children of Gentile in-churched parents Though even this also is of grace that they should naturally descend from such parents Gen. 49. 26. Object 4. The Gentiles come into and abide in Church-estate by faith Rom. 11. 20. But children have not faith Therefore this Scripture concernes not them Answ 1. The Gentiles that so stand by faith are collectively taken as including also their children with them so abiding untill that these their children come to reject as did the children of those godly Jewish ancestors their covenant right And observe it by the way how tender God was of covenant children They were never excluded untill they came after many generations so wholly to degenerate as Rom. 11. 16 17 18 19 20 21 25 28. sheweth and then but not till then they are rejected so is it still God is tender of unchurching and discovenanting any that come of godly ancestors till they grosly and obstinately reject their owne mercy But if they grow up to that obstinacy then they cut off the gratious covenant entailed as from themselves personally so to their children parentally as did those of old Rom. 11. 20. and as those of Rome Corinth and Ephesus c. have done since 2. This faith mentioned is not a bare personall faith respecting this or that particular Gentile but such as is in direct opposition to that unbeleefe of the Jewes by which they were broken off as that opposition Rom. 11. 20. sheweth now it is evident that their unbeleefe was the obstinate rejecting of the covenant of grace as it was held out in Christ to them and theirs joyntly and not as barely made to themselves personally Acts 3. 25 26. and 13. 46 47. Matth. 21. 41. 42 43 44. Rom. 9. 31 32 33. and 10. to the end see Rom. 10. 21. with 11. 1. c. and vers 20. So verily is it in the faith of the Gentile opposed thereunto It is a faith that lookes to Gods covenant as in reference to families and kindreds of the earth so imbracing it and so being quickned and comforted by it That pretious fruit of faith must hold proportion to the nature of the seed thereof scil the words of promise 1 Pet. 1. 23. now the words of promise run not barely in a personall way but in a parentall oeconomicall and plurall way as well Jer. 31. 1. Acts 3. 25 c. our faith is or de jure should bee inlarged according to the latitude of covenant as was before proved Rom. 10. 8 c. By what hath been said their grosse mistakes appeare which say that none are the subjects of this lumpe but elect ones That the branches were such onely which were in Christ by faith and hee in them by his spirit for neither Jew nor Gentile branches many of them were such as appeares by their being broken off nor is that assertion sound but absurd and crosse to the very text that the Jewes owne naturall root and Olive tree whereof they were naturall branches onely by faith was union with God c. since that way of being branches onely by faith is no where called naturall nay in the same verse Rom. 11. 24. speaking of the first growne Gentiles inserting by faith it is said to bee contrary to nature nor is inserting which is onely by faith more naturall to Jewes then it is to Gentiles Neither is that true and sound that no other holinesse inrighteth any in any priviledges of grace if understood of Church priviledges now in question then holinesse of justification or sanctification since many of those naturall branches which as naturall branches of that holy root were holy federally and did partake of the root and fatnesse of the olive before their rejection as well as some better Jewes did afterward yet they were not justified for which compare Rom. 11. 16. 24. 17 18 19. so likewise the Gentiles which came to partake of that Olive fatnesse in their stead ibid. yet were fatally cut off many of them which had never bin if they had been justified and sanctified Object 5. Doth not the Apostle only speake here of the invisible Church under the notion of the Olive which sometimes was amongst the Jewes and therefore called their Olive the Apostle reasoning about the elect remnant Rom. 11. 1 2 3 4 5 6 c. and making the tree to bee the Church of beleevers still standing and some branches broken off and others graffed in and so it might seeme the graffing in to bee inserting into the invisible Church by election and faith Answ I deny not but that the Apostle discourseth about the elect and invisible members of the invisible Church vers 1 2 3. c. and therefore proveth fully enough one principall thing propounded scil that the invisible elect membes of it or the elect seed and branches of Abraham Isaac and Jacob did not could not fall away finally but it will not therefore follow that hee speaketh onely of the invisible Church in the whole chapter or that he discourseth not as well of the visible Church of the Church seed of Abraham Isaac and Jacob. Yea it wil appeare by good reason that in that part of the Chapter where hee discourseth of the Church as an Olive communicating its fatnesse to all the branches of it hee principally intendeth the visible Church as visible For 1. The objection acknowledgeth that it is the Church of beleevers still standing and some branches broken off and others graffed in now none that were in the invisible Church by election and faith could ever bee broken off Yea but they might bee in the Church in appearance or visibly as branches may bee said to bee in Christ and after broken off John 15. 2. Not to answer this with an exposition of that according to some to bee meant of Christ considered with his body the visible Church as 1 Cor. 12. 12 13. here is more said of these scil that others came in their roome and place Rom. 11. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ramorum defractorum locum as Beza noteth on that particle they had then a reall place there and a reall breach was made neither did the Gentiles come into an imaginary place in the Church but a reall and yet they came into no other place then into the place of the broken branches therefore theirs was a reall not a seeming place in the Olive the Olive then must bee the visible Church where hypocrites may have place and not the invisible Church where they can have none Besides they were such branches of the Olive as did partake of the fatnesse of the Olive not like withered branches seemingly in Christ which are saplesse nor did ever partake of the sap of Christs saving grace as these did of Church sap hence the Gentile is said to partake in common with them Rom. 11. 17. Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and thou partakest in common with them in the fatnesse of the Olive What did the collective Christian
growne part yet the Infant part were in that account of an holy people c. and as much may bee conceived of 1 Pet. 2. 9. SECT VI. AGainst what is usually brought from 1 Cor. 7. 14. That is objected that children of parents not sanctified by faith in their matrimoniall fellowship as Pharez and Zarah of Judah and Thamar Jepthah of Gilead and many others were within the Covenant both of saving grace and Church-priviledge Therefore faith sanctifying of the use of the marriage bed is not such a cause of sanctifying of the children Federally and Ecclesiastically so as that unlesse that bee the children are uncleane in that respect Ans This objection may seeme to make a faire flourish against such as give the Apostles meaning as onely such But mee it hurts not who make the maine spring of the holinesse of the children not to be the sanctifying of the unbeleeving yoke-fellow to the beleeving but the grace of the Covenant to the beleever and his seed even the sanctification of the beleeving yoke-fellow springeth from the grace of the Covenant sanctifying beleevers seed by vertue whereof the infidelitie of the yoke-fellow becomes no overpowering let thereunto and so in part by vertue of that Covenant as well as faith in it such a yoke-fellow is sanctified so farre forth nor is the Apostles influence from the cause to the effect of that communion but rather from a like effect of the Covenant and faith in another relation of a beleever as a parent to children unto that in that relation of an yoke-fellow that if the influence of the Covenant and faith bee wholly denyed in the one it may well bee wholly denyed in the other and that hee makes account was an absurditie in the sight of all Concerning the assertion that Bastards were Interested in the Covenant of saving grace I will not now dispute it but reason ex suppositis That Covenant interest of those bastard-Infants it was not from the parents faith sanctifying of that communion Whence was it It could not be from any actuall faith of the babes they had it not it was surely from the force of Abrahams Covenant at least as invested with Church-Covenant from which the parents being not cut off by Gods hand nor cast out by the Churches power their Covenant relation still stood so far in force that is they were interessed externally therein and so their seed with them and thus in foro Ecclesiae the force of the Covenant took off even that impediment according to that position of the objectors and how much more doth the same force of the Covenant take off any impediment of a Pagan parents infidelitie in the Texts case of lawfull conjugall followship so that such children of a Gentile Corinthian Church-members have an interest at least externall in the saving Covenant of Grace and Church-priviledge Obj. Whether the parents beleeve or not the children may bee in the Covenant and regenerate therefore that 's no cause thereof Ans Wee speake not of the inherent holinesse of the child as regenerate that is immediatly from God but of holinesse Federall and Ecclesiasticall which may bee applyable to persons unregenerate as Psal 50. 5. 16. 17. Of which more afterwards The parents visibly beleeving and Inchurched are instrumentall causes of that holinesse of their children yea whether beleevers in veritie or onely visibilitie It sufficeth thereunto nor are little ones thus in Covenant with God and his Church without either the visibilitie of faith in the parents past or present personall holinesse consisteth not with living in knowne sinnes but Federall holinesse may Ezek. 16. Obj. The Text is a reason of the question which was not about Federall holinesse but living together Ans The former part of the Text is a reason of that and none pleades for the Infidell spouses Federall holinesse but the latter part is a confirmation of that reason from another ground And Mr. B. knoweth in proofe of conclusions we take divers mediums Obj. Yea but if the child bee Federally holy then the Infidell wife is holy with covenant sanctification Ans It followeth not The word sanctified in and to another and being holy differ and signifie different things as before said Obj. If Federally holy then Abrahams seed and then they have faith Gal. 3. Ans Wee shall in due place I hope prove that they are Abrahams seed without actuall personall faith of their owne and so as Abrahams seed federally holy Obj. The Apostle speakes of an outward holinesse common to reprobates also Heb. 9. 15. and not of holinesse knowne to the Church for which persons ought to bee baptized and it 's either inward holinesse which the Church deales not with or outward of which Baptisme is not a signe Ans Outward holinesse scil that which is visible to the Church is seal'd in Baptisme The Church deales not with inward holinesse therefore with outward unlesse there is an holinesse which is neither invisible nor visible Hebr. 9. is of Ceremoniall holinesse This of Federall and Church-holinesse knowne to the Church and holinesse visible or knowne to the Church is common to Reprobates unlesse any will say the Churches judgement erres not and confound visibilitie and infallibilitie CHAP. II. Sect. I. Touching the Explication of Act. 1. 38 39. ANother Scripture confirming the Doctrine of Federall holinesse of children of In-churched parents as approved and held forth by the Apostles is that Act. 2. 38 39 where Peter directing his speech chiefly to the Jewes vers 22. and 36. saith the promise is to you and to your children not was to you c. as intending any legall blessing but a promise then in force after Christs ascension to effect some chiefe promised blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to signifie the free promise or Covenant of Grace to which they had visible right SECT II. THe promise here I. S. conceiveth to bee meant onely of the Messiah which was the promise to be sent and by children to be meant allegoricall children which others inlarging expresse these two wayes 1. That the promise made unto Abraham was then fulfilled Act. 2. in sending Christ to them and to their children and to all that are afarre off namely those of the dispersion as many as the Lord our God shall call that they may bee turned from their iniquitie and bee baptized into his name for the remission of their sinnes Secondly supposing the promise to bee of a saving grace of Christ sent of the outward ordinance of baptisme of the extraordinary gifts of the holy Ghost c. It is none of these wayes true but with that limitation scil If they repent For neither God promised saving grace nor outward ordinances nor extraordinary gifts nor sent Christ to them their children or all that were afarre off without calling them and every of them Hen. Den speaketh to like purpose as this second particular hath first the promise is to you upon calling to them that are afarre of
enter into covenant with him And it appeares so 1. In that it agreeth in the essentialls with circumcision as an initiatory seale Col. 2. 11 12. whence baptized Gentiles are said to be of the circumcision Phil. 3. and Jewes said to bee baptized 1 Cor. 12. hence first instituted for a seale to the circumcised Jewes to shew it was in the essentialls of sealing Abrahams covenant to them but the same with circumcision in a manner onely as that sealed it to them visibly in Christ as to come this did it in like sort in reference to Christ as come that was the seale of the righteousnesse of Abrahams faith or that whereon his faith acted to righteousnes of justification Rom. 4. 11. even the promise of grace in Christ Rom. 10. 6 7. with Deut. 30. 14. hence when Christ is called the Minister of circumcicision it is thus explained by the end of the signe administred scil to confirme the promises made unto the fathers Rom. 15. 8. Acts 7. 8. Gen. 17. 11. hence the promise premised and then baptisme annexed as the seale Acts 2. 38. hence that washing annexed to the word Ephes 5. 25 26. 2. It 's a Baptizing in the name or covenant fellowship of God the Father Sonne and Spirit hee having exalted his word above all his name Psal 138. 2. 3. It 's a seale of remission of sinnes and therefore of the promise tendering the same hence joyned Acts 2. 38 39. Acts 22. 4. The nature of it sheweth the same it being a Gospell Sacrament and that is a visible seale and the seale is to the covenant hence called by the name Acts 7. 8. 1 Cor. 11. 25. Secondly it is an initiatory seale as first annexed to the Gospell dispensed with reference to covenant fellowship with God in Trinitie not first Disciple them and then let them come to my Table but baptizing them scil so soone as ever brought into covenant and Church estate and seale them up thereby unto covenant fellowship with the Father Sonne and Spirit Hence repent and bee baptized for the promise is to you not repent and come to the Lords Table for the promise is to you Hence that order observed of communion in breaking of bread after they were baptized vers 41 42 43 44. there John began in any sealing way Matth. 3. Marke 1. As of old circumcision long before the Passeover hence called the washing of regeneration metonymically attributing the thing sealed to the visible seale Tit. 3. 