see are in some respect absolute and if the Covenant was only conditionall then the Lord was no more in Covenant with Church-Members than with pagans and infidels for it may be propounded conditionally to all such that if they believe they shall be saved but assuredly God's grace is a little more extensive to the one then to the other 3 Hence you may see what Circumcision once did and Baptism◠now seal's unto even to Infants the seal is to confirm the Covenant the Covenant is that God outwardly at least owne's them and reckon's them among his people and Children within his visible Church and Kingdome and that here upon he will prune and cutt and dresse and water them and improve the means of their eternal good upon them which good they shall have unless they refuse in resisting the means nay that he will take away this refuseing heart from among them indefinitely so that though every one cannot assure himself that he will do it particularly for this or that person yet every one through this promise may hope and pray for the communication of this grace and so feel it in time These things thus premised to clear up the ensuing discourse I shall now do two things 1. Leave a few grounds and reasons to prove that Children are in Church-Covenant and so enjoy Church-Membership by their parents 2. I shall then Answer your scruples To the first The truth of it is manifest by clearing up this proposition viz That one and the same Covenant which was made to Abraham in the old Testament is for substance the same with that in the New and this under the new-new-Testament the very same with that of Abraham's under the old I say for Substance the same for it is acknowledged that there was somthing proper and personal in Abraham's Covenāt as to be a Father of many Nations but this was not of the Substance of the Covenant which belong's to all the Covenanters and unto which the Seal of Circumcision was set for all Abraham's seed neither in those nor these dayes are the fathers of many nations nor did Circumcision seal it Again it is confessed that the external administrations of this one the same covenant are diverse but still the Covenant for substance is the same For that old covenant was dispensed with other external signes sacrifices types prophesies then this under the new There was something Typical in Abraham's covenāt concerning Canaan a type of heaven but yet the same Covenant remaine's now with a more naked manner of dispensation or promise of heaven And hence it follow 's that if it may appear that the Covenant it self is one and the same now as then then as now then it will undeniably follow that if the New Covenant under the Gospel be not a carnal Covenant no more was that if the new-Covenant be not proper to Abraham's natural seed no more was that which was made with Abraham if the substance of that Covenant was I will be a God to thee and thy seed then this very Covenant remaine's still under the Gospel it being one and the same with that if by vertue of that Covenant the Children were made Members of the Church and hence had a Church priviledge and seal administred then the same Covenant remaining the same and in the same force and benefit our Children also are taken into the like Membership It remaine's therfore to prove that which all our Divines have long since made good against the Papists that the Covenant then and now is for substance one and the same or that the Covenāt made with Abraham was a Gospel-Covenant and this Gospel-Covenant the same that was made with Abraham 1. The Covenant made with Abraham is renewed in the Gospel as to the main thing in it viz I will be their God and they shall be my people Heb. 8.10 Ier. 31.33 and though the seed be not exprest yet it s understood as 't is Gen. 17.8 if need be shall be proved hereafter 2. Because Abraham's Covenant is of Gospel eternal priviledges Not proper therefore to him and his fleshly posterity For righteousness by Faith was sealed up by Circumcision Rom. 4.11 which is a Gospel priviledge and is the ground of all other priviledges and yet in Gen. 17.7 there is no expression of this righteousness by Faith but it is understood therefore in this I will be their God So the promise of eternal life and resurrection therunto is wrapt up in this I am the God of Abraham Isaac and Iacob 3. Because there was never any Covenant but it was either of Grace or workes that of workes on mount Sinai that of Grace which was made with Abraham and hence Gal. 3.17 The Covenant which was confirmed afore by Christ the Law 430 years after cannot disanull and what was that Covenant before surely it was the Covenant of Grace becaus it was confirmed by Christ and what was this Covenant confirmed by Christ but the Covenant made with Abraham for of this the Apostle speakes verses 14 16. And he cal's it expressly by the Name of Gospel or the Gospel-Covenant verse 8 9. 