h Rom. 10.12 unto all that call upon him And though some doe not beleeve it maketh not the faith of God of none effect no more then the infidelitie of some persons then for God was still good unto Israel his faithfull Jewes and Proselytes that were of an upright heart and so he is now Thirdly It is said And the key of the house of David Isa 22. ver 22. will I lay upon his shoulder so he shall open and none shall shut and he shall shut and none shall open And the very same with this is applyed unto Christ Jesus as is mentioned in Rev. 3.7 These things sayth he that is holy he that is true he that hath the key of David that openeth and no man shutteth and shutteth and no man openeth c. Thus through his knowledge this righteous servant is made able to justifie many 53.11 to open to whom he will and to shut out whom he will but he shutteth not out the infants of beleevers for he declared Of such is the kingdome of God Fourthly He sayth I will fasten him as a nayle in a sure place Note here he is said to be fastned as a nayle in a sure place A nayle in a sure place is such a thing upon which other things have dependance so that if the nayle fall all those things fall which are upon it But if the nayle be sure all those things which hang thereon are still upheld by the strength thereof Now the Lord Jesus Christ is this nayle and he is strong and powerfull he is perfect and pure no sinne or brittlenesse was found in him he was capable to beare the burden that was put upon him and able to beare it Yea and much more doth it appeare in that he is fastned as a nayle in a sure * The safenes of holy infants consisteth in the surenes of Jesus Christ Hee is unto them as the sure place is unto him whose choyse burden shall not be taken downe till the time appointed of the Father place his humanitie is in heaven and there it is seated and united with his divinitie and there is his place of rest and abiding he is at the right hand of God bearing us and yet thinketh not himselfe over-burdened he is able to beare and doth beare all his holy vessels both great and small even the off-spring and the issue the vessels of small quantitie so that it is as possible to pluck God out of heaven as to take away his former favours which he hath extended and doth extend towards the faithfull and their seed * Isa 59.21 As for me this is my Covenant which I will make with them saith the Lord the spirit that is upon thee and the words that I have put in thy mouth shall not depart out of Thy mouth nor out of the month of thy seed nor out of the mouth of thy seeds-seed saith the Lord from henceforth and for ever Fifthly It is said And he shall be for a glorious throne unto his fathers house that is a resting place and a place of Judgement * Psal 122.5 Justice Righteousnesse is the girdle of his loynes and faithfulnesse the girdle of his reines * Isa 11.4 And this is Christ Jesus our Lord who doth all things by his own power resteth not upon any humane thing but only upon his own divinitie in whose name we ought to doe all which we doe Mat. 18.20 and he hath promised upon the same to be in the middest of us to ratifie those divine actions which proceed from our sincere affections And as he hath promised the tree of life * Rev. 2.7 and hidden Manna * 17. and morning starre * 28. even his own selfe * 24.16 3.21 unto us so hath he promised to grant us to sit with him in his throne Now he is not sayd to be for a glorious throne unto any but unto his fathers house there is this glorious throne set in the middest of this heavenly Regiment in the middest of his Temple there is Jesus as a throne or seate Revel 4.6.8 yea further in the middest of the throne and round about the throne there are also the foure animalls said to be which are full of eyes before and behinde and rest not neither day nor night crying Holy holy holy Lord God Almightie which was and is and is to come Isa 22. ver 24. Sixthly It is sayd further And they shall hang upon him all the glory of his fathers house Here is a weightie sentence full of substance This glorious throne and holy nayle which is fastned so surely is done for no sleight intent but it is for great purpose namely to beare all the gloâ—ie of his fathers house It is his fathers pleasure to exercise him in bearing our glory which is his glory our brightnesse which is his brightnesse for indeed wee have no comelinesse but from him and we cannot beare our selves but he must beare us wee are the burden and he is our upholder he dependeth upon that which will not faile him and we depend upon him which will not faile us And this Angelicall patron hath taught the Inhabitants of Jerusalem and the house of Judah even his Church to fasten upon him all the glory of his fathers-house It is then an Ordinance from heaven that we shall so do as he hath sayd And this institution therefore being not of man but of God it will stand and it being an injunction laid upon us all that wee must both young and old have dependencie upon this nayle even the Lord Jesus wee must doe so Now if wee take this word shall prophetically it being also a declaration of what should happen though it now be historicall to us wee may still see the fulfilling of it in Mat. 19.13 Mar. 10.13 Luk. 18.15 where the Inhabitants of Jerusalem and the house of Judah brought their children unto Christ and he took them up and bare them in his armes A reall signe of his love unto them indeed And his Saints now doe esteem their Infants blessed in Jesus Christ and doe depend upon him that he will circumcise their hearts and the heart of their seed to love him more and more according to his gracious promise Deut. 30.6 And this is that which this Propheticall and Documentall sentence teacheth us when it sayth They shall hang or cause to relie or depend upon him all the glorie of his fathers house The least glorie must not be left out but all must be brought in and layd upon him He is the object upon whom they must fix their eyes He is the nayle upon which they must fasten them for so is his Command Mar. 10.14 Suffer the little children to come unto me and forbid them not for of such is the kingdome of God As if he should say They are the burden which I must beare because they are part of the
13.12 a reviving unto them Look upon the first Church that was on earth Adam and Eve see whether they were not comforted in bringing forth children to God and what hope had they of the continuance of the Church on earth if it were not by promulgation of children to their celestiall Father After Abel was slain and Cain cast out God sent Seth in stead of Abel Gen. 4.25 26. and this thing Eve did acknowledge and this was a great comfort unto them And thus Eve the mother of us all was like unto Rachel and Leah who built the house of Israel And how was this Even by bringing forth a holy seed unto God and bringing them up in his feare And this made all the People and the Elders of Israel Ruth 4.11 12. to say unto Boze upon his wedding day The Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel And doe thou worthily in Ephratah and be famous in Bethlem And let thy house be like the house of Pharez whom Tamar bare unto Judah of the seed which the Lord shall give thee of this young woman Note here that the holy seed the off-spring the issue are materialls for building the Lords house they are the comfort of Israel the glorie of Gods holy house and kingdome But where there is no off-spring no issue then there is not that joy that gladnesse that glory that expectation of succession as would be if there were children Wherefore the Lord for comforting his people Israel Isa 29.22 23. sayth in the 29th of Isaiah ver 22 23. Thus sayth the Lord who redeemed Abraham concerning the house of Jacob Jacob shall not now be ashamed neither shall his face now wax pale Ver. 23. But when he seeth his children the work of mine hands in the middest of him they shall sanctifie my Name and sanctifie the holy One of Jacob and shall feare the God of Israel Ver. 24. They also that erred in spirit shall come to understanding and they that murmured Jer. 30.20 shall learne doctrine And in the 30th Chapter of Jeremiah Ver. 20. God sayth their children shall be as aforetime and their Congregation shall be established before me c. And in the 31. Chapter of Jeremiah Jer. 31.15 16 17. Ver. 15 16 17. Thus sayth the Lord to Rahel which wept for her children from two years old and under Mat. 1.16 17 18. and refused to be comforted because they were not Refraine thy voyce from weeping and thine eyes from teares for thy work shall be rewarded sayth the Lord and they shall come againe from the land of the enemie Ver. 17. And there is hope in thine end sayth the Lord that thy children shall come againe unto their own border Take notice heer how the Lord comforted his people and spake comfortably to Jerusalem And he is the same unto his people as he hath been heretofore His comfort is not lessened but is extended to all Saints from the least unto the greatest from the youngest to the eldest God never lesseneth his glorie nor his excellencie Psal 68.19 which he communicateth to his people but daily increaseth his blessings and multiplieth his benefits towards them and theirs and increaseth their glory doth not nor never did diminish it from them or their infants And therefore experience teacheth us that the infants of the Saints are the glory of the fathers house as heretofore they have bin Seeing then it is so cleare that the infants of beleevers are the glory of the fathers house they being of his houshold must have the priviledges of the house according to the appointment of the housholder and what is appointed for such vessells of honour and of glory Surely these holy vessells of the Lords sanctuary they being beleevers and Disciples of Christ being hallowed by the holy Ghost ought to be baptized See Mat. 28.19 Mark 16.16 Seventhly It is declared what this glory is and wherein this glory consisteth or what must be put upon Christ what glorious things even the off-spring and the issue sayth he that is to say their seed or children for they are the off-spring and the issue as may appeare by these Scriptures Job 5.25 Isa 21.8 48.19 61.9 65.23 Rev. 22.16 Gen. 48.5 6. And this is according to what the Apostle declareth in 1 Cor. 7.14 that the children of beleevers male or female the off-spring and the issue are a holy seed Now this off-spring and issue hath dependency upon Jesus Christ and he beareth them and will beare them Rom. 8.30 and blesse them in bearing them and justifie them in blessing them and sanctifie them in justifying them and glorifie them in sanctifying them He is all in all in them and for them and to them Their glory is the glory of his Fathers house and they are the glory thereof as hath been shewed before Wherefore let all Christian parents as they love Christ in procreation of their children dedicate their holy off-spring and blessed issue unto God and lay them upon the Lord Jesus Christ and say unto him Save us thy people both great small Psal 28.9 and blesse thine inheritance gather them and lift them up for ever Eighthly Further this holy off-spring and blessed issue which is the glory of the house of the God of all glory and power who is the Father of our Lord Jesus Christ are called vessells of small quantitie vessells of small quantie are used to be set upon nayles sometimes for show for safetie and conveniencie glory and decency Now Jesus Christ is as a nayle the off-spring and the issue are the vessells of small quantitie and these holy vessells of small quantitie Jesus Christ is said to beare yea and to beare them all all vessells of small quantitie sayth the Text. Wherefore wee have no ground to cast away any of them or omit the least of these vessells though they are but of small quantitie Some peradventure will think that because the infants of beleevers are vessells of small quantitie that therefore they are no vessells or vessels of no quantitie or vessels of contempt or disgrace or such in whom there is no glory spiritually or such concerning whom they cannot judge or such in whom the seed of Gods grace is not to be esteemed to be But let them know that they doe violent injurie unto Jesus Christ and doe exceedingly eclipse the glorie of his Mediatorship For as the smallest vessells in the Lords Temple in the time of the Law were as holy as the greater though they could not containe so much So the Infants of beleevers who are the Lords vessells are as holy as those Saints who are past their minoritie though they being Infants through tendernes of yeares cannot containe or receive what the others who are aged can yet are they as precious in Christs estimation and have his holinesse upon them as aged
