not amongst the living in Jerusalem but the dead in Palestina And therefore by the same rule if any of his male children who were at yeares of discretion would not be content to come in with his father as his father was to reckon him among the uncircumcised so was he not to circumcise him nor compell him to be circumcised till he submitted voluntarily yet if this Prosolyte had male infants borne of her that was sanctified to him though she did not sanctifie him he was to circumcise them and to rank his holy infants both male and female among the circumcised Salemites and to put such a reall difference between them and his disobedient children as between holy and prophane as between members of the Church and not of the Church as between circumcised Israelites and uncircumcised Philistines And so the holy Apostle Paul 1 Cor. 7.14 teacheth all beleevers to esteem such Children holy and directly opposite to those Children whose unbeleeving parents are not so much as sanctified to any beleever for procreating a holy seed and therefore the Infants of one or both beleeving parents are to be esteemed holy and it is a sinne to rank them with those infants whose parents are not any one of them in Covenant with God or at least so to be esteemed for wee have nothing to doe with secret things which belong only unto God but things revealed wee are to look into and so to judge of the tree by the fruit and in doing thus we shall not doe amisse or commit sin because we so judge though things fall out afterward contrary to our former expectation since those persons declare themselves otherwise then before they did or that God discover them unto us to be otherwise then wee were formerly to esteeme them But to this objection * Pag. 5. lin 34 A. R. That they are here termed holy and are so to be esteemed You answer * Pag. 5. lin 36 37 38. That so were the unbeleeving Jewes when they were broken off Rom. 11.16 and so is the unbeleeving wife in this place yet neither of these are to be baptized for their being tearmed holy and therefore not Children for their being here tearmed holy To which I answer that you doe not observe the scope of the Apostles words for he would not have us to judge that those are holy in visibilitie who are visibly Apostated and are cut off for the Apostle speaking of the Apostate Jewes sayth What shall their receiving be but life from the dead * Vers 15. For sayth he if the first fruits be holy so is the whole lump and if the root be holy so are the branches * Vers 26. Intimating that those branches are visibly holy which abide in the Vine and Olive tree and receive nourishment from and are borne up of the root Ver. 17. And the Apostle declareth that those unbeleeving Jewes were broken off and were not then partaker of that benefit which the beleeving Gentiles had by being grafted in in stead of the Jewes and so made partaker of the root and fatnesse of the Olive tree Ver. 18. yea further the Apostle declareth the cause of the Jews cutting off namely unbeliefe Through unbeliefe they are broken off Ver. 19. and therefore he exhorteth the beleeving Gentiles not to be high-minded Ver. 20. but to feare Ver. 21. and to take heed and to behold the bountifulnes and severitie of God Toward them which have fallen Ver. 22. Severitie but sayth he towards thee bountifulnes if thou coÌ„tinue in his bountifulnes or els thou shalt be cut off And they also Ver. 23. if they abide not still in unbelief shal be grafted in for God is able to graft them in So then it appeareth that the Apostle doth teach us that their abiding on the Olive tree doth demonstrate them to be holy in the appearance of men Howbeit those are holy in the sight of God who shall be saved though they are not knowne unto men to be holy but ought to be esteemed unholy in visibilitie So the incestuous person of the Church of Corinth when he was cut off from them was by the Church to be esteemed unholy in visibilitie but afterward when he repented he was then to be esteemed holy by those persons who formerly and rightly according to visibilitie esteemed him unholy even at the time when he fell from his steadfastnesse And so it is sayd * Isa 4.3 that he that is left in mount Sion and in Jerusalem shall be called holy even every one that is written amongst the living in Jerusalem So it appeareth that till we see them to be of the number of those who are in mount Sion and in Jerusalem wee are not to esteeme them holy What they are in Gods secret account his sacred Majestie knoweth but the revealed will of God hath directed us not to call those visibly holy who are visibly unholy as all visible unbeleevers are nor are we to esteeme those unholy outwardly who are outwardly holy as all visible beleevers are for the Apostle putteth a difference between branch and branch between visible beleevers and visible unbeleevers as we must doe between the members of the visible Church and those that Apostate therefrom and are cut off But the holy children of beleevers in their infancie cannot justly be said to Apostate from God or to degenerate froÌ„ that heavenly state and holy olive tree in which they are by faith ingrafted and therefore well might the Apostle teach us that we are to esteem them holy Whereas you say so is the unbeleeving wife in this place I Ans It is not so The Apostle sayth not that the unbeleeving wife of the beleever is holy but sanctified but he declareth that the children are holy And as for the baptizing of such branches that are broken off before they are grafted in againe or the unbeleeving wife before shee be a beleever we plead not but alledge the contrary for they are not visibly holy as you would inferre but they are unholy in visibilitie and are not to be esteemed as written among the living in Jerusalem but as dead in sins and trespasses till they repent and beleeve and live thereby and so the Apostle sayth Rom. 11.15 What shall the receiving of the unbeleeving Jewes be but life from the dead But so long as they are spiritually dead they are not to be esteemed holy nor reckoned among the living in Jerusalem * Rev. 22.15 For as such unbeleevers were not meet to be members of the visible Church in the time of the Law no more are they meet to be members of the visible Church in the time of the Gospel for as the Church of God both was and is a spirituall holy Church so it hath refused and doth and ought to refuse all those persons that aâ—e not living stones holy and spirituall for holinesse sayth David becometh thine house O Lord for ever
were to confesse Christ according to this saying of the righteousnes of faith which spake on this wise c Rom. 10.6 7 8 9 10 11 12 13. Say not who shall ascend into heaven to bring Christ downe from above c. And seeing God usually giveth names unto persons according to their nature state and condition d Gen. 22.28 Rev. 3.12 11.8 the infants of the beleeving Jewes having the name of Jewes rightly attributed unto them they were Jewes that is Confessors though they could not actually confesse and the like may be sayd for their invocation or calling upon the name of God So it appeareth that the infants of the Jewes had such a holy state and condition upon them that the visible imputation e Heb. 7.9 10. of holy actions was conferred upon them though they could not act the same And the very like may be said concerning the infants of beleeving parents now And seeing that salvation appertaineth to the infants of beleevers f Luk. 18.15 16 17. the righteousnes of faith is imputed unto them g Mat. 16.16 and therefore they ought to receive the signe and seale of the same righteousnes for we are to account that Jesus Christ our righteousnes is a Saviour in a speciall manner unto all those who ought to be judged righteous persons in Covenant with him and ought not to be accounted to have the guilt of originall sinne but that they have it pardoned and done away through him But the infants of beleeving parents ought to be judged righteous persons in Covenant with Christ and ought not to be esteemed to have the guilt of originall sinne but that they have it pardoned and done away through him as hath been proved before Therefore wee are to account that Jesus Christ our righteousnes is a Saviour unto them in a speciall manner See Mat. 1.21 as well as to their parents It is certaine that the rarest Saint in the world though he professe and confesse never so much yet he being one of Adams posteritie hath originall sinne from the houre of his birth to the time of his death yea and before his birth he was conceived in sinne So David sayth of himselfe Loe in iniquitie was I painfully brought forth and in sin my mother conceived me Psal 51.5 But herein consisteth the Saints happines that all their sinnes are remitted h Psal 32.1 2. Rom. 4.6 through Jesus Christ so that the Lord will not remember their sins nor impute the same unto them he counteth them not guiltie he saveth his people from their sinnes therefore is he called Jesus * Mat. 1.21 So David sayth that with Jehovah is bountifull mercy and plentifull redemption And he will redeem Israel out of all his iniquities Psal 130.7 8. Now whereas it is said He shall save his people from their sinnes He will redeem Israel out of all his iniquities Hereby is meant all the sinnes of all his people in Covenant with him both young and old both great and small So David sayth Psal 115.12 13 14 15. The Lord hath been mindfull of us he will blesse us he will blesse the house of Israel He will blesse the house of Aaron He will blesse them that feare the Lord both small and great The Lord shall increase you more and more you and your children You are blessed of the Lord which hath made Heaven and Earth And so in Isa 44.3 the Lord sayth to Israel I will powre my Spirit upon thy seed and my blessing