bee called then is that promise to persons as yet uncalled and their calling is an effect following their interest in that promise as a cause and not preceding their interest in the promise as a condition As touching this whether the sole condition of this being of the promise to them c. we shall examine that anon God willing SECT IV. AS for Hen. Dens exposition of children here not to be those after the flesh but spirit even beleevers I cannot see how it 's pertinent to the cause propounded touching the children mentioned Act 2. hee doth not intend it thus your children i. e. Abrahams children for Abraham is considered rather by him as a pattern having the precedentiall copy of the Covenant mentioned And it had been incongruous to have said It is to your children that is to Abrahams children Abrahams children were not all their children nor were their children alone all the children which Abraham had and besides Hen. Den confesseth it is to comfort them concerning their owne children against whom they had wished that curse Matth. 27. 25. now taking it then of their children how will Hen. Den. make these Jewes whom hee cannot but eye at this present when these words Act. 2. 39. were applyed to them to bee such spirituall fathers to any children of theirs or sustaine the relation of such fathers at that instant unto such children themselves not being yet such relates as beleeving fathers nor having such correlata as children after the spirit nor was Abrahams charter lesse then what here avowed by the Apostle scil that the promise even of remission of sinnes did belong to the Jewes and to their children in respect of externall right and administration and no more is pleaded for and so much is to Gentile beleevers in their generations of which more elsewhere Nor will C. B's exposition of children hold as if here taken for men because in some other Scriptures so used he saith that to the farther scruple of the Jewes about their wish of Christs blood on their children Peter answereth The promise is to you and to your children What were their children growne to bee men in two moneths space since they made that cursed wish Or had they no children but such as were men growne or if they had did they intend that curse of blood to bee on their growne children and not as well on their babes on their children indefinitely To like purpose is A. R's conceit that by children are meant their grown children according to that in Joel your sonnes and your daughters but as hath been intimated this plaister is too narrow for their wounds rising from the guilt of blood wished upon all their children including and not excluding their babes Nor will the conceit of I. S. and some others hold that by children are meant allegorically such as imitate and walke in their footsteps of faith and repentance c. for which end Scriptures are urged where fathers are taken for such as are patternes to others and children for such as imitate them But 1. Is it the use of Scriptures to propound comforts to such kind of persons by allegories 2. If it bee supposed that the naturall children are excluded and onely allegoricall children understood there needed no such circumlocution But it might have been plainly thus The promise is to you and to your children even to such as are afarre off as many as God shall call whereas hee speaketh distinctly of all three it is to you and to your children and to such as are afarre off as many as God shall call 3. These convinced Jewes at present could not bee such fatherly precedents to others that should bee called to follow their instant faith and repentance which as yet they acted not nor doth Peter say the promise is or belongs to you for you have repented and consequently beleeved for that is rather mentioned as exerted after many words besides ver 40 41. But repent and bee baptized de futuro for the promise in praesenti is to you scil in respect of externall right 4. It would rather have discouraged then incouraged stumbled then satisfied them for Peter thus to bid them to their losse All the Jewes as visibly in Covenant with God were in some sence fathers to the Gentile Church-members 1 Cor. 10. 1 2 3 4. All our fathers scil of you of this Church of Corinth and of mee Paul and yet withall these were fathers too from Abrahams time downward to conveigh Abrahams covenant and its priviledges to their owne naturall seed Rom. 9. 1 2 3 4 5. Deut. 29. 1. 14 15. 29. and 30. 6. SECT V. NOr will C. B's apprehension of the phrase the promise is to you c. i. e. not the promise but the proffer of the promise hold consonant to himselfe or to the truth for hee grants that promise to bee to those that were prickt in heart but no more then to them afar off c. as many as God shall call nor know I what Scripture hee builds upon for such an exposition of the phrase the promise is to you when it is offered to you Albeit others speake as much in effect when they say the promise made to Abraham of sending Christ and now fulfilled is to them But deale ingenuously is that all which in Act. 3. 25. 26. is understood by that yee are the children of the Covenant made with the fathers c. i. e. God hath fulfilled the promise made to the fathers concerning Christs comming whom now hee offereth to you Why are the Jewes onely such children and not the Gentiles all kindreds as well albeit Christ was first sent to them For vers 25. all kindreds of the earth are mentioned as those that should bee blessed in Abrahams seed Yea doe not such as so speak affirme before that this promise of sending Christ was to them their children and those afarre off which notion Paul Ephes 2. 11 12. applies to the Gentiles They are the children of the Prophets Act. 3. and hee doth not say thus and of the fathers with whom the Covenant is made as if it were meant in respect of bare naturall relation but and of the Covenant made with the fathers to shew that it 's meant of Church and federall interest in them as Covenant fathers and dispensers yea to shew that the Covenant was as seed by vertue whereof they considered as federally and ecclesiastically priviledged did spring I had thought that these parallel phrases that children of the Covenant of grace mentioned Act. 3. 25. and children of the promise Gal. 4. 28. was not meerely applyed to either Jewes or Galatians because Christ according to the promise of God to Abraham c. came into the world that blessing might bee offered to them through him the promised seed But because they had a visible interest in the promise of blessing by him and therefore both Jewes and Galatians were so stiled sure I am Pauls phrase of the Jewes Rom.
the children also So of all collectively is that spoken not onely that God that day avouched them to bee his people Deut. 26. 18. both parents and children as also Deut. 30. 16. and 29. but thou hast avouched the Lord to bee thy God Vers 17. thou collective Israel yet it was acted but by the growne part in their own in their childrens stead Abrahams seed is either taken for the head and principall as was Christ and so rather intended Gen. 12. 3. and 22. 18. or for the head and body together even Christ mysticall so Gen. 22. 15. Thy seed shall possesse the gates of thine enemies and so Gal. 3. 16. Jew and Gentile but one seed with Christ the head of the Church Again Abrahams seed is either taken collectively or distributively collectively either his seed by propagation or proportion In the former sense the Jewes in their generations were the seed mentioned Gen. 17. 7. that is parents and children for they are seed in their generations seed by proportion were the Proselytes of old in their generations and visible inchurched beleevers in their generations scil parents and children together And both againe are considered specifically or individually specifically so some of that sort of parents and growne persons and some of that sort of children are as well internally and savingly in the covenant as externally albeit many individuall persons of both sorts are onely externally thus Deut. 29. 14. with him that is here and with him that is not here him not them as noting a collection yea a certaine species or sort of persons growne or babes and of babes borne or unborne according to a different respect of Gods making his covenant with them So in Gen. 17. to thy seed indefinitely God absolutely covenanting thus as Vers 7. with them in their species and sorts conditionally in respect of the individuall persons of each sort Or more briefly the seed of Abraham are either his choyce seed in speciall or his Church seed indefinitely wee consider herein the later and not so much the former SECT II. 1. COnclusion that Covenant Gen. 17. 7. was a Covenant of grace and the same in nature with that Covenant of grace now held forth to us Neither of the branches of this conclusion I think are denyed by the more judicious of our opposites albebeit both have been by some of the more vulgar sort making that covenant in Gen. 17. to bee a Covenant of workes c. that it was a Covenant of grace may appeare by the qualitie of the persons betwixt whom the covenant is made scil not God as a Creator men as innocent as in that covenant of works made with Adam but God as gratious justifying ungodly persons in the sense of the Law or such as cannot become legally godly perfect in themselves or workers covenanting with such like non-workers Rom. 4. 1 2 3 4 5. sâ—il God and Abraham yea God and Isaac yea God and the spirituall seed of Abraham to whom with him the promises indefinitely were made and so this also Gal. 3. 16. 2 By the matter promised on Gods part scil I will bee a God to thee and to thy seed holding forth more then any legall covenant as 1. to tender and give to them his ordinances according as they should bee capable of them as their peculiar priviledge by right of Covenant hence these two coupled Lev. 26. 11 12. Rev. 21. 3. I will bee a God to them I will set my tabernacle amongst them hence any without these or any externall right to them are according to men said to bee without God in the world Eph. 2. 11 12 13. 2 That hee will dwell amongst them and manifest his speciall presence with and in his Ordinances and providences among them hence being a God to any and Gods dwelling with them are coupled together Exod. 29. 45. Lev. 26. 11 12 Rev. 21. 3. 3 That hee will tender them deliverances as their federall right and bee really forward to give such deliverances from all sorts of miseries and from the causes of the same yea actually to worke such deliverances so far as is meet and sutable to their present conditions hence God his being a God to any and his removing sad mournfull thoughts from any are joyned Revel 21. 4. see Levit. 26. 41. 42. 45. Deliverances from common providences are common to all even Pagans but not such as spring from the vertue of the Covenant Zach. 9. 11. 4 so as to give to such an externall covenant right at least as to temporall blessings hence giving Canaan and his being a God to them joyned Gen. 17. 5. 7. 8. see Psal 111. 