Saints have There was a great difference * They differed in the quantitie not in the qualitie Zach. 4.20 in the time of the Law between the spoones flaggons and cups in the Temple and the censers seas and potts and yet they were all holy both great and small and so were the Jewes both young and old great and small Infants and aged persons they were all holy ecclesiastically and all the Lords holy vessels and we are not to have such sacrilegious thoughts as to thinke God doth refuse the infants of beleevers though they are vessells of small quantitie The Boules before the Altar were counted very glorious when it is taken for such an excellent thing for the potts in the Lords house to be like unto them If then the potts in the Lords house spiritually are in these last dayes and flourishing times of the Gospell * In respect that there is and hath been both by the sight of the eye hearing of the eare and in divers other respects most of God of Christ and of the Holy Spirit manifested in these last dayes like the boules before the Altar What are the boules before the Altar What are the cups What are the flaggons The Lord in numbering up his holy vessells of small quantitie even the holy off-spring and the blessed issue calleth them by the name of cups and flaggons and calleth them the glory of his house All which doth set forth the excellency of the Infants of beleevers their great holinesse and high estimation with Jesus Christ Compare with this the Historicall Relations of Christ concerning infants in the Gospel and there the fulling of this Prophecie will appeare to be for there they brought infants to him that he should put his hands on them and pray and he approved of their act * Mat. 19.13 yea and gave free admittance for the infants to come unto him and charged that none should interrupt the bringers by forbidding them because of such is the kingdome of heaven * Mar. 10 14. Luk. 18.17 and he took them up in his armes and put his hands upon them and blessed them ** Mar. 10.15 But to this you answer First That all this is not baptizing them for Christ baptized not A. R. Pag. 14. lin 3 4 5. Joh. 4.2 And therefore this place seemes not at all to prove the baptizing of Infants Ans The holy Ghost fell upon Cornelius and his friends Act. 10.44 at Peters preaching though all this was not baptizing them with water yet they being baptized by the holy Ghost who could forbid water that they should not be baptized which had received the holy Ghost as well as * Ver. 47. others So the infants which Christ took up in his armes he layd his hands upon and blessed Christ did more for holy Infants then baptize them with water and declared that the Kingdome of God belonged unto them Of such is the Kingdome of heaven sayth he Christ had declared that without the Spirit persons could not enter into the Kingdome of God But these infants were subjects of his Kingdome according to the doctrine of Christ and therefore they had the Spirit and seeing the infants of beleevers are as they were they have the Kingdome the Gospel the Spirit and the graces of the Spirit and all and therefore they may lawfully be baptized and therefore these places have not onely a semblance in them but also a substantiall ground for the baptizing of the infants of the faithfull It being not various in the least from any of Gods institutions but every manner of way agreeable to the same And though then neither Christ nor his Spirit baptized with the Baptisme of water but instrumentally yet those that have Christ and the Spirit have the inward Baptisme and so are to have the outward Baptisme but the infants of beleevers have Christ and the Spirit for they have the Kingdome which cannot be without the Spirit therefore the infants of beleevers are to have the outward Baptisme As hath been proved before and even now and shall be further cleared afterwards Next you say Secondly Let them that please doe as here Christ did A. R. yet much rather let us all learne the lesson which Christ here taught A. R. without which wee cannot be saved But wee quite perverting Christs meaning doe in another sense become little children for some at first had no sooner hence sounded out this tune in our eares that the Kingdome of heaven belongs to little children and therefore Baptisme But wee all presently like little children dance after this pipe as though our heads were lighter then our heeles and in the meane time loose the true sense the marrow and fatnesse of these Texts which so much doe concerne us And thus it is not onely in these Texts but in many more in so much that wee through this our childish if not brutish following the heard of Interpreters from humane authoritie rather take many grosse errours for undeniable principles then once open our eyes to see and receive the truth upon Gods own bare word that wee might beleeve and so be saved out of this quick-sand of delusions And indeed how can wee beleeve giving and receiving honour thus one of another and seek not that honour that commeth of God alone As Christ tells us Joh. 12.44 To which I answer That those may rightly doe as Christ here did who are heires of the Kingdome whereof Christ is King But before you do as Christ here did take that counsell which you give unto others learne the lesson which Christ hath here taught without which you say you cannot be saved And seeing that the kingdome of heaven consisteth of the infants of beleevers wee may safely beleeve and justly conclude that though they are little in quantitie yet they are great in qualitie and most precious in the eyes of the Lord. And surely we have need of humilitie to teach us not to be so proud as to despise the day of small * Zech. 4.10 things It is not the way to be happie to despise those that are happie though they have not attained to such a measure as to confesse or expresse by verball relations or visible demonstrations Gods work upon their soules And I tell you further If you hold on in your errours in withstanding holy infants and doe not repent of this your evill you cannot rightly doe as Christ here did nor learne the lesson which Christ here taught and so upon your own ground cannot be saved but doe come under the censure which you have here set downe * Pag. 14. lin 8 9. of quite perverting Christs meaning c. and loosing the true sense marrow and fatnesse of these Texts which so much concerne us An evident proofe of this appeareth in your interpretation of the Scripture in the Gospel which speaketh of infants which you would not have to be meant of those Infants nor of
Esayâ—s sayth There shall be a root of Jesse and he that shall rise to reigne oâ—er the Gentiles and in him shall the Gentiles trust And David saith in Psal 22 28 29 31. All the ends of the earth shall remember and turne to Jehovah and all families of the Heathens shall do worship before thâ—e for to Jehoâ—ah partaines the kingdâ—me and he is Ruler among the Naâ—ions c. A sâ—ed shall serve him it shall be accounted to the Lord fâ—r a generation Observe how the Scriptures here doe set forth the excellent benâ—fits which appertain to aâ—â— the Saints in generall and to the holy families in particular under the flourishing time of the Gospel Here is great occasion for the â—aints to glorifiâ— to magnifie to confesse to praise and to laud the great God of heaven and earth who hath so far magnified his word so strongly confirmed his promises made unto the fathers and hath so largely extended his Gospel-priâ—iledges unto them and to their seed Their seed are in the blessing It shall sayth David be accounted unto the Lord for a generation Weigh these sentences and compare the same with Gen. 17 10 where the Lord sayd unto Abraham Thou shalt keepe my Covenant thou and thy seed after thee in their generations And so it is sayd here in Psal 22. that a seed shall serve him Now to serve him indeed is to keep his Covenant and those that keep his Covenant are obedient to his lawes and ordinances which he prescribeth And as Abraham and his seed then were accounted of before the Lord so are the beleeving Gentiles their seed now they are counted before the Lord for a generation for time was when they were not accounted before the Lord for a generation no reckoning was made of the Nations they were without Christ Eph. 2.11 12. being aliens from the Common-wealth of Israel and strangers from the Covenants of promise having no hope and without God in the world mistake me not I doe not say that the beleeving Gentiles or Proselytes or their infants were without Christ or without God in the world when God took them in his Covenant be it far from me so to thinke for these visible Saints were no further off then the beleeving Jewes * See Gen. 17.10 11 12 13 14. Exod. 12.48 But the Apostle declareth that such aliens as were then without God in the world Now God of his rich mercy hath called them unto him by repentance and now God calling them his people who were not his people and mâ—king them of Lyons Lambs bringing them into subjection to his lawes and to the obedience of his faith they are holy and spirituall 1 Cor. 7.14 and accounted as precious as Abraham and his infants were for these Gentiles who sometimes were far off are made nigh by the bloud of Christ Eph. 2.13 14. And he hath accepted of them joyntly into his service giving them the blessing of Abraham a Gen. 12.3 Gal. 3.8.14 and his posteritie accounting of them before him as a holy generation b Psal 22.30 1 Cor. 7.14 1 Pet. 2.9 Rev. 1.5 6. Isa 19.18 c. Whereas before they were visibly of no account of no estimation in the sight of God or his people But God of his rich mercy made them rich yea in generall equally rich with the Jewes in respect both of externall and internall precious priviledges The same God over all sayth the Apostle is rich unto all that call upon him c Rom 20.12 Rev. 22.14 their riches are not lessened or diminished one jot they are equailized with the riches of the Jewes let them be bond or free male or female they are all one in Christ d Gal. 3.28 Abrahams seed like Zacheus e Ver. 29. Luk. 19. and heires according to promise f Gal. 3.29 fellow-heires and of the same body and partakers of his promise by the Gospel g Eph 3.6 The children of the promisâ— as Isaac was h Gal 4 28. Blessed with their faithfull father Abraham i Gal. 3.9 grafted into the same stocke and olive tree and root from whence the unbeleeving Jewes for unbeliefe were cut off k Rom. 11.19 20 21 22 23 24. and these beleevers the Apostle concludeth are blessed by God the Father with all spirituall blessings in heavenly places in Christ l Eph. 1.3 and therefore I see no reason why the beleeving parents now though Gentiles should not have the like precious priviledges for their seed in infancie as their brethren and Countrimen had in former time for their seed m Gen. 17.11 12 13. Exod. 12.48 in infancie Yea considering that the infants of beleevers now are able to doe as good great faithfull and acceptable service as the infants of beleevers in the time of the Law and that these are as capable of Baptisme this passive Ordinance as those were of Circumcisioâ— that passive Ordinance which was no more passive then this and was the forerunner of this and both that and this being in one generalâ— institution and one and the same in effect n Col. 2 11 12 we may safely beleeve and justly conclude that the Saints infants ought to be baptized as formerly they were Circumcised yea and for as much as the Apostles themselves speaking generally of baptizing whole housholds o Act. 16.15 1 Cor 1 16.33 never once make mention of the exempting of any of their infants though it be a matter of so great concernment how then shall we reject them And considering that in the Scripture by the speech of an house familie or houshold infants are also implyed therein * Gen. 17.23.9 10.12 30.25.30 45.10 11.18 19 46 5 6 7. Exod. 1.1 Num. 3.15.39 Psal 115.12 13 14. Luk. 19.9 Prov 31.15 1 Tim. 5.8 and seeing Baptisme is come in the roome of Circumcision If infants should not have been baptized as formerly they were circumâ—ised sure the Apostles in speaking generally of baptizing housholds would not without exception of infants have used such tearmes as are set downe in the old and new Testament to include infants Considering that then the Apostles had a just occasion to exclude their infants in expresse words if any such thing should have been done If holy infants should have been thrust out from being members of the visible Church and from having their spirituall priviledges as they have had heretofore Surely we should have found some tittle of it in the New Testament but there is not the least shew of it from whence wee may draw any just consequence for dismissing them from being members of the visible Church of Christ * Mr Spilsbery saith it is a truth that the Church of the New Testament consisteth both of Jewes and Gentiles and admits of all that beleeve and rejects none And for the Gentiles Infants being in the same body as well as the Jews infants this saith he I beleeve both alike For
is of force against the infants of beleevers to prove them also not to be in the new Covenant nor to be baptized But this is very weak against such parents Therefore it is of no force against their infants Seeing it is so you may plainly perceive that I have just ground to except against your conclusiō Pag. 4 l. 22 23 that because all the children of beleevers are not saved Therefore the infants of beleevers are not in the Covenant now on foot nor ought to be baptized Such an excuse as this might as well have served informer time for the children of Israel that they might not onely have neglected Circumcision but also all other Ordinances But such arguing bringeth large liberty tending to Athisme destruction and ruination of the foundation of Christian Religion Rom. 3.1 2 3 4. But what saith Paul when he declareth that the Jewes had the Oracles of God committed unto them what if some did not believe shall their unbeliefe make the faith of God of none effect God forbid yea let God be true and every man a lyar c. The Apostasie of Cain could not hurt Adam nor hinder Abel from eternall life For though Cain and his seed perished yet God was still good unto his Church unto Israel to those that were of an upright heart Furthermore for to maintain errour you bring errour false things to prove a falshood like two false witnesses that stand one for another for to prove your own false affirmation that infants are not in the Covenant outwardly nor have that holinesse whereby to be admitted now to the outward ordinance of baptisme as infants were then to Circumcision in the time of the Law and state of the Jews You say That the state or Church of the Jews were under the old Covenant and Law Pag. 4. l. 29. and stood not by faith and circumcision of the heart as this Church of the Gospel doth but stood meerly upon nature and circumcision of the flesh and accordingly had their outward and fiderall holinesse and outward cleansings all which are abolished with that state and no such holinesse or distinction is now between any persons in the world as you say shall be further declared by and by To which I answer That the Church of the Jews were in the old Covenant and Law is true But that they stood not by faith and circumcision of the heart as this Church of the Gospel doth but stood meerly upon nature and circumcision of the flesh is not true for the Church of the Jewes had the new covenant * Mr. Spilsbery granteth the Covenant made with Abraham and the Covenant now to be the same in substance See his treatise pag. 8 line 10. that was confirmed to Abraham * Gen. 17. Gal. 3.16 17. before of God in Christ which covenant the Law which was foure hundred and thirty yeares after could not disanull that it should make the promise of none effect* The Jewes were Gods holy speciall a Deut. 7.6 and peculiar b 26.18.19 people who were not constituted of a visible mixt multitude of prophane persons and holy beleevers and Infidels good and bad together c 29.18 32.9.12 Esay 5.1 2. but were a people called d 41.1 2. 