invisibly in Covenant and do make no profession of Christ at all are not warrantably by the Church to be baptized Only these whether old or young that are tali modo visibili federati such as professedly and visibly in Covenant and called Acts 2.39 are warrantably baptized Hence they must be so in Covenant as they be called by the word of the Covenant for they cannot be baptized against their will Luke 7.29.30 Q. What warrand is there Act. 2.39 for Infant Baptisme Ans. I shall not contend for the actuall baptizing of them at that instant But every one of you be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 father and sons Why the promise is to you and to your children break the Text into an hundred pieces and blood it as men please the Genuine Thesis which cannot be neglected is These to whom the promise of the Covenant does belong these should be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the promise of the Covenant is to you and to your children Ergo you and your children should be baptized The assumption is the expresse words of Peter and the Proposition is Peters Every one of you be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to you is the promise of the Covenant Calvin Bullinger Brentius Gualther clear it 2. Who they are who are in the nearest capacity to be baptized he explaines when he showeth that the Covenant promise is made to these who are far off to the Gentiles whom the Lord shall call then all that are under the call and offer of Christ in the Preached Gospel as Prov. 9.1 2 3 4. Math. 22 bid them come to the wedding Luke 14.16 17 18. c. are externally in Covenant and such to whom the Covenant is made and should be baptized it s presumed they give some professed consent to the call and do not right down deny to come else they should be baptized against their will 3. Calvine showes Acts 2.39 that the Anabaptists in his time said the promise was made to Believers only but the Text saith it is made to you and to your children to infants to the children of the Prophets and of the Covenant made with the fathers Acts 3.25 Now what ground doe Anabaptists give that all infants believe or that some believe since to them their children were as Pagans without Christ without the Covenant if to the children when they come to age and shall believe but what need to adde and to your believing Children for these are not children but men of age their fathers and they both being believers Now Peter sets down two ranks the aged who heard the word with gladnesse and were pricked in heart v. 37.41 and the children and to both the promise is made and what ground is their to exclude sucking children for the word Acts 2.39 is Math. 2.18 1 Cor. 7.14 where sure the word is taken for sucking children of whose actuall faith the Scripture speaks not 2. The promise is to you and to your children can have no other sense then the promise and word of the Covenant is preached to you and to your children in you and this is to be externally in Covenant both under the Old and New Testament If it have another sense it must be this the Lord hath internally Covenanted with you the 3000. who have heard the word and with your children and you are the spirituall seed and sons of promise predestinate to life eternall as Rom. 9. they expone the seed in Covenant But 1. Were all the 3000. Ananias and Saphiâ—a and their children the spirituall and chosen seed for he commands all whom he exhorts to repent to be baptized And 2. Now to Simon Magus and Demas and numbers of such Peter could not have said the promise is made to you and to your children if it be only made to reall and actuall believers as they say Peter therefore must owne them all whom he exhorts to repent as the chosen seed But if the former sense be intended as how can it be denyed to wit the word of the Covenant is preached to you an offer of Christ is made in the preached Gospel to you Then it cannot be denyed but the promise is to all the Reprobate in the Visible Church whether they believe or not for Christ is preached and promises of the Covenant are preached to Simon Magus to Judas and all the Hypocrites who stumble at the Word to all the Pharisees as is clear Math. 13.20 21 22 23. Acts 13.44 45. Acts 18.5 6. Math. 21.43 1 Pet. 2.7 8. 3. The promise I will be your God and ye shall be my people must be one way expounded in the Old Testament to wit you are externally only in Covenant with God But in the New Testament it must have this meaning I wil be your God 2 Cor. 6.16 that is you are all predestinate to life and the sons by promise and the spirituall seed to whom I say I will be your God But so it may well be said there were no internall Covenanters in the Old Testament and there be none but only internall Covenanters in the New Testament so that when the Lord sayeth Rev. 11.15 The Kingdomes of the earth are mine and my sons He must say the Kingdomes Egypt Assyria Tyrus Ethiopia c. are chosen and the spirituall seed and these Covenanted Nations and the Kingdomes of the Gentiles are all internally and effectually called and there are no Visible Churches in the New Test. but only all invisible and saved 4. If these words The promise is to you and to your children be limited to as many as the Lord shall effectually call either fathers or children But Mr. Stev Marshel judiciouslie observes there is no more a Covenant-favour holden forth to their children then to the children of Pagans for the children of Pagans if God effectually call them have the promises made to them 5. It s clear that externall Covenant-holinesse is to these men ceremoniall holiness now out of date and then externall calling the only means of internall and effectuall calling Math. 22.14 1 Cor. 1.18.23 24. Luke 15.1 2. and the fixed Church-hearing of the Preached Gospel is a ceremony 2. That God should be the God of Infants of the seed of the Jews a mercie to fathers and sons coming from free love Deut. 10.15 Gen. 17.7 Deut. 7.6.7.8 and Prophesied as a mercy to the Gentiles by all the Prophets was a ceremony removed now in Christ. Yea 3. externall Covenanting and adopting and choising of Israel is no mercy except that a Pedagogie of the Law is a mercy for a time 4. The promise is to you and to your children must be in a contradictorie way expounded to wit the promise is no more made to your children so long as they are Infants then to Devils Yea fathers and children not beleeving though chosen to life are excommunicated from Visible adoption calling hearing the Gospel promises for there is no Covenanting now under
4. Fol. 15 16. Et de officio hominis Christi Cap. 5. Smalcius on Joh. 1. Hom. 3. Give to us manwhole sound sinlesse as he came from the first Adam 2. That man can do all that Cod commands him with little help of God 3. It s an errour saith Smalcius that a man hath no strength in spirituall things there is no need of the inward gift of the Spirit of God to beleeve saith the Raccovian Catechism for we read not that such a gift in Scripture is bestowed upon any but upon beleevers such as are born of Adam saith Socinus are all born in the same condition and nothing is taken from such a man which he naturally hath or was to have Ostorodius Justi Relig. Christ. cap. 21. Praedicatio sola Euangelij potest hominem absque interná Spiritus illuminatione operatione à peccatis convertere The only Preaching of the Gospel without the inward illumination by the Holy Spirit and his working is able to convert a man from sin All which is Printed and taught and many other abominable errours to us To this Objection against universall grace as I judge unanswerable Corvinus Answers that all the places of Scripture brought to prove mans inability to beleeve in Christ and to worship him conclude well that a man hath not strength of himself without Christ and his grace but this is but to cloud the truth and to mock the reader for if all and every man even the Infants of Pagans be in Covenant through Christ and be made able by a gifted grace common to all within and without the Church by which they are able by degrees to do all that the Gospel requires what avails it to discourage them and to tell they are not masters of a good thought without grace for they are no lesse masters of good thoughts and good words and of good actions then Adam was for they are not hearers of the Gospel by nature but as gifted with universall grace they are hearers and before their conversion and before they receive the Spirit of Regeneration can please God and prepare themselves for Regeneration Yea there is no animal and naturall Pagan de facto existing in the world by their way who cannot receive the things of God and cannot come to Christ except he be drawn for all Pagans and others are drawn and by this it might have been said Adam as wanting supernaturall grace and as a naturall man for the Image of God was supernaturall grace to Adam as Arminius and Corvinus teach so was not able to think a good thought as 2 Cor. 3.5 nor able to receive the things of God as the naturall man 1 Cor. 2.14 and Adam so was also dead in trespasses and sins and must come to Christ the same way to wit drawn by the grace super-added to nature as we fallen sinners do CHAP. XVI Cases from the former Doctrine 1. The differences betwixt such as are externally visibly and conditionally and such as are internally and personally in Covenant with God 2. Gods esteem not mens make Nations Visible Churches 3 The first and prime subject of speciall Church-priviledge 4. Gods command to receive seals no warrand to all members to challenge them Q. 1. IF multitudes and people externally Covenanted with God though not internally whom the Lord calls his people and chosen by him Deut. 7.6 Deut. 10.15 be the rightly constitute and Visible Church as Mr. Thomas Hooker granteth then Kingdoms must be his Visible Church Answ. No doubt Egypt Assyria all Nations all the ends of the world all the Kingdoms of this world are Prophesied to be the Kingdomes and Covenanted people of God and the Lord challengeth them as his Isa. 19.25 blessed be Egypt my people Isa. 2.1 2 3. Psal. 22.27 Rev. 11.15 Psal. 96. Psal 97. Psal. 98. Isal. 42.10 Isai. 49.7 8.20 21. Cant. 8.8 Act. 13.46 47. Rom 15.8 9 10 11 12. must be the visible Covenanted Churches of God to whom the seals of the Covenant are due But that none in Aegypt Assyria of all the called Gentiles though visibly and professedly in Covenant and affirmed by the mouth of the Lord to be his people the Sister of the Jewish Church and his Kingdoms are members of the Visible Church or hath right to membership and seals except men judge them to be reall converts sound beleevers and so internally called and chosen is to preferre the judgement of men to the Word of God And since he saith that Kingdomes fathers children are his in Covenant and chosen to be his people in regard the Lord calleth them by his Word as he did Israel Deut. 7.6 Deut. 10.15 Psal 147.19 20. they must be all Visible Churches in Gods esteem except he say they are not Visible Churches except men also esteem and judge them not only externally but really and internally justified and effectually called 2. These we are to judge in Covenant visibly whom the Lord so calls and to these the seals do belong Ecclesiastically though we see not signes of their inward conversion Except we say that our judgement is surer then the Lords But the Lord calls Nations the Gentiles so and so must Paul and Church-members judge all the Kingdomes and all the Gentiles reall converts Else the seals are not due to them 3. If we must judge them all really redeemed and sanctified who are fed by Pastors as Mr. Hooker teacheth from Acts 20.28 feed the flock then are we to esteem all the fathers who were baptized unto Moses in the Cloud and in the Sea and did eat the same spirituall meat and did all drink of the same spirituall Rock Christ 1 Cor. 10.1 2 3 4. to be really redeemed reall beleevers and the whole world to be really redeemed and yet the world is not the Church yet they were Idolaters murmurers visibly known to be such And John Baptist was oblidged to esteem the multitudes all Judea who were baptized of him Mark 1.5 Luk. 3.7 Matth. 