upon thine off-spring And in Isa 45.25 In the Lord shall all the seed of Israel be justified and shall glory By all the seed of Israel he doth not mean Apostates for they are not counted for the seed k Rom. 9.8 but this justification and glorifiâ—ation is promised onely to those that abide in the Lord Jesus l Joh. 15.4 5.6.10 and so continue in his Church But the seed of the faithfull in their infancie cannot justly be sayd to depart from Christ to aberate from his Commandements to Apostate or degenerate from that h avenly state wherein the Lord of his mercy hath planted them therefore they are as well in infancie as after to be accounted holy â—pâ—â—iâ—uall and iâ— the new Covenant in the very promise of Eternall life and freed from the wrath of God and curses of the law and under grace and mercy through Jesus Christ our Lord therefore it is apparent that the Lord imputeth them righteous though him so then they are righteous by imputation they are believers and Coâ—fessors imputatively yea and all the graces of God are theirs by imputation and this favour and benediction is not onely extended to the infants of the beleeving Jewes m Jer. 30.20 but also â—o the infants of the bâ—leeving Gentiles There is no d fference a Rom. 10 12. sayth the Apostle Paul their riches are equall they are all on in Christ b Gal. 3.28 God is their God and Christ is their Saviour in a speciall manner He justifieth the circumcision and uncircumcision by his righteousnes c Rom. 4.8 This righteous servant justifieth many d Isa 53.11 He pardoneth the iniquities of all that abide e 1 Ioh. 3 5 6. in his Covenant And seeing that the beleeving Jewes and the beleeving Gentiles have equall priviledges f Isa 56. As the infants of the beleeving Jâ—wes were and are in the Covenant of God with their parents g Gen. 17.7 Psal 11. â— so are the infants of beleeving Gentiles h Exod. 12.48 Rom. 11.12.15 16.17 20.23 24. for Jesus Christ is the same to day as he was yesterday and so is he for ever i Heb. 13.8 God is the same God over all and therefore rich unto all that call upon him * Rom. 10 12 And seeing he is the same God rich unto all that call upon him Beleeving Gentiles have the same priviledges for their seed as the beleeving Jewes had and have for their seed so that though their infants are all sinners k Rom 5.12.13 14. c. originally yet by the free grace of God they are justifica l Ver. 20.21 their transgression is forgiven and their sinne is covered and therefore they are all blessed both small and great m Psal 115.13 buds n Isa 65.23 and blossoms Blessed o Jer. 1. Psal 22.10 11 71.6.17.18 Mar. 10.13 14.15 16. Rev. 14. â—3 Psal 100.5 2 Sam 12.23 in their conception blessed in their birth blessed in their life and blessed at their death remaining still in the Covenant branches p Psal 80 1.1â— of Gods holy Vine In the Lord shall all this blessed seed of Israel be justified and shall glory Note he doth not limit it to some onely but extendeth it to all not one person of them is exempted for though they be all sinners by nature yet by grace they are saved not of themselves but it is the gift of God who
circumcision of the flesh was to teach them it being the signe k Gen 17.11 and seal l Rom. 4 11. Col. 2.11 12. of the righteousnesse of faith as baptisme is now And this you may minde also that though the rebellious seed of Abraham according to the flesh were rejected m Esay 2.6.9 yet the strangers that joyned to the Lord were still received n Esay 56.3 4 5 6 7 8. wherefore this is a plain evidence that they stood by the grace and life of God and Christ and circumcision of the heart for the cause why God rejected some of the circumcised seed of Abraham according to the flesh was because they were uncircumcised in heart o Ier. 9.25 26. and therefore the Lord threatned to visite them and did visit them with the uncircumcised in flesh Wherefore it appeareth that without faith and circumcision of the heart they could not stand at all And the Scripture saith that the unbeleeving Jewes were cut off for unbeliefe and that those that stand doe stand by faith and therefore are admonished not to be high minded but fear p Rom. 11.20 and take heed q v 21. and continue in the beautifulnesse of God r v. 22. and that the unbeleeving Jewes also if they abide not in unbeliefe shall be grafted in again Å¿ v. 23. Wherefore it appeareth that as unbeliefe was the cause why the unbeleeving Jewes were cut off from the olive tree whereon they were so unbeliefe was the bar which kept them off for if they abide not in unbeliefe they shall be grafted in again and this proveth that their standing was never to be otherwise but by faith and circumcision of the heart Neither are we to thinke that the giving of the Law at mount Sinai or the ceremonies which the Jewes then had to lead them to Christ or any of Gods Oracles being committed unto them or any persons groundlesse departing from the State doth argue that the constitution of the same Church was as you would have it taken to be Neither did their circumcision of the flesh argue that they stood not by faith and circumcision of the heart no more then the outward baptisme doth now argue that the Saints now stand not by faith and the inward baptisme of the heart and spirit but meerly upon nature and baptisme of the flesh But you should know that as it is not possible to please God now without faith * Heb. 11.6 no more was it then * Psal 50.18 In the time of the Law God abhorred his own Ordinances if they were not done in faith * Isa 1.13 14. And as faith gave Abraham the denomination of Gods friend the righteousnesse of which faith Circumcision was a seal * Rom. 4.11 so none were ever esteemed as the holy people the sonnes and daughters and friends of God but those that were made nigh unto him by the promise of Christ and by faith and circumcision of the heart And you should know that the Jewes had not outward spirituall holinesse visibly imputed unto them meerly because they were the children of Abraham but because Abraham their Father and they his children were the children of God and their childrens children were in Covenant and so they were the children of the promise as Isaack was and blessed with their Father Abraham And this may further appeare unto you because when any of the seed of Abraham according to the flesh did degenerate their rejection was not for or because that they were the children of Abraham but because they had taken upon them the image of Satan and so degenerated from the steps of Abraham and thereby became the children of Belial And as we may say concerning these Hebrews so we may say concerning the Heathens when any of the Gentiles or Heathens became Prosolites their childeren that were at yeares of discretion were not to be circumcised unlesse they were willing to enter into covenant with God and to take upon them the Lords yoake and fight under his banner Howbeit whether they were circumcised or not they were still the Prosolytes children according to the flesh But concerning the infants of the Prosolytes there was no questioning of them they were to be circumcised being in the covenant with their parents and yet not circumcised because they were their childeren by nature but because they were in the same covenant with their holy parents and so they were the childeren of God by his free Grace And the Scripture doth evidently declare that none were to be admitted into the Church of the Jewes but believing Hebrews and Prosolytes and their holy seed By all this it apeareth that the members of the Jewes state had a spirituall holinesse upon them and stood no otherwise but by faith and circumcision of the heart And were not as those who were neither beleeving Jewes nor Prosolytes Aliens from the Common-wealth of Israel without hope without God in the world without Christ and strangers from the covenants of promise But the Church of the Jewes the Lorâ—s peculiar people were made nigh unto God by the blooâ— of Jesus Christ which was then to be shed and is now shed for the remission of their sins and their reconciliation to God the father and his blessed spirit And whereas you say that the state or Church of the Jews is abollished I tell you I am not bound to beleeve that God abollished his Chuâ—ch state whereof David Solomon Hezekias Josias and the holy Prophets and righteous men were members such a Church at the constitution whereof there was no prophane person to be admitted or any root beating gall or wormwood to be suffered but if you thinke that God changed the state in the daies of the Messias his manifestation in the flesh and made it more glorious Even as the Moone is said to be changed when shee hath run her course but remaineth still the same Moone though more glorious then before this I would rather beleeve then that And touching your speech of the abolishing of the other things If you mean an abolishing of all the beggarly rudiments taking away the Elimentish part of some Ordinances and planting other materialls in stead thereof then I grant it But be sure that you stick to this that Christ came not to deceive the Infants of beleeving parents to take away the substance of the Ordinances but rather the yoakes which cleaved thereunto which circumstantiall things he nayled to his Crosse in token that those who rightly and truely enjoyed them before were now benefited without them and were to have through a generall distribution an equall proportionable share and right to whatsoever came in stead thereof Now let us consider that if the infants of beleevers members of the Church of the Jews were not then aliens from the Common wealth of Israel nor without hope nor without God in the world They were not then without Christ neither were they Strangers from the Covenants
