as to the ordinances priviledges and rights whereof who but themselves had the title For this indeed was their advantage of old that to them were committed the oracles of God To which Christ answers true they did stand in the house for a time yet but for a time and though sons and heirs in the laws Typical sense yet they were but servants in the Gospels And being but servants as Moses and his house the old Church were they must anon be turn'd out of the house and abide in the Church that is Abrahams family no longer that believers the true sons and heirs may come in as in the 35. verse And the servant saith Christ abideth not in the house for ever but the son abideth for ever If therefore the son make you free and that he doth not for all your former freedom unlesse you believe in him then shall you be free indeed even to the glory oracles and blessings of the spirituall house the Gospel Church which else you must be cut off from And so indeed it came to passe within a while for not believing and repenting which are the only terms which give right to Gospel ordinances and priviledges So that these Jews though Natural branches still as much as ever if being the fleshly seed of a believer could help them as to a standing there were yet clean broke from the root Abraham as he stands a root to all the faithful because only of unbelief Rom. 11.20 when such as were wild olives and no kin at all to Abraham after the flesh were in their own persons but not their natural seed with them save as they believed with them owned as his Children by believing and as members of the true Church under the Gospel And this was declared by John the Baptist and the rest of the first Ministers of the Gospel who would not admit Jews as Jews though Abrahams own seed unto Baptism when they offered themselves upon the aforenamed terms without faith and repentance See how the Pharisees Sadduces and whole multitude of Abrahams seed come to be Baptized Math. 3.7 Luke 3.7 pretending and pleading that if Baptism were a Church priviledge it must needs belong to them who were the children of Abraham But see how he rejects them as having no part nor portion in this matter O generation of vipers who hath warned you to flee from the wrath to come as if he should have said what have you to do with the remission of sins and redemption from wrath which I preach and baptize in token of being notwithstanding your priviledges corrupt and sinful in your lives Bring forth therefore to the end you may be baptized fruits answerable to amendment of life and begin not to say that we have Abraham to our father we are the seed of an eminent believer for God is able of these stones to raise up childeen to Abraham i. e. God will without being beholden to you raise a seed to Abraham rather then to want them from amongst these stones whether he means stones literally or the Gentiles which were as stones in their eyes it matters not But this we gather from it that even at that very time when the birth-priviledge and holynesse of a fleshly seed stood in full force and unrepealed as then it did how much more since the abrogation thereof by faith Abrahams seed could not much less can the seed of believing Gentiles now it is repeal'd be admitted to Baptism without Repentance The Jews as impenitent and unbelieving as they were stood uncast out of the Jewish Church while the Church it self stood But they could not passe out of that Church into the Gospel Church nor from their right to circumcision prove their right to Baptism yet this they might have done if what gave right of old to one of those ordinances doth in like manner in right persons to the other So then seeing Abrahams own seed had no right to Baptism as such how can you expect it from your seed who are not Abrahams seed For Abraham hath but two seeds as I know of except Christ the first is his seed after the flesh and such were all those that were born of his body as Ishmael and his children by Keturah and those that come of him by Isaac and Jacob which only were heirs with him of the land of Canaan for Esau sold his birth-right 2. His seed after the faith and they are all those that walk in his steps Rom. 4.12 and such that do his works John 8. but to suppose that Abraham hath a third seed and they are the children of believing Gentiles is a fancy for non datur tertium semen Abrahae Two seeds of Abraham the Scripture mentions but a third sort cannot be assign'd The first are only these that descend from his loyns as the Midianites and others by Keturah the Ishmaelites by Hagar The Edomites and Israelites by Sarah which last only were the holy seed and children of promise in reference to the Hagarens in a type and sole heirs of the Typical Canaan All these I say were the first sort and all believers of what Nation soever are the second sort but the natural seed of believers are neither of the one nor of the other Poed But were not the proselytes or strangers counted Abrahams seed and circumcis'd upon that account Bap. No they were not Abrahams seed and circumcis'd on that account but from a positive instruction an expresse command from God as they were the males in the family of one that was a Jew at least by devotion for which see Gen. 17.12.13 And he that is eight days old shall be circumcis'd among you every man child in your generations he that is born in the house or bought with mony from any stranger which is not of thy seed He that is born in thy house and he that is bought with mony must needs be circumcis'd and in Exod. 12.48.49 it is called a law When a stranger shall sojourn with thee and will keep the passeover let all his males be circumcis'd and then let him eat the the Passeover and he shall be as one that is born in the land and