5. the new birth is the first fruits of the spirit of promise nor is this ascribed to the other Sacrament as that which is its proper Sacramentall worke initiatorily to seale albeit after it bee thus initiatorily sealed by baptisme the other doth also virtually confirme it Thirdly this being once administred needs never bee renewed as if two initiations or beginnings or regenerations or first enterances into covenant or first ingraffings into Christ c. as there was not Iterations of circumcision It were but to take the name of God in vaine and a wilworship indeed if ever before dispensed in the truth of the essentialls of the ordinance and it were unsafe to say wee may renew that one baptisme as wee may renue that one faith of ours unlesse as many times in a day and as in variety of occurrents changes services sufferings temptations ordinances businesses c. wee are to renue our faith so wee should renue our baptisme nor will the 19. of the Acts beare out any such practise Luke mentions Pauls discourse touching the manner of Johns baptisme scil to hold forth the duty which God required in reference to the Lord Jesus and accordingly they were by John baptized into the name of Jesus whom John held forth as vers 4 5. compared shewes and as the annexing of Pauls name 1. to this declaration vers 4 5. and then 2. to his act which hee then did vers 6. â—…inceth It 's not said then Paul baptized them but then Paul laid his hands upon them It 's said of the other seale As oft as yee doe this 1 Cor. 11. But not a whisper that way touching being oft baptized The Apostle in mentioning of one spirit body hope of our calling metonymically put for the thing hoped for even glory which is but one essentially as one faith which I suppose is taken as oft in Scripture for the doctrine of faith which is but one Gal. 1. 6. 7 8. Jude 3. and so one Lord and one God hee mentions one baptisme and why doth hee not as well say one Lords Supper too which albeit oft renewed to the same persons yet it 's but one institution and the same ordinance still if no further matter bee in that onenesse of baptisme but to signifie that it 's one and the same baptisme indeed but yet so as that it hinders not but it may often bee renued upon one and the same person warrantably though it were before orderly administred to him Fourthly that baptisme is the onely initiatory seale I never heard this yet so much as questioned by any which deny it not to bee a seale therefore I need not speake any further in confirmation thereof SECT VI. 5. THat the Application of such an initiatory seale of the covenant of grace made in reference to an ordinary politicall visible Church which God shall appoint and whereof the severall parties in that covenant are capable this is an externall condition of that covenant and to bee so farre forth kept by all that are externally interested in the same and that for that very reason and ground because they are in such sort interested in that covenant Ere wee confirme this let us premise that that covenant Gen. 17. was a covenant of grace and it was made with reference to an ordinary politicall visible Church as we have before shewed And albeit that Church quà such a politicall Church nationall c. differ from congregationall Churches yet quâ visibilâ—… ecclesia politica ordinaria so it was essentially the same with ours hence then needs no scrupling or startling As for their externall interest also in the covenant of saving grace it hath been likewise cleared that also need not breed contention upon the point of disparity This being premised the proposition may more easily proceed Gen. 17. 7. God propoundeth his gratious covenant vers 9. hee informeth of one externall condition to bee observed by persons taken into that gratious covenant and inferreth the condition upon the premised covenant thou Abraham and thy seed after thee and when Isaac with whom this covenant is established vers 19. as in whose race the Church and Church seed is to bee continued hath seed then it is thou and thy seed and when Jacob hath his seed it is still the same thou and thy seed in such covenant language what hee speaketh to one father hee speaketh to others all are but Abraham and his seed still yea and as then the same to Abrahams
concluded it is in the order of things acted as uttered that repentance goeth before faith and that a man actually may repent before hee actually beleeveth the Gospel and so Rom. 10. 9. If thou shalt confesse with thy mouth is placed before the other if thou shalt beleeve with thine heart Ergo a man may make a saving confession of Christ before hee savingly beleeve with the heart yea if the place it selfe in Marke must bee so closely stuck to without comparing it with the Scriptures of the old Testament which were then when Marke writ the onely Scriptures besides Matthews Gospel existing it would follow in the reason of persons then living that the Gospel must bee preached to Dogs and Cats Fowles and Fishes c. since it 's expresly said Preach to every creature Thirdly I demand of Mr. B. whether it bee absurd to say the Gospel is preached to little ones which understand not what is said if so then what thinkes hee of that speech of Christ in the presence of the little ones which hee uttered concerning them Of such is the kingdome of God and hee that receiveth not the kingdome of God as a little child c. was this Gospel or not surely yes to Mr. B. it is so which holdeth that Christ spake it of their interest in glory it selfe here was then Gospel preached to little ones to Infants yet not absurdly Hee dares not say that was not Gospel which Moses on Gods behalfe uttered Deut. 30. 6. as hath been shewed yet spoken to little ones then present Deut. 27. 14. and that was such Act. 2. 38 39. to so many as might bee present as well as touching so many as were absent Zacharies speech spoken as to his babe Luke 1. And thou child shalt bee called the Prophet of the most high c. it was Gospel preached to a babe But to come to the core of the objection as if absurd to bee baptized unto one knoweth not what or as others when one understands not the mysteries of such an Evangelicall act and ordinance I answer Isaacs circumcision was an Evangelicall ordinance as a signe of Gods covenant of grace with him and to confirme the promise of God to bee a God to him scil to fulfill such promises as Luke 1. 73 74 75. and hee to walk in his father Abrahams footsteps c. as some acknowledge it did signifie sanctification of the spirit justification by Christs blood and faith in him as to come c. and so of an Evangelicall nature if to any to him who was the child of promise yet did not hee then understand these things did God then in injoyning his circumcision so young injoyne an absurditie surely no. Christs act in blessing those Infants Marke 10. and Luke 18. as that also of his imposing hands on them and imbracing them or taking them into his armes these were no legall nor ceremoniall but truely gracious and Evangelicall acts of Christ and very mysterious yet not absurd because they knew not nor understood what hee did for them in blessing of them Peter understood not at present that Evangelicall act of Christ in washing of his feet yet must it bee done or it had beene worse for him John 13. 7. 9. 12. will Mr. B. challenge this act also upon the former grounds to bee absurd As for that whim of I. S. I say wee lay not foundations of building faith upon humane testimony more then they of old in holding out the Doctrine of circumcision Infants circumcised knew not more that they were circumcised in way of an ordinance then children now doe of their baptisme when they come to bee growne up both sorts know it as it is testified to them by others Yea but there was a visible mark to bee seene which is not in baptisme grant it so yet how knew they that it was not given them in ludibrium by enemies or unto some false God and worship by some Idolatrous Priests amongst whom they might bee as captives and they could not know that it was administred to them in a Church way and according to Gods rules but by hear-say by friends or parents And therefore in the maine of knowing both as ordinances administred upon them they are one Fourthly Disciples onely that is beleevers are to bee baptized according to Marke 16. 16. the affirmative including the negative therefore not Infants Let us examine this principle and principall ground worke of our opposites 1. Then it seemes Scripture Disciples of Christ are onely such beleevers as Marke 16. 16. speaketh of and such beleevers onely as that verse mentions are to be baptized which I deny First the beleever mentioned Marke 16. 16. is one that shall surely bee saved and not condemned as the opposition sheweth but neither is every one which is called a Disciple such a one witnesse that John 6. 66. and Act. 20. 30. no true beleevers can so fatally bee rent away as members cruelly torne from the body as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth they were but externally in the body of Christ not efficaciously Mr. B. saith a Disciple is in English a Scholler yea but all that are Schollers at schoole come not to good nor do they effectually learne what they are taught Secondly if Marke 16. 16. bee the rule of baptizing then none are by rule to bee baptized but such as savingly beleeve for of such a one hee speaketh in opposition to such a one as is damned And then the Apostles which baptized so many John 4. 1 2. whereof sundry Chap. 6. 66. proved apostates and came no more at Christ breake rule as also did John in baptizing sundry of the multitude amongst whom hee knew were many chaffy hypocrites Matth. 3. 9 10 11 12. but of that more else where And whereas Mr. B. challengeth us to shew an Example of one baptized without faith It 's evident many a one was baptized besides such a one as beleeving and being baptized should bee saved as Marke hath it many a baptized person being never saved as sundry of them John 4. and 6. compared yea if hee meane it of some speciall personall confessing of faith in Christ it was propounded to them as a future thing which afterwards rather they were to attend Act. 19. 4. John said to them that they should beleeve in him which was to come after him and of those scribes and no mention of so much as their confessing of sinnes before their baptisme John sharply reproved them c. and minded them what they should doe afterward bring forth fruits of repentance c. Matth. 3. 7. 8 9 10. and yet hee expresly saith hee doth baptize them c. I indeed saith he baptize you c. but as Mr. B. urgeth us in that matter of shewing any baptized without faith the Scripture saith hee is silent so say I here the Scripture is silent touching these Scribes confession of faith and in Act. 16. 15 16. the Scripture which
of the 4 reasons against such putting away mentioned in the former part of the 14 vers meet it was to strengthen that reason in especiall which so directly met with the bottome scruple as it was in this very clause Else c. but now c. And to imagine this to bee the Apostles inference If you put away husbands or wives you must put away children too c. supposeth an Apostle to reason impertinently and unsoundly since in the case of divorce of spouses it doth not necessarily follow that the children begotten of them bee also put away For 1. even in lawfull divorces for adultery no word of the enjoyning childrens being put away Matth. 19. Chap. 5. nor was it so practiced the husband need not own his wives bastard indeed as his other children but must own those begotten of his own wife before her divorce Deut. 21. 15 16 17. compared with Chap. 24. 1. 2. The children lawfully begot partaking of the believing parent as well as Pagan Reason will plead as strongly with nature and more strongly with grace in the divorcing party putting away the other when desirous to abide verse 12 13. that the children are rather to be detained by the beleeving party as suppose the father c. for higher and holyer ends then by putting them away to hazard their owne childrens soules welfare 3. If there had been any weight in their feare of pollution by retaining the infidell yoke-fellow yet no colour of pretence of pollution of conscience by retaining their little ones whom they might better season with their owne Christianisme then feare being leavened by their paganisme or the like There needed not therefore any such supposed remedy of pollution by removing their children also As for that parallelling of that Ezra 10 44. with this case it is very unsuitable That was a case of persons inchurched having an expresse prohibition to the contrary not to joyne with such as persons betwixt whom and themselves there was a partition wall yet doing it This is a case of persons all of one sort Pagan when first married and under no such prohibition onely after they were married one partie embraceth the faith now to make the intervening of grace as a sole occasion of such breakings of families in pieces were sad and scandalous yet to suppose Pagans to be under such a prohibition as the Jewes to match with Pagans had been to make them wholly prohibited marriage at all 2. Others expound it onely of legitimacy or illegitimacy of the children in reference to the lawfulnesse or unlawfulnesse of the spouses some as I. S. consider the beleeving spouse as such in both effects of the spouse being sanctified unto them and the childrens being holy or lawfull producing Tit. 1. 15. To the pure all things are pure or lawfull use as hee expounds it Others of whom Beza speaketh in his notes upon 1 Cor. 7. extend it to the children of both parents Infidell that they are not spurious but legitimate which he refuteth from the supposition of the Apostle For wherefore saith Beza should hee discourse of bastards or of both spouses Infidell which makes me the more wonder at Beza as quoted by some for matrimoniall sanctitie as here understood if taken of civill sanctitie or lawfulnesse Beza professedly disclaimes it for saith hee the Apostle discourseth not of civill policy but touching conscience And I grant saith he that the marriage of Infidels is civilly lawfull It 's not fornication before God But what is this to Pauls scope discoursing touching conscience and Beza professedly argueth against any supposall that because the beleeving party is not mentioned Vers 14. yet that therefore not understood in the present case as such as some expound this place which yeeld that he speaketh of persons one a beleever the other infidell but say that in this case hee considers not the person as a beleever but as any other lawfull man or wife This Beza by Argument refuteth C. B. hee seemeth to propend to this later exposition that the Apostle considers them not here as one a beleever the other not but meerly as husband and wife As for the conjecture of I. S. it hath already appeared that Tit. 1. 15. intends more then a bare lawfull use common to all Infidels as the opposition sheweth But to the unbeleeving is nothing pure when yet many things are lawfull And so here when the Apostle speakes of persons as such one whereof is a beleever in and to whom the other is sanctified hee intends more then a bare lawfull husband or wife to them and for their children also more then civilly legitimate And it were too absurd in an Apostle to lay that for a cause of legitimacy which is not But Gods ordinance rather not faith Pagans marriages being as lawfull as Christians And it were absurd to reason That unlesse one bee a beleever the children are bastards when the children of each man and wife Pagan or Christian are as Adam and Eve which herein were radically considered in reference to all such like couples such whose children are a seed of God or of his institution in generall approbation as Mal. 2. 15. truly proveth This was unheard of doctrin Heb. 13. 14. and tended rather to destruction in all families where such doctrine should come then to peace And if there had been any ground of scruple in these cases of the Corinthians considered onely as man and wife what need they trouble Apostles with such civill cases or what hath Christ and his Disciples as such to doe in civill matters Luk. 12. 2 Tim. 2. The Apostles would not bee cumbred with Table-service Act. 6. 4. much lesse with the civill law intricacies And whereas Mal. 2. 15. is urged as a proofe by some it proveth that which was not questioned scil legitimacy of children of any lawfull man and wife but disproveth such a Tenet that unlesse the couples bee one or both Inchurched beleevers as were these 1 Cor. 7. 14. their children are not a seed of God a legitimate seed In that God eyed all the sonnes and daughters of Adam and Eve as conjugally united in the same common reference as of duties in common of love care c. in the husband and subjection in the wife and fidelitie in both so in this fruit of such lawfull conjugall fellowship legitimacy of children wherein both parties as lawfull man and wife have equall share without any such peculiar beleeving Covenant and Church respect as any Instrumentall cause thereof whereas the Apostle speaketh of a case of holinesse of children arising from some peculiar consideration of some one parent and not the other or if of both yet not of both in that common way of meere civill lawfulnesse of matrimony but with peculiar reference to an instrumentall cause of an higher nature And so wee come to the other opinion to which answer is made in the sixth and seventh considerations before mentioned as the Apostle speakes of