5. so to spirituall mercies as justification Jer. 31. 33. 51. Adoption 2 Cor. 6. 16. 18. also owning after death Exod. 3. 6. compared with Luke 20. 37 38. and glory after all hence as to the former so to this is joyned God his being a God to any Heb. 11. 6. All this is included as by vertue of Gods covenant offered to such as hee is a God to yea and as that which according to men and as men are in charitie to judge is with all the visible right of such Albeit the former two senses suffice to the visible administration of the covenant as their right in that God doth hold forth that hee is a God to such in covenant to whom hee giveth his ordinances and with whom hee vouchsafeth his presence therein as their externall covenant right 3. By the condition propounded and promised to adult Abraham with whom God was now in this solemne wise to enter into this Covenant not with him alone but with his scil the exercise of faith and Evangelicall uprightnesse or perfection Walke before mee and bee upright or perfect Vers 2. And I will make my Covenant between mee and thee Vers 4. as for mee behold my covenant is with thee c. this is my part of the covenant that was thine and Vers 7. I will establish my covenant betweene mee and thee and thy seed after thee in their generations c. Now that the same covenant is to us since Christs ascension appeares by the former in that it being the covenant of grace it is an everlasting covenant hence Gen. 17. 3. and Heb. 13. 20. hence too when God would expresse the matter of his Covenant since Christs incarnation hee useth and annexeth the old phrase and forme of promise I will be a God to such or such 2 Corin. 6. 18. Heb. 8. 10. Jer. 31. 1. spoken in reference to our times So when speaking of the Jewes and their children which hereafter are to come into Church estate actually he useth the same phrase Ezek. 37. 25. 27. compared Hence the same language in mentioning new Jerusalems condition priviledge I will be a God to them I will set my tabernacle among them Revel 21. 3. The Covenant then of the Gospell hath outward priviledges of Gods tabernacle annexed as well as Abrahams Covenant
it was ratified and fulfilled but her Church seed whom the same promise also did comprehend togegether with Eve in whose hearing God uttered these things to the Serpent And hence Eve by faith did thus interpret the scope of that promise as made in refernce to her Infant Church seed as was Seth as before wee proved Gen. 4. 25 26. And the opposition sheweth what kind of seed the promise reached scil Infant as well as adult seed the Serpents seed being as well the least Snake c. as the most venemous and overgrowne and the antipathie being naturall and forcible betweene even little children and any sort of Serpents as is evident this then was held out as Gospel even in the beginning of the visible Church and world hence also in the beginning of the renewed world as I may call it after the flood the same doctrine is implicitely held forth Gen. 9. in the opposition of the servill condition of Canaan or 25 26. to the future Church estate of Japhet vers 27. the one accursed parent and child to servitude so that Chams babes as soone as borne were to bee slaves but Japhet parent and child are prophetically devoted to Church estate in Sems Tents so that inchurched Japhets babes are actually within Sems tents so soone as borne As God would accurse collective Canaan Noah prophesieth that God would inlarge or cause collective Japhet to turne into the Tents of Sem which interpreters expound of the joyning of the Gentiles unto the visible Church Now visible Church estate supposeth visible covenant estate as is evident The like opposition was allegorically made in the primitive times after Christs ascension Gal. 4. 23 24. betweene collective naturall Ishmael of the bond-woman in type and collective legall Ishmael in antitype And collective naturall Isaac in type and collective Evangelicall Isaac in antitype In the types the opposition is undeniably verified that Ishmael with his children are expunged and cast out from a civill family priviledge and portion in Abrahams house and onely Isaac and his children are to have that civill and naturall priviledge of inheritance therein The sonne of the bondwoman shall not bee heire with my son Isaac Gen. 21. 10. And in the antitype even persons formerly in Gods family the Church if rejecting Christ and the covenant in him and imbracing and adhering obstinately to any thing in a way inconsistent with him such are cast out and dischurched they and theirs as was verified in that legall Ierusalem and her children even the body of the Jewes adult and Infant Thus far à typo ad veritatem the argument is undeniable and what reason then to make the other branch of the allegory dissonant onely that there à typo ad veritatem the argument holdeth not that all inchurched persons which are gospelled hold forth the free covenant in reference to Gospel Church estate are as Isaac and his posteritie visibly priviledged and instated in the Church heritage of the Lords family the visible politicall Gospell Church As in Isaac Abrahams seed naturall is called in point of civill heritage all of them and as in the same Isaac not Ishmael Abrahams Church seed was called and so all of them called to the externall fellowship of covenant and Church and as in a restrained sense Abrahams elect seed were called not in Ishmael but Isaac Rom. 9. 7. so in the Ecclesiasticall Isaac as I may say in these dayes the Church seed are counted and not in pagans without the Church and according to ordinary dispensation and in mans count in the same line are Gods elect seed counted all the individuall children in the former that species of Church children and none other in the sense mentioned are of the latter account But to hasten to the latter branch that the same doctrine is held forth as Gospell to bee dispensed and fulfilled in the purer times of the Gospell towards the latter end of the world that Esay 56. 20. is a promise referring to the purer times of the Gospel Church and probably to the times of the comming in of the Jewes vers 17 18 19. when albeit there may bee some accursed ones yet the Churches children though Infants of dayes not allegoricall Infants in humilitie or by imitation of beleevers c. that sort of persons too dying in Infancie yet God promiseth they shall die in a holy maturitie of covenant grace and blisse as if elder by many yeeres When elder ones some die ripened for the cause of God the like singular account doth the Lord expresly make as of parents in his Church so of their off-spring vers 13. see Esay 61. 9. God promiseth not onely that the growne persons should bee had in account but their seed and off-spring not meaning it of allegoricall seed amongst the Gentiles for it 's not said they shall bee knowne to convert Gentiles c. but their seed shall bee knowne among the Gentiles yet not meaning pagan Gentiles but rather inchurched Gospelled Gentiles the Hebrew word for knowing being used to signifie speciall owning of persons either by God Jer. 24. 5. or by men Psal 142. 5. Ruth 2. 10. 19. Deut. 21. 17. and 1. 17. Prov. 24. 23. now none will say the worser part of the Gentiles would thus owne the members of the Church or their children with such choyce respect but the better part rather of the Gentiles they are then the persons acknowledging the seed not the allegoricall seed acknowledged so Ezek. 37. 20 21. 27. when all the scattered of the Tribes of Israel and Judah shall become as the two sticks joyned in one in Ecclesiasticall respects at least under the discipline of Christ God in reference to that time reâ—… the old Charter of Abrahams covenant to bee a God to thâ—… 〈◊〉 which promise hee includeth their children they being aâ—… their parents scattered among the heathen vers 21. and to bee gathered to their Land and parts of the nations and kingdomes as of old to bee then joyned yea vers 25. expresly their children and childrens children are by covenant put under Christ as their Prince with them is the covenant of peace made and that of no temporall but of an everlasting nature and all this in reference to Church estate and administration whence that branch of the old Charter now actually renewed of setting his Tabernacle and Sanctuary in the midst of them vers 26 27. and that in a very glorious and perspicuous manner as persons thereto ex confesso to the very heathen sanctified and sequestred by the Lord vers 28. the very same they which shall dwell in the Land are children with their parents their Prince will David or Christ bee with them is that everlasting covenant of peace vers 26. amongst them will Gods Sanctuary and Tabernacle by vertue of covenant be placed vers 26 27. their God will God bee and they shall bee his people or hee their covenant God and they his covenant people vers 27. and all this
promise as invested or Church promise or covenant unto right to the seale or to shew that albeit Gentile beleevers did not partake of the initiatory seale of the covenant yet having the promise they therefore have the seale in Abraham their father albeit they never are nor may bee sealed in their persons the Apostles discourse cleareth it to bee otherwise his scope being not to infringe any Gospel right to the Gospell seale but to take off any reasoning in point of justification from any work of the Law considered apart from Christ as the five first verses evince and because that of circumcision was chiefely gloried in by the Jewes hee taketh off any reasoning that way in opposition to faith which is all in all rather in point of justification whether of Jewes or Gentiles for which end Abrahams example in the way and manner of his justification is propounded as verse 9 10 11 12 13. declare as for the sealing of Abrahams beleevers children the Gentiles in Abrahams sealing if that were intended as much might have been affirmed of the beleevers Jewish children of Abraham as they were such and so the circumcising of such Jewes at least had been more then needed so farre forth Yea but the Jewes were commanded to be circumcised true and so were the Gentiles to be baptized yea but they were to be circumcised when Infants yea and when adult too in case as Joshua 5. and in that case at least many of them being actuall beleevers Joshua 5. and 6. compared with Heb. 11. 30. might have pleaded exemption as being quatenus beleever circumcised in the circumcision of their father Abraham It was not then spoken at all to weaken the bond to an initiatory sealing of Gentiles but to that initiatory sealing up of the covenant to them by circumcision of the foreskin of their flesh thus much by the way in answer to what some thus object But to returne to the proofe of that propounded let us shew that even in the dayes since the time of the fathers before Christs time such children mentioned were are and will be eyed by divine approbation as covenant and Church-seed of Abraham God hath promised to blesse the inchurched nations in Abrahams seed Christ behold Christ by an outward Symbole testifying that the little ones of inchurched visible beleevers are in Church account such witnesse that act of his and his offence that any such should bee hindred from any approach to him in the use of any meanes to attaine at least externally that blessing of him the promised seed Luke 18. 