for the stranger And in Numb 9.14 it is called an Ordinance Ye shall have one Ordinance for him that is born in the land and for the stranger Shew but so much for Infants-Baptism that it is called a law an ordinance or hath any institution for it and the controversy is ended So that you see the prosclites were circumcis'd by vertue of a law as they were Males in the family and not as Abrahams seed for so they were not nor heirs either of the temporal or spiritual Canaan In the temporal Canaan they had no inheritance nor any right to the heavenly unless they were true believers as Abraham was So that the sum of what hath been said is First the seed of believers are not Abrahamâ—s seed Secondly that Abrahams seed are cut off from all the priviledges of the old Covenant and are not all counted his seed in the sence of the new Thirdly that Abrahams natural seed have no right to the priviledges of the new Covenant by
faith they were Interessed in the Covenant of Abraham their father Multitudes afterwards were of the carnal seed of Abraham and of the number of People separated to bring forth the Messiah in the flesh and yet were not of the seed according to the promise nor interested in the spiritual blessings of the Covenant because they did not personally believe as our Apostle declares Chap. 4. of his Epistle And many afterwards who were not of the carnal seed of Abraham nor interested in the priviledge of bringing forth the Messiah in the flesh were yet designed to be made his spiritual seed by Faith that in them he might become heir of the world and all Nations of the Earth be blessed in him Now it is evident that it is the second Priviledge and spiritual seed wherein the Church to whom the Promises are made is founded and whereof it doth consist namely in them who by faith are interested in the Covenant of Abraham whether they be of the carnal seed or no. And herein lay the great mistake of the Jews of old wherein they are followed by their Posterity unto this day They thought no more was needful to interest them in the Covenant of Abraham but that they were his seed according to the flesh and they constantly pleaded the latter Priviledge as the ground and reason of the former It is true they were the children of Abraham according to the flesh but on that account they can have no other Priviledge then Abraham had in the flesh himself And this was as we have shewed that he should be set apart as a special Channel through whose loins God would derive the promised seed into the world In like manner were they separated to be a peculiar people as his Posterity from among whom he should be so brought forth That this separation and priviledge were to cease when the end of it was accomplished and the Messiah exhibited the very nature of the thing declares For to what purpose should it be continued when that was fully effected whereunto it was designed but they would extend this priviledge and mix it with the other contending that because they were the children of Abraham according to the flesh the whole blessing and Covenant of Abraham belonged unto them But as our Saviour proved that in the latter sense they were not the children of Abraham because they did not the works of Abraham so as our Apostle plainly demonstrates Rom. 4.9.10.11 Chapters Gal. 3.4 Chap. That those of them who had not the faith of Abraham had no interest in his blessings and Covenant seeing therefore that their other priviledge was come to an end with all the Carnal ordinances that attended it by the actual coming of the Messiah whereunto they were subservient if they did not by faith in the promised seed attain an Interest in this of the spiritual blessing it is evident that they could on no account be considered as actually sharers in the Covenant of God We have seen then that Abraham on the account of his faith and not of his separation according to the flesh was the father of all that believe and heir of the world And in the Covenant made with him as to that which concerns not the bringing forth of the promised seed according to the flesh but as unto faith therein and in the work of redemption to be performed thereby lyes the foundation of the Church in all ages Wheresoever this Covenant is and with whomsoever it is established with them is the Church unto whom all the promises and Priviledges of the Church do belong Hence it was that at the coming of the Messiah there was not one Church taken away and another set up in the room thereof but the Church continued the same in those that were the children of Abraham according to the faith The Christan Church is not another Church but the very same that was before the coming of Christ having the same faith with it and interested in the same Covenant It is true the former Carnal Priviledges of Abraham and his Posterity expiring on the grounds before mentioned the Ordinances of worship which were suited thereunto did necessarily cease also And this cast the Jews into great perplexityes and proved the last tryal that God made of them For whereas both these namely the carnal and spiritual Priviledges of Abrahams Covenant had been carried on together in a mixed way for many generations coming now to be separated and a tryal to be made Mal. 3 who of the Jews had Interest in both who in one only those who had only the Carnal priviledge of being children of Abraham according to the flesh contended for a share on that single account in the other also that is in all the Promises annexed unto the Covenant But the foundation of their plea was taken away and the Church unto which the promises belong remained with them that were heirs of Abrahams faith only It remains then that the Church founded in the Covenant and unto which all the promises