unmoveable again CHAP. XIII The sixth and seventh Fundamentals maintained P. pag. 80 81 83. THis opinion destroys the doctrine and foundation of Gospel-Churches The matter thereof which is Saints by calling spiritual worshippers Ioh. 4.23 lively stones 1 Pet. 2.5 persons redeemed from a vain conversation 1 Pet. 1.18 brought out of darkness into his marvellous light 1 Pet. 2.9 Now this opinion brings in a whole Nation to be a Church all born of their body their seeds seed in their generations This is a setting up the partition wall again betwixt the natural branches and those that are wild by nature 2 The manner of gathering is destroyed and the Lords baptism neglected and a counterfeit baptism set up in the room thereof A. Though this head would require a larger answer yet I shall contract as briefly as I can therefore 1 As to the matter of a Gospel Church it is believers and their seed which I thus prove the Church of Christ is his kingdom in the world to which the tenders of Gospel-Grace and mercy belongs it is therefore called the Gospel of the kingdom Mat. 13.19 before toucht upon It was so before the coming of Christ and it is so since If Grace therefore once took in children to be subjects of this kingdom who then casts them out not Grace for that is unchangeable and therby they were taken in T is the Argument of Paul If God justifies who shall condemn Rom. 8.31 34. If God be for them who shall be against them If grace makes them holy by separating them to a holy use who shall make them unclean and cut them off And that the same bowels of Grace and tender affection remains in Christ to little babes is cleer under the Gospel for of such is the kingdom he doth not say of such was the kingdom For that indeed would have been quickly made use of as a plea against us But of such is the kingdom As if he had said My Kingdome is made up of the same materials as the Kingdomes of the World are not onely of men and women but of children also of such is the kingdome would it not be ridiculous to say there may be a kingdom without children and that this is a metaphorical allusion to the kingdoms of the world is cleer not onely from the words or phrase there us'd but also from other Texts The kingdoms of the world shall become the kingdoms of Christ And Abrahams covenant tells us how it should be namely by multiplying of Abrahams seed in all Nations so as that power at last shall naturally divolve into their hands as it is worthily observed by an eminent Minister of these times Mr Carter upon Abrahams covenant 2. Consider the foundation of this kingdom was laid in Abraham and his seed For though God had his worship before in families from the beginning upon the first promise of Christ yet it came not to a kingdom-worship till the promise was inlarged of multiplying the seed as the stars of heaven And so Isaac was taken in as a subject with his Father though but an Infant-subject and that covenant which took in them was the kingdoms covenant and the seal of the covenant was the seal of the kingdom which reaches as well Infant-subjects as their Parents If then the foundation of the kingdom were parents and children then the building upon that foundation must be also parents and children because it is not a new but a continued kingdom Mat. 21.43 This being duly weighed it will also reach to that other relation the Church stands in to Christ of being his house And so takes in the place quoted 1. Pet. 2.5 And ye as living stones are built up a spiritual house c. Look what materials therefore were laid into the foundation of Gods spiritual house of the same is it carryed up till the top-stone be laid with shoutings Grace Grace And that Gods house under the Law was a spiritual huuse and their worshippers spiritual worshippers is câ—eer because Israel were a sepa ated people from all Nations and were also to be separated amongst themselves from all moral and typical uncleanness either in persons or things in order to a spiritual injoyment of God in his worship they being then as we now to offer up spiritual sacrifices to God holy and acceptable Se 2 Cor. 6.16 18. câ—mpared with Lev. 26.22 Isa 52.11 Ezek. 37.27 ch 44.7 And the having children in that spiritual house did not at all diminish from the worship to make it the less spiritual Isa 56.7 the allusion of the spiritual house under the Gospel is drawn from the nature of Gods spiritual house under the Law My house shall be called the house of prayer of all Nations It was not so called from the walls and stones of the Temple though that also in a sense might be so called but from Israels meeting there who was the prayiâ—g people that God had then in the world and the children were also carryed up to be presented before the Lord Exod. 13.2 Levit. 12.2 6. Luke 2.22 23 24 27. Therefore what ranks or degrees of people there were in the house of prayer then the same was also the house of prayer under the Gospel in all Nations to consist of namely of men women and children therefore the Apostle calls the Church the houshold of faith in which are taken in believers seed this doth also answer that place Joh. 4. spiritual worshippers for such they were under the Law and yet their children also were included The word is there used in opposition to this or that place which they lookt upon themselves bound up to though Christ was come as also in opposition to their manner of worship which was then more carnal Heb. 9.10 Truth was also opposed to the Idol worship of the Samaritans but nothing at all can be gathered to take away the right of children or that imports children not to be fit matter for a Church kingdom or house of God especially considering it was the same covenant of Grace then that took them in as it is now and if it be an immutable covenant to believers and their seed as no sound Christian can deny then are believers seed still in the covenant And thus also children may be truely called Saints and sanctifyed persons holy because set apart to a holy use in the service of God 3 Whereas therefore he saith this opinion brings in a whole Nation of believers it is his mistake for till God brings them in the opinion and practice doth not for it is but the incorporating of the families of believers into Congregational Societies and Churches unless there be so many families as fill a Nation and then I think without offence they may be called a Nation of believers and for ought I can see not improperly a National-Church neither are we hound by Israels practice of Circumcising to their succeeding generations who had a command for it though I believe they were