43.1.7 Mat. 12.2.13 and separated e Ps 135.4 148.14 125.2 Deut. 33.29 14.1 2 from other Nations God brought them out of Egypt f Ex. 12.41.42 and baptized them in the cloud and in the sea g 1 Cor. 10.1 2 and went before them by day in a pillar of cloud and by night in a pillar of fire h Ex. 13.21 22 and at the great and victorious deliverance which they had over the Egyptians they beleeved his Words and sang his praise i Ex 15.1 Ps 106.12 then God led them through the wildernesse k Ex. 15.22 and made the bitter waters sweet for them l ver 25. that they might trust in him who healed them m v. 26. and he fed them with Manna which neither they nor their fathers knew to the intent that they might know that man could not live by bread only but by every word of God n Deut. 8.3 and he made the flinty rock a fountain of waters o Ps 114.8 Num. 20.8.11 that they thereby might quench their thirst Yea The Lord came from mount Synay and rose up from Seir unto them he shined forth from mount Paran and he came with ten thousands of his Saints from his right hand went a fiery Law yea he loved the people p Deut 33.2 3 they were therefore to trust stedfastly in God the sword of their excellencie q ver 29. and to look continually for eternall life of him and cleave unto him r 10.20 who was their life and the length of their dayes ſ 30.19 20. whom they were commanded to fear and to love and to serve with all their heart and with all their soule t Deut. 10.12 so the Lord was with them they with him and as he had commanded them so they were still to be a holy people to the Lord their God even as he was holy u Levit. 11.44 19.2 20.7 By all which it appeares that there was a manifest difference put between them and the prophane of the world as is between Christ and Antichrist In brief as their Church was the Church of Christ a See Cant. and the Covenant b Rev. 21.3 which they had c Gal. 3.16 17. the Covenant of Christ so the Commandement d Deut. 30.11.12 13 14. Rom. 10.6 7 8 9 10. or word which was not hid from them was the Gospel which they were not to enquire after as though it were some strange thing afar off or beyond the seas c. for it was nigh unto them in their mouth and in their heart that they might doe it even the Gospel of Christ the same word of faith which Paul preached yea further they had not onely the Gospel of Christ but Christ himselfe his presence in a speciall manner amongst them though he were not then manifested in the flesh Esay 63 9. Wherefore I would have you to consider and revoke those rash speeches that this heavenly society and blessed fraternity stood not by faith but meerly upon nature and circumcision of the flesh It is an infidelious opinion to judge them to be Infidels in the Jewes state whom God did so call and separate which had his Oracles and Ordinances whom he called his holy people his chosen e Deut. 10.15 and peculiar people f Cap. 14.2 his beloved ones g Cap 7.7.8 to whose seed he promised life as to themselves h Cap. 30.19.20 whose hearts he promised to circumcise as also the hearts of their seed i Deut 30.6 as he hath promised to his people in the last dayes which thing
see his Treat of Bap. pag. 20. lin 6 7 8 9 10 11 12 13 14. consisted all of visible Saints Deut. 29.18 to be câ—rrupt For the like you said before in your book p. 4 That they stood meerly upon nature and circumcision of the flâ—sh not by faith and circumcision of the heart And here you oppose this nature unto grace the naturall seed unto the spirituall seed And thus it appeareth that you hold neither the matter nor forme of the Church to be spirituall then nor the persons graciâ—us but ungracious fleshly and carnall But the Scripture teacheth us that they were a holy nation and a peculiar people unto the Lord their God and so excellent that none were like unto them Great advantage had they every manner of way Vnto them was committed the Oracles of God And shall wee thinke that God committed his Oracles to a Church which had a carnall constitution or that he owned such for his holy peculiar people God made an everlasting covenant with Abraham that he would be a God unto him and his seed for ever And though the Law was added because of transgression yet it could not disanull the covenant and therefore not the Church or people of the covenant or the seale of the promise Now surely if that the Church had been constituted upon nature corrupted such as you have opposed to grace and upon the naturall not upon the spirituall seed * See before in this Treatise pag. 29 30 31. For there it is answered at large then there was no difference between the Israelites and the Heathens and then was the Church of Israel no communion of Saints but a mixt multitude which to thinke is very erronious as may appeare by these Scriptures Exod. 19.5 6. 22.31 12.48 49. Num. 9.14 15.15 Levit. 19.2 20.7 8. Deut. 7.6 14.1 2. 26.18 19. 1 King 8.53 Deut. 4.20 29.10 11 12 13. 10.15 Psal 147.14 But from this your groundlesse affirmation you would through an inference make another disparitie between the Church of the Jewes and the Church of the Gentiles You say That was therefore termed Israel according to the flesh and of the circumcision of the flesh this Israel according to the Spirit and of the circumcision of the heart Rom. 8 28.29 Rom. 9.6 7 8. Coll. 2.11 And to this I answer That your speech doth here import as if none who were Israel according to the flesh were Israelites according to the spirit but the Apostle sayth All are not Israel that are of Israel He maketh a manifest difference between Israel the Church of God and those who were not really Israelites though they came of Israels loynes according to the flesh But your speech crosseth the Apostles speech and tendeth to prove that all were Israel that were of Israel But what will you say to the Proselytes and their seed Were they Israel according to the flâ—sh Surely they were not therefore they were Israelites according to the spirit As well as others who were also Israelites both according to the spirit and flesh Moreover None were to be circumcised externally in the flesh but those who were in Gods covenant and were circumcised in heart so farre as mâ—n could discerne and those that were in Gods covenant were Israelites spiritually and so to be esteemed even as true members of the Church So David sayth Yet surely God is good unto Israel unto those that are pure in heart Deut. 30.6 Circumcision of the flesh sealed unto them the circumcision of the heart and this God promised both to them and their seed and then both male and female were all one in Christ * Exod 12.48 49. Num. 9.14 15.14 15 16. and so they are now ** Gal. 3.28 As for the Scriptures Rom. 2.28 29. Rom. 9.6 7 8 Coll. 2.11 which you cite they make nothing for your present purpose to prove That that was onely called Israel according to the flesh and the other onely according to the spirit The one constituted upon that nature which you have opposed to grace upon the naturall seed destitute of the spirit the other constituted on grace without nature and the spirituall seed of Abraham without the naturall seed Prove this and then you say something else it is nothing to your purpose But indeed the substance of what you say heer is answered at large in this Treatise pag. 29 30 31 32 33. And now I will proceed to examine the Scriptures which you have cited heer for confirmation of these your opinions As touching Rom 2.28 29. there the Apostle declareth who are the true Jewes indeed namely those that are Jewes inwardly and that the true Circumcision indeed is that of the heart in the spirit not in the letter whose praise is of God c. Now will you reason from this place that those who were the naturall seed not degenerating were not the spirituall seed and that because God accepted of the infants with their parents and commanded them to be circumcised that therefore the Church-state was built upon nature and not upon Christ Surely you cannot gather any such thing from the Apostles words in Rom. 2.28 29. nor from any other place of Scripture but rather the contrary Yea the Apostle in the following Chapter declareth that as for the advantage of the Jew and the profit of circumcision it was much every manner of way chiefly because that unto them were committed the Oracles of God For sayth he what if some did not beleeve shall their unbeliefe make the faith of God without effect God forbid And so he concludeth that both Jewes and Gentiles are justified by faith Seeing it is one God which shall justifie the circumcision by faith and the uncircumcision through faith Doe wee then make voyd the Law through faith sayth he God forbid yea wee establish the Law And in the fourth Chapter Paul treateth of justification by faith without workes and expoundeth Davids speech for whereas David sayth * Psal 32.1 2. Blessed is the man to whom the Lord imputeth not sinne and in whose spirit there is no guile Paul explaineth it thus Blessed is the man to whom the Lord imputeth righteousnesse without works From which places of Scripture much may be gathered against those who denie infants to have faith imputatively for the Apostle declareth that he to whom the Lord imputeth not sinne is a righteous person Now every person is either righteous or unrighteous for as righteousnesse is not imputed unto those to whom sinne is imputed So those whose iniquities are pardoned and their sinne covered the Lord imputing no sinne unto them he imputeth righteousnesse unto them without workes and this righteousnesse is that which justifieth before God It was faith which was counted unto Abraham for righteousnesse And so he proceedeth in the 9th 10th and 11th verses to prove that this blessing or blessednesse came not onely upon the circumcision but also upon
were to confesse Christ according to this saying of the righteousnes of faith which spake on this wise c Rom. 10.6 7 8 9 10 11 12 13. Say not who shall ascend into heaven to bring Christ downe from above c. And seeing God usually giveth names unto persons according to their nature state and condition d Gen. 22.28 Rev. 3.12 11.8 the infants of the beleeving Jewes having the name of Jewes rightly attributed unto them they were Jewes that is Confessors though they could not actually confesse and the like may be sayd for their invocation or calling upon the name of God So it appeareth that the infants of the Jewes had such a holy state and condition upon them that the visible imputation e Heb. 7.9 10. of holy actions was conferred upon them though they could not act the same And the very like may be said concerning the infants of beleeving parents now And seeing that salvation appertaineth to the infants of beleevers f Luk. 18.15 16 17. the righteousnes of faith is imputed unto them g Mat. 16.16 and therefore they ought to receive the signe and seale of the same righteousnes for we are to account that Jesus Christ our righteousnes is a Saviour in a speciall manner unto all those who ought to be judged righteous persons in Covenant with him and ought not to be accounted to have the guilt of originall sinne but that they have it pardoned and done away through him But the infants of beleeving parents ought to be judged righteous persons in Covenant with Christ and ought not to be esteemed to have the guilt of originall sinne but that they have it pardoned and done away through him as hath been proved before Therefore wee are to account that Jesus Christ our righteousnes is a Saviour unto them in a speciall manner See Mat. 1.21 as well as to their parents It is certaine that the rarest Saint in the world though he professe and confesse never so much yet he being one of Adams posteritie hath originall sinne from the houre of his birth to the time of his death yea and before his birth he was conceived in sinne So David sayth of himselfe Loe in iniquitie was I painfully brought forth and in sin my mother conceived me Psal 51.5 But herein consisteth the Saints happines that all their sinnes are remitted h Psal 32.1 2. Rom. 4.6 through Jesus Christ so that the Lord will not remember their sins nor impute the same unto them he counteth them not guiltie he saveth his people from their sinnes therefore is he called Jesus * Mat. 1.21 So David sayth that with Jehovah is bountifull mercy and plentifull redemption And he will redeem Israel out of all his iniquities Psal 130.7 8. Now whereas it is said He shall save his people from their sinnes He will redeem Israel out of all his iniquities Hereby is meant all the sinnes of all his people in Covenant with him both young and old both great and small So David sayth Psal 115.12 13 14 15. The Lord hath been mindfull of us he will blesse us he will blesse the house of Israel He will blesse the house of Aaron He will blesse them that feare the Lord both small and great The Lord shall increase you more and more you and your children You are blessed of the Lord which hath made Heaven and Earth And so in Isa 44.3 the Lord sayth to Israel I will powre my Spirit upon thy seed and my blessing upon thine off-spring And in Isa 45.25 In the Lord shall all the seed of Israel be justified and shall glory By all the seed of Israel he doth not mean Apostates for they are not counted for the seed k Rom. 9.8 but this justification and glorifiâ—ation is promised onely to those that abide in the Lord Jesus l Joh. 15.4 5.6.10 and so continue in his Church But the seed of the faithfull in their infancie cannot justly be sayd to depart from Christ to aberate from his Commandements to Apostate or degenerate from that h avenly state wherein the Lord of his mercy hath planted them therefore they are as well in infancie as after to be accounted holy â—pâ—â—iâ—uall and iâ— the new Covenant in the very promise of Eternall life and freed from the wrath of God and curses of the law and under grace and mercy through Jesus Christ our Lord therefore it is apparent that the Lord imputeth them righteous though him so then they are righteous by imputation they are believers and Coâ—fessors imputatively yea and all the graces of God are theirs by imputation and this favour and benediction is not onely extended to the infants of the beleeving Jewes m Jer. 30.20 but also â—o the infants of the bâ—leeving Gentiles There is no d fference a Rom. 10 12. sayth the Apostle Paul their riches are equall they are all on in Christ b Gal. 3.28 God is their God and Christ is their Saviour in a speciall manner He justifieth the circumcision and uncircumcision by his righteousnes c Rom. 4.8 This righteous servant justifieth many d Isa 53.11 He pardoneth the iniquities of all that abide e 1 Ioh. 3 5 6. in his Covenant And seeing that the beleeving Jewes and the beleeving Gentiles have equall priviledges f Isa 56. As the infants of the beleeving Jâ—wes were and are in the Covenant of God with their parents g Gen. 17.7 Psal 11. â— so are the infants of beleeving Gentiles h Exod. 12.48 Rom. 11.12.15 16.17 20.23 24. for Jesus Christ is the same to day as he was yesterday and so is he for ever i Heb. 13.8 God is the same God over all and therefore rich unto all that call upon him * Rom. 10 12 And seeing he is the same God rich unto all that call upon him Beleeving Gentiles have the same priviledges for their seed as the beleeving Jewes had and have for their seed so that though their infants are all sinners k Rom 5.12.13 14. c. originally yet by the free grace of God they are justifica l Ver. 20.21 their transgression is forgiven and their sinne is covered and therefore they are all blessed both small and great m Psal 115.13 buds n Isa 65.23 and blossoms Blessed o Jer. 1. Psal 22.10 11 71.6.17.18 Mar. 10.13 14.15 16. Rev. 14. â—3 Psal 100.5 2 Sam 12.23 in their conception blessed in their birth blessed in their life and blessed at their death remaining still in the Covenant branches p Psal 80 1.1â— of Gods holy Vine In the Lord shall all this blessed seed of Israel be justified and shall glory Note he doth not limit it to some onely but extendeth it to all not one person of them is exempted for though they be all sinners by nature yet by grace they are saved not of themselves but it is the gift of God who