did and do belong abode at the coming of Christ and doth abide ever since in and among those who are the children of Abraham by faith And a little further he saith No individual person hath any interest in the promises but by vertue of his membership with the Church which is and always was one and the same with whomsoever it remains the promises are theirs and that Not by application or Analogie but directly and properly The Church unto whom all the promises belong are only those who are heirs of Abrahams Faith believing as he did and thereby interested in the Covenant So far this learned man whose words need no comment nor need we draw any inference but recite his bare words which are both perspicuous and Orthodox clearly and fully evidencing our position That believers only are the children of Abraham and none but such have an Interest in the Covenant made with him which unavoidably excludes infants from Gospel-Ordinances untill they believe in their own persons And then and not before they may lay a just claim that they are Abrahams seed and heirs according to the promise And if our opponents think Dr. O. injured as they are apt to clamour to that purpose for our improvement of his words to our advantage he being for Poedobaptism we say that they are at liberty to reconcile his words to his practice if they can to do which they have need of a considerable stock but they are seldome unfurnisht of artifice and distinction to help at this dead lift The Dr. treating about the nature of the Covenant and promises made to Abraham and perhaps forgetting Infant-Baptism opens and expounds them with such spirituality and Orthodoxy as leaves no room for Infant Baptism but excludes it beyond all possibility of reconciliation unless it can be proved that they viz. Infants are heirs of Abrahams faith believing as he did and that the promises are theirs not by application or Analogie
believers have their breeding amongst unbelievers and the children of unbelievers amongst believers in that case these laâ—t have not only no less priviledge as to the promise of salvation by bare birth but a priviledge also by that breeding above the other That therefore that the promise of the Gospel covenant in any sence in the world is made to believers seed as barely such more then to the natural seed of unbelievers can never be proved by the word yea the contrary is evident from this place Acts. 2.38.39 For first neither were these parents believers as yet when Peter said the promise is to you and your children but only were pricked at the heart upon some measure of conviction that the person whom they had crucified was the Lord of life which the devils believe tremble at in order to begetting that saving faith which yet they had not he spake these words of encouragement Secondly doth Peter make the promise any otherwise to them and their children then he doth to all others in the world viz. on condition of their coming in at Gods call 't is sayd to you and your children and them that are afar off all manner of persons in all nations and generations as the Lord our God shall call viz. as are prevailed with to come when God calls them which to be the sence of this place is further illustrated by that parallel place Heb. 9.15 they that are called receive the promise of eternal inheritance Thirdly when the parents did believe were baptized were any of their children baptized with them which they must have been had that promise been to the Infants as well as to the parents on that single account of being their seed but that no Infants were then baptized appears because the Scripture recording how many were baptized at that time it concludes them under such a term as excludes the Infant from that days work while it says as many meaning no more or else we are deceived in the relation as gladly received the word this Infants could not do were then baptiZed which number as they are recorded to be about 3000 might in all likelyhood have amounted to three times 3000. if all the Infants of those had been baptized also so that I conclude if they had Infants why did they not bring them or at least send for them here being so fit an opportunity to baptize them and so for ever to put the controversy out of doubt But fourthly neither were there any more enchurched that day but such as gladly received the word and were thereupon baptized For of these only and not infants its said they continued together in the Apostles doctrine in Fellowship and in breaking of bread and prayers But all their Infants must have been Enchurch'd also if they had been baptized Fifthly it crosseth the current of all other Scripture to put such a construction upon this for that the promise of old I mean the old promise of the law which was of the Earthly Canaan and but a Type of this did pertain unto a fleshly holy seed I grant But that the new Covenant or Gospel promise is made to any mans fleshly seed that thereupon we may baptize them in token of it I deny For sure I am the Scripture holds out no other seed of Abraham to be heirs with him of the heavenly Canaan but his spiritual seed i. e. Believers that do his works Nor doth it own any but these to have the right of membership and Fellowship in his family i. e. the visible Church For if it should be granted that the visible Church is Abrahams family under the Gospel as well as under the law yet it is so altered from what it was so different in its constitution that it is even turned upside down and in a manner nothing remains as then it was For as the covenant is not the same with that of the law so neither is there the same Mediator nor the same Priesthood nor the same Law nor the same Law-giver nor the same promises That being of an Earthly this of an