with them that forsake the holy Covenant Heb. 4.1 Let us therefore fear least a promise being left us of entering into his rest any of you should seem to come short of it that is should really fall short of it as the word is usually taken in scripture phrase but as for the elect Christ hath undertaken for them that they shall never perish Joh. 10.28 Esa 55.3 I will give you the sure mercies of David that is Christ Obj. This Tenent overthrows the necessity of Conversion Ans This Covenant includes regeneration and conversion in it Deut. 30.7 I will circumcise the heart of thy seed which sheweth That the outward Circumcision did signifie the circumcising of the heart which the Lord promiseth to make good to our seed now in the days of the Gospel as appears from v. 1 5 11. Compared with Rom. 10.6 Hos 14.7 Those under thy shadow shall return 2. Hath not the Lord made faith and repentance the condition of the Covenant on our part Joh. 3.16 which Christ hath undertaken with the Father to work effectually in the elect For want of which qualifications many thousands are damned for ever though the Children of Abraham visibly What hast thou to do saith the Lord Psal 50.16 to take my Covenant in thy mouth seeing thou hatest to be reformed Yet were their children under the outward administration of it therefore we say They might as well have debarred all the children of Israel from that outward priviledg as now debarr the children of believers upon the same account it 's said Mat. 8.12 Many shall come from the East and from the West and shall sit down with Abraham Isaac and Jacob in the Kingdom of heaven but the children of the Kingdom shall be cast out that is such as were so born and visibly so continued for a while such I say shall be cast out of the Kingdom of heaven or the Church here below not the Church above out of which none are properly said to be cast because they were never in it Obj. This opinion overthrows the foundation of all Gospel-Churches As First It destroys the matter of a Church which ought to be Saints by calling 1 Cor. 1.2 But this tenent doth unavoidably admit into the Church all the unconverted and unregenerate children born of the bodies of such persons that either were or have been accounted believers Secondly It admits into the Church good and bad promiscuously and all those unbaptized and what light in the Gospel have you to justifie such an Assembly to be the true Church of Christ Ans To the first we say It destroys not the matter of a Church visible consisting of visible Saints Therefore they are incompleâ—â— Members of the Church for such are children and so owned by the Apostle as holy i. e. relatively holy if not positively 1 Cor. 7. Ezra 9.2 the holy seed i. e. such as are set apart for God and dedicated to him in a peculiar manner and many of them sanctified from the womb Thus Jeremiah Esaias John Baptist the last of the old and the first of the new Testamenâ—â— Now whether should we take the testimony of God or the testimony of men If we receive the witness of men saith the Apostle the witness of God is greater 1 Joh. 5.9 Man makes confession or profession of Christ this is an human testimonie and we accept it and shall we reject a divine testimony God forbid Let God be true and every man a lyer Rom. 3. 2. They are acknowledged as members of the Church by the Apostle Paul for writing to the Churches of Coloss and Ephesus Col. 1.2 3 and 20. Eph. 2.1 he directs his Epistle to châ—ldren as well as parents 3. We answer That children upon their discovery of themselves not to be visible Saints are to be suspended from the Ordinances as in the old Testament the Priests were to distinguish between the holy and the profane Jer. 7. The Lord complains that they made his house a den of thieves such then were not to be admitted to the Passover In order to which the Porters were charged to keep back from the Temple such as were unclean in any matter though they were circumcised 2 Chron 22.19 If this rule were observed in the old Testament then surely it is not to be neglected in the new Ans To the second Objection Mr Pat. pag. 69. Whereas they say Such Assemblies are no Churches because they are not baptized which is essential to a particular visible Church therefore we may have no communion with them for God never had any Church-union or communion with any soul which was not baptized that is rebaptized Here are great swelling words as the Apostle Jude saith such spirits it seems there were in his time But we answer First If such were no Churches then for many hundreds of years Christ's promise fell to the ground Mat. 16.18 19. I will give unto thee the Keys of the Kingdom of heaven The Keys as they grant were given to particular visible Churches against which making up the body of Christ the gates of hell saith Christ shall not prevail but by this Doctrin they did prevail for above 1500 years seeing that till that time we read not of any such Churches as they challenge to themselves these therefore are but sandy foundations and certainly when the winds of temptation shall blow and the rain of affliction shall fall and the flouds of persecution come their houses will fall 2. What say you to Rev. 11.4 Are not the two Candlesticks the Churches according to scripture phrase We had Churches in England before there was any Church at Rome as Matthew Paris tells us Therefore we received not our doctrine or ordination originally from Rome which farther appears by this That