means of their naturall birth or generation after the flesh but by the Spirit of regeneration howbeit it is a certaine truth that the Saints generation doth not hinder regeneration in any of them Generation doth not worke regeneration but generation causeth distinctioÌ„ of persons that what was one in the root is become more in the branches or what was one in such a branch growing on such a roote bringeth forth other branches Abrahams holy action was Levies by imputation See Heb. 7.9 or as it were little sprigges who are in a growing condition or in a way of thriving so long as they are borne up and receive nourishment from the roote And this division or distinction by way of derivation doth not simply make qualities contra-distinct and opposit one to the other or break the conjunction or contraction between them or take away the vertue of the roote from them For Abrahams act of obedience which he did before Levi was an infant was imputed unto Levi afterward which act was an act of obedience even a fruit of faith which cannot be without the Spirit Now when Levi was borne should they have sayd that he was an unregenerated Infant Nay rather it may be thought that they esteemed as well of Levi in his infancie as Eve did of Seth in his infanciâ— when Seth was borne shee did not say God hath sent moâ— a young Heathen or Canite though the seed of Caine was hers by generation but saith shee The Lord hath sent mee another seed in stead of Abel whom Caine slew Marke now shee did not say in stead of Caine or in stead of Caines infants which did indeed spring naturally from Adams loynes but in stead of Abel saith shee Therefore I say it is apparent that though generation did not worke regeneration yet shee beleeved in God and had so much faith 〈…〉 to put a reall difference between Apostates and those who were not Apostated but were spiritually holy And in that it is said that Seth was in stead of Abel it is a plaine Argument that as Abel was in the Covenant and as Abel was a member of the Church so was Seth according to his name so was he set or appointed instead of Abel for the saying imports that he took the roome of Abel as when one plant is removed out of a fruitfull soyle and another planted in stead thereof And seeing God refuseth not the bodies of his Saints but accepteth of them in his gracious Covenant though they are generated persons it plainly argueth that generation doth not hinder regeneration And therefore it appeareth that this your reason concerning generation and regeneration is of no force against the holy Children spoken of in 1 Cor. 7.14 but ratheâ— maketh for them as shall be further made to appeare And all which you have said here doth not prove that the holinesse of children there is not meant of any holines in relation to any Church-Covenant which is the thing for which you brought it The Infants of beleevers are visibly holy in relation to faith and the holy Covenant The unbeleeving yoak-fellowes abiding with their be leâ—ving yoak fellowes are sanctified by them for this end Else were their Children uncleane but now are they holy So sayth the holy Apostle Paul 1 Cor. 7.14 Your children are holy that is to say the children of you beleevers in Covenant with your God they are the children of the Covenant differing from those children that are unholy and out of the Covenant But against this you argue that what is an effect of regeneration is not brought to passe by generation though the parents be holy And I suppose that those Merit-mongers keeping still to their principles may beleeve the contrary I meane such Merit-mongers who against the Gospel of free-grace do labour vehemently to shut out all beleevers infants from the new Jerusalem Rev. 22.14 15. and so doe in their conceptions rank them with dogs and whoremongers without and judge them not to be in the Covenant or regenerated because they have not a naturall capabilitie to discerne apprehend and both actually verbally professe faith in their own persons yea they judge all infants to be visibly in one condition and out of the Covenant in visibilitie without putting any visible distinction between the Infants of the Church and the Infants out of the Church But if that which is an effect of regeneration were to be brought to passe by generation they might with some colour of truth ranke them all in one visible estate considering that they are all generated And then there had been no weight in the Apostles speech concerning this matter But we are to know that the Apostle had good reason for what he sayd The Master of spirits was his instructor whose words are not to be wrested and perverted and so made of none effect but are discreetly to be observed and faithfully obeyed And though some doe despise the Lords vessells of small quantitie even holy infants the young Olive plants of beleeving parents esteeming them unregenerated yet wee are taught to esteeme highly of them and to honour them as the precious Saints whom the most high God hath regenerated and seperated to himselfe as his peculiar treasure who are justified and sanctified and saved by him and therefore ought to be sealed unto him by Baptisme as such holy Infants in the time of the Law were sealed unto him by Circumcision And you your selfe doe grant that to be of the Covenant or Kingdome is the proper effect of regeneration Joh 3.3 without which none can see it much lesse be of it Consider what you say for here you must confesse that seeing all that see the kingdom of God are regenerated either the Infants of beleevers which die in their infancie are regenerated or else that they shall never see the Kingdome of God much lesse be of it But Christ hath testified that the kingdome of heaven consisteth of such and therefore wee may safely conclude that though they die in their infancie yet they shall see the kingdome of God and therefore it appeareth that they are regenerated What will you say now in answer to your argument seeing it maketh not against holy infants but for them Surely you will denie that they have any of the effects of regeneration or else you will denie your owne argument or the Scripture of God which declareth that they are in covenant or else confesse that the infants of beleevers are to be accounted holy persons in covenant with God and heires of his heavenly Kingdome according as the holy Scripture teacheth us one of these you will doe if silence prevent you not Moreover I know not how you take the beeing in the Covenant or Kingdome there is a two-fold beeing therein to wit externall and internall outward and inward visible and invisible as I observed before concerning persons enterance into the Church Act. 8.13 Simon Magus beleeved and was rightly baptized with the
one with them yea they had made themselves one with the abhominable Nations as appeareth by Ezra 9.1 compared with Deut. 7.26 An accursed thing like the accursed thing And did not seperate themselves from the people of these Lands doing according to their abhominations And therefore there was a speciall cause why the children of those Idolaters in Ezra 10.3 should be put away They were not visibly holy the wives were not sanctified unto them to bring forth a visible holy seed The holy seed was mixed But the Apostle saith to the beleevers in 1 Cor. 7 13 14 15. That the unbeleeving husband is sanctified by the wife and the unbeleeving wife is sanctified by the husband Else were your children uncleane but now are they holy But if the unbeleeving depart let him depart A brother or a sister is not under bondage in such cases but God hath called us to peace Now wee are to take the holinesse and unholinesse to be a holinesse and unholinesse in reference to visibilitie for those that were holy visibly might be unholy invisibly and those that were unholy invisibly might be holy visibly But the Saints of God were not to judge any holy except they had cause so to doe and ground of perswasion arising from some visible demonstration either from God or from men according to the direction of the Word The visible holinesse of these holy children of beleevers here specified arose from their visible being in covenant from the sanctification of the unbeleeving yoak-fellows to their beleeving yoak-fellows The spirituall uncleannes or unholines which the unholy children had was in reference to visibilitie so when he speaketh of holy children proceeding frō a sanctified wife he hath reference to visibility the unbeleevers are sanctified to the beleevers els were the children unclean but now are they holy to wit in visibilitie for the ground of the childrens visible holinesse was first from the parents being visibly in covenant Secondly from the infants being his children against whom there was no exceptions they being conceived by such a wife who did not depart from him and therfore the children are visibly holy Thus when the Vines are visibly of the Vine of Sodome and of the feilds of Gomorrha the grapes are visibly the grapes of gall and their clusters are bitter * Deut. 32.32 but when the wife is visibly as a fruitfull Vine by the house-side of him that feareth the Lord the children are to be estemed as Olive plants ** Psa 128.3.4 A. R. Thirdly say you * Pag 5. lin 19. to lin 35. It appeares from the Jewish Church-state from whence this successive holinesse and beeing in the Covenant is concluded to come The Prosolyte that was to be brought in was to circumcise all his males Exod. 12.48 Where wee may conclude that his females were included in that time in the males there beeing say you no other ordinance of admission for them Whence you say it will follow that if the Jewes Church-state from whence you affirme this succession of beeing in the Covenant is derived doth not admit in any consideration of any lawfull beeing of parents the one a member of the Church the other not to produce a seed within the old Covenant that then such a thing under the new Covenant cannot be concluded to proceed from that rule but you affirme the former is true from the ground before layd and that therefore the later is also true and if not from that rule then from none But not from that by consequence of the former argument therefore from none Ans This is set downe obscurely You say * Lin. 19 20 21. It appeares from the Jewish state from whence this successive holinesse and beeing in the Covenant is concluded to come What successive holinesse and what beeing and what Covenant doe you here meane and who are they that make this conclusion It hath been proved before that the people of Israel had two Covenants * See before pag. 39. one established with Abraham * Gen 17. another long after at Mount Sinai * Gal. 3.17 But for Confirmation of your speech you say * Lin. 21 22 23. The Prosolyte that was to be brought in was to circumcise all his males Exod. 12.48 Where wee may conclude that his females were included in that time in the males there beeing say you no other ordinance of admission for them Ans You spake before of a successive holinesse But what holines was this which the Prosolytes had that were never on the Church before Was this a successive holinesse Surely this doth not import any other holinesse but what is by faith in Christ Wherefore you may see that you have not rightly applied this place of Scripture to prove your successive holines It was faith professed by the parent that brought in his seed with him it was not his beeing circumcised but his beliefe which was alwayes to goe before even as faith now is to goe before Baptisme and to be professed before a man or his seed is to be admitted to the ordinance of Baptisme Now the Prosolytes were to circumcise all their males But wee doe not reade that the Lord did command the Prosolites to put away their unbeleeving wives they being married unto them before even when they were Heathens but they might still retaine them and have children by them capable of the ordinance of Circumcision Whereas you speak of admission I thinke you meane admission to the Passeover for they made themselves one with the people of God by beleeving the promises of God which thing they were to doe before they were circumcised and circumcision was administred afterwards for the sealing and confirming of that faith before professed Now how you understand that the females were included in the males I know not Whether doe you meane in his male children or some other males If you say they were included in his male children Then I put the case that he had no males how then were his females included in the males that were not But your speech in charitie may have this construction That seeing the Lord did command the Prosolyte to circumcise his male children that very command did intimate that his female children were in the Covenant and according to their capabilitie to assent to Gods ordinance that it was good holy though they were not to receive it yet had a right to whatsoever came in stead thereof And this beeing not to be received by them actively it must needs be construed that they were implyed imputatively This then was a great priviledge for without this imputative holinesse they could not be numbered * Isa 4 3. among the living in Jerusalem but rather counted among the uncircumcised Philistians neither could they without this imputativenesse be admitted to receive the Lords Passeover * Exod. 12.43 44.47 which was a figure of our blessed Saviour Jesus Christ our Passeover which is sacrificed