15 16. 7. with Marke 10. 16. hence in the purer dayes of the Gospel It was of old prophesied that such children should bee accounted the seed which the Lord hath blessed aswell as their parents should come under that account by the Gospelled Gentiles Esay 61. 9. yea God himselfe expresseth his account as of such parents so of their children to be such Church and covenant seed both are under one account so far forth Esay 65. 23. besides that if such parents suppose Jewes or Gentiles be Abrahams spirituall seed Anabaptists will grant then are their children also the parents being not meerely abstractively considered the covenant seed Gen. 17. 7. but as in reference to their children with them for the seed of Abraham to whom the covenant Gen. 17. 7. is made is the seed in their generations which necessarily imply and suppose as the parents generating so the children begotten of them the parents make not the generation alone nor the children alone but joyntly considered together Here Anabaptists sever the subject parties taken into the covenant consideration they agree it 's Abraham and his spirituall seed but leave out that notation of the seed scil seed in their generations the proselyte gentiles in Abrahams house they were not his carnall seed why are they then sealed but as they were rather Abrahams spirituall and Church seed Yea but their babes also have the visible seale of Abrahams covenant yet are they not his fleshly seed nor yet are they his actuall beleeving seed and yet have they the feale of Abrahams seed surely then in and with their parents they are Abrahams Church and spirituall seed You will say God commanded them to be sealed and therefore sealed Answ Suppose it so yet God commanded their circumcision to be on them also his covenant or the Sacramentall signe of that his covenant sealed to Abraham to his seed in their generation Gen. 17. 7. 9 10 11 12 13. either then they which in one sense were not of his seed or loynes v. 12. yet were of his covenant and Church seed vers 7. or else God solemnly enjoyned a seale to a blanke or a seale to no covenant of his no other covenant being then in mention to bee sealed by circumcision which was enjoyned to bee his covenant or the Sacramentall signe of his covenant vers 11 12 13. Yea but they partaked not of the covenant many of them at least in their Infancy Answ If yee speake of saving actuall efficacy upon them then neither did many others no not of the elect seed which lived to maturitie of yeares so partake of the covenant in their Infancy nor doth that hinder but that circumcision in the nature of it and in the institution of it was a visible seale of the covenant of grace that which Moses phraseth touching circumcision that it was a signe of the covenant Paul explaineth that it was a seale of the righteousnesse of faith scil not so much subjective as objective Rom. 4. The baptisme of Simon Magus was in the nature of it and in Gods institution a visible seale of the most spirituall part of the covenant and yet did not Iscariot and Magus partake of the spirituall part of the Covenant It is peculiar to the elect to bee in the covenant in respect of participation of the saving efficacy of it Rom. 9. 6 7 8. But it is common to Iscariot and reprobates adult or Infants to bee externally in the covenant in the face of the Church as verse 4. of which before But as for the visible seale it selfe whether to elect or reprobate to such as partake of the spirituall good of the covenant or not this varieth not nor multiplyeth nor nullifieth the nature of the seale The nature of it depends on God the author not upon the sealed persons worthinesse or unworthinesse sex or age Circumcision was not covenants but one and the same covenant ex natura rei nor was it a part but the covenant even the whole covenant Sacramentally to elect or reprobate Infant or adult circumcised The commandement of God did not put or cause any difference but injoyned it all equally to all sorts The covenant sealed was but one not two covenants albeit God did hold forth varietie of covenant blessings as doth the Gospell some more common to all and some more peculiar to a few and so the seale it selfe was to Infant and adult
into such an estate Gal. 3. 27 28 29 were none but true beleevers and elect ones in that Church baptized for all that were baptized are said to bee one in Christ as having put on Christ and if Christ then Abrahams seed either then there were none but elect ones true beleevers in those Churches which were absurd and crosse to the Scriptures before named or if there were any hypocrites or reprobates in that Church they were left unbaptized which were as absurd to avow it for how knew they so exactly to distinguish of such divine secrets in so infallible a way were they Gods to know the secret guile of hearts Now if not unbaptized then they also in baptisme putting on Christ and putting on Christ being one with Christ and so Christs and being Christs were Abrahams seed now A. R. must conte with us to say that when 't is said that all baptized persons put on Christ Gal. 3. 27. it was verified in generall of them all Sacramentally and Ecclesiastically and so when said to bee all one in Christ and to bee Christs and Abrahams seed and all children of the promise and of Jerusalem which is above c. hee must distinguish of persons being such in foro dei and of persons which are such in foro facie ecclesiae visibilis In the former sense onely the elect amongst them were such in the latter sense all in common sound and unsound members of the Church they were such and that the Apostle speakes such things of them in common not by a meere infallible Apostolicall dictate and sentence as concluding them to bee all such savingly but ministerially to hold forth what such as members of Christ as head of the visible Church were Ecclesiastically Object But will it not bee said that whereas Gen. 17. 7. maketh but two subjects of the covenant God made scil Abraham and his seed which Paul expounds to bee beleevers wee by our doctrine doe make three subjects and parties Abraham and beleevers and the Infant seed of both Answ To which I answer that wee doe not make three such distinct subjects now any more then of old there was made before Christ was incarnated then Abraham and his beleevers growne children and the Infant seed of both made but Abraham and his seed and so is it with us Secondly that the covenant being made with Abraham and his seed Abraham sustaining the person of all beleevers Jewes and Gentiles which in a sense also were his seed in that covenant hence therefore the covenant still is onely between Abraham and his seed CHAP. IIII. Sect. I. Touching the Explication of Luke 18. 15 16 17. ANother Scripture holding forth the Federall and Ecclesiasticall right and holinesse of inchurched visible beleevers little ones is Luke 18. 15 16 17. where the Lord affirmeth of the children offered to him by those pious minded parents that of such is the kingdome of God as Matthew hath it Chap. 19. of such is the kingdome of heaven which is here taken for the visible Church so Matth. 8. 11. 12. and 13. 24. and it seemeth evident from Luke 18. that hee mentioneth the kingdome of God three wayes First a kingdome of which such Infants and such like persons are namely as subjects Secondly a kingdome which such actuall subjects of that kingdome doe receive Thirdly a kingdome unto which in an ordinary way and meanes they come to enter The first is meant of the visible not of the invisible Church and of them as members of the former and not so properly of the latter touching which let it bee remembred that this was not a bare temporary and present charge in reference barely to those very children and onely to that very present approach to Christ but did respect after approches of such like persons unto Christ hee saith not suffer these little children to come at this time to mee for of these is the Kingdome of God but indefinitely rather suffer little ones scil of this sort such as these are to come to mee nor would A. R. and others which apply it to such like persons for humilitie c. restraine it to the occasionall act at that time but inlarge it in reference to any such persons at any time in a like case that they should not bee hindred from Christ Now as for the members of the invisible Church as such they are invisible and fall not under the proper cognizance of the sons of men to know which or where they are and to suppose an injunction of not hindring their approach to Christ unlesse they came under a visible respect of members of the visible Church that they might bee discerned and it might bee knowne how and when and in whom this rule of suffering such to come to Christ were kept or broken it were very incongruous and it 's a very improbable conjecture that Christ spake thus of these very Infants by an act of divine knowledge of them to bee the elect of God as if a company of children should bee by an unwonted providence singled out to bee brought to him which were every one of them elected to eternall life and not any of them in a contrary estate And by the latitude of the extent of Christs speech as before wee shewed in reference to after and other times and examples of like nature as to the present case it appeares hee neither spake thus as God or as a meere extraordinary inspired Prophet but delivered as in ordinary administration of the mind of God as at other times an ordinary rule of ordinary practise and use afterwards in reference not barely to those very little ones then brought but to others like them wherefore such evasions of C. B. in his fourth answer to this place are frivolous And why should there bee such startling at this place as if it were uncouth doctrine that children of inchurched members should be counted subjects of Gods kingdom or members of his visible Church the Jews children as well as parents which were cast out together Matth. 8. 11 12. were surely in that kingdome together out of which they came to bee cast afterwards the uncircumcised man child was of the people or Church of God in visible account else not cut off from his people in that case of neglect Gen. 17. 14. and in the purer dayes of the Gospell yet expected the children are put under David or Christ their Prince as King and head and Lord of his visible Church as well as the parents as before wee shewed from Ezek. 37. 25 26 27. and God accounted them even in very corrupt time children of his covenant spouse or visible Church Thy children which thou barest to mee Ezekiel 16. 8. 20 21. 23. witnesse the setting to of the initiatory Church seale of circumcision to those children of Abraham Isaac and Jacobs loynes and no wonder in that they were all interested in the covenant of grace as invested with Church-covenant which is even the very
