the and see if there be the same for to interesse Infants into the covenant now There was required then 1.2 male onely of 8. dayes old 2. of the seed of Abraham and lastly a speciall command from God for the same in particular for though that the covenant had been never so firme between God and Abraham yet if he had not had a command in speciall to Circumcise I suppose he would not have done it if the command had bin only to have preached the way of God to the people and to circumcise such as beleeved and imbraced the same truth preached unto them and no other expresse word of command for an Infant of 8. dayes old that the practise of Abraham Isaac and Jacob had been the same without any direct and apparant example of their circumcising Infants I do beleeve that none of the Jews that truly feared God would have been so bold as to have circumcised their Infants or if they had let the indifferent reader judge by the word of God if it had not been a sin of presumption to goe above what was written for their personall interesse into the covenant this is required now as was then to be of the seed or children of Abraham and visibly so appearing now they did then And who these are I appeale to the word of god for righteous judgement Rom. 4.11 12. Rom. 9.7 8. Gal. 3.6 7 8 9.16.22.26.29 This I have shewed before and shall more cleare hereafter and so I come to another Proposition thus Abraham being the roote and the Jewes and Gentiles the branches When the Jewes Were broken off as well Infants as men of yeares were so also the like when the Jewes shall be planted in againe as well Infants as men of yeares shall be so To passe over the difficulties and things that will not be granted about the Jews coming in as this argument seems to import in the laying downe of it I shall onely speak a word to what is intended of implied and for the better understanding of all in a word let the Reader well consider in what sense the Gospel holds forth Abraham to be the roote of Jewes and Gentiles Secondly how the Jewes and Gentiles may be said to be Abrahams branches Thirdly the way of their breaking off And lastly what way this will make for the Gentiles and their Infants to come in and for the Jewes and their Infants coming in I shall let that stand by untill the time comes or for some Scripture to reveale how the same shall be And first to see how the Gospel holds forth Abraham for a root of Jews Gentiles and that is onely in respect of his faith and faithfulnesse and so he is the paterne and father of the faithfull that resemble him in the same otherwise Abraham is not the root of the Gentiles for they descended not from his loynes as the Jewes did So that the Jewes and Gentiles are Abrahams branches onely as they spring out of the same root by saith which declares them to be his true naturall branches so farre as they onely appeare to be of the same faith as he was This I have been upon somewhat before and shall be more fully hereafter But now for the Jews breaking off this was onely for want of their activall beleeving the Gospel as Rom. 11. and opposing the same Act. 13 46. Even so were the Gentiles received in onely upon their actuall beleeving and receiving the same And as God rejected none of the seed of the Jewes that beleeved for their parents unbeliefe no more doth god admit of the Gentiles seed that doe not beleeve for their parents beleeving for as the word condemnes none but with respect to actuall sinne no more doth the word justifie any but with respect to actuall faith and as every one 's owne faith in Christ inrights to life so every one 's own faith in Christ inrights to the priviledges of life That the Jewes and the Gentiles being incorporated into one body in Christ as Eph. 2.11 to 20. As the Jewes Infants were in the same body even so must the Infants of the Gentiles be also 〈…〉 I answer in a word that the Church of the New Testament consists both of Jews Gentiles this is a truth and admits of all that beleeve and rejects none and for the Gentiles Infants being in the same body as well as the Jews Infants This I also beleeve both alike for the Church of the New Testament though it cousists of Jews and Gentiles yet she never admitted of any Infants as members in her body or to the priviledges thereof but as they appeared to beleeve and so capable of the same Another Proposition liâ—s thus If by this word to Abraham I will be thy God and the God of thy seed Infants are included and therefore of old circumcised and the same promise be continued in the same state to the Gentiles then the Gentiles Infants are in the same also but the first is true and therefore the second and so Infants are to be baptized For answer to this let the Reader consider well that for a man to take this unto Abraham I will be thy God and the God of thy seed for a ground of Circumcision this cannot be so but onely the word of command that enjoyned the thing for if God had but onely made his covenant with Abraham and not a commanded him to circumcise it had been sin for him to a circumcised any so that it was not the promise but the command that was the ground of Abrahams and the Jewes circumcising their Infants And so the same ground must serve the Gentiles to baptize their Infants which is not the covenant but the like expresse command from Christ for the same but as there is none therefore the first