I will be their God That seed of Abraham that had possession of the land of Canaan through the gift and by vertue of the promise of God is the seed here taken into covenant to have the Lord for their God This is so plaine that nothing can be plainer to any that read the words But the natural seed of Abraham all the seed of Jacob in their several Tribes according as God set them their bounds inherited the land of Canaan which is called the land of their inheritance and not onely the spiritual seed Regenerate Look into the History of of Scripture who those were that inherited Canaan and you may see who were in this covenant The natural seed were there and not only the spiritual Even those of Abrahams posterity that died not having obtained the promises Heb. 11. 13. that only so journed in Canaan and were never possest of it had title to it It was theirs in reversion though they never came into actual possession My next Argument is drawn from the Seale that is annext in the words immediately following this additional promise ver 9 10 11. And God said unto Abraham thou shalt keep my covenant therfore thou aâ—d thy seed after thee in their generations This is my Covenant which you shall keep between me and you and thy seed after thee every man-childe among you shall be circumcised And ye shall circumcise the flesh of your fore-skin and it shall be a token of the Covenant betwixt me and you They that had the signe and seale of the covenant that had it by divine appointment were a people in Covenant This is so plaine that nothing can be more plaine God doth not enter covenant with one and give the signe and seal to another but all the natural seed of Abraham by Isaac and Jacob had the seal viz. all the males all those that were in a capacity of it it was not limitted to the spiritual seed There had been no place for that distinction of Circumcision in the flesh and Circumcision of the heart if none must be circumcised in flesh but those that are circumcised in heart My third Argument is drawn from the Comment that God himself makes of this covenant in the whole Series of Scripture-history holding it out every where in this way of tenure to Abraham and his natural issue as before Where God himself speaks to the whole body of Israel when they were newly come up out of the land of Egypt he sayes I am the Lord your God Exod. 20 2. Deut. 5. 6. God owned all of that whole people as his all of them being Abrahams natural issue yet all of them were not spiritual and while they were in Egypt God speaks of them all in community as his Let my people go that they may hold a feast unto me in the wildernesse Exod. 5. 1. We see the titles that he gives them Children of the Lord your God an holy People a peculiar People above all Nations Deut. 14. 1 2. That speech of the Lord to Israel Amos 3. 1 2. is very full to our purpose Heare ye the Word of the Lord that he hath spoken against you O children of Israel against the whole family which I brought up from the land of Egypt saying You only have I known of all the families of the earth therefore I will punish you for all your iniquities Every one that descended from Jacob the whole of the family that came out of Egypt were a select people to God in covenant He was according to the termes of that Covenant their God There is not a place where God calls them by the name of his people which are almost endlesse but there we have this confirmed that that people were the Lords by vertue of this grant made to Abraham and his seed In the fourth place I argue from the practice of the people of God making this Covenant of God entred with Abraham and his seed a plea to obtaine mercy from God for all Israel the worst of Israel in their lowest state and condition Deut. 9 26 27. O Lord God destroy not thy people and thine in heritance which thou hast redeemed through thy greatnesse which thou hast brought forth out of Egypt with a mighty hand Remember thy servants Abraham Isaac and Jacob look not unto the stubbornnesse of this people nor to their wickednesse nor to their sinne If this Divinity had been then known Moses might have been sent away with this answer That he spake for dogges and not for children not for Israel but for aliens and strangers to the Common-wealth of Israel But as this and the like requests of the people of God were made in faith so they prevailed with God Moses there urges They are thy people and thine inheritance verse 29. as doth the Church Isa 64. 9. Be not wroth very sore O Lord neither remember iniquity for ever behold see we beseech thee we are all thy people and Moses petition takes as the History shews Exod. 32. 14. And the Lord repented of the evil which he thought to do unto his people yea when God vouchsafes mercy to his people thus in covenant Levit. 26. 42. it is upon this account of the Covenant Then will I remember my Covenant with Jacob and also my Covenant with Isaac and also my covenant with Abraham will I remember and I will remember the land Lev. 26. 42. And appearing for the deliverance of Israel out of their hard and pressing bondage he saith to Moses I am the God of thy Father the God of Abraham the God of Isaac and the God of Jacob Exod. 3. 6. and that to stay up his faith in confidence of deliverance To this here in this place delivered one replies Object The Covenant saith he with Abraham and his seed I finde Gen. 17. 