of Canaan included in that promise Was it not I say through the everlasting Covenant and not through the works of the law which the carnal Jew rested in Rom. 4.13 5. Did not Abraham's posterity stand in as much need of a seal to strengthen their faith as Abraham did Abraham was troubled with doubtings and the Lord again and again strengthened his faith If he that was so eminent for believing was so put to it what shall we say to the poor shrubs Psal 105. Will the Lord be wanting to them in any thing that may strengthen their faith Obj. If this opinion be maintained That the Covenant of circumcision was a covenant of grace it shakes the foundation of the Gospel and overthrows many fundamental points of religion Ans Here are great swelling words but such do but verba dare there is no proof for what is asserted Dare any say in the presence of Christ when taking leave of the world That this doctrine destroys the foundation of Christian Religion Will they justifie this at the last day before the Lord Christ the Judge of quick and dead * Expectemus judicium tuum Domine Augustin We expect the judgment and determination of God himself in this controversie as Austin sayd in another case But let 's see their Arguments They say First The first fundamental point must needs be denyed Gal. 2.15 Jews by nature Quia promissio haereditariam bâ—nedictioâ—â—m faciebat ideo naturâ â—ocatur Cal. in Gal. That all mankind by nature are the children of wrath Eph. 2.2 If all men by nature be the Children of wrath then are they not under this Covenant of Grace for to be under the Covenant of works and the Covenant of grace are contradictories which cannot be true at the same time Ans Contradictories may be true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a diverse respect 2 Kings 17.34 41. They feared the Lord and they feared not the Lord that is they feared the Lord in their way and the Gods of the nations also and therefore it 's sayd they feared not the Lord. Thus Elisha to Hazael concerning Benhadad 2 Kin. 8.10 He may recover howbeit the Lord hath shewed me that he shall certainly dy that is he may recover of this disease but he died notwithstanding by the hand of Hazael Sons in some sense are no sons Deut. 32.5 Their spot is not the spot of my children There are promises for grace 2. to grace children are under both in some sense yet saith the text they are children in whom is no faith 1 Kin. 2.26 Abiathar is a man of death and yet by the Kings favor he lives The Israelites at the same time were enemies for our sakes and yet beloved for the fathers sake Rom. 11.28 Paul was under the Covenant as being descended of Abraham and yet was by nature as he tells us Eph. 2.2 a child of wrath as well as others So children considered in their natural state as the sons of Adam are under wrath but considered as children of such gracious parents in Covenant with God so are they under grace and therefore under those divine Dispensations which they are capable of Gal. 2.15 We who are Jews by nature that is by descent from such parents cannot with all our birth-priviledg attain to rightousness Thus we say Such are naturally English that is by descent In this sense the Apostle useth the word Rom. 11.24 If the natural branches are broken off c. The Gentiles wanted this being by offspring sinners 〈◊〉 nature in Eph. 2.2 is taken for that corrupt qualification of nature which they draw out of their parents loyns Grace at first was connatural to us and had been propagated from parents to children ex traduce if Adam had stood as now corruption is As therefore the children of Israel were called the holy seed and yet some of them are stiled the children of the Sorcerer and the whore Ethiopians c. Esa 57.3 Amos 9.7 So may one and the same person be holy by way of Covenant and yet unholy in respect of those internal qualifications For there is a relative and a positive holiness though they want the later yet may they be under the former 2. Their children are under grace for are not many of them under the everlasting Covenant made between the Father and the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before these secular times therefore all time even from eternity Are not elect children given to Christ before all time Doth he not know them by name And having loved them with an everlasting love doth he not in time draw them with the cords of his love even with the cords of a man suitable to a rational creature out of the hands of sin Satan and this present world Doth he not swaddle them and bring them into the bond of the Covenant even into that Covenant called the sure mercies of David Doth he not gloriously irradiate with the beams of his countenance on their souls in heaven for their heaven is the face of God Will not Christ at the last day embrace such as he did on earth saying Here am I and the Children which thou hast given me And were they not under grace Is not all this a