and outward Baptisme to lay hands upon the rest of the holy institutions of God which properly and peculiarly are tyed to the Church And the Proselytes or beleeving Gentiles in the time of the Law before they were circumcised in the flesh they were to be circumcised in their hearts and before they did partake of the Passeover a figure of Christs body they and their holy seed were to be * Exod. 12.48 circumcised in flesh as well as in heart which participation in the Ordinances then was not to be limitted onely to the outward fleshly shadow no more then our partaking of Baptisme or the Lords Supper now ought to be onely limitted to the outward elements of Water Bread and Wine But as for the Infants of beleevers they ought to be judged to have the circumcision of Christ which is of the heart and Spirit as hath been formerly proved and shall be further shewed and therefore it is apparent that they are acceptable and may lawfully have the Ordinance of Baptisme imposed upon them for they being proved to be members of the visible Church of Christ it appeareth that they are to be judged in Christ and new creatures and that therefore the true holinesse accompanieth them And this being so what then will follow but that according to your owne confession they have right to Baptisme Further you say If it be objected that in respect of Justification Pag. 6. lin 3â— it availeth nothing but to Baptisme it may To this you Answer Lin. 37. to Pag. 7. That that which availeth to Justification and salvation doth according to the Rule onely availe to Baptisme for if thou beleevest with all thy heart thou art justified Act. 13.39 and shalt be saved Act. 16.31 and mayest be baptized upon the same and no other grounds Act. 8.37 To which I Answer As is the objection so is your answer without distinction for there is a difference between justification in the sight of God and justification in the sight of men By the Word persons must be justified and by the Word they must be condemned All those persons who are outwardly holy may be justified in the sight and apprehension of men ought to be baptized upon this ground though their heart knowne onely to God be like the heart of Simon Magus not upright in the sight of God But the holy Word of God is our Rule whereby we are to judge both beleevers and their infants now under the Gospel to be in covenant regenerated sanctified and adopted unto God the children of the promise in their infancie as the infants of beleevers were in former time And upon this very ground the Infants of beleevers now may lawfully be baptized as the infants of beleevers who were members of the Church in the time of the Law were lawfully circumcised To the objection * Pag. 7. lin 1 2. That all that were baptized by the Apostles themselves were not saved c. You answer And say * Lin. 3. to lin 15. you doe grant that all baptized by the Apostles were not saved and yet deny the consequence by distinguishing between the rule by which they are to be baptized which is infallible and the judgements of men who are failable and may be deceived in applying this rule but it follows not but that the rule being of God is still as infallible as God himselfe is for all that beleeve shall be saved which is true as God himselfe is true yet all who are judged by beleevers to beleeve doe not beleeve and therefore are not saved This failing then here is not in the rule but in their judgements who are but men and can judge onely in the outward appearance by their f uits yee shall know them Mat. 7.16 And cannot judge as God who onely knoweth the heart 1 Sam. 16.17 Jer 17.10 Ans Though this by construction may be without contradiction yet it may have a little further explanation thus That though the Saints doe judge by the infallible rule concerning persons yet if they alter their judgement according as the persons alter they sinnâ— not in the alteration of their opinion because the infallible rule doth still guide their judgements As for instance The infallible rule doth direct our judgements to looke upon all the members of the visible Church to be in the state of salvation So the Disciples of Christ esteemed highly of Judas as indeed the infallible rule directed them but when once he discovered himselfe not to be that in â—ffâ—ct which before he was in appearance then they were directed by the infallible rule to alter their judgements without faile Further in stead of these words Yet all who are judged by beleevers to beleeve To judge of persons according to the infallible Rule is righteous judgement in which the judgers must lay aside all partialitie doe not beleeve It may be construed thus That all who are rightly judged or ought to be judged by beleevers to beleeve doe not beleeve For there is a difference between what persons do and what they should or ought to doe And persons judging as they ought though their judgement is alterable yet as the Rule is not failable neither is their judgement by it sinfull but righteous holy just and lawfull judgement This being construed thus and so taken I assent thereunto But as for your following inference I abhorre and detest from my very soule Your words are these A. R. * Pag. 7. li. 15. to lin 25. But in the baptizing of infants the case is far otherwise yea quite contrary who will or can faile in judging an infant to be an infant the fayling therefore here is in the Rule it selfe and so the fault and sinne in the appointer of such a deceivable Rule This therefore cannot be of God who is truth it selfe but must be of man For let God be true and every man a lyar And when doth he shew himselfe more vainly to be so then when he goeth about to set his pâ—sts by Gods posts and when he teacheth for doctrines his owne vaine and lying traditions such as this is Ans Groundlesse positions and false inferences there from are frequent with you your words import that in the baptizing of infants because none can faile in judging an infant to be an infant that therefore the layling is in the Rule it selfe and therefore you conclude it cannot be of God but of man a vaine tradition The like might be sayd of the Circumcision of infants in the time of the Law that because they could not faile in their judgements in judging infants to be infants that therefore the circumcision of infants was not of God but of man a vaine tradition and the rule was not infallible But you may know that for beleevers to impose the signe * Gen. 17.11 and seal * Rom. 4.11 of the righteousnesse of faith upon their children in their infanciâ— was good lawfull warrantable *
seventh day so wee may take a ground from circumcision as it was a signe and seale of the righteousnesse of faith whereby wee may be grounded in the administration of Baptisme And it is seriously to be minded that Baptisme is not larger then circumcision one way and lesser another way I mean lesse generall but in every respect it is as generall yea and in some respects more generall As generall because such males who had right to circumcision have right to Baptisme More generall because circumcision was to be administred onely upon the males but Baptisme upon males and females Now to make it more generall and lesse generall then circumcision is a contradiction and you by no meanes will allow of contradictions at least you pretend it If a Master promise to give his servants such or such a portion in brasse farthings and above his usuall or ordinary custome give it them in silver weight for weight It is all one He hath fulfilled his promise seeing he lesseneth not the summe and his servants if they are wise know what is good for themselves will not take exceptions therat or refuse the same Even so it is with God and his people The things which he giveth unto them are better and better not worse and worse larger and larger not lesser and lesser and therefore we may apply this to this particular case in hand and beleeve with David that God hath magnified his Word above all his Name Now though Baptisme be greater and more generall then circumcision in respect of the subjects upon whom the same is administred yet it doth not therefore argue that Baptisme is the seale of one covenant and circumcision the seale of another covenant The River of the Sanctuarie mentioned in Ezâ—chiel though it was not so deep in one place as in another place yet it was the same River And a small light and a greater light is all one and the same light though the greater seem in a manner to swallow up the lesser So a fire is still the same fire though it be increased as much again as it was fastening upon more fuell yet it is still one and the same though much greater then before So Baptisme although it be to be imposed upon the females and differeth in respect of the act from circumcision yet it is one and the same in effect a seale of one and the same covenant for the enlargement of a thing as I said before changeth not the nature of the thing enlarged but maketh it to include more then it did before Whereas it is said that Infants were then members of the Church a Pag 22 l. 12. and whereas it is demanded When they were cast out b Lin. 12. To this you answer c Lin. 13. That they were cast out when the Jewes church-Church-state Line 15. and old covenant was abrogated by the comming of Christ and preaching of the Gospel and planting other Churches farre different from that of the Jewes in many respects To this I reply That this which you have said proveth not at all that infants were cast out There is not one tittle of Scripture in all the New or Old Testament to this purpose that the infants of beleevers are or shall be cast out Bring me one Instance if you can of any one infant of a beleever that at Christs coming was to be cast out then you will say something for their exempting out of the covenant but as yet you have brought