3.2 3 4. really sanctified and redeemed yea and since there be Prophesies under the Messias that all the Kingdomes of the world Rev. 1◠15 Aegypt Assyria Isa. 19.25 all Nations Isa. 2.2 all the Gentiles Isa. 60. shall be the confederate people of God we must believe that all these Kingdomes are visible Saints chosen to life as the Corinthians and Ephesians were 1 Cor. 1.1 Eph. 1.4 So argues M◠Thomas Hooker from confederacie 4. Let one word in Old or New Testament be given of a Judicature giving judicially sentence on earth of a number that professedly are hearers that so many are to be admitted as due members of the Church because conceived of men to be regenerated and so many rejected because conceived to be non-converts or what word of Christ there is that doth regulate the judiciall sentence as touching the time how long the Church-member hath been so 2. What motives or inducements led Simon Magus and the generation of vipers
we have pleased him once and beside that peace a scumme and a froath smoakes up unsensible in the heart we are profitable to God it would be the worse with him if he wanted our prayers and service but had the Lord any missing of Heaven and of Angels and Men in these infinite and innumerable ages of duration that went before any created being When he was upon these infinite and self-delighting thoughts solacing himself in that infinite substantial fairenesse and love his Son Christ Prov. 8.89.30 2. You can give nothing to God Creator of all but it must be either an uncreated God-head but he who perfectly possesseth himself will not thank you for that or your gift most be a created thing But how wide is his universall dominion can you give to one that of which he was absolute Lord before all the Roses are his all the Vineyards all the Mountains he is the owner of the South and the North of the East and the West and infinite millions of possible Worlds beyond what Angels and all Angels can number for eternitie of ages are in the bosome of his vaste Omnipotencie He can create them if hee will And what ye give to another it was out of his dominion but all things are in his dominion for who spoiled him of what he had David blessed the Lord when the people gave for the Temple excusing himself and the people that they took on them to give to the great Lord-giver 1 Chro. 29.11 Thine O Lord is the greatnesse and the power and the glorie and the victorie and the majestie for all that is in the heaven and in the earth is thine thine is the Kingdome O Lord and thou art exalted as head above all vers 12. Both riches and honour come of thee and thou reignest and in thy hand it is to make great and to give strength unto all 14. But who am I and what is my people that we should be able so willingly to offer after this sort for all things come of thee and of thine own have we given thee Hence none can give to Gd. 1. Because he is JEHOVAH the Eternall God then he gives all and nothing can be given to him 2. Because of the greatnesse and infinitenesse of God Giving is an adding to him to whom we give But nothing can be added to him for thine is the greatnesse the power and the majestie 3. Nothing can be given to him who is universall and full Lord and Possessour of heaven and earth and all things therein for all that is in the heaven c are thine 4. Nothing can be given to him who is so Lord that he is exalted as Head Prince and King above all created Kings and their dominions over their own 5. But all the goods of the Subjects are the Princes or the Commonwealths The Jurists distinguish as the Schoolman Theod. Smising Tom. 1. de Deo tractat 3. disp 4. q. 5. fig. 65. a two-fold jus jus altum jus bassum The Prince and Commonwealth have a sort of eminent right to the goods of the Subjects to dispose of them for the publick good as they may demolish a castle belonging to a private man in the frontiers of the enemies land because it hurts the country and may be better made use of by enemies against them for the countrey And they may compell him to sell it but this hinders not but every Subject hath a dominion and right to his own goods to use them at his pleasure which the Prince cannot do Ahab the King hath no right nor dominion over the vineyard of Naboth to compell him to sell it or give it against his will to his Prince For the earthly Prince nay the man himself the just Proprietor before men cannot bear that so as it may be said of God vers 12 both riches and honour come of thee and thou reignest over all For God created the being of gold and of every thing that we can give to God which no earthly Prince can do 6. Nothing can be given to him in whose hand is power and might and to make great and to give strength For 1. Riches and things we give are of him 2. Power might and strength to give either Physicall to bear a burden to his house Or 2 Morall a willing mind and heart to give is in his hand Or 3. A mixt power the being of the act of giving is his v. 7. Of thine own we give thee Can we give to any that which is his own already Can ye give to a Crowned King over such a Kingdome his own Crown Can ye give to the righteous owner of his own lands his own Garden and his own vineyard in gift but every being created is the Lords 8. Saith David v. 15. We are strangers before thee and sojourners as all our fathers were And that saith the Lord is the only Heritor and we but Tennents at will and strangers both fathers and sons though for five hundreth or a thousand years fathers and sons have lineally and in heritage before men possessed such lands yet before thee saith he we and our fathers have but Tennent-right and are strangers from thee And what can a meer stranger to life and being give to the just Heritor and Lord of life and being 9. And our dayes saith David on the earth are as a shadow and there is none abiding life and being is a shadow of being and God is the only first excellent being and suppose we should give life and being to and for him it is but a borrowed shadow that we give him And we are not lords of our own being we have not absolute right over our selves to give our selves to him If Doâ—g will not give himself to God and act for God Psal. 51.2 God shall take thee away and pluck thee out of thy dwelling place and root thee out of the land of the living Job 27.21 the east wind of God carrieth him away and as a storm hurleth him out of his place Ye shall bestow life and being worse then upon God God shall make morter of thee O fool who makes a god of borrowed I great I and poor Nothing-self Nay if there be a Pronoun in thee O let it be this Oh if my separation from Christ and the blotting â—f my name out of the Book of Life and my heaven might be a footâ—tool to heighten the glory the high glory of the Lord in the salvaâ—ion of many 2. This Pronoun self and mine is a proud usurper against God Was he not an Atheist or a churle and his name folly who said 1 Sam. 25.11 and breathed out so many my's Shall I take my bread and my waters and my flesh which I killed for my hearers and give it to men whom I know not whence they be And he was as madde a fool who thus speaks Isa. 10.13 By the strength of my hand have I done it and by my wisdom
separate not the Word and the Spirit the Father of Spirits loves to work with his own tools and sow with his own seed the Word of God these three agree in one 1. The Spirit acting 2. The habite of Grace acted upon by the Spirit who blows away the ashes and 3. The word of exhortation nor doe we extoll dead letters and livelesse formes as Libertines say for we take in with the letter the quickning sense and convincing meaning of the Word and its considerable that the Spirit drawes sweetly after him the nature faculties of will minde and affections and they need no other allurement but the Word the Spirit and the new nature But when they barbarouslie slew their children and made them passe through the fire they must put out of their ears and hearts the crying and howling of the murthered Babies with the noise of the beatting of drums nature serves the Divell often weeping and Sathan deadenes nature Grace so mortifies as the consent of delegation goes alone Psal. 1.2 Psal. 119.72.97 CHAP. XIII There are two sorts of Covenanting on externall professed visible conditionall another internall reall absolute and the differences betwixt them 2. Infants externally in Covenant under the New Testament 3. Some Questions touching infants PErsons are two wayes in Covenant with God externally by Visible profession and conditionally not in reference to the Covenant but to the thing promised in Covenant which none obtains but such as fulfill the condition of the Covenant For consent of parties promise and restipulation whether expresse by word of mouth Deut. 5.27 We will hear and do Josh. 24.24 And the people said unto Joshua the Lord our God will we serve and his voice will we obey Or yet tacit and implicit by profession I will be thy God and the God of thy seed makes parties in Covenant The keeping or breaking of the Covenant must then be extrinsecall to ones being confederate with God And 2. Infants born of Covenanted Parents are in Covenant with God because they are born of such Parents as are in Covenant with God Gen. 17.7 I will be a God to thy seed after thee 2. The Covenant choise on Gods part is extended to the seed Deut. 4.37 And because he loved thy Fathers therefore he choise their seed after them Deut. 10.15 Only the Lord had a delight in thy Fathers to love them and he choise their seed after them even you Fathers and Children above all people as it is this day And the Covenant choise of seed is extended to the seed in the New Testament Act. 2.39 For to you and to your children is the promise made He speaks in the very tearms and words of the Covenant Gen. 17.