Sacraments although it be but for a day this is lookt upon as a sufficient warrant to make such a person fit for the work and thus the practice thereof shall run in the vein of Discipleship one baptising the other which is expresly against the very nature of the Ordinance and all Scripture examples and presidents Look upon John the Baptist a Prophet a man sent by God the Disciples of Christ all by himself called and Commissioned and so they were to administer baptism in a way of Office to the end of the world and not onely the Apostles but their successors also Pastors Teachers Which are as well given to the Church as the Apostles Prophers Evangelists Eph. 4.11 and do and shall continue so long as the Commission remains till the worlds end had it been given equally alike to all the Church Disciples he would not have singled out persons in Office so Philip an Evangelist called by a voice from Heaven Ananias called by a vision from God Act 9. Obj. But Baptism is an Ordinance that belongs to the Church and it is in their power to give the keys as they shall judge fit Answ The Church can do nothing against the truth but for the truth nothing without the rule If granted that all the males have their votes yet the administration of the keys lies in the Office or Angels power for administration of the Seals Rev. 21.12 Ezek. 44.5 11. Thirdly Consider yet further how shall we know who is enabled to bring down God to the soul and the soul up to God Conversion is an act of Grace and not in the Creatures power and though a Minister may be truly called to the work by God and man yet we know the word may not work for many years but like seed may lie hid in the ground yet must not this man baptize any by this rule though converted by others because the success of his own labour lies hid so as that he is not able to say he hath been instrumental in that kind to the souls of his hearers In pag. 7. He strikes down our Ministry at a blow and indeed opposeth diametrically what before he affirmed That though a Minister do preach so as to convert and bring down God to the soul yet if he be ignorant of this practice of dippping which he calls the true way of dispensing the Ordinance and a fundamental he is no justifiable Minister that in stead of dipping shall sprinkle carnal ignorant Children By which we may see that the foundation of a true Ministry in his sense lies more in the water then in conversion For he denies any true Gospel Ministry but those of his own stamp So that when the Apostle Paul affiâ—ms the truth of his Ministry was evidenced by that Seal the seal of my Apostleship are ye in the Lord 1 Cor. 9.2 This Author would have it run The seal of a justifiable Minister are ye in the water and thus he destroys not onely the present Ministry of Christ in this world but also that of the Apostles themselves For as I shall afterwards prove they were all strangers to this practice of dipping their manner being by pouring water on the subject If Jesus Christ shall then justifie our present Ministry in sealing their labors it is too bold an act for a man of such a feeble practice to condemn them Thus the Reader may see his result on both hands when the Argument is brought against our practice then no man is a lustifiable Minister except he know how to plunge and doth so practice when he comes to shew what a lawful administrator is in his sense then he that can bring down the soul to God so that we may from hence see what a Babel Ministry this man of contradictions would set up in the world If I should here ask the Author of this new Baptism under what Ministry he was converted no doubt but his answer would be very favourable to those whom he here opposeth Remember then your third Doctrine That 't is the disposition of such that have the beginning of saving light to desire more and that from them whom God hath spoken to their souls by Or else you may question whether you have any light at all But because 't is to speak a word for the truth in opposing error let me therefore return him Talion Law 1. He that takes the Covenant of Grace for a Covenant of Works can be no Gospel Minister because ignorant of the Gospel in the fundamentals thereof 2. He that affirms a Believer at one time may be under two Covenants of Works and Grace he is no Minister of the Gospel 3. He that denies the extent of the Covenant of Grace to be as large and compleat under the Gospel as it was under the Law can be no Minister of the Gospel 4. He that is not lawfully Ordained to the work of the Ministry he can be no lawfull Minister because like the false Prophets he runs before sent 5. He that shall by his Doctrine and Practice put greater burthen and yoaks upon the necks of Christians then ever the false Teachers did by Circumcision Acts the 15. he is no warrantable Minister But such a one is this Author of the Doctrine of Baptisms ergo The Minor I shall make appear through this whole discourse given in as an Answer to his Book Lastly as to that contempt and reproach which he casts upon the seed of Believers who are Abrahams children calliâ—g them carnal ignorant as though they were uncapable of any good Let him that rails know that he that casts off Abrahams seed when infants as not fit matter for worship doth keep them out as an unclean thing And so though God hath separated them to a holy use they are made unholy and kept off as execrable and so accursed Which the Lord no doubt foresaw when he gave Abraham that promise Gen. 12. I will curse him that curseth thee I say this this word of the Lord will at last reach such and pull them down if their â—est were built as high as the stars of heaven Therefore hear and fear and do no more so wickedly all ye that hope for the blessing of Abrahams Covenant CHAP. III. His second Essential relating to the manner of Baptisme by Dipping answered THe second Essential he so calls in this Doctrine of Baptismes is the manner thereof by Dipping not sprinkling To prove which though he say the word is rendred to Dip Dous Drown or Plunge in this he speaketh with a hood-wink'd understanding and must shake hands with the Roman Tribe that acts from an implicite faith believing as learned men tels him though yet he can hardly afford them a good word or charitable censure As for the place he brings 2 Kings 5.14 where the Prophet bids Naaman go wash in Jordan seven times and he dipt himself Answer Though washing is sometimes by dipping yet not alwaies yea but seldom A man may properly be
said to wash himself in a River though he only dips in his hand and casts water about him which is most frequent and usual both in our practice and acceptation of the word either in our vulgar or in Scripture dialect Were a man to wash his face or head must he needs dip it and so of any other part or the whole body But let us search the Scriptures Mark 7.4 Except they wash they eat not and Luke 11.30 They marvail at Christ that he had not first washt before dinner Is any man so void of reason to think that before the Pharisees sate down they plunged themselves And Christ who well knew what the word to baptize or wash signified gives them such an answer as relates to the powring out of water so washing onely the outside of things verse 39. Had their cups and platters tables and beds been dipt and so washt then had inside outside and every side been washt The word then hath a promiscuous acceptation some times taken one way some times another as Sidnam clears this Budeus Scapula Pasor Grotius do give the sense of the word Therefore to no purpose is this unlearned Authors Appeal to the Greek Latin and English Churches Though yet 't is considerable that he should acknowledge such as Churches whom his words and practice do so much cry down therefore I doubt his charity is much of the same nature with those of the late fifth Monarchy who though they would use the word of Protestant Churches yet they did look upon them but as the outworks of Anti-Christ which were first to be storm'd For there is scarce a Book extant of the Anabaptists but hath a touch thereof such is that Peece called The Storming of Antichrist which came