man and his purposes or decrees are his actions and if before the foundation of the world God elected us in Christ as the Apostle teacheth Eph. 1.4 then were we actually chosen before we had naturall being though Gods choyse had not effect in us till we had being But whereas they add vpon the condition afore spoken it is an error before refuted Object But of the elect Paul sayth Ye were without Christ without God in the world Eph. 2.12 so they were not then really and particularly elected Answ. Howsoever they change their tearmes their reason is not good They were not without God or Christ in respect of Gods election which he did before the world was made Eph. 1.4 but in respect of their sinfull estate and unbeleefe before they were called they were without God 2 Obj. But the Apostle sayth After yee beleeved ye were sealed with the holy spirit of promise c. Eph. 1.13.14 Answ. What of this Could they not be elected of the father before they were sealed by the holy Ghost Gods election was before all time Eph. 1.4 their calling and sealing by the Spirit was in time But they would confound election and sealing ignorantly 3 Obiect Rom. 9.25 1 Pet. 2.10 I will call them my people which were not my people c. If we were actually and particularly chosen before the creation then were we also really Gods people and could not at any time be sayd not to be his people Answ. Here againe they confound Gods election with his calâ—â—ng which is the manifestation of his election by the effect Gods predestination is before his calling Rom. 8.30 So though they were not his people by calling they were his by election It is evident by Act. 18.10 that many in Corinth were Gods people before they were called or converted Ieremy was knowne sanctified and ordained to be a Prophet before he was formed or born Ier. 1.5 and can we thinke he was not then also chosen to life They say The Apostles meaning is that wee are first particularly chosen when we receiue or put on Christ. For God onely chooseth where be findeth faith and obedience to the Gospell and rejecteth where these are wanting Herein they wrong the Apostles who neither spake nor meant as these men speak It is shewed before from Act. 13.48 that election goeth before faith so these men erre that put it after They pervert the order set down in Rom. 8.30 whiles they make men to be first called justified glorified and then predestinated unto life They neglect Pauls doctrine that God chose us before the world was that we should be holy and teach new doctrine of Antichrists devising that God chose vs because we were holy But to follow them in their doctrine God chooseth none they say but where he findeth faith Where doth God find this seeing he hath shut up all in unbeliefe Rom. 11.32 Faith is not of our selves it is the gift of God Eph. 2.8 so then hee findeth not faith in his elect but giveth them faith And if they say some will not beleeue and them God rejecteth some will beleeue and them God electeth I demand whence haue any this will to beleeue If they answer of themselues and their own power the Apostle telleth us the contrarie It is God that worketh in us both to will and to doe of his good pleasure Phil. 2.13 Now God giveth not all men this will to beleeue and obey for some cannot beleeve 1. Ioh. 12.39 some are reprobate concerning faith and every good work 2. Tim. 3.8 Tit. 1 16. If God would giue all men alike grace he could make all men willing to beleeue and obey but this hee doth not for in some he giveth a new heart and a new spirit and takes away the stony heart out of their flesh Ezek. 36.26 in other some he hardeneth their heart that they cannot beleeue nor turne unto him Ioh. 1â— 39 40. The mysterie of his Gospel God bideth from some and revealeth to othâ—rsome even so for so it seemed good in his sight Math. 11.25.26 He hath mercie on whom he will whom he will he hardeneth Rom. 9.18 By this which hath been sayd all that loue the truth may see that all men to whom the Gospell is preached are not elected to salvation in Christ as these corrupters of the Gospell teach neither can all men beleeue or obey because God giues them not such grace Some refuse indeed willingly and they perish justly some who naturally are as bad as other haue harts of stone not of flesh are changed new hearts are given them faith and holines are wrought in them and so they are brought unto salvation whereunto they were elected Why God changeth the heart of some and not of other some when he could if he pleased change alle is not a question to be disputed of Rom. 9.19.20 Let it suffice us that God oweth us nothing except death for our sinnes His grace is his owne he may giue it where he will