after your old estates and will do better for you than at your beginnings Or as some read it I will bestow benefits upon you more than at the first Then doubtless their children were not left out Ez 47 14 Ye shall inherit it one as well as another yea saith the Lord the strangers with their children shall have inheritance with the children of Israel in that land of Canaan vers 22. This is a Gospel-promise as appears by many arguments which I could produce the land being but a type of the Church or heaven in which children share with their parents Hos 14 8 They that dwell under thy shadow shall return This must needs include the children which shall be made good especially to the Jews upon their last return Obj. These promises are made to the Jews and can not properly be applied to the Gentiles with their Children Ans They were made in Christ in whom all the promises are yea that is affirmed and amen that is confirmed to us Gentiles 2. * See Glas Amos 9 12 Vt possideant residuum Edomi Junius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per cum vertit ut haeredes sint cum reliquijs Edomi omnibus gentibus quae vocantur de nomine meo 1. Vt non tantum Judaei verùm etiam gentes reliquae communi cum illis haereditate persruantur LXX pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possidebunt legerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requirent unde illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homo unde illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addiderunt vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are so interpreted Act. 15.16 17. Hos 2 23 compared with Rom. 9.24 25. Hos 12 4 He found him in Bethel and there he spake with us So that the promises made unto Jacob are applicable unto us also Hence it is that all the people of God Gal. 6 16 are called the Israel of God If any shall say That children in the old Testament were ceremonially holy The Apostle answers 1 Pet. 2 9 writing to the twelve tribes scattered Iam. 1.1 they and their children were an holy nation Add to all these scriptures Exod. 20 5 Shewing mercie unto thousands of them that love me and keep my commandments Matt. 1. Abraham is brought in as the first explicit Covenanter to whom the promise was made which runs along in the natural line to Christ taking effect in some of his seed in every generation But least this should be thought to be a typical Covenant abolished in Christ whereas Matthew descends from Abraham to Christ Luke ascends from Christ to Adam to shew us that the Covenant extends to all believing Gentiles as well as Jews even to all the Sons of Adam I hope none will say that the moral law or the promises thereunto belonging are abolished Here is a promise made to those that worship God in the beauties of holiness I mean in the purity of his ordinances to such and their seed doth the Lord extend mercie which is a fruit of the Covenant of grace not of works The like phrase we have in Timothy Keep this command to the coming of Christ that is if thou shouldest live so long So if the world should continue to a thousand generations which I suppose not for Mat. 1 those three 14 generations took up a great part of the time from Abraham to Christ God will make good his word to them if they cut not off the entail of the promises Obj. * When Princes offend their favorites are heaten So when Parents transgress their children are punished This is meant to those children that love the Lord and the contrary threatning to those Children which imitate their fathers vices Ans 1. * Exod. 34.7 Vtrumque absolutè ponitur Qui custodia misericordiam in millia qui reddis iniquitatem patrum filijs ac nepotibus Riv. Shewing mercie unto thousands but visiting the sins of the parents upon the children to the third and fourth generation The words are put absolutely without restraining them to those that love or hate him because they relate to the parents so that doubtless the child may suffer temporal punishment for the fathers sins as being a part of the father but not eternal Ezek 18. If the command be so understood then is there no pretence for children to complain The fathers have eaten sour grapes and the childrens teeth are set on edge if God did punish children onely for imitating their parents vices 2. If he spake of children hating God as their fathers why might he not have said Visiting the iniquitie of the fathers upon the children unto a thousand generatons as well as to the third or fourth 3. If the words be so understood then is the force of the comparison lost for he extolls his mercie above his justice saying Visiting the iniquities of the fathers upon the children unto the third and fourth generation but Shewing mercie to thousands For the attributes of God are equal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. What force were there in this dehortation You parents take heed of idolatry for if your children to the third or fourth generation committ idolatry I will punish them It is not to be imagined that the wisdom of the father should argue thus irrationally For so he should punish not so much the sin of the father as the sins of the children Let none say these are old Testament proofs intrenching upon the prophetical office of Christ as if that which was written wâ—â—â— not written for our learning or as if Christ were not sent to confirm the promises made to the Fathers Rom. 15. We thought much that the Papists should make void and unlord the second Commandment and the Bishops the fourth but what shall we say to those that wave the old Testament unless it be in such places which seemingly make for their own opinion these have the leprosy in their heads and therefore are altogether unclean For doth not Moses expound Christ and doth not Christ send the Jews to Moses for instruction Ioh. 5 46 Luk 16 31. Let us come to the new Testament though we say there is no more inconveniency upon supposing of children in the new Testament to be in the Covenant than formerly therefore to reject Infants now is to condemn the wisdom of God in admitting them in the old and hear what the Spirit saith unto the Churches Matt. 22 32 compared with Ex. 3 6 I am the God of Abraham the God of Isaac and the God of Jacob. The Lord makes mention of this Covenant made with our fathers for then he was about to bring them out of the land of Egypt wherein he failed not but made good his word to a day though the promise was made four hundred and thirty years before Ex. 12 42. It is a night much to be observed wherein the Lord brought them out of the