the Brittish Churches in the celebration of Easter observed the custom of the Eastern Churches and not of the Church of Rome which doubtless they would have done had they received the Gospel from thence as Flaccius Illyricus well observeth which are to be slain as well as the olive trees a little before the last downfall of Anti-Christ and doth not the scripture own these Churches as true under the reign of Antichrist for one thousand two hundred and threescore years and will or dare any disown them because not rebaptized 3. Had they minded well the command of the holy Ghost they had not been so grossly mistaken Son of man saith the Lord There is but one going in and that in the singular number but many goings out of the Church of God which last word is in the plural Ezek 44.5 Pones cor tuum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ingressu domuâ— omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exitus Sanctuarij Ez. 44 5. mark well the entering in of the house and every going forth of the Sanctuary They say we must enter in by baptism which is essential to a Church but thus they unchurch all the Churches in the world but
THE SVMME Of diverse SERMONS Preached in Dublin Before the L. Deputie Fleetwood and the Commissioners of Parliament for the Affairs of IRELAND Wherein the doctrine of Infant-baptism is asserted and the main Objections of Mr Tombs Mr Fisher Mr Blackwood and others Answered ¶ By SAMUEL WINTER D. D. Provost of Trinitie Colledge near DUBLIN Neh. 9 8. Thou foundest his heart faithful before thee and enteredst into Covenant with him to give his seed the land of Canaan Psal 25.14 His secret is with them that fear him to make them know the Covenant Isa 65. They are the seed of the blessed of the Lord and their off-spring with them Ez 16.60 Nevertheless I will remember my Covenant with thee in the days of thy youth and I will establish unto thee an everlasting Covenant Act. 1.14 Cum Vxoribus liberis Tanto magis pro infantibus loqui debemus quanio minus ipsi pro se loqui possunt Augustin Quod universa tenet Ecclesia nec concilijs institutum sed semper retentum id non nisi authoritate apostolicâ traditum rectissimè creditur Idem DVBLIN Printed by William Bladen Anno Dom. 1656. EX sanctificato alteto â—exu sanctos procreari ait ex seminis praerogativa Tert. in 1 Cor. 7. Gal. 3.28 Neither male nor Female In Judaismo magnum erat privilegium virilis sexus is solus foederis signum corpore gerens Grot. At c. Major difficultas in componendis dissidiis animorum quà m in componenda controversia Zan. Quoniam non noviliteraturam introibo in potentias Domini Vulgata veâ—sio Psal 71.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Heb. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 16.15 Baptizata est ipsa filii domus ejus She was baptized and the children of her house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 33. Et eâdem horâ baptizatus est ipse filii domus ejus omnes And the same hour he was baptized and all the children of his house To their Excellencies CHARLS FLEETWOOD Lord Deputie of Ireland AND THE Lord HENRY CROMWEL Commander in chief of the Forces in Ireland My Lords IT was a saying of Luther Let me hear ill as a malefactor c. Modo impii silentii non arguar so that I be not accused of sinful silence The doctrine of Antipaedobaptism was preached in many places in IRELAND and I again and again challenged to dispute this point therefore I resolved to give place to none such no not for an hour it being urged as a thing so necessary to salvation by many that the truth of the Gospel might continue with us as Paul speaks of Circumcision Gal. 2. but did publickly disown that way and practice which though watered by the foot of man as Aegypt yet was never watered by the dew of heaven as Canaan accordingly I found blessed be his glorious grace who delighteth to breath in such poor worms as I am more of Gods presence in the publick dispensing of that Ordinance of infant baptism assuring me by his spirit that he would own it and bless it to the babes than ever I did in all my days these eight and twenty years since I entered into the Ministry to which I was called from my childhood and assured I should win many souls This I speak in humility of spirit as knowing my self to be the chief of sinners not to magnifie my self but to magnifie mine Office as Paul doth in the first and second Chapters to the Galatians Paul knew that if those teachers could enervate his authoritie and make his calling void his doctrine would be slighted and made of none effect therefore he labors to prove by many Arguments that he was called from heaven to the Ministry especially by the good success the Lord gave I was saith he sent to the Gentiles as Peter to the Jews for he that wâ—ought effectually by Peter to the circumcision was mighty in me towards the Gentiles Gal. 2.7.8 In these lines I look at Christ as standing by and overlooking what I am doing who well knows with how many prayers and tears I have looked upon the several texts mentioned in this Treatise for I often think what would Christ say to such a text if he were to preach on such a subject or will Christ own this or that truth another day begging of the father of lights from whom every good giving and perfect gift doth come that he would lead me into all truth and not suffer me to build upon his foundation wood hay and stubble least the day should discover it and I suffer loss either of my labor or crown