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of you be baptized he saith not every one of you old and young Parents and Children repent For that command of Repentance is given only personally to them who moved the Question What shall we do Men and Brethren 37. For we are under great wrath and crucified the Lord of Glory The Answer is you aged Repent 39. True But ah we prayed his blood be upon us and our Children He Answers to that every one of you be baptized Why that must be every one of you who are cōmanded to repent No. It must be every one of you to whom the promise is made but the promise is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observe the very two Pronouns that are Gen. 17.7 Deu. 4.37 Deut. 10.15 to thee and thy seed To you and your seed and children Now the Answer had been most impertinent if he had mentioned their children except in order to their Baptism and their being in Covenant For 1. their Children crucified not the Lord Jesus Nay by Anabaptists grounds their Children not being visibly in Covenant with their Parents and not capable of actuall hearing the Word of actuall mourning for and repenting of their sins as Zech. 12.10 Mat. 3.8 9 10. they were not concerned either in the evill of their Parents who crucified the Lord of Glory nor in the good of their Repentance more then stones So that every one of you be baptized for the promise is to you and to your Children should be impertinent and also false for Covenant promises are no more made to Children then to stones say the opposites of Infant Baptism Yea also as the Lord in the Old Testament calls Israel his people My people old and young Saul shall be Captain of my people David shall feed my people old and young and shall punish with the sword the murthering of Infants 2. Because he choise with a Covenant choise the Jews and their seed Deut. 4.37 Deut. 10.15 Gen. 17.7 then he must be the God of their seed But he choiseth with a Covenant choise and calling all the Nations Isa. 2.2 3. All the kindreds of the earth under the New Testament Psal. 22.27 All Egypt and Assyria under the New Testament Blessed be Egypt my people and Assyria the work of my hand Isa. 19.29 All the Kingdomes of the world are the Lords and his Sons and he reigns in them by his Word and Gospel as the seventh Angel soundeth Revel 11.15 All the Gentiles are his Isa. 60.1 2 3 4. Mal. 1.11 All the ends of the earth and the heathen Psal. 2.8 9. Psal. 72.7 8 9 10. Now if they be not his by visible and externally professed Covenant they must be the Lords Kingdoms only because some in these Kingdomes 1. Are come to age 2. Professe the truth 3. Give a signification that they are converted and chosen and so baptized But so infants and all the rest of these Kingdomes who fixedly in a Church hear the Word professe they are followers and by so doing are witnesses against themselves that they have chosen the Lord to be their God and have consented to the Covenant as Joshua saith Josh 24.22 must be under the New Testament cut off from the Covevant and a place must be shown where God hath now under the New Testament broken the staves of beauty and bands and hath laid this curse upon all the Infants of Egypt Assyria of all the Kingdomes of the earth that the Lord is now no God to them and feeds them no more and therefore that which dies let it die and that which is cut off let it be cut off as it is Zech. 11.9 And the like must be said of all that are come to age and not baptized or as good as not baptized And Covenant promises are not to the Children of Beleevers contrair to Acts 2.39 nor to the aged untill they be converted visibly and Baptized This then hath never yet been fulfilled that the Gentiles and Heathen are become the Lords people Sure it is 2. and was a mercy for the seed to be in Covenant Exod. 20.6 I am the Lord shewing mercies unto thousands of them that love me and keep my Commandements Psal. 89.28 My mercy will I keep with David
11.20 well because of unbeleef they are broken off Then because the Jewes beleeve in Christ already comed all their children for no fault but for the beleef of their Parents must be cut off 3. Whereas Paul makes it a misery that the Ephesians 2.12 were strangers from the Covenants of promise â—aving no hope and without God without Christ. And Peter that the Gentiles were no people 1 Pet. 2. then that misery lyes upon the Infants of Christians and all within the Visible Church untill they be converted and baptized and the Gospel is no favour to them that they are within the net and in the office house of Grace the Visible Church where the word is Preached to children who are to be taught Gen. 18.19 Deut. 6.7 Exod. 12.26 27. Psal. 78.1 2 3 4.5 6 7. 2 Tim. 3.15 and the Lord reckons it among the favours that hee bestowes not on every Nation but onely on his owne Covenanted Israel that the Word of the Gospel to gather them and their Children Math. 23.37 2 Tim. 3.15 Psal. 78.1 2 3 4 5. and his Statutes and his Judgments are declared and Preached to them Psal. 147.19 20. Deut. 5.1 2 3 4. c. 6.1 2 3 4 6 7. Psal. 81.4 and that the Oracles of God and the promises are committed to them Rom. 3.1 2. Rom. 9.4 the promises and the giving of the Law and the Covenants and the service of God And that this is a special blessing in the New Testament to old and young is clear from Acts 13. when Paul turnes from the blaspheming Jewes to the Gentiles 47. I have set thee to be a light to the Gentiles that thou shouldest be for salvation to the end of the earth Now this Covenant salvation is Isa. 49.6 I wil give thee to restore the preserved of Israel 8. I will give thee for a Covenant to the people to establish the earth 9. That thou mayest say to the prisoners go forth c. Now if it be said it was indeed a singular priviledge to the Jews but what places of the New Testament make it a Covenant priviledge to the Gentiles and their seed if the Word of the Covenant Preached to the aged under the New Testament can the same wayes by accident be Preached and promises come to the ears of the unbaptised Children now growing to be capable of hearing the Gospel Acts 2.39 2 Tim. 3.15 as to Pagans and such as are no lesse stranges to the Covenant and void of all right by the Covenant made with their Parents then Indians and their children who worship Satan Paul not without a command Preacheth the Word of the Covenant to the discerning Gentiles Acts 13.47 from Isa. 49.6 9 10. must not the fathers have command to speak the Gospel to their children Or doth not the warrand that Parents and Pastors have to take within the Covenant the fathers warrand them to preach the same Covenant to the children where as otherwise the Apostles should have said we have no warrand to offer the Covenant to any or to Preach Christ a given Covenant to any But 1. To such as are come to age 2. Such as are Converts 3. To such as can give signification by confession that they are not onely visible but also invisible and chosen confederates and they should have said all children are now by Christ excluded as prophane Gentiles and heathen from the Covenant of Grace because there can be none say Anabaptists but reall Believers under the New Testament in Covenant with God Yea but the New Testament offers Christ a Covenant in the preached promises alike to fathers and sons Math. 4.16 The people fathers and sons that sate in darknesse saw great light c. Math. 19.43 Therefore I say unto you the Kingdome of God shall be taken from you and given to a nation bringing forth the froots thereof And is it not a punishment to be deprived of the Kingdome If the Kingdome of God come where the Preached Covenant is Math. 3.2 Math. 12.28 and the Bridegroome among them and so cause of joy Math. 9.15 and the Golden Candlesticks be there and the Son of God walking in the midst of the Golden Candlesticks Rev. 1.20 c. 2.1 sure this is much to children If it be said it is very nothing for children understand nothing of this What then is meant by the Prophecie of the incoming of the Gentiles Psal. 87.3 Glorious things are spoken of thee O city of God 4. I will make mention of Rahab and Babylon to them that know me behold Phylistia and Tyre with Aethiopia that man was born there 5. And of Zion iâ— shall bee said this and that man was born in her 6. The Lord shal count when he writeth up the people that this man was born there And Christ Prophecying of the desolation extends the judgement of a despised Covenant to the children and the house Math. 23.37.38 Luke 19.44 Luke 22.24 how should there be under the New Testament Covenant wrath for the fathers Covenant breaking derived to the children if in their fathers the sucking children brake not the Covenant then they have been in Covenant with their parents especially since a Visible Covenanting by borrowed allusions to altars speaking the language of Canaan offering incense swearing by the Lord is spoken of Egypt and of five that is of many cities of Egypt and of all the Gentiles Esa. 19.18 19 20. 21. Mal. 1.18 and Covenant blessings shall be derived from fathers to children The Lord shall say 25. Blessed be Egypt my people and Assyria the work of my hands and Israel mine inheritance It must be a narrow blessing of Covenanted Egypt Assyria Israel if it be a blessing of these come to age 2. Professing the faith 3. And baptised How can the Lord say blessed be Egypt and though the whole seed be visibly in Covenant old and young yet it followeth not that therefore every promise that is absolute that is that of a new heart is made to all and every one within the Visible Covenant for it is promised Deut. 30.6 to the Jews and was given to them and undenyably the visible body of the Jews and their seed were the chosen and externally Adopted and Covenanted people of God Deut. 29.10 11 12 13. Deut. 7.6 Deut. 10.19 and the Lord calls them those whom he delivered out of Egypt his people Exod. 3.7 I have seen the affliction of my people Ezek. 37.12 O my people I will open your graves as many as Saul and David did feed whether they have a new heart or not the Lord calls them his people 1 Sam. 9.16.2 2 Sam. 7.8 See Psal. 50.7 Hear O my people Psal. 81.13 Jer. 9.26 and so the Church of Corinth 2 Cor. 16. is called his people and the Kingdomes of the world the Lords Kingdomes in Covenant Rev. 11.15 and there were many of them uncircumcised in heart Jer. 9.26 Isa. 1.10 Amos 9.7 and with many of them God was not well pleased 1 Cor.