though it fall short of regeneration Jude 12. But the Covenant is established with the spriritual seed of Isaac onely and such as walk in the steps of the faith of our father Abraham Gen. 17.19 I will establish my Covenant with him for an everlasting Covenant Ismael was under the Covenant but mocking at the promised seed that is Isaac a child of the promise he was discovenanted and cast out therefore he was in before Gal 4.30 else how was he cast out Esau was under that Covenant of Isaac but he profane wretch sells his birth-right and goes to Mount Seir therefore he is cashiered also and not so much as mentioned in the Genealogie of our Savior upon this account Obj. All the promises of the new Covenant were made to the spiritual seeed Ans But did not those promises run along being entailed upon Abraham his posterity Quamprimum quis natus est ex â—â—deli parente statim fit filius Abraha nam priusquam Judaeus aliquis circumcisius fuit habebatur in numero filiorum baptismus enim non facit filios Abrahae sed foedus Whit. de Sacr. and are not the promises made to the visible Church whereof Christ is the visible head were children ever cast out of that mystical bodie of Christ Gal. 3. Doubtless the Apostle speaks of a Church which was the visible bodie of Christ to which the seals were applied for there was no distinction of a fleshly and spiritual seed in the old Testament but all were included in one and the same Covenant till they degenerated from it When there is mention made of Abraham's carnal seed in opposition to his spiritual seed Rom. 9. Gal. 4. As Ismael is said to be born after the flesh 1. It 's not because such were reprobates for many of Abraham's seed were reprobates and yet not reckoned to be born after the flesh 2. Nor because such were begotten by carnal generation for so Esau and Jacob were 3. Nor merely because born of Hagar See Grot de jure belli p 12. Lege Mosis Israelitae soli tenebantur Circumâ—isionis autem lege tota Abrahami posteritas quare qui popali extra Israelitas circumcisi sunt eos credibile est aut ab Esavo aut ex Cethurae posteris venisse for God commanded Circumcision to pass upon the concubines children Gen. 17.12 4. Nor merely because unregenerate for many elect persons are not converted in infancie 5. But Ismael is said to be born after the flesh because Hagar was a bond-woman and in that time a type of the Covenant of works too likely an instrument in the course of nature for a child of the promise to be begotten of Gal. 4.23 It 's probable Abraham might not so much make use of his faith as nature in using Hagar and in this Ismael was a type of all hypocrites that have no more than what may â—e attained to by humane industry but Abraham â—ad Isaac so by faith in the promise as if there were â—o use of nature Abraham circumcised Ismael which sheweth that as none but the visible faithful are to be baptized So all the seed of such are to be looked upon as elect as Abraham did untill God or they discover the contrary for God hath not disanulled Abraham's Covenant which runs in the natural line nor added to it the whole Gospel being but an explication of Abraham's Covenant Heb. 4.2 Therefore it remains in its latitude including children as well as parents The Covenant having an external administration many might be in it according to Gods revealed will but not according to his secret purpose now we are to proceed according to his will revealed in his word for what ever Arguments are produced against the children of believers now might have been pleaded against Abraham's seed of old Believers were the seed of Abraham among the Jews Rom. 9.6 7 8. Therefore our Savior argueth those Pharifees not to be the children of Abraham therefore Rom. 9. Paul speaks not a word of a different dispensation of the Covenant of Abraham in the old and new Testament I say there is not the lest word hinted that infants because children of the flesh therefore are no children of the promise but rather the contrary For Isaac though of Abraham's flesh yet was a child of the promise when but eight days old and let me tell you The Covenant in some respects makes the father a spiritual father and the child a spiritual seed as well as natural To conclude the Apostle doth not shew in the forenamed chapter who were the seed as to Ordinances but who were the seed as to election and salvation For though there was a Covenant for Ismael yet was it not established with him but with Isaac Gen. 17.19 He shewed indeed that all the children of the flesh are not the elect seed but doth not shew they were not the children of Abraham's Covenant v. 7. The children of the promise are those that are born to Abraham according to promise See Piscat in Gen. 13.15 To thee will I give this land and thy seed for ever Posteria tuis non tamen omnibus sed tantum orituris ex filio uno cujus respectu â—runt semen