4. Because when God reneweth his promise and Covenant made with Abraham with his people at the plaines of Moab Deut. 30.6 it run's in these words viz I will Circumcise thy heart and the heart of thy seed now this is a Gospel priviledg and a Gospel-Covenant as appeares by comparing this text with Rom. 10.8 wherin the righteousness of faith or the Gospel is brought in speaking the words of this Covenant saying the word is nigh thee in thy heart mouth Deut. 30.11 12 13 14. Now if that place Gen. 17.7 should be said to be obscure concerning the promise I will be a God to thy seed yet here in this place God speak's plainly which by comparing the scriptures is a Gospel promise and of a Gospel priviledge and therefore to be preach't by Ministers of the Gospel and to be believed by the professors of it 5. Because this promise I will be a God to thee and thy seed doth not belong to Abraham his seed as after the flesh or as lineally descended of Abraham but as believers and this is most evident Rom. 11. wherein 't is said of the Jews 1. That they were broken off made no people no Church by unbeliefe verse 20. 2. That by Faith they shall be graffed in again verse 23. If therefore they were broken off the Church by unbeliefe then they stood as members of the Church by Faith and if by faith they should be graffed in then they stood by faith at first Again it is said in this Rom 11.28 that they are loved for the Fathers sakes surely not as natural fathers but as spiritual by faith and hence Nehem. 9.8 it is expressly said that God found Abraham faithfull before him and made a Covenant with him Again if the posterity of Abraham were Members upon this ground only or chiefly viz. because
Heaven bear against these little ones whom Christ hath taken in to himselfe and concerning whom our Saviour professeth that of such is the Kingdome of God Luke 18.16 So doth he envy to see them in the armes of Christ and blessed by him and to have any room in his house or so much as an externall visible interest in the Covenant with the initiatory seal and livery thereof Baptisme being the seal to all Christianity 't is Sathan's policy therefore to strike at that that in cashiering it he may have at All Hereunto tend's his dealing with witches many times of which divers have spoken in cauâ—ing them when they become first his Proselyâ—es solemnly to renounce the Trinity into the name of which they have been Baptised especially their salvation by Christ and saith Cooper in his book entituled the mysterieâ— of witchcraft discovered Cap. 6. sec. 1. pag. 91. in token thereof to disclaim their Baptisme An ill office and work then surely are they imployed in whose way and indeavours shall center in the accomplishing of that which Satan hath been so busily and with such malignity for so many ages undertaking and no great thanks will such receive for that labour from the Lord Jesus another day If Christ was so much displeased that his disciples rebuked those who brought their children to him Mark 10.14 And if the Apostle Peter received so severe a check as wee read Mat. 16.22 23. for speaking that which had a tendency to take the Lord Jesus off from â—aying down the price of Râ—â—emption how much more then will he be now displeased if after such rebuke and warning given any shall attempt to keep from him and deprive him of his Redeemed whom he hath purchased by so dear a price so many I mean of his purchased ones as the number of the infants and children of Believers deâ—d and alive and to be born amount's unto why may we not believe that an exceeding great multitude of the Sheep that shall be seen standing at the right haâ—d of Iesus Christ in the day of Iudgment shall be a company of these Lambs As to withhold from Christ so great a part of his purchase the labour of the Anabaptâ—st must needs be no other then highly Antichristian so to make good and recover the interest of Christ in such and the Glory which he obtaines by them according to the enlarged grant of the charter of hâ—s new-Testament the scope and work of these few sheets is a seruice pleasing unto Christ who out of the mouthes of these baâ—â—s and suckâ—â—ngs even 〈…〉 Mat. 21.15 16. and so I trust will be acceptable to his People who when as they must go down to the dâ—st and cannot keep alive their own Soules yet may be hold their seed succeeding them in the service worship of God being â—ccounted to thâ— Lord 〈◊〉 â—â—generation Psal. 22.28 29 30 31. 