making it less massie and weighty not having so many pearls in it another day And I am assured that those prayers shall not prove abortive for the prayers of the saints dyed in the bloud of Christ are of eternal efficacie there being a necessity and tie lying upon Jehova that they should be fulfilled in due time Acts 1.16 However if Christ take pleasure in me here I am if not let him do with me what seemeth good in his sight I have not affected enamel'd phrases and words of mans wisdom which perhaps are expected from one in my capacity but with as much plainness as I could I have held forth the truth as it is in Jesus The riches of Greece did not consist in words said Demosthenes of old Therefore I had rather say Ossum than Os with Austin least I should not be understood Cibus simplex est optimus the plainest meats nourish most We say of a diamond Quicquid absconditur perditur for truth is like to Adam never so glorious as when it 's naked Therefore saith the Apostle we use plainness of speech 2 Cor. 3.12 If any be offended I say Praestat ut scandalum admittatur quam ut veritas amittatur And with Seneca Mallem boni viri famam perdere quam conscientiam For we are set for the defence of the Gospel and the appertenances thereof Phil. 1.17 and therefore may not with hold our testimonie from the present truth i. the truth of this age though never so much opposed what ever the event may be I have without gall or bitterness to any as I hope managed this controversie truthing it in love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4 for truth needs not passion desirous to weep and bleed over such souls who are contrary minded over whom Christ hath bled as Paul speaks Phil. 3.18 If at any time God will give them repentance to the acknowledgment of the truth that they may recover themselves out of the snare of the devil who are taken captive alive at his will However though many will not own this disgraced truth I am assured that Christ will own it another day and then truth will be truth in the mean time put it in the open field and let it work out it self which doubtless it will for all truth is from the spirit which onely is able to make way for it in the
〈◊〉 〈◊〉 〈◊〉 every word speaks unity place and suddenly there appeared unto them cloven tongues like as of fire and it sate * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dissecatae linguae sedit it sate An hebraism This noteth Unity though their tongues were cloven as noting the variety of their gifts yet there was but one and the same Spirit actuating them for they spake with tongues as the Spirit gave them Utterance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Spirit gave them to speak Apothegms that is Sententiously upon each of them this was misconstrued by some of the by-standers who were at this time dwelling at Ierusalem devout Men of every Nation under heaven expecting the coming of the Messias to whom many Proselytes of the Gentiles that had embraced the Iewish Religion joyned themselves To these joyntly both Iews and Gentils Peter as the mouth of the rest speaks You men of Judaea and all ye that dwell at Jerusalem v. 5. These both Iews and Gentiles being pricked in their hearts Peter exhorts to repent In the Text you have an Answer to the Question propounded v. 37. Wherein you have a double exhortation first to repentance secondly to baptism 1. Repent ye saith the Apostle ye that are adult who had an hand in crucifying the Lord Jesus As he that hath a precious treasure locks it up and turns the key again and again to make all sure So the Apostle though they were pricked in their hearts yet he exhorts them to repentance again that so there might be a thorough work 2. Let every one of you In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former duty enjoyned was in the second person repent ye this latter in the third and let every one of you that is you and yours be baptized Grammaticae minutiae non siâ—it etiosae Tarn as admitting of a greater latitude than the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non est in lege vel unica littera à quâ non maximi montes pendeâ—nt Inquint Hebraei scil that of repentance which Children were not capable of as they were not guilty of that hainous act of crucifying the Lord of Life I wave the former and shall onely speak to the latter Let every one of you that is you and yours young and old be baptized Which is the meaning of the Apostle as appears by the Argument by which he enforceth the exhortation which is taken from the Promise or the Covenant for those terms are equipollent which saith the Apostle is to you and to your Children to you Iews and Proselytes already called and to the Gentiles which are afar off when called and to their Children for there is the like reason to them as Proselytes and their Children else to what purpose should he bring this Medium for the promise is to you and to your Children to back the exhortation and let every one of you be baptized if Children were not included in that command Which would render the Apostles Argument altogether inadaequate to his scope and purpose but if we include them the Argumentation is comprehensive of its end and correspondent to its scope So that the Conclusion from hence is this That to baptize the Infants of Believers is an Ordinance of Jesus Christ First let me shew you what this baptizing is and then give you the grounds of the Point First It is a washing of a believer or Child of a