heavenly inheritance nor the same holy seed to which the promises are made that being to the Typical seed Isaac and his posterity this to the true seed Christ and believers Nor the same ordinances theirs being Circumcision and the Passe-over ours Baptism and the supper Nor the same subjects for those ordinances those being by nature Jews or at least by profession and their Male seed only ours Male and female theirs whether believing or not ours only as believing So that whatever can be said of the Covenant the promise the holy seed is only this they were Typical ceremonial abiding only to the time of Reformation Heb. 9.9 and are now all abrogated and out of date so that we may say as he fuit Ilium so fuit Canaan fuit lex fuit Templum fuit sacerdotium fuit sacrosanctum semen There was indeed a holy land a holy law a holy Priesthood a holy seed But all these belonging to a first Covenant which was faulty are now long since vanished before a better and whatever was glorious hath now no glory by reason of a glory that excelleth 2 Cor. 3.9 10 12 13. Poed Sir I thank you for your opinion of this text Act. 2.39 But though the children of believing Gentiles have no right to the Covenant by vertue of their Parents faith yet may they not have a right by vertue of Abrahams faith Bap. In no wise for the natural posterity of believing Gentiles are so far from being heires apparent with Abraham of Gospel promises and priviledges that even Abrahams own natural seed as such only are not at all his seed at this day nor at all holy with the birth-holynesse they once had nor entail'd as heirs of that heavenly Canaan without faith and Repentance in their own persons and because this is the very root and knot in the state of this controversy the unfolding of which will discover the whole mystery of your mistakes all which arise originally from your erring in it for error minimus in principio fit major in medio maximus in fine Give me leave therefore to enlarge a little upon this point First then let it be considered that Abrahams own seed even those that were heirs with him of the earthly Canaan though born of his body now as truly though more remotely of his body who was the greatest believer in the world Christ excepted even these are not his seed in the Gospel account nor heirs of the Gospel promise nor as born of his body to be admitted to Baptism and Church priviledges which I make appear from Rom. 9.6.7.8 in which pray observe how the Apostle denies Abrahams own Natural Children the name of Abrahams seed in the sense of the Gospel First he magnifies them exceedingly in the 4th verse and sets out their dignity and preheminence above all people under the name of Israelites to whom pertained the
Adoption and the glory and the Covenants i. e. both Testaments the Type and the Anti-type unto whom pertained not only the giving of the law but also the promises and that not only of the Earthly Canaan but of the Gospel Covenant in the first tender of it not in respect of any right they had to it by birth whether they received it or not but as I said in respect of the first tenders of it which appears because by speciall order and appointment it was to be offered to them in the first place Nor was it carried to the Gentiles till the Jews had slighted it in proof whereof the Scripture is very plain Math. 10.5 6 7. Christ forbids his Disciples to go to any of the Gentiles or to any save the lost sheep of the House of Israel yea they were Children at this time whose Bread till they loathed it was not to be given to dogs except a few crums of it Hence the Jews were first bid to the wedding Math. 22.3 but they would not come So they are called the Children of the kingdom Math. 8.12 that were to be cast out because they would not receive the Gospel for he came unto his own and his own received him not yea Paul tells the Jews it was necessary the word of God should first be spoken unto them Act. 13.46 Notwithstanding all which glory and preheminence of this people Israel who were the fathers also and of whom as concerning the flesh Christ came Paul after he had shewed their high priviledges comes with Alas and great sorrow of heart that he was forced to exclude them save a few with whom the Gospel took effect even from the name of Israelites and from standing Abrahams Children any longer For saith he as who should say the more is the pitty they are not all Israel that are of Israel that is all that are Israel after the flesh are not Gospel Israelites Abrahams seed are no longer counted his seed but they that are Christs by faith are counted for the seed and that this is the meaning of the words is evident from them that follow For saith he neither because they are the seed of Abraham are they all Children but in Isaac shall thy seed be called that is these which are the Childsen of the flesh these are not the children of God but the children of the promise are counted for the seed A clear illustration we have of this Gal. 3.7.9 where the Apostle urges this term they which are of faith that is which believe for none else are of faith the same are the Children of Abraham and are blessed with faithfull Abraham He saith not they which be of Abrahams flesh for such are not accounted his Children as to the Gospel Covenant much lesse doth he say or mean that those which are born of the body 's of them that be of faith are Abrahams children and so to be signed as his sons by Baptism as his own fleshly seed were signed by Circumcision as heirs with him of the old Canaan As if because Abraham is the spiritual father of all that believe and walk in his steps therefore he must be a father to all their natural posterity too and be the spiritual father not of their persons only but of their