part of electing grace Surely this is the spring of all the first wheel that moves all the rest Rom. 11.7 and though there be a wheel in a wheel yet all shall tend to their good as all the wheels in a clock tend to make the clockstrike Obj. The second fundamental point that this error opposeth is the stability in the Covenant of grace they say The Covenant made Abraham's seed was conditional and broken by them but the Covenant of grace is absolute Ans The Covenant of grace is conditional as appears by the whole current of the scriptures Deut. 7.12 13. Wherefore it shall come to pass if ye hearken to these judgments and keep and do them that the Lord thy God shall keep unto thee the Covenant and the mercie which he sware unto thy Fathers Lev. 26.41 If then
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 faâ—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 fregeriâ— 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 Coâ—enant Num. 14.34 Ye shall know my breach of promise For they failed in point of faith therefore â—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 obediâ—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 betteâ— for the faith of their parents in respect of this Covenant Ans This query the Apostle answers Rom. 3.1 What advantage hâ—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
and are therefore true if performed to any person in any fort Heb. 11.27 Many spiritual and so temporal promises are indefinitely propounded and so to be understood not that the Lord intends an absolute and universal obligation of himself neither is the act of faith in the application of it required to be an absolute and infallible persuasion that God will bestow these particular things upon us but the Lord expects we should rely on him to do what is most for his glory and our good But let me tell you faith may do much Mat. 9. When he saw their faith he said to the sick of the palsie Be bold thy sins are forgiven thee When he saw their faith that is the faith of them that brought him So when he sees the faith of parents bringing their children to Christ in the visible way of this Ordinance for I know no other visible way to bring children to Christ he saith to them Your sins are forgiven you Thus children are saved by the faith of the parents begetting faith in them Hence that passage of David concerning his child I shall go to it it shall not return to me he means not of that state of death in the grave for what comfort could that be to David that he should go to the the grave with it but the state of glory to which he was assured it was gone and to which he should follow after Tenthly I am apt to be very charitable to the Infants of all believers that dy before they commit actual transgression Cedo quo nomine filij vestri salvantur nisi ex illo verbo Ego sum deus seminis tui ac nisi illud verbum ad illos pertinâ—ret ne ad baptismum quidem admittendi essent Cal. Inst Quicunque in dei foedere gratiose semel est neque unquam ab illo foederâ— se avertit ille â—ona promissa consequitur nunquam enim descrit deâ—â— nisi deserentâ—m See Forb heaven surely is fuller of such Infants than of others and therefore as he said so say I If I had 20 Children I would not bate God one But how are these Children saved if not by that Covenant I will be thy God and the God of thy seed from which gracious Covenant if afterwards they turn not away they obtain the things promised and their souls are bound up in a bundle of life for ever See p. 69. Obj. There was no promise of eternal life mentioned in that Covenant Ans In that Covenant God promised them temporals more largely spirituals more sparingly according to his secret dispensations of these and those times they were children Hence the motto of the Prince of Wales I SERVE Gal. 5.4 a child differs not from a servant and thus the Hebrew naguoâ— the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine word puer signifie either a child or a servant and a child differs not from a servant in his nonage now children are more taken with childish things therefore they had more of temporals and less of spirituals more of the spirit of bondage than the spirit of adoption that is that spirit that makes us sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and testifies we are sons but yet we say in that Covenant life is propounded implicitly in that he saith I will be thy God which is interpreted by our Savior to include not onely spirituel life here but eternal life hereafter Christ by virtue of his spiritual dwelling in us will raise us up at the last day for as the union betwixt Christ's humane and divine nature ceased not even in the grave so neither doth the union betwixt Christ and the soul and the body cease Rom. 8. Seeing that we are not raised by the graces of the spirit but by the spirit it self dwelling in us it is true Christ as Mediator shall cease having yielded up that vicarium Regnum to his