none neither can you finde any but many yea multitudes of Scripture there are to the contrary both in the new and old Testament But you seem to poynt out the time when the holy infants were cast out of the Church You tell us they were cast out when the Jewes church-Church-state and old covenant was abrogated by the coming of Christ and preaching of the Gospel and planting other Churches farre different from that of the Jewes in many respects But alas you take for granted a thing which you have not proved and it is no marvaile indeed to see the thing that is not probable to be without proofe That the Jewes church-Church-state was abrogated with the old covenant I am not bound to beleeve except I see it in Gods Word much lesse will I grant that the preaching of the Gospel overthrew the Church-state But seeing the new Jerusalem hath gates and foundations Rev. 21. according to the number of the twelve Tribes and twelve Apostles of the Lambe and that the Jewes and Gentiles being grafted into one Olive tree Rom. 11. make up but one Church I must conclude that the Church of the Jewes is the Church of the Gentiles for Christ is not properly the head of two bodies neither did he come to abrogate the old Church * So Mr. Spilsbery sayth That the Church of God under the old Testament and that now under the new for nature are one in reference to the elect of God called to the faith anâ— by thâ— spirit of grace united to Christ as bâ—anches to theiâ— viâ—e and so an holy pâ—ant of Gods planâ—ing of wh â—h indeed the true â—hâ—rch of God â—onsists See his â—reat of Bapâ—â—â— â—1 at lin 14. though he abrogated the old covenant But now let us see how farre you would make this Church different from the Church of Israel you know it must be either in matter or in forme or in both otherwise I suppose you will strive without an opposite for all Christians generally doe confesse that they were bound to observe such circumstances which wee are not bound to observe but all this did not argue buâ— that their Church was fit matter and a right forme and the same with the Church of the Gentiles But you say * Aâ— lin 20. That was corstituted upon nature and the naturall seed of Abraham this upon grace and the spirituall seed of Abraham To which I answer That if by nature you mean corruption as it appeareth you do then by your ground the Church of the Jewes was constituted upon corruption was a corrupt Church a leporous Church in the very constitution You think that the Church of the Jewes in her constitution which was of Gods building Isa 5.1 2 3. * No man sayth Mr. Spilsbery will admit of dead plants to be set in his vâ—neyard or grafted into a stock but onely suâ—h as are capable to comply with the same in the sap and nourishment thereof to the end it may grow and bring forth fruit and so it is with Christ who comes not short of nature and therefore he admits not of any dead plants to be set in his spirituall vineyard or dead members to be joyned to his mysticall body but onely such as by faith are capable to comply with the head Neither tooke he for himselfe a compounded body consisting of both living dead members which all are that have not a living principle of grace c. For this
is of force against the infants of beleevers to prove them also not to be in the new Covenant nor to be baptized But this is very weak against such parents Therefore it is of no force against their infants Seeing it is so you may plainly perceive that I have just ground to except against your conclusiō Pag. 4 l. 22 23 that because all the children of beleevers are not saved Therefore the infants of beleevers are not in the Covenant now on foot nor ought to be baptized Such an excuse as this might as well have served informer time for the children of Israel that they might not onely have neglected Circumcision but also all other Ordinances But such arguing bringeth large liberty tending to Athisme destruction and ruination of the foundation of Christian Religion Rom. 3.1 2 3 4. But what saith Paul when he declareth that the Jewes had the Oracles of God committed unto them what if some did not believe shall their unbeliefe make the faith of God of none effect God forbid yea let God be true and every man a lyar c. The Apostasie of Cain could not hurt Adam nor hinder Abel from eternall life For though Cain and his seed perished yet God was still good unto his Church unto Israel to those that were of an upright heart Furthermore for to maintain errour you bring errour false things to prove a falshood like two false witnesses that stand one for another for to prove your own false affirmation that infants are not in the Covenant outwardly nor have that holinesse whereby to be admitted now to the outward ordinance of baptisme as infants were then to Circumcision in the time of the Law and state of the Jews You say That the state or Church of the Jews were under the old Covenant and Law Pag. 4. l. 29. and stood not by faith and circumcision of the heart as this Church of the Gospel doth but stood meerly upon nature and circumcision of the flesh and accordingly had their outward and fiderall holinesse and outward cleansings all which are abolished with that state and no such holinesse or distinction is now between any persons in the world as you say shall be further declared by and by To which I answer That the Church of the Jews were in the old Covenant and Law is true But that they stood not by faith and circumcision of the heart as this Church of the Gospel doth but stood meerly upon nature and circumcision of the flesh is not true for the Church of the Jewes had the new covenant * Mr. Spilsbery granteth the Covenant made with Abraham and the Covenant now to be the same in substance See his treatise pag. 8 line 10. that was confirmed to Abraham * Gen. 17. Gal. 3.16 17. before of God in Christ which covenant the Law which was foure hundred and thirty yeares after could not disanull that it should make the promise of none effect* The Jewes were Gods holy speciall a Deut. 7.6 and peculiar b 26.18.19 people who were not constituted of a visible mixt multitude of prophane persons and holy beleevers and Infidels good and bad together c 29.18 32.9.12 Esay 5.1 2. but were a people called d 41.1 2. 43.1.7 Mat. 12.2.13 and separated e Ps 135.4 148.14 125.2 Deut. 33.29 14.1 2 from other Nations God brought them out of Egypt f Ex. 12.41.42 and baptized them in the cloud and in the sea g 1 Cor. 10.1 2 and went before them by day in a pillar of cloud and by night in a pillar of fire h Ex. 13.21 22 and at the great and victorious deliverance which they had over the Egyptians they beleeved his Words and sang his praise i Ex 15.1 Ps 106.12 then God led them through the wildernesse k Ex. 15.22 and made the bitter waters sweet for them l ver 25. that they might trust in him who healed them m v. 26. and he fed them with Manna which neither they nor their fathers knew to the intent that they might know that man could not live by bread only but by every word of God n Deut. 8.3 and he made the flinty rock a fountain of waters o Ps 114.8 Num. 20.8.11 that they thereby might quench their thirst Yea The Lord came from mount Synay and rose up from Seir unto them he shined forth from mount Paran and he came with ten thousands of his Saints from his right hand went a fiery Law yea he loved the people p Deut 33.2 3 they were therefore to trust stedfastly in God the sword of their excellencie q ver 29. and to look continually for eternall life of him and cleave unto him r 10.20 who was their life and the length of their dayes ſ 30.19 20. whom they were commanded to fear and to love and to serve with all their heart and with all their soule t Deut. 10.12 so the Lord was with them they with him and as he had commanded them so they were still to be a holy people to the Lord their God even as he was holy u Levit. 11.44 19.2 20.7 By all which it appeares that there was a manifest difference put between them and the prophane of the world as is between Christ and Antichrist In brief as their Church was the Church of Christ a See Cant. and the Covenant b Rev. 21.3 which they had c Gal. 3.16 17. the Covenant of Christ so the Commandement d Deut. 30.11.12 13 14. Rom. 10.6 7 8 9 10. or word which was not hid from them was the Gospel which they were not to enquire after as though it were some strange thing afar off or beyond the seas c. for it was nigh unto them in their mouth and in their heart that they might doe it even the Gospel of Christ the same word of faith which Paul preached yea further they had not onely the Gospel of Christ but Christ himselfe his presence in a speciall manner amongst them though he were not then manifested in the flesh Esay 63 9. Wherefore I would have you to consider and revoke those rash speeches that this heavenly society and blessed fraternity stood not by faith but meerly upon nature and circumcision of the flesh It is an infidelious opinion to judge them to be Infidels in the Jewes state whom God did so call and separate which had his Oracles and Ordinances whom he called his holy people his chosen e Deut. 10.15 and peculiar people f Cap. 14.2 his beloved ones g Cap 7.7.8 to whose seed he promised life as to themselves h Cap. 30.19.20 whose hearts he promised to circumcise as also the hearts of their seed i Deut 30.6 as he hath promised to his people in the last dayes which thing