and none haue cause to complaine If God haue given grace to any of us let us praise him for his mercie when we see others left without grace let us reverence him for his unsearchable judgements The rest of their discourse about election though there be many abuses they offer to the scriptures which mought justly be taxed yet because they none of them doe proue these mens vniversal Election nor disproue our faith I think needlesse to reply unto Of Reprobation TOgether with Election they treat of Reprobation badly as before Our doctrine they pretend to be thus They say God hath reprobated some and the greatest number and that before they were borne and had done evill for whom there was never meanes of salvation because God would haue them perish for that was his good pleasure Answ. We hold not as they would beare the world in hand that God would haue men to perish because it is his good pleasure but because of their sinnes he destroyeth them his justice so requiring Neither doe we hold that God euer decreed to punish his reasonable creature without respect of the sin therof deserving punishment Yet was their punishment decreed before they were borne or had done evill For God foreseeing their wickednesse appoynted them to wrath before they acted it though hee inflicteth not punishment till they be sinners And this the scripture teacheth as in Iude vers 4. there are certaine men crept in who vvere before of old ordained to this condemnation If they vvere ordained to it before of old then vvas it before they vvere borne The same is confirmed by Rom. 9.11.12.13 vvhich scripture they seeke to pervert by a longsome and erroneous exposition Our doctrine being thus by them mis-reported they labour to refute their owne forgeries not our assertions So that they are unworthy of any reply Of falling away THE next errour which they would maintaine is that a man may fall from his election or that
they had no need before â—hâ—ir fall neither had they any promise of it till they were dead in siâ— Gen. 3 It is this saving grace in Christ from which the elect can never utterly fal and not any other grace by creation from whiâ—h all men and some Angels haue fallen 3 If the elect cannot fall from their election then haue not all sinned and been deprived of the glory of God and shut up in unbeleefe c. Answ. The same sophistrie is in this reason that was in the former changing the state of the question which is onely of them that in Christ were chosen before the world was and are by him redeemed justified sanctified and shall haue eternall life Ioh. 10.28 wheras these deceivers speak of men without Christ and before they are by him redeemed 4 The Ephesians were elect before the foundation of the world Eph. 1. yet having forsaken their first loue if they repented not God would remoue the candlestick c. Rev. 2. Answ. This is answered in the answers to the Scriptures which they brought in their first reason It is true the elect without repentance faith and perseverance cannot be saved But all Gods elect haue from him the grace to repent beleeue and continue in well-doing as before is proved so they cannot perish But hypocrites which were among the Saints onely but never of them they cannot continue with the Saints and so cannot be saved 1 Ioh. 2.19 5 If a man in Gods favour and chosen cannot fall out of it then need he not though he commit incest adultery murder c. feare falling into damnation Answ. Herein they abuse Gods comfortable promises as if men should continue in sin that grace may abound Far be it All men ought to feare falling into any sinne and the elect feare continually knowing their owne frailtie Our spirituall security is not carnall security our faith is in God not in our selues by his power we are kept not by our owne Hee saith to his people The mountaines shall depart and the hills be removed but my kindnesse shall not depart from thee neither shall the covenant of my peace be removed Esai 54.10 But if by feare they meane feare without faith that is despair we beleeue that the elect though they fall into such sinnes ought not to despaire or distrust Gods mercy as the examples of David Peter c which they alledge doe evidently confirme Psal. 51. Luke 22.31.32 6 If no man elect can fall from his election by committing of any of these sinnes then to what end is repentance taught It is in vaine if they neither be nor can be in condemnation c. Answ. They that teach such doctrine their religion is vaine We beleeue as the elect cannot perish so neither can they continue in sin he that is borne of God saith the Apostle committeth not sinne 1 Ioh. 3.9 All that truely beleeue that they are elect doe also beleeue and know