off-spring also But let me tell you he is not so much as a father to his own seed in a Gospel sence neither can these stand his children nor the children of God or heirs of the heavenly blessing and kingdom because they come out of his loins unless they do as he did For though his fleshly seed as a type for the time then being stood denominated the children of God and holy in an outward sense and heirs according to the earthly promise yet that account is now gone there is no other way whereby the Jews themselves much lesse any generations amongst the Gentils can be stil'd the children of God or of Abraham so as to expect the Gospel portion but by believing in Christ Jesus in their own persons Gal. 3.26 ye are all the Children of God by faith in Iesus Christ and if ye be Christs then are ye Abrahams seed and heirs according to the promise Another Scripture that proves that Abrahams own seed in the old Covenant account are not his seed in the account of the Gospel so as thereupon to have right to ordinances is John 8.33 to the 40. where Christ being cavilled at by the Jews for promising freedom from sin to which they were slaves and servants notwithstanding the legal freedom they so much boasted of discovers plainly the cutting off the Jews from three things 1. From the repute and denomination of Abrahams children 2. From any share in the spiritual blessings of the Gospel 3. From any further right to Church-membership and ordinances First they alledge that they are Abrahams seed ver 33. that they were not born of Fornication ver 39. meaning as Ishmael was but they had one father even God v. 41. To which Christ answers not by denying of any of all this for it was all true in that sense in which they meant it yea they were Abrahams children and Christ confesses it ver 37. I know you are Abrahams seed yea they were all the Children of God by an outward and Typicall adoption of them unto himself But Christ overthrows all by telling them that Abrahams children are accounted of otherwise now then formerly not as coming out of his loyns but doing his works as being allyed to him not so much after the flesh as after the faith Whereupon not yet believing he denies them to be now Abrahams Children in the true and substantiall sense and that appears in this Hypothesis ver 39. If ye were Abrahams children ye would do the works of Abraham To which do but add the Minor But ye do not the works of Abraham And then the conclusion follows Therefore ye are not the children of Abraham You see Christ asserts them to be Abrahams children in the old account so as to stand members of the old house but denies them to be Abrahams children in the sense of the New 2ly They say they are freemen and were never in bondage this Christ also grants it was so indeed in the outward Typical sense they were freemen and heirs of that earthly glory that was promised to Abraham in that old Canaan but deny's them to be freemen as to the Gospel with heavenly freedom of that Jerusalem which is above which is the mother of all believers Gal. 4.20 yea asserts that they were but servants and in bondage to sin which is the greatest slavery of all ver 34. he that commits sin is the servant of sin So that for all their sonships in truth they were but servants He grants their sonship and title to the old inheritance but denies it to the new 3ly They boast or blesse themselves in their standing in the house or family of Abraham that is the visible Church
vertue of Abrahams faith Fourthly that seeing Abrahams own seed his natural children have no right to the gospel-Gospel-Covenant or priviledges thereof much lesse can the children of believing Gentiles lay any claim thereunto either by vertue of Abrahamâ—s faith or the faith of their own parents And so I might here end this matter but because you shall have full measure I will add another testimony concerning the Covenant and the little ground there is to baptize Infants from that Scripture Gen. 17.7 Know then that the Covenant of grace is to be considered either of the promise of eternal life and salvation made to all the elect in Christ the which remains one and the same in all ages though variously administred in the times of the old and new Testament Or else of the manner of its Administration in which sence it s now in respect of the old Testament administration which was a distinct Covenant in it self for the time being called the new Covenant and the other to have waxen old and to vanish away Heb. 8. last Which cannot be said of the promise or Covenant of eternal life that being an everlasting covenant and over remains one and the same Now it s one thing to be in the Covenant of grace i. e. to have a right to the promise which is only proper to the elect another thing to be under the administration of the Covenant which is common to the elect and reprobates and depends meerly upon Gods appointment Now if the Covenant be understood in the first sence of the promise of eternal life and salvation made to the elect in Christ that did never belong to all the children born of believing parenâ—s as might be instanced in Ishmael and Esau c. but only to such as are elected of them Rom. 9.7.8.9 neither because they are the seed of Abraham are they all children c. The Covenant of grace being first made between God and Christ all the elect in Christ And therefore in Scripture it is cal'd the promise of eternal life which was made to the elect before the world began who are therefore called the heirs of promise which promise had its first promulgation to Adam in the garden of Eden Where we have also the first discovery of the mystery of the two seeds Now the Covenant taken in this sence is not the ground and reason of administring ordinances to any person