〈◊〉 Râ—vet in locum Schismatically to refuse to hold Ecclesiasticall Communion with so great a part of the Church of Christ as the children of believers are in many places the major part thereof is a rigid and sinfull Separation and gratifying the designe of the Papists the greatest Separatists in the world as by by may be further seen And indeed the Lord avenging the quarrel of his Covenant wherin he hath alwayes been exceeding jealous hath manifested not a little of his anger and displeasure against those who have troubled these Baptismal waters of the Sanctuary The awfull and tremendous passages of Providence recorded in several histories concerning the original and progress of Anabaptisme and relating to God's strange judicial hand against so many of them that have been through-paced therin in delivering them up to spiritual judgments to believe lies and to fall step by step into almost all sorts of heresies and to the commission of the most abhorred impieties and loathsome wickednesses and outrages against the Commands both of the first and second Table as Luther Bullinger Calviâ—â— Beza and others generally and abundantly testifie they are very observable and not to be passed over slightly and may make every honest serious heart to tremble when ever he finds himselfe inclining to that path to this purpose and concerning Anabaptism in this our age beside many oâ—ther Authors I might cite read only Baxter's Plain Scripture proof of Infants Church-membership Pag. 138 139 140 152. And as in the dawning of the reformation begun by those Worthies of Christ in the last Centurie Anabaptisme seem's to be the Trâ—j in hâ—rse whereby so great confusion did befall that Israel and was such a Remora to that Glorioâ—s work then begun in Germanie and other Neighbouring Countries so now in the further progresse of that reformation here in this our Israel should Anabaptisme likewise especially accompanied with Donaâ—isme it 's woâ—ded concubine brood and become the instrument or medium of our miseries and confusions possibly then experience a flow but many times a sure and severe instructer may help some at length to see farther into the mystery of this iniquity then now they do For in truth it is not improbable that the Man of sin seeing he could not openly at once ruine the Reformed Churches in the dayes of those famous servants of Christ before exprest did attempt secretly and gradually to do is this way viz. by first sending forth his Emissaries among the Churches who might fill them with the Smoake of Anabaptisme that so he might the more securely pass to and fro being undiscerned in such a fog whence what mischief was wrought and what an hindrance those turbulent Anabaptists were to the Kingdom of Jesus Christ in that age for that was the first time of their swarming as the most Judicious have observed by vilifying reproaching and decrying the Ministry crying up themselves as the most Godly spirituall and perfect Iudging the Old-Testament to be but as an Almanack out of date denying Scripture-Consequences giving false interpretations of Scripture especially by Allegories wresting the same to their own destruction makeing and fomenting schismes and factions in the Churches denying the Magistrates coercive power in matters of Religion making their own fanatick spirit the supream judge unto all kind of disorder c. the writings of the Godly Learned in those times do abundantly even to amazement inform us And indeed the great consent and harmony between the main tenets of the Anabaptists and Papists in this point giues not a a little ground for holy jealousie too sadly to suspect at what back-door it was that the Anabaptist first crept forth And hence it is that in the controversies between the Protestants and the Papists we shall generally and abundantly find the Papists denying the Hoâ—â—ness of the Infants of Beleivers before Baptisme and how neer of kin this is to Anabaptisme the reader may easily guess and in like manner denying that great truth as is afterward shewed in this Treatise viz. That the Covenant of God with Abraham under the
old-Old-Testament was the same for substance with what is now confirmed with us under the New-Testament c. which t is known the Anabaptists also generally assert Let me therefore propound a few instances this way wherby we may see what Patrons of Anabaptisme the Papists are in regard of those Principles I mean and radicall errours wherin the Papists and Anâ—baptists although by divers of them upon the account of a diverse interest Symbolize and unite against the Orthodox and speak herein in a manner the same thing distinguishing alwaies between the Opinion and the person and between some that are deceived in other points Orthodox and precious Christians and others that are Deceivers The main pillars of Anabaptisme being no better then some of the Old rotten slâ—â—ds and principles of Popery fetcht at first from thence in all likelyhood and so inclining thitherward again The Dâ—â—lect of the Anabaptist is generally and too much by some understood and therefore I forbear quotations out of their own writings possibly some may not have so much taken notice of the lâ—kâ— from the Papist and therefore I shall briefly manifest the â—aâ—e by shewing where we shall find some of the chief of those Worthies that fought the Lords Battles against Antichrist opposing and confuting them both therein I will cite a few Particulars this way among many the like which mâ—ght be produced from severall other eminent Authorâ— Holy burning and shining lights in the churches of Christ who have been the Lords Witnesses against the darkness of that Spirituall Egypt and whose Testimonie in this matter concludes as strongly against the Anabaptists having espoused those Antichristian notions so neerly to themselves 1. In those words of the Covenant I will be a God to thee and thy seed after thee neither life eternall is promised nor remission of sins but onely a certain peculiar temporall protection saith Bâ—llâ—rmine agreeing therein with the Anaâ—aptist against whom herein we find â—bamâ—er pleading for us Panstrat tom 4. Liâ— 3 Cap. 3. Parag. 