out long since and others of the like stuffe Secondly he tells us that the phrase in which Baptism is rendered doth usually and necessarily import such a thing And therefore when mention is made of Baptizing 't is commonly translated in or into and therefore suits most with dipping and not that preposition with which suits most with sprinkling and when our translation tells us that Iohn Baptized with water he would correct it within water and instead of ye shall be baptized with the holy Ghost and with fire it should be rendred in the holy spirit and in fire Answ Wâ— may see to what height ignorance is mounted when he that knows not what a preposition is shall undertake to mend translations what property of speech can there be in that phrase Mark 1.8 to say hee shall baptize you in the holy Ghost and in fire when the word is with is it possible for a man to be dowst drown'd or plung'd into the holy Ghost methinks he might blush to shew his ignorance But to make this clear let 's view and compare the place with Acts. 1.5 For Iohn truely baptized with water so Mark 1.8 I have baptized you with water and Math. 11. I indeed baptise you with water but ye shall be baptized with the holy Ghost and with fire would it not be strange to read it into fire considering also that these words relate to the pouring out the holy Ghost spoken of Acts 2.3 and there appeared unto them cloven tongues like unto fire and it sat upon each of them they did not sit in the fire but the holy Ghost like fire sate upon them and then in verse â—7 the Apostle Peter who very well knew what was meant by the word Baptize interprets it by Ioell 2.31 to be the powring out of the spirit prophesied of And thus when Christs tells them of their being Baptized with the spirit it appears to be meant of the spirits pouring out so that from hence its evident that Iohns Baptism was by pouring out water and not plunging into water or else it would not have been so conjunctively plac'd with the the manner of the spirits Baptism Iohn truely Baptized with water but ye shall be Baptized with the holy Ghost For as the pouring out the holy Ghost was the true Baptism of the Spirit so Iohn truely Baptizing with water was by powreing it out also let but any Englishman reade it that knowes but how to make sence of what he reads it must of necessitie gives a dash to all their plunging Let therefore such as have been deluded into so groundless a practice consider it and repent thereof A second paralell instance to confute this practice of dipping is that of Israels being Baptized in the clouds in the Sea 1 Cor 10. which by Paul the Apostle of the Gentiles as before Peter was of the Iews is called a Baptism and by what principle of reason or conscience can any man think that Israel was plung'd into either cloud or sea when the word of God tels us they marcht through the sea upon drie land Exo 14 22. the waters being divided yea Davids relating to this very march of Israel Psalm the 77.15.17 tells us that this Baptism which Paul so calls in which beleevers and their seed were Baptized was by pouring out water and not plunging into water For thus the word runs the clouds poured out water If men therfore will not harden their hearts against the truth and blind their owne eyes here is light enough to shew us what is meant by this word Baptize the Authoritie of Peter and Paul both eminent Apostles bearing witness to this truth yet wee must be deluded from the truth by ignorant men against not onely the very light of nature but of Scriptures also As for that other Preposition example which he brings in that page of baptizing in the Wilderness and in Jordan he tels us it would be improper to render it with the Wilderness and with Jordan and therfore would urge it to be as improper in that other place I answer the Reader may from hence also gather how sadly fit this man is for a minister who to make our practice speake nonsence doth not himselfe know what belongs to a sense For because the preposition with is by us maintained proper when it relates to the matter or manner therefore he would have it also as proper when it relates to the place as if I should say Master Patient hath baptized with the milpool with Dublin for in the milpool in Dublin 4. In Pag. 9. his next place he brings to maintain his dipping is that of Paul 1 Cor 10. already touched on they were all Baptized to Moses in the Cloud and in the sea not with the clouds and with the sea Answ Which is most proper to say Israel were Baptized by pouring out water from the cloud and by sprinkling from the sea or to say Israel was Baptized by plunging into the cloud and into the sea for then they must be all over-whelmed with both And David in the place before-quoted tells us it was done by pouring out water was it improper to say Israel was Baptized in the sea when they
that of Lydea Acts 16.14 15. And a certain woman named Lydea a seller of Purple of he City of Thiatira which worshipped God heard us whose heart the Lord opened that she attended c. And when she was baptized and her houshold she besought us saying If ye have judged me faithful to the Lord come into my house and she constrained us Which Family Mr. Patient saith were all Believers Verse 40. which Paul and Sylas went to visit Answ The consideration of the words preceding the Text and the several circumstances will give a clear light to finde out the truth by him and many Scribes of a late edition of that party obscured and darkned First The persons that were met together were onely women Secondly Of all those Women met we finde onely Lydea converted Thirdly Upon her conversion we finde her houshold baptized and that at the same time By which it is apparent that she took with her her family to the place of worship for thus the words run And when she was baptized and her houshold she besought us saying If you have judged me faithful to the Lord come with me c. Both she and her houshold were baptized before they went home by which also we may very lawfully gather 1. That there were no men at the meeting 2. That therefore those Brethren afterwards mentioned could not be then at that time converted because had there been men and they wrought upon the Holy Ghost would not have overslipt them to take notice onely of the Female Therefore it is evident That those Brethren spoken of Verse 40. were either some of the Family afterwards converted or some other of the City then met at her house which were after Lydea's conversion wrought upon because we finde Paul and Sylas were committed to prison and it is likely it was upon that converting work which the Gospel made amongst them accordiâ—g to the voice that called them come over and help us Or 3. they might be believing Brethren from other parts that came to buy Purple because we finde the Spirit of God taking such exact notice of her profession Vers 14. But that those Brethren were converted at that time when she and her houshold were baptized is against the express Letter of the Text as any observant Reader may see This Text therefore makes against Mr. Patient for if Lydea and her houshold were baptized when we finde onely Lydea converted And if by house is meant Children as I shall afterwards prove it is then it is â—greeable to the very minde of God to say That her believing gave her Children aright to Baptism because we do not finde