Psal 103.5 Next you rehearse a question What holinesse it here meant to the Children To which you answer That it is not that holinesse that accompanieth faith and such holinesse onely is available to the admittance into the state of the Gospel and to have right to Baptisme To which I answer that it is to be taken for that holinesse that accompanieth faith and therefore it is available to admit them into the state of the Gospel and giveth them visible right to Baptisme and this may appeare unto you from the Apostles testimony which declareth that if one of the parents be a beleever the children are holy different from those uncleane children whose parents are neither holy nor sanctified to the holy to produce a holy seed and therefore I conclude that we are to account the Infants of beleevers to have that holines upon them which accompanieth faith and giveth them visible right to Baptisme they are to be judged to be of the number of Gods elect as really as those are to be judged who professe faith and manifest obedience in their owne persons And it is further to be minded that visible Saints who make a verball profession and walke holily in outward appearance though we cannot infallibly tell whether they have faith or no they are to be baptized And we are not to dreame that wee can discerne internally in men seeing God only knoweth the heart and no man knoweth the things of a man save the spirit of a man that is in him yet where we see a holy verball profession and a life and conversation annexed thereunto and correspondent therewith outwardly though the inward qualifications be not according to the requiring of the Word yet wee are to judge them to have that internall true holinesse without which no man shall see the Lord and also that the Lord hath admitted them into the fellowship of his Son Jesus and into the state of his Gospel and that they are as lively precious stones as living fruitfull plants and therefore are to be accounted to have as much right to Baptisme as he that manifesteth more holinesse So it is said of Simon magus Acts 8.13 that he also beleeved and was baptized and yet afterwards when he manifested evill fruits Peter said unto him * Ver. 21.22.23 Note though Simon Magus was in the gall of bitternesse and in the bond of iniquitie yet he was sayd before to beleeve and was baptized And now since Peter biddeth him repent c. Which doth plainly shew that Peter knew not then but that he might be saved Thou hast neither part nor lot in this matter for thine heart is not right in the sight of God Repent c. for I perceive that thou art in the gall of bitternesse and in the bond of iniquitie And therefore we are to baptize those whom we are to judg to have holines internally though in Gods sight they have it not That is to say Those that have holinesse outwardly are to be admitted into the outward visible state and are to have the outward Baptisme they being to be judged to have the inward graces as the holy children of beleevers have in visibilitie and so are to be esteemed in the judgement of charitie which thinketh no evill But what is the reason why you thinke that the holinesse ascribed by the Apostle to the children of beleevers is not that holines that accompanieth faith Is it because they cannot work Is it so indeed I tell you that the Scripture teacheth us that those that are of the faith though they cannot work the same are the children of Abraham a Gal. 3.7 and that the children of the promise are counted for the seed b Gal. 4.28 and that Isack was a childe of promise in his infancie c Ver. 28 29 30 31. And that faith and works are different things d Rom. 4.2.4 And therefore though the holy children of beleevers cannot work yet the Lord imputeth righteousnesse unto them e Psal 32.1 2. Rom. 4.6 Gen. 17.11 Rom. 4.11 without works And yet we are to minde f Phil. 2.12 that the Lord would not have his people to cease from working and to be idle so long as they are able to worke But when they have neither will skill nor abilitie as many a visible Saint that is in years may want and yet be no Covenant-breaker then the Lord accepteth of them and imputeth his righteousnesse unto them as if they had done all the holy workes which ever were done in the world by any who were imputed righteous God is a wise God and knoweth that his Saints can doe nothing without him nor act further then they have capabilitie therefore in his mercie he exacteth no more Good in his wisdome knew that the Infants of beleevers were capable of passive Ordinances and therefore he instituted the same to be imposed upon them and administred unto them But as for active ordinances which they could not performe nor had naturall capabilitie to doe God did not require it at their hands no more then he did require the Proselytes females to be circumcised who as you say were implyed in the males And this doth in no way eclipse the Glorie of Christs mediatorship but advanceth the free Grace of God and the righteousnesse of Christ far above all the works in the world But to affirme that the infants of beleevers have not the true holines which accompanieth faith is in a manner to darken the Glorious Sunne of Righteousnesse and the light of his Gospel with a meritorious smoake of corrupt doctrine arising out of the bottomlesse pit of sorie mans deceiptfull heart But let us heare what you say further for confirmation of your affirmation True it is that in the time of the Law and state of the Jewes A. R. Pag. 6. lin 5. and old Covenant there were some fiderally and outwardly holy and outwardly uncleane and then all men yea all things in the world were distinguished by this kinde of holinesse So the uncircumcised were then unholy and they of the Circumcision holy and might not accompanie with the other Act. 11.3 And accordingly had they their outward washings and purifications for these their outward pollutions all which were but typicall things and all these and such like distinctions are now abolished with that State and quite taken away out of the world by the comming of Christ and this is evident by Peters vision Act. 10.11 c. expounded by himselfe in the 28. verse where he sayth That God had shewed him that he should not call any man polluted or uncleane Whence it is cleare that now all men in the world are as cleane as the Circumcised and those as polluted in the Gospel-sense as any other for now all are as one and alike in Christ Jesus as may appeare by these Texts Rom. 10.11 Col. 3.11 Gal. 3.28 5.6 And as none then without this legall and outward holinesse ought to
partake of those legall performances and worship nor be admitted thereunto without being first circumcised in the flesh and so made legally holy Exod. 12.48 So now none are acceptable or ought to partake of the Gospel worship and ordinances without the Circumcision of Christ which is of the heart and spirit Col. 2.11 Rom. 2.28 29. And thiâ—â—â—ward spirituall truth was typified by that outward fleshly shadow Hence therefore I will conclude that the Apostle meant no such kinde of holinesse in this place for the beleevers children to have Nor is there any such kinde of holinesse now in the world amongst men nor is this or any other kinde of holinesse save onely that true holinesse that accompanies the new creature available to Baptisme To which I Answer All this which you have said here maketh nothing against the infants of beleeving parents forasmuch as they are declared to be holy now under the Gospel 1 Cor. 7.14 The cessation of the ceremonies of the old law pleadeth their divine right to whatsoever came in stead thereof considering that Christ came not to impoverish them but to inrich them If he tooke away any ordinance from them which was typicall he left them that which is substantiall And the like we may say concerning the outward holinesse ceremoniall which had still relation to the covenant and Church of God which if it were taken from them shall we thinke they were left so naked and bare that they had not as substantiall holinesse as they had before God doth not doe by holy men as theeves do by honest men even strip them of their ornaments and so leave them to shift for themselves and get other where they can But our heavenly Father careth for all his children in a speciall maner both for great and small for young as well as old He taketh nothing from them which he knoweth is profitable to them or beneficiall for them but giveth them as great if not greater in stead thereof If he know they have a necessitie of it it is his will and pleasure they should not be debarred from it And therefore seeing baptisme is come in stead of circumcision as holy infants then were to be circumcised so holy infants are now to be baptised And as God declared unto Abraham saying that such infants must needs * Gen. 17.13 be circumcised so we may know that baptisme being come in the roome of circumcision such infants must needs be baptised And therefore as holy infants then had need of a Saviour to come and therefore were circumcised in token that Christ was theirs so holy infants now have need of Christ come and therefore are to be baptised in token that Christ is theirs also And may the circumcised accompanie now with the uncircomcised yea surely and this is a great plea for holy infants being in covenant and doth really signifie that it is a visible spirituall holinesse which differenceth them now from heathen infants coÌ„sidering that God never taketh from his people any thing which differenceth them from other people but he leaveth them the substance of that type which substance doth difference them spiritually now Therefore the Lord calleth his people now under the Gospel to come out from among the Idolatrous heathens and to seperate themselves and not to touch the uncleane thing 2 Cor. 6.17 18. and promiseth that he will be a Father unto them and that they shall be his sons and daughters That is to say that as he was a father to the families of the Jewes who were seperated from strangers so likewise is he a Father to the families of the seperated Gentiles who obey his voyce and as God did gratiously accept of the infants of beleevers who were seperated from Idolaters then so doth he accept of the infants of beleevers who are seperated from Idollaters now I will saith he be a father unto you Now he that is a father * Isa 22.21 to the Inhabitants of Jerusalem and the house of Judah he * Ver. 24. beareth the holy off-spring the blessed Issue even all the glorious vessels of small quantitie Despise not therefore the infants of beleevers for though in quantitie they are small yet in quality they are excellent therfore suffer the little infants to come unto Christ Luk 18.16 and forbid them not for of such is the Kingdome of Heaven And therefore considering that they have that holinesse which acompanieth faith and are in the state of the Gospel they have right to baptisme as the holy infants of the Jewes in the time of the law had right to circumcision And true it is that in the time of the Law there were some fiderally and outwardly holy * This is to be understood of a ceremoniall holines for the members of the visible Church now are outwardly holy that is to say in visibilitie without which wee ought not to esteem them holy inwardly But they were members of the Church And it doth not argue that because they had ceremoniall holinesse therefore they were not spirituall in visibilitie the contrary rather appeareth from what hath been before observed Againe you should consider * Lev. 5.3 4 5. that there were some who were spiritually cleane and yet in respect of bodily diseases were uncleane for we are not to thinke that every one that were defiled in their bodies by touching of dead folks or uncleane persons that had issues or leprosie or the like were therefore defiled in their soules or rent thereby out of the Covenant or that they ceased therefore to be visible members of the Church No surely * Lev. 4. 5. 6. But yet we are to know that those who did any of these things presumptuously were guilty so that nothing could purifie theÌ„ without repentance yea when any sinned but ignorantly knowing it neglected to bring their trespasse offering their sin was increased they were to beare their iniquitie for remission wherof more was required then before yea if a person were outwardly polluted accidentally though he did not defile himselfe by any act of his he was to be cleansed according to the law of God * Lev. 14. â— which thing if he did not endeavour to doe it was his sinne and surely it could not then be taken away by any outward washing without repentance See Lev. 17.16 and labouring to doe that which he should have done before which ceremoniall cleansings and purifications were to lead them to Christ who was then to be manifested in the flesh and a Saviour to save them from their sinnes which the bloud of bulls and goats and outward washings could not doe away * Heb. 10.4 no more then the outward Baptisme and the Lords Supper Gods holy and blessed Ordinances will take away our sinnes now for Christs bloud is onely effectuall for this purpose * Rev. 2.5 Heb. 10.5 8.14 he is the Lambe of God which taketh away the sinnes of the world