for I am â—rudent I removed the bounds of the people 14. And my hand hath found as a nest the riches of the people and as one gathereth â—ggs that are left so have I gathered all the earth and there was â—one that moved the wing or opened the mouth or peeped This 〈◊〉 the fool-axe boasting against him that heweth with it And anoâ—her fool said Make an agreement with me by a present and come out to me Isa. 36.16 And this mad-nothing is above God chap. 37.10 Let not thy God in whom thou trustest deceive thee The Tyrant of Egypt the great Dragon that lyeth in the midst of the river said My river is mine own and I have made it for my self Ezek. 29.3 God made the Sea and all the Rivers There be three Pronouns in the mouth of another proud Monarch Dan. 4.30 And the King spake and said Is not this great Babylon that I have built for the house of the Kingdom by the might of my power and the honour of my Majesty So soon as there falls from the great Lord of being a chip or shadow of created being especially where being is rationall and under a Law there follows and results the Lord withdrawing a proud supposed I and a vain conceit of self and a dream of God-head comes in with borrowed being And therefore created sinlesse self is to be denyed Adam denyed not himself and thought in his sick imagination he should be like God knowing good and evill Gen. 3. Christ the more excellent Adam pleased not that noble self Rom. 15.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He denyed himself as man as a gracious meer man to be God or more then a man And this self-deniall is in elect Angels who blush and are sinlesly ashâ—med of self and cover their faces with wings before shining Infinitnesse of Glory and proclaim him thrice Holy holy holy Isa. 6.2 3. And who knowes not we owne grace as our own my prayers my faith my holiness my tears as if grace had a relish from self not from God but Paul 1 Cor. 15.10 Not I but the grace of God not my grace in me that was with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. But is there no paction between GOD and the creature Surely we must say that the covenant between GOD and Adam is of another nature yea and promises also then these that are between man and man for there is proper giving and taking betwixt the creature 2. The proper covenants between man and man require that both parties be free and independent one of another there may interveen a jus a right and a debt upon the promissor to him to whom the promise is made Omne promissum ex ore fideli cadit in debitum Jurists say there is no proper binding Covenants between the father and the son the lord and the servant for the son and the servant are not lords of themselves nor sui juris The father by no paction can remove the foundation of the debt of nature that the son oweth to the father for impossible it is but if such a man be son to such a man but he owe to his father as to an instrument quod sit vivat being and living and the son can not satisfie by paying the father for that summe and the father can not cancell the band nor give him an acquittance Far lesse can any recompence the Lord for life and being The fallen Angels and damned in hell and all wicked men are in the Lords Compt-book everlasting debters to him for being But God who is more then a Father to whom men are but painted fathers may thus farre loose the bond as he may command the son to sacrifice the father as well as once he commanded the father Abraham to offer up his son to God But God cannot resigne his right that he hath over the creature to a creature because he cannot leave off to be Creator and so cannot lay aside or make over Creator-right jus Creatoris to any 2. Say that a creature had a jus or right over the Creator it is either an uncreated right or a created right so to pursue God by Law as to cause him do him justice it cannot be an uncreated right for that were near to blasphemie For no created head can bear the royall Crown of the King of Ages If it be a created right this created right must be under the dominion of him who is universall Lord of all then may the Lord make use of it at his pleasure then may not the man make use of it at his pleasure for an absolute dominion of one and the same thing cannot be in the hands of two absolute Lords who may have contradictory desires concerning the same thing such as the holy Lord and sinfull men often are Let us correct the bold pleadings and the daring charges that our vain hearts put upon the Lord Why dost thou strive against him saith Elihu Job 33.13 for he gives not account of any of his matters Men dare say when they are under the vengeance of ordinary sufferings The wayes of the Lord are not equal Ezek. 33.10 If our transgressions and our sins be upon us and we pine away in them how shall we then live But upon whom should sins and transgressions and the punishment thereof be if not upon the carcases of the Authors Will ye raise letters to summond him Where is the judge Where is the Tribunall But he promised so and so But this is not the Question of strict justice that saith something against the veracity and faithfulnesse of God but nothing against the justice But neither doth a promise as a promise raise a plea of unjustice against the holy and glorious Lord suppose he should not fulfill his promise For 1. A paction by promise creats no equality of justice between thing and thing between wage and work otherwise he that is called to the Vineyard and labours from the third hour hath a just plea for he should have more wages then a penny which he gets who labours but one hour But the Lord makes not the equality or proportion between much labouring for many hours and the quantity and degree of the wage his râ—le But the Lord pleads the free Covenant for his standing rule Mat. 20.13 Friend I do thee no worng didst thou not agree with me for a penny And vers 15. Is it not lawfull for me to do what I will with mine own Hence read our sickly queroulus nature 1. Naturally we argue from much working and would conclude God much running long sweaâ—ing and pains in keeping the Covenant of Works should binde God except he be unjust to give me as many ounces and pound weights of Glory everlasting as I have fasted moments and told over prayers upon beads and uttered sighs Wherefore have we fasted and thou seesâ— not We work and keep the Covenant of Works but God payes us not our wage Though
〈◊〉 〈◊〉 suffer little children to come Now he should then have given marks to discern predestinate children and suffer them 2. And receive them only as Disciples in my Name Mar. 6.36 37. 3. He should have laid his hands upon some Infants as predestinate to glory and forbidden others to come And the Parents should have known what children are predestinate to life and should come and what not 6. The Text evidences that the Disciples had a prejudice and a carnall one at infants thinking they understood nothing of Christ and of the Kingdom of Grace The Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebuked these that brought them as Anabaptists do And Christ rebukes them and instates infants of beleeving Parents as members of the Visible Church 7. Nor was it extraordinary when Christ said suffer little Children to come but he would have the spece instated members of such a Kingdom Ergo some of the kind must be saved and examples must be verified saith Mr. Cobbet judiciously in some particulars 8. Of such is the Kingdome of God of such in Covenant relation is the Kingdome of God of such subjects For if Christs reason be of such for humilitie meeknesse want of malice and invy as 1 Pet. 2.1 2 3. Math. 18. Psal. 131.1 2 is the Kingdome of God he must mean by the Kingdome of God the Kingdome of Glory and the triumphing Church this sense is refused by Anabaptists 2. The Infants of Pagans and of all men by nature within and without the Church are as well marked resemblances of converts as they And we must say that Christ would have taken in his arms and blessed all the Pagan Infants and when they grow to age they should be for no fault but for age only Excommunicate from the blessing for Pagan Infants as well resemble humility and harmlessenesse if only the personall qualifications of converts and heart-converts not the Covenant and Church-holinesse of visible Professours be here meant as Infants within the Visible Church 9. There was no other designe and purpose in Christ in that emphatick expression forbid them not to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 19.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 18.16 to me their Saviour as well as the Saviour of the aged but to hold forth the common interest of the whole spece of infants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the Visible Church their Covenant interest in Christ for there is no imaginable reason but the conceit of want of understanding the prejudice of Anabaptists only why the Disciples should have aimed to debar them or any poor sinners from accesse to the Saviour of sinners 10 Christ took them in his armes layed his hands on them blessed them Now this was a personall reall favour bestowed upon infants had infants been meer symbolick and doctrinall resemblances of the humilitie of reall converts and the young ones as much without the Covenant as Pagans and as uncapable of Covenant grace and Covenant seals because void of actuall faith now under the new Gospel administration as horses or beasts let the opposites of their Baptisme show what sort of blessing it was that Christ bestowed upon them if it be not 1. Of more value then Jacobs blessing of Ephraim and Manasseh or at least as reall and certain Christ the Lord from heaven must as Soveraigne who had power to curse the fig tree and it withered by his Soveraigne power have blessed in them the whole race of infants in the Visible Church and declared them Covenanted Church members under the New Testament in this eminent act of blessing the children and in commanding that all such might have free accesse to him as King since the young ones were Subjects of the Kingdome of God as well as the aged and expressely forbids that in time to come they be hindered to come to him Mark 10.14 Luk. 18.16 Math. 19.14 and three Evangelists are three sufficient witnesses 2. Christ the Lord is the Supreme and Soveraigne Lord of blessing and cursing for in him all the Nations of the earth and with them young ones a considerable part of the Covenanted Nations must be blessed 3. If Isaac blessed Jacob and he must be blessed Gen. â—7 29.33 and Jacob blessed the twelve Tribes Gen. 49.28 and Moses the man of God blessed Israel before his death Deut. 33.1 2. c. with Covenant blessings and they were really blessed Christ must as really with Covenant blessings have in this blessed the whole race of infants of Covenanting parents except Anabaptists say that it was some complementall salutation for the fashion that Christ bestowed upon infants when the Evangelists say he blessed them Math. 19.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 10.