believer with water by a Minister of Christ in or into the name of the Father Son and Holy Ghost 1. I say it is a washing because the word properly so signifies whether it be by dipping into or pouring on of water sprinkling or wetting of the body Dan. 4.30 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his bodie was wet with or from the dew of heaven which fell upon it not that into which he was douzed over head and ears Thus the cloud dropped on the Israelites Psal 77.17 18 19. For what else is the meaning of that phrase he looked through the cloud upon the Egyptians but that the cloud was poured upon them And surely then some drops must needs fall upon the Israelites therefore they are said to be bap ized into the cloud And thus the sea was sprinkled on them beating against the banks Maâ—k 7.4 The washing of cups and pots tables or beds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Tables or beds are washed by affusion of pouring on of Water rather than immersiâ—n or dipping for if the cups and platters had been dipped then the inside had been clean as well as the outside In the 3. v the Pharisees eat not unless they wash compared with Luke 11.38 * Vide de riâ—u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—nesi Fundâ—nda est aqua tribus vicibus suâ—er manus In primà affusâ—â—ne sunt digiti levandi in posterioribus verò demittendi Thus Elisha poured waâ—er on his masters hands 2 Kin. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur ob digitorum in manuum elevation contracti mem ac in pugni veluti speciem conformationeÌ„ ut putat Scalig vel ob aquae defluâ—um per totam illam brachii partem quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur à digitorum radice sâ—u propagine ad cubitum usque Cap. It s not probable that the Pharisâ—es as often as they came from market whether it seems they went often for they were such as loved greetings in the market-places plunged themselves over head and ears before they did eat any meat Heb. 9.10 Which stood onely in meats and drinks and diverse washings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compared with Lev. 14.18 Num. 19. and 31.23 Now their washings or baptisms were by sprinkling or casting water upon the party washed as well as otherwise for Heb. 9.13 that sprinkling the Apostle makes a species of the former washing Thus saith the Lord Ezek. 36.25 I will pour clean water upon you Yea what was the baptism of the Holy Ghost Acts 1.2 but the pouring out of the Holy Ghost which is opposed to John's baptizing with water And therefore I say that though we should grant which they cannot easily prove that they went into the water in those hot Countries sometimes as conveniencie served yet it s not necessarily concluded from the text that they were dipped but that the water was cast upon them rather than they cast into the water according to the custom in some Countries to this day Thus the water was poured on the Ark 1 Pet. 3.21 the like figure or antitype whereunto baptism doth now save us Had the Ark been dipped in the water all the world in probability had been drowned Yea this pouring of water upon the party baptized doth better resemble the application of the bloud of Christ which is rather done by applying it to us through the Spirit than our applying our selves to it There are two words put for dipping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 13.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉
after your old estates and will do better for you than at your beginnings Or as some read it I will bestow benefits upon you more than at the first Then doubtless their children were not left out Ez 47 14 Ye shall inherit it one as well as another yea saith the Lord the strangers with their children shall have inheritance with the children of Israel in that land of Canaan vers 22. This is a Gospel-promise as appears by many arguments which I could produce the land being but a type of the Church or heaven in which children share with their parents Hos 14 8 They that dwell under thy shadow shall return This must needs include the children which shall be made good especially to the Jews upon their last return Obj. These promises are made to the Jews and can not properly be applied to the Gentiles with their Children Ans They were made in Christ in whom all the promises are yea that is affirmed and amen that is confirmed to us Gentiles 2. * See Glas Amos 9 12 Vt possideant residuum Edomi Junius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per cum vertit ut haeredes sint cum reliquijs Edomi omnibus gentibus quae vocantur de nomine meo 1. Vt non tantum Judaei verùm etiam gentes reliquae communi cum illis haereditate persruantur LXX pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possidebunt legerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requirent unde illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homo unde illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addiderunt vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are so interpreted Act. 15.16 17. Hos 2 23 compared with Rom. 9.24 25. Hos 12 4 He found him in Bethel and there he spake with us So that the promises made unto Jacob are applicable unto us also Hence it is that all the people of God Gal. 6 16 are called the Israel of God If any shall say That children in the old Testament were ceremonially holy The Apostle answers 1 Pet. 2 9 writing to the twelve tribes scattered Iam. 1.1 they and their