any that believed but her and yet we finde all her houshold baptized Thus then this place breaks forth with much clear light dispelling those foggs of error that scribbling pens have cast upon it Secondly The next place hee brings is the Jaylor and his house Acts 16. who rejoyced in God with all his house hee beleeving For so the words are truly rendred by which it doth not appear the whole house beleeved but the whole house rejoyced and yet both he and his whole house were Baptized Secondly 't is observable the exhortation given the Jaylor runs in the very strains of Abrahams covenant Gen. 17. walke before me And I will bee thy God and the God or thy seed so here beleeve and thou shalt be saved and thy house so Acts 2. when they were prickt in heart as this Jaylor was Repent and be Baptized the promise is to you and your Children so here verse 33. hee was Baptized he and all that were of him A fuller expression could not well be used to set out his Children by who may properly be said to bee of their Parents and none but they Therefore if the Jaylor and all that were of him were Baptized when onely the Jaylor beleeved though all rejoyc'd then he and his Children were Baptized unless any man can be so unreasonable as to say that those that were of him were not Children which to affirme will but rather discover weakeness then Eclipse the truth Thirdly A third example which holds forth a clearer light to the preceding is that of Zacheus Luke 9 who was a Gentile-Publican yet upon Christs calling him hee useth this argument to day I must abide at thy house and in verse 9. this day is salvation come to this house For as much as hee also is a Son of Abraham In which word also the very covenant of grace made with Abraham and his seed is confirmed to him and his house though a Gentile that had no relation to Abrahams seed by birth yet thou also though a Gentile art the son of Abraham and therefore salvation is come to thy house Note-worthy are the collections of faithfull Sydenham from this place whose little peece hath made their water-workes totter and remains not onely unanswered but unanswereable though the spattering of a scratching pen hath given a late attempt to little purpose His collections are these first that assoon as Zacheus beleeved Christ applyed Abrahams promise to his house And it there had not been something more in it he would have said onely salvation is come to thee For the spirit of God doth not put a syllable more in the Scriptures then is usefull and necessarie Secondly Hee opens Abrahams covenant not onely to him but his house and argues the priviledg from his being a son of Abraham though a Gentile shewing that Abrahams covenant hath as large an extent amongst the Gentiles as it had amongst the Jews to a beleever and his seed otherwise it had been enough to have said salvation is come to thee but to mention his house with himselfe and to bring them into the blessing and give this as a reason because thou also art a son of Abraham is as much as to say that the priviledges of Abrahams covenant are the same to thee a Gentile and thy house as they were to Isaac for as much as thou also art a son of Abraham as well as hee Now for Christ to speak in this dialect and to tell them of their houshold and his favour to them and that in the beginning of the Gospells planting and yet at the same time to exclude their infants from all outward signes of the promise which they ever had in darkest dayes of Grace is a strange policie unsuitable to the simplicitie of the Gospell These are such plain examples that I marvell what kind of conscience men pretend to have when they shut out the sun that shines in these scriptures and cry out they are full of darkness Fourthly The next place and example brought by this Author is the house of Stephanus whom Paul Baptized A Triumphant place so thought to prove that there was no Children in those houses mentioned 1. Cor. 11.6 chap 16.15 the words run thus I beseech you brethren you know the houshold of Stephanus that it is the first fruits of Achaia that
they have addicted themselves to the ministerie of the Saints That yee submit your selves to such and to every one that laboureth with us where saith Master Patient wee see they were all ministers and men that laboured with the Apostles therefore not Babes or Children Answ The Apostle doth not say they were all Ministers or such as laboured in the word and doctrine as he did himselfe But they are so said to Minister because they addicted themselves to the ministring to the Saints in a way of Hospitalitie for so the word is taken for releeving the Poor and so the same chap. refers to 1 Cor. 16. namely a free liberall and charitable collection for the poor Saints verse 1.2.3 and 2 Cor 8.4 chap. 9.1 now as touching the Ministring to the Saints 't is superfluous for me to write c. In which places the same word is used as here in this example of Stephanus and his house who addicted themselves to the Ministerie of the Saints by which it appeares that as the Apostle had boasted of others in the former chap. so in this also hee commends the freeness and Hospitalitie of Stephanus because in such actions there is much heart-sinceritie to be seen in entertaining poor Christians This being so Then t is no hard matter to know who is meant by the house of Stephanus which Paul Baptized For though the servants 't is likely might be gracious and full of love to poor Christians yet by the word house is property meant Parents and Children and 't is very unlikely the servants of the house should be so free and hospitable of their Masters goods And as for the Children they were taken in by their Parents Actions and so the whole house is commended For the hospitalitie of Stephanus and his yoakfellow as 't is usuall in such causes to say such a house is noble and free when 't is meant onely of the heads and chief of the family and these were the persons that Paul presseth the Church to honour and esteem and to submit to such And not to such onely but to every one also that helpeth with us and laboureth But 't is a stretcht inference to say that because his house addicted themselves to the ministrie of the saints therefore they were all preachers and such as laboured in the Gospell and the Church was to submit themselves to all the houshold i. e. servants and all as ministers therefore no Children The like also the Apostle prest them in the following verse to submit to Fortunatus and Achicus who came with a seasonable and refreshing releef and supply to their wants therefore acknowledg ye them that are such verse 18. i. e. such who minister releef to Christians in necessitie So Matth. 