father but he continues head of the Church for ever 2. When the Lord explains that Covenant Ier. 31.33 Doth he not say I will be their God their sins and iniquities will I remember no more and are not our souls bound up in this as in a bundle of life is not here justification of life for children to lay hold upon Nay when the Lord saith I will write my Law in their hearts and they shall all know me from the lest to the greatest that is yong and old is not this the Law of the spirit of life and will not he write the Law of faith too by which we live the life of the sons of God Gal. 2.20 3. That blessedness spoken of Gen. 12.3 is explained by Paul to be justification by faith Gal. 3.8.14 called there the blessing of Abraham which comes upon the Gentiles that is parents and children Act. 3. blessedness is expressed by turning every one from his evil way Esa 44.3 I will pour my spirit upon thy seed and my blessing upon thy offspring Is not here a spirit of life are not the essentials of regeneration promised here to babes and is not that mother promise I will be thy God the ground of all these Gal. 3.14 4. What is the meaning of that phrase Do this and live may it not evangelically be taken as well as legally Ezek. 20. Neh. 9 Which if a man keep he shall live therein What force is there in these words with reverence be it spoken if understood in their sense for might not the spiritual Israelites say To what purpose is it What hopes have we of attaining to that perfection and so consequently to life It 's granted the carnal Israelites being not sensible of their own weakness and imperfections looked at that Covenant as a Covenant of works and so seemingly it was propounded but the spiritual Israelites look'd at it with another ey as it was propounded with evangelical purposes that is Do this in Christ and live Hence it was that the Lord bid Moses put the Tables into the Ark as signifying That Christ was to keep Covenant with them and for them as hath been formerly shewed Obj. None ever had any interest in that Covenant but such as were in Christ Ans Never any had any saving interest in that absolute Covenant but such as are in Christ in truth and reality but there are others that are in Christ as the unprofitable branch in the Vine Some render the words as the Syr. renders it viz. Every branch that beare not fruit in me Joh 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that bringeth forth fruit to it self these having entered into Covenant with God may be said to be under the Covenant conditionally of which conditional promises the Sacraments are seals and by virtue of it be made partakers not onely of temporals but also of those common graces by which they are sanctified for this or that particular service Heb. 10.29 And hath counted the bloud of the Covenant an unholy thing wherewith he was sanctified Which grace is sometimes called life
cutting off the fore-skin signifies the taking away that filth of nature and is not baptism the laver of regeneration and the washing of the new-birth Tit. 3.5 Secondly They agree in their subjects â—o which they are applyed each of them being administred to such as are incovenanted which are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first subject of the seals and not believers quatenus believers as some would have it whether yong or old So that being applied to Infants though for the present wanting faith they are not seals of a blank unless we should say that the Covenant was a mere blank Rom. 4.11 12. Fourthly they agree in their ends and uses 1. In that they are initial seals of the Covenant of grace assuring parents That as God is their God so he will be the God of their seed they are both to strengthen the faith of parents in laying hold on the Covenant for their children So that when the Lord seeth the faith of the parents I am persuaded he oftentimes saith to the child as to that man Mat. 9. Thy sins are forgiven thee 2. In them we are dedicated and consecrated to God Quod morale est durat viz fidâ—m prâ—fâ—endam ex dedicatione parvulorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sponsus dicitur puer quando circumciditur seucircumcisionis die quia tum primum populo dei conjungitur deo quasi desponsatur Exod. 4 Et ipsa dicebat Sponsus sanguinum tu mihi es Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per sanguinem circumcisionis istum datus est sponsus nobis tuâ—c dicebat sponsus saâ—umum propter circumcisioneâ— Schindl See LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is given up to him and to his service forever 1 Sam. 1. â—8 Therefore as Circumcision so baptism binds us to the keeping of the Law evangelically 3. They serve to distinguish us from the world of heathens and pagans they and theirs lie all of them uncircumcised I mean unbaptized with their iniâ—uities upon their bones as the Prophet saith of Meshech Elam Tubal and the rest of the Nations Ezek. 32.24 26 27. branding them with this black cole of infamy viz. That they were uncircumcised 4. They agree in this That as Circumcision was not Gen. 17. In ipso articulo temporis in that juncture of time Mat. