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ground_n	believe_v	faith_n	sense_n	1,482	5	6.9836	4	false

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

an Ismaelite yet chap. 17.25 he 's said to be an Israelite Ismael was under the Covenant and God did much for him as the son of such a father Gen. 21 13. And also of the son of the bondwoman will I make a nation because he is thy seed But the Covenant was established in Isaac All visible professors and their seed are incovenanted for the promises of the Gospel are tendered to them and they accept of them but the Covenant is established on true believers onely not as though saith the Apostle the word of promise hath taken none effect Gen. 26.28 34.3 4. The promise runs thus Vnto thy seed v. 3. And unto thy seed v. 4. when he speaks of the Church-seed that is such children as were inchurched But when he speaks of Christ then he alters the phrase saying In thy seed shall all nations be blessed Gal. 3. Rom. 9.6 No godly Jew though others did ever thought the word of God false because those that trusted to the works of the Law were rejected For in those indefinite promises it 's enough to render them true if they take effect in some though not in all according to the intent and scope of the holy Ghost Let God then be true and every man a lier according as it is written That thou mightest overcome when thou art judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either when thou judgest or art judged it 's mediae vocis thus the Heb. be mishpat in judicio which is taken actively or passively 2. We answer as formerly there are promises for grace as well as to grace Deut. 30.6 Joh. 6. All the father hath given me shall come unto me and whosoever shall come unto me I will in no wise cast out Thus Jer. 31.34 From the least to the greatest yong and old they shall all know me that is believe in me Joh 6.45 64 65. That place of the prophet implies a multitude of such in the Church far above what had been in former times to say it 's meant of the elect as usually they interpret such places reacheth not the scope of the place which imports a greater number than ordinary in former times whereas of the elect it would be true were they never so few or in those times no more of them than had in any other age formerly been therefore it is well observed that the Covenant is the ground of faith and not faith the ground of the Covenant For who can believe without a promise what ground hath the faith of the parent to work upon if you take away the promise Archimedes said if he had but footing to stand upon he would toss the earth like a ball and what cannot faith do which in some sense is said to be omnipotent if it have a promise to work upon but if faith have no ground to work upon it can do nothing 3. Do they not proceed according to the judgment of charity in their administrations as the Apostles did Act. 8. they were all baptized from the least to the greatest that is yong and old and were all these really saints Joh. 3.26 These were accounted the spiritual seed till they manifested the contrary If such why not children For if the Covenant as they say be onely with real saints and the seal administred onely to such then none at all are to be baptized seeing with Peter we may easiely be mistaken But were it not better to administer the seal to 99 that are not really sanctified than deny it to any one to whom it doth belong The third Argument is taken from Circumcision Infants were circumcised under the law therefore now to be baptized under the Gospel First Because the Covenant of grace made with the Jews and Gentiles is the same Covenant for substance as hath been sufficiently proved though there be diversitie of administrations thereof Gal. 3 8. A man in this or that habit is the same man though diverse in his apparel even so the old Covenant formerly adorned with that dress of ceremonies but now stript of them and made plain is one and the same Covenant with the new Covenant Secondly Circumcision and baptism are both seals of the same Covenant and they are the same sacraments or seals for substance and for the spiritual part and use thereof Circumcision sealed the Covenant of grace to Abraham and his seed Rom. 4.11 And baptism doth the like Thirdly We may argue from the Analogie betwixt Circumcision and baptism for they both agree in the substantials though they differ in some circumstantials Now they themselves do confess we may argue from parity of reason or Analogie 1. When Analogie doth not institute a piece of worship but onely helps to the understanding of it now as for the ordinance of baptism it 's clear but as for the application of it to this or that subject we need the help of Circumcision 2. When we do not rest solely in the comparison but have a farther reason for it now it 's not the bare Analogie between Circumcision and baptism by which we enforce the baptism of infants but the grounds of both from scripture 3. When it holds full proportion in scripture to that for which it 's brought which we say Circumcision doth to baptism unless in some particulars wherein a peculiar reason may be given We say then 1. They agree in their signification for they hold forth to us mans corruption by nature The substance of all divinity lay in Circumcision as Luther well observes the like may we say of baptism therefore if we would be good Divines let us studie our baptism For the Lord hath put a great stress upon such truths as seem little in the eys of many Gnorlab signifieth a superfluity and is not sin a superfluous thing Jam. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a whitflaw Josh 5.3 The hill of fore-skins This was clearly shadowed out in the cutting off the fore-skin and what doth the washing of the body signify but that natural uncleanness which we contracted from our first parents Heb 10.22 2. They agree in this that they represent the mystery of our redemption In the former there was the shedding of bloud in the later the same bloud is represented by water poured on us How the ceremonio●● part of Circumcision is abolisht but the sacramental part still remains which a believer may plead with God for baptism is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earnest demand of a good conscience that what is signified in that Ordinance may be made good unto us so the word rather signifies than the answer of a good conscience I say it 's the earnest demand for omnis praepositio est additio every preposition as we say is an addition Phil. 4.17 Not because I desire a gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I earnestly desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fruit or whatsoever was a effect of his Ministery 3. They agree in that they represent the mysterie of regeneration First The

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

out they had lost by the coming of Christ Secondly The grace of Christ had been straighter in the new Testament than in the old Thirdly Then what ground of hope had the parent to plead for his child Or how may the child come in the name of his fathers God which they were wont to do pleading the Covenant if he have no interest to it as from his parents 6. We have sufficiently proved That the Covenant runs in the natural line of believers as to the outward administration of it 〈◊〉 at lest till it be cut off by parents or children onely it is established with Isaac and all such as are true Isaacs 7. Except in relation to the Covenant in that place Act. 2 there could be no occasion of naming Children For The Apostle might have said The promise is to you and those that are afar off even as many as the Lord shall call without putting in Children but he lets them understand That notwithstanding that bitter curse his bloud be upon us and upon our children they were not as yet discovenanted though the ax lay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3 at the root of the tree ready to cut them off from Abraham if they closed not with Christ 8. That limitation to children when they are called holds forth no more priviledge to the children of b●lievers than to the children of Pagans but how uncomfortable this doctrine is let the world judg 9. Is not this strange doctrine That t●e faith of the parent should set the child farther ●ff from Go● before they were near by the bloud of the Lord but now afar ●ff In that very moment the parent believes not the child is under a Covenant in the next moment the parent believes for regeneration is in an * Generatio fit in instanti instant as generation is the child is discovenanted how comes this sudden change 10. The Argument so put as formerly is alledged is no Argument at all for whether the parent repent or not repent in case the children be called the promise belongs to them If a Landlord should move his Tenant to give up his old Lease wherein the lives of his children are included which also hath certain priviledges to him and his children and to take a new one in which his childrens lives are left out having no more priviledges than mere strangers could he rationally perswade him to surrender up the old Lease or grant and to take a new one from the benefit that may accrue to the Tenant by it the lives of his children being left out in the Lease And what force is there in this manner of arguing judge ye You and your children have been hetherto under a Covenant of grace now in case you believe your children shall be discovenanted but if hereafter they or any of the heathens shall believe they shall be admitted into the Covenant but their children shall be left out Had this been of any force to perswade them to enter into the way of the new Testament Or to comfort poor souls that doubtless were much troubled about that bitter curse his bloud be upon us and our children Would it not have disheartened them for ever and made them stumble at that stumbling-stone Obj. This promise is meant