beleeving seed with their children so it 's but the same now thou beleever and thy seed after thee are the same parties as Abraham and his seed yea thou Abraham and thy seed after thee scil in their generations wherein fathers and children begetting and begotten are comprehended And so now Abrahams spirituall seed in their generations are Abraham and his seed thus farre it 's the same yea but what must Abraham and this his seed doe and therefore doe because in covenant they must keepe the covenant But some are Infants there intended in the seed after thee and seed in their generations how can they keepe covenant Yes verily in the sense intended they may scil receive such a covenant and Church initiatory seale as he shall appoint to them according to their outward capacitie else to imagine any other externall way of their keeping of covenant it were vaine Abraham and his adult beleeving seed which so farre forth hee as communis persona did therein represent they may keepe Gods covenant many other wayes but the Infant seed of Abraham and of his beleeving children then or now cannot externally and actually keepe the covenant and externall condition thereof otherwise And let it bee attended that the wise gratious covenanter and Law giver of his Church hee distinctly layeth downe first this generall rule and principle with the ground of it before hee instance in or pitch upon any particular way or branch thereof Wherefore this generall being with greatest wisedome thus laid downe it must have its distinct consideration and weight by and in it selfe absolutè as well as any particular branch thereof may and doth admit of the like or as even this generall may have its consideration also comparatè in reference to any such particular Hee that were to preach of this Text Gen. 17. 9. might and would so handle it and raise distinct observations from it if one were to deale with an adult person a seeker which denyeth all visible Church ordinances c. and onely pleads interest in the promise in Christ and the Spirit and Father spirituall illuminations and consolations and quicknings promised this Scripture ground amongst others might now bee urged Thou shalt therefore even because of the promise and covenant keepe my covenant saith the Lord. Yea suppose it were some Jew that should bee converted and not deny the ordinances of Baptisme but like as many in former times as Constantine Theodosius and divers others did upon unwarrantable grounds hee should deferre his baptisme too long and nelect it too much pleading the fulnesse of the covenant and that all in all ordinances is their and in the branches of it the promises as in the well-springs Esay 12. 3. this Gen. 17. 9. might bee very pertinently urged to him Thou shalt therefore keepe my covenant either then hee must deny this Sacrament to bee any externall condition of the covenant on our parts as well as a visible seale thereof on Gods part which were ridiculous or if it bee yeelded to bee a dutie on mans part externally in covenant then it is manifest indignitie to God yea a breach of covenant to neglect it as receiving the initiatory Sacrament is a speciall branch of keeping Gods covenant so neglect or contempt thereof must bee acknowledged to bee a speciall breach of it and as much might bee urged in respect of neglect or contempt of the initiatory sealing of their seed or children both are equally made Gods covenant to bee kept or the covenant condition and dutie which most immediatly and necessarily and properly doth follow thence Hence this is firstly and principally here included as the keeping of Gods covenant by the persons interested therein according to their outward capacitie of it This royall generall covenant Law was not ceremoniall nor was the ground work of it ceremonial that covenant I will be a God to thee and thy seed was not ceremoniall vanishing but an everlasting if everlasting then an immutable covenant even the same to the worlds end that inference of this covenant duty laying upon such as were externally interested in it as propounded with Church reference Thou shalt therefore keepe my covenant and thy seed after thee this was not ceremoniall That covenant dutie in the generall and the keeping of it I meane an initiatory visible seale of the covenant and the receiving of it was not in the nature of it ceremoniall for then every species of this subalterne genus an initiatory covenant seale had been abolished by Christs comming and so not circumcision onely in the symboll and circumstance of it but in the genericall nature of it as an initiatory seale and sense of the righteousnesse of faith interest in the covenant c. and so baptisme too had never been instituted because it had been then to revive abolished ceremonies c. this generall Law was never repealed or abolished Say then that particular way of initiation first pitched upon on this ground worke namely cutting away of the foreskin of the flesh and that of males of eight dayes old c. were ceremoniall yet this generall covenant Law must not run parallel with it too I conclude then that particular way also of initiation unto covenant and Church fellowship by Baptisme of confederate parents and their seed as it is a covenant duty of which more anon so it depends upon externall covenant interest nor let any here interrupt the proceeding hereof with the old cavill touching covenant females it hath been said their naturall incapacity of that former way of initiation exempted them then and yet not now Nor yet doth that any way invalidate the conclusion propounded no more doth the objecting of Job It 's likely hee had a family Church which was not to abide and was a peculiarity of those times and no ordinary visible politicall Church in reference whereunto wee speake So to what some object about any beleevers in Rome or India c. we say such pearles are not ordinarily looked for in such dunghils nor would any seeke such living ones amongst those dead persons they are not a formed matter of a politicall visible Church but they are as materia informis They are quoad homines actually without and not within any politicall visible Church The covenant of grace nakedly considered giveth a person which is actually in it a remote right to the initiatory seale but it doth not give an immediate right thereto for so the covenant of grace as invested with Church covenant onely giveth this proximate right to that seale God being the God of order will have that his Church seale to bee attained in a way of order as of old strangers might not bee circumcised but with some submission to that Church order explicitly or implicitly and so now the orderly and ordinary dispensation of the seale is committed to the visible Church Matth. 28. 19 20. so that what ever right any have to the seale which are not of any particular visible
that which by circumcision was visibly sealed unto them and their children by Gods owne appointment Circumcision being in the Sacramentall nature of it a visible seale of the righteousnesse of faith it selfe and not meerely in a personall respect to Abraham as applyed by his faith to his justification And albeit beleevers came with Abraham to have the saving experience of it Rom. 4. 7 8. 11 12. yet to the rest Circumcision was a Covenant or a Sacramentall signe or seale of Gods Covenant Act. 7. Gen. 17. even of that his Covenant mentioned vers 7. I will bee a God to thee and thy seed which containeth that promise of justification Jer. 31. 33 34. Nor will it suffice to say that Covenant was a mixt Covenant It held forth temporall things indeed but by vertue of a Covenant of Grace Psal 111. 5. as doth the promise now 1 Tim. 4. 8. but it holds forth also spirituall things in the externall right and administration thereof as to all albeit in the internall operation as to some The promises are to them all Rom. 9. 4. sci in the former sense and yet ver 8. some onely are the children of the promise and the choyce seed in that generall Covenant scil in respect of the saving efficacy of the Covenant upon them vers 6. And the same distinction is now held out in such sort amongst persons in Church-estate unlesse any will say that there are none in the Covenant as well as in Christ the Vine John 15. 2. externally onely which I suppose will not bee affirmed And in this sense Peter speaking to these Jewes before they had actually repented or beleeved vers 38. with 40 41. saith the promise of remission of sinnes is or belongeth to you scil in the externall right and administration of it the Apostle calls upon them to repent and be baptized not because then the promise should be theirs but because the promise was theirs already in the sense mentioned repent and bee baptized for the promise is to you or belongs to you as Rom. 9. 4. hath it Both baptizing and repenting are joyned as duties unto which upon this Covenant ground they are called and not as conditions of their comming by externall right in the promise none will say of the one branch that bee baptized was a condition propounded by Peter to them of their comming to right in the promise since baptisme as a Covenant Seale presupposeth a Covenant right yet is the dutie of being baptized as well as of repenting alike urged on the same ground upon the Jewes Yea but Peter having exhorted them to repent c. would not have baptized them unlesse they had repented therefore it was not their Covenant-right which hee looked at Admit he would not yet that doth not make voyd either their Covenant or Church-right thereto because being adultmembers under offence and admonished thereof by Peter they might for their obstinacy against such an admonition notwithstanding Church or Covenant-right have been debarred that seale If one of our members be under offence and the Elders admonish him to repent thereof and hee doth not hee is debarred the seale of the Lords Supper and his children of Baptisme the while not that hee is not a Church-member and so hath Church-right as well as covenant-right thereto but in that this intervening obstinacy doth suspend his jus in re albeit otherwise considered hee had jus ad rem so in the case of these offensive members of that Jewish Church which was a true visible Church and not yet dischurched and divorced by the Lord which maketh way for answer to A. K. that if they were then in Covenant they were then in the Church of the Gospel if hee meane it of being internally in the Covenant it is not that we plead for it of being externally or quoad homines we have proved they were so in Covenant and Church estate also as being yet in the Olive and kingdome of God and not cast out untill their unbeleefe or totall and finall rejection of the Covenant as ratified in Jesus of Nazareth as that promised Messiah Rom. 11. 