them which notwithstanding tooke saving effect onely in the elect and in the beleeving Nor will any say that it was other then the covenant of grace which tooke such effect Rom. 9. 6. And what need that preoccupation of the Apostle when speaking before of the promise indefinitely as belonging even to those refuse Jews he saith not that the word of God tooke none effect scil in the persons to whom it belonged As if his meaning were thus to prevent all objection I yeeld that many to whom the word of Gods gratious covenant did externally belong never got any saving good by it as appeareth by their sad case at present verse 1 2 3. but yet this will not follow that Gods covenant had none effect at all namely in others which were savingly interested therein And the reason hee giveth is added for they are not all Israel which are of Israel as if hee would say they are indeed Israelites or of called covenant in-churched Israel verse 4. and 6. compared but they are not all elected Israel so then that the word of covenant taketh not savingly in such like persons it is neither in that they were not in that covenant externally for the promise belonged to them verse 4. nor that the word of Gods covenant is not per se efficacious since it doth take effect in as many as are the choyse seed principally intended in that Covenant but here rather is the secret ground of it They are not nor never were elected of God and such as in his secret counsell hee intended and ordained to extend eternall mercy to for had they been of that number they could never according to the objection included have so fallen as to reject and cast off so irrecoverably the revealed grace and mercy of Gods covenant as ratified in Christ Rom. 15. 8. Acts 4. 45 46 47 48. and Rom. 11. 20. and 9. 31 32 33. 1 Pet. 2. 7 8. compared This here said may serve for answer to Mr. B. his distinction of the Covenant of grace and an outward Covenant c. they are not two distinct covenants but the covenant of grace made with the elect in respect of their saving interest in that I will bee a God to them the same is made with others in respect both of visible interest and the visible administration of it nor is Gen. 17. 10. a proofe of an outward covenant distinct from the covenant of grace verse 7. but it is the covenant or conditionall part and dutie of the same covenant on their parts As God had before told Abraham what was his part of the covenant both more personally respecting Abraham verse 4 5 6. As for me or my part behold my Covenant is with thee and more parentally and radically in respect to him considered with his seed verse 7 8. So verse 9. hee telleth Abraham what is his and his seeds part of the covenant thou shalt keepe my covenant and thy seed c. If Abraham demand What is that his and his seeds part It is answered verse 10. c. From the same principle may sundry objections of I. S. against the truth in question bee answered as that there is but one way of entring into covenant scil by a true and lively faith The contrary whereof here appeares in that persons may bee said to bee in covenant with God in respect of externall right which never came to beleeve actually nor savingly Of like nature is that the promise being yea and amen in Christ 2 Cor. 1. 20. such as have not true faith in him as Infants c. have not they cannot bee interested in the covenant to which purpose also Gal. 3. 9. 27. 29. is brought now taking that of saving faith wee see others may bee called the children of God Ezek. 16. 20 21. 23. Rom. 9. 4. yea children of the promise Acts 3. 25. Gal. 4. 28. then such as doe attaine to saving faith as before was cleared Of the like nature is that that wee by our doctrine doe set up another way of salvation then by regeneration which is a meere non sequitur since unregenerate persons may bee in covenant with God on whom the word never taketh effect Rom. 9. 4. and 6. compared and no other is our doctrine we disclaime that conclusion that all that are externally in covenant attaine salvation nor doth that sequell of universall redemption follow from our doctrine of Federall holinesse since wee maintaine no other but that whatever such are quoad homines counted redeemed of the Lord and sometimes so stiled as that visible Church of Ephesus is said to bee purchased by the blood of Christ Acts 20. 28 c. yet in that and other visible Churches many prove otherwise even rent-members verse 29 30. so 2 Pet. 2. 1. If these had not been externally in Covenant they had not been in the Churches And albeit they were so yet the effect proved they were not internally of the number of redeemed ones Hitherto that Dilemma being reduced may receive answer That according to our doctrine beleevers children being in the covenant of grace that covenant is made with them either conditionally or absolutely if conditionally then either on condition of faith or workes Not of workes none will affirme that then of faith and that is nugatory to say this Covenant is to beleevers seed if beleevers to which branch wee answer the Covenant is theirs externally and quoad homines considered as invested with Church-covenant and in reference to Covenant Ordinances whereof they are capable as of old they were of Circumcision and are now of baptisme Thus it 's theirs at present in respect of the visible faith and interest of the parent or parents in the Covenant and for the future it 's theirs in the further grace of the Covenant upon condition of their beleeving if they live to yeeres of discretion If absolutely then God either keepes it and so all the seed of beleevers should bee saved which is false or hee doth not keepe what hee absolutely covenanted which to affirme were blasphemy Wee answer God may bee said absolutely to covenant with beleevers seed collectively and specifically considered and yet all the Individuall children not saved It is absolutely made and made good that that sort of persons shall bee and are saved by vertue of Gods Covenant for some of them are infallibly saved The Covenant is to the indefinite collective seed or children in respect of the internall saving interest else none of them dying Infants should bee saved Supposing they are the Israel of God a part of the elect seed yet the meanes of saving effect in and upon them is the word of Covenant Rom. 9. 6. It 's thorough the effectuall word and ingaged truth of God that that part of the Church are savingly purged Ephes 5. 25 26. The Covenant is to the individuall seede all and each of them in respect of externall interest and yet many of them not saved nor yet is
If this therfore bee not the rule of Church administration of the Initiatory injoyned seale of the Covenant then the other of visibility of interest is that which wee must goe by therein Which may suffice for answer to what A. R. suggested to the contrary And I say visibility of the parties interest in the Covenant I say not meere visibilitie of faith or repentance The Initiatory seale is not primarily and properly the seale of mans faith or repentance or obedience but of Gods Covenant rather the seale is to the covenant even Abrahams Circumcision was not primarily a seale to his faith of righteousnesse but to the righteousnesse of faith exhibited and offered in the covenant yea to the Covenant it selfe or promise which hee had beleeved unto righteousnesse hence the covenant of grace is called the righteousnesse of faith Rom. 10. 6 7 8. The righteousnesse of faith speaketh on this wise verse 8. and it 's called the word of faith hence albeit Abraham must walke before God who is now about to enlarge the Covenant to his as well as to make it to him in a Church reference Gen. 17. 1. c. yet the Initiatory seale in his as well as in their flesh is Gods Covenant verse 13. or a Sacramentall signe firstly and expresly of Gods Covenant Verse 11. and 7. compared albeit it implicitly oblige him and them to other duties formerly mentioned Hence Act. 2. 38 39. the seale of baptisme is put to the promise as the choyse matter and foundation in view and as that was a ground of repentance it selfe Repent and bee baptized for the promise is to you Not for you have repented as if that were the thing to bee firstly sealed by baptisme but the promise rather and when wee speake of visibilitie of Covenant right as such a rule to goe by wee exclude not the lowest and least degree of visibilitie since degrees doe not vary the species of any thing if we propound a higher degree where shall wee stay and pitch Why not a higher degree as well as that wee must looke to it that not the least of Gods Covenant little ones bee left out unfolded in the Church visible Wee were better seeme to bee remisse in respect of Church care of 99. which are but seemingly just ones then neglect any and leave out any which possibly is savingly as well as seemingly of the flock of the covenant Church the least of Gods visible family or Church must have their portion as of the family if Ministers bee faithful in their office the least visible measure of grace must occasion our judgement of charitie to judge them gratious so the least degree of visibilitie of covenant right may challenge the like charitie not in word and in tongue but in deed and act of expression Wee put a difference betwixt those in Heb. 6. 4. and Infants in degrees of visibilitie of this right but in the nature of the visibilitie wee say they are all one all are visibly in covenant albeit that visibilitie in point of degree bee not in all equall God putteth a difference in point of degree of faith in justifyed persons but in his act of justifying of persons hee puts no difference the least sparke in Flax is enough that way For if it were more it would flame as well as make a smoake and yet if but so much it 's not sleighted by the Lord. I might apply the same in point of degrees of visibilitie of Covenant right in reference to the Churches act of approbation It 's a higher degree indeed of visibility of interest in the Covenant to make personall profession and confession of faith in the Covenant as it is in Adultis then to have onely the visible testimony of God in his word of Covenant expressing his mind of grace touching the seed of Abraham to bee a God to them And to adde theâ—…â—…sible testimony of his providence that these children are of thâ—… race and parentage to which also Abraham and other inchurched parents by visible owning of the covenant in the Latitude upon the termes of it and as now Christian Parents doe make profession of their parentall faith in the Covenant as made to them and their children and this profession of theirs may not bee possibly sincere yet it 's visibly a federall confession and such an avouching of God to bee their Covenant God as taketh in their children as that did Deut. 26. 17. and that Deut. 29. 10 11 12 c. And this is to the Church a degree of their childrens visibilitie of covenant right and Church right albeit not so high as the former and not varying the species of visibilitie it sufficeth not to vary the species of Church admission to fellowship of the initiatory Church-seale Judgement of charitie reacheth further then to judge of persons estates by their own personall words or workes Charitie beleeveth all things in way of testimony if they give any testimony as that of God who testifyeth more absolutely for that species of beleevers children that they are such as hee doth covenant to bee a God to them And the parents testifie alsâ— for them in the profession of their faith in that covenant of God for their seed The Churches also owne them as visibly such leaving secrets to God which particular Infant is not the elect seed principally intended here charitie as it beleeveth all things witnessed so it hopeth all things of the particular persons which are themselves dumbe but are included in the testimony of others mouths opened for them nothing being of counter-force to the contrary touching this point of visibilitie of their covenant and Church interest And I the more wonder that any which confesse that it 's not to be denyed that God would have Infants of beleevers in some sense to bee accounted his to belong to his Church and family and not to the devills as true in facie ecclesiâ—… visibilis c. yet doe oppose us in this particular now in question SECT VI. Conclus 5. THat Christ is in Scripture considered as head of the visible Church in which are many members of Christ the head in that respect which prove unsound as well as in other respects hee is considered as head of the visible Church wherein are none but elect ones And when Gal. 3. 16. it 's said to Abraham and to his seed which is Christ were the promises made it 's not meant of Christ personall as if the promises as that of pardon of sinne c. were made to Christ personally considered or the promises were first made to Abraham and unto Christ personall as the Text hath it Promises were made to Abraham and to his seed Christ Nay Christ personally considered is rather Abrahams seed not to but in which the promises are confirmed Gal. 3. 17. with 16. But rather of Christ with his body the Church whether of Gentiles or Jewes Gal. 3. 14. which though many personally yet make but one seed and
not many seeds being all one in Christ the head of the Church Verse 16. 28. compared like as Gen. 3. 15. the seed of Eve is Christ with his members in and with him So 1 Cor. 12. 12 13. the name of Christ is not ascribed to the head the Lord Jesus without his body the Church or to the Church of Jewes and Gentiles without him the head but collectively considered Quaeritur whether this in Gal. 3. and 1 Cor. 12. be spoken of the visible or invisible Church I answer to me it seemes that the places admit of the consideration of the Church as visible First in that the Apostle speaketh of all the Galatian Church-members as well as others as one in Christ Gal. 3. 28. Now were all those members elected will any say I suppose not yet all are one in Christ their head Secondly in that hee speakes of them all as Sacramentally one with Christ in baptisme Gal. 3. 27 28. compared so 1 Cor. 12. 12 13. Now albeit the spirit bee the cause of the internall and saving union with Christ in all which are united As Ecclesiastically all the Corinthian members were judged to bee yet indeed and in truth there were many of them not approved to God 1 Cor. 11. 18 19. compared But in both places the Apostle considering them as a baptized Caecus intimateth the consideration thereof as a visible and not as an invisible Church Baptisme being the seale committed to the visible Church by her officers to bee dispensed and not to the invisible Church which hath no Officers in it as such And baptisme being by the Church administred to persons as visible and not as invisible members of the Church Thirdly in that Christ hath head-like influences into the officers and members many whereof are not savingly joyned to him Fourthly in that it is the Church wherein hee hath set diversitie of Church-officers which are not set in the invisible but visible Church that Church being not invisible but visible where Church-officers are set and chosen and act From this consideration it followeth that albeit a mans owne personall faith uniteth him to Christ in respect of saving and invisible union yet the profession and confession of faith before and in a visible Church in reference to visible communion therewith this doth unite a person to Christ as head of the visible Church whether the party bee sincere or no. Hence also a Parent making profession of faith in the covenant of grace as invested with Church-covenant in reference to his children it doth unite them also to Christ as head of the visible Church so farre as to give right to solemne imitation of them into the fellowship of the Church in circumcision as of old or baptisme as now Parents acts in this case being in the face of the viâ—…ble Church their childrens acts as the places quoted Deut. 26. 17 18. and 29. 