of extraordinary gifts Ans This salve reacheth not the sore they were pricked and wounded in the very heart and stood in need of comfort to support their fainting spirits of a God to pardon a Christ to save a Spirit to sanctifie and comfort therefore we may not limit the promise to those extraordinary gifts For what comfort had it been to them to tell them they should receive the gift of Tongues and working miracles when they hung over the chimnies of hell as I may so speak or the smoak of the damned ready to be cast into the everlasting flames for ought they knew every moment 2. It 's to all that are a far off to wit Gentiles Now all such do not receive any such extraordinary gifts neither have they any such promise if so none in these days for ought I know are effectually called To put an end to this Text observe these 3 things First The promises that are made to Parents are made to their children also Children are under the same Covenant with their parents Secondly A right to the promise is a ground of right to the Seal Or being in Covenant is the ground of being baptized for to whom belongs the Covenant to them belongs the Seal of the Covenant Foederati sunt signandi Thirdly * Ad quos causa legis proxima immediata pertinet ad illos etiam lex illa pertinet Tom. Exer. Upon the same ground that parents are baptized their children may and must be baptized for there is the like reason for the one as for the other But parents are baptized because the promise is to them Therefore the Children may and must be baptized on the same ground because the promise is to them also q. d. Ye Jews that now repent and believe be ye baptized with your children for the promise is to you and to your children The duty of being baptized extends as far as the ground or reason of it But that extends to Children Therefore so doth the duty also VVE come now to other Scriptures For with this great scripture Act. 2 the body of the scripture doth concurr Abraham Nomina in futurum proposita nihil possunt in futurū promittere sed quod nomen os Domini nominavit propheticum est futurorum Riv in Gen. 17 Datum fuit nomen pro signo effectus futuri ut quotiescunque occurreret ei nomen suum revocaret in memoriam dei promissionem Nomen Abrahae mutatum ante institutionem circumcisionis ut liquido constaret pactum promissionis non tantum ad unam gentem circumcisam sed ad multas gentes pertinere Gat. As Gen 17 7 and 28 4. And give thee the blessing of Abraham to thee and thy seed after thee Compared with Gal 3 14 That the blessing of Abraham might come upon the Gentiles This later text is explained by the former Lev. 26 42 I will remember my Covenant with Jacob and my Covenant with Isaac and with Abraham Observe how he ascends He begins with Jacob Esau being cut off from Jacob to Isaac Ishmael being cut off from Isaac to Abraham This will he do when they accept of the punishment of their iniquity that is kiss the rod and humble themselves under the mighty hand of God because and because for so the original renders it they dispised his judgements Then saith the Lord ver 45 I will remember the Covenant of their Ancesters this promise relates to their last captivity ver 44. Compared with Rom. 11.1 26 28. Deut. 43 If in thy later days thou return he will not forget the Covenant made with thy fathers Verse 37 Because he loved thy fathers therefore he chose their seed after them

pedes ut veniant aliorum cor ●● credant aliorum linguam ut fateantur credit in altero qui peccavit in altero Austin and thou shalt be saved and thy houshold So when Christ raised the Rulers daughter he required no more but this of the Ruler himself Be not afraid onely believe and she shall be saved now if the promise were the ground of baptism to the parent it must be so to the children also therefore the parent was bound in conscience to see his children baptized We have no mention made expressly of the Patriarchs keeping the sabbath but were they not bound to keep it or shall we be so uncharitable to think that for so many hundred years they altogether neglected it though doubtless the devil did endeavor to blot out the memory of the sabbath and of the creation that so he might ussher in the eternitie of the world Sometimes we have a precept or a word of allowance but no example as in that of the sabbath and in that of the eating of the several trees of the garden Sometimes an example and no precept mentioned as in that of the sacrificing of Abel for which doubtless there was a command though not mentioned else God would not have sent fire down from heaven to consume the sacrifice testifying his acceptance if there had not been a divine institution for those sacrifices Therefore we say it 's sufficient to us that the will of the Lord is revealed either by command promise Covenant consequence or otherwise though there be no example for it in scripture 5. We have the example of whole families baptized in the Apostles times and some in after ages