yet the second is not true and so Infants are not to be baptized Againe let it be minded in what sense God did covenant with Abraham to be his God and the God of his seed 2. How we are to consider Abrahams seed with which God made his covenant For the first God sets forth himselfe to Abraham to be the Allmightie God 〈…〉 1. and so an All-sufficient God for Abraham to repose himselfe and build his faith upon from which ground Abraham is commanded to walke before God and to be upright which implyes true faith and holy obedience with reference to which God made his covenant with him being a fit and capable subject for the same as Neb. 9.7 8. And with respect to which faith and faithfulnes God took in with Abraham all his posterity for a people to himselfe under Circumcision and other Ordinances by which God did distinguish them from all other Nations in the world And to be a God to Abraham and to his seed after him that was faithfully to performe his promise in making of him great giving him a seed in whom the Nations should be blessed with which seed he
would establish his covenant for an everlasting covenant and so he would be a God to his seed after him in doing for them all that he had promised to multiply them to give them that fruitfull Land of Canaan and so to blesse them with great prosperitie And also I will be their God that is their God whom they shall beleeve and obey upon whom they shall depend for the performance of all that I have promised unto them by which faith and obedience they shall acknowledge me to be their God Now these being the particular expressions of the covenant and as they lie barely in the letter they art figurative speeches and so considered onely as they were temporall for so was Canaan a temporall inheritance and so were the other outward blessings under which were figured our spirituall substances onely to the like Subjects And as they were outward or temporall so considered they were both generall and conditionall for as the people did then beleeve God and obey him so they did enjoy them and not else as Heb. 3. Unto which covenant circumcision was added as a token to put the people alwayes in minde of the said covenant as Gen. 17.11 and a seale to confirme the covenant on both the sides God to be a God unto them as aforesaid and they for his own people above all 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 as Rom. 2.25 26 27 28 29. otherwise the covenant stood not in force for their outward prosper it is that was the glory of that people in generall In which respect onely the covenant the seale and the inheritance are all of a like extent as Gen. 17.7.8.13 and so ended in Christ in whom all stands firme onely to such as beleeve as Gal. 3. This covenant was accomplished by God upon the Jewes at three severall times as they were Abrahams seed First in bringing them from Aegypt to Canaan Secondly from Babylon to Jerusalem And lastly Christs coming in the flesh as the seed in whom all Nations should be blessed This blessed seed according to the covenant God made with Abraham was sent first to Abraham seed the Jews in generall as Mat. 10.5 6. Mat. 15.24 Joh. 11.11 To blesse them by calling them to repentance and so to turne them from their sins as Act. 2.38 39. Act. 3.25 26. Act. 13 23.26 32 33. Thus the King of heaven offered his Sonne first in marriage to the Jews as Mat. 22. and being refused by them he sought him a wife among the Gentiles as Act. 13.46 Act. 15.14 Rom. 11. And so much for the promise or covenant God made with Abraham and his seed which for the right understanding of it must be considered in a severall respect according to the seed but not so to the Gentiles and their seed the Covenant lies not to them in a figurative way not in any fleshly or temporall respect as it did to Abrahams seed in the flesh but to the Gentiles in substance onely as they are in Christ by faith and so upright as Abraham was when God made covenant with him and if otherwise that the Gentiles must be considered as the Jews then they must have a fleshly seed under the same conditionall respect as Abraham had have onely one publike head as Abrahams was to bring them in all stand in the same relation as children to a father to that one head as Abrahams seed did unto him and come in the same way both for covenant and command as Abraham and his seed did All which the Scriptures deny the Gentiles for coming in such a way And so I come now to the seed and first to begin in the fountaine and head-spring of all at Abraham and Sarah and see the Gospels discovery of heir seed compared with the Law by which it will appeare what the seed of Abraham is that God approves of to be in the covenant with him and so to have right to the seale there of There was under the old Testament a generall stated people in an outward forme of profession among whom God owned but a remnant to belong unto him in his gracious covenant of life as Isa 10.21 22. Rom. 9.27 Against some of which in the generall God excepted as not so approved of in his covenant and yet admit them lawfull members of that body and so to the priviledges thereof they being the seed of Abraham after the flesh 〈…〉 as Gen. 17.10.20 21.23 Gen. 21.12 13. Gen. 25.23 with Rom. 9.11 12 13. So likewise under the new Testament there is also a stated people 〈…〉 whom God approves of for his own chosen and true spirituall worshippers against whom he layes no exception but owns them as such whom he hath purchased with his own bloud and so approved Subjects in his gracious covenant of life as such who are called chosen and faithfull Joh. 4.23 1 Pet. 2.5.9 Eph. 2.19 20 21 22. 