that by repentance faith and abiding in Christ they must come to the end of their election the salvation of their soules this is the way and meanes unto life and without this they cannot see God 7 To what end are men admonished or exhorted not to receiue the grace of God in vaine 2 Cor. 6.1 not to fall from their stedfastnesse 2 Pet. 3.17 c. If they cannot fall into them doth the Lord use words in vain Answ. No but these mens words are vaine For God as he hath ordained men to life hath also ordained his lawes exhortations threatnings c. as meanes to bring them into life He dealeth not with men as with stones to cary them into heaven by violence but giueth them repentance faith loue zeale care and other graces hee perswadeth moveth draweth them to come willingly and to continue carefully and so at last saveth them In the next place these fallers from grace seeke to wrest the Scriptures which refute their heresie Vnto Christs words in Mat. 24.24 if it were possible they should deceiue the very elect They answer that the elect namely those that receiue and obey the truth Iesus Christ and abide in him to the death cannot perish Answ. Great is the truth that forceth the adversaries to yeeld this is that which we maintaine and Christs words if it were possible proue it undenyably and sheweth it to be unpossible that the elect should be deceived to loose Christ. Obj. Our controversie is whether those that be elect may fall out of it and not whether those that abide in it can perish Answ. Here they would unsay that which before they said well And the controversie they make is meere cavilling For if it be unpossible that the elect should be seduced from Christ then is it unpossible they should perish and consequently it is unpossible that they should fall from their election Again if it be possible that they should fall from their election then is it possible they should perish and possible that they should be seduced from Christ and so our Saviours words will not stand How greatly are these Deceivers fallen themselues that seek so to pervert the plaine words of Christ. Object Many fall from their election not by being deceived but willingly forsake the truth against or after their inlightning Heb. 6 4 c. and 10.26 c. Answ. First this is nothing to Christs words in Mat. 24.24 Secondly the Scriptures which they cite say not nor doth any Scripture say that the elect may fall from their election either by deceit or willingly Thirdly as God keepeth all his elect from being deceived from Christ so hee keepeth them from willing forsaking of Christ for he putteth his feare in their hearts that they shall not depart from him Ier. 32.40 hee stablisheth them in Christ and annointeth them and sealeth them and giveth the earnest of the Spirit in their hearts 2 Cor. 1.21 22. An other sure proofe of the salvation of all Gods elect is in Ioh. 10.3.4.5.8.14.15.27.28.29 This Scripture the adversaries would pervert with this glosse That so long as they continue Christs sheep heare his voyce and follow him so long they are sure and haue safetie in Gods acceptance c. But if they doe evill and will not heare his voice then he will repent of the good that he promised Ier. 18.10 c. Answ. First that by sheep are meant Gods elect whom hee will saue is plaine by the parable of the sheep and goats Math. 25.33 c. Secondly in Iohn 10 Christ useth no such words so long as they continue so long as they heare his voyce c. but he plainly telleth us that the sheep doe heare voyce v. 3 that they follow him v. 4 that they will not follow a stranger neither know they his voice v. 5. that the sheep did not heare strangers v. 8 yea all Christs sheep shall heare his voice v. 16.27 and he giveth them eternall life and they shall never perish neither shall any pluck
boast of the excellencie of it is to no purpose for all men being corrupted with evill qualities Rom. 2. 3â— how is it that any are changed into good but by the povver and grace of God vvhich is effectuall in all his elect The residue abide in their sinnes because God changeth not nor reneweth their harts and such he never elected unto life but ordained them of old unto condemnation Iude v â—4 Lastly they answer vvith absurd Sophistry saying that these vvords 1 Ioh 2 19 they went out from us is meant of lying spirits the Antichrists in those persons vvho once had the spirit of truth in them And the Apostle sayth they were never of us for v 21 no lye is of the truth For example say they the spirit of Hymeneus together vvith his person was in spirituall fellowship vvith Paul so long as he reteined faith a good conscience but having put avvay the spirit of truth and received a lying spirit he