which gives light to the places of scripture mentioned families as families the parents thus embracing the Gospel are made the precedent for that administration therefore children must be included for he that excludes nothing includes all There was no word for women to eat the Passover yea it 's said expressly No uncircumcised person should eat thereof and yet they grant that the women were to eat the Passover being part of the household Exod. 12.3 4. and shall children contrary to the whole current of scripture be excluded from this Ordinance of baptism Infantes christianae domus pars verùm esto non fuerin● infantes in domibus istis nihilominus ad domum peri●nent in eâ censentur ut si fuissent in domibus bapt zassent eos utique Bull. 6. Children are included in the parents as in that of Jacob I am but few this day But of this before Obj. Children are not mentioned Ans 1. We have shewed that they are mentioned in the sense of the holy Ghost 2. Suppose they were not mentioned it 's not expressly said that the Virgin Mary or the Apostles were baptized or the seven Churches of Asia the Church of Theslalonica c. but dare any say that they were not baptized Where is it said that women received the Lords Supper for in the 1 Cor. 11.28 the Apostle restrains the word to the males 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the masculine gender Let a man examin himself c. and yet we believe that they did receive upon this account that they were members of the Church We say then the institution of Ordinances as of this is clear but the application of them to the subject not so but gathered by consequence Obj. They are said to be believers the Jailor believed with his whole household but children cannot be said to be believers Ans 1. We have proved many children are believers 2. They err not knowing the scriptures For though faith be required in the constituting of a Church in such as are adult yet in a Church constituted as to infants it 's not required no more than it was in Circumcision which did as much require faith as baptism doth for it was the seal of the rightousness of faith Act. 16. There is mention made onely of the faith of Lydia yet the text faith her household was baptized so that the faith of the parent gives the child an interest in the Covenant and seal thereof As for the brethren mentioned Act. 16.40 which they say were of the household of Lydia baptized by Paul I answer 1. The Apostle saith We spake to the women that resorted thither v. 13. It seems there were no men there or else the brethren mentioned v. 40. were not then converted 2. It appears not that they were members of her family Whereas there is mention made v. 40. of the brethren Judicio est cum aucta esset ecclesia illa etjam in magno numero s●minam illam primas tenuisse quod ad sedulitatem in officijs pactatis attinet isque●nde clarius liquēt quod in ejus aed●s convenerant omnes pij Calv. as the words imply They went into the house of Lydia and when they had seen the brethren but rather some of the citie or other parts that met at the house 3. Suppose that yet it makes not against us for the children were baptized as well as the brethren Thirdly The words he rejoiced with all his house or Mat. 23.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They cryed out all at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et exultavit cum omni domo suâ credens deo Thus the Spanish Bible renders it Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur qui funditus pereunt Bul. there was joy in or throughout the house he having believed It 's not said that all his house believed for the promise was made to the faith of the Jailor not at all mentioning the faith of any of his household Act. 16.13 Believe and thou shalt be saved and thy house 4. Deut. 14.26 Thou shalt eat there before the Lord and thou shalt rejoice thou and thy household Little children could not rejoice in what they put their hands to but might they not eat doubtless they might for they were of the household Obj. Paul preached to all in the house therefore not to children Ans 1. May not the Gospel be preached to little children as well as others yea may it not in 〈◊〉 some sense be preached to babes Luk. 1.76 And thou child shalt be called the prophet of the highest Doubtless there being such an effect wrought upon the Iailor and his house they would bring the little ones in their arms rather than any should be hindered from hearing when Paul preached 2. This speech is synecdochical the whole being put for a part to all the house that is such as were capable 1 Sam. 1.21 The man Elcanah and all his house went up to offer to the Lord Yet it appears from v. 22. that Samuel being little did not go up which is according to scripture phrase Psal 102. He raiseth all that are fallen that is all such as are raised are raised by the Lord. As we say such a scoolmaster teacheth all the children in the town that is all that are taught are taught by