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense as implying haste so baptism is not to be deferred Abraham and all his household were circumcised in that very day even so baptism is not to be delayed but with all convenient speed the seal is to be applyed Act. 22.16 and now why tarriest thou arise and be baptized For the neglect of this Ordinance is dangerous as the contempt is damnable Thus far they agree therefore say some Circumcision was a type of baptism Col. 2.11 12. Paul contends with those who labored to maintain jewish ceremonies and types v. 10 11. shewing that Circumcision which was the profession of the whole law was fulfilled as a type or figure to christians by Christ in baptism and therefore that was to vanish away as the types did when they were fulfilled v. 12. He shews how we are circumcised in Christ which is sealed and effected by baptism in which we are assimulated to Christ so that baptism is a christians Circumcision and then are we said to be circumcised with the circumcision of Christ when we are baptized That Circumcision is a type of baptism it will appear if we examin the properties of a type 1. Types are inferior to their antitypes of which they are but shadows and figures so is Circumcision to baptism in many respects 2. Types were not true in themselves comparatively being a shadow of things to come but in the body or truth which they type out so in circumcision there is a type of a type 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signum ad vivum expressum Luther that is a shadow of a more lively image but as for the holiness of children which some say was ceremonious we answer That parents and children were federally and therefore morally holy as the Apostle tells the Jews long after the abolishing of the ceremonies viz. That they were an holy nation a peculiar people 1 Pet. 2. For what could the holiness of children in the old typifie in the new 3. When the antitype of truth is fulfilled then the type ceaseth Maluerum Jâ—daei hoc velum ceremoniarum dissuere quam laceraere Molin and thus Circumcision ceaseth upon the ushering in of baptism though it was continued for a while that so with the rest of the ceremonies it might have an honourable burial as being of a noble birth even of Divine institution What hath been said to Circumcision as to the typicalness thereof may with much more evidence of truth be applied to the ark Aqua diluvij in Arcâ constitutiâ— salutaris extra Arcam verâ— mortifera fuit Aug. wherein all the household of Noah that is his children were saved the like figure whereunto baptism now saveth The like we have 1 Cor. 10.2 6. And were all baptized unto Moses and in the sea Now these things are our types 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may argue with much clearness from the shadow to the truth even in this place In nube mari quae baptismum iâ—num essicium nostro congruentem obscuriora potius elegit sacramenta quod ad antithesin inter nos illos magis valebant Calv. if all were baptized then their children if so then why not now For was it not the Apostles scope to let them know that the Jews had the same priviledges for substance with the Corinthians who notwithstanding those priviledges were not spared From the type to the verity the argument is of force unless there be some special reason to the contrary because so highly exalted with many Gospel priviledges O ye Corinthians saith the Apostle do not think to escape for all these befell the Jews as types therefore as the Lord dealt with them so will he deal with you However though it be denied that there is a type of a type Significat Apâ—stelus mutuam similitudinem 〈◊〉 vel ut vulgo loquntur correspondentiam Cal. in Pet. 1 3. yet I hope that none will denie that there is an antitype or a correspondent type that comes in the room place of a former type Though Circumcision properly was not a type of baptism Beza renders 1 Pet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 typus correspondens or a type answering to a type yet Circumcision and baptism are both types of one and the same thing represented as was shewed before The ark and baptism are two several types yet both shadowing out our deliverance by Christ So Circumcision and baptism are two distinct seals but both holding forth to us our corruption by nature and redemption by Christ Secondly They differ in circumstantials as 1. In the time for the circumstances of