vvent out from them in that his spirit for or because it was never of them c. Will any say that the Pope himselfe is Antichrist in respect of his person or rather in regard of his spirit or spirituall power he hath Therfore all that this place proveth is that lying spirits or Antichrists in mens persons went out from the truth and were never of the truth and therfore serveth nothing to proue that the elect can never fall away Answ. Was ever plaine scripture more violently wrested by any heretick The Apostle sayth of the many Antichrists they went out from us but they were not of us 1 Ioh. 2 18 19. This these men will not haue to be meant of their persons but of their spirits in their persons And what understand they by their spirits their lyes their errors their spirituall power such as the Pope hath that is as before they distinguished their wicked qualities not their persons for God they say loveth all persons they being his generation Act. 17.27 First it is an errour to say God hateth not the persons of wicked men but the evill qualities in them onely for though hee hateth no creature in respect of their creation which was good yet the creature being degenerate and fallen from God he hateth their wickednesse and them also for it as the Scripture plainely witnesseth Psal. 5.4.5.6 11 5. 2 It is erroneous to say that by Spirits the Apostle meaneth not persons but qualities 1 Ioh. 4.1 for himselfe sheweth his meaning when he saith because many false Prophets are gone out into the world So by Spirits to be tried he meaneth Prophets which came with spirituall gifts and it is frequent in Scripture to call subjects or persons by the name of adjuncts or qualities in them as I am against thee ê pride Ier. 50 31 that is ô thou most proudâ— and pride shall stumble and fall v. 32 that is the proud person the poverty of the land 2 King 24 14 15 the poorest people Deceit or Sloth rosteth not that which he took in hunting Prov. 14 27 that is the deceitfull man and many the like 3 It is from the deepnessâ— of Familisme to say that Antichrists are not persons but evil qualities in men so Christ may be holden no person but a godly quality in us The Apostle speaketh of the person for he saith not the lye but the lyer he that denyeth that Iesus is the Christ he is Antichrist 1 Ioh. 2.22 4 It is an absurd exposition of 1 Ioh 2 19 to put qualities for persons He there spâ—aketh of Antichrists They went out froâ— us these men will haue it evill or Antichristian qualities went out from us Buâ— what sense then will they make of the last branch of the verse That they might be made manifest that they were not all of us Will they say some Antichristian qualities were of the Apostles though not all The meaning is evident that in the Church are persons some good some bad some elect some reprobateâ— but whiles they abide and walk together in the Church it is not manifest who are of the Church who are not but when the wicked and reprobates depart from thâ— truth and Church then it is manifest that such Apostates though for a time in the Church yet were never of it So it is a sure proofe that Gods elect are both in and of the Church of Christ and shall never fall away utterly from it Of Freewill THis point these adversaries handâ—e confusedly and maliciously Confusedly because they shew not what they meane by freewill or freedome of will whether free from compulsion or free from bondage of sinne Mâ—liciously for that they feigne the Calvinists to hold that the wicked are not onely lift by Gods suffring but compelled to sinne by power c. compelled by the power force and compulsion of Gods predestination to commit all those wicked crimes for which they are punished by the Magistrate or tormented in hell c. and then much more doth it in goodnesse as violentâ—y work all so that the godly can neither chuse nor refuse goodnesse Answ. If these adversaries haue common honestie let them shew out of the writings of the Calvinists as they call them these assertions which they impute unto them Till they doe this let them haue their name and fame among lyers and workers of iniquity As for us we abhorre these doctrines of compulsion to sin by force and power of Gods predestination c. As for will in man we know it to be a naturall facultie still remaining though corrupted by sin as all othâ—r like faculties in us We acknowledge it still to be free from compulsion or constreynt for so will should be no vvill But we confesse with greiâ—e that in respect of bondage to sinne under which all mâ—n were sold Rom. 7 14. it may rather be called Bond will then Free will for it is not free to refuse sin untill it be renued by Christ and so far as it is regenerate