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. by the glosse of the Adversaries Christ blessed them symbolick and doctrinall resemblances of the humilitie and docility of reall converts and they were blessed as meer signes as the Elements in the Sacraments are blessed or as new made crucifixes are blessed and dedicated to divine worship as resemblances of Christ crucified and as Popish Images are symbolicallie blessed a strange devise are rather a strong delusion 4. If Christ prayed for infants as Matthew sayeth the mothers or parents sought that of him Math. 19 13. his prayers must be grounded upon the word of the Covenant and what could he seek for infants peace in these but Covenant mercies and salvation for Christ was not to work a miracle upon them and he satisfied the desires of these who brought them on their armes and therefore could not go on their feet nor give a confession of their faith they were born as the man sick of the palsie Math. 9.2 5. Now as Christ is always hard in his prayes Joh. 11.42 so his blessing he bestowed upon them though Anabaptists will have them without Christ and the Covenant and under the curse of God must either be a blessing of the Covenant of Grace or of the Covenant of Works for a third sort of blessing the Scripture knows not Moses takes all blessings up in these two Deut. 27.12 15 16. Deut. 28.2 3 15 16. Deut 30.19 I set before you life and death blessing and cursing and so doeth Paul Gal. 3.10 13 14. Heb. 6.7 8 14 15. But Christ could not bestow the Law blessing of Works upon these infants for they had not fulfilled the Law in their persons nor can infants or any flesh be justified by the Law Rom. 3.20 therefore must Christ have bestowed upon them the blessing of the Covenant of Grace Gal. 3.14 Heb. 6.14 let it be the blessing of remission and life or reall right to the Kingdome of God it is a blessing of the Covenant 6. The faith of the parents that brought them is holden forth Math. 19.13 Then were little children brought unto him that he might lay his hands on them and pray then had they faith in Christ that his praying and blessing should be availeable to infants it
34.15 16. 1 King 11.2 Ezra 9.2 12. Nehem. 13.23 Judg. 3.6 7. Judg. 4.2 3. Except there be some middle between a cursed and a blessed seed a seed in the Church and in Covenant and the seed of the Serpent of Heathen without the Covenant 2. A middle between the Kingdom of darknesse of Satan and the Kingdom of God of his dear Son Contrair to Eph. 2.2 3 4. Acts 26.18 Col. 1.13 14. 1 Pet. 2.9 10. Eph. 5.8 which is unknown to Scripture Yea the Covenant is made to Christ and his seed Gal. 3.16 and the same blessings of Abraham comes on us Gentiles Gal. 3.13 14. But he and all his seed were blessed and in grace by the externall call of the Covenant Ezek. 16.1 2 3 4 5 6 7 8. Deut. 7 7 8. Rom. 10.25 I will call them my people that were not my people and her beloved which was not beloved And this externall calling is of Grace and so Grace no merit as well as predestination to life is grace or for grace For whosoever are called not because Elect but because freely loved of such a God and without merit called Father and Son they are in a state of graceâ— But so are all within the Visible Church If any object by Christs comming all the Nations old and young are not become the Nations of the Lord and of his Christ but only true Believers even by our Doctrine Answ. They are become the Kingdoms of the Lord not only because they are truely converted but because they are the chosen of God in the Office-house of Christ and Christ reigns over them by the Scepter of his Word whom he is to convert And external Covenanting with God is of it self free Grace and a singular favour bestowed of God Psal. 147.19 20. Deut. 5.1 2. Mat. 21.42 43. Luke 14.16.21 2. It is free Grace that God will have hypocrites and real infidels to beget children to him that are internally in Covenant with him and fills up the number of the Elect by Reprobate Parents who are instrumentall to the in-coming in the world and into the Visible Church of many Heirs of Glory and in so doing there is a Church right communicated from Reprobate Parents to their Children that are Heirs of Glory 3. Externall Covenanting goes before internall Covenanting as the means before the end and the cause before the effect For faith comes by hearing of a sent Preacher Rom. 10.14 and the Preaching of the Gospel is a saving means of begeting a new heart and of a new spirit Hence 1. All must be first externally in Covenant before they can be internally and really in Covenant 2. God is a God simply to some and no more but a God to them in regard of outward Church priviledges as the Word Seals Protection Peace Hedge of Discipline his planting and watering by a Ministry But he is to speak so more then a God to others Hos. 2.19 I will betroth thee unto me for ever yea I will betroth thee unto me in righteousnesse in judgement and in loving kindnesse and in mercy Now the Lord is joyned to back-sliding Israel in an externall marriage Covenant But Jer. 3.14 not in righteousnesse in loving kindnesse and mercy in reference to the rotten party In regard of which he saith v. 2. Plead with your mother plead for she is not my wife neither am I her husband Zech. 8.7 Thus saith the Lord I will save my people from the East Countrey and from the West Countrey 8. And I will bring them and they shall dwell in the midst of Jerusalem and they shall be my people and I will be their God in truth and in righteousnesse Then he is not to all a God in truth and righteousnesse fulfilling the first and substantiall promise of ingraving the Law in the heart not that he keeps not Covenant even to external confederatâ— to wit the conditionall Covenant for if they should beleeve they should be saved but he promised not a new heart and faith to them 3. Because he is a God externall to the Elect and that of free Grace therefore he is a God in truth and righteousnesse to ingrave his Law in their heart But externall confederation is not the adequate cause for then he should give a new heart to all with whom he externally Covenants but the adequate cause is confederation external tali modo out of his discriminating love and free grace he is a God to some 4. He is a God to his Elect that he may ingrave his Law in their heart and inward parts so that the promising to be a God tali modo is the cause and the ingraving of a new heart is the effect Jer. 31.33 Jer. 32.38 And they shall be my people and I will be their God That is the cause 39. I will give them one heart and one way that they may fear me for ever for the good of them and of their children after them See the same order Ezech. 11.19 20. though the words ly not in that order there and here And Heb. 8.10.5 God is not then a God to any because they have a clean heart and the Law ingraven therein for then they should be in Covenant before they be in Covenant And so this is true because he is our God in truth and righteousnesse therefore we beleeve but this is not true because we beleeve therefore he is our God except we argue from the effect to the cause But to return Calvine on Matth 19.14 We hence gather that the grace of Christ is extended to Infant age for whole mankind had perished Beza Infants are also comprehended in the free Covenant Pareus its unlawfull to â—â—barre these from baptism and the Church whom Christ â—â—ds come to him c. Obj. But Christ commands not they be baptized Answ. Nor doth Christ in this place command the Parents to bring them up in the nurture and admonition of the Lord Nor speak the Evangelists of any Parentall duty shall we from that conclude it was not Christs mind that the Parents take care of the fourth fifth Command Pareus saith it was neither time nor place Mat. 28.19 he bids baptize all 3. He who prayed for them blessed them laid his hands upon them invited them to bring Infants to him of all which Infants were as uncapable as of the use and ends of Baptism and of actuall confession of sin and of beleeving judged they ought be Baptized 4. It s never to be found where any are Baptized but the Head of the Family is Baptized And when we read that houses were Baptized 1 Cor. 1.16 Acts 16.33 There is no more ground to say Infants are not Baptized then to say when the Lord saith to Abraham Gen. 12.2 I will blesse thee and make thy name great And 22.17 in blessing I will blesse thee And when the Lord saith Isai. 19.25 blessed be Aegypt my people he should mean he would blesse Abraham
God then of the Pagans and the lately cut off fathers Nor can the Adversaries say that Jewish Infants were broken off through unbelief because they are capable neither of belief nor of unbelief to them Then they remain in the Olive tree members of the Church as before and God must be still their God when the fathers are cut off vers 17. And again when the fathers shall be reingraffed and they made Christians the Infants shall be out of Christ and have no more Covenant-right or Church-right to Baptisme then the Infants of Egyptians and Philistines had to Circumcision Obj. Shall not by this means all the Infants of all the Gentiles be ingrafted in and baptized Answ. The Text warrants us to say it only of the Children of the ingrafted and called Gentiles that they have right to baptism Obj. This Text is spoken of these that have hereditary Covenant-right from their naturall Father Abraham We Gentiles have not that naturall relation to Abraham nor are we his naturall sons nor branches Answ. It s false that the Jews by birth as birth had hereditary right to Church-priviledges they had right by such a birth from Abraham taken in out of free-love to Covenant fellowship with God and his children are naturall that is kindlie 2. First branches and sprigs before us Gentiles to beleeving Abraham but we beleeving are made Abrahams by proportion and are secondary and so wild branches 2. Abraham is not the Physicall but a Morall root For the Covenant was made with Abraham not as a beleeving Father but as a beleeving Head of Children of Servants and strangers under him as the Covenant is laid as an Heavenly depositum upon Zacheus in relation not to his children only but to his house Luke 19. For when he is made a sonne of Abraham salvation that is the Covenant of Life comes to him and to his house and so to Cornelius Acts 10. and to the Jayler Acts 16. and to their houses and the same way I distinguish seeds Q. How can the Jews that are come in be federaly holy for their fathers Since now it is about fifteen hundreth years since their fatherâ— were broken off from Church and Covenant May not all the world Jews and Gentiles be federally holy branches by the same reason because the Covenant was made with and Preached unto Adam a beleeving root and father in Paradice So it would appear once in the Covenant of Grace and all the seed to the coming of CHRIST are federally holy as well as they Answ. This is as great a difficultie to the Adversaries and insuperable as to us for the Jews unborn by their way are no more holy in their branches and off-spring then Turks and Indians and their children untill they grow to age and actually beleeve and so are the Infants of Americans and such as worship the Sun or Satan that way holy And so the branches of the Jews have no holiness from the root nor are they beloved for the fathers as vers 28.2 All the Jews leave not off to be members of the Invisible Church For Paul saith Rom. 11.25 blindnesse in part is happened to Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a part of Israel For howbeit the visible masse and body of the Jews rejected Christ and wrath â—e come upon them to the outmost 1 Thes. 2.16 yet that is not said