and provocations in the wilderness As many now a days in the wilderness of the Church are not baptized through the neglect of their parents which is a sad omen that the Church may yet wander long in this wilderness state If then children were members of the visible Church they are so still for we read not of their dischurching in the new Testament Yea the Prophet saith Jer. 30. That the children of the Jews shall be be as of old time Hence that of the Apostle Gal. 4. As it was then so it 's now Then they were members being the children of the promise so now we with our children are children of the promise as Isaac was though a child erg consequently we with our children are Church members Again Such as obstinately reject Christ are cast out Gal 4. Therefore they were included before else how could they be excluded but as it was then so it 's now saith the Apostle There were then those that did forsake the holy Covenant Dan. 11 30. so it 's now but for this they are to be cast out o◠the Church of God Though the Church of the Jews had cast off the leaves of its figurative holiness yet the substance thereof still remains Secondly That children are members it appears from Rom. 11. where the Apostle speaks of a visible Church which I shall easily demonstrate 1. There was a partaking in common of the fatness and sweetness of the Olive tree that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 17. This word intimates such a partaking as they had not such as they might have had as Mr Tomb◠would make the world believe the visible Church to wit o◠the ordinances promises seals of the Church now these are in a visible Church therefore those branches that were broken off were members of a visible Church Joh. 15.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a branch in appearance is a visible branch 2. The breaking off is from a visible Church Behold the severity of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 22. The breaking off was visible and sharp The ax of the word lay long at the root of the tree as ready to cut them off but suddenly the Lord takes it up hews them and cuts them down from the root Abraham and gives them a bill of divorce seeing they had voluntarily and obstinately rejected his son Act. 13.26 After he had discovenanted them then he comes with that Roman ax as Luther calls it and cuts them down root and branch in one day 3. Their reingrafting shall be visible and in a visible way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stimulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pungendo inserere v. 25 26. All Israel shall be saved that is the body of the 12 tribes So the Prophet interprets it Ezek. 37 22. I will make them one nation in the land This clearly argues that he speaks of that visible Church of the Jews though not as a body politick meeting in one place having publick officers in common and ordinances in common but as a Church in his general notion considered 4. He speaks Rom. 11.20 to the visible Church at Rome for will any say they are exhorted to take heed they be not cut off from Gods eternal election this is not to be imagined boasting of her external priviledges whom he warns by this visible example of the Jewish Church rejecting Christ and therefore rejected by Christ because they did cleave to a Covenant of works and not of grace but these also taking no warning were dischurched when they exalted works above Christ or at least made them competitors with Christ looking for justification by them and not by Christ alone as Kemnitius well observes for which that Church was dischurched 5. If they were broken off from the invisible Church then were they of it before whether we speak of reprobates or real members if of reprobates then according to their sense reprobates were broken off from the invisible Church which is not to be imagined if of real members then such christians may fall from saving grace finally and totally for those individual persons shall never be restored though the branches specifically considered shall be reinstated into the visible bodie of the Church 6. Rom. 11.15 They are said to be cast away which cannot be verified of the invisible Church seeing Christ hath chosen them Esa 41.9 I have chosen thee and not cast thee away and engaged Joh. 10. that they should never perish 7. The invisible members did believe how then could they be broken off for unbelief therefore I say that the ingrafting of the Jews Rom. 11 shall not onely be by faith into the invisible but also by calling and profession of faith into the visible Church the working of which in the nation of the Jews when called will appear to be a mighty work of God even as the resurrection from the dead These things being premised I thus argue 1. If onely some branches be broken off then the rest remaining in Church-membership both parents and children are made partakers of the root and fatness of the Olive tree 2. A pari Children are broken off by the unbelief of parents wilfully rejecting Christ therefore they are grafted in by their parents embracing that Covenant of grace for themselves and their children For the ingrafting of the Gentiles must be suitable to the breaking off the Jews 3. The Olive tree that is