Exod. 12.48 Baptisme is to us as Circumcisâ—on was to the Jewes directed by the infallible rule of Gods Word which rule was never yet abrogated therefore it standeth in force and is not a vaine tradition and seeing God himselfe administred Baptisme upon infants before the Law was given in Mount Sinai how dare you say it is not of God Next after this you cast your eye upon an Author A. R. whom you * See Pag 7. lin 25 26. call A lâ—arned and able Author of our times whose expression you say you cannot but take notice of Ans It may be you call him learned and able because as you say he confesseth himselfe unconvinced of the lawfulnesse of the Baptisme of infants by demonstration of Scripture for it And yet he taketh the Baptisme of infants to be one of the most reverend generall and uncontrouled traditions which the Church hath and which he would no lesse doubt of then the Creed to be Apostolicall And upon this beliefe and confession of his you Paraphrase * In lin 31. to Pag. 8. saying No more would I doubt thereof if I could be convinced by any demonstration of Scripture for it But seeing demonstration of Scripture neither to us is nor by him can be produced for it I doe and must remaine still unconvinced with him and must needs take it to be a meere humane device To which I answer That the doubting conscience cannot be satisfied unlesse God doe it by his Word or Spirit but if the Lord doe open your eyes and give you sight to apprehend and comprehend this light then in it you shall see clearly this truth even the lawfulnesse of the Baptisme of holy infants But if God doe not by his Spirit open your heart the tongue of men and Angels cannot convince you but you must still remaine unconvinced But how can you expect that this Author whom you call Mr. Daniel Rogers should produce Scripture for the Baptisme of Infants while he is as he saith himself unconvinced of it by demonstratioÌ„ of Scripture except you did expect that he should have played the hypocrite so have gon against his Conscience you should know that Whatsoever is not of faith is sin And it doth not argue as you infer that because no demonstration of Scripture is brought by him that therefore none at all is brought to you by those who are convinced of it by the authoritie of Scripture This cannot be true which you affirme considering the many Scriptures which you acknowledge have been alledged for to prove the Baptisme of infants The demonstration whereof hath been sufficiently shewed unto you and therefore if you take it not for satisfaction you may remaine unsatisfied and still unconvinced though convicted with your alledged Author and take it or rather mistake it as you esteem it for a meere humane device But further you say A. R. Pag. 8. Nor is this Author alone in deeming the Baptisme of infants a traditions for many of the Ancients with him have so declared it Origen calleth it a Ceremony or Tradition of the Church In Levit. hom 8. in Epist ad Rom. lib. 5. Augustine calleth it a Common Custome of the Church De baptismo contra Dona. lib. 4. cap. 23. Et de Genesi ad literam lib. 10. cap. 23. To which I say that things may be traditionall and câ—mmonly and customarily practised and yet have sufficient ground and warrant in the Scripture Origen But in citing Origen you doe not tell us what he sayth in the same Epistle to wit that the Church received Baptisme of infants from the Apostles Augustine And in citing Augustine you doe not declare what he sayth in contra Donatist lib. 4. cap. 23 24. that the Baptisme of Infants was not derived from the authoritie of man or Counsels but from the tradition or doctrine of the Apostles But next of all you say Erasmus * Lin. 9 lib. 4. de Ratione Concio sayth that they are not to be condemned that doubt whether Childrens Baptisme were ordained by the Apostles c. To which I answer No more will I condemne those who in weaknesse doe doubt of the Baptisme of Infants but rather pittie them and pray for them and labour as the Apostle biddeth us concerning those that are fallen through infirmitie To restore them with the spirit of meeknesse But when their sinne cometh to such a height The obstinate though ignorant are to be rejected when they reject the truth that they resist the truth and run on wilfully and blasphemously with a leaprous headines and that against the Scripture and the very light and law of reason and will not heare good Counsell nor receive wholsome instruction then they are not to be borne with but condemned Whereas you say further that Ekius * Lin. 12. calleth the Baptisme of Infants a Commandement and ordinance of man In Echiridion I answer You should know that it is a Commandement and ordinance of God In the Scripture Whereas you produce the Papists * Lin. 15. and the Authoritie of Counsells * Lin. 23 to jump with you and your first learned Author cited by you against the Baptisme of Infants to prove it not to be warranted in the Word but grounded upon tradition and not upon the Scripture I answer It evidently appeareth that these your erronious conceptions and peremptory conclusions are builded upon a sandy foundation I pray you tell me How can they beleeve a thing by Scripture that judge the Fathers above the Scripture And as you thus bring humane unsufficient Testimony to prove the Baptisme of Infants to be a humane invention so you doe the like in labouring to make knowne the time when it was invented a meere dreame and vaine conceipt of your owne a thing farre above your reach And you would by your humane Authors beare your Auditors in hand as if the Baptisme of infants were invented some hundreds of yeares after Christ which is neither certaine probable nor possible and yet you cite other humane Authors for it whose historicall relations as you have set them downe have no bottom upon truth and therfore are to no purpose against the Baptisme of holy Infants And therefore your citing them maketh nothing for your purpose neither But you ought rather in this to mount above humane testimony and leave these your two cited Authors to reconcile themselves Goe to the Law and to the Testimony * Isa 8.29 for whatsoever is not according to that hath no light in it and there see what time the baptisme of infants was administred I thinke that Circumcision of infaÌ„ts was not invented nor administred before the Baptisme of infants As for the time of the invention thereof I will not intermeddle or take upon me to determine at this time forasmuch as it is sufficient for us to know that God is the Author and instituter of it the administration whereof was in the
that what hath bin spoken already in answer to your severall objections and what hath been also gathered from the word of truâ—h in vindication of this truth of the baptisme of holy Infants may be observed It hath been declared how the promise is made to all beleevers Infants as really as to themselves or any of their children * See before in Pag. 3. to Pag. 15. It hath been proved that the generall institution of Jesus Christ is no maner of way lâ—sse generall * Pag. 15. to pag. 24. then circumcision but more generall in respect of the parties upon whom it is to be administred It hath been minded * Pag. 24. to pag. 64. how that the Infants of beleevers were holy members of the visible Church in the time of the Law and that neither the cessation of the ceremonies of the old Law nor any thing else which can be alledged doth argue that they have not still the tâ—ue â—â—linesse which giveth them visible right to Baptisme But seeing the dispensation of Gods gifts and the distribution of his graces are multipâ—yed under the Gâ—spel wee are still to esteem the young Olive plaâ—ts of beleeving parentâ— to be holy as well as the stock or branches upon which they grow And it being so we may conclude that they have right to holy Baptisme as their holy parents have And to debar the holy infants of beleevers from Baptisme is to reject them and so in a manner it is a rejection of their holy parents a means of their discouragement a weakning of their faith a discomforting of their hearts yea and discouragement to others But Truth overcommeth all things it is great and will prevaile against all that oppose it Thus having answered directly to what hath been set downe by you I proceed to the next Your next words are these But now to the Question A. R. Pag. 9. lin 21. What is meant by the holinesse which children are sayd to have 1 Cor. 7.14 In answer whereto I shall shew onely what I conceive it to be and then leave it to the judgement of the wise Answer If you mean the holy children of beleeving parents spoken of 1 Cor. 7.14 Let us heare what you say I say then it is onely such a holinesse A. R. Lin. 25. as is opposite to some kinde of uncleannesse which I take to be this as if when they are sayd to be holy it is no more then to say they are not uncleane to wit no Bastards To which I answer That you are greatly mistaken herein There is no such restriction in the Scripture as you conceive and would gather from thence for it is apparent that when the Apostle sayth to Beleevers 1 Cor. 7.14 Else were your children uncleane he meaneth here such an uncleannesse 2 Cor. 6. which he speaketh of in 2 Cor. 6.17 Which uncleannesse the Saints are bidden not to touch I will dwell in them and walke in them Ver. 16. Ver. 17. Ver. 18. The Apostle speaketh to the same people useth the same Scripture-phrase in applying the precious promises And doth in no way exclude but include their posteritie For confirmation whereof see the practise of Peter in Act. 2.39 and I will be their God and they shall be my people Wherefore come out from amongst them and be yee separated sayth the Lord and touch not the uncleane thing And I will be a father unto you and yee shall be my sonnes and daughters sayth the Lord God Almightie Observe here how that this uncleannesse is directly opposed to the holinesse which those have who are in covenant with God who alwayes did put a difference between the holy and prophane between the infants of the world and the infants of the Church And so the Apostle speaking in the Scripture language calleth the children of Beleevers holy Else were your children uncleane saith he but now are they holy 1 Cor. 7.14 Else were your children bastards say you but now are they no bastards This you conceive is the meaning of that Scripture But you should minde that the Proselytes in the time of the Law and the beleeving parents in the time of the Gospel who were formerly unbeleevers Heb. 13.4 were not all bastards and legittimacie is not a thing peculiar to beleevers but unbeleevers may have it But when the Apostle speaketh of a holinesse which the children of beleevers have it is that which is peculiar unto the Saints of God and not common to Infidells who are without God in the world and not to be communicated with You should minde that the Apostle speaketh in the heavenly language of Canaan in the Scriptures ordinary phrase giving the beleevers infants such a stile which the holy Spirit of God hath given them according as it is plentifully manifested in the Scriptures of God and which he hath not given and granted unto unbeleevers infants There is no place of Scripture which declareth them to be holy Wherefore wee may conclude that there is a great deale of difference between the infants of beleevers and the infants of unbeleevers and that the uncleannesse of the one Rev. 22.11 1 Cor 6.14 is opposed to the holines of the other as darknesse is opposed unto light As Idolaters are sayd to be opposed to those that are seperated from them * Ver. 15 16 17 18. And so the Jewes seperated from Idolaters were all holy both young and old and Gods seperated peculiar people * Deut 29.10 14.1 2. The Lord was their God and they were his people and he dwelt in the middest of them * Levit. 26.11 12. and sanctified them unto himselfe * Exod. 31.13 Psal 135.4 and gave unto them his blessed Oracles * Rom. 3.2 and holy Ordinances yea and the Gentiles also who had like precious faith with the Jewes were then made partakers of the like precious priviledges with them which extended unto their infants * Exod. 12.48 as well as to the infants of the Jewes Therefore as the infants of the Jewes were holy so were the infants of the Proselytes or beleeâ—ing Gentiles And forasmuch as the distribution of Gods gifts under the Gospel are larger then they were under the Law the infants of beleevers now Ephe. 3.5 6. have the same spirituall priviledges as the infants of beleevers had thâ—n and have the same precious holinesse which is available to Bâ—ptisme and therefore we may conclude that when Christ came to die for their sinnes he came not to destroy their soulâ—s and so to râ—b them to pâ—yle them to make them spirituall bankâ—outs to take from them his righteouâ—ness and leave them to be clothed with their own righteousnes But surely wee may rather conclude that Christ as he was once himselfe an infant of a beleeving parâ—nt according to the flesh so he loveth the infants of beleevers Luk. 2.7.16 18.17 because they are Subjects of his kingdome And as he suffered for
doth he direct his speech unto any unbeleever but unto beleevers wherefore this principally concerneth beleevers that they might know the privioidges which appertaine unto them and their seed according to the covenant of God Gâ—n 17.7 8. which declareth that God will be their God Secondly The Apostle doth not say that the unbeleâ—viâ—â— â—â—â—band or wife sanctifieth the beleeving husband or wife but the â—â—â—â—leeving wife is sanctified in the beleeving husband and the unbeleeving husband in the beleeving wife that is to say in consideration that â—â—e is hâ— sanctified yoak-fellow Where wee are to note that though the unbeleeving wife have a priviledge to be sanctified in her beleeving husband yet not to sanctifie her beleeving husband nor hath the unbeleeving husband any priviledge to sanctified is beleeving wife Nor doth it need in this case for beleevers are holy without them though their unbeleeving yoak-fellowes are not sanctified without them Thirdly Wee are to note from the Apostles words Else were your children uncleane but now are they holy That because the unbeleeving wife is sanctified to the beleeving husband or the unbeleeving husband to the beleeving wife therefore the children are holy else not Fourthly We are to take notice that the cause of the sanctification of the unbeleeving wives or that which made them to be so sanctified was two things Frist Their abiding And Secondly Because their yoak-fellowes were beleevers if her yoak-fellow be a beleever else she cannot be so sanctified to the beleever for that that is not cannot be said to be Fifthly The Apâ—stle treateth of holinesse which wee are to take for that excellent spirituall holinesse which becometh the Lords House even such a holinesse which Abraham and his infants had Which holinesse giveth the persons who have it visible right to the covenant of Grace and scales thereof The Apostle speaketh of holinesse and doth no way lesson it and therefore considering what the infants of bel evers have been what Christ hath done for them wee may well understand that the holinesse which they have now is a holinâ—ssâ— in relation to the covenant and Church of God Sixthly It evidently appeareth from the Apostles words that wee may safely coÌ„clude that such children spoken of here are different from heathens for the unbeleeving wife had not that priviledge to bring forth such a holy seed unto a heathen And so the like may be said for the unbeleeving husband that he could not beget a holy seed of her that was an unbeleeving wife but it is peculiarly bound up in the beleeving yokâ—fellow Therfore the childeren of one or both beleeving parents are hâ—ly indeed taking the Scripture in the largest extent Seventhly If the Apostle had said to the beleevers that their children were unholy neverthelesse you might still have made suâ—h a collection as you have here to wit that he meaneth tâ—at they are no Bastards but legitimate for the legitimate children whose parents are neither of them beleevers are unholy and yet they have your holinesse to wit that which evidenceth them to be no Bastards Wherefore that the Apostle Paul meâ—neth such a holinesse which you speake of we may not in reason conclude but the contrarie as hath been observed before naâ—ely that the Apâ—stlâ— meaneth a holinesse directly opposite to thâ—◠〈…〉 spoken of 2 Cor. 6.17 And also in this place 1 Câ—â— 