whatever But the law of institution is the ground or reason of visible Administrations For the administration of ordinances belongs not to the substance of the Covenant but to its administration as to the persons to whom they shall be administred and that meerly on the law of institution without any other consideration and hence we finde that from the first promulgation of the Covenant to Adam until Gods renewing of it to Abraham there was no ordinance to be administred to Infants though some Infants as well as grown persons both of believers and unbelievers might be comprehended in the Covenant yet not to be circumcis'd and so not to be baptiz'd for want of an institution So the promise in Act. 2.39 is said to be to them a far off in the present tense while uncalled even to as many as shall be called and yet not to be baptized before calling unlesse you will baptize Gentiles in professed Gentilism and so the Jews some not yet born some not cal'd have the Covenant of grace made to them Rom. 11.27 For this is my Covenant unto them when I shall take away their sins and yet they are not to be baptized till converted Nor can the Covenant considered in its pure nature be a ministers rule to administer Ordinances by seeing it is unknown who are in the Covenant and who are not but that which is their rule must be something that is manifest Secondly when it is said that the Covenant of grace belongs to believers children and that is the ground of their Baptism If it be meant of its Administration you have heard that depends meerly on the law of institution and hath varied in several ages according to the will of the law-giver For during all that period of time from Adam to Abraham there was no Ordinance to be administred to Infants but when God renewed the promise to Abraham he instituted circumcision which ordinance belongs peculiarly to the old Testament administration and was part of Moses law which is now abrogated and done away And this was the first ordinance that was administred to Infants and not to all Infants but only to male Infants living in Abrahams family if they did live to the eight day otherwise they had no right to this ordinance though many of them doubtlesse in the Covenant of grace and so saved so we say of Infants in the days of the Gospel many of them are in the Covenant of grace and so saved by vertue of the free promise But yet not to be baptised if they do not live to the time of believing and repenting the only time appointed for Baptism so that the Administration of ordinances to Infants depends upon an Institution and not upon their being in Covenant And as to that place Gen. 17.7 I will be a God to thee and to thy seed that is say you the Covenat was made with Abraham as a believer and so with all believers and their seed To which I answer The Covenant was not made with believers and their seed but with Abraham and his seed Now Abraham is to be considered under a double relation First as the father of the Jews his fleshly seed Secondly as he is the father of his spiritual seed both Jews and Gentiles Rom. 4.11.12 Now to both seeds doth God promise to be a God but in a different manner and respect First he promises to be a God to his fleshly seed in giving to them the land of Canaan for an inheritance the promise of which is expresly called the Covenant made with Abraham and his seed as on Gods part Psal 105.9.10.11.12 which Covenant he made with Abraham saying unto thee will I give the land of Canaan the lot of your inheritance c. See also 1 Chron. 16.16.17.18 and Neh. 9.8 This I say was the Covenant on Gods part And their obedience to circumcision is expresly called the Covenant on their parts Gen. 17.10 This is my Covenant which ye shall keep between me and you Every male shall be Circumcis'd So Act. 7.8 And he gave them the Covenant of Circumcision and so Abraham begat Isaac and circumcis'd him the eight day By which they stood engaged to keep all those other additional ordinances which Moses gave them when they were about to enter their promised inheritance as Gal. 5.3 I testify that whoever is Circumcis'd is bound to keep
the consequent I say the children of the flesh may be the children of God by Election but they are not so by calling and so not counted for the seed and if you still urge as I know you will that all these places are meant of the Adult only then let us read the words as you would have us and see what absurdity you will father upon the holy spirit First from Gal. 3.9 They that are of faith are blessed with faithful Abraham and they also that are not of faith Secondly from Gal. 3.19 They that are Christs viz. visibly are Abrahams seed and they that are not Christs are Abrahams seed Thirdly from Rom. 9.8 They which are the children of the flesh are not the children of God visibly and they that are the children of flesh are the children of God visibly So from John 8.39 They that do the works of Abraham are the children of God and they that do not the works of Abraham are the children of God so we must read the words if these texts of Scripture be not exclusive Poed It is very true if those texts be not exclusive we must read the words or at least understand them as you have said but then we should make the Scripture guilty of great absurdity and contradiction Poed But out ministers tells us the promise is to you and your children and them that are afar off by which they understand believing Gentiles and their seed Bap But what do you mean by promise is it the promise and covenant of eternal life and salvation or the promise of outward ordinances If you say the first then we ask you whether that promise be absolute or conditional If absolute then all the children of believers must needs be saved If you