the visible Church still remains saith the Apostle some of the branches onely being broken off Olcaster v. 17. i. e Oleastri surculus Nam integrae arbores non inseruntur Beza and we as a wild Olive grafted in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of them as the Syriac translation also renders it Hence it is the Vineyard i. that Church for the substantials of it is given to the Gentiles Mat. 20.16 4. The unbelief for which the Iews were broken off was not merely the rejecting of the Covenant of grace as made to themselves personally but as it was held out to them and their seed jointly therefore children are included in the sense of the Apostle 5. Rom. 11.28 As touching election they are beloved for their fathers sake Election must be understood in that place of the external grace of the Covenant whereby God chose this nation to himself Deut. 4 27. By which expression we may plainly see That the Covenant the Lord leaves to parents extends to their children also The Patriarchs are called the root not in respect of their persons but of the promise which is made to them and their seed for the internal personal qualities are not conveyed by generation but as is observed by others the external priviledges which are given to a stock or kinred do discend by generation from believers not considered as the sons of Adam but as such as are in Covenant with God 6. Why are they called natural branches more than others Surely not in respect of their goodness o◠nature or natural
Shepherds tents but seem to be vailed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turn aside by the flocks of his companions Cant. 1.7 Yea I fear some of them if they look into their hearts will find them too-too-desirous to make truth on their side having been plunged before they were dipped and that that way might appear to them to be a way of God which they most affected having the persons of some and their doctrines in admiration for advantage sake if so God may justly harden them as he did Balaam and contrary to his own express command bid them Go answering them according to the idol which they set up in their hearts 2. We find no instance in scripture of any that were dipped or rebaptized after that in their infancie they were dedicated to the service of God by baptism nor of any child of a believer suspended till he came to years of discretion and was able to give an account of his faith We challenge them in the name of Christ to produce any one throughout all the book of God either rebaptized or suspended from that Ordinance till then 3. Such reject the counsel of God against themselves Luk. 7.30 Yea in rejecting this Ordinance they resist God Act. 11.17 as the Pharisees did to their own destruction But tell me is it not a grievous sin to refuse that God to be thy God and the God of thy seed Is not that promise I will be the God of thy seed as much evangelical as the former I will be thy God and in so doing dost thou not discovenant thy seed as much as in thee lieth and may not the Lord therefore take the advantage and cut off the entail for ever For saith the Lord Gen. 17. The uncircumcised man-child whose flesh of his foreskin is not circumcised that soul shall be cut off from his people He hath broken my Covenant The seal being part thereof ofttimes put for it in scripture phrase Act. 7.8 Quisquis neglecto baptismo se nudâ promissione contentum esse simulat conculoat quantum in se est Christi sanguinem Cal. 4. Is not this to trample under feet the bloud of Christ and crucifie him again for whereas Christ died but once but liveth to God for ever Rom. 6.14 this doctrine and practise of rebaptization holds forth to the world that Christ died the second time and rose again Quotquot rebaptizantur Christum denuo crucifigunt Cal. Yea it evidently implieth a possibilitie of falling from grace totally else what need of rebaptization for as many as are buried with Christ in baptism are planted into the similitude of his death and shall be also planted into the similitude of his resurrection Rom. 6.3 4 9 10. In that he died he died but once in that he liveth he liveth unto God 5. Such unchurch all the Churches of God saying There is no true visible Church in the world but their own for the Church ever since her members were full We had Ministers and Churches before Rome Petrus Abbas Cluniacensis qâ—âdam prolixâ epistolâ ad Beraestatur Scotos alios vetustissimos christianos Pascha non Romano sed Orientali more solitos celebrare unde apparet eos non Româ sed ex Oriente Doctores primum accepisse Cat. testium veritatis p. 546. hath for many ages consisted almost wholly of Assemblies of them who have been baptized in their infancie if so then was there no visible Church on earth for many hundred years together contrary to Mat. 16. where our Savior engageth that the gates of hell shall never prevail against it And shall we thus despise and slight the womb that bare us those