4.16 1 Cor. 12.12 13.25 26 27. Eph. 5.25 26 27. Act. 20.28 Rev. 17.14 Now unto these two stated or bodyed people there is in the Scriptures two typicall heads namely Hagar and Sarah as Gal. 4.22 23 24 25. Here Hagar and Sarah as the two Mothers type out the two Testaments even so their two sons IshmAel and Isaac type out the subjects of the same the one by the bond-woman born after the flesh but he of the free-woman was by promise v. 23. Now as Hagar the Mother signified the old state in generall so IshmAel her son signified the children of the same state borne after the flesh as he was for though that he was of the seed of Abraham yet he was no childe of promise Now for Sarah she was the lawfull wife of Abraham and so a free-woman with whom the Apostle compares the state of the Church of the new Testament the true spouse and wife of Christ who is free from all servitude and bondage stands onely in subjection to Christ her husband as Sarah did to Abraham And Isaac her son signifying the true holy and blessed seed Of this holy stocke according to the Spirit and so as Isaac was true heire according to promise for the Gospel approves of none as true heires of the blessing so the right seed and truely in the covenant but onely such as the promise produceth brings forth as it did Isaac for Isaac came not by an ordinary course of nature but by vertue of the promise of God and faith in the same which raised nature above it selfe to bring him forth as Gen. 18.10 11 12. Gen. 21.1 2. Rom. 9.9 Heb. 11.11 12. By this the wisdome of God in the Apostle holds forth as in a figure who are Abrahams seed approved of in the Gospel they are such as are brought forth by a power above nature which is by the promise of God
grafted in againe to their owne roote or Olive tree as at the first which is union and communion with God in his holy way of worship under the Gospel as of old under the Law And so much for the roote or Olive tree which must be understood of Christ mystically considered and not of beleeving parents as aforesaid Now a word of the branches which cannot be meant of Infants but beleevers onely in the Apostles sense being holy First They are branches onely in the same consideration as they subsist and grow in the roote or Vine and so beare the true nature of the same by which they appeare to be holy by the fruits thereof Christ as aforesaid being the roote or vine the branches can no way be said to subsist and to grow in him as their roote but onely by saith and he in them by his spirit without which there is no holines in the Apostles sence who speaks of such as holines as is produced in the branch by the holy roote in which ingrowes and so partakes of the nature of the roote by vertue of the union and communion it hath with the same all which is by saith as the Word reveales Secondly There is no branch that is alive in the Vine but partakes of the life and sap of the same by vertue of which the branch though never so young and small is discovered to be alive and inabled to bring forth in its season such fruit as by which the same may be discerned so it is here by these spirituall branches they cannot properly be called branches in the Apostles sence but as they partake of the life and grace of Christ their true vine and olive tree by which they appeare at the least to be alive in him by faith and inabled by the same to bring forth such fruits as may discover them to be in the Covenant of grace and so to be admitted unto the priviledges thereof as Joh. 15.1.7 Nature it selfe teaches as much for no man will admit of dead plants to be set in his vineyard or grafted into a stock but onely such as are capable to comply with the same in the sap and nourishment thereof to the end it may grow and bring forth fruit and so it is with Christ who comes not short of nature and therefore he admits not of any dead plants to be set in his spirituall vineyard or dead members to be joyned to his mysticall body but onely such as by faith capable to comply with the head Neither took he for himself a compounded body consisting of both living and dead members which all are that have not a living principle of grace faith in him which all beleevers Infants have not nor any at all untill they are borne againe of the Spirit as Job 3.5 6. The Church of God which is the mysticall body of Christ is not a mixt company but onely one substantiall and royall substance sutable to her head matter by which shee was produced being the immortall seed of the Word and therefore one holy spirituall uniforme compacted body both for nature and forme Cant. 6.9 Mal. 2.15 Eph. 2.14 to 22. Joh. 4.23 All which considered proves the body of Christ or Church of God under the new Testament not to consist of Infants neither in whole nor in part and so the branches aforesaid not to be understood of Infants but beleevers And if any object from the words of Christ Mat. 18.6 speaking there of some little ones that beleeved in him and from thence gather that Infants have faith c. The answer in a word is this That I am for all that beleeve and onely for them whether they be