unum i populus unus Sic cap. 21 12Vbi jubet ablegare Ismaelem additâ hac ratione Nam is Isaac vocabitur tibi semen therefore all Isaac's seed according to the flesh were children of the promise for the promises were made to them notwithstanding some of them were thrown out and some entered not in Thus the Gospel Church hath the promise of salvation made to them but so as many visible Saints may fall short thereof Heb. * The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not a seeming but a real falling short according to scripture phrase and the scope and purport of this place 4.1 Which shews you that Abraham's Covenant contained all his seed indefinitely for that some should enter in The promise is absolute but as for the individuals it was upon condition of faith so there is a company of believers elected that shall certainly enter into glory and these determined by God But as for particular persons considered as visible members of the Church these enter in or not accordingly as they believe or believe not When a man covenants with another That such a piece of land shall descend to his heirs who shall be his heirs is unknown onely it 's known in general that the child is the next of kin Thus in this case who shall have the benefit of this Covenant may be unknown but in general it 's known that believers shall The Lord appoints his Church to look upon such persons as saints or no saints according to their visible holiness and to look on their seed to be such as their parents are for Ismael is reckoned first as Abraham's afterwards Ismael's seed are reckoned as enemies and strangers like himself Exod. 12.48 1 Chron. 2.17 It appears Jethro was
land of Egypt if he had deferred to make good his promise but till the next day he had that I may so say forfeited his bond Luk. 1 54 He hath holpen his servant Israel in remembrance of his mercie as he spake to our fathers to Abraham and his seed for ever q. d. God in giving Christ remembered his Covenant with Abraham V. 72 To perform the mercie promised to our forefathers * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. To shew mercie to our fathers the fathers are the objects of this favour But what is this mercie and favour The words following tell you To remember his holy Covenant and to remember his holy Covenant Vers 2 compared with the 76 And thou Child shalt be called the Prophet of the Highest He brings in the child here q. d. Behold the Covenant is made good to Abraham in this Child Zacharias who was both deaf and dumb as the word signifies and as it appears by the context for they made signs unto him how they would have him called I say Zacharias triumphs in this and magnifies Gods glorious grace saying Act. 3 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the mouth of all the Prophets As he spake by the mouth of all the Prophets as if all the Prophets had but one mouth being unanimous in their interpretation of the Covenant v. 70 which Covenant was made not onely with Abraham but with the fathers and their children and shall we have a mouth to speak or a heart to think contrary to the sense and meaning of all the holy Prophets which have been ever since the world began Far be it from us yea for ever far be it from us that pretend we have the mind of Christ Luke 19 9 Salvation to thy house saith Christ to Zachaeus or here is a covenant of grace for thee and thy children but mind how he alters the person For as much as he also is a son of Abraham as if he would have standers-by yea all to take notice That though Zachaeus was an eminent sinner and a Gentile yet upon his conversion he and his children were included in the Covenant Gal 4 28 Now we brethren as Isaac was are the children of promise Isaac when an Infant was a child of promise and so considered when that promise was made which promise was confirmed to him and to his posterity Gal. 2 15 Naturâ Judaei Non intelligit naturalitèr essè immunes à corruptolâ humani generis sed quia promissio haereditariam benedictionem faciebat ideò naturale vocatur hoc bonum Calv. in Gal. We then saith the Apostle I and you Galatians with your brethren are children of the promise as Isaac This is the sense of the holy Ghost But as then he that was born after the flesh did persecute him that was after the spirit so it is now There were then such as were born after the flesh that is the natural seed who in course of nature came from Abraham So is there now a fleshly seed of * Rom. 11.28 Dilecti propter Patres Non quod dilectioni causam dederint sed quoniam ab illis propagata fuerat dei gratia ad posteros secundùm pacti formam Evo deus tuus seminis tui Cal. believers If then there remains in the bosom of the Church children born after the flesh then is there the priviledge of Birth-holiness still remaining seeing as it was then so it is now Rom. 11. Children with parents were broken off from the Covenant therefore they were under it Yea They with their parents at length shall be engrafted in again as we shall shew hereafter Eph. 3.8 That the Gentiles that is parents and children should be partakers of his promise namely that grand promise I will be thy God and the God of thy seed of which promise they are not partakers if so great a part of the Gentiles be excluded Add to all these Scriptures that of the 1 Cor. 7 14 Else were your children unclean but now are they holy the question was not whether the marriage were lawful but whether they might lawfully live together the one being a believer the other not therefore to plead the unbelieving fornicator is sanctified by the believing whore is improper for the question was concerning man and wife whereof the one was a believer whether those might lawfully live