universally of all the Jews 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Paul wrote to the Jews the Epistle to the Hebrews James to the twelve Tribes scattered abroad Jam. 1.1 and Peter 1 Pet. 1.1 and John to the Jews I judge not in a visible body and these are not broken off the Olive and do though not in a Visible Church way derive Covenant right to the branches that shall be ingrafted in But many Nations descended of Adam have universally rejected Christ and know not the Name of Christ the blessed seed Q. May we not say that the root is Christ as mysticall Head from whom we partake of the sâ—ppe of grace and life and fatnesse Answ. The intent of Paul is to prove that the Jews cut off because of their unbeleef shall be ingrafted in again in the Lords own time because of the holinesse of the Covenant that was in the root and in the first fruits Abraham Isaac and Jacob It is true their Covenant-holiness is not the adequat cause why they shall be ingrafted in really into Christ for so all the carnall children who had this relative holinesse must be really ingrafted in Christ but it is with the Lords free love both the cause of their personall and of their Church ingrafting and the continued deriving of that relative holinesse being a continued free favour in its kind is the Lords love in the same kind to root and branches otherwise it should not bear truth which is said v. 28. which expores this ver 28. that they are beloved for the fathers not as if they were predestinate to life because Abraham was so chosen but because of the Fathers Covenant-holinesse which was holinesse from Christ not as root and head through influence of saving grace but as a politick head which yet is what we say For because Christ is holy as root head and Redeemer the Jews once his Church Visible and to be so again the branches are not really holy by faith because all of them were not in Christ But if all Jews and Gentiles and also Infants who are Jews and Gentiles and parts of the body be baptized into the visible body so are Infants See more of this in Mr. Cotton Mr. Black Mr. Cobbet Mr. Rich. Baxter who have closed the dispute learnedly CHAP. XV. The differences of externall and internall Covenanting 2. No Universall Grace Rom. 10.18 Psal. 19.3 nor in Scripture 3. Nor power of beleeving to all given by Christ. HEnce the clear differences betwixt the externall visible and Nationall Covenanting of the people of old when they were brought out of the Land of Aegypt And the internall and personall though it may be visible also Covenanting with God 1. This under the New Testament is a new Covenant and all the old shadows are abolished The former is the old 2. This is with the house of Israel and Judah chosen persons and so personall with single men You shall not give a Nation Kingdom or Land with which the Covenant internally is so made as if all and every one without exceptions must know the Lord savingly what may be the converted Jews case whether the whole body of them all and every one shall be visible real and personall Covenanters as the place Rom. 11.26 seems to say I cannot determine and all and every one be saved for then must all the visible house of Israel be saved and not the chosen only 3. The visible externall Covenant was broken Jer. 31.32 The other personall and internall is never broken 4. The promise of a new heart is really fulfilled in all the persons and
by doing whereas it is he and he alone that hath merited to us Grace and Glory and all title to Heaven Not to say that a Charter of life from such a noble Superiour as Christ by the purchase of blood and of such blood the blood of God Act. 20.28 is some better then to have eternall liveliehood and free-hold from our duty and lubrick best works which are polluted with sin and by which though we were Evangelically conscious to our selves of nothing yet should we not be therefore justified 1 Cor. 4.4 for the righteousnesse in which is Davids blessednesse before Christ and Abrahams before the Law and ours under the Gospel is in forgiving of iniquity covering of sin not imputing of sin Rom. 4.1 2 3 4 5 6 7. But in all the Scripture our sins are never said to be pardoned and not imputed to us by our own most Evangelick doing for we are justified freely by his Grace through the Redemption that is in Christ Jesus Rom. 3.24 not by the Redemption that is in us and are washen from our sins in his Blood Eph. 1.7 Col. 1.14 Mat. 26.28 Rev. 1.5 and sufferings not by our Evangelick doings and if such a case could stand the Martyrs sure might well be justified by their own blood and since no pardoning washâ—ng Law-satisfying vertue can be in faith works or our Evangelick deservings they can not justifie us nor keep and occupy the Chair of Christ. And the fault were the lesse if our works were onely called the way to the kingdom not the cause of raigning but they are called perfect both in their nature and conforme to the rule and also in order to the end to justifie us before God and to save us And if so all in Christ may say we have no sin contrary to Scripture Jam. 3.2 1 King 8.46 Eccles. 7.20 Prov. 20.9 Jam. 2.10 Yea though he that is guilty in one offends in all yet in the sight of God all flesh shall be justified this way Psal. 143.2 Nor can it be said that such works are perfectly conform to the Gospel because the doers beleeving in the lowest degree fulfills the condition of the Gospel But where it is said that the Gospel commands only faith in the lowest degree Then the Centurions faith the faith of the woman of Canaan and the greatest faith shall not be required in the Law For the condition of the Covenant of Grace cannot say they be required in the Covenant of Works and it is not required in the Gospel under the pain of sinning against the Covenant of Grace and of damnation for then all who have not faith in the highest degree should be damned and violate and break the Covenant of Grace contrary to the whole Gospel which saith that these who have weak faith are justified and saved and so the greatest faith shall be will-worship and a work of supererogation And because this way saith that all and every one of mankind are under the Covenant of Grace then 1. there shall be none living under the Law 2. no Law but only to beleeve in CHRIST shall lay an obligation on any Jews Christians under pain of wrath And if James be to prove that we are justified by works and yet mean that both faith and works concur as causes though faith more principally how can Paul deny that we are justified by works If Peter and John jointly work a miracle and heal the creeple man suppose the influence of John in the miracle be more yet it is not to be denyed that Peter wrought the miracle Nor doth the Scripture say that we are more principally justified by faith and lesse principally justified by works but the places alledged for salvation by works if works have a causative influence specially Matth. 25. speaks more for the preheminence of works Nor doth the Scripture insinuate any thing of the first and second Justification or of growing in Justification in having our sins not imputed to us to our very day of death and the Question must be Rom. 4. whether Abraham was justified by works done before circumcision or not Rom. 4. when as faith was not reckoned to Abraham when he was in uncircumcision and the blessednesse of righteousnesse by faith cometh both upon circumcision and uncircumcision vers 9. and he had faith and righteousnesse and was in Christ and regenerated when he was justified Though some taught Justification by the works of the ceremoniall Law yet Paul Gal. 3.10 states the Question of works agreeable to the Morall Law that are absolutely perfect and must be done by Grace And Paul might justly in the Epistles to the Romans and Galatians have excepted himself David Abraham and all the regenerate for they are justified by giving almes to the poor Mat. 25. as was Rachab by receiving and lodging the spyes The English Divines say How could the Scripture conclude from Abrahams being justified by works whence he offered his Son Isaac unlesse by works here we understand a working faith the Apostle must mean the same by works vers 21. that he meaneth by faith 23. for he cannot say vers 23. the Scripture was fulfilled in Abrahams being justified in the work of offering his son v. 21. which saith Abraham beleeved God and it was counted to him for righteousnesse Except it must be meant that the work of offering his son Isaac was counted to him for righteousnesse Now the letter of the Text expresly vers 23. saith that beleeving God was counted to Abraham for righteousnesse then the work of offering his Son must either be the beleeving declared by offering his son and faith working by that act of offering or if they be two sundry things he must then say this in effect Abraham was justified by the work of sacrificing vers 2â— causatively before God Ergo the Scripture is fulfilled vers 23. and Abraham is justified by beleeving causatively before God vers 23. which we cannot ascribe to the Apostle according to their minde who make faith and works the two collaterall and joint causes of Justification before God as if one would say Peter wrought the miracle Ergo the Scripture is fulfilled that Iohn wrought the miracle So Abraham was justified by works vers 21. Ergo Abraham was justified by faith 23. 2. The faith which Iames debarres from Justification must be the faith Iam. 2. by which Paul strongly proves Rom. 3. c. 4. we are justified without works If faith and works concurre as collaterall causes in our Justification before God as the Papists contend but the faith which James excludes from Justification is no faith at all But only 1. fair words to the hungry and naked and giving them supply for no necessity either of hunger or nakednesse and which cannot save and so is no faith and so can have no saving influence with works to justifie and save but such is the faith which James excludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14 v. 15. the
called Davids Throne here Luk. 1.32 yet we may freely speak of Davids Throne as of Davids body both saw corruption there is an end of Davids Throne temporall But sure the Scripture calls it the Throne of Christ Heb. 1.8 But unto the Son he saith thy Throne O God is for ever and ever Luk. 1.33 And he shall raign over the house of Jacob and of his Kingdom there shal be no end Dan. 7.14 And there was given him Dominion and Glory and a Kingdome that all Nations and Languages should serve him His Dominion is an everlasting Dominion which shall not passe away and his Kingdom that which shall not be destroyed Isai. 9.7 Of the increase of his Government and peace there shall be no end upon the Throne of David and upon his Kingdome to order it and to establish it with judgement and with justice from henceforth even for ever Obj. But this Covenant is made to and with David that Solomon and one of Davids line shall sit upon Davids Throne untill the Messiah the true beloved shall be born 2 Sam. 7.12 13. Ans. It s true and although these of Davids line sinned yet by vertue of this Covenant for Davids sake God gave a Throne temporall to him 1 King 11.32 34. 2 King 8.19 2 King 19.34 But it is as true that this also to wit Christs everlasting Throne is here meant I will build up thy Throne to all generations for Davids Throne is not builded to all generations nor can it be said of Davids Throne which is said of this Throne Heb. 1.8 But unto the Son he saith thy Throne O God is for ever and ever Therefore this oath and promise is made to Christ as well as to David except we say that an everlasting Throne is moâ—â— properly the Throne of David then the Throne of Christ. 2. 19. I have laid help upon one that is mighty I have exalted one chosen out of the people 18. I have found David my servant Most grave Divines and it may be they gathered it from v. 38 39 c. think that the Psalm was composed upon the occasion of the ten Tribes division from Davids house as composed by Ethan 1 King 4.31 Others that Ethan lived in the captivity of Babylon after Davids death But the calamity seems greater then the division of the ten Tribes Philo refers it to the time of Jehoiakim Ambrose maketh the mighty to be Christ So Eusebius and Hieronimus expound the whole Psalm And our Divines say that the verity must be in Christ for the help and deliverance of the new afflicted and captive people for the like of this publickâ—desolation as v. 38 39 40 c. never befell David after he was King can not be laid on a dead man And though he were now alive the help of Davids fallen glory v. 42 43 44 c. must be the Messiah Hence the Covenant must be with him whose Throne is built for ever and shall not fall v. 3 4. and upon whom as upon a mighty one is laid the help of his fallen Church This is not David only though he be not excluded but Christ principally 3. With him the Covenant must be made in his way as with Surety Head and Redeemer upon whom the enemy shall not exact whose enemies shall be plagued v. 22 23. and whose enemies shall be made his foot-stool Ps. 110.1 2. and that is Christ as well as David 4. With him must the Covenant of Redemption be made in his way of whom God saith v. 25. I will set his hand also in the sea and his right hand in the rivers The Chalde Paraphrase expounds his hand to be his power and command which is to Euphrates as is promised Exod. 23.31 Num. 34.3 but fulfilled in David and Solomon 1 King 4.8 Solomon raigned from the sea of Sodom the red sea to the Mediterran sea and west and from Euphrates to the utmost of Canaan North and South but specially in Christ who hath all Nations Gentiles and Jews for his own Psal. 2.8 9. Psal. 22.27 Psal. 72.8 9 10 11. Isai. 2.1 2. Rev. 11.15 Christ Jesus not David Zech. 9.10 shall speak peace to the Heathen and his Dominion shall be even from sea to sea and from the river even to the ends of the earth The Angel and Creator of Angels who set his right foot upon the sea and his left foot upon the earth Rev. 10.2 is this great Conquerour 5. With him this Covenant must stand of whom the Lord v. 26. saith He shall cry unto me Thou art my Father my God and the Rock of my salvation 27. I also will make him my first-born higher then the Kings of the earth Now this cannot well agree to David at least most coldly as Calvine saith should the Apostle reason and conclude that Christ were above the Angels when he citeth this place Heb. 1.4 5. For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and he shal be to me a Son In the literall sense it is meant of Solomon 2 Sam. 7.14 1 Chron. 22.10 and is meant here of David Athanasius proves him hence to be God the first begotten of many Brethren Cyprian Cyrillus Augustine Hieronimus contend against the Jews that this is necessary to be understood of Christ not of Solomon not of David who cannot bear the Name of the Lords first-born but must be so named as the Type of him who is the first-born of every creature c. Col. 1.15 6. So my mercy will I keep for him for evermore and my Covenant shall stand fast with him â—9 His seed also will I make to endure for ever and his Throne as the days of Heaven If the Covenant be made with him who hath an eternall seed then sure principally with Christ Without whom saith Calvine who otherwise much loves to follow the letter of the word this Prophecie hath no effect for eternity is only in Christ not in David Ver. 30. If his children forsake my Law c. a pre-occupation if an eternall seed be promised to Christ then although Christ and his Children sin no matter the hazard is not great He Answers the danger is not to be despised I will visite the sons of Solomon and others 2 Sam. 7.14 with the rod of men 15. But my mercy of the Covenant of Redemption and of Reconciliation I will not take from him as I took it from Saul This is not spoken of Christ for he cannot sin but of Christs seed his spirituall seed and the businesse is so contrived as the seed of Christ and his children shall not sin unpunished but yet there is a difference between the sins of the reprobate Saul and such like and of the spirituall seed of Christ. So he takes his mercy Covenant-mercy but offered conditionally utterly away from reprobats when they sin
shall glorifie the Father It s not to be rejected that Hilarius lib. 1. de Trinit 11. August lib. 1. de Trinit c. 8. he shall render the elect back to God as now saved and present to the Father his ransoned ones now perfected so Eph. 5.27 3. Taking the word of raigning for this to excell in eminency of power above all so Christ shall raign eternally but taking the word of raigning as it notes the exercise of royall authority so and so by gathering a Church by the Preached word fighting against enemies and overcoming them to make them his foot-stool untill which time he raignes Ps. 110. And so it may be and is said by some he raigns not after the day of the universall Judgement but these are but the second acts of a King and the not exercising of these acts proves not but Christ is a King actu primo and essentially for the exercise of such and such acts are often extrinsecall to the office But the question shall remain whether he be not for ever and ever a Mediatory King and does retain his headship over the Church so as the Angel say Luk. 1.33 He shall raign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of his Kingdom there shalâ— be no end And as Dan. 7.14 Cameron and others say the meaning of that that his Kingdom shall have no end is only it shall not be destroyed by externall violence as worldly Monarchies that are made away and others rise in their place but that Kingdom say they may wellâ—be called eternall though the King leave off to raign when he leaves off to raign through no weakenesse and want of power but because he needs not raignâ— there being no need of laws because the subjects are perfected and there are no enemies to be subdued and the King hath obtained that eternall end a glorified people for which he was fighting But yet this seems not to satisfie 1. Circumcision and the Ceremonies and the Priest-hood Exo. 40.15 Lev. 16.29 the fast in the seventh month shall be a statute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever Lev. 6.18 All the mules of the sons of Aaron shal eat the remainder of the meat-offering it shall be a statute for ever in your generations so Lev. 17.7 Lev. 7.34 3â— Lev. 23.14 Num. 23.11 23. yet these Ordinances can hardly be called eternall as the Kingdom of Christ is And yet they cease when the body is come and they are not destroyed as humane inventions the hay and the stubble that are builded upon the foundation Christ. 2. These reasons prove that Christ shall not exercise such and such acts of royaltie upon such and such enemies for they shall be no enemies Yet we say not as â—amero that such a Prince leaves off to raign even as Mediatour Christs rendering of the Kingdome dispensatory or Oeconomick to the Father may well be a rendering of an account of his subjects and a presenting of them to God perfected Eph. 5.26 27. without spot and wrinkle Christ having brought them out of danger so as they need not Word Sacraments or a Temple And so 1 Cor. 15.24 He shal put down all rule all power and authority all Magistracy and Government that now is in either Church or State and so saith Parâ—us the Son shal be subject to the Father having subdued all the rebels as his Fathers Deputie he shall return to his Father the Kingdom now reduced to subjection and made peaceable and lay down his Mediatorie Commission and so be subject to the Father having ended the deputed and delegated charge And it is sure the Son as Mediatour is sent and is a Servant an Angel or Messenger of the Covenant Mal. 3. and the laying down of his written Commission is a sort of subjection and God doth not now actually raign in such a Mediatory way as in the days of Christs flesh he did raign in Christ but now after the last Judgement God is all in all that is not because he is not now all in all and is not the Lord of lords and King of kings but because it doth not so appear to be many now rise against him and contradict him and persecuting his Mysticall body do persecute Christ. 2. He shal be all in all by change of the Oeconomick Government then the Father Son and Spirit shal immediatly glorifie the Church Rev. 21.22 And I saw no Temple therein for the Lord God Almighty and the Lamb is their Temple 3. And the City had no need of the Sun neither of the Moon to shine in it for the glory of God did inlighten it and the Lamb is the light thereof But that Christ shall leave off to be Mediatory King after the last Judgement I deny For there is a twofold Mediation one of uniting sinners to God and mediating between God and them This shall cease and all the royall acts thereof but these with reverence 〈…〉 second operations and acts of royaltie There is another Mediation substantiall by which our natures glorified stand in a substantiall union with God for ever for to what end shall Christ stand glorified in our nature in heaven but to be the substantiall 〈…〉 between 〈◊〉 and us glorified for ever If any say that Christ-God-Man after that day is no Mediatour of reconciliation because there shall be no sin then It s true Nay but even now in the intervall between his ascension and second appearing to Judge the world he acts not as Mediatour of reconciliation to expiate our sins and to satisfie for them for only he did upon the crosse by dying for us so mediate And we will not say he is acting the part of a Priest formally by sacrificing for us in heaven as Socinians teach for he can offer no expiatory sacrifice for us in heaven for he died but once that was on the earth only Obj. But now he Advocats for sinners 1 Joh. 2.1 therefore as now in heaven glorified he is a Mediatour for sinners Ans. True he is a Mediatour and Intercessour now applicatione non expiatione by applying his blood but not by shedding of it And he is an Advocat but called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus the Righteous and an Advocat as just and righteous supposeth a right and just cause and that sufficient satisfaction and payment is given to God for the sins of these for whom Christ interceeds the Advocation of Christ is not to plead that beleevers may sin or their sins may be excused as no sins But his intercession is to plead 1. that for his blood we may stand as accepted of God and freed from condemnation 2. That the Spirit procured by the death of Christ may be given to us that we may repent and beleeve But again after the last Judgement Christ stands as Mediatour not to apply his death nor to interceed for sinners when there shall be no sinners but Christ eternally shall appear for us as a paund of a