Infants or others so that their faith be visible as it may be discerned otherwise it concerns nothing the point in hand for we are upon visible things such as may be judged of by the Word of God Againe little children that beleeve in the Scripture sense are such as be little and weake in the faith and so babes in Christ as 1 Joh. 2.12 1 Cor. 3.1.3 Heb. 5.12 13. But it is said that the Church of the Jewes of old and the Church of the Gentiles now are one in nature as they are both the Church of God and so Infants in the one as they were in the other and the same priviledges to the one as to the other c. I have before shewed the large difference between the Jewes and the Gentiles in respect of their outward priviledges but a word or two more and so end The Church of God under the old Testament and that now under the new for nature are one in reference to the Elect of God called to the faith and by the spirit of grace united to Christ as the branches to their vine and so an holy plant of Gods planting of which indeed the true Church of Christ consists and therefore God did ever put a distinction in Abrahams seed even from Abraham to Christ as in Abraham between Isaac and Ishmael Gen. 17.20 21. Gen. 21.11 12 13. in Isaac between Jacob and Esau Gen. 25.23 Rom. 9.11 12. in Jacob between Ephraim and Manasse Gen. 48.13 14.16 17 18 19. And thus the holy Ghost figuratively pointed at a difference in Abrahams seed between the children of the flesh the children of God Rom. 9.6 7 8. and though God did thus distinguish in Abrahams posteritie yet there could not be the like dividing in the same they being nationall people consisting both of a Church and so spirituall and of a common wealth and so all under a civill worldly government Which nation God crowned with many outward priviledges as he never did any people in the earth they being the first people that God ever tooke into covenant with himselfe in such a way by whom he raised himselfe a name and same in all the world and so his peculiar treasure to whom he committed great matters of trust as Psal 135.4 Rom. 3.1 2. 9.4 Eph. 2.12 Of whom came Christ the Saviour of man and therefore salvation is said to be of the Jewes as Rom. 9.5 Joh. 4.22 In respect of which there was a blessed promise passed upon the Jews for the bringing forth of the Messias and the promised seed in whom all Nations should be blessed And therefore all of that nation were admitted to the outward priviledges as figures of him which that Nation was to bring forth so that a fruitfull wombe was counted a great blessing among the Jews not knowing who might be so honoured as to bring forth that blessed and all blessing seed And therefore God honoured the naturall birth among the Jews with such outward blessings and priviledges that belongs not to the Gentiles at all The Gentiles now are to look for their bringing forth of Christ according to the Spirit as the Jews did then according to the flesh and likewise their birth and their seed in all things sutable to the same As Joh. 3.3.5 6. Joh. 1.12
and received the seale thereof even so are Infants now in the Covenant and ought to receive the seale thereof Three things are to be cleared in this Argument First That the Covenant made with Abraham and his posteritie in the flesh before Christ and that now under Christ is the same Secondly As Infants were in that Covenant so are Infants now Thirdly as Infants were sealed then so they ought to be now Now for the proving of these aforesaid there are 3. other grounds laid down as follow First That Gospel is the doctrine of the Covenant but this being one was preached to Abraham as Gal. 3.8.17.18 Rom 4.11 and so to the end and to the Jewes in the Wildernesse Heb. 4.1.2 Heb. 3.7 and so in Davids time Heb. 4.7 c. Therefore the Covenant is the same Secondly If Abraham be the Father of the Jewes and Gentiles and equally as he beleeved the righteousnesse of faith and they his children equally as so beleeving and no otherwise then the Covenant is the same But Abraham is the father of the Jewes and Gentiles and equally as he beleeves as aforesaid Rom. 4.11 12.16 17.23 24. Gal. 3.3.9.26.29 Therefore the Covenant is the same Thirdly The standing of the Jewes in the Grace of God was the same with Abraham as is cleare from Gods often expressing of himselfe to be the God of Abraham and his seed and praying to God for to remember the Covenant he made with Abraham Isaac and Jacob and acknowledging the accomplishing of the same to them as Luk. 1.73 74. Luk 1.54 55. and ours in the same with the Jewes as is cleare from Mat. 21.41.43 22.1 Therefore the Covenant is the same Thus lies the Argument Ans and the grounds to back it and all to prove the Covenant God made with Abraham and his seed to be the same now to the beleeving Gentiles and their seed and Infants to be in this now as they were in that then In answer to which I shall onely touch at the three last grounds briefly in a word as I come to the Covenant it selfe The first is because the Gospel is the doctrine of the Covenant and was preached to Abraham and to the Jewes c. therefore the Covenant is the same For the first if the preaching of the Gospel being the doctrine of the Covenant can prove the Covenant to be the same to them as to us then all to whom the Gospel was and is preached are in the same Covenant But I think it is the effectuall