20. to which the Jewes had not as yet come and this Church was a Gospel Church visibly interested in the Covenant of Grace the subject of the Gospell and the same essentially with that Gospel or Christian Church unlesse whilst the Jewish Church stood any will say there was no Evangelicall visible Church in the world but a legall Church for there was no other visible Church then that of the Jewes that then something further was required by Peter of the Adult-Jewes to actuall participation of baptisme and it was not because their Church of which they were members was no true visible Evangelicall Church since it was Gods onely visible Church in the time of Christs incarnation of which hee lived and dyed a member and none will say hee was no member of any Evangelicall Church but of a legall nor was it because the seale of Baptisme was not administrable in or by or to that Church of the Jewes for it 's evident that the Commission of Baptisme was first given by God to John Baptist in reference to that Church of the Jewes as a seale of their membership therein the same God that told him who should Baptize with the holy Ghost hee sent him to Baptize John 1. 33. the Pharisees themselves could not deny Johns baptisme to bee from heavens authoritie Matth. 21. 25 26. and Baptisme being a Church-Ordinance to bee in ordinary dispensation or administred onely in and by a Church of Christ that baptisme was at that time the Jewish Church-Ordinance so farre forth there was no other floore wherein all sorts which John baptized whether they proved chaffy hypocrites or solid graine upright ones were in his and Christs time interessed Matth. 3. 11. 12. this was then the onely floore or visible Church of Christ for in the visible Church is no chaffe his floore hee shall purge his floore Into this Church fellowship also did Christs owne Disciples by that new way of initiation visibly seale persons which were the reformed part of that Jewish Church continuing still their relation to those officers of the Jewish Church and their fellowship in the Church-Ordinances then dispensed and not separating from the same Matth. 10. 6 7. and 16. 24. Iohn 10. 16. either gathering into distinct Churches or calling to them other ordinary Church-officers which yet were not actually given by Christ untill upon his ascension Ephes 4. 8. 11 12 c. but the reason rather was partly because as was said they were under such offence and partly because albeit their Church were a true Evangelicall Church yet it was not so pure and perfect but had many grosse mixtures both of meere ceremoniall administrations which were now to bee laid aside and of most palpably and openly corrupt and rotten members and partly because it was now requisite not onely to acknowledge the promised Messiah of Abrahams
Christs owne c. even the worst of them John 1. 12. Deut. 32. 19 20. Isa 1. 2. and 43. 6. Ezek. 16. 20 21. 23. Matth. 15. 26. Christs chickens Matth. 23. end not Gods children meerely by creation as neither were that Church-seed of old called the sons of God for that Gen. 6. 1 2. in opposition to the daughters of men or of those without the Church For so all were of God Mal. 2. 10. Heb. 12. 9. nor yet by regeneration and saving adoption such but by externall filiation and adoption The argument then is a dicto secundum quid They are not children of the promise or of God savingly and in respect of the effect of the promise and of their covenant and Church estate to salvation therefore not at all children of God or of his promise which followeth not 2 Object They were children onely after the flesh and of the Sinai-covenant John 8. Gal. 4. now Abrahams spirituall seed onely are in the covenant of grace Rom. 9. Answ If children after the flesh be taken properly so even Isaac and Jacob were such They had Abraham to their father as well as the Jewes If taken exclusively as if no more but children of the flesh wee have already proved in what sense they were children of God and of his free covenant If children of the flesh allegorically so I deny that the Apostles intent Gal. 4. is to compare the state of the Jewes from Abrahams time downward to Ishmaels of Hagar as neither were they as Ishmael of Hagar the bondwoman but of Sarah the freewoman even as Isaac was Esa 51. 1 2. Hebr. 11. 11 12. Esa 10. 22. 23. So neither doth the Apostle consider them in reference to their first covenant estate in Abraham but to their degenerate estate into a legall frame and way scil as adhering to the morall Law delivered in mount Sinai not as a rule of holy life as there it was propounded and intended but as the substance of the covenant of workes so as to looke for life by it in which way God never intended it to his covenant people And likewise considering them as abusing the ceremoniall law not as given of God at Sinai to represent the Messiah before his comming in the flesh as one in whose blood virtually they might and ought to have looked for life and grace and by it to bee led to him when come in the flesh as hee in whom all those shadowes were fulfilled and so to cease but they abusing both morall and ceremoniall Law so as to seeke to bee justified after Christs comming thereby and not by Christ and persecuting such as held forth the contrary in this allegoricall sense not Hierusalem or the Church of old but Jerusalem which then was when Paul wrote this long after Christs time As might be shewed by comparing Gal. 1. 17. 18. and 2. 1. with other Scriptures This Hierusalem which then was and her children Hierusalem which now is and her children and verse 29. and so it is now not so was it of old verse 29. Those which did as Rom. 9. 31 32 33. and 11. 20. which were enemies to the Gospel-church v. 21. 1 Thes 2. 14 15 16. These which would bee under the Law in that sense not under Christ Gal. 4. 21. to 26. These were the persons here intended Yea it 's evident that hee considereth not the Jew-Church of old as in covenant with God but that Allegoricall Hierusalem in that hee applyeth this to all Legalists whether Jewes or Gentiles Those of Galatian Churches which are and will bee of that straine they were such children also Gal. 4. 21. Tell mee saith Paul to them yee that desire to bee under the Law c. where hee applyeth that further verse 2 3 4 c. whence also that Gal. 5. 2 3 4 c. In a word it 's one thing to bee under the morall or ceremoniall Law as a tutor another thing to bee under it as a parent both the Church-seed of Abraham and his choyce elect seed were all in common under the Law in the former sense and so to the outward face of reason and comparatively they were as servants Gal. 4. 1 2 3 4. scil not so free from vayles and manifold ceremonious burdens and services They were a royall nation under a Princely covenant and estate Exod. 19. 5 6. They were then children yea and heires as to Canaan so to greater things also in respect of externall right Gal. 4. 1 2 3. But yet as Princes children at schoole or as great mens sonnes at a kind of service Thus they were under the Law as a Tutor ibid. but under it as a parent and mother v. 23 24 c. scil such as were only of the Sinai covenant in the legall part of it and were to inherit by vertue thereof or no way Thus those Jewes as of Abraham Isaac Jacob considered as covenant-fathers they were of other manner of seed scil such like as Gen. 17. 7 and Deut. 36 c. and were externally instated to another manner of inheritance 3 Object They were under the old and first covenant which was formerly c. and not under the new or in the covenant of grace Answ Even that Sinai covenant could not disanuall that covenant formerly made with them in Abraham as being much later then it Gal. 4. 16 17. That was upon their comming out of Egypt Jer. 31. 32. This above 400. yeeres before it The covenant of Abraham Isaac and Jacob in reference to their Church seed was in the essentialls of it the same with that dispensed to us now and as to them before Abraham an everlasting covenant and Gospel Heb. 13. 20. Rev. 14. 6. The Lord as others which are wise and not variable made but one testament or covenant or will of grace yet he caused it to be writ in divers characters some more legible and perspicuous The royall charter and grant was and is the same but renewed so that the phrases new and old import not new in nature and substance but in accidents and qualities or new that is renewed As the same grace in nature it is said to be new or renewed every morning Lam. 3. 22 23. so the commandement of love the same in nature both old from the beginning yet also new â— John 2. 7 8. so the new way Heb. 10. 20. yet the old way too Heb. 13. 8. 20. Christ is not two wayes but one way John 14. 6. so new heavens and earth scil refined new churches yet the same essentially with those of old as wee sometimes call garments new which are but old ones new trimmed When the covenant is said to be new and old it is not divisio generis in species but subjecti in adjuncta So the phrases first and second Heb. 9. note that two testaments specifically different but numerically as the first and second person in the Trinitie are called first and second yet are not two Gods
in that Abrahams seed were to bee gentile believers also in their generations in Jeremy it is I will bee a God to the families of all the earth scil where the Gospel shall take so farre place to bring on the parent or parents to him and to his Church not but that it may fall out that in a beleevers family some may come to hate their parents as Matth. 10. for Religion yet ordinarily it should bee and is otherwise and God speaketh of things as they ordinarily come to passe extraordinary cases breake not square here Yet even in that case too it followeth not but that the children were externally in covenant and Church estate when very children But apostatising when growne up they prove the desperatest enemies to the Gospel even to persecute their owne parents So it may bee the wife may remaine a Pagan and so an enemy But usually the Gospell when it commeth seasoneth the wife as well as the husband and so servants as well as masters Hence such frequent mention in holy story when speaking of persons which had families to whom the Apostles came that their families were Gospelled as well as themselves witnesse that of Cornelius Stephanus Crispus and the Jayler c. And even Anabaptists deny it not to bee verified in all the adult persons of the families mentioned usually then by their owne confession wives and servants were usually others at present at least then Pagans or persecuters which sufficeth to for answer Hen. Dens objection touching the desparitie of yokefellowes or masters and servants It was usually otherwise and God speakes of things as they usually prove extraordinary occurrents crosse not such a rule hence that testimony of the Angell to Cornelius Acts 11. Hee shall speake words unto thee whereby thou and all thy house shall bee saved verse 14 And so Pauls phrase runs in that notion Beleeve in the Lord Jesus and thou shall bee saved and thy house Acts 16. 31. so Christs testimony is to like purpose This day is salvation come to this house inasmuch as he also is become a son of Abraham where by the comming of salvation to the house hee doth not meane the bare comming of Christ who is called the salvation Luke 2. 