arms that embraced us and the paps that gave us suck God forbid for doubtless that rigid way of separation God never watered I mean of such who unchurch all the Churches of the world save their own 6. In so doing they are very injurious to themselves as rendring themselves in the sight of God 1. Covenant breakers Gen. 17.14 And the uncircumcised man-child whose flesh of his foreskin is not circum ised Gen. 17.14 Qui non circumcidet i. e. circumcidi curaverit sed circumcisionem neglexerit vel contempserit etenimverbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est futurum kal â radiâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscat that soul shall be cut off from my people he hath broken my Covenant 2 The Lord looketh at such as unbaptized persons Exod. 12.45 When a stranger shall sojourn with thee and keep the Passover to the Lord let all his males be circumcised and then let him come near and keep it for no uncircumcised person shall eat thereof Where we see plainly that if the child of the stranger was not circumcised Such are uncircumcisâ—d in the sense of the holy Ghost for circumcision of Abraham alone was not the Covenant or sign of it seeing that he and his children are joyned together the stranger himself was not admitted to the Passover seeing that in Gods account he was an uncircumcised person the like may be said of baptism for parium eadem est ratio 3. I suppose with submission to better judgments the meaning of those words Ezek. 44.9 No uncircumcised person uncircumcised in heart or uncircumcised in flesh shall enter into the Sanctuary to be this scil That such as are not visible saints for the heart is manifested by the life and have not received the seal of the Covenant namely baptism which is uncircumcision in the flesh here spoken of shall not be admitted into the Church of God that new Jerusalem the name whereof is Jehova Shammah Eze. 48.5 Which makes much for the proving of the thing in hand as we see in Exod. 12.48 When a stranger will sojourn with thee let all his males be circumcised for no uncircumcised person shall eat thereof He whose child was uncircumcised was uncircumcised himself in Gods account Even so he whose child is unbaptized is said to be unbaptized himself and herefore not to be admitted to the Lords Supper For baptism is called Circumcision Col. 2.12 and put instead thereof 7. They are not onely injurious to themselves but they have saith the Lord taken away my glorie from their chilâ—ren Mic. 2.9 For what is the glory of his people is it not the Covenant of grace and Christ held forth therein with the seals thereof 8. Consider the absurdities that follow upon it 1. By this doctrine he that is unbaptized himself may lawfully administer baptism unto others which we denie unless he had a special commission so to do as John Baptist had for the first Anabaptist was baptized by one that was baptized in his infancy therefore his baptism was null and so consequently all their baptizings are mere nullities 2. It leaveth the children of believers in as sad a condition as the chilâ—ren of heathens being in no visible way of salvation for they depart out of this world without any visible sign of Gods favour
several ages in which infant baptism was opposed it was by such as were grossly erroneous in oâ—her things Now what probability is there that the Lord should conceal his truth from his faithful servants in all ages being eminent for pietie in their generation and reveal it to such as were for the most part his enemies and opposers of the crown and dignities of his son Jesus Seeing then the Church hath been possessed of this divine institution for these fifteen hundred years and upwards and their possession not questioned till of late let us contend earnestly for it and not suffer our little ones to be cast out of their Church-membership till our dissenting brethren come with their ejectione firmâ according to the Law of Christ which they neveâ— will Obj. If this be not the way of God how comes iâ— to pass that so many go that way Ans Universalitie is no sign of the truth for all the trees said to the bramble Come thou and rule over us but they said not so to the rest of the trees The ground of the mistake is 1. Because this truth is not so clear truth lies as we say at bottom and is not easily found out but by diligent search and enquirie made The essentials to salvation are clear and evident but other truths not so 2. Many have not found that benefit by their baptism they might have had because they have not endeavored to improve it for their spiritual advantage therefore it 's no marvel though with profane Esau they say What profit shall this birth-priviledge do to me Gen. 25.32 I shall never forget thy word saith David for hereby thou hast quickened me that word that humbles the soul and that word that raises and quickens the soul will not easily be forgotten even so those Ordinances which christians