for us * 1 Cor. 5.7 But from hence you collect a supposition and upon your supposition you ground a position Your position is That if the Jewes Church state from whence you would have us take notice that you say this succession and beeing in the covenant is derived doth not admit in any consideration of any lawfull beeing of parents the one a member of the Church the other not to produce a seed within the old Covenant your position grounded upon this supposition is that then such a thing under the new Covenant cannot be concluded to proceed from that rule Now it would be knowne what you meane by parents whether you meane any parents whatsoever or but some onely for it doth not follow that because some were not admitted that therefore no unbeleevers were allowed to abide with their beleeving yoak-fellowes for producing of a holy seed in Covenant But let us see what proofe you have upon which you ground your supposition and perswasion The former is true say you from the ground before layd and therefore the latter is also true To which I answer I know not in particular what ground you here meane but this may suffice that what you have before layd is answered fully before But because you thinke the former to be true therefore you conclude the later is also true and further you say if not from that rule then from none But not from that by consequence of the former argument therefore from none Now I know not what you meane by these words Doe you meane that the former and later of this your argument is true from that Rule and if not from that Rule then from none but not from that by consequence of the former Argument therefore from none Surely you are out here on either side Neither do I know what Rule you mean nor what nor whose Argument you mean Doe you mean by that Rule a Rule of Scripture or only some position grounded upon Scripture you should know that Ezra 10 3. will not beare out your position neither will any tittle of Scripture else for though the Jewes were to put away these wives there mentioned yet it doth not follow as you would inferre that therefore the Church of the Jewes allowed not in any consideration of any lawfull being of some parents the one a member of the Church the other not to produce a holy seed within the old Covenant though they allowed not of other some And therefore your Argument both suppositive and positivâ— together with the ground is fallen to the ground and maketh nothing against holy Infants beeing visibly in the Covenant with their beleeving parents You should know that it is evill to make any Conclusion from any Scripture which is not concluded thereby or included therein But that the Jewes Church state allowed in no consideration of no lawfull beeing together of parents the one a member of the Church the other not to produce a holy seed in Covenant is not concluded thereby nor included therein therefore it is evill to make such a Conclusion therefrom But if you meane by Rule the Rule of Scripture 1 Cor. 7.14 or Exod. 12.48 You may know that all this maketh nothing for your purpose neither but is also directly against you Now whereas you lay downe a positive argument to confirme your former speeches and crosse the same by saying and if not from that rule then from none but not from that c. therefore from none I suppose it is some over-sight Wherefore I intend not to wade any further to finde out the depth of it till I see an explanation thereof from you But in the meane time I will give you my conceptions further concerning Exod. 12.48 which is the Scripture cited here by you and so leave it to your consideration God commanded the Prosolyte to Circumcise all his males Exod. 12.48 to wit all his male Infants and all those males in his house who in sincere affection did desire the ordinance of Circumcision though his wife the mother of those Infants were neither Jew nor Prosolyte And his male Infants which he had by that woman were of necessitie to be circumcised in their infancie and not to be reckoned without but within the Church of Israel Exod. 12.48 For we reade that the Lord commanded him to circumcise all his males but did not injoyne him to put away his wife which he had before his Conversion though shee were no beleever Mariage being honourable amongst all men Heb. 13.8 Shall wee thinke they were to breake it An honourable mariage according to Gods ordinance dissolved without any just cause or waightie ground was a derogating from the first institution thereof and such a thing which we never read that God commanded or allowed the Prosolytes to doe though their wives could not be perswaded to become Prosolytes Mat. 5.31 32. 19.8 9. Yea and though Christ himselfe in some case doth allow that a man may put away his wife and Paul declareth the same in effect when he sayth If the unbeleever will not abide a brother or a sister is not under bondage in such cases but God hath called us unto peace Yea and although such a divorce doth not argue a hard-heartednesse in the partie offended nor was condemned but allowed of in Christs time though it were done after the manner of Moses yet touching other divorces Mar. 10.5 6 7 8 9 10 11 12 which proceeded from a hard-heartednesse Christ did not allow of such but sayth from the beginning it was not so * Mat. 19.8 And therefore wee are not to imagine that the Lord did command or injoyne the Prosolytes in the time of the Law to breake the bond of matrimony by dissolving that mariage which once was honourable neither ought we to thinke that the conversion or faith of the one parent made the mariage which before was honourable any more the dishonourable and if it did not then wee may lawfully conclude that they needed not to be maried over againe or seperated the one from the other by divorcement so long as the unbeleevers were content to abide with their beleeving yoak-fellowes but that they were rather to remaine together in love and amitie and bring forth a holy seed in Covenant such a seed who were in their infancie to be ranked with the Israelites holy infants So for the Prosolytes to claime the priviledges of the Jewes holy off-spring for his owne Infants though borne of an unbeleever was no sinne in him nor contradiction of the new Covenant of God but the effect of one and the selfe-same Covenant he being commanded to circumcise them even all his male Infants in which you your selfe grant that the females were included in that time Now I conceive that if any of the Prosolytes daughters at his entrance in did refuse to come in shee could not be compelled violently but was still as shee remained so to be esteemed without and numbered
Psal 103.5 Next you rehearse a question What holinesse it here meant to the Children To which you answer That it is not that holinesse that accompanieth faith and such holinesse onely is available to the admittance into the state of the Gospel and to have right to Baptisme To which I answer that it is to be taken for that holinesse that accompanieth faith and therefore it is available to admit them into the state of the Gospel and giveth them visible right to Baptisme and this may appeare unto you from the Apostles testimony which declareth that if one of the parents be a beleever the children are holy different from those uncleane children whose parents are neither holy nor sanctified to the holy to produce a holy seed and therefore I conclude that we are to account the Infants of beleevers to have that holines upon them which accompanieth faith and giveth them visible right to Baptisme they are to be judged to be of the number of Gods elect as really as those are to be judged who professe faith and manifest obedience in their owne persons And it is further to be minded that visible Saints who make a verball profession and walke holily in outward appearance though we cannot infallibly tell whether they have faith or no they are to be baptized And we are not to dreame that wee can discerne internally in men seeing God only knoweth the heart and no man knoweth the things of a man save the spirit of a man that is in him yet where we see a holy verball profession and a life and conversation annexed thereunto and correspondent therewith outwardly though the inward qualifications be not according to the requiring of the Word yet wee are to judge them to have that internall true holinesse without which no man shall see the Lord and also that the Lord hath admitted them into the fellowship of his Son Jesus and into the state of his Gospel and that they are as lively precious stones as living fruitfull plants and therefore are to be accounted to have as much right to Baptisme as he that manifesteth more holinesse So it is said of Simon magus Acts 8.13 that he also beleeved and was baptized and yet afterwards when he manifested evill fruits Peter said unto him * Ver. 21.22.23 Note though Simon Magus was in the gall of bitternesse and in the bond of iniquitie yet he was sayd before to beleeve and was baptized And now since Peter biddeth him repent c. Which doth plainly shew that Peter knew not then but that he might be saved Thou hast neither part nor lot in this matter for thine heart is not right in the sight of God Repent c. for I perceive that thou art in the gall of bitternesse and in the bond of iniquitie And therefore we are to baptize those whom we are to judg to have holines internally though in Gods sight they have it not That is to say Those that have holinesse outwardly are to be admitted into the outward visible state and are to have the outward Baptisme they being to be judged to have the inward graces as the holy children of beleevers have in visibilitie and so are to be esteemed in the judgement of charitie which thinketh no evill But what is the reason why you thinke that the holinesse ascribed by the Apostle to the children of beleevers is not that holines that accompanieth faith Is it because they cannot work Is it so indeed I tell you that the Scripture teacheth us that those that are of the faith though they cannot work the same are the children of Abraham a Gal. 3.7 and that the children of the promise are counted for the seed b Gal. 4.28 and that Isack was a childe of promise in his infancie