children were an holy nation Add to all these scriptures Exod. 20 5 Shewing mercie unto thousands of them that love me and keep my commandments Matt. 1. Abraham is brought in as the first explicit Covenanter to whom the promise was made which runs along in the natural line to Christ taking effect in some of his seed in every generation But least this should be thought to be a typical Covenant abolished in Christ whereas Matthew descends from Abraham to Christ Luke ascends from Christ to Adam to shew us that the Covenant extends to all believing Gentiles as well as Jews even to all the Sons of Adam I hope none will say that the moral law or the promises thereunto belonging are abolished Here is a promise made to those that worship God in the beauties of holiness I mean in the purity of his ordinances to such and their seed doth the Lord extend mercie which is a fruit of the Covenant of grace not of works The like phrase we have in Timothy Keep this command to the coming of Christ that is if thou shouldest live so long So if the world should continue to a thousand generations which I suppose not for Mat. 1 those three 14 generations took up a great part of the time from Abraham to Christ God will make good his word to them if they cut not off the entail of the promises Obj. * When Princes offend their favorites are heaten So when Parents transgress their children are punished This is meant to those children that love the Lord and the contrary threatning to those Children which imitate their fathers vices Ans 1. * Exod. 34.7 Vtrumque absolutè ponitur Qui custodia misericordiam in millia qui reddis iniquitatem patrum filijs ac nepotibus Riv. Shewing mercie unto thousands but visiting the sins of the parents upon the children to the third and fourth generation The words are put absolutely without restraining them to those that love or hate him because they relate to the parents so that doubtless the child may suffer temporal punishment for the fathers sins as being a part of the father but not eternal Ezek 18. If the command be so understood then is there no pretence for children to complain The fathers have eaten sour grapes and the childrens teeth are set on edge if God did punish children onely for imitating their parents vices 2. If he spake of children hating God as their fathers why might he not have said Visiting the iniquitie of the fathers upon the children unto a thousand generatons as well as to the third or fourth 3. If the words be so understood then is the force of the comparison lost for he extolls his mercie above his justice saying Visiting the iniquities of the fathers upon the children unto the third and fourth generation but Shewing mercie to thousands For the attributes of God are equal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. What force were there in this dehortation You parents take heed of idolatry for if your children to the third or fourth generation committ idolatry I will punish them It is not to be imagined that the wisdom of the father should argue thus irrationally For so he should punish not so much the sin of the father as the sins of the children Let none say these are old Testament proofs intrenching upon the prophetical office of Christ as if that which was written wâ—â—â— not written for our learning or as if Christ were not sent to confirm the promises made to the Fathers Rom. 15. We thought much that the Papists should make void and unlord the second Commandment and the Bishops the fourth but what shall we say to those that wave the old Testament unless it be in such places which seemingly make for their own opinion these have the leprosy in their heads and therefore are altogether unclean For doth not Moses expound Christ and doth not Christ send the Jews to Moses for instruction Ioh. 5 46 Luk 16 31. Let us come to the new Testament though we say there is no more inconveniency upon supposing of children in the new Testament to be in the Covenant than formerly therefore to reject Infants now is to condemn the wisdom of God in admitting them in the old and hear what the Spirit saith unto the Churches Matt. 22 32 compared with Ex. 3 6 I am the God of Abraham the God of Isaac and the God of Jacob. The Lord makes mention of this Covenant made with our fathers for then he was about to bring them out of the land of Egypt wherein he failed not but made good his word to a day though the promise was made four hundred and thirty years before Ex. 12 42. It is a night much to be observed wherein the Lord brought them out of the
dreams in which God hath often revealed himself but somwhat darkly but the young men shall see visions q.d. They have a clearer sight oftentimes than old men in those days for they have the help of those that went before them now if you set a child upon a Giants shoulders he will see farther than the Giant sees Stella 6. This new Covenant is established upon better promises in regard of the continuance of it That is as to the ceremonial part thereof which was to be done away Heb. 10.9 * Porro lex ceremonijs quodammodo vestiobatur nunc post corporis interitum qui vestium usus erit Tritum est illud vulgi proverbium accessorium sequi naturam sui principalis Non mirum igitur si ceremoniae quae nihil sunt quam appendices veteris Testamenti simul cum totâ— Mosis ministerio finem habeant Cal. in Lev. cap. 8. v. 8. He taketh away the first that he may establish the second Which appears to be meant of the typical part thereof