30. to the materiall house of Zachaeus as if that were such a notable priviledge of Zacheus as a beleever since Christ went to many other houses then such as were the beleeving sons of Abraham Luke 14. 1. and 7. 36. 39. and yet no such singular note upon the same as here Nor by salvation come to his house is meant the comming of salvation to himselfe as if hee and his house were all one nor doe I know any parallel Scripture speaking in such language that when the scope and intent is to mention the comming of such or such a mercy to such a person that phrase is used to denote the same that such or such a mercy is come to his house What need such a circumlocution If so intended the word might more plainely have been set downe this day is salvation come to this Publican this person this man or the like inasmuch as hee also is become a sonne of Abraham And what though the Greeke word bee used in Acts 2. 45. and 4. 35. for secundum according as yet not for quatenus or in quantum forasmuch as the Texts and sense thereof are cleare that it noteth proportion of such administration not meerly the cause or reason thereof Or if it be supposed to imply the cause or reason thereof it 's evident it noteth the proportion also they gave to every one as or according as the needed scil proprortionably to their need It being regular as to give to the needy so to give them according to the measure of their present necessitie But how that sense will here bee fitly applicable I see not to say that salvation is come to his house or to him according as hee is a beleever but rather as our translaters render it it 's to be taken as a reason of the former salvation is come to this house forasmuch as he is a sonne of Abraham Yea but will it not then follow that one mans faith saveth others as well as himselfe No verily Paul when hee spake so to the Jaylor If thou beleevest thou shalt bee saved and thy house Acts 16. 31. hee speakes more likely to such a purpose as it may seeme yet verily hee entended not any such doctrine of others being actually saved onely by his faith but that hee imbracing the covenant of grace in Christ and by faith laying hold of the same his whole house even wife or servants and all as it is usuall shall fare the better and come in the Gospels way but if hee have children which are the continuers and upholders of the house in especiall there is a more direct Covenant-line and therefore ordinary meanes of salvation runs unto them by virtue of Abrahams Covenant and so if hee beleeve not barely in the Lord Jesus without reference to the promise but as held out in the promise of ratifying of the promise or covenant of grace in this sense his house Synecdochically shall be saved and brought within this covenant road and ordinary meane of salvation None ordinarily can be saved but in such a way It 's the word of covenant which must instrumentally bee effectuall thereto that is Gods order Rom. 9. 6. and Ephes 5. 25 26. and so in the ease of Zacheus whence that periphrasis of his being a beleever that hee was become a sonne of Abraham and so an heire of Abrahams covenant Gen. 17. 7. Nor is this sense of salvation for covenant meanes of salvation or the covenant and promise it selfe unusuall in Scripture The salvation which Christ and his Apostles preached and those Heb. 2. 3. neglected was not barely salvation it self but the promises holding the same forth for Acts 28. 28. the salvation to bee sent and heard by the gentiles was the promises and covenant and Gospell holding the same forth this was that mercy and riches and salvation also which came to the Gentiles as rejected by the Jewes Rom. 11. 11 12 17. 19 30. Verses compared So Esay 51. 6. 8. Gods salvation is his promise or covenant on which their salvation did depend Calvin in locum 2 Sam. 23. 5. David speaking of his house or posteritie which albeit it were not so orient then yet God had made a covenant with him scil in reference to his house ordered in all things and sure And this scil this covenant with mee and my house is all my salvation and all my desire albeit he maketh my house not to grow or flourish in such sort this covenant then was his salvation objective causaliter or Instrumentaliter Albeit a parents faith bee not a principall cause yet it may bee an occasionall meanes to stave off destruction from and to further the salvation of their children hence the faith of Moses parents preserved him
any promise neither in respect of internall and saving no nor so much as in respect of externall right therein I conclude then that such children are Abrahams spirituall seed and that therefore the promises belong to them at least externally And so much for proofe of this seventh conclusion wherein I have been the longer in that it is the very hinge of the controversie It is not then the Gospell of any mortall man deriving its rise from Zwinglius or any such sinfull sonne of man albeit pretious in the sight of God and his Saints nor is it any other Gospel which may bee anathematized I should feare to bee anathematized of God if I said so It 's Gospel that beleevers are Abrahams seed Gal. 3. 6 7 8 9 c. true but that is not all and onely the Gospell this part of the Gospell their childrens covenant estate at least ecclesiastically this is Gospell too Rom. 10. 6 7 8 compared with Deut. 29. and 30. as before yea the rather is this Gospell because the other is one dependeth and followeth upon the other as hath beene shewed SECT XI 1 Object BY what hath been now said answer is ready to what I. S. objecteth That if Infants be visibly in the covenant of grace then at one and the same time one may be visibly under grace and yet as Ephes 2. under wrath by nature and so by nature bee under two contrary covenants of workes and of grace Mr. B. also hath a like objection I answer they are not under two such contrary estates by nature taken in the same sense but by nature taken in a diverse sense they may take nature for corrupt sinfull nature and so Paul a Jew and all other Jewes or Gentiles Wee saith Paul are by nature children of wrath But take nature for a birth estate of covenant-Ancestors and so Paul and others of Abraham Isaac and Jacob were not sinners or strangers from the covenant of grace as were those of the Gentiles but they were Jewes by nature inchurched persons And in their confessing parents confessors and professors as the word Jew is used Rom. 2. 9. 28. and Est 8. 17. Rev. 3. 7. they became Jewes that is joyned in a Church estate c. sinners they were in that sense they had by sinfull nature sinne in them but sinners in opposition to a Jew or Church and covenant estate at least externally they were not not Jewes barely scil persons of that nation without further Ecclesiasticall respect to the administration of the covenant for then the notion of sinners of the Gentiles had been unsuitably added It had sufficed to have said wee that are Jewes by nature and not Gentiles but Jewes by nature rather as above the elect seed of Abraham of which yet many died in infancy they were the choyce children of that promise Gen. 17. 7. with Rom. 9. 7 8 9. yet they were also by nature children of wrath Isaac was visibly the child of the promise in Infancy borne by promise interested in the promise expresly made with reference to him as soone as borne actually as before intentionally yet also by nature as a sonne of Adam a child of wrath but as a sonne of covenant Abraham a child of promise The like may be said of David in the former sense conceived in sinne Psal 51. in the latter a child of promise So of the other Infants of their loynes whence injoyned whilst Infants to bee sealed with the seale of Abrahams covenant Yea some of our opposites grant yea urge it as a reason against the exposition of 1 Cor. 7. 14. which some give thereof that children of parents whereof one was not matrimonially sanctified to the other but came together unchastly as Pharez and Zara of Judah and Thamar Jephtah of Gilead and many others were within the covenant of saving grace and Church priviledges Now the author intended not this thus that they came into the covenant of grace when they were growne and came actually to beleeve for then there were no colour of argument against Paedobaptists reasoning from 1 Cor. 7. touching such Infants covenant estate and that annexed that they were in the covenant of saving grace and Church priviledges sheweth that to bee his meaning since all confesse that the Jewes children did whilst Infants partake of the initiatory Church seale of circumcision which the author elsewhere counteth their priviledge saying that they had that priviledge to bee reckones in the outward administrations as branches of the Olive by their birth by vertue of God his appointment c. albeit the author I suppose forgate himselfe speaking of branches by nature saith that it seemeth to him to import not that the Jewes were in the covenant of grace by nature but that they had this priviledge to bee reckoned in the outward administration as branches of the Olive by their birth c. when yet even those illegitimately born of Jewes mentioned are confessed to bee in the covenant of saving grace as well as Church priviledges which as was said must bee spoken of them as Infants borne of such parents or else it is not any argument against them which plead for birth federall holinesse from 1 Cor. 7. 14. So then here are persons by nature children of wrath but by priviledged nature and birth in the covenant of saving grace 2 Object If Infants saith I. S. be in the covenant of grace and borne so then such Infants were borne in the covenant and never out And besides Gods covenant of saving grace being absolute and undertaking to give saving grace to such as are in covenant with him all such must bee saved unlesse God faile of his truth Answ 1. That covenant of grace as I. S. acknowledgeth it to bee mentioned Deut. 29. it was made with little ones then unborne intentionally vers 14 15. as well as with those then present actually So that when they were borne they were born in that covenant and never out as much may bee said of the Infant elect seed or children of the promise dying Infants they were borne so and never out of that estate after they were actually existent yea the rest were all girded in the covenant Jer. 13. 2. Gods covenant did not barely offer or promise to covenant but made a covenant a covenant and an oath with them that day Deut. 29. 12 13 14 15. and amongst other promises ingaged himselfe to circumcise their heart Chap. 36. 6. yet were not all in heart circumcised and yet the promise of God failed not being in the generall propounded to them conditionally and not as it is said here absolutely at least as it had reference to them all in common The word of promise tooke not effect in as many of the Jewes to whom the covenant promises externally belonged yet it followed not that therefore it took no effect at all and that God was unfaithfull for it tooke effect in others Rom. 3. 3. and 9. 6 7 8. so here 3.