c Ver. 28 29 30 31. And that faith and works are different things d Rom. 4.2.4 And therefore though the holy children of beleevers cannot work yet the Lord imputeth righteousnesse unto them e Psal 32.1 2. Rom. 4.6 Gen. 17.11 Rom. 4.11 without works And yet we are to minde f Phil. 2.12 that the Lord would not have his people to cease from working and to be idle so long as they are able to worke But when they have neither will skill nor abilitie as many a visible Saint that is in years may want and yet be no Covenant-breaker then the Lord accepteth of them and imputeth his righteousnesse unto them as if they had done all the holy workes which ever were done in the world by any who were imputed righteous God is a wise God and knoweth that his Saints can doe nothing without him nor act further then they have capabilitie therefore in his mercie he exacteth no more Good in his wisdome knew that the Infants of beleevers were capable of passive Ordinances and therefore he instituted the same to be imposed upon them and administred unto them But as for active ordinances which they could not performe nor had naturall capabilitie to doe God did not require it at their hands no more then he did require the Proselytes females to be circumcised who as you say were implyed in the males And this doth in no way eclipse the Glorie of Christs mediatorship but advanceth the free Grace of God and the righteousnesse of Christ far above all the works in the world But to affirme that the infants of beleevers have not the true holines which accompanieth faith is in a manner to darken the Glorious Sunne of Righteousnesse and the light of his Gospel with a meritorious smoake of corrupt doctrine arising out of the bottomlesse pit of sorie mans deceiptfull heart But let us heare what you say further for confirmation of your affirmation True it is that in the time of the Law and state of the Jewes A. R. Pag. 6. lin 5. and old Covenant there were some fiderally and outwardly holy and outwardly uncleane and then all men yea all things in the world were distinguished by this kinde of holinesse So the uncircumcised were then unholy and they of the Circumcision holy and might not accompanie with the other Act. 11.3 And accordingly had they their outward washings and purifications for these their outward pollutions all which were but typicall things and all these and such like distinctions are now abolished with that State and quite taken away out of the world by the comming of Christ and this is evident by Peters vision Act. 10.11 c. expounded by himselfe in the 28. verse where he sayth That God had shewed him that he should not call any man polluted or uncleane Whence it is cleare that now all men in the world are as cleane as the Circumcised and those as polluted in the Gospel-sense as any other for now all are as one and alike in Christ Jesus as may appeare by these Texts Rom. 10.11 Col. 3.11 Gal. 3.28 5.6 And as none then without this legall and outward holinesse ought to
the uncircumcision declaring that Abraham received not circumcision before hee had this blessednesse wherefore he calleth Circumcision a signe and seale of the righteousnesse of faith which he had before he was circumcised which importeth that all those who were circumcised then according to Gods appointment were in visibilitie blessed before and had this righteousnesse before even as all those who are baptized according to Gods appointment are righteous before and have in visible account the same blessing which those had who were circumcised according to the revealed will of God And he goeth on in the 13 14 15. verses and there telleth us who are the right heires And in the 16th verse he sayth that the promise is sure to all the seed not to that onely which is of the law but to that also which is of the faith of Abraham who is the father of us all And he further sheweth that this promise so shall thy seed be and that Abrahams beleeving Gods promise was imputed unto him for righteousnesse and was not written for his sake alone but for us also to whom it shall be imputed if wee beleeve on God Touching the other Scripture Rom. 9.6 7 8. Isaac was no mocker though he were mocked no persecuter though persecuted in his infancie which you alledge to prove your former position concerning the different constitutions of the Church of the Jewes and of the Church of the Gentiles it maketh nothing for your purpose neither but directly against you for there wee may see that though all are not Israel which are of Israel yet the Word of God taketh effect according to that in Rom. 3.3 Ishmaels mocking of Isaac did not argue that Isaac was also a mocker Isaac remained still a childe of promise though an Infant But if it be true as you would infer that the state was a state of bondmen and that an heire or Lord differed nothing from a servant of sinne and if it were constituted and stood meerly upon nature and circumcision of the flesh and not by faith and circumcision of the heart it argueth that the Word of God is without effect that all were Israel that were of Israel all mockers with Ishmael prophane persons with Esau c. which to thinke is very erronious for the word of God hath taken effect to retaine the holy Infants and cast out visible prophane persons and therefore the state wherein they were was a state of free-men God was well pleased with them and accepted of their sacrifices and promised unto them remission of their sinnes through Jesus Christ who was then to come and is now come Therefore I would have you to banish such evill thoughts out of your minde as if they had a false corrupt or carnall and not a spirituall constitution Againe consider That Church upon whom holy Baptisme was rightly administred was holy and spirituall But holy Baptisme was rightly administred upon the Church of Israel 1 Cor. 10.1 2. Psa 77.16 17 Therefore they were a holy spirituall Church as well as wee But peradventure you will say you mean that in their Apostacie they pleased not God and therefore their church-Church-state which they were in formerly had a carnall constitution and was not spirituall To which I answer That the like you may say concerning the Churches now which you acknowledge to be spirituall But you should consider that many are called but few are chosen Gods garden may have some plants therein which possibly may degenerate from their kinde and become wilde yet the garden is still the Lords but the husband-men ought when they discover such to weed them out So corruptions began to spring in the Church of Corinth 2 Cor. 7.11 and they cut downe the tender fruits thereof in time And God threatned the members of some of the Churches of Asia 〈◊〉 Rev. 2. 3. to execute judgement upon them if repentance prevented him not As for Coll. 2.11 which you have cited that the Church of Collossia was circumcised with the circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ This implyeth not but that the Jewes and Proselytes before Christs coming had circumcision of the flesh as an outward signe unto them that the Lord would circumcise their hearts and the hearts of their seed to love him more and more according to his gracious promise And seeing that the Apostle maketh circumcision heer the same in effect with our Baptisme it plainly argueth that as infants in former time were to receive circumcision so infants now in their infancie are to receive Baptisme the seale of the same covenant Whereas you say That was a state of bond men * Lin. 23. wherein an heire differed nothing from a servant this not of servants * Lin. 28. but of sonnes and free-men I suppose you mean by bond-men those who were bound-servants to Sathan and by free-men those who were set free by Christ In this respect then you have not done well in saying that such a one that was made free in this spirituall respect differed nothing from those who were visibly bond-slaves of Sathan Then it seemes Isaac differed nothing from a mocker nor the Proselytes infants from Heathens and Infidels And if you mean by servants those who are wicked in the Church I say they were to be cast out as they manifested evill fruits for though they were in the house a while and were as children yet they manifesting themselves afterwards to be servants of sinne were no longer to abide but those who are not servants of sinne are now as they were then to abide for ever therein so Ishmael was in covenant with Isaac and was circumcised but when he manifested fruits of unholinesse out he was cast And why was this Gen. 21.9 10. Not because he was Abrahams sonne according to the flesh but because he manifested himselfe afterward to be a servant of sinne and so degenerated from the righteous steps of Abraham Now you ought to know See before in this Treatise pag. 29 30 31 32 33 147 148 149. that the Church of the Jewes was constituted of free-men and there was not one sinner to be suffered in that church but when he was discovered either he must repent or be cut off therefore it plainly argueth that visible wicked persons bond-slaves of Sathan were not to be the matter of that Church in the first constitution they were such who in all outward appearance were not alliens from Gods covenants or promises or strangers to God but were such whom he knew and owned and such whom he would acknowledge as in the kingdome of grace heer so in the kingdome of glory hereafter It may be you thinke thus That if the Church of Israel were constituted of free-men why then were many of them manifested afterwards to be wicked Corah and his company a congregation of Rebels from whom Moses and the rest were commanded to