together This question was propounded to Paul being grounded on that Text in Ezra 10 or 1 Cor. 5 as is supposed by some Paul answers Let not the believing husband put away the unbelieving wife nor the believing wife her unbelieving husband for the unbelieving husband is sanctified in the believing wife è contrà else were your children unclean but now are they holy Sanctified that is say some they may lawfully converse together as man and wife else your children were illegitimate I have put the Argument as far as any of that opinion have put it but the words will not bear 〈◊〉 sense for Sanctification is never in all the Book of God used in that sense and why should we admit of it here We must * Neh. 8. Dabant sensum Scripturarum per Scripturas interpret Scripture by Scripture which is the safest way of interpretation for there is nothing hard in one place but usually is explained in another Every creature saith the Apostle 1 Tim. 4 5 is * The difference between sanctified and holy is this the one signifies a relative Act the other an holiness in State Nihil hic erit difficuliatis si sanctitatem intelligas nihil aliud esse quam spiritualem generis nobilitatem eam quidem non propriam naturae sed quae ex foedere manabat Cal. in Rom 11.16 sanctified by the word of God and prayer Here it signifies not onely lawful but an holy use and so it is taken in this 1 Cor. 7. But in the sense of some the Pagans lawful relations enjoyments are sanctified to them which to assert is very absurd for he onely which useth all for God hath all things sanctified to him therefore by the holiness of children the Apostle means foederal holiness according to Scripture phrase Ezra 9 The holy seed have mingled themselves with the people of the Lands To say the holy seed that is the legitimate seed would imply that all those children of the heathens were bastards Dan. 11 28 He shall have indignation against the holy Covenant that is against parents with their children incovenanted 2. The Apostle speaks to the priviledge of a believer which he had not before now are they holy a priviledge we know is a peculiar benefit appropriate to some not common to all but this is common to all the heathens well known to them much more to the Corinthians that their children were legitimate But according to their sense they may live together for their children are as holy as the children of heathens 3. If we say by Sanctification is meant a
to them Others of his Children were before the Children of promise for outwards These saith the Text are the Kings that reigned in the land of Edom before there reigned any King over the children of Israel Gen. 36.31 1 Chron. 1.43 But what is all this yea what is that vast Turkish empire but as a crum given to a dog as Luther speaks Doubtless if Abraham had so understood the Lord he would have said as once Luther did to the Duke of Saxony who offered him a great gratuity Non sic satiabor Domine I will not be so put off this Lord shall not suffice me Sevently The bondmen born in Abraham's house had no inheritance in the land of Canaan yet were circumcised yea Abraham's seed for the space of 430 years enjoyed it not therefore Circumcision was not solely a seal of the land of Canaan for as those had no right unto it so Abraham in his posterity enjoyed it not for that space Eighthly The Apostle determines * Quum Deus sacramenta gratiis suis adjungere soleat ex eo quod sacramento privati erant colligit neque gratiae ipsos fuisse participes non est quidem perpetuum argumentum valet tamen quantum ad ordinariam dei dispensationem Calv. in Eph. Eph. 2.12 upon their uncircumcision that they were without God in the world v 11 Remember that at that time ye were Gentiles who were called uncircumcision that at that time ye were strangers to the Covenant of promise Hence that phrase They dy the deaths of the uncircumcised he saith not death but deaths as signifying not onely their corporal but their spiritual and eternal deaths Ezek. 32.25 26. and 28.10 Ninthly When the Lord renews the Covenant for that land of Canaan mark well the Lord did not reinstate them into that land after their return from Babylon Gen. 17.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I will freely give my Covenant So Galat 3. nor will he bring them back out of their last captivity into that land but by that gracious Covenant Jer. 3.19 How shall I put thee among my Children and give thee the pleasant land Thou shalt call me father and shalt not depart from me Some say the Covenant of Circumcision is to be understood as everlasting as Canaan and the possession thereof which untill Christ's coming who was the substance thereof it being a typical Covenant but it 's as clear as the sun That that land is promised to them in the later times upon their general Call for into that land must they return and fight with the sons of Greece Zac. 9.13 i. e the Turk and his adherents Ezek. 20.37 I will bring them into the bond of the Covenant v. 12 There shall the house of Israel even all of them in the land serve me This relates to their last return Rom. 11.26 So all Israel shall be saved that is the body of the 12 Tribes Thus Ezek. 36.24 I will gather you out of all Countries and bring you into your own land then will I sprinkle clean water upon you and ye shall dwell in the land that I gave to your fathers v. 28. And ye shall be my people and I will be your God Yea saith the Text not for your sakes do I this v. 22 32 saith the Lord God be it known unto you q.d. You must not expect that land by a Covenant of works as Moses again and again minds the Israelites Deut. 9.4 Say not for my rightousness hath the Lord brought me to possess this land v. 5 6 7. And adds this memento