have reaped good by they will not suddenly cast off and renounce But if they reap no fruit by them it 's no wonder if they forsake the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assembling themselves together which the Apostle holds forth as the high rode to the great transgression Heb. 10. Not forsasaking the assembling of our selves together into the Synagog for if we sin wilfully after we have received the knowledg of the truth there remains no more sacrifice for sin 3. Many have not been so rooted and grounded in the principles of religion in the doctrine of the beginning of Christ Heb. 6.1 in the present truth of this age i the truth that is so much opposed Hence it is that they being but children are tossed to and fro and carried about with every wind of doctrin by the slight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cogging of the die of men and cunning craftiness whereby 〈◊〉 they lie in weight to deceive Eph. 4.14 It was the complaint of Gildas that the Arrian heresie and other poisonous errors infected the antient Britains because they were a people always desirous of novelties 4. The politie and industrie of the adversarie they will compass sea and land to make one proselyte to themselves and their way rather than win one soul to Christ 5. The not receiving the truth in the love thereof therefore God hath given them up to strong delusions to believe a lie When the wrath of God is kindled against a people there is no error so absurd but Satan can persuade it as we may see in the doctrine of Mahomet that great Quaker and the first of that sect since Christ who was raised to scourge the Church for her apostasies Rev. 9. ult especially the Church of Rome 6. Their affections bribe their judgment Esa 7. Nisi credideritis non intelligetis As the old translation renders it which is done several ways the hearts of many I fear being engaged to that way for carnal and by respects Rom. 1.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In theiâ— lustâ— he delivered them up to a reprobate mind that is a mind not approving of the things of God therefore not to be approved of that they may rise in the world therfore it 's no wonder that their judgments are captivated and they brought under the power of error Rom. 1.24 28. So much for the first Argument namely Anabaptism is not the way of God I shall be brief in the rest Secondly Consider the neglect of this Ordinance of Christ doth argue the Church is still in the Wilderness and for this and other Wilderness sins may continue long in that state for their rebellions of old the Lord was angry with Israel and seemingly did discovenant them and cast them off as none of his people making them like the residue of the heathen who all then died uncircumcised as the prophet Ezekiel speaks and is not the Lord angry with many of this generation on whose seed he hath set no visible sign of his favor but suffers every man to do whatsoever is right in his own eys which Moses makes a sign of the Wilderness state of the Church of God Deut. 12.8 Ye shall not do after all the things that ye do here this day every man whatsoever is right in his own eys 3. Consider how angry the Lord was with Moses for deferring the circumcision of his child Moses was now going to be a reformer of others and had not reformed his own familie therefore the Lord would have slain him and is not the Lord angry with not onely private christians but some publick persons for their neglecting of this great Ordinance of infant baptism I fear he is which sooner or later they will experience for in the sanction of the second commandment God threatens to visit the neglect of this Ordinance of God upon the fathers to the children to the third and fourth generation 4. The contempt of this Ordinance argues profaneness of spirit that many do so undervalue nay despise this birth priviledge Esau for a little red pottage sells his birth-right i. e. promises the land of Canaan the Ordinances with the seals of the Covenant and after he had so done he left the Church of Israel as those do that renounce their baptism and went to Mount Seir being not troubled for what he had done therefore he was branded with that black cole of infamie as a profane person Esau that is Edom which words compared with chap. 12.14 do argue that the birth-right was not merely a civil thing but typically did represent those sure mercies or holy things of David Isa 55.3 held forth to us in the Covenant of grace This example of Esau the Apostle applies to the Church of the Jews in the new Testament Let there be no profane person among you as was Esau as if he should say Do not part with your birth-right priviledges upon such easie terms as many now adays do for it seems they were apostatizing and falling back from the Ordinances of the new Testament unto their former beggerly rudiments least there be hereafter no place left for repentance though you should seek it