ver 8. But this Covenant of Abraham is a Covenant that lasts for ever even to a thousand Generations 7. In regard of the stability of it Jer. 31.33 Not according to the Covenant made with your father Abraham when I brought you out of the land of Aegypt which my Covenant they brake or continued not in But this is my Covenant I will make with you saith the Lord I will put my law in their inward parts and write it in their hearts if these ordinances of Moon and stars depart from me v. 36. then shall the seed of Israel cease from being a nation before me for ever if heaven above can be measured then will I cast off the seed of Israel for all that they have done saith the Lord. Jer. 33.20 If you can break the Covenant of the day and my Covenant of the night then also may my Covenant be broke with David That he should not have a Son to sit upon his throne namely Christ to reign and with the Levits that is the evangelical Ministers so interpreted Esa 66.21 and the spiritual seed of Christ Add to these that great scripture Esa 54.9 10 11. This is to me as the waters of Noah for as I have sworn the waters shall no more overflow the earth so will I be angry with thee no more This scripture relates to the Jew's last call as appears plainly by the verses following describing their glorious state who though sinful shall never be dischurched more after this Esa 33.20 For this Covenant is an absolute Covenant Ad hanc foederis naturam respiciens Paullus ait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. extending to their seeds seed for ever Esa 59. Iast That is there is no condition required which God doth not undertake to perform and therefore as that Covenant of nature shall never be broken nor these ordinances of heaven fail so neither shall this Covenant with the Jew ever be made voyd Hence it is Rev. 10. that Christ is described ver 1. as cloathed with a cloud and a rain-bow upon his head in that place the Apostle speaks of the mystery of God to be finished ver 7. That is the calling of the Jews upon the sounding of the seaventh trumpet Christ is described with a rain-bow about his head signifying That though their state then be dubious as it will be till the 45 years are expired Dan. 12.12 yet it 's clear at bottom and That that Church shall never totally so be overwhelmed as it hath formerly been Obj. That was a national Covenant but the Covenant of grace was never tyed to any Nation Ans The Covenant given to Abraham was not National at first but domestical as is well observed bur Jacob's blessing and so his Covenant did exceed the Covenant of his progenitors Gen. 49.26 Now it 's not said That the blessing of Iacob for so it should be national but That the blessing of Abraham should come upon the Gentiles Gal. 3.14 Gen. 28.4 And give thee the blessing of Abraham to thee thy seed 2. What say you to those places of the Psalmist Psal 2.8 72.10 102.22 47. last The voluntary of the people shall be gathered to the God of Abraham Or what say you to those passages of the Prophet Esa 49.1 42.4 10. 51.5 66.9 In which places the holy Ghost seems to have a special ey to thâ—se Islands Esa 55.7 Nations shall run unto thee Ezek. 20.40 In my holy mountain there shall all the house of Israel all of them in the land serve me Eze. 39.25 I will have mercy on the whole house of Israel Thus Rom. 11.26 All Israel shall be saved That is the body of the 12 tribes Eze. 42.15 The portion of the Levites allotted to them as the verge of the Temple amounteth to a space bigger than all the land of Canaan and the Temple it self bigger than the Citie As Ezekiel measureth the Citie so Iohn Rev. 21. Which prophesie pointeth out the new Jerusalem coming down from heaven I mean the Jews again called after their rejection and holdeth forth Jerusalem that is that Church of the Jews as far larger than that of Ezekiel 3. Was it not an act of grace that God separated that people to himself above all the people under heaven Deut 4.6 7 8. And will it not be an act of the same grace to restore them to a far more glorious state and condition 4. This Covenant is never to be reversed as you have heard from Esa 54.9 This is unto me as the waters of Noah I would fain know of any Neopelagian Whether that if the world be never so sinful it shall once more be destroyed with water they will say no but I must tell you that as in the law a pardon of felonie binds the malefactor for so the pardon runs so a pardon of sin binds the sinner to his good behaviour Even so saith the Lord This is unto me as the waters of Noah surely though the Jews should much degenerate which I trust they never will yet they shall never be brought so low as they have been in this their last Captivity To this agrees that of the prophet Esa 33.20 Sion shall be a tabernacle that shall not be taken down Amos 9.15 They shall no more be plucked out of their land For the gifts and calling of God to that Church are without repentance Rom. 11.29 As therefore this Covenant was National so it shall be It will be saith reverend Mr Burroughs a sufficient ground for any to plead an interest in Church priviledges that he is a member of that Nation Esa 4.3 He that is left in Jerusalem shall be called holy the rebels being cast out Ezek. 20.38 Obj. Notwithstanding that Covenant the Jews were equally in a damnable condition with the poor heathenish infidels all equally guilty before God Ezek. 20.38 Ans They were so by nature but that they miscarried it was because they