seperate famous men and men of renowne amongst the Israelites and yet were chiefe in the rebellion also Nadab and Abihu offerers of strange fire and many more manifested themselves to be evill persons Ans If this be any ground of your prejudicacie against the Church of the Jewes then let this satisfie you that these were free-men at first according to visibilitie as holy as Judas or Simon Magus or Ananias and Saphira And therefore if it be an argument of a false constitution for members of a Church of God to fall from their stedfastnesse then it will follow that the Church now under the Gospel hath not a true constitution seeing that divers fall from their stedfastnesse some for a time like the incestuous person in the Church of Corinth others finally totally and eternally like Judas Iscariot who was one of the Lambs twelve Apostles Let this then be the conclusion that the state may be a state of free-men though some bond-men appeare in it and are cast out as Ishmael the sonne of the bond-woman was cast out of the state of free-men wherein the infants of beleevers were admitted though they were not the seed of Abraham according to the flesh And the consideration of this maketh much for the infants of beleevers now for as much as beleevers even free-mens priviledges are much enlarged since Christs manifestation in the flesh The free-men had this priviledge formerly to bring in their infants and to difference them from those without And surely their priviledges are not lessened now * What had the Infants of beleeving parents done to deserve Excommunication or casting out of the Church If they had don nothing worthy of it as it is sure they had not then I may justly conclude that they were not children of the bond woman and if not of the bond-woman then still of the free-woman and if children of the free-woman then members of the Church and if so then there is no just reason can be given to debarre such holy Infants of their priviledges amongst which Baptisme is one as Circumcision was of old Christ came not to bring losse and dammage to holy infants And if it be true which you say That till Christs coming an heire or beleever differed nothing from a servant If by a servant you mean Ishmael or such as he who manifested themselves to be servants of sinne then why was the son of the bond woman cast out differenced from the sonne of the free-woman But indeed you should minde that Christ came to take the yoake of the Law from the shoulders of beleevers and so to ease them of that servitude under which they were and this doth not impaire the infants of beleevers no not in the least Touching Christs discourse * Lin. 30. which you bring to make your affirmations to appeare evident true It doth evidence that your affirmations in this particular are evident false for Christ sayth no such thing which you faine that he saith for he speaketh to those that did derogate from the steps of Abraham which the beleevers Infants could not justly be said to doe And Christ doth not say that the Church of the Jewes was constituted upon nature flesh carnalitie opposite to the spirit but he sayth that those that continued in his Word they then were his Disciples indeed should know the truth and the truth should make them free not that the Church whereof he and his brethren were members was evilly constituted because evill persons were in it or degenerated from it but that these were members in the Church which had need to amend or else to be cast out See John 8. Their answer to Christ was that they were Abrahams seed and so were free alâ—eadie and were never in bondage to any man But in this they said not true for they had degenerated from the steps of Abraham And Christ in telling them that whosoever committeth sinne is the servant of sinne did therein declare that it was no benefit unto any to be of Abrahams seed if they degenerated from Abrahams steps for this was a means though they were members of the true Church to make them no mâ—mbers of it but to be cast out thence for so sayth Christ unto them the servant abideth not in the house for ever Now by this house is meant his Church in which though sinners abide covertly for a time yet as they manifest themselves to be corrupt and levennous are or at least ought to be cast out Therefore they abide not there for ever So the Jewes were taught by the ceremony of casting away leaven to cast out the leaven of sinne out of their hearts and out of their families and also to purge the Church of God both of sinne and sinners so far as they could discerne by the light of Gods Word But those that were true Saints were to abide in that true church-Church-state for ever So it is said Psal 15.5 That such shall never be moved out of Gods Tabernacle and holy Mountaine So Christ sayth heer that the Sonne abideth for ever If therefore the Sonne make you free you shall be free indeed By this freedome he meant a freedome from condemnation for ever from the law of sinne and of death for ever because he opposeth it to the bondage they were in Further These persons whom Christ reprehended were not obedient to the new covenant neither did they regard the commandements of the Law for the commandement sayth Thou shalt not kill But Christ sayd unto them I know you are Abrahams seed but yee seek to kill me because my Word hath no place in you c. This wickednesse of theirs was not warranted neither by the new nor old covenant and therefore they were not allowed in any respect but condemned Wherefore it evidently appeareth that you cannot gather from either of the covenants that such visible wicked persons were by God allowed to be in much lesse the ground of his Churches constitution after their discovery These then were not meet to be members of the Church of the Jewes yea though they were the children of Abraham according to the flesh yet by the new and old covenant were to be cast out when the least infant of a faithfull Proselyte remained still a member of the Common-wealth of Israel which was the Church of God Moreover Christ did not affirme any such thing as you would further faine he did thâ—t persons by naturall birth and circumcision of the flesh were admitted free for Ishmalites and Edomites by fleshly generation were the children of Abraham yet they were not therefore admitted free-men till they renounced their parents sinne and came into the Church And the infants of wicked parents were circumcised in Apostacie yet wee will not say that therefore they were free But this wee are to know that the naturall seed of the faithfull that were not apostated or degenerated were to be accounted the true seed and all those who were circumcised
Gen. 17.14 according to Gods appointment were the true seed in covenant with God and so were made free when Apostates though circumcised were bond-servants to sinne and were not to be admitted as they stood in that state of Apostacie to be members of the Church of the Jewes as you most fainedly would father upon Christ You fain as if Christ should say that Abrahams nature could produce no other but servants of sinne c. But I know not what you meane hereby I know Abraham was a sinner in the loynes of Adam yet Adams sinne was not imputed unto him to condemnation no more was it visibly to Abrahams seed but as they degenerated from Abrahams steps for the sinne of Abraham which he had actually and originally was forgiven him in Christ And thinke not that he was destitute of the new covenant for though the new covenant was before the manifestation of the old covenant in Mount Sinai yet it was new in respect of perpetuitie though old in respect of antiquitie is set forth in Rev. 4. by the similitude of a Rainbow in sight like an Emerauld round about the throne of God And the Infants of Abraham were never out of the church-Church-state till they apostated degenerated from the steps of Abraham If the promises had been made to seeds as of many then there had been some ground â—o beleeve that visible wicked persons or persons meerly naturall destitute of the spirit were fit matter for the constitution of that Church and that the seed of Apostates might be circumcised as well as others But the promises were made onely to one seed * Gal. 3.16 namely Christ that is to say Christs body which consisteth or ought to consist visibly of none but sonnes of God by faith in Christ And seeing the promise made to Abraham and his seed was not made through the Law namely the old Law and that this old Law could not disanull the promise therefore the old covenant could be removed and yet the promise continue still to all those subjects to whom it was made See A. R. Pag. 24. li. 1 2. Mat. 1. Luk 3. Isa 11. But further you would faine that the flesh spoken of in Gen. 17.13 was Christ who was to come of their flesh But you should know that Christ came of the Tribe of Judah by liniall descent and not of the rest of the Tribes nor of the father Proselytes and yet they being circumcised that covenant of circumcision was in their flesh Moreover Christ himselfe was circumcised in his infancie * Luk. 2.21 where was that covenant if he were the flesh spoken of The covenant was in his flesh as well as in the flesh of his brethren Now by flesh wee may and ought to understand that place from whence the superfluitie of their foreskinne was cut off Gen. 17.10 Ver. 14. My covenant sayth he shall be in your flesh and the uncircumcised man-childe whose flesh of his foreskin is not cut off the same person shall be cut off c. Againe If by the flesh was onely meant Christs naturall body and by the covenant onely the circumcision which Christ was to receive and did receive in his flesh Then circumcision was abolished or at an end when Christ was circumcised and none were to be circumcised after him Yea and if he were that flesh which was to be circumcised then it will follow that though none other had been circumcised before or after they had not broken the covenant But God did declare what