8.15 't is said that Peters Wives Mother ministred to Christ Master Patient surely will not be so far besides himselfe to think that she preacht to Christ as a minister from what then hath been also said to this instance 't is abundantly clear to any sober spirit who is willing to search after truth and not take things barely upon the count of Master Patients word Our opposites have not so honestly quitted themselves in al their writings in interpreting this text to lay a snare or decoy to intrap or intice people into the lake of error by saying that here was none but Adult-beleevers in this house when as the tenor of those Scriptures hitherto which related to housholds hath still run to the children upon the parents beleeving Quest But how shall I know whether when the Scripture speaks of house there were any Children for the word is not exprest they might be housholds and yet no Children Answ 'T is the common way in finding out the mind of God in Scriptures to compare them that so what is darke in one may be cleard by the other And since the spirit of God at the first tender of the Gospell did delight to speak to Jew and Gentile in the Old Testament Dialect as to say of Lydea She and her House the Jaylor and his House Cornelius and his House Stephanus and his House Zacheus and his house so Crispus believed in God with all his house the house of Aristobulus the house of Narcissus it is as if he had said If you would know what I mean by this word house then look back to my First will and Testament for what it was then it is now Therefore when upon review we shall finde in the Old Testament there were Children mentioned and chiefly included It will be then an undoubted truth to say and maintain That in all these houses mentioned to be baptized there were Children which properly gave the denomination and they all baptized whilest little ones upon the Belief or Covenant-right of their Parents See Gen. 12.3 In thee shall all the families of the Earth be blessed Who are so properly the Family as Children Chap. 30.30 And when shall I provide for my own house also Who was that house that Jacob was bound to look after and provide for but his Wife and Children And Chap. 45.18 19. Then said Pharaoh Say unto thy Brethren take your Father and your Houshold and come unto me And Verse 19 it is explained to be heir little ones Wives and Fathers So Num. 3.15 2 Sam. 23.5 Josh 24.15 So the Apostle He that provides not for his own house i. e. His Children is worse then an Infidel and hath denied the Faith 1 Tim. 5.8 What denying the Faith can this be for such as profess Christ if it be not the Faith of that Covenant of Grace into which Believers and Professing-Christians with their Seed are admitted The neglect of a Heathen-Parent in not providing for his Children cannot be called a denying the Faith but the denying the Law of Nature But the neglect of Christians in not providing for their Children is a denying the Faith because visibly within the Covenant Exod. 1.1 Prov. 31.11 1 Sam. 20.15 2 Sam 9.3 9. 1 King 17 1â— 13 21 22 23. Psal 127.1 3. Prov. 12.7 Hos 1.4 1 Tim 3 4 5. 5.4 8. 2 Tim. 1.16 A full Text also is That where the Prophet speaks of Israels conversion and gathering under the Faith of Christ yet to be fulfilled Jer. 1.1 At that time saith the Lord will I be the God of all the Families of Israel and they shall be my people A Text so remarkable that it is enough to convince any man that look what God was to Israel and the Families of Israel in blessing them as their God i. e. aged in Covenant with them and their â—eed so he will be the same God again to Israel and their Families in Gospel-days Which â—ime is near at hand and they and their Seed whilst Babes shal be his people so that either our opposits must oppose that doctrine of the Jews conversion when both they and their Children shall be brought into the Faith of Christ or else of necessity they must acknowledge the
he will make them smart and cry out under the stroke of his hand how did David roar under the wrath of the Almighty the whole book of Psalms shews us so Heman and Ephraim Manasses yea all the examples in Gods word and the experiences of Gods people they all speak out the truth Heb. 7.2 that Christ is first a King of righteousness before a King of Peace Therefore let such as fear the Lord remember the covenant of grace hath conditions such as God will whip his people into and if the Rod will not do his shepherds crook shall be laid on with strong blows by this way had David comfort Psal 23. And therefore tells us Psal 89.37 If Gods people sin and transgress his Law he will visit their transgressions with a rod and their iniquities with stripes and though everlasting love is their portion yet that is the way he takes to breed them up to bring them to covenant conditions And though the Elect of God shall never finally fall away yet they may and do break and fall from the visible part of the covenant too often though they are brought in again and others fall off finally as did those primitive Apostates already mentioned So that place must be understood Joh. 15.2 4 5 6. which distinction Mr Patient must admit of and can never evade it All the rest of those scriptures by him brought to prove the absoluteness or sureness of the covenant or two covenanâ—s do bear the same interpretation take those two for instance Isaiah â—5 3 heaâ—ken to me incline your ear hear and your soul shall live and I will make an everlasting covenant c. So Heb. c. 17 18. wherein Gâ—d willing to shew unto the heirs of promise the immutability of his counsel confirmed the same by oath to Abraham that by two immutable things in which it was impossible foy God to lye we might have strong consolation And though Mr Patient from thesâ— places concludes the covenant-mercy of David to be sure and so iâ—mutable yet there must be an inclining the ear and hearkening to the voice of God even of such as are really within the covenant and to such onely the covenant is sure But now there were many of the Church of the Hebrews that we have ground to judge were but visibly in covenant and so onely pretended heirs of promise and such were they that wer falling from Ordinances that forsook the assemblies sold their birth-right as those also already mentioned So that we still see the distinction holds some are really some onely visibly seemingly within the covenant P. Pa. 24 He afterwards brings many places to prove that the condition of the covenant which before he denyed is faith and repentance and they are wrought in the soul by God Answ That the condition of the covenant is so wrought is by us confest but yet we may here see how whiffling erroneous spirits are sometimes he affirms the covenant to be absolute sometimes that it is conditional that so he might have a starting hole to flye out at and let me remind him here that if he keeps to this principle that faith and repentance is the condition of the covenant he must according to the Scriptures admit of a visible being in the covenant as well as of an invisible in order to the communion of Saints in the world for there are many pretenders to those conditions and qual fications which yet by vertue of their profession cannot be denyed the seals of the covenant because they visibly submit to the terms thereof as is before proved P. The next thing he grâ—sly errs in is page 37 where in his explaining that Text Gen. 3.17 of the seed of the woman he tells us it is meant of Christ That God would infuse or put into the womans seed his created gifts of holiness and purity Answ We may see what old Springs of error this book of hâ—s bubbles up withal For by this he makes Christ only a compleâ—t and perfect man as Adam before the fall with infused qualifications and by this made an unspotted Sacrifice by which the divine nature of Christ is taken away that he was not God as well as man and the Hypostatical union as Divines call it is by this dâ—stroyed contrary to the whole current of Gods word and directly opposing Joh. 1.1 2 3 10 14. And the word was made flesh and dwelt amongst us ver 18. So Heb. 1.2 3. 