10 11 12 13 14 and 16 16 17 declared Whence contrariwise the parents neglect of ciâ—cumcision of a babe not capable of personall neglect was câ—unted the childs neglect the uncircumcised manchild whose flesh of his foreskin is not circumcised that soule shall bee cut off â—rom his people Hee hath broken my covenant And as in other cases the Lord Christ who required personall faith in growne ones to their cure yet in case of children is contented that their parents beleeve on their behalfe John 4. Marke 9. from verse 12. to 18. so Matth. 15. 22. to 29. so is it in the case of this externall Church benefit Albeit the just onely live an effectuall life of grace and attaine the vertue of the seale by their owne faith yet that hindreth not but a child may attaine as it were a Church-life and pertake of the visible interest and use of that initiating Church-seale by his parents covenant and Church faith or that faith which is such to the Church Nor yet doe wee hereby establish as some say a meriting faith no more then we make visibilitie of personall faith to merit personall right to baptisme c. But rather the parents professing to apply the covenant as made to him and his there doth result a parentall as well as a personall right Such weight there is in the covenant applyed as by vertue of the covenant of grace invested with Church-covenant thus professedly applyed there doth arise such a union as of the parent so of the child quoad homines unto Christ as head of the visible Church And looke as the covenant laid hold upon by the lively faith of gracious parents as made with respect to their children hath mighty force to effect very gratious things in the elect seed yea albeit dying young as sundry of those elect ones of Abrahams race did Rom. 9. 6. yea so as to make their outward washings to become effectuall in Christ to an inward clensing Ephes 5. 25 26. yea so as to bring in and bring home many of such covenant children Whence those revolters beloved for their covenant fathers sake as such Rom. 11. 28. and hence made as a ground of their returne verse 15 16. So is there such validitie in the covenant invested with Church-covenant albeit but unworthily oft-times held forth by the parents which doth beget upon the children an externall filiall relation unto God and to his spouse the visible Church whence that respect of children of God and his Church by vertue of that Espousall covenant Ezek. 16. 8. Even in the children of Idolatrous members verse 20 21. 23. Great is the force of this way of the covenant so clothed Albeit many unworthy members are girt up in it to hold them and theirs in externall Church-communion Jer. 13. 11. untill either that Church bee divorced from God or the particular members disfranchised by some Church censure of such a Church-covenant priviledge This consideration with the former mentioned in that first conclusion may also satisfie M. B. that our doctrine touching Infants covenant and Church-right to baptisme doth not necessarily produce either that absurdity of a state of grace and remission of sinnes before calling or of birth grace as J. I. hath it conveyed from parent to child understanding it of grace absolute and grace in them and not of grace upon them or relative grace And if of grace upon them yet if understanding what hee saith as meant of justification and saving adoption and not of externall adoption and covenant administration the former they convey not as neither doth a free Denison his personall gifts of wisedome c. the later hee may not as a man barely but with this reduplication considered as a parent in covenant and Church and spirituall citie estate for so by vertue of the covenant hee is in together with the professed parentall application and challenge of it as to him and his hee may convey such an externall right formerly mentioned Nor is that absurditie ours that wee make such visible members of Christs church before calling for if hee
them all witnesse their sacrifices expiatory and propitiatory injoyned the whole congregation in case of sinne Levit. 4. 13. unto 22. witnesse the two Goates one for a sinne offering for the whole congregation and the other the scape goate over which all the sinnes of the children of Israel were confessed by the Priests and then it was in a typicall way to carry away all their sinnes into a place farre remote Levit. 16. 15 21 22 c. what this did externally signifie none is ignorant which knowes the Scriptures And albeit all made not effectuall use of it by saving faith yet God herein testified what a covenant they were under even that of grace confirmed in Christ and to what they had according to men externall right Hence the high Priest in type of Christ bare the names of the 12. Tribes and made intercession and atonement for them upon the like ground Adam with whom that covenant of workes was made had no such sacrifices Gal. 3. 16 17. the Apostle speaking of the promises to Abraham not excluding this Gen. 17. albeit more especially relating to Gen. 12. 2. 31. saith not they were to bee confirmed in Christ as if not at all ratified in Christ to them of old but saith the covenant was confirmed long before the Law in Christ so as that could not disanull the validitie of it and Acts 3. 25. they are said to bee children of the Gospell promise Gen. 12. 3 hence Luke 1. 54 55. 67 68. unto the 76 Verse and Christ as a Minister not of circumcising for he neither circumcised nor baptized personally Iohn 4. 1. but of the circumcision that is the Jewish Church and people Gal. 2. 7. hee came actually and personally to confirme those promises made to the fathers as Gen. 17 7 8. which hee had before virtually confirmed Gal. 3. 16 17. And which is observable the Apostle Rom. 15. 9 10 11 12. brings in foure reasons to prove the receiving in of the Gentiles to the fellowship of the covenant and Gospel as that which was opposed much but to confirme that of the Jewish covenant estate verse 8. hee brings no further reason then that taken from one end of Christs comming in the flesh as if to deny the former were to question the later And how can it bee imagined that such an Evangelicall covenant as that Gen. 17. 7. made with reference to them should bee made without respect to Christ in whom salvation was really exhibited to the elect among them Acts 4. 10. 1 Pet. 23 24 with Isa 40. 8. Psal 115 8. to 16. and 111. 3 4 44. 17 18. 22 with Rom. 8. 36 Heb. 11. per totum Johns converts were but turned to the wisedome or faith of their righteous fathers Luk. 1. 17 and to the rest externally ministred in the visible seales and types thereof to shew it was their visible covenant and Church-right also if they had hearts to improve it and that they should answer dearely for rejecting their owne mercy if despisers c. as they afterwards did Rom. 11. 20. hitherto was their injunction of the brazen Serpent and their looking upon it Numb 21. 7 8 9 10. with Iohn 3. 14 15. Fourthly the covenant of workes holds out no pardon or mercy to transgressors as did this covenant made and dispensed to the Jewes Gen. 17. 7. as before wee shewed so Acts 2. 38 39. Fiftly the covenant of works required not either faith in Christ or repentance those Gospel duties Mac. 1. but perfect personall obedience much lesse did it offer grace inabling to repent but this their covenant did both require and offer the same Deut. Chap. 30. Verse 6. as I. S. confesseth see more Acts Chap. 3. Verse 25 26. Sixtly No salvation at all to any by acceptance of the termes of the covenant of workes nor possibilitie of it Gal. 3. 10. but hâ—re was rest and salvation in the word to them dispensed if they had hearts to have improved it else none had ever been saved by it contrary to Heb. 11. yea chap. 12. 1 2. they are madâ— our patternes and leaders that way that was Gospel even glad tidings of salvation by Christ to come which was dispensed to them albeit it were not Gospel strictly taken for the revelation of Christ as actually incarnates and personally ratifying the same Rom. 1. 16 17. Revel 14. 6. Heb. 4. 2. compared with 2 Tim. 1. 10. and 1 Pet. 1. 10. Seventhly all the Jewes best and worst had the same dispensers of the covenant as their Ministers in whom they were all interested and by whom they were ministerially urged with their covenant-right in common Exod. 19. 5 6. and 24. 7 8. with Heb. 9. 15 16 17. 20. Psal 50. 5. 16. and 44. 17. Isa 24. 1. Ier. 31. 37. and 33. 25 26. Ezek. 16. 8. 59. 60. 62. Zach. 9. 11. Eighthly the covenant of works was made with all men without distinction in Adam but this covenant was a peculiar covenant made with the seed of Abraham Isaac and Jacob as before was shewed Nâ—…thly the cause of the Jewes not profiting by the Gospell so ministred to them as their priviledge was not their not doing which is the defect of the condition of the legall covenant but their not beleeving or want of the condition of the Evangelicall covenant Hâ—b 4. 2 And lest any should say yea true the Gospel was preached to them as it is or may be to Indians with us which have not so much as externall right in it I say they were cast off from their Evangelicall covenant priviledges not for not doing but for not beleeving hence cut out of their root and cast off from the priviledge of their first fruits Abraham Isaac and Jacob not as begetting and naturall fathers for they are still their children thus even the worst of them John 8. 37. but from them as covenant spirituall fathers Rom. 11. 20. And observe that hee speaketh that if the worst part of the Jewes as if they accepted interest in the proper object of faith scil the covenant not of workes but of grace out of which they are broken by their Gospel sinne of unbeleefe Tenthly the refuse Jewes thus cut and cast off I demand from what they are cast and into what estate they are now put to the former none will say they are cut out and cast off from a visible right or estate of a covenant of workes and the dispensation thereof that were well for them if so So then their former priviledged estate for their covenant fathers from which they were cast by reason of unbeleefe was not barely a ceremoniall yoake the which our opposites urge as grievous to them all and a priviledge rather to bend thereof Nor the bare subservient covenant at Mount Sinai as Cameron calleth it For first the branch priviledge which they had in reference to those covenant fathers as such was long before Moses or his fathers were borne and that is that to
which Rom. 11. 15 16. 28. speakes to as even our opposites will confesse Secondly according to Camerons grounds de Triplici faedere Thes 68. many things are in that subservient covenant which was 430. yeeres after the promise to Abraham Gen. 12 c. which are not applyable to that covenant Gen. 17. 7. as that that convinced of sinne and cleared divine justice but that covenant of grace tendred pardon c. And so did that covenant I will bee a God to thy seed as before that sheweth dutie but not grace to performe as doth the covenant of grace yea and as did that Gen. 17. 7. as before yea and as did that covenant made with all Israel After and besides that covenant in Horeb Deut. 29. 1 2. with 30. 6. that had the stipulation of Doe and live not so in the covenant of grace Gen. 17. no nor in that Deut. 30. 6. see Gen. 12. 3. with Gal. 3. 8. That was a carnall Symboll of the Jewish Church comparatively but that in Gen. 17. and Deut. 30. 6. more spirituall that shewed sinne and misery but this happinesse in remission of sinnes as well as misery without it Rom. 4. 6 7 8. 11. 13. of that was Moses of this was Christ Mediator Gal. 3. 16 17. Rom. 15. 8. Hence those of the first borne of that Hebrew Church of old Heb. 12. 23. priviledged in the blood and Mediator verse 14. That Covenant was imbondaging not so that in Gen. 17. 7. we now inheriting the same by faith in him not bondage in or by it nor sorrow but comfort see 2 Sam. 23. 4 5. that sheweth the way of worship but this grace to act it as before so Gen. 17. so Deut. 30. 6. that was against us yea but this was for us Gen. 17. 7. as is evident and so was for them whence the same subjects in that Deut. 30. 6. Even parents and children That held out Temporalls yea but this Eternalls Gen. 17. 7. with Heb. 11. 16. Matth. 22. 31. hence Abrahams bosome is heaven opposed to hell Luke 16. 22 23. Hence heavens glory is sitting downe with Abraham Isaac and Jacob in Gods kingdome Luke 13. 25. 16. 27. Yea all our opposites contend for the rigour and burdensomnesse of Sinai's covenant no such sore punishment of Jewish unbeleefe to bee rid of that nay they count it their glory at this day to retaine it and bee zealous for it but as was said they were discarded a former right and priviledge and cast into a contrary estate I enlarge here to cleare mistakes 11. The better part of the Jewes which abode in their covenant estate from which they were not broken off Rom. 11. 7. 17. 20. they changed not their estate in the substantialls of it but abode therein unbroken off Now I demand was this their priviledge estate in which they abode an estate of a covenant of workes or at best was it an estate of a subservient Sinai covenant as Cameron phraseth it the condition whereof was no other according to him then do and live or else die which if so was in effect as the covenant of workes strictly taken I suppose none will affirme that verily then what ever ceremoniall vailes were super-addded in Moses dayes yet that could not invalidate Abrahams covenant in which they with the rest of their fellow-members then cast out were interested in common albeit these had a more peculiar benefit thereby which the other fell short of by that unbeleefe 12. The Gospelled Gentiles stood in that very condition by faith and came into the very same kingdome estate for the nature or essentialls of it out of which the worser part of the Jewes were broken and cast they were gaffed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place or roome of those broken branches as Beza hath it Rom. 11. 17. see vers 19 20. Matth. 8. 11 12. and 21. 43. but such Gentiles are not in such a preternaturall way Rom. 11. 24. brought under a bare covenant of workes or at most under Sinai covenant considered in the legall part of it but into a state of the covenant of grace and the externall right and priviledge thereof Therefore in the essentialls of that covenant estate the same Lastly God remembred the worst of them for good when in the worst estate by sinne and made it as I may say frequently a motive to himselfe to shew them this and that especiall favour even the respect to his covenant with them and with their fathers in their stead If this covenant made with them had beene as Adams or Sinai's covenant in the legall part of it a covenant of meere doing and living by it or else perishing c. that being minded by God would have called for justice against them in their just destruction and have urged God even for respect to his justice to have then cut off all such Idolatrous Apostates But verily in that it was a covenant prevayling for mercy and grace rather to bee freely extended to them albeit so unworthy what was it other then that free covenant of Gods grace which when they failed of their part of the covenant in all Ecclesiasticall respects Ezek. 16. 8. 59. 6 c. yet God will out of respect to his owne part of the covenant made with them shew them favour vers 60. 62 63. so Ezek. 36. 17 18 19 20 21 22 23 24 25 26. and 31 c. And marke what the phrase is speaking to that church-body of which Ezek. 16. 67. 8 9 c. he saith I will remember my covenant made with thee not with this or that particular Jew but with them all in an Ecclesiasticall way and in respect of externall right albeit some onely had the saving benefit thereof as being the select covenanters mainely intended So Esay 48. 1 2 3 4 c. God considers that people as Iron sinewed and refusing to heare c. Yet for his owne name or covenanted grace and truth and honours sake he saith hee will extend such and such patience and mercy to them verse 9 10 11. Against this are objected SECT 8. Objections against the Iewes covenant-state removed 1. Object They were the children of the flesh not of God and of his promise Rom. 9. 7 8. Answ If wee take children of God for such as were savingly regenerate and adopted or children of the promise for such as were of the elect seed in whom the promise tooke saving effect So it 's true onely of some of the Jewes John 1. 12 13. Rom. 9. 6 7 8. c. But if you take it of the Church-seed of the promise and such as were externally adopted of God and instated in the covenant of grace as invested also with Church-covenant so they were children even of that free covenant of blessing in Christ Acts 3. 25 26. and had the promises indefinitely as Deut. 30. 6. Jer. 31. 37. Gen. 17. 7 c. belonging to them Rom. 9. 4. and were children of God