the circumcision was and where it was to be administred and upon whom First It was a cutting off of the superfluous fore-skinne Secondly That it was to be in their flesh and not in the flesh of others in stead of them Thirdly That it was to be administred upon Jewes and Gentiles that were in the covenant Gen. 17. Exod. 12.48 And so such persons were by vertue of Gods covenant circumcised not onely before Christ was circumcised but also after and therefore you have not done well to interpret Gen. 17.13 after such a manner you have done evill in faining it as if it were the speech of Christ when no such things ever entered into his thoughts Whereas you think circumcision was a covenant properly you should know that though circumcision had the denomination of Gods covenant a Gen. 14.10 yet it was but a signe of it b Ver. 11. The names of things signified in the Scripture are given to the signes which signifie them So the Lambe was called Gods Passeover c Exod. 12.11 the Rock Christ d 1 Cor. 10.4 the bread and wine in the Lords Supper Christs body and bloud c. e Mat. 26.26 And in this sense is circumcision called Gods covenant that is to say a token or signe thereof as God termeth it himselfe in Gen. 17. ver 11. As for those which say that the promise covenant election and faith belongeth tâ— all beleevers children which supposed case you put to shut up all * Seâ— A. R. Pag. 25. at lin 8. your matter I tell you that if by all they mean the godly children of godly parents then they say true But that the wicked children of godly parents have these excellent things belonging unto them is no article of my faith When the Apostle Peter sayth to the Jewes Act. 2.39 The promise is unto you and to your children and to all that are a far off even as many as the Lord our God shall call In including the children heer with the parents his meaning is not to include all beleevers children but onely those holy ones who abide in their parents righteous steps which thing holy Infants doe as before hath been proved at large * See pag. 3. they do not degenerate from the righteous steps of their holy parents And therefore such may be lawfully baptized for no more in effect is required to Baptisme then was to circumcision of old this is as that was and these are as those were Holy infants were to be circumcised then and therefore such may be lawfully baptized now Next you * See A. R. Pag. 25. li. 19. charge the great Clerkes of our times with confounding the two Covenants of the Law and Gospel together And to this I say if by these great clerkes you mean those who thinke Infants Baptisme to be a meer tradition Indeed then your accusation may prove true upon them for such as they doe put no difference between the new covenant made with Abraham and his seed and the old covenant and law which came long after it but they thinke this new covenant and the old covenant to be both one and doe not rightly understand the nature of them and therefore the hodge-podge in their teachings and writings which you mention * Lin. 29. is their owne as well as any ones else as also the intermixture of grace and workes truth and errour as also
the distillation of the spirit of giddinesse into the hearts of their hearers that they walke indeed as you speak * Lin. 33. in a circular Maze And so by confounding Law and Gospel have laboured to bring you or rather detaine you in bondage to sinne See A. R. pag. 26. at lin 10. Next You would make us beleeve that you desire that the doctrine of free grace by Jesus Christ might be set forth distinctly in its native luster and the spiritualitie thereof in its fulnesse of beautie and glory clearly layd open Which is indeed a thing to be desired both in the continuance and encrease thereof But alas little doe you thinke as I in charitie judge how all your labour in this Treatise tendeth to the darkening obscuring eclipsing restraining and limitting of the doctrine of free grace by Jesus Christ the distinct displaying of whose native luster though it be never so often done or the spiritualitie thereof in its fulnesse of beautie and glory never so clearly layd open before you yet you cannot see it clearly indeed so long as you thus hudwinke the eyes of your charitie and present the blessed babes of beleeving parents unto you and your selfe unto them in such beastly shapes as you have don throughout your discourse coÌ„cerning them You talk freely of free grace as if it were excellent in your eyes and that you desire to be satisfied with the fulnes of the beautie thereof But in the mean while you would not have us thinke that any part thereof belongeth to the holy infants But surely as I sayd before * See before in this Treatise pag. 82. it is well they are not at your finding for if they were it seemeth that you would Dives-like not admit them the least crum which falleth from your Table But our sweet Saviour Jesus Christ who was once an infant and is and alwayes was the onely begotten Sonne of God full of grace and truth hath free grace enough in store for them and hath displayed the same excellently in its native luster as is frequently manifested in the Scripture of God Which thing no doubt you will perceive when once God openeth your eyes to see how the covenant of mercy is made with beleeving parents and their seed that he will be their God and will accept of them in Christ binding them to do nothing above their abilitie And this free grace of God ariseth from his loving kindnesse or good will which he hath unto them and alwayes had which kinde mind moved him to look upon them with the eye of pittie and so to take such his chosen ones to himselfe And this grace may well be said to be free and why Because it proceedeth not from workes but from the love of God in Christ Jesus The love which is in God is that which moveth God who is love to love Because He loved thy fathers Deut. 4.37 Gen. 17.7 8. therefore He chose their seed So the covenant of free grace runs thus I will be the God of thee and of thy seed after thee And he bindeth the holy infants to no action or any thing which they cannot doe but giveth them the true blessednesse without works And therefore though you talke never so long of free grace and tosse it never so often in your mouth yet it is no freedome for you but bondage unto you so long as you doe by with-standing holy infants as it were snatch their bread out of their mouths The ground whereof is your unbeliefe because you perswade your selfe that the holy infants are not visibly in the state of salvation till they actually and verbally expresse faith As if the beleevers infants dying in their infancie were not saved by Christs righteousnesse imputed unto them without workes And your own errours you mention which like hypocrites twinnes doe smile and weep stand and fall together may be justly fathered upon those who bâ—râ—e out the infants from the said priviledges which Christ hath bequeathed unto them as they are selected unto him As for the gay Clergie which you mention Pag. 25. meaning those of the Church of England as I suppose which you now run upon as you did at the latter end of your first book though it be to little purpose for as much as it doth not concerne our poynt in hand yet I will tell you what I know and have found by experience that they are faine to betake themselves to Anabaptisticall Arguments both for the maintenance of their state and retaining of evill persons therein which indeed ariseth from their grosse mistake of the Historie of the Scripture thinking as you doe that the Church of the Jewes was constituted meerly upon nature and carnalitie and the like stuffe never considering that God from the beginning of the world alwayes constituted his Church onely of such persons who in all visible account were faithfull and holy And still provided a way and means to purge the Church from corruptions Moreover The parties formerly specified in maintenance of their state have also a fond erronious conceipt that because they have some of Gods ordinances therefore they are a true Church not considering that Gods ordinances may be in a false state as in Jeroboams whorish Church as hath been observed formerly ** See the Answer to A. R. first part Hereupon they are forceably driven either to confesse the Church of Rome to be a true Church or else to maintaine that an unbaptizâ—d person may baptize Now if they stand to denie the baptisme in the Church of Rome they denie their owne Baptisme which they received successively from thence which if they doe as upon your grounds they are driven thereunto then how doe you thinke they will raise baptisme except an unbaptized person baptize another Thus you may see into what streits they wrap and ensnare themselves in taking up such groundlesse Arguments as you bring and all to justifie themselves in their own way and to avoyd and withstand the way of Seperation which is the onely way of God Whereas you bring in the disorders in worship government which you say the Papists have brought in I tell you this is a varying from the matter in hand yet I say we ought to learne by the same to avoyd them and all those who seek to ruinate the foundation of Christian Religion by casting darke shadowes upon the heavenly beautiâ— and glorious excellencie of Christs Kingly Priestly and Propheticall office and eclipse his Mediatorship as if it were lesse then it was before he was manifested in the flesh As if he who hath all power both in heaven and in earth hath not given so much authoritie as generally and universally to make Disciples and baptize them as the Saints of old had to make Disciples and circumcise them Surely seeing Christ is as faithfull in his house as Moses As the Gospel of Christ in former time was so effectuall and powerfull as to cause Proselytes and