for fear Israel should forget it Remember and forget not how thou provokedst the Lord in the wilderness Will any then for ever say for the future That the land of Canaan was given to Abrahams ' seed by a Covenant of works I wonder at the confidence of some who strongly affirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.7 that which they are wholely ignorant of Surely they were hard bestead when forced to fly to this distinction to avoid the force of that Argument taken from Abraham's Covenant But alas There are many that are enemies to the Cross of Christ as Paul saith Phil. 3.18 of whom I tell you weeping I desire to bemoan the sad condition of such for a spirit of delusion is gone forth into the world to deceive the nations God having given Satan a commission or rather a permission judicially to harden not onely carnal Gospellers but some of his own dear people and this is the sorest judgment that I know that lies upon this nation this day Tenthly That Covenant was Gospel therefore not a fleshly carnal Covenant Gal. 3.18 God gave the inheritance by promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Gen. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.8 The Scripture foreseeing that God would justify the heathen through faith preached before the Gospel unto Abraham Gen. 12. Saying in thee shall all Nations be blessed cap. 22. He saith in thy seed but from that time namely Gen. 22. to the coming out of Aegypt viz. Exod. 12.41 was not * Nay scarse 390 neither can the words Gal. 3. be referred to the first promise Gen. 12 For there was no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confirmation mentioned before Gen. 17.18 Where it was confirmed by sacrifice after by the sacrament of Circumcision lastly by an oath cap. 22. four hundred and thirty years Therefore it must be referred to this 15 chapter or to the 17. But it 's not much material to which place of the two you referr it seeing that it 's one and the same Covenant But more fully explained accordingly as Abraham walked with God cap. 12 Lecleca It 's Dativus commodi when God calls them out of his country he bids him go for himself and tells him v. 3 he will bless him and that in him all nations shall be blessed upon this Abraham departed and comes into this land where the Lord appears to him cap. 12.7 and saith Unto thy seed will I give this land he had not told him that before after this there was a great famin in that land which was no small tryal to Abraham's faith that coming out of such a fertil soil as Chaldea was he should be put to such straits and forced to travel to Aegypt for food where he sojourns awhile and thence returns to the land whence he came there God appears to him again upon that self-denying act ca. 13.7 Abraham takes notice that the Canaanite dwelt in the land and therefore yields to his brother Lot who made choice of the fattest soil as intending rather to feed his flocks than to feed souls but the Lord again appears to Abraham cap. 13.4 saying All this land will I give he enlargeth his charter and lets him know he shall be no loser by him upon another act of self-denyal least the King of Sodom should say He had made Abraham rich the Lord again appears to him cap. 15.1 saying
wilfully rejected the Covenant of Grace 2. So are many of the rebaptized ones though under the outward administration many of them in a sad and deplorable condition and damnable state though taken for saints by others therefore doubtless there is no force in that Argument Obj. Circumcision was a seal onely to Abraham a sign to his posterity An. Are there not signs exhibitive as well as significative and wherein did such signs differ from seals 2. May not seals be to confirm a future as well as a present benefit Or 3. Is that seal Rom. 4.11 applyed to Abraham alone and not written for those hereafter that shall beleive Rom. 4.23 It was not written for his sake alone saith the Apostle that it was imputed to him for rightousnes but for us also to whom it shall be imputed if we believe 4. Was not the promise to Abraham to be heir of the world that is of Canaan included in that promise Was it not I say through the everlasting Covenant and not through the works of the law which the carnal Jew rested in Rom. 4.13 5. Did not Abraham's posterity stand in as much need of a seal to strengthen their faith as Abraham did Abraham was troubled with doubtings and the Lord again and again strengthened his faith If he that was so eminent for believing was so put to it what shall we say to the poor shrubs Psal 105. Will the Lord be wanting to them in any thing that may strengthen their faith Obj. If this opinion be maintained That the Covenant of circumcision was a covenant of grace it shakes the foundation of the Gospel and overthrows many fundamental points of religion Ans Here are great swelling words but such do but verba dare there is no proof for what is asserted Dare any say in the presence of Christ when taking leave of the world That this doctrine destroys the foundation of Christian Religion Will they justifie this at the last day before the Lord Christ the Judge of quick and dead * Expectemus judicium tuum Domine Augustin We expect the judgment and determination of God himself in this controversie as Austin sayd in another case But let 's see their Arguments They say First The first fundamental point must needs be denyed Gal. 2.15 Jews by nature Quia promissio haereditariam bâ—nedictioâ—â—m faciebat ideo naturâ â—ocatur Cal. in Gal. That all mankind by nature are the children of wrath Eph. 2.2 If all men by nature be the Children of wrath then are they not under this Covenant of Grace for to be under the Covenant of works and the Covenant of grace