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A28379 An essay tending to issue the controversie about infant baptism from the parity, at least, of Scripture-light concerning infant-baptim [sic] with that of women's being admitted to the Lord's Supper, shewing that there is as good grounds out of Scripture for the one as for the other : occasioned by a tender made by H.D. in his late book against infant-baptism who is willing to put the whole controversie concerning it, upon this issue : together with an answer to the most material things in that book / Eremnalēthēs. 1674 (1674) Wing B3192; ESTC R25634 100,950 243

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natural Seed of Inchurched-Parents be now ceased in these Gospel-days what then mean's that Scripture Rom. 11.28 spoken of the Israelites to be called in these latter days That they are beloved for the Fathers sakes It would be sad and lamentable if believing-Parents now under the Gospel should have no such Priviledge left them in reference to the eternal Estates of their poor Children Heretofore Church-Members had a promise that God would be the God of their Seed and Circumcise the hearts of their Seed to love the Lord with all the Heart and all the Soul Gen. 17.7 Deut. 30.6 but now by the coming of Christ it is ceased This is sad indeed What visible grounds of hope of any saving Grace or Mercy have Inchurched-Christians now in reference to their Children more than Turks and Pagans have Durus Sermo yet some have been so bold as in plain terms to say so But are they ceased indeed when and where hath God repealed them Not by John the Baptist as we have made appear Nor could I yet ever see that he hath done it by any other hand Hence therefore they must be in force still Hath God given his people promises of food and raiment and other temporal things for their encouragement and comfort 1 Tim. 4.8 and left them no promise at all now in Gospel times to help their faith concerning their poor Childrens eternal Estate whose souls they prize more than their own lives The Apostle saw something in it when he said we that are Jews by nature and not sinners of the Gentiles Gal. 2.15 And why not also in a safe sence Christians by nature and not sinners of the Turks or Pagans who are yet strangers from the Covenants of promise Eph. 2.12 as the Gentiles generally then were You will say we are all by nature Children of wrath Eph. 2.3 And was not Paul and those Jews so too and yet the Apostle makes that distinction between them And whence was it but from God's Covenants in which they externally were even before their Coversion And why there should not be the like Priviledge of Children of Inchurched-Parents I never yet could see And hence such a child may go to God and plead Lord thou art my Fathers God Exod. 15.2 and hast promised to be my God And a Parent may go and plead Lord thou hast promised to be my God and the God of my Seed and to circumcise their hearts to Love thee Deut. 30.6 with Gen. 17.7 O! let it be so according to thy promise Thou hast said I will pour my Spirit upon thy Seed and my blessing upon thine offspring Isa 44.3 and then one should say I am the Lord 's c. see v. 5. they should engage themselves to the Lord and to his Church by the strongest bonds And this is a Gospel-promise and belonging to Gospel-times and a great part of that blessing of Abraham that is come upon the Gentiles Gal. 3.14 Why then should any contradict it Is not the second Commandment still in force to parents in Church-Covenant with God in reference to their Children whom they have given over to God in his Covenant Hath he not there said He will have mercy on thousands of them that love him and keep his Commandements That is on such Parents as give up themselves to God in the Commands of his Instituted Worship in reference to their Children Psal 112.1 2. even to a thousand Generations Deut. 7.9 But repayeth them that hate him to wit in a sinful neglecting or rejecting his instituted Worship to their face v. 10. And this is one way whereby God doth testifie it even by rejecting their Children so as not to vouchsafe them the External Priviledge of his Covenant and means of Grace See an eminent instance of it in Esau and his posterity who sold his birth-right Heb. 12.6 which was then a Church-Priviledge and is therefore called a profane person and so lost the blessing from himself and his see the like in Ishmael and his Generations I conclude then that John Baptist did not upon that change discharge the Church-Seed of Abraham which I shall yet a little further explain by opening the Children of the Flesh and the Children of the Promise which are accounted for the seed Rom. 9.6 7 8. 1. Negatively 1. By Children of the flesh cannot be meant the natural Children of believers as their natural Children Nor 2. Their Children that have only sin and corruption in them for then Isaac must have been a Child of the flesh For he was the natural Son of Abraham and by nature sinful 3. By Children of the promise cannot be meant only such as are really-converted For many that were of Isaac's Posterity and so Children of the Promise were not so and some in Gospel-Churches are not so now 2. Affirmatively First by Children of the Flesh are meant 1. Of old Ishmael and his Posterity begotten by strength of nature which was the Type 2. Now in Gospel-times all such as look for righteousness and life by their own personal performances or abilities whether in whole or in part and that not only invisibly but visibly and Ecclesiastically also as the Apostle said of Jerusalem in his time Gal. 4.25 Jerusalem that now is the Antitype of the other in bondage with her Children Secondly by Children of the Promise are meant 1. Of old Isaac and his Posterity in the line of Jacob which was the Type 2. Now in Gospel-times all such as look for righteousness and life alone by faith in Christ his righteousness only according to the Covenant of Grace And these again are either 1. All such as are true believers indeed who look by a true and lively-Faith to Christ and his Righteousness only 2. Or such as profess only and pretend to do so but indeed do not These latter seem and appear to be Believers to Men to the visible-Church but are not really-such before God Yet even these are Children of the Promise in the genuine sence of the Scripture and not Children of the Flesh in the Apostles sence Gal. 4.21 22 23 c. God doth and will indeed distinguish between the spiritual seed and those that are meerly the Church-seed of Abraham but Men cannot unless by some miscarriages they discover themselves and appear to be what they are as Simon Magus did Acts. 8.23 And thus under one we have an exposition of that Eâdem fideliâ duos parietes Gal. 3.7 They which are of Faith the same are the Children of Abraham they which are of Faith to wit true Believers indeed as Abraham was are Spiritually and savingly the Children of Abraham And they which are of Faith to wit Believers in appearance only before the Church only they are only Ecclesiastically the Children of Abraham And this is sufficient to entitle them to Church-Ordinances and their Children to Baptism the initiatory Seal of the Covenant And this also helps us to expound Gal. 3.29 If ye be Christ's then are