say conditional and faith and repentance be the condition then we are agreed and the controversy is ended Poed No we do not say that by promise in the 2d of the Acts is meant the promise of eternal life and salvation for that is not made much less made good to any upon the tearms of their parents faith but upon their own personal belief and obedience but we mean the promise of outward ordinances as to be baptized c. Bap. Very well if that be Peters meaning that believers infants shall be admitted to outward ordinances when others shall not Then consider what a poor promise this is and what a miserable comforter he is made by you in making as if this were all his meaning and all that he intends by this pretious word of promise But you must know Peters business was to support the Jewes smitten down under a sence of sin and the guilt of Christs blood which lay heavy upon them but if this be all he intended you and your children shall be baptized c. then the plaister is not broad enough for the soar for pray consider and we will suppose Peter speaking thus to them you have by wicked hands crucified the Lord of life and wished his blood to be upon you and your children but be of good comfort believe and be baptized and then you and your children shall stand under the title of the people of God under right to outward ordinances when others shall not and not only you but your children shall be baptised But neither you nor they ever the sooner saved as born of you further then together with you they shall believe and obey the Gospel in which case of faith and obedience all unbelievers in the world and their children shall be saved as soon as either you or they It is as much as to say the promise of freedome to partake of the ordinances is to you and your seed above other but the promise of the inheritance is as much to all others and their children as to you and yours What most comfortless comfort is this to men cast down under a sence of sin and guilt what a pittiful plaister is here applied to men prick'd at the heart and smarting under the direful apprehension of Gods wrath besides what exquisite nonsence do you make the Apostle speak if his words be taken in your sence for they must run thus viz. first by way of precept repent and be baptized you and your children 2ly by way of encouragement so the priviledge of being baptized shall belong to you and your children which unbelievers and their seed shall not enjoy But the promise of remission of sins and salvation is made no more to you then to them But without doubt it must be otherwise the promise take it which way you will either for the proffer of the promise or the thing promised It must needs be of some more excellent matter than outward membership ordinances abstract from remission of sins and salvation yea 't is most evident that the thing here promised is no less then remission of sins and salvation it self for as no less is expressed in the very text remission of sins and the holy spirit which elsewhere is called the earnest of inheritance So unless you will divide the children from having a share alike with their parents in that promise which in the self same sentence term and sence is promised alike to them both so as to say the word promise is to be understood of remission of sins and salvation as in relation to the parents but of an inferiour thing viZ. a right to ordinances only as in relation to the Infants only which were great absurdity to utter it must necessarily be meant of one kinde of mercy to both parents and children yea and upon the same termes too and no other then those upon which its tendred to the parents viz. personal repentance and obedience and so consequently of remission and salvation and not of such a trivial title to external participation only as you talk of which if it be then unless you assert that God hath promised salvation absolutly to all the natural seed of believers upon those terms only as they are their seed which you dare not stand too the promise mean which you will the bare proposal or the salvation propounded or both upon those terms belongs of right not only to believers and their posterity but also to all men and their posterity without difference when at years of capacity to neglect or perform them for the glad tidings of salvation are commanded to be preached to all and proffered to every creature at years to hear and understand though not to infants on terms of their parents faith so assuredly the terms being performed the salvation so promised shall be enjoyed there is no right by birth to salvation or the promise of it in believers seed more then in unbelievers nor no priviledge to them more then to others save the meer hopefulness of education and advantage of instruction in the way and means of salvation which may possibly befall believers children more then others though in case it happen as sometime it doth that the children of