therefore will bee your God But I will be a God to thee and thy seed therefore thou and they shall bee circumcised the nature of a seale supposeth a covenant to bee sealed Againe that also is of like truth which is said that it required onely a male of eight dayes old The promise being made indefinitely to the seed whether male or female and not to the eighth day old seed but to the seed albeit but a day old else what had become of them if they died then in respect of that ordinary covenant meanes of their good Rom. 9. 6. 11 Object That promised temporall things to both seeds as Canaan this spirituall Answ Was not Canaan typicall to both seeds as you call them Else why were any condemned for their unbeleefe Heb. 3. last and 4. 1 2. compared Or were temporall things all that was promised in this I will bee your God or was hearts circumcision promised them Deut. 30. a temporall thing or doth not the Gospel now promise and exhibite temporall things also 1 Cor. 3. 21 22. 1 Tim. 4. 8. 12 Object With the Jewes the Church and the State were the same but not so now Answ God never confounded Church and civill state either then or now Who dare make God the author of confusion which is the God of Order Hee then kept them severall paling in the civill state with the judicialls with which the Church as such dealt not but as civill cases came under a Church-consideration Shee had her ceremonialls and moralls to regulate her Kings and Princes Priests Levites and Elders had their proper worke and moved onely in their owne spheres The Elders of the assemblies knew and acted in their places Ecclesiastically without interruption from civill officers or intruding upon civill offices as such Josh 9. and 16. 1. 2. Act. 14. Luke 4. the matters of the King and of the Lord were carefully bounded and sundred 2 Chron. 17. 11. And because I. S. maketh many of these objections let us see whether what himselfe affirmeth will not necessarily confirme much of what wee have said and undermine many things which hee and others of his mind doe hold To bee a God to them saith I. S. was to fulfill his promise to Abraham in particular or to his seed in generall Citing for that Nehem. 9 8. Psal 105. 9 10 11 42. Luke 1. 72 73 74. In token of which God annexed Circumcision as a seale to confirme the same Gen. 17. 11. And againe unto which covenant circumcision was added to put the people alwayes in mind of the said covenant Gen. 17. 11. and a seale to confirme the covenant on both sides God to be a God to them as aforesaid and they to be his owne people above others and so to performe the same condition of faith and obedience as Abraham their father did and to walke as such circumcised in heart unto which they were ingaged by that ordinance Rom. 2. 25 26 27 28 29. otherwise that covenant stood not in force c. First then there was a covenant of grace which onely requireth faith and repentance made with Abrahams seed in generall and so with the body of the Jewes Infants and all as being then particulars of that seed of Abraham in generall God anexing circumcision in token thereof as his mind touching them whilst Infants visibly to confirme the same to them whether they proved elect or reprobate Gen. 17. 11. Secondly then the Initiatory seale of the covenant of grace was not alwayes of present actuall grace in the party sealed but unto future grace and with condition of future actings of faith and repentance Albeit not then able practically and personally to restipulate otherwise then passively and in their parents It being confessed to bee a seale on both seeds of Gods being a God to them c. And putting the people circumcised in mind scil afterwards of the covenant and to performe the conditions of it of faith and repentance c. 3 Then circumcision sealed spirituall things even that covenant I will bee a God to them and so fulfill my promises to them such like as Luke 1. 72 73 74. In token whereof circumcision was annexed to confirme the same And surely it confirming a promise of such mercies as Luke 1. 72 c. it did confirme very spirituall things to them and so not temporall things onely as Canaan c. as sundry have affirmed Also then circumcision ingaging the circumcised persons to beleeve as Abraham did and to bee in heart circumcised c. as I. S. cited that place for that purpose Rom. 2. 25. to the end Hee else-where contradicteth himselfe affirming that faith in the blessed seed was not required either in Abraham or others to be circumcised If it ingaged them to his faith then hee and adult proselytes stood prae-ingaged to the same faith Likewise Infants albeit not actually beleeving at present yet that seale was on them virtually as a present ingagement to after faith c. Nor doth this accord with what I. S. elsewhere affirmeth that circumcision required not the second birth but first Since it ingaging to the hearts circumcision this could not bee without a second birth supposed This which hath been said accordeth with much of that which wee speake touching baptisme that it sealeth the covenant indefinitely to all sorts and that it sealeth on Infants present federall Grace and unto future grace likewise unto growne ones it sealeth personall grace lesse principally covenant grace principally From what hath beene said in this sixth proposition it appeares that the Infants of Abraham Isaac and Jacobs loynes were as well as their covenant and Church-seed as any others Gen. 17. 7. and 26. 3 4 and 28. 13 14. hence the covenant runs in the indefinite notion of seed and the same seed to which Canaan was to bee given for an outward inheritance whereof children were heires as well as parents hence upon that ground of Gods being a covenant-God to them was the injunction of their being sealed by Circumcision Gen. 17. 7 8 9 10 11 c. hence in that way is the Covenant of grace renewed to all Israel in the termes of you and your seed Deut. 30. 6. I have beene the larger in this matter of Gods covenant with the Jewes as conceiving the contrary opinion to have beene a great ground both of Anabaptisme and Familisme SECT IX The Childrens Covenant estate in Gospel Conclus 7. THat the Covenant interest at least externall and ecclesiasticall of Infants of inchurched beleevers is Gospell as well as such covenant interest of growne persons Now because Antipaedobaptists or rather Anabaptists wholly deny the Covenant-right of Infants of beleevers let us here also addesome particulars for further clearing of this proposition But first let us consider of that place Deut. 30. 6. 11 12 13 14. compared with Rom. 10. 6. 7. 8. the matter of the promise scil inward power of grace inabling to love the Lord intirely
to purge away and mortifie heart sinnes and sheweth it was a very Gospel promise like that Heb. 8. 10 11 12. of writing the Law of grace in the heart now this was made to the seed or children of these Church-members assembled as Chap. 29. 14 15. here is not any evasion as is usuall in mentioning Abrahams seed to say hee meant their Allegoricall and their spirituall seede c. this people to whom this was made being not so spirituall themselves Nor was it some bare tender but it was in way of speciall Covenant and oath on Gods part as Deut. 29. 14 15. sheweth nay it was of a soveraigne nature to bring about what God in his secret counsell intended hence called a commandement Deut. 30. 11. like that Psal 105. 8. the covenant and the commanded word were one and lest any doubt should arise how this should bee ratified and made good Moses prophetically setteth out Christ as dead and risen in whom this covenant was virtually ratified vers 12 13. all which the Apostle further explaineth when to set forth the way of Gods free Covenant grace in Christ without workes Rom. 10. 6 7 8. calling it the righteousnesse of faith or Covenant of grace in Christ which justifying faith is to improve the righteousnesse of faith speaketh on this wise say not who shall c. where was this spoken but in Deut. 30. 11 12 13 14. That commandement or covenant was not farre off that any should say who c. but it was nigh them c. and that commandement which was not farre off vers 11. that any need speake as verse 12 13. who shall ascend c. was the same word which was nigh them in their mouth and heart vers 14. this the Apostle expounds to bee the righteousnesse of faith Rom. 10. 6. and word of faith verse 8. or covenant and promise of grace in Christ descending into the grave noting his humiliation ascending into heaven noting his exaltation verse 6 7. which faith was to beleeve and that very doctrine of faith was that which the Apostles preached as Paul saith this is the word of faith which wee preach this then albeit called in Deut. 30. a commandement yet was it a covenant and that not of workes nor a bare subservient covenant but the very Gospell covenant ratified in Christ the very object of faith and that which the Apostle preached now what this commandement or Covenant was that circumstance noteth Deut. 30. 11. this commandement or covenant which I have commanded this day for Moses had that day propounded it in a Church-way and as a mutuall covenant betwixt them and God as well as God and them the parents stipulating therein in behalfe of themselves and children and so in reference to them also a conditionall covenant made that day in the plaines of Moab Deut. 29. 1. 9 10 11 12 13 14 15. 29. and 30. 6 7 8 9 10 11 12 13 14. so that the places compared evidently prove 1. That the covenant interest of inchurched stipulating parents children is Gospel And secondly that the Apostles preached this doctrine Thirdly that beleevers are to eye the Covenant in such a latitude as to their children with them by faith Fourthly that the essentials of the Covenant of grace in the latitude of the extent thereof to covenant parents with their children held forth in the old Testament was delivered and held forth as valid to the faith of the Saints in the new and after Christs incarnation This second and fourth particular here mentioned might bee further confirmed both by rule in that it being proved to bee Gospel by the places now compared it must needs bee that the Apostles preached the same being injoyned to preach the Gospel Marke 16. unlesse they either disobeyed Christs charge or hid some part of Gods Evangelicall mind from his people contrary to Rom. 10. 15. 18. and Acts 20. 27. 2 In that also Peter being to call upon his hearers to repent and consequently to beleeve hee propounds the word of their faith in such a Latitude as with reference to their children Acts 2. 38 39. The like doctrine doth Paul hold forth to the Saints at Rome and inchurched beleevers there touching such children Rom. 5. 14 15. even touching the abounding of the graces of Christ to them And the like virtually also is held forth by him Rom. 11. 16 17 18 19. as elsewhere is proved and so 1 Cor. 7. 14. First then that which beleevers as such have doe and ought to beleeve as a branch of the covenant of grace that is Gospel but this is of that nature ergo The major needs no proofe the former Texts also clearing the same the minor de jure it 's evident they ought to beleeve the whole Covenant made with them as is evident faith must bee as large as it's object the Covenant is the word of faith A beleever in the exercise of faith should as well have respect to the whole covenant as in the exercise of the obedience of faith respect the whole word of commandement hee doth not else beleeve rightly which doth not desire and indeavour this this therefore being one branch of Gods Covenant to beleevers as beleeving and inchurched as these Scriptures compared shew they ought to beleeve this which respecteth their seed as well as that which respecting themselves if they beleeve aright God in making a covenant in a Church reference especially as was that with Abraham Gen. 17. 7. hee taketh in their seed or children as joynt covenanters Hence the phrase of seed in their generations taking in parents generating and children begotten as those in and by whom Churches are likely to bee continued whence God when to speake in reference to the Church seed as well as to the choyce elect seed of Isaccs line in which the visible and not meerly the invisible Church was to bee continued hee saith hee will establish his covenant with Isaac not with Ishmael Ishmael was Abrahams seed too and therefore externally in the covenant and therefore sealed but God knowing that Ishmael would reject this hee warneth Abraham of it a little before that it might not trouble him afterwards It is not to bee with him in his generations for that cause Gen. 17. 18. compared with Gen. 21. 9 10 11 12 13. but with Isaac in his generations God not opposing therein Isaac to his Church-seed but to Ishmael who by rejecting the covenant will and did come hee and his to bee cast out hence when God speaketh in reference to our times after Christs incarnation when a woman compast a man Jer. 31. 22. hee saith hee will bee a God not to the families in Judah or Israel meerly but to those throughout the earth It 's the old phrase in Abrahams covenant expounded and enlarged I will be a God to thee and to thy seed in their generations Hee saith not barely to thee and to thy seed in regeneration but in their generations Now
in that Abrahams seed were to bee gentile believers also in their generations in Jeremy it is I will bee a God to the families of all the earth scil where the Gospel shall take so farre place to bring on the parent or parents to him and to his Church not but that it may fall out that in a beleevers family some may come to hate their parents as Matth. 10. for Religion yet ordinarily it should bee and is otherwise and God speaketh of things as they ordinarily come to passe extraordinary cases breake not square here Yet even in that case too it followeth not but that the children were externally in covenant and Church estate when very children But apostatising when growne up they prove the desperatest enemies to the Gospel even to persecute their owne parents So it may bee the wife may remaine a Pagan and so an enemy But usually the Gospell when it commeth seasoneth the wife as well as the husband and so servants as well as masters Hence such frequent mention in holy story when speaking of persons which had families to whom the Apostles came that their families were Gospelled as well as themselves witnesse that of Cornelius Stephanus Crispus and the Jayler c. And even Anabaptists deny it not to bee verified in all the adult persons of the families mentioned usually then by their owne confession wives and servants were usually others at present at least then Pagans or persecuters which sufficeth to for answer Hen. Dens objection touching the desparitie of yokefellowes or masters and servants It was usually otherwise and God speakes of things as they usually prove extraordinary occurrents crosse not such a rule hence that testimony of the Angell to Cornelius Acts 11. Hee shall speake words unto thee whereby thou and all thy house shall bee saved verse 14 And so Pauls phrase runs in that notion Beleeve in the Lord Jesus and thou shall bee saved and thy house Acts 16. 31. so Christs testimony is to like purpose This day is salvation come to this house inasmuch as he also is become a son of Abraham where by the comming of salvation to the house hee doth not meane the bare comming of Christ who is called the salvation Luke 2. 30. to the materiall house of Zachaeus as if that were such a notable priviledge of Zacheus as a beleever since Christ went to many other houses then such as were the beleeving sons of Abraham Luke 14. 1. and 7. 36. 39. and yet no such singular note upon the same as here Nor by salvation come to his house is meant the comming of salvation to himselfe as if hee and his house were all one nor doe I know any parallel Scripture speaking in such language that when the scope and intent is to mention the comming of such or such a mercy to such a person that phrase is used to denote the same that such or such a mercy is come to his house What need such a circumlocution If so intended the word might more plainely have been set downe this day is salvation come to this Publican this person this man or the like inasmuch as hee also is become a sonne of Abraham And what though the Greeke word bee used in Acts 2. 