7.14 When he saith Else were your children unclean but now are 〈…〉 But you in giving the sence according to your sence or understanding say it is thus Else were your children Bastards but now are they no Bastards And further you say And that this is the genuine sence of this place A. R. Pag. 10. lin 33. may further and clearly appeare by the generall scope of the Apostle in the 20 21 22 23. verses following in the same Chapter where he after he had resolved the married Beleevers not to depart from their lawfull yoke-mates he then in these verses exhorts Servants and all others to abide likewise in the lawfull callings wherein they were before their Conversion and seemeth to tell them in effect thus much That their being converted to the faith did in no wise release them from any lawfull Covenants and civill duties in their severall relations wherein they stood before but bound them to a more due performance of all such obligements towards all men but in poynt of Religion and worship of God therein they were not to be in subjection to any save onely to Jesus Christ who had therefore bought them with a price Ans All which you have sayd here maketh nothing for your purpose for vindication illustration or confirmation of your strange restriction of the Apostles words but rather maketh against you for as much as the Apostle desireth every beleever to abide in the same calling wherein he was called So that the beleeving married persons had no need to put away their unbeleeving yoak-fellowes for as much as the Lord allowed them to abide together and that the unbeleeving yoak-fellowes were so sanctified for producing a holy seed Else were your children uncleane sayth the Apostle but now are they holy But you pretend that you gathered your interpretation Else were your children Bastards c. from the generall scope of the Apostle in the 20 21 22 23. verses following of the same Chapter The words therefore I will repeat at large because you shall see that here is nothing in these verses which you pretend or by which you have any occasion to urge what you doe Ver. 20. Let every man abide in the same calling wherein he was called Ver. 21. Art thou called being a servant care not for it but if thou mayest be made free use it rather Ver. 22. For he that is called in the Lord being a servant is the Lords freeman Likewise also he that is called being free is Christs servant Ver. 23. Yee are bought with a price be not yee the servants of men Now consider what ground you had to build such an affirmation that the Apostle in speaking of holinesse 1 Cor. 7.14 doth not meane a holinesse in relation to faith and that where he sayth Else were your children uncleane but now are they holy he meaneth else were your children bastards but now are they no bastards What title of Scripture is here to warrant these your vaine conceipts in thus opposing holy infants Or upon what reason doe you ground these unreasonable collections Is it because the Apostle sayth that the called of the Lord are the Lords freemen the Lords servants are bought with a price Surely this maketh nothing against holy infants being in Covenant for they are bought with the same price Christ came not to damnifie them but to dignifie them not to make them loosers but gainers And all this is wrought by him in whom is all fullnesse and no emptinesse riches and no povertie life and no death He it is that came to give himselfe a ransome for them But you
would inferre that because beleevers are exhorted by Paul to performe their civill Covenants and lawfull Contracts which they have made with men that therfore it appeareth that the gloss which you gave upon the Apostles words 1 Cor. 7.14 is a true interpretation What weight is in your words let any one that hath sence and reason judge For the like might have been objected in the time of the Law against the infants of the Church then whom the Lord did call and sanctifie and cause to approach neere unto him that because the parents and others were to performe their Conditions and bargains which they made each with other or with strangers not changing Psal 15.4 or going from their word though it were to their hindrance that therefore their holy infants then had no more holinesse then a meer lâ—gittimacie nor were different from the infants of Heathens and Infidells Were it not foolishnesse thus to thinke much more to affirme yea surely and therefore such affirmations of yours are to be taken for sensles imaginations and vaine conceptions not worthy to be uttered to any much lesse unto many Neither should they at this time have been mentioned heer but to manifest the vanitie thereof That reasonable creatures may not be deluded by such unreasonable collections and false inferences But may examine what they receive before they receive it and embrace nothing but what is agreeable to the Rule of Truth Further you say A. R. Pag. 11. at lin 5. to lin 23. And this may likewise appeare in Mal. 2.14 15. where the Spirit of God by the Prophet sheweth the reasons why their offerings were no more accepted because saith he God hath been witnesse between thee and the wife of thy youth that is his first wife then living against whom thou hast dealt treacherously yet shee is thy companion and the wife of thy Covenant and did not he make one yet had he aboundance of the Spirit and wherefore one in that he sought a godly or holy seed therefore keepe your selves in spirit and let none trespasse against the wife of his youth In which words it plainly appeareth that the scope of the place is that those Children which are generated by one man and one woman lawfully married are a godly or holy seed and those that are generated otherwise are not so but Bastards And the reason of this holinesse ariseth not here from any relation they had to the Jewish State nor from any Church Covenant but meerly from Gods first Institution of Marriage in the Creation and his then providing one woman for one man and which therefore is of Vniversall concernment to all man-kinde by the Law of Creation Ans Herein you pervert the Scripture and bring such Conclusions therefrom which are not included therein Whereas you say it is his first wife then living I aske you why not his second * Jacob had 2 wives Leah and Rachell the one was elder then the other and one was married before the other But the children which he had by theÌ„ as also those by Billa and Zilpah were all holy in their infancie and so are the Infants of beleevers a godly and holy seed and all other Infants are otherwise whether legitimate or illegitimate wife then living If you will limit it onely to the first wife then it seems by your speech that he might deale treacherously with the other and beare no blame for it But you should know that these Jewes to whom the Lord speaketh were taught to follow the righteous steps of their holy parents and not to deale treacherously with any of their wives You say that the scope of this place in Mal. 2.14 15. is That those Children which are generated by one man and one woman lawfully married are a godly or holy seed and those that are generated otherwise are not so but Bastards But that this is the scope of the place wee must take upon your bare word or else choose for Scripture to prove it you have none But by these your speeches it seemeth that you would have us to beleeve that godlines holines of children dependeth upoÌ„ the parents lawfull generating of them And so by this it will follow that all the legitimate Infidells in the world are godly and holy both young and old which is very strange and absurd and overthroweth the Scriptures which declareth that there hath been alwayes a difference between the holy and prophane between beleevers and Infidells between the Infants of the Church and the Infants out of the Church one sort being called the children of God the other the children of men Againe This speech of yours in saying that the children of one man and one woman lawfully married are a godly and holy seed and those that are generated otherwise are not so but Bastards It doth imply that then all legitimated persons shall be saved and that no Bastards shall be saved And so out of your owne mouth for ought you know you bring a heavie censure and sentence of condemnation against your selfe for it seemeth by your words that your owne assurance of salvation must rest meerly upon humane testimony for you know not whether you are legitimate or no but by the testimony of your parents which if they were not lawfully married at the time of your begetting then where is your godlines and holines You have it not at all upon your own grounds howsoever at the best I thinke you will say that you have it not from your owne knowledge but by humane testimony But for your comfort you should consider that in a religious respect a Bastard if he be a Convert must not be rejected as a cast-away for although his father and his mother sinned in his procreation yet their sinne shall not be imputed unto him neither will the Lord reject him any whit the more for his being unlawfully begotteÌ„ Yea though beleeving parents should through temptation derogate from Gods institution by begetting children contrary to Gods Law yet we will not say but as there is repentance forgivenesse for the parents returning unto God so the beleeving parents may have hope from the Scripture that sweet fountaine of consolation that God will not impute that their sinne unto their children who never sinned actually but will receive them to mercy with themselves So Davids childe which he had by the wife of Vriah the Hittite though it was unlawfully begotten contrary to Gods institution in Paradise yet it doth evidently appeare that we have no ground to say that the infant was out of Gods covenant any more then David was David repented and his sinne was forgiven him and his childe was cleane both in a civill and religious respect the which cannot justly be sayd of any infant whose parents are both of them unbeleevers though they are lawfull husband and wife and the childe legitimate yet the parents being neither of them in the Covenant were not to esteem any of their Infants
yet we may conclude that eternall life is theirs and the second death shall have no power over them * Rev. 20.6 they are blessed and happie having part in the first resurrection for theirs is the kingdome of heaven and therefore it appeareth that they are given for an heritage unto Jesus Christ who is the way and the truth the resurrection and the life and their Physician the graces of whose good Spirit which is infused in them they cannot be said to refuse or to reject his kingdome or any of those good things which are distributed unto them If the kingdome of heaven should not appertaine unto the infants of beleeving parents as it hath done heretofore then the Scripture is not fulfilled which sayth that their children shall be as aforetime but the Scripture is true as God himselfe is true and therefore your words cannot be true God took the infants of beleevers into covenant with him formerly and admitted them to be members of his visible Church then and he caused a visible signe * Gen. 17.11 and seale * Rom. 4.11 of his covenant his righteousnesse of faith to be imposed upon them then and he declared from time to time his deare love and his tender affection which he had towards them and therefore they are as holy as they were and shall be as holy as they are Christ is a father * 2 Cor. 6.18 unto the beleeving Gentiles as he was unto the beleeving Jewes and he is the same yesterday and to day and for ever And therefore as the infants of beleeving Jewes * Gen. 17. Gentiles * Exod. 12.48 were received with their beleeving parents into the Church of God in former time So the infants of the beleeving Jewes and Gentiles are received with their beleeving parents into the Church of God now and as the other had Circumcision so these are to have Baptisme it being given to all the members of Christs visible Church * Mat. 28.19 amongst whom they are a part * Mat. 10.14 And this is according to what is written in the Scripture of God for thus sayth the Lord Their children shall be as aforetime and their Congregation shall be established before me c. Jer. 30.20 Wherefore now let us see who can give one instance or tittle of Scripture for the dismission of their membership or for barring them from any spirituall priviledge now under the Gospel which they are capable off and in particular this of Baptisme seeing it is so generally distributed by the Lord of all administrations and appertaineth to all Saints Indeed if Christ Jesus had not been much * Mar. 10.14 displeased with his Disciples for such a thing and if he had not declared that the kingdom of heaven appertaineth to them and had not given a command that they should be admitted unto him or if he had not taken them up in his armes and layd his hands upon them and blessed * Ver. 16. them but had despised these and put them from him and justified his Disciples in their rebuking of them or if he had given the bringers of them a check 〈◊〉 â—5 26 as he did to the Cananitish woman or if he had given the least touch of holy Infants supplantation then you might have had some matter to work upon in this your sacrilegious opposition of holy infants But you have no tittle of Scripture to beare you out all the Scripture from the beginning of Genesis to the end of the Revelation maketh against you and therefore wee may conclude against you that the Infants of beleevers are now as the Infants of beleevers were in former time even subjects of Gods kingdome a Luke 18.16 members of his Church b Gen. 17. glorious branches young sucking-sprigs of his noble Vine c Psal 80.11 holy plants d 128.3 proceeding from those Olive trees which are planted in the house of the Lord and are said to flourish in the Courts of our God e 92.13 And what man shall root them out without rooting out himselfe Jesus hath honoured them greatly and what shall be done unto those whom the King of heaven delighteth to honour That the Lord Jesus Christ greatly delighteth to honour the Infants of beleevers Mat. 18.2.3 19.13 14 15. Mar. 10.13 14 15 16. Luk. 18.15 16 17. is apparently seen in these Scriptures where Christ Jesus now in the time of the Gospel honoureth them so much by his words and actions And this is that which that heavenly Prophet Isaiah being carried by the holy Spirit of God spake of long before Our God that Father of mercies and God of all comfort and consolation declared prophetically and oraculously by Isaiah the continuation of his truth unto beleevers and their Infants now under the Gospel prophesying of Christ and of Christians Isa 22.21 thus He shall be a father to the Inhabitants of Jerusalem 22. and to the house of Judah And the key of the house of David will I lay upon his shoulder so he shall open and none shall shut 23. and he shall shut and none shall open And I will fasten him as a naile in a sure place 24. And he shall be for a glorious throne unto his fathers house And they shall hang upon him all the glory of his fathers house the off-spring and the issue all vessels of small quantitie from the vessels of cups even to all the vessels of slagons Isa 22.21 22 23 24. First It is here to be observed that Christ Jesus is called here a Father ver 21. He shall be a Father sayth he So in Isa 9.6 he is called the everlasting Father Now he that is a father must be a father of some wheras he is called an everlasting father it sheweth that he is as the Apostle sayth the same yesterday to day for ever * Heb. 13.8 Secondly It is declared to whom he is a father namely to the Inhabitants of Jerusalem and to the house of Judah Now the Inhabitants of Jerusalem and the house of Judah were the Lords Saints in covenant with him his Church and people of whom he had declared that Christ Jesus their Saviour should come and these Christ Jesus was said to be a father unto even to the Church of the Jewes both young and old parents and children and salvation was said to be of the Jewes a Joh. 4.22 Their advantage was much every manner of way first because the Oracles of God were b Rom. 3.1 2. through Christ coÌ„mitted unto theÌ„ The God of their fathers c Exod. 15.2 was their father d Jer. 31.9 and was as a nursing e Num. 11.12 father unto them And the same God is a father now unto the beleeving Jewes and Gentiles as largely every way as he was then f 2 Cor. 6.18 The same God over all was g Psal 86.5 and is rich