by him it is againe as other powers and faculties in the Saints freed by grace and willeth things that are good Againe they produce to their owne condemnation out of Bastingius and the Disput. in Geneva these words Man by evill was spoyled not of his will but of the soundnesse of his will therefore that which in nature was good in quality became evill and Bernard teacheth there is in us all power to will but to will well we had need to profite better to will evill we are able already by reason of our fall The which if they would stand unto saith this adversarie I would require no more Answ. This we will stand unto and thereby doe evince Odegos to be a blinde guide and vaine disputer that with lyes and calumnies would disgrace his opposites We grant evill Free-will or Free will to evill is remaining in all naturall men we beleeue that freewill to good is from grace and regeneration and that all the Saints
their parents they cannot maintaine the justice of God for killing infants and that oftentimes with strange and horrible deaths And if they grant that infants are sinners they cannot with any truth deny but hell is their due unlesse they be redeemed by Christ. And by infants death we certainly conclude that they are sinners from the Apostles ground in Rom. 5 12 14 6 23. and that for their sinne they may and shall be cast into hell unlesse Christ saue them is evident by Christs doctrine in Ioh. 3 3 Except a man bee borne againe he cannot see the Kingdome of God And that infants are there implyed is plaine because an infant is borne a man as Christ speaketh Ioh 16 21 and being borne a sinner Psal. 51 Rom. 5 must be borne againe of the Spirit or else shall not see the kingdome of God If it see not Gods kingdome it shall see the divels prison for a Limbus or third place will no vvhere be found And how these men can exempt wicked infants from hell otherwise then by their own fansies I know not â—he Apostles taught no such doctrine vvhen vvithout exception of infants they call the old world that perished the world of the ungodly 2 Pet. 2 5 and reckon none saved but Noe and his house Heb. 11 7 1 Pet. 3 20 21 and tell us that Sodom Gomorrha and the Cities about them are set forth for an example suffring the vengeance of eternall fire Iude v 7. But these presumptuous men vvill controll the judgements of God and tell us that which no Prophet or Apostle ever taught that all the infants in those cities suffer no such vengeance yea though God himselfe promised that if but ten righteous had been found in Sodom wherein vvere many times ten infants he vvould not haue destroyâ—d the citie for tennes sake Gen. 18 32. 2 The reason vvhich they vvould ground upon because other unreasonable creatures as vvell as infants haue alwayes had their portions in bodily death this reason is brutish and beseemeth not men For no unreasonable creature is a sinner as all men in Adam are sinners no unreasonable creature hath a soule immortall infused of God as all mankind hath no bruit beast shall be raised from the dead as all men shall both old and yong to life or death eternall And vvhen a beast dyeth it hath an end both of vvelfare and misery so hath none of Adams children What comparison then is there between men and beasts Where they say death is losse to none but to the wicked it is true And hereupon it followeth that seeing infants are wicked as is formerly proved untill they be made righteous by Christ and borne againe death is a losse unto them and a gaine to those onely whether old or yong which are made partakers of the grace and gift of righteousnesse by one Iesus Christ Rom. 5 12 17. Of Baptizing Infants AGainst baptising of Infants the adversaries first lay this ground Baptisme perteyneth onely to them that declare their repentance and faith to those Disciples of Chriâ—t that baptise them This appeareth by Iohn Baptists doctrine and practice Mar. 1 4 Mat. 3 6 and Christs disciples Joh. 4 1 3 22 by Christs commission for all nations Mat 28 19 Mar. 16.16 by the Apostles practise Act. 2 38 41 8 12 36 c. Answ. That baptisme pertaineth to such as declare their repentance and faith is true and the Scriptures alledged proue it But that it pertaineth to such onely is untrue and none of the Scriptures vvhich they bring doe so teach The infants of the Church vvhich cannot declare repentance or faith are also to be baptized as after shall be manifested That the practise taught by the foresaid Scriptures is to be perpetuall we grant and they needed not haue taken paines to proue it Infants say they may not be baptized because there is neither commandement example nor true consequence for it in all Christs perfect Testament c. Answ This we deny commandement there is for it in Math. 28 and Mark 16 necessary consequences from many Scriptures confirme it as shall be proved Baptisme they say is in that a good conscience maketh request unto God 1 Pet. 3.21 it is of repentance for remission of sinnes Mar. 1 â—â— the washing of the new birth Tit. 3 5 c. If it cannot be proved by the Scriptures that infants haue their hearts sprinkled from an evill conscience haue repentance faith c. they ought not to be baptized Answ. Their argument hath onely a shew no substance of truth For first a man might frame as good a reason thus Circumcision is not that which is outward in the flâ—sh but that of the heart in the spirit Rom. 2 28 29 it is the putting off of the body of the sinnes of the flesh Coloss. 2.11 it sealeth the righteousnese of faith which they haue Rom. 4.11 and the circumcising of the foâ—-skinne of the heart Deut. 10 16 to loue the Lord c. Deut. 30.6 Now if it cannot be proved by Scripture that infants haue the lâ—ue of God in their hearts the righteousnes of faith the putting of of the body of sin c. they may not be circumcised and theâ—r circumcision is nothing If this be not a good argument to keep children from circumcision the other is no better to keep thâ—m from Baptisme Secondly Christian infants haue the graces they speak of repentance faith regeneration c though not actually or by way of declaration to others yet they haue through the worke of the Spirit the seed and beginning of faith virtually and by vvay of inclination so that they are not wholly dâ—stitute of faith regeneration c. though it be a thing hid and unknown unto us after vvhat manner the Lord vvorketh these in them Eccles. 11 5. Which I further proue thus If infants naturally are some vvayes capable of Adams sinne and so of unbeleefe disobedience transgression c. then Christian infants supernaturally and by grace are some wayes capable of Christs righteousnes and so of faith obedience sanctification c. But infants are capable of the former evils by Adam therefore they are capable of the latter good things by Christ. That they are capable of the former is before proved vvhere vve treated of originall sin by Rom 5 Psal. 5 1 Ioh. 3 and many Scriptures The consequence that therefore they are capable of the latter also â—o wit of Christian graces is thus manifested 1 Because the first Adam was a figure of the second Adam Christ so that as the sinne of the first Adam his fault disobedience and death for it came on all his children both by imputation and infection or corruption of nature so the righteousnesse and obedience of Christ commeth on all his children both by imputation and renewing of nature unto life and salvation as the Apostle compareth them Rom. 5.12.15.16.17.18.19.21 2 Because infants being by Adam sinners children of
the men had that signe of purification according to the nature of the male vvhich vvomen had not so women had another kind of purification according to the nature of the female vvhich men had not Levit. 12. Each â—â—x had their portion in the things that figured their redemption by Christ according to their severall natures Therefore vvhen the outward signe was changed from circumcising to baptising wherof the female is as capable as the male both sexes are baptised Act. 8.12 So infants now are as capable of baptisme as they vvere of circumcision there is nothing therefore to debarre thâ—m from it 3 The law required circumcision to be performed on the eight dâ—y so doth not the law of baptisme Ans What of this the law of baptisme appoynteth no day at all for any shall none therefore be at all baptised The law required the Passover to be kept on the 14 day of the first moneth Exod. 12 The law of Christ appointeth no day vvhen to eat the Lords supper yet it is the same in substance that the Passover was 1 Cor. 5.7 8 so baptism is the same in substance that circumcision was Coloss 2.11 12. and as all may now eat the Lords supper which might then eat the Pascha so all may now be baptised which then were circumcised 4 But when faith is manifested then is baptisme to be performed Ans. Thâ—y meane by manifestation profession with mouth and by then they mean not before that time This is denyed and formerly disproved and they haue no one word of God to confirme their doctrine 2 Though infants manifest no faith by their owne mouth yet the mouth of God manifests them to haue faith in the begining or feed therof because he testifieth them to be holy 1 Cor. 7 14 which is not vvithout faith and testifieth them to haue grace and righteousnes by Christ answerable to the corruption and unrighteousnesse which they haue by Adam Rom. 5. as is before declared Againe thâ—y say Neither circumcision nor baptisme are seales of the covenant of life and salvation that whiâ—h is now the seale was ever the same which is the hâ—ly spirit of promise 2 Cor. 1 22 Ephes. 