45. and 4. 35. for secundum according as yet not for quatenus or in quantum forasmuch as the Texts and sense thereof are cleare that it noteth proportion of such administration not meerly the cause or reason thereof Or if it be supposed to imply the cause or reason thereof it 's evident it noteth the proportion also they gave to every one as or according as the needed scil proprortionably to their need It being regular as to give to the needy so to give them according to the measure of their present necessitie But how that sense will here bee fitly applicable I see not to say that salvation is come to his house or to him according as hee is a beleever but rather as our translaters render it it 's to be taken as a reason of the former salvation is come to this house forasmuch as he is a sonne of Abraham Yea but will it not then follow that one mans faith saveth others as well as himselfe No verily Paul when hee spake so to the Jaylor If thou beleevest thou shalt bee saved and thy house Acts 16. 31. hee speakes more likely to such a purpose as it may seeme yet verily hee entended not any such doctrine of others being actually saved onely by his faith but that hee imbracing the covenant of grace in Christ and by faith laying hold of the same his whole house even wife or servants and all as it is usuall shall fare the better and come in the Gospels way but if hee have children which are the continuers and upholders of the house in especiall there is a more direct Covenant-line and therefore ordinary meanes of salvation runs unto them by virtue of Abrahams Covenant and so if hee beleeve not barely in the Lord Jesus without reference to the promise but as held out in the promise of ratifying of the promise or covenant of grace in this sense his house Synecdochically shall be saved and brought within this covenant road and ordinary meane of salvation None ordinarily can be saved but in such a way It 's the word of covenant which must instrumentally bee effectuall thereto that is Gods order Rom. 9. 6. and Ephes 5. 25 26. and so in the ease of Zacheus whence that periphrasis of his being a beleever that hee was become a sonne of Abraham and so an heire of Abrahams covenant Gen. 17. 7. Nor is this sense of salvation for covenant meanes of salvation or the covenant and promise it selfe unusuall in Scripture The salvation which Christ and his Apostles preached and those Heb. 2. 3. neglected was not barely salvation it self but the promises holding the same forth for Acts 28. 28. the salvation to bee sent and heard by the gentiles was the promises and covenant and Gospell holding the same forth this was that mercy and riches and salvation also which came to the Gentiles as rejected by the Jewes Rom. 11. 11 12 17. 19 30. Verses compared So Esay 51. 6. 8. Gods salvation is his promise or covenant on which their salvation did depend Calvin in locum 2 Sam. 23. 5. David speaking of his house or posteritie which albeit it were not so orient then yet God had made a covenant with him scil in reference to his house ordered in all things and sure And this scil this covenant with mee and my house is all my salvation and all my desire albeit he maketh my house not to grow or flourish in such sort this covenant then was his salvation objective causaliter or Instrumentaliter Albeit a parents faith bee not a principall cause yet it may bee an occasionall meanes to stave off destruction from and to further the salvation of their children hence the faith of Moses parents preserved him
them and therefore pleaded there for that end vers 18 19. that covenant which God made in Bethel Gen. 35. 9. to 16. hee spake it not barely to but with them or covenanted it with them in Hoseahs time which were of the posteritie of Jacob Hos 12. 4. God found him in Bethel and there hee spake with us As much might be said of that 2 Sam. 23. 4 5. the covenant was made with David the father yet in reference to his house or children whence it was that his faith as a beleeving father of his family was the evidence of things not seene Hee beleeveth that whatever his house bee at present yet it shall excell in grace both of Gods feare and justice Vers 3. as in the glory of government c. nor was this other then a covenant of grace here mentioned since it had not else been to him as all his desire and salvation whence it was that in saddest times this covenant was pleaded by the Prophets in behalfe of Davids posteritie Psal 89. vers 38 39. 49. 50. see more vers 20. 28. and so on if the parents and the children both may thus act forth and must in the covenant so made it 's a signe parents and children were joyntly interested therein And so I come to instance as well in such as de facto have done so as to shew de jure they should doe it to let passe Davids example here the instance of our grandmother Eve is past exception her sonne Cain being discovenanted and discharged hee and his and Abel slaine shee beleeved the promise of God Gen. 3. 15. at first made to her and when infant Seth was borne shee beleeved that God had for his covenant sake lookt on her in that covenant babe and therefore as soone as borne she calls his name Seth for saith shee God hath appointed mee another seed in stead of Abel whom Cain slew Gen. 4. 25. shee spake not thus in reference to him as a meere naturall babe borne of her as a sinfull woman but as of a Covenant and Church seed therefore comparing him to Abel not to Cain and calls him by such a name as signified her faith touching the Covenant estate of this babe even whilst a very babe nor did shee faile in her faith therein as appeares by the sequell vers 26. whence the Church seed continued in his loynes externally at least albeit much degenerating as that distinction of sonnes of God and daughters of men doth shew Gen. 6. 1 2. And as Eve beleeved this way so did Lamech Gen. 5. 28 29. as soone as Noah was borne hee from saith in that promise of God Gen. 3. 15. * See Geneva Bible notes on the place gave the babe that name of Noah beleeved that that child should bee a root as it were to the Church albeit that corrupt world were to bee destroyed Another example of the Saints faith touching their childrens federall estate see in Psal 102. 25 26 27. with Heb. 1. 10 11 12. which referred unto Christ as in whom they pleaded and expected this touching their children And it 's evident that those Saints did expresse their faith in Christ touching their children and seeds being established before him nor did they exercise their faith touching the vanishing temporall good of their children barely vers 25 26. but in reference to induring mercies of Christ to them lasting when heaven and earth should dissolve Now did they take the rise of this their faith from possibilities of election or redemption without foothold from the covenant verily no they ought not to ground their faith on any thing but God his revealed will touching themselves or theirs Deut. 29. 29. the Covenant and promise is that which faith in its acts of beleeving doth build and rest upon and faith albeit it must goe as farre yet no further that way then the word of faith Rom. 10. 8. secrets of possibilities of election and redemption of the children would not might not have caused in them such a conclusive apprehension of faith but the revealed covenant and testament and will of Gods grace in Christ election and redemption though things which faith beleeveth yet not grounds in themselves considered without reference to the covenant revealed of any mans faith touching himselfe or others as being secrets It 's not the election of faith but the word of faith nor beleefe of election as such for as such it 's a secreâ— act of God hid within himselfe but the beleefe of the truth or revealed promise Another argument of the federall interest of beleevers Infants to bee Gospell and therefore of perpetuall validitie now as well as at any time may be in that it was held forth as Gospel in the beginning of the world and so will bee in the purer times of the Gospell towards the very end of the world and therefore it 's Gospell to us now The consequence is evident both from the everlastingnesse of the Gospell and covenant of grace of which this was and will bee made a branch which covenant of grace is Gospell Heb. 13. 20. Revel 14. 6. and from the essentiall samenesse and onenesse of the covenant of grace from the beginning of the world to the end for so farre forth as any thing partaketh of everlastingnesse it partaketh so farre of immutabilitie Now the covenant is not in nature the same if the covenant the confederate persons are not specifically the same the covenant in the nature of it supposing God as one partie and such or such a sort of persons as other parties betwixt whom that covenant is drawn and made if it were supposable that there were not the same God covenanting with man or not the same sorts of persons specifically accepted of by God into termes of covenant grace with him the covenant were not in nature the same Albeit it bee not shut up in families as of old in Adams Seths Enoshes Kenans Mahaleels Jareds Enochs Methuselahs Lamechs Noahs c. or in the posteritie of Abraham Isaac Jacob in respect of Church interest in and administration of it but inlarged to all the families of Gospeld persons yet if the persons admitted to covenant bee not specifically the same even that sort of inadult as well as adult persons whether male or female bond or free then is not the covenant in nature the same Now to prove the proposition in both its branches and first that it was held forth as Gospell that the species of the Infants of beleevers in Church-estate were taken into the verge of the covenant of grace Gen. 3. 15. sheweth Adam and Eve were eyed by God as a seminall visible Church by whom as well the Church as the world was to bee built up and God that he might especially glorifie his grace even in the weakest mentioneth Eve as one touching whom hee first expressed his revealed minde of grace to her and her seed not intending meerely the principall seed Christ in and by whom
in reference to Church administrations of Sanctuary and Tabernacle ordinances as they are capable thereof by which they shall become a visible Church or sanctified and sequestred people in the very view of the heathen which cannot nor doe not attend to gratious efficacies but externall administrations and dispensations and priviledges and the like see vers 28. other places to like purpose might bee quoted but I forbeare 3. Argument if the Infants and little ones of visibly beleeving parents in church estate before they can make any personall confession or profession of faith in the Covenant yet then are Abrahams Church seed then is it Gospell that the promises belong to them but the former is true Ergo the latter The major is in substance the Apostles Gal. 3. 16. to Abraham and his seed are the promises made the minor is proved 1. In those of Abrahams loynes in the elect seed I should thinke it should not bee questioned but yet it hath by some that Infants while Infants and till beleevers are not in the covenant c. and by such other speeches of our adversaries in this point the covenant right not only of the individuall Infants of beleevers but the covenant estates of that species and sort of persons is wholly denied and so since it 's evident and acknowledged that some are elected of that sort yet it 's denied that they have part in the word of Gods Covenant so that if they die in Infancie as many of the choyce seed of Abraham and Isaac and Jacob did c. yet that ordinary meanes of saving efficacie in all the saved elect is denyed them contrary to that principle Rom. 9. 6. but more hereof anon but Rom. 9. 7 8 9 10 11. is so cleare for it I wonder any deny it Isaac and Jacob are made precedentiall instances of interest not onely of election but of Gods calling unto the fellowship of his free covenant without respect either to their desire or indeavour of it personally vers 16. It was that God might shew not barely in the act of his choosing of them in his secret counsell but in the act of his covenanting grace likewise that it was not of their workes but of him that called them unto that covenant estate in the example of Jacob most fully when God would shew the rise of that his covenant grace to him the younger that hee should have the preheminence vers 12. hee vers 11. instanceth in the time when that was revealed with so personall a reference to Jacob even whilst in the wombe and expresseth the forenamed cause as the reason why and so God expresly mentioneth his covenant as to bee established with Isaac in Infancy or with Isaac to bee borne the next yeare of Sarah Gen. 17. 21. And hence when Isaac was growen and was actually a beleever hee hath indeed then more actuall benefit of his owne improvement of the covenant by faith but hee did not then first enter into covenant but hee had interest in the covenant before made to his father with reference to him that being to be minded in covenant expressions uttered the persons spoken unto and understanding what is spoken are not the onely covenanters ingaged but aswell the persons spoken of with covenant reference in the declaring of the covenant so in Gen. 17. 7. 21. and 21. 12. and 26. 3 4. and 20. 13 14. and Deut. 29. 9 10 11 12 13 14 15 c. Now that Isaac had such a former covenant interest appeareth in that Gen. 26. 3. when God spake so expresly to him touching his covenant hee saith not I now make a covenant with thee or sweare to do such and such things for thee but I will performe the oath which I sware to Abraham thy father hee referreth him to a former grant and ingagement of grace to him see verse 4 5. hee doth not retract any thing but confirmeth in solemne wise the validitie of the former bond and the like might bee said of all the rest of the elect seed if all the elect seed were not involved in that covenant Gen. 7. 7. then the Apostles reasoning should bee undermined Rom. 9. 6 7 8. who is so farre from denying the elect seed to bee these choyce children of the promise Gen. 17. 7. and 21. 12. that he maketh that choyce company of the children of the promise to bee the onely elect seed now if all the elect seed bee included in that Gen. 17. 7. and 21. 12. then since some of Abrahams and Isaacs seed died in Infancie either none of those were elect and saved which none dare avow or if some bee supposed to bee saved and elect then were they in Infancie and as Infants of Abraham and Isaac children of the promise Sith the promise and covenant runs to them as Abrahams seed not as elect also supposing they were circumcised before they died that was no seale to a blanke albeit they being Infants had no actuall faith c. but rather a seale of the covenant of grace or promise of which they most properly were children Yea to all the rest which were in an Ecclesiasticall respect children of the covenant that injoyned circumcision was to be that his covenant or the visible Sacramentall signe and seale of the righteousnesse of faith or the covenant of God holding the same forth Gen. 17. 7 8 9 10 11 12 13. Rom. 4. 11. and 10. 6 7 8. and Deut. 29. and 30. 6. 11. 12 13 14. compared And what is true of them of Abrahams and Isaacs loynes as Infants of Abraham and Isaac considered as beleeving and inchurched is true of the Infants of others as beleevers and in church estate the formalis natio of the interest of the Infants of the former as such is as valid in those of the latter the formalis natio being the same in both as also the covenant of grace in the essentialls thereof is the same and therefore Abram had then first his name changed to Abraham and then first was called a father of nations in reference to this covenant of grace to bee made with him and his in this politicall Church way and latitude of Church interest and dispensation thereof as Gen. 17. 4 5 6 7 c. compared and then first propounded as a father and exemplar to other beleevers of other nations Rom. 4. And albeit it were a name given him before hee was actually circumcised yet it was not to intimate that there was no need of a visible seale to his children and seed whether of his loynes or otherwise for hee was a father aswell of those of the circumcision Rom. 4. 11 12. But to shew that hee was not a father to those which were bound to bee circumcised onely but withall a father to the Gentiles albeit neither circumcised by actuall taking away of the flesh of their foreskinne nor yet bound thereto vers 12. It was not then spoken to evacuate the force of reasoning from right to the