1 Joh. 4.14 15. ch 5.1.7 10 1. multâ—tudes o Texts might be added Arius thy error struggles to live whâ—n thâ—n â—rt dead 2. When God saith I will put enmity betwixt thy seed and her seed we are not to understand it meerly of Christ but of the Infant-Châ—rch seed For so Eve by faith understood the promise Gen. 4.5 when Sâ—th was born God hath appointed me another seed instead of Abel whom Cain slew Which Infant-seed of the Church is as truely in covenant was and shall be to the worlds end as Adult believers and Satans malice is as much against them as the other in all ages as appears by Cains bloody Murther with Exod. 1.10 16. Mat. 2.16 Rev. â—2 2.13.17 Therefore Mr Patient in his often endeavours to cast out this seed of the Church by confining the Church either to Christ personally or Adult believers which so often he cals the spiritual seed doth but strive to do that now which if he will but read those places cited He may know who it was that studyed the same practice in former ages P. The 28 page tells us that the new covenant was never entailed upon any fleshly line or generation as the covenant of circumcision was but was still confirmed of God in Christ and to such onely in Christ as you finde in the promises to Abraham Gen. 12.3 In thee shall all nations of the earth be blessed In which there is no respect of persons in their blessings to life but all Nations in Christ as well one as another are blest and all out of Christ are accurst Answ It hath been befo e proved that the new covenant or covenant of grace hath a twofold part or branch the one invisible the other visible and both are the covenant The one relates to the grace of the covenant the other to mans duty in the use of Ordinances And this second part hath from the beginning run upon intail to believers and their seed even from the days of Adam to Christ and so since yea the promise which relates to the spiritual seed runs for the most part upon intail also though I do not say that all the seed of believers are so children of the promise For as the intail visibly took in all the seed of Abraham Ishmael as well as Isaac so Esau as well as Jacob Cain as well as Abel Ham and Japhet as well as Shem yet the seed by promise comes in by way of intayl to the children of promise As the covenant was entayled from
out of his seed And upon this very hinge it was That all those examples of Gods judgements upon Israel are given when they revolted from God and brake this covenant then God plagues them and cuts them off and when they renewed their covenant fasted humbled their souls and repented God shewed Mercy all which agrees to that remarkable place which proves the covenant of Grace conditional Gen. 18.19 For I know Abraham will command his children and his houshould after him and they shall keep the Way of the Lord to do Justice and judgement That the Lord may bring upon Abraham that which he hath spoken of him cleerly implying that if Abrahams seed did not walk close in their duties they should fall short of their expectations as we afterwards finde Israel did Therefore whereas M. P. saith it is impossible the covenant of Grace should be broken it is false For the external part may be broken which is part of the covenant but the inward part of it can never be broken P. Pag. 67. He comes to answer this distinction of the covenant as an Objection but so poorly that it seems he would gladly favour his own opinion persons saith he may profess outwardly to be in Christ and so in the covenant of Grace by profession but because it was but a profession onely and not in truth therefore they profess to be in that wherein they never were A. We are now speaking of persons being in the covenant as the Scripture holds them forth to be within it And as men may in the judgement of Charity believe persons to be in it in order to Communion of Saints in the world If therefore the Scriptures tell us there is a twofold being in it then persons are in the covenant that are within the visible part of as hath been sufficiently proved and as his own practice doth acknowledge so that in his answer to the Objection he rather works like a ferryâ—man then a preacher he seems to look towards an answer but rows the other way therefore whereas he saith we have an infallible rule to judge Abraham and his seed to be within the covenant of Circumcision because God saith it and the Objection before is groundless A. It hath bean already cleared that Circumcision was part of the covenant of Grace and therefore by this he confesseth that persons are visible within it because the infallible rule of the word of God saith it and so was the seed he speaks of infallible as he calls it within the Covenant The like now all that by profession are admitted into Gospel-Churches We have the same rule to judge by That they are as really within the covenant as the seed of Abraham was then By which we may see the Objection stands in force notwithstanding those puffs of wind he hath given at it 2. Neither doth his bringing in that great Catalogue of Israels sins at all help him For though it is not denyed but the most part of them were wicked and prophane yet as a separated people God had chosen out from the rest of the world to be a Church to whom he committed his Oracles in that sense they were a people in covenant and so stood till they were divorc't and cast off from being a people For which see Rom. 9. at large And the reason why they were so wicked and profane may be gathered from that place before mentioned Gen. 18.19 because they kept not up family duties grew carnal and loose in their Judgements and therefore looseness in practice and conversation followed a needful Item to all Gods people in these days The like answer is to be given to Joh. 8 40 44. by all which then it appears that not one Argument he hath hitherto brought proves Circumcision to be a covenant of works we are now arrived at his last Argument and that drawn from the many inconveniencies that will follow if it be maintained a covenant of Grace therefore so to understand Scriptures as to cross any fundamentals cannot be agreeable to the mind of God CHAP. XI Contains a vindication of the First Second and Third Fundamentall P. pag. 71. IF the covenant of Circumcision made with Abraham and his seed and those also that were born in his house or bought with mony amongst the families of Israel were a covenant of Grace then it interessed all persons by nature or practice into the choice priviledges of Adoption sonship justification the inward work of sanctification all which iâ— asserted by those who hold Infant-baptism And then this fundamental in Religion is denyed That all mankinde by nature are children of wrath and that all men are not charged under sin both Jews and Gentiles and that none is righteous no not one But saith Mr P. be it known to you it was a truth through Israel in their Generations and then he brings in many Scriptures to prove that men by nature are children of wrath c. A. 1. And be it known to you again That this fundamental truth is such that we all vail to and therefore it is not so much as toucht much less rooted up by our Doctrine or practice in maintaining Circumcision a Covenant of Grace which I now come to make appear and still by the former distinction Therefore I shall desire the