beleeving of that which the Gospel holds forth in the doctrine of it that proves persons in the Covenant and not the preaching of it because many may have the Gospel preached among them and yet not be in the Covenant And for the second that Abraham is the equall father both of the Jewes and Gentiles onely as he did beleeve and they his children onely so beleeving as their father Abraham did and not else In respect of which the covenant is the same to the one as it is to the other This in a sense I confesse is a truth that none are accounted children of Abraham but onely as they beleeve as their father Abraham did and iâ— this be true as the ground affirmes it is then let the Reader judge how Infants can be said to be the children of Abraham and in the Covenant and so to have right to Baptisme as the scale to confirme their saith and whether they doe beleeve as Abraham did But that Abraham may be said to be an equall father both of the Jewes and Gentiles I thinke not so in all respects the Jewes were the seed of Abraham as they descended from his loynes as well as from his faith But for the Gentiles they are called the seed or children of Abraham onely as they walke in the steppes of his faith and not else as 1 Pet. 3 6. And lastly Obj. that the standing of the Jewes in the grace of God was the same with Abrahams and ours the same with the Jewes therefore the Covenant is the same This doctrine so generally laid downe without distinction or exception holds forth a mans falling from grace Ans or out of Gods gracious Covenant of life eternall A doctrine to be testified against by all that truely feare the Lord. For Abrahams standing was true and firme in Gods gracious Covenant and if the Jewes was the same without exception then the Jewes that did oppose Christ and were cut off for the same fell out of this Covenant of grace But I shall further cleare this in that which follows and so I come to the Covenant it selfe and to see how that God made with Abraham and this under Christ will agree In the handling of which in the first place this must be well observed A double â—eed in Abraham that there was in Abraham a double secd when God made his covenant with him and his seed and confirmed the same by the seale of Circumcision There was in Abraham at that time a spirituall seed and a fleshly seed Between which seeds God ever distinguished through all their Generations And as there was a distinction thus made by God in Abrahams seed before they were circumcised and yet admitted to the seale of the Covenant by Gods speciall command For Ishmael and Esau were by God commanded to be circumcised as well as any of the rest of Abrahams seed Gen 17.10.13 Even so there must be the same respect observed also in the Covenant and that because the Covenant comprehends divers things and Circumcision was a seale unto them all Some of which were proper unto both the seeds and some not as may be gathered from the severall branches of the Covenant expressed by God Gen 17. As first for the multiplication of Abrahams seed Gen. 17.2 this was proper as well to his fieshly seed as his spirituall as Gen. 21.13 Deut. 10.22 Isa 48.19 Secondly The land of Canaan Gen. 17.8 This was proper also to both the seeds of Abraham And as it was onely a temporall inheritance the same was conditionall as Heb. 3. And so confirmed by circumcision upon both the seeds of Abraham as Gen. 21.9 10. Deut. 30.18 19 20. And as it pointed at a spirituall inheritance shadowed out under it Now thus considered it was absolute and confirmed onely upon the spirituall seed as Gen. 17.19.21 Gen. 21.12 Gal. 3.17 Thirdly That from Abrahams loynes should come a seed in whom all the Nations of the earth should be blessed as Gen. 17.16.19 18.10.18 21.2 This blessed branch of the Covenant was proper onely to the spirituall seed considered either in the cause or in the effect as Act. 3.25 26. Gal. 3.7 8.9 16. Fourthly Abrahams fatherhood of the faithfull as Gen. 17.4 5. This was onely proper to faithfull Abraham and his seed as they are found walking in the steppes of his faith as Rom. 4.11 12 13 16. Rom. 9.7 8. Gal. 3.6 7 9 29. 1 Pet. 3. Lastly To be a
God did sanctifie all the rest of the same lump so beleeving parents sanctifie all their seed that proceeds from their loyns And so as the first fruits and the root being beleeving parents are holy even so the lump and branches being their Infants are holy also and so to be baptised as their parents are which is a meer fallacie and farre from the intent of the Apostle in those words And for our better understanding of the same let us a little examine the Scriptures alledged and first for Rom. 11.16 The generall scope of the Apostles discourse in this Chapter is concerning the Jews breaking off and the occasion of it as also their calling by the Gospel who were the people of God in a two fold consideration First as they were a nationall people according to the flesh with many outward priviledges sutable to the same by which God declared himself to be their God and they his people above all others in the world Secondly some of them God owned in a more speciall manner with reference to his gracious covenant made with Abraham and established with Isaac and his seed after him for an everlasting covenant As Gen. 17. which consideration cannot be of the Jews nationally considered as I have formerly