Nay they are not onely opposed but the Gentile body is received in instead of the Jew-body broken off vers 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ramorum defractorum locum Beza on Rom. 11. 17. and vers 19. They were broken off saith the collective Gentile that I might bee graffed in The Apostle yeelds this as truth well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if hee would say it is true now growne ones among the Jewes were broken off who came in their stead growne Gentiles True but Jewish babes and little ones too amongst other branches and sprigs are broken off that Gentiles might come into covenant and Church estate in their stead What Gentiles growne ones nay roome is made for them in the breach of the growne Jewes Verily then such a like species of Gentiles unto those rejected Jewish sprigs scil Gentile babes and little ones must necessarily bee thus inserted and admitted into that covenant and Church estate out of which the other were broken So then as Jewes were so Gentiles are considered in this Chapters discourse touching communion in federall and Church ordinances and priviledges under the notion of Olive fatnesse c. not in a bare personall way but in reference to people of both kindes and persons of all sorts and species younger or elder which is a strong argument that God never intended to limit the benefit of his covenant grace to growne ones or parents personally but rather extends it to them in a parentall way at least Hence when that commission Matth. 28. 19. was given for this end it is in the old terme and notion of nation a large word and subject God delights to inlarge his grace in these times and his very intent in Matth. 28. is inlargement of Gospel mercies The more crosse are their minds to Gods thoughts who from that very place would conclude a straightning such a Gospell mercy as this mentioned was and is both to parents and children and for which they have nothing equivalent in stead thereof The Apostle it 's confessed bringeth in Rom. 11. 16 17. as an argument to prove the receiving in againe of the Jewes scil unto actuall fruition of all covenant and Church priviledges vers 15. For if the roote bee holy so are the branches vers 16. and so vers 28 29. To the same purpose now if the covenant with godly ancestors bee so forcible to fetch in such Apostates after so grosse and long a time of their desperate revolts from and contempts of covenant grace in Christ is it not much more of force to the receiving in of the babes of next beleeving parents unto the visible fellowship of covenant grace God forbid that any should obstinately gainesay it SECT II. BY roote I. S. saith in that Rom. 11. 16. is meant Christ personall and yet the same author elsewhere would have it meant mystically considered and elsewhere of union and communion with God in ordinances and elsewhere of Abraham in his faith and elsewhere of beleeving parents in part for hee saith not onely beleeving parents are the roote c. not onely in part then such parents are the root But indeed this author refuteth himselfe in that hee knoweth not where to fix Abraham in his faith as latherly and eying the covenant in this latitude as to him and his seed of Isaac by propagation and to the beleeving Gentiles with their seed by proportion thus hee might bee a root in his faith but if Abrahams faith bee considered in a meere personall respect so neither Jewes nor Gentiles are properly said to bee inserted into that but rather into his faith with its object the covenant It is improper to say of the Gentile that they stood in it scil in the root of faith by faith or that the Jew was broken off from Abrahams personall faith by unbeliefe Abrahams faith was a saving faith if this therefore had been in them all or they in it they had not fallen as many Jewes and Gentiles priviledged by externall covenant right did and might or supposing the root to bee meant not of Abraham Isaac and Jacob but of Christ as Mr. B. also affirmeth who is elsewhere called a root Apoc. 22. 16. and 5. 5 c. if they had been in him by any proper and invisible union neither those of the Jewes had been nor so many of Gentiles could have been broken off as they were whole Churches of these are witnes this Church of Rome to which the Apostle wrote this But otherwise if understood of impropper and visible union with Christ scil a visible union with Christ mysticall thus indeed many such may fall away finally as did these Hence that John 15. 2. now in this sense parents and children Inchurched whether Jewes or Gentiles by being in the holy root of those covenant fathers they are visibly in that holy root Christ or Christ mysticall as was shewed I. S. will and doth confesse the first fruits of whom yet the same holy effect is affirmed Rom. 11. 16. to be these fathers and why not then as wel the same fathers to bee the root since the context cleareth it that the Apostle intendeth the same of the selfesame persons under divers Metaphors Either then Christ is the first fruites as well as roote intended or those fathers are the first fruites as well as the root mentioned Verily covenanting Abraham in reference to his seed is called a rock whence that Church as a Church was hewen for in that sense the Prophet speakes to them Esay 51. 1 2. yet is Christ the rock of the Church too in another sense and why is not Abraham then a covenant root to such Church branches as that from whence they in that sense doe spring And what I say of Abraham is as well to bee referred to Isaac and Jacob in the same respect as being other veines making up this one root the Instrumentall meanes and cause of the mercy offered and exhibited both to Jewes and Gentiles in regard that to them all this large covenant was made over in a radicall way see Gen. 17. 2. 7. and 22. 18. compared with Gen. 26. 3 4 5. and 28. 13 14. whence such frequent mention in Scripture of Abraham Isaac and Jacob in reference to covenant blessings yea their names are pleaded in prayer for that end Exod. 32. 13. Deut. 9. 27. see more 2 King 13. 23. and Mich. 7. 20. c. This was not in respect of any personall holinesse of theirs or barely in respect of their personall faith but it was by reason of that large covenant made with them in this reference as the places quoted shew see further for this end Luke 1. 71 72. Rom. 15. 8. Deut. 4. 37. and 10. 15. with other like Scriptures Hence too they are made here a radicall meanes of the Jewes receiving in againe Rom. 11. 15. grounded on this reason vers 16. compared with vers 28. Whence also the Jewes which are called holy branches by vertue of their
goe so farre in this case To the saving interest and efficacy of Baptisme it is required that one savingly belong to Christ and bee a Disciple savingly in that sense but to the externall and Church interest in the use of the seale it 's not of necessitie for then none ought to bee baptized but such as are in a saving estate which to us is a secret and so no ordinary proceeding in mans Court yea the very place speakes of the case as one that giveth drinke to another because to him and in his judgement hee is a Disciple for infallibly hee doth not know him but taketh him rather to bee such a one and therefore refresheth him The major therefore of the Syllogisme is in substance the very Text the minor is evident such as externally belong to the Church of which Christ is the the head they doe externally belong to Christ c. hence to bee in his Church by externall profession and to bee in him are put for one John 15. 2 now that such Infants belong to that Church wee formerly proved in proving both that they belonged to Christs visible Church and kingdome and that he was head thereof also Mr. B. frameth two answers to a like objection hence his first wee have already disproved scil that Infants also belong to Christ in respect of visible and Church constitution which hee denyeth His second is as impertinent hee saith Christ speakes in Matthew and Marke of Adult persons true I never intended to urge it otherwise but my argument runs that the signification and reason of the name of Disciple there given though to growne persons yet since what is there in that Scripture applied to such is also appliable to such Infants also therefore they are Scripture Disciples So Acts 11. 26. the name Disciples and Christians are made Synomyna in way of distinction from Pagans not of the Church alike to what is here intended for distinction sake from the rest of the Pagan world amongst which since the breaking down of the partition wall I hope Anabaptists will advise better how they place beleeving Gentiles Babes unlesse they will leave a piece of the old wall standing Discipled persons in the Text as in reference to baptizing implyeth persons externally in the Covenant of grace unlesse our opposites thinke other then such should bee baptized Also persons in the visible Church are baptized unlesse they thinke persons out of any visible Church fellowship may bee in ordinary dispensation baptized for which extraordinary calls and cases our times meddle not nor have not as of old there were some which yet impeach not our rule of the Church seales given to the Church for her use and by her preaching Elders to bee dispensed he then is discipled for Baptisme which is inchurched which is in the Schoole of Christ and in peculiar fellowship with the other Schollers there and in speciall relation to Christ the Teacher of his Church yea such as to whom in some sense hee preacheth Gospell as to those Babes in Luke and howsoever hee teacheth the lowest formes as I may call them that sort of persons in his Church that is some such he so promiseth to teach them inwardly that hee doth so appeare in saved Church children yea so hee may teach Indian Papouses now too I answer if wee speake of his absolute power hee can doe more then he ever will as to make many other worlds c. but to speake of his ordinate and regulate power so hee can doe but what hee willeth to doe what his secret will is not for us Deut. 29. but according to his revealed will wee may say that those children being estranged actually from the Covenant and Church they are actually without God and Christ and hope but beleevers Infants externall estate is ecclesiastically of another nature So much for clearing Matth. 