Reader to give me his hand that we may not break company till the storm is over 1 There is a twofold Adoption and therefore 2 A twofold sonship 3 A twofold Sanctification 4 A twofold Justification These and all these outward and inward so that by vertue of the extent of the covenant made with Abraham persons are born into those outward priviledges though not into the spiritual part thereof and thus were Israel adopted Rom. 9.4 For it is one of the first priviledges that St. Paul reckons Israel had to whom pertained the Adoption and the glory c. By which we see that the Adoption appertained to all Israel that is God made choice of them to make them his peculiar sons and people by taking them into the visible pale of the covenant of grace when all the Nations of the earth besides were past by So that no people or Nation in the world could say God was their father but the Jews which is the benefit of Adoption in either respect But inward Adoption runs more spiritually therefore called the spirit of Adoption Rom. 8. Thus also all Israel were the sons of God for which the Scripture is so cleer That such who deny it do but discover much ignorance See therefore these Texts Hos 4.1 ch 11.1 Joh. 8.41 Ezek. 20.21 And thus they are called the first-born Exod. 4.22 23. And they had all the service of sons to do to God in the wilderness The like also of sanctification when persons are by Gods appointment separated and set a part to a holy use of which divers instances might be given before and since Christ so also Justification outward before men as well as
Rock and Manna a type of Christ from hence the sense of the Text is drawn plain That as the spiritual disciple or Israelite is baptized into Christ so the temporal Israelite was baptized to Moses in the cloud and sea and they are called spiritual meat and drink by a figure A. He hath no way to put off his false doctrines but by turning all Scriptures into allegorical notions for what exposition he hath here given is as much besides the Text and as unlikely to be true as for me to say the man in the Moon is like M. P. for let us but consider that those Sacraments were spiritual to Israel as Gods Church as the Sacraments of the Gospel were spiritual to the Church of Corinth Now the Apostle in drawing the parallel doth not speak of a spiritual Church in a carnal Church or a spiritual Israelite and a carnal Israelite thereby making onely some to be baptized to Moses but tells as plainly they were all baptized to Moses Whereas this whimsical notion would make us believe there were some of Israel not baptized to Moses and when Paul saith they did all eat the same spiritual meat and did all drink the same spiritual drink M. P. tells us directly contrary You see then with what evidence of truth he speaks when the Authority of an Apostle must vail before him and though he saith the Sacraments are spiritual by a figure yet if he were askt by what figure he must either give a Parrots answer or say nothing albeit he shews his ignorance to be medling and his confidence I am unwilling to call it worse to notionallize the Sacraments themselves as if they were not a spiritual meat and a spiritual drink to the Church of God By which we see rather then he will have any dependance upon the Law he will run beyond the Gospel P. p. 127. Those typical signes and figures then which typed out Christ to come did properly belong to the typical seed the body of Israel that typed out the spiritual seed to come in Gospel-Ordinances instituted since Christ came which are for confirm ng that he is come and these belong only to the spiritual seed in whom Christ is come already dwelling in their hearts by Faith A. Here is such a pack of distinctâ—ons that were not I believe heard of in past ages It seems the spiritual Israel had no need of Ordinances for they did not properly belong to them but to the carnal lump and why then should Abel Noah Abraham and all the seed by promise be sacrificers why then should David cry out after those water brooks and even envy at the happiness of those birds who had their nests neer the Altar 2 If the body of Israel did type out the spiritual seed to come under the Gospel then whom did the spiritual seed of Israel type out either no body or by opposition the carnal Gospellers for the spiritual Israel were types though yet the carnal Israel or the body of Israel it will be hard to prove them types especially in that nature unless they were types of the Roman Apostasie 3 If temporal Israel did then type out the spiritual Israel now then their Apostasie backslidings divorce and casting off must type out the divorce apostasie backslidings and casting off the spiritual seed 4 If the carnal seed in those typical Ordinances did type out none but spiritual seed to be admitted to Gospel-Ordinances then all that are now Church-members must needs be spiritual and so there are no hypocrites now in the Church Let the world judge whether this is not wretched stuffe which yet is the natural consequence of thiâ— unnatural distinction P. 128. It was not necessary that all that were Circumcised should believe and repent and so be first made Disciples but Baptism is a confirmation of our Regeneration and our New-birth and Union with Christ by Faith And therefore belongs to them only that are regenerated and born again of water and the Spirit so the Lords Supper Let a man examine himself c. A. It was necessary that Abraham should be a believer before Israel could be circumcised For had not Abraham believed there had been no such seal given to his family as is already proved 2 To let pass his Tautologies as the least of his offence If baptism belongs onely to such as are regenerated why was Judas Demas Magus and those Act. 20.29 30. baptized or how shall it be known who is new-born or can it confirm Grace where there is none what confirmation was it of the New-birth to Judas and the rest surely his words must admit of a large charity to think that all that are dipt have truth of Grace confirmed in them thereby P. Pag. 130. The carnal Israelite was as capable to perform every Ceremonial Law without Faith as truely as the Believers A. A man had need of a belief of the biggest size also to credit this for the true performance of those typical Sacrifices was not barely in the work done but when the worshippers had an eye to Christ which the true believer then ever had For the main ing edient to make that worship truly performed was Faith then as it is now and he might with as much truth say that he that is formal in Gospel-duties either in prayer hearing receiving doth as truely perform them as he that is a true believer It is to me a most unsavory expression and such loose stuffe that surely if there be any close-walking Friends to the truth they cannot but reprove such loose doctrines P. Ibid. There is no less then a profession of Faith required in the Church of England before baptism and therefore this doth justifie what we hold and condemn what they practice A. He begins now to flye low to seek to streng hen his feeble practice by the Liturgy and Canon of the Church of England who before doth seemingly rejoyce that he is converted both from their doctrines and practice but what if they do hold that profession of Faith and Repentance should precede baptism so do we all And as Faith was to Abraham and is to us the condition by which all our seed is taken into covenant with the Parent so baptism seals the covenant and upon this ground Peter moved his hearers to be baptized he backeth the motion not barely from their own interest in the promise as personal believers but upon the joynt interest of their children with them upon their Parental believing Act. 2.38 39. Repent and be baptized For the promise is to you and your children implying that the covenants sealed should run as largely as the covevenant As it was to the grand covenant Parent of all the heirs of promise i. e. Abraham Thus all Noahs children were bapâ—ized in that typical baptism with their believing parents in the Ark 1 Pet. 1 3 21. Gen. 7.1 which was upon the same covenant-account that Abraham and his seed were circumcised and that a parental covenanting