9 10. c. and â—ive on Gen. 17.11 Again we read saith Bellarmine the great Gâ—â—ah of the Papists that God promised unto Abraham when he enjoyned him circumcision earthly matters only according to the letter that is the propagation of a posterity and the Land of Palestine read Ames opposing him Bellarm. 〈◊〉 Tom. 3. Lib. 1 Chap. 4. Thes. 9. 2. Touching the perverse and Caâ—abaptisticâ—ll intent and meaning of that expression of the Papists viz. That Spirituall promises dâ—scend to us not by carnall generation as they call it the very Phrase of many Anabaptists used in a way of deâ—ision of the Grace of God but by Spirituall Râ—generation c. they are the wâ—rds of Bellarmine and other Pâ—pists câ—ted confuted by Amâ—s others read Ames his Answer thereto Bâ—â— Ener â—om 3. Lib. 2. cap. 1. Thes. 5. consonant to the Judgment of the Oâ—thoacâ— viz. we acknowledg indeed Spirituall regeneration to be necessary to the solid participation of the promises but that that Regeneration is part of the Promises and belongs in a singular manner to the Children of Believers the very forme of the Covenant manifestly declares See likewise Chamier largely replying for us against Bellarmine Stapleton and others of the Papists Paâ—straâ— tom 4 lib. 5. cap. 10. parag 24 25 26 27 c 3. The Sacraments of the old Law or Testament saith Bellarmineâ— had no absolute promise of Grace annexed the promises annexed to thosâ— old Sacraments were fulfilled although men did not believe Read Ames against him ibid. l. 1. cap. 4. the. 5 7. Again the Papists saith Chemnit hold that God by the Sacraments of the old Testament which had eveâ— the word of promise annexed did exhibite conferr no grace to Believers which saith he is maifestly false Circumcision alone which as he sheweth from Scripture is called the Sâ—al of the righteousness of Faith demonstrateth as much And thereupon he sheweth the reason why the Papists so much urge that difference between the Sacraments of the old new Testament viz. because they endeavour by any manner of meanes to defend and stablish the opinion they have of their opus operatum Chemnitij Exam. par 2. de Sacram. sub canon 2. What a forcible engine of the man of sin this is and of what vast concernment as to his interest I need not here express and what arrows of Anabaptisme drawn out of this very quiver have been shot against the Orthodox in this point is known unto not a few Moreover as to the comparison in Scripture made between the Sacraments of the old and new Testament that in 1 Cor. 10.1 4. among several other Scriptures is cited by Ames against Bellarmine where the Apostle speake's of our Fathers being Baptized in the Sea c thereby intimating our Sacraments to be the same for substance with theirs or Sacramental signes and seales of one and the same sqiritual grace so that the Covenant-mercies or promises of spiritual good are the same to us as to them Bellarmine opposeth this as doth the Anabaptist The Fathers saith he are said to eat the same meat not because ours and theirs was the same but because they themselves all of them did eat the same but that meat and drinke were not sacraments they had no promise anexed c Bellâ— enerv tom 3. l. 1. c. 4. th 10. and Cham. panstrat tom 4. l. 3. c. 2. 4. The scripture no where call's Circumcision a seal saith Bellarmine to Rom. 4. unless it be in this place where Abraham is spoken of which is a manifest argument that Circumcision was a seal unto Abraham alone Ames ibid. c. 1. th 12. By this weapon also fetcht out of the armory of Antichrist hath the Anabaptist not a little gratifyed the common adversary 5. The Papists generally assert That the Baptisme of John was not the same for substance with the Baptisme of Christ nor had the same efficacy as the Baptisme of Christ hath Which tenet see confuted by Cartwright on the new Testament Mat. 3.11 and by Ames Beller 〈◊〉 t. 3. l. 2. c. 5. th 1 2. c and Rivet Cathol orthod tractat 3. qu. a. and Chemnir exam part 2. de baptismo sub canon 1. and Chamier panstrat t. 4. l. 5. c. 12. still we see the harmony between the Papist and the Anabaptist And hence we find likewise the Papist pleading for the rebaptizing of those who had received the Baptisme of John Chamier ibid. cap. 13. paragr 35. c 6. The Papists assert that Laicks as they call them i. e. those that are not in Office in the Church may in case administer Baptisme yea that not onely men but women may do it Read Ames his confutation thereof Bell. enerv tom 3. l. 2. cap. 2. and Rivet against Baily the Jesuit Cathol orthod tractat 3. qu. 7. add thereto Chamiers Panstr tom 4. l. 5. cap. 14. de legitimo Baptismi ministro where among other