28. and confirmation of Paedobaptisme thence SECT V. A Second Argument is this All those which are the Church seed of Abraham they are to bee baptized Infants of inchurched beleevers are the Church seed of Abraham ergo are to bee baptized The major is not denied I thinke by our opposites but if it bee Gal. 3. 16 17. 27 28 29. proveth that all such were baptized in Apostolicall Churches and therefore are to bee in ours The minor hath beene formerly proved in the conclusions touching federall interest and is evident by the Apostles argument if Christs then Abrahams seed Whence I argue All such as are Christs or belong to Christ they are Abrahams seed Such Infants belong to Christ ergo they are Abrahams seed The Major is true both waies such as savingly and efficaciously belong to Christ they are so farre also Abrahams elect seed such as ecclesiastically are Christs in which sense the Apostle here speakes of it as hath been proved they are so farre also Abrahams Church seed The Minor is true of the species of such Infants if taken in an efficacious way of saving interest that sort of persons as well as the other of adult persons are such else none of them could ever bee saved unlesse some are saved which neither belong to Christ nor are elect either of which would bee absurd to affirme but that is a secret wee are to looke to visibilitie thereof as the rule of dispensation of Church ordinances If therefore taken in an ecclesiasticall sense as here it is as was proved so all such Infants doe belong to Christ as hath beene proved and consequently are ecclesiastically Abrahams Church seed SECT VI. A Third argument is taken from Acts 2. 38 39. thus Those to whom appertaineth any principall ground upon which any of the Apostles have moved and encouraged growne ones to bee baptized they are according to Apostolicall encouragement virtually given to bee baptized But to the Infants mentioned doth appertaine the forenamed ground therefore there is virtually an Apostolicall encouragement for them also to bee baptized The Major is undeniable unlesse any suppose that any of the Apostles as Apostles as here Peter is considered should give an insufficient ground to any thing unto which they encouraged others For to give a chiefe ground of encouraging and putting any upon this or that which will not universally hold where the same ground was to bee found it is to give an insufficient ground If a Pastor ministerially urge a member thus Brother looke you watch over your brethren c. for you are a brother if this bee not cogent with any other brother as a brother unto the like watch it is an insufficient principle and groundworke so here in the case mentioned none will doubt but it was a sufficient groundworke to enforce the former as a dutie scil their repentance to whom hee spake and why not of the like force in the other yea and so you will say it is where both are joyned Nay verily it must bee of force if sufficient to enforce either apart if both bee distinct duties as reason will evince
upon calling and so to their children upon calling and no otherwise of which hee gave a reason before that by the promise to the children was not meant the seed after the flesh the Copie of beleevers being not larger then that of Abraham was in respect of the eternall Covenant which belonged not to his seed after the flesh but after the spirit which hee expounds to bee such as Mark 3. 32. and Mark 16. 16. scil that obey the words of Christ that beleeve and are baptized To like purpose A. R. in his second part hath the same scil that the promise is equally made to them and to their children and to them that are afarre off But those that are afarre off are not in the Covenant by the promise untill they beleeve therefore neither those children which hee further confirmeth that if then they were in Covenant thou had they been also of the Church of the Gospel But that they were not of For it 's said afterwards vers 41. that they were added to the Church as many as beleeved and therefore were not of it before C. B. hath divers sences of it Expounding children to bee men by Mark. 10. 44. John 8. 39. Gal. 4. 19. But the meaning hee makes to be no other promise then of remission of sinnes as the onely salve of guiltie consciences hee maketh it not as others to bee the promise of the Messiah nor as A. R c. in his booke expoundeth the promise it selfe to be meant of that promise cited by Peter as then fulfilled which is mentioned Joel 2. scil of the gifts of the holy Ghost But C. B. maketh it not a promise but a proffer of a promise to persons not actually converted vers 37 38 39 40. And if there were any promise yet being of remission of sinnes it was not to their children since many godly persons children prove wicked and so God must either fall from his promise or they from Grace And that this promise was no more to them that were pricked in their hearts then to those afarre off whether from them as Gentiles or from the promise as unregenerate persons even as many as the Lord our God shall call And in this particular Mr. B. jumpeth with some others mentioned as hee did in that that this was spoken to comfort guiltie consciences cast down Matth. 27. 25. as well in regard of that bloody wish against their children as in respect of other bloody acts against Christ In these different apprehensions it 's hard to reconcile persons either to others of their judgement or else to themselves SECT III. COme wee then to the first opinion touching the words First the promise is to you that is it is fulfilled to you accordingly as made to Abraham for sending of Christ c. here wants Scripture proofe to make this sense of the promise is to you i. e. is fulfilled to you nor yet doth that in Act. 3. 25 26. yee are the children of the promise c. prove this sense Secondly it is sending of Christ or of Christ sent But let it bee considered 1. That the Apostle doth not say the pâ—omise was to you as in reference to the time of making it to the fathers with respect unto them or in reference to Christ who was not now to come but already come as the Apostle proveth from ver 3. to 37. nor is it the use of the Scripture when mentioning promises as fulfilled to expresse it thus in the present tense the promise is to you or to such and such but rather to annex some expression that way which evinceth the same for which let Rom. 15. 8. 1 Joh. 2. 25. Eph. 3. 6. Nehe. 9. 8. 23. 2 Chron. 6. 15. 1 King 8. 56. Act. 2. 16 17. 33. and 13. 32 33. Josh 21. 45. and 23. 14. Matth. 1. 22 23. and 21. 4. Luk. 1. 54 55. 68 69. and Psal 111. 9. Rom. 11. 26 27. be considered 2. They knew already to their cost that Christ indeed was sent amongst them and to bee that Jesus or Saviour of his people from their sinnes Act. 22. 36 37. compared with Matth. 1. 21. And this was cold comfort to them to tell them of that which wounded them unlesse there bee withall some promise annexed and supposed in his being come The promise meerely of Christs comming could not comfort them unlesse also in and by Christ come in the flesh there bee some promise made to them touching the removall of those burdens of guilt which lay upon them 3. The blessing principally propounded to them for their reviving healing succour and support it was not Christs sending nor his being sent but remission of sinnes vers 38. wherefore unlesse the Apostle argue impertinently this may not be excluded but must bee one principall thing intended 4. It is that promise to which Baptisme the seale is annexed now the seale is ever to the Covenant which is not barely to Christs being sent in the flesh but to the benefits contained in promises by his comming The third thing they say it is to those of the dispersion those of the ten Tribes as others have expressed it and why not also of the Gentiles as well since spoken indefinitely of all that were afarre of which the Scripture expresly applyeth to the Gentiles Ephes 2. 11 12. Suppose those other Jewes were as the Gentiles not a people actually in Covenant with God so much as externally as being long divorced from God and his Covenant and Church-liberties yet the Gentiles in the maine of their outlawry condition were as one with them Yea but the conversion of the Gentiles was not yet revealed till Act. 10. in that vision What had not Christ before this Sermon of Peters declared his mind to all his Apostles touching the discipling and In-churching of the Gentiles onely they knew not whether it might be by joyning them first by way of addition as proselytes to the Jewes rather then by gathering them into other distinct Churches 4. It 's affirmed that this promised sending of Christ was to them their children and those afarre off as many as our God should call that they may bee turned from their iniquitie and bee baptized for remission of sinnes and yet also that the promise what ever it bee supposed to bee was to them all with that limitation that they repent or that they be called What is it to as many as the Lord shall call or convert or cause to repent and yet is it that they may bee turned from their iniquitie is it to persons called and yet also to uncalled persons is it to them that they may bee called yet the persons to whom the promise is are as many as are supposed to bee called how can these two bee right yea it 's said it is to them all upon condition that they be called and yet also that it is to them that they may be called Why if it be to them that by Christ they may