This argument supposeth that one cannot bee within the covenant of saving grace externally but they must bee in a saving estate the contrary whereto appeareth Conclus 3. And it 's said of sundry illegitimate Jewish children that they were within the covenant of saving grace namely externally for the author cannot meane other And yet of all such who will say they were all in a saving estate even Esaus birthright was more then right to Isaacs temporall estate as borne of Isaac why else doth the Apostle apply Esaus example of selling his birthright in such sort as Heb. 12. 15 16 17. hee propoundeth his example to deterre the Hebrewes which were in Church estate Heb. 10. 25. and 12. 17 18. from the mischiefe of falling short of the grace of God not of meere temporall blessings nay expresly the thing hee fell short of as his birth heritage as Isaacs first borne is said to bee the blessing indefinitely even Abrahams blessing to his seed the same blessing whereof hee rejecting his externall right Jacob his younger brother came to possesse which was a Church blessing as well as naturall and civill Gen. 28. 3 4. as for temporall blessings he had store of them notwithstanding nor was Isaacs trembling when hee saw how strangely God had ordered the blessing of the first borne to Jacob the younger sonne Gen. 27. occasioned from a bare disappointing him of the externall right to temporalls but withall to spiritualls and ecclesiasticall good also whence the Apostle calleth him for his contempt a prophane person Heb. 12. 3 Object But saith I. S. the covenant of grace being a covenant there must be mutuall agreement betwixt the covenanters and so knowledge and consideration of the termes thereof and restipulation as in mens covenants Hen. Den a little differently maketh a necessitie of the persons entring into covenant with God scil by faith unto covenant right and not meerely Gods entring into covenant with the creature for so hee entred into covenant with the beasts c. Gen. 9. 10. Answ To which I answer the covenant of grace is as well a testament 1 Cor. 11. Heb. 9. Now a testament may bee and useth to bee made in reference to little ones without knowledge nor doe any use to deny a childs right in the testators will because it was taken in amongst other legacies in the bequeathed legacies before it understood the same nor will it bee denyed in the case of the elect seed the choyce parties in Gods covenant Gen. 17. that they many of them dying Infants without actuall knowledge were not therefore children of the promises or that that solemne covenant Deut. 29. 9 10 11 12 13 14 15. and 30. 6 7 8 9 10 c. with that people wherein conditions also were propounded on their parts that therefore the covenant was not made betwixt the little ones there present because they neither understood nor could actually subscribe to the conditions the contrary being there expressed no rather it sufficed that the childrens covenant estate being the parents priviledge whence the incouragement to Abraham to walke with God Gen. 17. 1 c. From that amongst other incouragements that God would become his seeds God also c. vers 7. and so Deut. 29. and 30. amongst other incouragements to the parents that is one vers 6. that God will doe thus for their seed also yea the children being reckoned as in their parents as Levi payd tithes in Abraham c. yea the externall avouching in a covenant way of God being owned as the childrens Deut. 26. 16 17. yea the childrens circumcision being as well the covenant dutie Whence called the covenant or the covenant parties covenant part or dutie as well as the token of Gods covenant Gen. 9. 7. 9 10 11. they restipulate in their parents knowing acceptance of the covenant and professed owning of it upon the covenant termes as well on their childrens part as their owne and they restipulate in a passive reception of the covenant condition and bond to after imitation of their father Abrahams faith and obedience to which purpose I. S. confessed circumcision was annexed to the covenant Yea the bastard children of Iudah and Gilead and others are acknowledged to bee in the covenant of saving grace which yet could not personally restipulate in a way of actuall knowledge or faith or the like 4 Obj. Your doctrine would make God the author of sin partly in causing persons to beleeve untruths partly in promising life to the wicked and so keeping of him from returning I.S. C.B. I.S.C.B. C.B. Besides it will make every beleever an Abraham and make Christs body to consist of dead members and even confound the world and the Church as if one Answ To the first wee require the parents in reference to the Church and covenant estate of their children to make confession of their faith in the covenant of God as made with them and their seed indefinitely according as the termes of the covenant are and being the termes of the covenant it 's no untruth or sinne to beleeve it in foro dei or confesse that faith in foro Ecclesiae which of the beleevers children is elect or saved or not it 's to us a secret and our doctrine requireth them to beleeve revealed things as are those indefinite words of the covenant leaving secrets to the Lord and no other was Moses doctrine having propounded the covenant of God as with parents and children and being yet further to inlarge hee joyneth the former and latter part of his speech with that item that secret things belong to God but things revealed scil touching this his mind of grace indefinitely these are for us and for our children And for further taking off of this cavill together with the second I answer when some say that even bastard children were in the covenant of saving grace and even I. S. which objecteth the same confesseth that God promiseth to bee a God or to fulfill his promises even such as Luke 1. 74 75 c. and gave them circumcision to confirme the same on both seeds requiring them to walke in the footsteps of Abrahams faith c. I demand were the carnall seed saved I. S. will not say so yet God promised and gave circumcision as a seale to that end that hee would bee their God requiring them to beleeve c. did not then God faile in his promise or in requiring them to beleeve an untruth surely no so when they were on that ground according to I. S. to walke in the footsteps of Abrahams obedience and circumcision of heart was required of them did not this rather further then hinder their repentance is it not the Apostles argument to the Jewes to prevaile with them to repent Repent for the promise is to you c. Act. 2. 38 39. Nay doth not our doctrine holding forth the interest at least externall of such in covenant thereby hold forth as well an externall interest in that
of this Treatise in this particular But not to forget what wee noted touching Beza's other testimony on Matth. 3. this place cleareth Beza's intent There speaking of adult persons it may bee affirmed such must bee as the Catechumens of old in point of confession before baptisme and yet the same Author never intend by that assertion to exclude children of such as doe make such confession of faith and repentance from baptisme Beza which holdeth this forth here yet here also refuteth that as errour in Catabaptists to deny Paedobaptisme So that still here is the old fallacie à dicto secundum quid ad simpliciter dictum SECT VI. THe next Author quoted Proposition 1. scil Strigelius upon Acts the 8th as saying that to bee baptized in the name of Jesus is to bee baptized in acknowledging and confessing the name of Jesus I have not and therefore cannot examine the same Albeit this sano sensu hinders not us in that when parents offer their children to baptisme the name of the Lord Jesus is confessed and acknowledged The next testimony is of Luther Proposition 1. whereupon Gen. 48. hee is said to affirme before wee receive the Sacrament of Baptisme and the Lords Supper wee must have faith and in another place as quoting Heb. 2. 4. Rom. 1. 17. Heb. 10. 38. Mark 16. 28. Act. 8. 36. and Rom. 10. 10. to prove that faith is required to baptisme and that without faith the Sacraments profit not but hurt rather the receivers and Proposition 3. hee is quoted againe in his book of the Civill Magistrates as speaking like words and saying wherefore wee hold our selves to the words of Christ He that beleeves and is baptized So that before or else even then present when baptisme is administred there must needs bee faith or else there is contempt of the Divine majesty who offers present grace when as there 's none receive it And Proposition 5. Luther upon giving and receiving the Sacrament Tom. 3. is said to write that in times past it was thus that the Sacrament was administred to none except it were to those which acknowledged and confessed their faith and knew how to receive the same c. and Proposition 7. in his booke of Anabaptisme hee is said to acknowledge that it cannot bee proved by Scripture that childrens baptisme was instituted by Christ or begun by the first Christians after the Apostles for a 1000. yeares since it came to bee in use in the Church and was established by Pope Innocentius This place also doth A. R. quote in his second part of childish baptisme pag. 8. And Proposition 8. Luther is againe quoted as speaking thus in his Postils Young children heare not nor understand the Word of God out of which faith commeth and therefore if so be that commandment of Christ bee followed children ought not to bee baptized Now as for these testimonies of Luther I not having nor being able to procure neare hand the sight of all his Tomes I shall not bee so able to discover the legerdemaine which I verily suspect in citing his testimonies as well as those of some others Yet Luthers meaning in the words mentioned Proposition 1. may well bee expounded by that mentioned Proposition 3. and so according to his judgement rather establishing Paedobaptisme then weakning it for hee holdeth that God at present when they are baptized worketh faith in them and therefore the rather such are to bee baptized Luther in his 4th Tome expounding that Hos 12. 3. Hee tooke his brother by the heele in the wombe scil by a secret instinct and moving of the Spirit as John also by the same moved in the wombe upon Christs approach of which hee giveth this reason because God is not onely the God of growne ones but even of such babes And what wonder is it saith hee that the Spirit is efficacious in Infants in a way we understand not as having also flesh and bones in the wombe as wee have but yet not nourished as wee are And therefore that tenent of Anabaptists is impious and odious who therefore deny baptisme to Infants because they want sense and understanding nor doe they know what is done about them To us they understand not by us they are judged to want sense and understanding but it 's not so to God whose worke they are for God as hee nourisheth them otherwise then hee doth us so doth hee otherwise move their hearts c. Another answer of his see in his second Tome lib. de captiv Babyl title of baptisme Hee saith having spoken before of faith as requisite to the application of the promise opponetur forsan iis c. It may bee to the things before spoken the baptisme of Infants will bee opposed which receive the promise and yet cannot have the faith of baptisme and therefore either faith is not required or Infants baptisme is null Here saith hee I say that which all say that Infants are helped by the faith of others even of them which offer them For as the Word of God is forcible whilst uttered to change the heart of a wicked man which is not lesse deafe and uncapable then any little one so by the Prayer of the Church offering and beleeving even a little one having faith infused is changed cleansed and renewed by him to whom all things are possible For conformation whereof hee brings that example Marke 2. 3 4 5. And in his 7th Tome in his Homily of baptisme hee reckons that erroneous interpretation of Marke 16. 16. is the ground of that dispute against Paedobaptisme because if baptized say some when an Infant and not beleeving then not rightly baptized and so that baptisme is nothing to which saith Luther this is nothing else then if it should bee said if thou beleevest not when thou partakest of the Word or Sacrament it is nothing And so they onely that truely beleeve are truely baptized and others baptized which doe not beleeve they are againe to bee baptized when they doe beleeve scil albeit growne ones when baptized if then hypocrites As for Luthers other two speeches mentioned Proposition 7. and 8. I somewhat wonder if hee should utter them as here expressed that in that booke stiled Lutheri Antilutherana opera fratris Joan. Apobolymaei alias Findeling Minoritae they are not mentioned the scope of the booke being to gather up all Luthers seeming contradictions And hee instanceth in the other de captiv Babyl before mentioned it 's strange that hee misseth those if thus written since it 's evident both by that expression in Luthers greater Catechisme Tom. 3. when hee saith After the same manner doe wee when wee give baptisme to little ones Wee bring the child to the Minister of the Church with this mind and hope that verily it may beleeve But wee doe not baptize it for those things but rather because God hath commandâ—d us so to doe So in that famous story of the concord betweene Luther and the Divines which followed him and
must the faithfull bee sealed with Baptisme Faith must praecede and goe before Mr. Blackwood inlargeth the testimony in words to like purpose For Baptisme is the seale of faith faith the confession of the Deity For first hee scil that is made godly by grace of whom hee before spake must first beleeve and after bee sealed with baptisme and baptisme is the forgivenesse of the debt of prisoners the death of sinne the regeneraon of the soule How can this saith Mr. Backwood bee affirmed of Infants And againe I will roule in mire walke deceitfully sweare and lie and then when I am full with evills I will cease and receive baptisme which shewes saith Mr. B. at what time persons were wont to bee baptized not in their Infancy but when they were men if the faithfull if one that is made godly by grace bee to bee baptized hee must first professe his faith ergo none other is to bee baptized if brought to baptisme in any other way non sequitur yea but that doth plainly resist the tradition of wholesome baptisme For baptisme is the seale of faith c. saith Basil What doth resist the wholesome tradition of baptism Paedobaptisme without actuall faith expressed Basil intended it not but if one that is made godly by grace being changeable by nature sometimes by negligence fall from grace c. and so hold forth any other thing then is consonant to the doctrine of the Trinitie confessed in Baptisme This is resisting that tradition of Baptisme he doth not intend by tradition of Baptisme a rule that onely actuall confessors of the Trinitie must bee baptized Let him expound himselfe for in his fifth booke against Eunomius pag. 119. speaking of that forme of baptizing in the name of the Father Sonne and Holy Ghost hee calleth that the tradition scil touching baptisme if by his description hee intend the seale of faith scil the Covenant and doctrine of faith it hurts us not if of faith whereby wee beleeve it is an imperfect description of baptisme Baptisme saith hee is the forgivenesse of sinne c. if he meane it that it is so really to all that are baptized then Simon Magus and Ananias had not perished in their sinnes if hee speake it that it is so Sacramentally that may bee affirmed of Infants Baptisme As for Mr. B's exposition that Basils other speech I will lie and sweare and when full of evills c. then receive Baptisme sheweth the time when persons were wont to bee baptized I wonder at his collection doth hee thinke men should sinne to the full till they are even weary and then come to bee baptized is that a fit time when they have served the Devill to the utmost and been his old sworne trustees then to list themselves under Christs command Verily if Mr. B. thinke so Basil did not for hee rather reproveth persons for deferring their Baptisme as if a man might bemire himselfe in sinne as much as hee would and then at last one washing in baptisme would make all clean which hee thus sarcastically derideth Aretius had no such thought