are contradictories which cannot be true at the same time Ans Contradictories may be true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a diverse respect 2 Kings 17.34 41. They feared the Lord and they feared not the Lord that is they feared the Lord in their way and the Gods of the nations also and therefore it 's sayd they feared not the Lord. Thus Elisha to Hazael concerning Benhadad 2 Kin. 8.10 He may recover howbeit the Lord hath shewed me that he shall certainly dy that is he may recover of this disease but he died notwithstanding by the hand of Hazael Sons in some sense are no sons Deut. 32.5 Their spot is not the spot of my children There are promises for grace 2. to grace children are under both in some sense yet saith the text they are children in whom is no faith 1 Kin. 2.26 Abiathar is a man of death and yet by the Kings favor he lives The Israelites at the same time were enemies for our sakes and yet beloved for the fathers sake Rom. 11.28 Paul was under the Covenant as being descended of Abraham and yet was by nature as he tells us Eph. 2.2 a child of wrath as well as others So children considered in their natural state as the sons of Adam are under wrath but considered as children of such gracious parents in Covenant with God so are they under grace and therefore under those divine Dispensations which they are capable of Gal. 2.15 We who are Jews by nature that is by descent from such parents cannot with all our birth-priviledg attain to rightousness Thus we say Such are naturally English that is by descent In this sense the Apostle useth the word Rom. 11.24 If the natural branches are broken off c. The Gentiles wanted this being by offspring sinners 〈◊〉 nature in Eph. 2.2 is taken for that corrupt qualification of nature which they draw out of their parents loyns Grace at first was connatural to us and had been propagated from parents to children ex traduce if Adam had stood as now corruption is As therefore the children of Israel were called the holy seed and yet some of them are stiled the children of the Sorcerer and the whore Ethiopians c. Esa 57.3 Amos 9.7 So may one and the same person be holy by way of Covenant and yet unholy in respect of those internal qualifications For there is a relative and a positive holiness though they want the later yet may they be under the former 2. Their children are under grace for are not many of them under the everlasting Covenant made between the Father and the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before these secular times therefore all time even from eternity Are not elect children given to Christ before all time Doth he not know them by name And having loved them with an everlasting love doth he not in time draw them with the cords of his love even with the cords of a man suitable to a rational creature out of the hands of sin Satan and this present world Doth he not swaddle them and bring them into the bond of the Covenant even into that Covenant called the sure mercies of David Doth he not gloriously irradiate with the beams of his countenance on their souls in heaven for their heaven is the face of God Will not Christ at the last day embrace such as he did on earth saying Here am I and the Children which thou hast given me And were they not under grace Is not all this a part of electing grace Surely this is the spring of all the first wheel that moves all the rest Rom. 11.7 and though there be a wheel in a wheel yet all shall tend to their good as all the wheels in a clock tend to make the clockstrike Obj. The second fundamental point that this error opposeth is the stability in the Covenant of grace they say The Covenant made Abraham's seed was conditional and broken by them but the Covenant of grace is absolute Ans The Covenant of grace is conditional as appears by the whole current of the scriptures Deut. 7.12 13. Wherefore it shall come to pass if ye hearken to these judgments and keep and do them that the Lord thy God shall keep unto thee the Covenant and the mercie which he sware unto thy Fathers Lev. 26.41 If then
lawful use the Argument is a mere trifling idem per idem for the question was whether they might lawfully live together Yea saith the Apostle they may for the unbelieving husband is sanctifyed in the believing wife q d. They may live together for they may live together Obj. The unbelieving wife is said to be sanctified as well as her Children Ans She is said to be sanctified by him or in him but not so as to be made foederally holy but onely sanctified to his use as all the creatures are for sanctification is a word of relation used with reference to persons but the word holy in the 1 Cor. 7 signifies an holiness of state but saith the Apostle they are holy Thus we have abundantly proved the minor proposition namely That the Children of believers are incovenanted therefore we conclude That the Seal of the Covenant belongs to them O then You that are spiritual that have the testimony of Jesus which is the spirit of Prophesy so as to understand the Prophesies consider what I have said and the Lord give you understanding in all things We are compassed as you see round about with a cloud of witnesses It was one and the same cloud Exod. 14 23 which was light to the Israelites and darkness to the Egyptians Even so one and the same scripture to some is dark and to others full of light because they have not the light within to see the light without John 11. Now the Lord grant we be not like the Egyptians looking at the darksom part of the cloud as many do and not the lightsom part but that this cloud may be as a cloud by day and as a pillar of fire by night even in that night that is coming fast upon us the shadows of