proved For if so then all the whole nation must have been in a true and saving estate of grace and so all of them to have been saved or else to fall from an estate of grace So that as God had then a nationall Church and people even so had he for the same also nationall priviledges both for order ordinances and government Which order cannot now be expected for us Gentiles under the new Testament and though that God admitted them all alike to the outward priviledges in the type yet God had another consideration of them in respect of the substance as not to approve of them all in his holy Covenant of grace Yet of that whole body in generall Abraham according to the flesh was the stock or root from whom they sprong as naturall branches as Joh. 8. Which nationall people must be considered in a two-fold respect First a civill state or common-wealth under a civill government as Kings Judges and other the like Governers of that nature Secondly a Church consisting of an holy Assembly of worship and worshippers and so a spirituall state with the like government and governors as Priests prophets and the like of that nature All which held fellowship and communion together because God took into one body that whole Nation for his own people Or rather one head comprehending them all which was Abraham from whom they descended as children springing from the loyns of a father All which so springing out of his loyns did assume to themselves an equall right and priviledge in Gods gracious covenant made with Abraham and his seed supposing God had bound his covenant generally upon him and his seed in his naturall generation after the flesh But God respecting in the same onely his chosen in Christ with whom he confirmed his Covenant with Isaac in reference to Christ Gen. 17. Gal. 3. Who in Gods own time he cals them to the faith that they might appear to whom they belong Rom. 8 28.29 30. Gal. 4.4 6. These the Apostle ever defends against the generall rejection of that nation For though such were rejected as were not elected this made not the promise of God of none effect to those who stood firm in the covenant by grace in Christ Jesus as branches in their root Which grace the rest opposed and were cast off for their unbeleef and when the fulnesse of Gods time is come to call them to belief they shall be received again into their former estate as alive from the dead as Rom. 11.23 24. Luke 15.24 Therefore the Apostle after he hath proved the rejection of the Jews he labours to make good the faithfulnesse of God in his promise of grace and the effectuall power of the Gospel in the saving effects thereof in such as beleeved through grace though the Jews in their nationall respect were rejected and so few of them gained to the truth as Rom. 3.3 4. Rom. 9.6 Rom. 11. And he gives a reason of it thus though that the Jews were all under an outward form of profession of Gods name and truth and so his people in that respect yet there was but a remnant that he approved of in the Covenant according to his election of grace unto whom the promise of life did belong As Rom. 9.6 7 8. Rom. 11.5.7 Now to these Gods speciall care is to perform his Covenant and all that he promised to them in their father Abraham with reference to Christ in whom as the root God established his holy Covenant for these his holy branches Rom. 9.11.12.23 Rom. 11.1.2 Rom. 8.28 29 30. Rom. 11.26.2 Pet. 3.9 Now the lump generally considered comprehends all both the first fruits and the latter for except the first fruits were part of the lump it could not give testimonie that the lump was holy which lump so considered is Gods elect and chosen in Christ with reference to their beleeving in him and so the approved subjects of Gods gracious Covenant and heirs apparent to the kingdom of Christ In which sence God had one and the same respect unto all and every part of the same lump and that was as he considered the same in a conformitie to his Son as the end of his election Rom. 8.28.29 30. Ephes 1.8.4.5 6.1 Pet. 1.1 2. So that there is in the substance of truth one and the same consideration in the first fruits and the lump according to what is laid down in the proposition the lump being as aforesaid a remnant according to Gods election with reference to faith and so approved subiects in his holy covenant appearing in Abrahams Isaacs and Jacobs beleeving as the first fruits of the same Now as those first fruits of that blessed crop in Gods holy Covenant were holy onely so appearing for we speak of visible things so is the lump out of which these first appeared by faith as a part of the same also holy in the same consideration Again the lump which the Apostle spake of is to be understood of the Jews and not of the Gentiles as he here applies it For though he speaks to the Gentiles yet here he speaks of the Jews For in the Chapter before labours to provoke the Jews to receive the Gospel as vers 14. Therefore he intends the Jews by the first fruits of the lump The first fruits the beleeving fathers as aforesaid that first appeared in the Covenant of grace in such a way by faith and so holy was that remnant which God had still among them with reference to the same state the first fruits were in and so holy the same consideration is to be had of the lump with reference to that state which God in his time shall call them unto by his Gospel and so are