of Basils judgement in this case who yet had reason to know Basils mind better then Mr. B. or I. And hee in his Commentary on Luke 18. brings in Basil as using this argument amongst others Infantes capaces sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ergo etiam participes sunt ipsius Baptismi Basil then had other arguments for Paedobaptisme but this was one Infants are capable of salvation sealed in Baptisme therefore are they also partakers of Baptisme SECT IIII. EVsebius testimony lib. 6. hist eccl touching Origens and others being Catechists at Alexandria might have been spared Mr. B. in his Preface useth the same argument none denying but that Adult Pagans or the adult children of persons baptized were to bee so catechised thence the name of Catechumeni in Authors usually so taken But that hindred not but that children also were baptized in Origens time witnesse Origens words in his second Tom. Hom. 14. upon Luke little ones saith hee are baptized unto remission of sinnes c. The Authors stories to confirme the third fourth and fifth Proposition might have been also spared as not concluding what they intend that in those times no Infants were or were to bee baptized Some were adult Pagans which came in upon their owne right onely and were amongst the number of such Catechumeni whose baptisme were prevented by Martyrdome as the woman the Treatise mentioneth Proposition 3. and Evirenitana the Virgin Proposition 5. and sundry others mentioned by Cyprian de baptismo haeret quoted by Mr. B. in his Preface Some adult Pagans which after instruction actually came to receive baptisme of which the treatise mentions examples as Clodoveus king of France with his 3000. Souldiers also those learned men Virinus Marcellinus and Justinus in the time of Decius Quirinus the Roman Captaine under Trajan Hermingildus Anno 700. in the dayes of Tiberius the second Torpes in the dayes of Nero Nemissius in the time of Pope Stephen and of Valeriaâ—… and Gallienus Emperours and Basilica in Gallienus his time Mauro Honoratus Ragatianus Hilarius Victorinus Apronianus Tobia King of Persia Claudius the Roman and his wife in Pope Gayus his time they might have more instances too but these are more then enough unlesse pertinent proving what is not denied that adult Pagâ—ns were first catechised ere baptized But what then ergo none else but such baptized Non sequitur If we were now to deale with Indians in such sort wee would take the like course yet maintaine Pedobaptisme to bee an ordinance of Christ Cyprian which mentions that of the Catechumeni yet who more strong for Paedobaptisme then hee Austin who l. 8. Confessionum writeth of Victorinus his open confession before his baptisme yet who pleads more for Paedobaptisme then hee some were children of Christian parents which yet were not baptized till growne as Ierome Ambrose Austin Gregory Nazianzen added by Hen. Den Constantine the Emperour Theodosius the Emperour Luâ—gerus Pancratius Pontius Nazarius Tecla and Erasma Tusca a certaine brother mentioned in Eusebius And what of all this ergo children of inchurched Parents ought to stay unto adult yeers before they bee baptized because these did so Non sequitur A facto ad jus non valet consequentia Nay then they should stay till neere their death because Constantine Theodosius and others did so which to our Authors would bee a non sequitur Yea or at least wee must stay till 30. yeeres old because Jerom Austin and others did so or what is the sequell hereof Is it this ergo none other which came of Christian Parents were in those times baptized till grown up to full yeers of discretion I wholly deny it if the Authors had brought as many more instances unlesse they could say and prove it and so it was with all other children of Christian Parents their induction is not regular It is evident that the baptisme of
Hos 10. 1. 3. especially Ezek. 16. 6 7 8. and what hath Satan here to object Psal 8. 1. 2. when even that sort of persons are made presidents not onely of electing but calling in way of Covenant and promise grace Rom. 9. 7 8 9 10. To all hee is rich and free hence all enterers into the kingdome must here take patterne Luke 18. 17. how plentifull is that sap that fills such twigs that liquor that fills all sort of vessells of greater and lesser capacitie how strong is that pin on whom all are hung 2. See what honour God puts on his Saints thus to intaile the visible ordinary administration of his grace on them and theirs 2 Sam. 23. 4 5. 3. See how cruell unbeleevers are to themselves and theirs in excluding themselves and theirs of the ordinary meanes of their welfare even covenant grace administred 4. See their desperate ingratitude that being children of such hopes despise and sell their birthright with Esau these doe vex their father most Deut. 32. 19 20. 5. See the danger and detestablenesse of Anabaptisticall tenents giving God and Christ in part the lie vayling the glory of his preventing grace of Covenant Numb 11. 18. giving such a Covenant call before we knew or sought it Esay 65. 1 2. framing a Covenant of God with beleeving parents which hee never made scil a Covenant not respecting their children denying the ordinary dispensation of the fruit of Christs death to the Infant part of his Church Ephes 5. 25 26. making the Churches opposite to Christ in their administrations to those of his in their charitie to that of his as if hee were looser in his charitie to owne such babes as of his kingdome which his Church will not may not doe condemning the judgement and practise of former Churches Jewes and Gentiles Act. 2. 38. 39. Rom. 5. 14 15. and 11. 16 17 18 19. Ephes 2. 11 12 13. 1 Cor. 7. 14. and 10. 1 2. as preached all over Mark 16. 15 Rom. 10. 6 7 8. and Deut. 29. 29. with 30. 6. 10. 12 13 14. compared see Austin l. 4. contr Don. cap. 23 24. undermining the validitie of all which God hath done by vertue of his Covenant to babes or to any of the Saints occasioning from the initiatory seale thereof Ephes 5. 26. evacuating all that Red-Sea-like triumphant Incouragement thence unto Gods baptized Israel against their spirituall Aegyptian enemies pursuit of them and that Cloud-like Influence of their baptisme in scorching temptations and Arke-like succour thereof in drowning times David did not more effectually make use of his circumcision which hee long before received even when an Infant against that insulting Philistim whence that 1 Sam. 17. this uncircumcised Philistim is come c. then many of Gods faithfull ones have of that preventing grace of God sealed to them in baptisme when very babes in their spirituall conflicts But all such spirituall workings either in parents or in the Churches of the Saints where children have beene offered to baptisme which have beene occasioned by the administration of Baptisme to Infants are made here by delusions God not using in such sort so generally commonly and constantly to breath in Antichristian inventions Yea all their prayers are thereby made so many profanations of Gods name and taking the same in vaine as oft as powred out upon occasion of baptizing of Infants whence that prophane trick of some to turne their back upon the Churches at such time as if all their persons and prayers and fellowship were uncleane whence the stiling of it Antichristian c. what is this but to blaspheme the name and tabernacle and Saints of God Rev. 13. And how doth such doctrine undermine all the Churches of the Saints which differ from them witnesse their new foundings of their Churches in renouncing their former baptisme as antichristian and receiving another baptisme yea how doe such cast stumbling blocks unto the comming of the Jewes by undermining of Abrahams Covenant in the latitude of it and the binding force of the old Testament which they stick to as if all were invalid unlesse come over againe in the new Testament which they reject and when ever dealt withall doubtlesse old Testament principles will bee the choyce instrumentall wayes and meanes of getting within them Vse 2. Second Use of direction 1 To Church Officers to looke after the Churches children being children of such hopes 2 To gracious parents 1 Admire much at the bounty of God who is not content to ingage his grace to you but to yours with you you and yours are all Traytors yet his royall word is for your and their acceptance If that called for a Behold Psal 128. 3 4 5. and if that caused in him such holy wondring 2 Sam. 7. 18 19 20. may not this also doe the like 2 Renue your faith in Gods Covenant in the latitude of it upon occasion of the baptisme of others or your owne children in speciall sort 3 Acquaint your children with urge Gods mind of grace upon them as they are capable of Instruction Psal 78. 4 4 5 6 7. 4 To children of pious parents looke you doe not by abuse or contempt forfeit and reject your owne mercy as they did Matth. 8. 11. 12. And such as now feel finde the force of Gods ingaged grace for ever do you adore and admire his preventing mercy and truth Vse 3. Third Use of comfort to beleeving parents 1 If God overflow thus in grace to yours will hee not extend grace to your selves Conclude it that hee will assuredly against all gainesayings of Satan and unbeleefe 2 Bee incouraged to set faith on worke for your children as they did Psal 102. last yea albeit at present vile enough since the force of Gods covenant is such as it can fetch them in even when farre removed by sinne from the Lord witnesse that Ezek. 16 60. 61 62 c. 3 You need not feare then touching divine protection of and provisions for them sutably and seasonably Psal 25. 12. Prov. 20. 7. 4 When you are to die and leave them fatherlesse and friendlesse otherwise yet here is a Covnant Father and friend to whom you may comfortably leave them Gen. 48. 15 16. Tri-uni Deo sit laus in Ecclesia FINIS
of grace albeit invested with Church-covenant as appeares in that vers 60. that God for that his covenant sake considered as his will deale so gratiously with them after all their provocations as vers 62 63. Albeit hee did not thus properly for the sake of that investure of his covenant annexed scil Thy covenant the Churches covenant abstractively considered vers 61. see more Ezek. 36. from vers 17. to the Chapters end There is an externall being in the covenant of grace as there is an externall being in Christ John 15. 2. and partaking of Christ hence that of Heb. 13. 14. An externall belonging to Christ hence those Jewish refusers to beleeve in Christ yet called his owne John 1. 11. As there is an externall being called Matth. 22. 14. an externall being sanctified by the blood of the Covenant Heb. 10. 29. an externall being purged from sinne 2 Pet. 1. 9. an externall being purchased by Christ 2 Pet. 2. 1. an externall Saintship Deut. 33. 3. And therefore both are joyned being Saints and making a Covenant with God Psal 50. 5. and such as had Gods covenant made with them to glory of verse 16. yet what persons many of them were that Psalme doth declare There are those invisible Churches which are as Isaac was children of the promise Gal. 3. 28. children of the Gospel Church verse 31. and 26. this must bee verified in all the members of the Galatian Churches unto whom Paul wrote that Epistle Gal. 1. 2. for hee spake this of them all Jerusalem which is the mother of us all verse 26 27 28. compared They then were all such either effectually and savingly And then there were some particular visible Churches in which were no hypocrites Contrary to the very scope of the parable of the Tares and Net and Virgins and Wedding and varietie of vessels in the Church visible as an house of God 1 Tim. 3. 15. compared with 2 Tim. 2. 20. Yea then there should bee a possibilitie that such as are savingly interessed in the covenant of grace should end in the flesh Gal. 3. 3. suffer many things in vaine verse 4. have Apostolicall labour bestowed on them in vaine Gal. 4. 11. fall from grace and have no profit to salvation by Christ Gal. 5. 2. 4. for if there were not a possibilitie of some such members and cases to bee found in the Galatian Churches why doth the Apostle speake such things as there are mentioned but there is no possibilitie of fatall seducing the elect one savingly interested in the covenant and Church 2 Tim. 2. 16. 19 20. 1 John 2. 19. Matth. 24. 24. So then it must needs follow that according to God some were such indeed but externally and according to men all were children of the promise In which sense the promise of grace and glory may bee to one as ones legacy or portion externally and according to men of the saving good whereof it is possible one may fall short Heb. 4. 1. 4. When Antipaedobaptists admit any to the seales of Church and covenant fellowship is it not possible that some false brethren may creepe in unawares Jude 4. some wolves enter in and of their owne selves some turne seducers Act. 20. 29 30. can it be otherwise but that in visible Churches with us or them there will bee some unapproved ones to God 1 Cor. 11. 18 19. yet you admit them to the fellowship of covenant but without ground unlesse to them they are in covenant Will you ordinarily put seales to blankes and the seale must follow the covenant Gen. 17. 7. 9 10 11. 13. Acts 2. 38 39. 1 Cor. 11. 25. You will surely say they appeared to us to bee in the covenant of grace wee judged them to bee in it else wee had not admitted them So then according to your selves persons may bee externally and quoad homines in the Covenant of grace which are not savingly so I plead for no more wee are then thus farre agreed I yeeld no more advantage to Arminius nor undermine perseverance in grace nor the Polemicall doctrine of our choyse Divines more then you doe nor then Amesius Chamier Luther Calvin Beza and then your owne Tertullian as you count him doth who in his booke De Anima Chap. 21 22. urgeth that Text 1 Cor. 7. 14. for a peculiar cleannesse of beleevers children by priviledge of seed as the rest which I have named to whom Pareus Peter Martyr Bucer Melancton Mr. Philpot besides many others might bee added who pleading for Infants baptisme urge it from their interest in the Covenant As many of the ancients Cyprian Gregory Nazianzen Jerome Austine and others which plead for Paedobaptisme from the argument of circumcision must need implicitly if not expresly maintaine Infants Covenant estate to which the baptisme of the one as the circumcision of the other was ex natura rei a sacramentall signe Gen. 17. 11. And yet they held not that all such were infallibly saved and therefore must maintaine with mee an externall inbeing of some in covenant which possibly may never be saved But leaving humane authorities to returne to Scripture proofe of this third conclusion let our opposites consider of Gods breaking that gratious Covenant which hee had made with his people of old which was as his staffe of beautie Zach. 11 10 whether it can be verified of a legall covenant of workes and not rather of his covenant of grace in respect at least of the externall administration thereof amongst them as verse 9. and their externall right in that his covenant And whence else is there any supposall of some interested in that same covenant of God wherein the upright are faithfull stable and perminent but others are false treacherous and apostatising Psal 44. 17. Dan. 11. 30 31 32 33. If they were never in this holy covenant how came they to forsake it to deale falsely in it or was this Covenant wherein they together with those true beleevers were interested in communion other then the covenant of grace If it were not that from Sion was it that from mount Sinai which are the Apostles membra dividentia of the covenant Gal. 4. 24. If so then beleevers which as beleevers must necessarily be in the free covenant of life and grace yet also at the same time are under a contrary covenant of bondage and death and curse if this covenant in which they were with true beleevers were a covenant of grace as is evident then were hypocrites externally in it for internally and efficaciously they were not and whence else were they charged with breaking the everlasting covenant catâ—exochen if they were never in that bond And if in it it was but externally else had they never so fatally broken this covenant which is thus plainely described by the old periphrasis of Abrahams covenant Gen. 17. 7. 13. and whence also are some charged with not beleeving the faith or ingaged truth the covenant of God Rom. 7. 3. if it were not plighted with