the evening growing very long to guid us in the Truth as it is in Jesus Obj. Circumcision was no seal of Rightousness to Abraham's posterity Ans Look to the rock Esa 51 whence ye are hewen q d. Consider what mercies I shewed to Abraham the same mercy may you expect to your selves Promises made to believers as believers belong to all believers for it 's a sure rule à quatenus ad omne valet consequentia from a thing as such the consequence availeth to all Thus the Apostle Heb. 13 5 applies that of Deut. 31 8 He will not fail thee nor forsake thee That promise was made not to Joshua but to the body of the Children of Israel as appears by the LXX translation Promises made to the Jews as Saints are made to all therefore the Gospel-Church is called Sion and Jerusalem hath the Jews names put upon it because those promises belong to it See LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as it 's applyed to Joshua it hath but one negative but when applyed to the body of Israel verse 8 it hath four negatives to which the Apostle adds a fift No I will not leave thee no I will not in no wise forsake thee The Lord being willing more abundantly to confirm our faith adds five denials because he saw what doubting hearts we had So much for the first Proposition sc That promises made to believers as believers belong to all believers but this I will be thy God and the God of thy seed was made to Abraham as a believer therefore to all believers Whereof Circumcision was a seal in the old Testament as Baptism in the new Rom. 4 11 Circumcision is called a seal of the rightousness of faith which he had being uncircumcised that so he might become the father of all those that believe though not circumcised for Abraham was called the father of them that believe because he was the first father that received this blessing which was a blessing upon parents and children for he received it not onely for himself but for them also that is he received it as a father and so it is conveyed to us at this day Mr Cart. 2. The promise was made to Abraham and to his natural seed walking in the steps of his faith How else reasons the Apostle from the example of Abraham The promise was given to Abraham through faith therefore 't is yours through faith v. 13 16 17. 3. How makes he Abraham the father of believers in both people if the Covenant was not established on him as a father for his children of both people v. 17 who is the father of us all before him * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad instar dei or Ex adverso dei after the example of God Exemplar enim ex adverso opponimus whom he believed God hath honored Abraham's faith that in respect thereof he hath made him like himself sc a father not of this or that nation but universally of all amongst all nations that believe 4. This promise I will be thy God and the God of thy seed was not peculiar to Abraham as appears by the scope of the Apostle Rom. 4. which is to shew how we are justified and not Abraham onely for fathers and children are justified in the same manner but Abraham was justified by faith and not by Circumcision though therein was sealed the remission of sins The Apostle brings in Abraham as an eminent believer and the father of the faithful for he was the first explicit covenanter as a rule to all believers * Primum in unoquoque genere est regula reliquorum Apostolus probaturus Gentiles unà cum Judaeis esse Abrahae filios in hanc formam loquitur Abraham fide justificatus fuit in praeputio Calv. for the first in every kind is the rule of all the rest and concludes ver 23 It is written not for his sake alone that it was imputed to him but us also to whom it shall be imputed if we believe So that Circumcision was either a seal of rightousness obtained or rightousness offered therefore a seal to parents and children if they believe the like may I say of baptism which comes instead of circumcision and is the seal of Abraham's Covenant Gal. 3 29 Ye are Abraham ' s seed and heirs according to the tenor of the promise which runs to him and his 5. The Covenant is the same therefore the parties included in the Covenant specifically must be the same else it 's not the same Covenant and therefore as before so now children are included That it 's the same for substance it appears by the Apostle Gal. 3 That Covenant was confirmed in Christ therefore a Gospel-Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards Christ q d. It had respect to Christ Gal. 3.8 28 The Scripture foreseeing that God would justifie the heathen preached the Gospel before unto Abraham I hope none will say we have another Gospel or a Gospel besides this Gospel The Apostle doubles the phrase to shew them he speaks deliberately as pondering what he said If any man bring another Gospel c Gal. 1. Brethren do we look
for new Scriptures or a new Gospel to save us Is not the faith that is the Doctrine of faith delivered once and for ever as a perpetual rule Is not God one and the same though we be changeable and at odds with him Gal. 3 20 Is not Christ yesterday and to day and for ever the same Heb. 13 8 Was this once an evangelical promise I will be thy God and is it not so still And if that be evangelical as is confessed shall we deny the later I will be the God of thy seed to be evangelical also 6. If the command of teaching our children which God gave to Abraham belong unto us then the promise made to him and his belongs to us also for the promise is the ground of the duty and the duty is the means of the performance of the promise Gen. 18 19 For I know him that he will command his Children and his household after him and they shall keep the way of the Lord to do justice and judgment that the Lord may bring