1 13 4 30. Ans. A bold untruth contradicting the Apostle who calleth the signe of circumcision the seale of the righteousnes of faith Rom. 4 1â— and righteousnesse of faith is life and salvation Gal. 3.11 Ephes. 2 8. and the covenant which circumcision sealed was that the Lord would be their God Gen. 17.7.10 and so he would giue them life and salvation Reu 21.3.4 Whereas they except The Spirit is the scale it is true but they should obsâ—rue that it is an invisible seale in the heart vvhereas Paul speaketh of an outward visible seale which is also a signe and on the body Again the covenant may haue more seales then one so that if the Spirit were an outward seale yet might circumcision be a seale also of the same thing Moses calleth circumcision a signe or token Gen. 17.11 but he no where calleth it a seale yet Paul calleth it a seale because in truth it was so and more then a bare signe For a signe is to make some other thing knowne unto us as the doole-stone or land mark is for distinction of grounds or it is further to put us in minde of things formerly done as the stones at Gilgall vvere for a memoriall to Israell how their Fathers passed through Iordan Ioshu 4.20.21.22 But a seale goeth yet further and certifieth or assureth of any promise or gift Now because circumcision was such a signe as assured unto Abraham his righteousnesse by faith in Christ the promised seed therefore the Apostle rightly calleth it a seale Vpon which ground vve also rightly call the Passover Baptisme and our Lords Supper Seales because they are such signes as certifie and assure us of forgivenesse of sins and of righteousnesse and salvation by Christ. And from this we haue a most certaine ground for the baptisme of infants because baptisme is no more now then circumcision vvas of old namely a signe and seale of righteousnesse by faith And if infants had such a seale under the promise of the Gospell how should it with any colour be denied now under the performance of that promise unlesse we will say Christ hath not confirmed the promises made unto the fathers contrary to Rom. 15.8 2 Cor. 1.20 Further they say There is but two covenants the Law and the Gospell the Old and the New Gal. 4. The old Covenant the Law was made with the children of Abraham after the flâ—sh and had circumcision in their flâ—sh for a signe thereof The new covenant the Gâ—spell is not made but with the one seed Gal. 3.16 that are of the faith of Abraham The children of the flâ—sh are not they to whom this covenant is made Rom. 9.8 the children of the flâ—sh must be but out c. Gal. 4 30. so that the covenant with Abraham and his children after the flesh was not the covenant of life and salvation it was the covenant of worke of the Law c. Ans. In this their plea there is a little truth but much errour and delusion It is true there were but two Covenants the Law and the Gospell There is sophistry and delusion in their saying the covenant of the law was with the children of Abraham after the flesh for as after the flâ—sh meaneth naturall generation so Isaak Iakob and all the Israelites even Christ himselfe was Abrahams child after the flesh Math. 1.1 Rom. 1.3 9.3.4.5 yet were not they aliens from the covenant of the Gospell But as the flâ—sh meaneth corruption of nature Rom. 8.1.8.9 and as men haue no other generation of the Spirit but of the flâ—sh Iohn 3. vers 5.6 in this sense it is true that the children of the flesh are not the children of God Rom. 9.8 and they are under the Law not under the Gospell But this is nothing against the truth we maintaine For Isaak who was Abrahams seed after the flesh in the first sense but after the Spirit and by promise in the second sense hee was circumcised in his infancie Now all the Christian Church are as Isaak children of the promise Gal. 4.28 and our infants though by nature as it is corrupted they be children of wrath Ephes. 2 yet by promise and grace in Christ they are children of God Rom. 5 and therefore are to haue the seale of the covenant of grace in infancie as Isaak had even as by Abrahams justification the Apostle proveth the justification of us all Rom. 4.3.22.23.24 Errour it is that they say Abrahams children had circumcision in the flesh for a signe of the old covenant or Law For first the Law was given by Moses Iob 1.7 many yeares after Abraham and could not disanull the covenant with Abraham or make the promise of none effect as the Apostle plainly teacheth us Gal. 3.17 Christ also sayth Circumcision was