Covenant-resurrection nor any Covenant-salvation can be given or promised if they be not in Covenant The New Test. Kingdome of CHRIST is spirituall though there be in it external signes and seals How faith does sanctifie the unbelieving wife to the beleeving husband Mr. Rich. Baxter plain Scripture proof for Infant Baptism 4 Arg. on â— Cor. 7. p. â—8 99. Of federall holinesse The Covenant external is made with a society or visible Church that out of them God may gather heirs of glory What federal holines is The being born where the Gospel sounds of that nation race is the ground of Covenant-holines as well as the faith of the nearest parents The faith required of these to be baptized Act. 8.37 Mar. 16.16 is real saving faith not visible only The formal grouÌ„d of baptizing These to whom the promise is made should be baptized But the promise is made to children Act. 2. The sense of the words the promise is to you and to your children If all be really believers that are in Covenant with God under the New Testament al the Kingdomes of the world which are the Lords and Christs Rev. 11.15 must be believers internally in Covenant with God How these words and to your chilâ—dren are not limited Externall Covenanting the blessing of the Gospel Preached to the Nation is but a Ceremony to the opposers of Infant baptism contrair to all ancient Prophesies Isa. c. 2. c 19 Jer. 23. Isa 11 c. If there be no Covenanting under the N. T. but that of real beleevers there can be no Covenant obligation upon the non-converted to hear to beleeve the Gospel to receive the seals A conditional Covenant hath the compleat essence nature of a Covenant and they are truly in Covenant that are under it Anabaptists provide no sâ—lvation by Law or Gospel or by JESUS CHRIST for the saving of Infants born of beleeving parents more then for saving of Pagans and their Infants It s false that the promise is made to infants to the aged only upon condition of believing How visible professors are really within the Covenant not really within it The new heart is not promised to all who ought to repent and to be baptized What is promised Act. 2.39 whether a new heart be therein promised or excluded Mercies of the Covenant are not alike and the same way promised to the Parents in covenant to wit Elect and Reprobate The Covenant of Grace is considered two ways in abstracto in concâ—â—to The new heart is promised to such special Covenanters not to Covenanters in general and as Covenanters The new heart is considered as a duty commanded And 2. as a blessing freely promised The Reprobate are not in the Covenant of Grace as touching some speciall promise How the Lords Argument for Circumcision fits us for Baptisme A comparing of the command of Circumcision and of the command of baptism in three If actuall faith be required in all to be baptized there shuld be a command of self-examining in the N. T. of all before they be baptized How many wicked absurdities must follow the excluding of Infants from the Covenant of Grace Remonstrant Scrip. Synod ar 1. p. 2. Thes. 9 10. Infants not predestinate to life in CHRIST not redeemed in CHRIST Infants neither capable of heaven or hell by this way Infants saved without Christ not capable of Grace of remission justification Of the children brought to Christ. Of infants as infants the Kingdome of God is not Hyeronymus increpant non quia nollent iis salvatoris manu voce benedici sed quod non dum habentes plenissimam fidem putarent eum in similitudinem aliorum hominum importunitate lassari Chryso Hom. discipuli expellebant pueros causa dignitatis Christi Christs taking in his armes the children blessing them did not act mere resemblances and Emblems The efficacy of Christs blessing the children They came that hee should pray for them Christs blessing of the children not as when the elements are consecrate His blessing either a Law blessing or a blessing of the Covenant of Grace A Covenanted seed is prophecied to be added to the Iews under the New Testament There is Covenanted visible seed prophesied to be under the N. T. Calv. in loc Haec promissio Abrahae data ad totum populi corpus spectabat The Covenant promise is prophesied to belong to such a certain seed If there be not a Covenanted seed under the New Test. the children of beleevers under the New Test. must be a cursed seed It s a state of coÌ„mon grace to be within the Visible Church It s grace that Reprobats are instrumentall to the in-coming to the world and to the Visible Church of the heirs of glory God is a God in truth to some and how to others The cause why we believe is because God is thus and thus in Covenant with us Calvin unde Colligimus ad hanc quoque aetatem extendi ejus gratiam Quid vero ilâ—is precatus est nisi ut reciperentur inter Dei filios Beza Ipsi quoque Infantes in gratuito Dei foedere comprehenduntur The Covenant blessing of the house is the Covenant blessing of the seed The place Rom. 11.16 if the root be holy so is the branches opened The Jews to be born are intentionally holy in the root and when they are born they shall be actually holy The same Covenant in the substantialls is in the Old and New Test. The one Covenant of Grace is called the Covenant of the Lord by way of excellency in the Old and New Test. A short opening of Ro. 11. to v. 17 By the holy root cannot be meant the predestinate to glory only Paul Rom. 11. speaks of a visible not an invisible body Infants of the Jewes are cut off with the root and shal be re-ingraffed with the root The seed are in Covenant not by birth as birth but by such a birth so so graciously priviledged Covenant-holinesse externall is not the adequat and compleat cause of ingraffing really in Christ. Considerable differences between externall and internall Covenanters Personal Covenanters cannot fall away but Nationall conditionall and visible Covenanters may The Covenant of grace is not made with all and every one of mankinde Psal. 147.19 20. There is no universall revealing of CHRIST to Americans and to all mankind which is either subjective by a power or universall grace given to all or which is objective by the light of nature in the works of CreatioÌ„ pointing out Christ as the place Psal. 19 4. mistaken is cited The place Psal 1â— 4 vindicated Carol. Fermaeus in Analys ad Romanos c. 10. p. 205. The true Exposition of the place Psal. 19 4. by our Interpreters P. Martyr in loc Deus ut inquit Psalmâ—s voluit notitiam suam naturalem per creaturas coelestes publicari in universum orbem Ergo Euangelium curavit identidem evulgari Quomodo igitur potestis dicere
Eze. 11 c. Crispe Christ exalted Ser. 6 pag. 159. The mistake of Antinomians as touching these places Jer. 31. Eze. 11. cap. 36.26 Isa. 59 c. For they own no Covenant of grace but that 〈◊〉 which 〈◊〉 doth all we are meer patients The Antinomians confound the efficient cause of obedience with the objective cause and rule of obedience in either Law or Gospel free men from all duties when the actuall influences of the Spirit cease The beleever is confirmed so as he cannot but beleeve and beleeve to the end being under the speciall promises made to the chosen although he have not the confirming grace of the elect Angels The doubtings unbeleef of the justified renders not the Covenant of Grace null so as it should not be a possible way of life to them as the least sin against the Covenant of Works renders the Covenant null so that it can never be a possible way of salvation again to those that once sin The Lord speaks not Jer. 31. Heb. 8. of the whole Covenant of Grace as preached to all in the Visible Church as many suppose The scope of the Epistle to the Hebrews is not to treat of the Covenant Preached in his nature parties promises precepts conditions but to treat of the excellency of Christ above Angels Moses Priests Sacrifices and in acting of the Covenant upon the heart of the elect especially Christ excells all Justification promised to Christ and that twofold Christ judicially loosed from death came out and we in him A promise of heavenly influences is made to Christ. Christ was assured of influences Adam was not to beleeve he should have influences nor yet to beleeve his own reprobation The great promise I will be his God made to Christ. Christ and beleevers are in one writ VVeare to make firmer our marriage-love with Christ. Our mistake touching comforts and duties A seed is promised to Christ seed was much in the heart of Christ. Christsâ—nd â—nd is satisfied by the Lord therefore are we not to fear Because victory is promised to Christ in temptations we may flee to the Covenant as Christ and the Saints have done A promise of glory is made to Christ. Rods in mercy are Covenanted to us An headship is promised to Christ. The creatures in the Covenant of works are now broken out when that Covenant is broken but now in Christ they are taken in again restored as under-Covenanters Christ being Man required that he should be under a Covenant No such condition is required of Christ as of Adam or of us nor was he under any threatning but had coÌ„firming grace from the womb The paying of the price of blood and dying for man was the formal condition of the Covenant of suretyship Law-holinesse in Christ did not exclude grace The holy actings of Christs affections Christs wisedome Christ his undaÌ„toned boldnes of faith His hope His holy sagacitie His righteousnesse His meeknesse His tendernesse to the weak His compassion to sinners His humility His painfull way of gaining of souls His faithfull free teaching His mortification A patern of love Of obedience to God and to all to whom obedience is due Christ hath all these qualifications as the grace of head-ship to be communicated to us not as the grace of his person to be personall and private induements for himself only We too much affect bastard graces and 〈◊〉 little the grace that is Chriâ—â— which hath a 〈◊〉 desirablenesse to cause us follow theâ—â— graces because they lodge in God Immanuel The graces in Christ are more forceable paterns to us to follow in some sense then the Scripture it self 1. The freedom of the Covenant of suretyship The grace in the Covenant of suretyship The more grace that is shown to us the more should we serve not with a servile but with a godly fear The godly fear and the other fear differenced In Respons ad Quaestio The Son 's being subject to the Father how it is to be expounded 1 Cor. 15 Augustine Ambrose their mind touching Christ his being subject to the Father Christ his not exercising of some second acts of a Mediatory Head and King after the last JudgemeÌ„t proves not but he is a Mediatory King even then That Christs Kingdome is eternall only because it is not destroyed as worldly Kingdomâ— are by external violence â—s said by some Illius imperii princeps desiit regnare Christ is ever even after the universall Judgment a Mediatory Head King and Lord. There is a twofold Mediation Christ acts not as a sacrificing Priest for us in heaven How Christ appears for us now in heaven as just as wel as merciful Christ stands in our nature our Mediatory Head and King after the last Judgement Christ stands eternally wel pleased and in love with his redeemed ones God stands eternally well pleased with what Christ hath done and suffered the once given Throne stands never empty Christs Mediatory triumph is eternall The Throne of the Lamb is eternal