well as an Isaac Isaac had Esau as well as Jacob and so through the Scripture God brings forth a generation of wicked from the godly and a generation of godly from the wicked indefinitely A. That we have good grounds to judge their parents godly hath before been made appear but if this were all the difference methinks a sober is more becoming then a censorious judgement By kingdom of God we are to understand the visible Church most properly of such is the kingdom For otherwise it had not been a suitable reproof for their offence in that it lyed in their not suffering children to be brought to him to receive an outward favor and blessing They could not have hindered them from the kingdom of glory but from the visible Church they might therefore Christ takes them up roughly Suffer them to come unto me and forbid them not In which there is a double command implying much heat of spirit against such an action and much love and tender affection to the babes as if he had said do you that are my disciples reject them because they are children I would have you know for time to come they are as capable of blessings as your selves For of such is the kingdom of God my church kingdom is made up of such as well as of men and women Methinks Christ here looks with a chiding countenance upon the Anabaptists of our times who are guilty of the same offence II. P. But how wide is that which remains from the business where he saith the greatest number of believers seed never belonged to Gods kingdom when as we know the very instances by him cited do sufficiently prove that the seed of believers though they have proved vile and wicked yet they did belong to the visible Church and kingdom till by casting out they were discovenanted Did not Cain belong to the Church as well as Abel see Gen. 4.3 4 5. Heb. 11.4 So in Noahs Family were not Ham and Japhet as well baptized in the Ark and so members as well as Shem was not Ishmael as well a Church-member in Abrahams family as Isaac so Esau the like as well as Jacob These are his own examples by which we see from the very first preaching of the Gospel the seed of believers have ever had a visible right of Church-membership till cast out and of such was the kingdom and saith Christ of such is the kingdom so that if the kingdom was of such and is of such then for shame acknowledge them to be subjects P. If children be admitted into the kingdom of God by vertue of a covenant of life made by faith and generation then this crosseth the doctrine of the New-birth Joh. 3.5 A. The contrary hath been already proved for if that were true how came that doctrine of the New-birth to be taught in Israel by the place cited and yet their seed were then admitted Church-members as now I refer the Reader to my former Answer to the third fundamental As for the making a covenant of life by birth we abhor it as hath been often said it is onely a visible right we plead for and that which they ever had P. p. 135. The place before cited is explained by Mat. 18.3 4 5 6. He that offends one of these little ones that believe in mâ— where it is spoken of children in grace and whosoever shall not receive the kingdom of God as a little child shall not enter therein that is such like in grace as these in nature A. That the words are spoken of Infants is cleer for Christ took a little child and set in the midst of the disciples and tells them that such did believe 2 The resemblance cannot hold for children are pettish cross and froward by nature therefore that example had been very unsuitable but Christ shews the right such little ones had to the kingdom because they had faith And whosoever receives not the kingdâ—m of God as a little child that is as a little child receives it cleerly implying that such children are capable of receiving admission into the kingdom Therefore it doth not at all relate to a parity P. And whereas he afterwards tells us to expound it of believers adult is most agreeable to the Analogy of saith and that the whole Word of the Lord disclaims the contrary as destructive to Gods truth A. The Analogy of faith hath ever taken in children into the Church and kingdom therefore his high language is but like a flash of lightning and fitter to take with children and boys then with men of Reason and Conscience What he hath said hitherto hath been examined and not a word in Gods book makes against it But the whole tenor of Scripture with much pleasant harmony doth agree to give believers seed a name in Gods house And whereas he saith such a practice destroys the truth of God it hath been also sifted and it pleads to his Charge Not guilty CHAP. XIX The Word Administration carpt at by M. P. justifyed and Gal. 4. answered and cleered Obj. p. 137. BVt this which you call a covenant of Works consisting of temporal Promises Laws and Statutes is to be understood of a form of administration of the covenant of Grace and not a distinct covenant of Works P. I know this Objection some bring but if it be well weighed it is inconsistent with their own Arguments for if that be true then was there no covenant made with Abrahams seed but onely the administration of a covenant therefore ill do they affirm that the covenant was made with them therefore the Administration This Objection is false and groundless as appears by several express Texts of Scripture which do evidently prove it two distinct covenants A. He here quarrels with the word administration because he understands it not for though it be so cald by reason the spiritual part runs therein yet it loseth not the name of a covenant because it is mans part of the covenant and called Gods covenant and yet it is Gods administration to man For his grand mistake is in that he thinks the covenant of grace hath no conditions but absolute the contrary to which is before proved The Rainbow in the clouds is called Gods covenant Gen. 9. As here circumcision is called his covenant but surely M P. will not deny but it is an administration wherein Gods favor to the world is manifested how else can it be called a token of the covenant and a sign thereof as a so is circumcision called a sign and seal and token of the covenant And when God saith this is my covenant he means not a distinct covenant from the other but that part of the other which related to mans duty And so it was Gods Administration Office to the world I need not stand much upon this because it is so fully spoken to before in proving circumcision no covenant of works For the leprosie that overspreads all his book ariseth from that I