to be circumcised at Age are 1. Those that were at years at its first Institution 2. The Proselytes that were made from time to time 3. The Jews in Joshuah's time circumcised after 40 years discontinuance of it in the Wilderness Now as to the first We find no other qualification required to entitle them to Circumcision but to be Jews or Abraham's natural Seed nor any mention made that Belief was a condition sine qua non nor any excluded for want of it Yea Ishmael was Circumcised though not in the Covenant when 13 years of age for God said verse 21. My Covenant will I establish with Isaac which phrase is brought by an Antithesis to Ishmael excluding him though born of Abrahams body and we find the numerous Family of Abraham circumcised immediately without any examination of their Faith And whether Mr. Whiston or the Scripture be to be the sooner believed is easie to be determined 2. As to Proselites he says he remembers not any particular instance of any such that were circumcised but concludes some were Circumcised and that as Believers because they kept the Passeover to the Lord Exod. 12.48 which indeed proves that strangers when Circumcised may keep the Passeover but not any thing to his purpose For if all that kept the Passeover be Believers how come the Jews that kept and do still keep it to be rejected by Christs Law for their Unbelief Or is the Faith he pleads they had some other Faith not sufficient in Gospel-dayes if so then that Faith that 's insufficient for their admission to Christ is not sufficient to intitle them to Gospel Ordinances ordained by Christ But what do's Mr. Whiston think of the 10 Tribes in Jeroboam's dayes when they fell to Idolatry and Worshipped the Calves for 200 Years Were there no Proselytes all that time if so were they when Circumcised considered as Believers Or were the Sechemites after the Rape of Dinah Believers when Circumcised Gen. 34 Were the Servants bought with money Believers or those Proselytes the Pharises compassed Sea and Land to gain Christ says they made them two-fold more the Children of Hâ—ll But this is a fine new Toy and let Mr. W. take the credit of its first promulgation 3. Those that were Circumcised in Joshua's time 5 chap. of whose Faith we find no Enquiry they were Circumcised because God commanded them so to be and if they were to be excluded upon the want of Faith 't is certain that among such a multitude there were many Unbelievers We read of an Achan in the 7 chap. that was stoned and the 36. that were smitten at Ai for the accursed thing though Circumcised a little before and numbers of them fell in Rebellion against the Lord afterwards So that upon the whole the Scripture tells us of no qualification that intitled to Circumcision save to be a natural Jew or such as were Proselyted or bought with money And to invent others is point blank arrogance So that our conclusion is firm viz. that to be the fleshly Seed of a Jew or bought with his money was enough to qualifie for Circumcision no profession of Faith being pre-required of either Gen. 17.12 And he that is eight dayes old shall be Circumcised c. not he that believes or is a Believers Child c. And what advantage the extravagant round-abouts in which Mr. Whiston so abounds has got him I cannot yet perceive I am sure it convinces me that he is in extream poverty of argument when he is forced to have recourse to such Forreign and Remote Projects to uphold his tottering cause As to the trouble he is in about the promises made to Abraham Whether they belong to the Covenant of works nature or grace or no Covenant at all concluding thus If our Author will help us out here he shall have hearty thanks for his pains To which I say that I doubt Mr. W. dissembles egregiously for I cannot conjecture how he can be so ignorant But the perplexity he involves himself in is a needless impertinent one and whoever goes to pluck him out is as idle as himself But yet if he be really at a loss and to deserve his thanks if it be not a complement I shall adventure to direct him where he may learn what the promise made to Abraham was and how to be understood in relation to both Natural and Spiritual Seed Let him turn to Dr. Owen's 6 Exercit. on the Hebrews page 55 56. c. where he will be informed the Doctor exactly agreeing with us and fully speaking our sense in that point and therefore quoted by me at large in my Treatise And I hope Mr. Whiston cannot suspect the partiality of the Informer And for his interpretation of Gal. 3.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye be of Christ or appertain to Christ were it admitted it is no disadvantage to us it being the same in sense with our Vulgar Translations And if Believers Children as he says be of Christ it must be in respect of Calling or Election the former is not to be alledged and the later may be true for ought we know but that 's no ground for any Gospel-administrations which are dispensable only according to appearance and since no Faith or Signs of Election appears and that de non apparentibus de non existentibus eadem est ratio we according to Scripture-warrant and example suspend our Baptizing them till they can give some evidence of their right to it and if a supposing them to be Elect be a good ground to baptize then the children of Unbelievers have a good plea because some of them are Elect. As to what he offers in order to remove the absurdities charged by Mr. Danver's upon the practice of baptizing Infants and his essay to vindicate the practice of Sprinkling for Dipping they are fully and clearly as to the substance of them already so blaâ—led by Mr. D. himself that I shall pass them and shall only conclude that consideration with the words of Dr. Martin Luther in his Book de Baptismo Tom. 1. p. 71 72. speaking of the signification of the word Baptizmus Graecum est latine potest verti mersio cum immâ—rgimus aliquid in Aqua ut totum tegatur Aqua Et quamvis ille mos jam aboleverit apud plerosque debebant tamen prorsus immergi statim retrahi Et sane si spectes quid Baptismus significet idem requiri videbis that is Baptism is a Greek word and may be interpreted an Over-whelming when we plunge any thing into the Water that it may be covered all over And although that custome is now out of use with many yet they ought truly to be dipt and presently lifted up again And certainly if you consider the nature of the thing you will see that to be necessary which being the true signification of the word we find cause rather to adhere to it than follow Mr. Whiston's unscriptural Dictates As to what he