furniture of my fathers kingdome And those whom the father giveth me I will not cast away It is not the will of your heavenly father that any of these little ones should perish * Mar. 18.1 Joh. 21.15 They are Israelites the lambs of my pasture I am the Shepheard of Israel and will in no wise cast them away He sayd Surely they are my people children that will not lie so he was their Saviour In all their affliction he was afflicted Isa 63.8 9. And as I being the Angel of Gods presence saved them and in my love and in my pittie redeemed them and bare them up in mine armes all the dayes of old so will I beare them now Therefore suffer the little children to come unto me and forbid them not for of such is the kingdome of God Wherefore let all those who oppose holy infants know that they thus far are enemies unto the Gospel and so doe sinne against God exceedingly in labouring to cast out these who are the glorie of our fathers house But the holy Prophet Isaiah sayth that upon all the glorie there shall be a covering * Isa 4.5 Now Infants being part of the glorie there is a covering upon them and this covering 59.21 is by the Spirit of the Lord for verification whereof see the Evangel Mat. 19.14 * Luk. 18.15 16 where Christ sayth Of such is the kingdome of heaven Mark 10.14 Of such is the kingdome of God And he tooke them up in his armes and put his hands upon them and blessed them Ver. 15. And by this it may appeare that all beleeving parents have ground to cast their infants upon the Lord Jesus Christ and for them to depend upon him who is as a nayle fastened in a sure place And whereas it is sayd All the glorie Wee are taught not to leave out any of the glorie least by abridging or debarring our Infants of their priviledges wee leave out some of the glorie if not the chiefest part and so highly disobey Gods Institution in leaving out his ordinances and his people which are the glory of his house It is to be minded that this word all is agreeable to the words of Christ when he sayth Of such is the kingdome of heaven for this word such as hath been observed * See before in pag. 92 93. 99. 100. is of a large extent and includeth them also they being the glory of the Fathers house So in Malachy the seed of the godly are called a godly seed Mal. 2.14 and in 1 Cor. 7.14 they are tearmed holy children God greatly delighteth in them and they are a glorie unto his Church Wherefore they are dignified with names accordingly And moreover Christ being set forth as a nayle unto these holy vessells it doth signifie unto us that these must be put upon him which have not a naturall capablenesse the holy off-spring and blessed issue the vessells in Gods temple must be fastened upon * Not but that they are of the Temple or mēbers of the Church but for more comelines honour and eminencie safetie glorie and dignitie they were appointed to be set on high by the Inhabitants of Jerusalem the house of Judah upō him who is as a nayle fastened in a sure place him by others If we compare the 17th of Genesis with this it will give light to the poynt for there the parents were commanded to circumcise their children which was unto them a signe and seale of the righteousnesse of the same faith which Abraham had and so it was a token that they belonged unto the Lord. And Baptisme being unto us as Circumcision was unto them wee therefore baptize our infants as they circumcized theirs and thereby doe confirme them unto Christ as they confirmed theirs And because he claimeth these holy vessells of small quantitie we therefore dedicate them unto him according as God commanded the Children of Israel concerning theirs and so we put them upon the Lord Jesus Christ and they are his peculiar treasure and he beareth them and approveth of our practise in bringing them unto him it being according to his Commandement who is as faithful in his house as Moses and is worthy of more glory then Moses * Heb. 3.3 inasmuch as he who buildeth the house is worthy of more honour then the house Now in this house there the Lord hath ordained his vessels of small quantitie to abide who are the off-spring and the issue and the glorie thereof And they may well be called so for God calleth and counteth them so And also where this glorie is there is still hope and it is and may in reason be expected that as they come to be capable so they will manifest actually the fruits of Gods Spirit and as they are children of light and inlightned so they will set it forth to the glory of the father of lights And as glorious starres in eminencie shew forth their excellencie in the bright firmament of that heavenly Jerusalem wherein they are planted and placed and will be also a meanes to encrease it not onely by grafting in those farre remote but also by propagation or multiplication of persons within themselves As Moses that good Christian who was like unto Christ sayth Deut. 1.11 The Lord make you a thousand times so many as you be Which speech is not to be limited to an addition of persons unto them from out of the world but it is meant that they should increase amongst themselves and so multiply even as a tree which though it have grafts yet groweth into many branches which branches are not grafted in but spring therefrom and grow thereupon Now where this glorie is not there is a want of it yea and a great want I may say indeed And why Because that the Church then is in expectation according to the ordinarie course of nature in a decaying condition I say the Church is readie to decay that is to say to be lessened more and more in this terrestriall habitacle for it is appointed unto men once to die and when they are dead they are gone and leave the remnant or none behind them But holy infants being in the Church and members of the same they are a glory unto it and it may well be expected according to the ordinary course of nature that they will out-live the other and so succeed them after their decease and so the celestiall glorie of the fathers will shine in the children according to the minde of God in this terrestriall world Now where this glorie is missing so that the generations in the Church doe passe away and none are borne to succeed there is a want in that respect and so consequently the supply thereof is to be desired which if it be made up then it is a glory an honour a rejoycing unto them So that though this hope deferred maketh the heart sicke yet the desire comming is as a tree of life Pro.
Gen. 17.14 according to Gods appointment were the true seed in covenant with God and so were made free when Apostates though circumcised were bond-servants to sinne and were not to be admitted as they stood in that state of Apostacie to be members of the Church of the Jewes as you most fainedly would father upon Christ You fain as if Christ should say that Abrahams nature could produce no other but servants of sinne c. But I know not what you meane hereby I know Abraham was a sinner in the loynes of Adam yet Adams sinne was not imputed unto him to condemnation no more was it visibly to Abrahams seed but as they degenerated from Abrahams steps for the sinne of Abraham which he had actually and originally was forgiven him in Christ And thinke not that he was destitute of the new covenant for though the new covenant was before the manifestation of the old covenant in Mount Sinai yet it was new in respect of perpetuitie though old in respect of antiquitie is set forth in Rev. 4. by the similitude of a Rainbow in sight like an Emerauld round about the throne of God And the Infants of Abraham were never out of the Church-state till they apostated degenerated from the steps of Abraham If the promises had been made to seeds as of many then there had been some ground â—o beleeve that visible wicked persons or persons meerly naturall destitute of the spirit were fit matter for the constitution of that Church and that the seed of Apostates might be circumcised as well as others But the promises were made onely to one seed * Gal. 3.16 namely Christ that is to say Christs body which consisteth or ought to consist visibly of none but sonnes of God by faith in Christ And seeing the promise made to Abraham and his seed was not made through the Law namely the old Law and that this old Law could not disanull the promise therefore the old covenant could be removed and yet the promise continue still to all those subjects to whom it was made See A. R. Pag. 24. li. 1 2. Mat. 1. Luk 3. Isa 11. But further you would faine that the flesh spoken of in Gen. 17.13 was Christ who was to come of their flesh But you should know that Christ came of the Tribe of Judah by liniall descent and not of the rest of the Tribes nor of the father Proselytes and yet they being circumcised that covenant of circumcision was in their flesh Moreover Christ himselfe was circumcised in his infancie * Luk. 2.21 where was that covenant if he were the flesh spoken of The covenant was in his flesh as well as in the flesh of his brethren Now by flesh wee may and ought to understand that place from whence the superfluitie of their foreskinne was cut off Gen. 17.10 Ver. 14. My covenant sayth he shall be in your flesh and the uncircumcised man-childe whose flesh of his foreskin is not cut off the same person shall be cut off c. Againe If by the flesh was onely meant Christs naturall body and by the covenant onely the circumcision which Christ was to receive and did receive in his flesh Then circumcision was abolished or at an end when Christ was circumcised and none were to be circumcised after him Yea and if he were that flesh which was to be circumcised then it will follow that though none other had been circumcised before or after they had not broken the covenant But God did declare what the circumcision was and where it was to be administred and upon whom First It was a cutting off of the superfluous fore-skinne Secondly That it was to be in their flesh and not in the flesh of others in stead of them Thirdly That it was to be administred upon Jewes and Gentiles that were in the covenant Gen. 17. Exod. 12.48 And so such persons were by vertue of Gods covenant circumcised not onely before Christ was circumcised but also after and therefore you have not done well to interpret Gen. 17.13 after such a manner you have done evill in faining it as if it were the speech of Christ when no such things ever entered into his thoughts Whereas you think circumcision was a covenant properly you should know that though circumcision had the denomination of Gods covenant a Gen. 14.10 yet it was but a signe of it b Ver. 11. The names of things signified in the Scripture are given to the signes which signifie them So the Lambe was called Gods Passeover c Exod. 12.11 the Rock Christ d 1 Cor. 10.4 the bread and wine in the Lords Supper Christs body and bloud c. e Mat. 26.26 And in this sense is circumcision called Gods covenant that is to say a token or signe thereof as God termeth it himselfe in Gen. 17. ver 11. As for those which say that the promise covenant election and faith belongeth tâ— all beleevers children which supposed case you put to shut up all * Seâ— A. R. Pag. 25. at lin 8. your matter I tell you that if by all they mean the godly children of godly parents then they say true But that the wicked children of godly parents have these excellent things belonging unto them is no article of my faith When the Apostle Peter sayth to the Jewes Act. 2.39 The promise is unto you and to your children and to all that are a far off even as many as the Lord our God shall call In including the children heer with the parents his meaning is not to include all beleevers children but onely those holy ones who abide in their parents righteous steps which thing holy Infants doe as before hath been proved at large * See pag. 3. they do not degenerate from the righteous steps of their holy parents And therefore such may be lawfully baptized for no more in effect is required to Baptisme then was to circumcision of old this is as that was and these are as those were Holy infants were to be circumcised then and therefore such may be lawfully baptized now Next you * See A. R. Pag. 25. li. 19. charge the great Clerkes of our times with confounding the two Covenants of the Law and Gospel together And to this I say if by these great clerkes you mean those who thinke Infants Baptisme to be a meer tradition Indeed then your accusation may prove true upon them for such as they doe put no difference between the new covenant made with Abraham and his seed and the old covenant and law which came long after it but they thinke this new covenant and the old covenant to be both one and doe not rightly understand the nature of them and therefore the hodge-podge in their teachings and writings which you mention * Lin. 29. is their owne as well as any ones else as also the intermixture of grace and workes truth and errour as also