upon Abraham that which he hath spoken of him 7. Christ came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loosen or slacken the Law much less the prophesies or promises but rather to confirm them made unto the fathers Rom. 15 8 that is not onely to the Jews but also the Gentiles and because the incorporating of the Gentiles was a great mystery i. e a divine hidden secret to the Jews the Apostle quotes * Hence Ministers may learn in doubtful things to be more copious in proofs four places of Scripture to evince that great controverted Truth sc That the Gentiles should be incorporated into one and the same body with the Jews 8. Why should it be conceived that the Covenant of Grace should run in a different course from all other of Gods Covenants God made a Covenant with * Mr. Patient saith That Covenant with the Priests was a Covenant of works Observe there is a vein of error runs through his whole Discourse Phineas did it not reach his posterity Num. 5 So with David Psalm 89 28. And did not that extend to his posterity also Did God ever make a Covenant with any wherein the children were not comprehended In the first place where this Covenant is mentioned it runs thus To thee and thy seed Gen. 15 18 8 which was ratified by the dividing of an heifer of three years old 9. Gentiles are ingrafted into the same olive tree and made partakers of the fatness thereof that is the ordinances promises and their appertenances the root was Abraham and the holy ancestors the bodie of the tree the Church the branches particular members whereof Infants were a great part Observe three things 1. That Children were in the Covenant this cannot be denied 2. They with their parents were broken off and therefore may plead with their Mother as an harlot Hos 2. 3. They with their parents are to be ingrafted in again into the olive tree of the visible Church of Christ 10. Where is that great Statute repealed or that Magna Charta vacated and made void I will be thy God and the God of thy seed Was not this one of the greatest promises of the old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exceeding great nay the greatest promises 2 Pet. 1.4 greater than which could not be The promise in the 17 of Genesis is greater than that in the 22. For the Father was greater than Christ as Mediator and therefore doubtless that was chiefly in the Apostles ey This promise was confirmed by many and sundry ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by piece-meals or parcels Heb. 1.1 yet one and the same Covenant gradually revealed to Abraham as he walked more exactly with God The glorious discovery of the Covenant was reserved to Christs time for the farther the times were from Christs coming the less light they had but the nearer they came to Christ the more fully was that Covenant discovered as appears from Dan. 9. to whom the Angel reveals the time of Christ's suffering and so doubtless when Christ shall more gloriously appear in his Kingdom upon the calling of the Jews then shall the Ark of the Covenant be seen in the Temple Rev. 11.19 But the Covenant was confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Abraham 1. By Sacrifices Gen. 15.18 being not mentioned before 2. By the Sacrament of Circumcision Cap. 17. 3. By an oath Cap. 22. Yea it was confirmed by God in Christ therefore must needs be of grace Gal. 31.7 1. By the death of Christ 2. By the merits of Christ 3. By the preaching of Christ and his Apostles Dan. 9. He shall confirm the Covenant for one week which was spent in the confirmation thereof for Christ preached * Usually the work of a Minister for conversion is done as to the old standers in 7 years three years and a half and the Apostles three years and a half or thereabouts before the Jews were discovenanted the ceremonies de jure did cease at his death with all the sacrifices when the vail was rent asunder but the Covenant was not made null till they voluntatarily and obstinately rejected the Lord Christ This Covenant I will be thy God was before the Law and therefore was not made void by the Law and the ceremonies annexed thereunto Gal. 3.14 15. That the blessing of Abraham might come upon the Gentiles which blessing extends to fathers and children Brethren saith the Apostle I speak after the manner of men Though it were but a mans Covenant if it be confirmed as this was no man disanulleth or addeth thereunto who then shall dare to disanull Gods Covenant made to Abraham and Christ mystical that is the whole visible Church as we see clearly in the body of the Jews to whom the external administration of the Covenant did appertain if there be any force in the Arguments of the Antipedobaptists pleading for the spiritual seed onely the like might have been pleaded against all the carnal seed of Abraham as the Lord pleads Psal 50 What hast thou to do to take my Covenant into thy mouth And yet even the Children of such had a right unto Circumcision though their parents were suspended from the Passover as being Children under Abraham's Covenant The 11 Argument is taken from the absurdities that will follow from the contrary tenent 1. If Children be excluded then the Covenant is not the same seeing the persons engaging are not the same 2. Then are the Children of believers no more priviledged than the Children of heathens for even the Children of heathens when called have an interest in the Covenant and Seal as well as the Children of believers 3. Then are no Children in a visible way of salvation Eph. 2.12 and without hope and therefore Rachel may weep for her Children because they are not There was a great Lamentation in Israel when one tribe was cut off but have not all the Churches in the world cause bitterly to