7. and the urging of this covenant I deny not Exod. 32. 13. Deut. 9. 27. Lev. 26. 42. Exod. 3. 6. And though I say not that it contained only the promise of Canaan but grant it contained the Promise of Redemption by Christ Luke 1. 17. yet I like not Chamiers saying to call the Promise of Canaan an appendant to the covenant sith the Holy Ghost me thinks speaks otherwise Psalme 105. 8 9. 10 11. I shall say no more but leave it to the Reader whether this be any answer only for his censure of Chamiers calling the promise of the land of Canaan an appendant to this covenant the thing is so clear in the narrative of it Gen. 17. that nothing can be more evident The Covenant is full vers 7. To be a God to Abraham and to his seed and this he might have been had he pleased in the land of Vr of the Caldees or in any land whatsoever where Abrahams seed had been planted But when the covenant is thus made there is added And I will give unto thee and to thy seed after thee the land wherein thou art a stranger
saying To you and to as many as the Lord your God shall call it plainly shewes that he does not limit but amplifie the mercy extending it not barely to the Jewes who in present by reason of fruition of Ordinances were a people near to the Lord Psal 148. 14. but also to the Gentiles who Ephes 2. 17. we affare off 2. In that he saith this promise belongs to them not simply as Jewes but as called is a full contradiction A Jew uncalled at this time before the Kingdome was taken from them is as much as a Convert unconverted or a Gentile disciple undiscipled In case they think to come off by limitting it to an effectual call the Scriptures by themselves quoted doth evidently contradict it Christ came to give them that effectual calling and not onely to those that were thus called It is yet said Peter doth exhort to repentance and Baptisme together and in the first place perswades to repentance then to Baptisme which shews repentance to be in order before baptisme To which I answer that these who had crucified Christ as a blasphemer a seditious person an impostour must needs repent before they would accept Baptisme in his name or hope for remission of sinne by him I had been lost labour for the Apostle to have pressed those that had crucified Christ and retained their former opinion of him to become disciples to him and to look to be saved by him To perswade them to look for remission of sinnes in his blood who took themselves to be without sinne in shedding of it Yet notwithstanding this guilt of which the Apostle would have them to repent he shews that they and their seed are under the promise of God and puts them into a way in acceptation of Christ in the Gospel-tender in his present way of administration to be continued his people still in covenant and that as is plainly enough signified that they might enjoy it in their former latitude to them and to their children The promise of which they were not yet dispossest but stood as a people of God in visible Covenant and their children is here brought as a motive to encourage them to hold correspondency with God as his covenant-people embracing the way which their long expected and desired Messiah had now instituted appointed But this promise was to them and their children Here is yet another evasion The text speaks not expressely of Infants but of children indefinitely And if infants be not children we will be content that they be cast out of covenant and will hold no more plea for their Church-membership nor Baptisme God in the Covenant with Abraham did not expressely mention infants but seed yet infants were his seed and as his seed by Gods command to be circumcised And all our infants are our children and consequently to be baptized Acts 20. 7. is an expresse Text with some of this party without any help of consequence to prove that women received the Lords Supper Because it is said that disciples came together to break bread as though woman and disciple were synonyma But here the promise being made to children infants must neither be comprized in the letter nor yet by any favour of consequence included It is further objected that the text speaks not of the children of the Gentiles at all of whom we are but of the children of the Jews and therefore if that promise be extended to infants which doth not appear the promise is to be expounded so as to note something peculiar to the Jews infants If the Gospel held out any such transcending priviledges appertaining to the seed of the Jews above the Gentiles they may do well to produce a Text for it otherwise we shall take it for granted from Saint Paul that there is none at all that in Christ there is neither Greek nor Jew Circumcision nor uncircumcision Barbarian nor Scythian bond nor free And when the Apostle addes To those that are afarre off even as many as the Lord shall call he plainly meanes the Gentiles as appears comparing Ephes 2. 13. and though I take not the boldnesse to adde to the words as some stand charged yet it is cleare that he same is understood there in reference to the children of the Gentiles that is exprest before to the children of the Jewes If any shall grant an inheritance to Titius and his heires for ever and to Caius every one will understand that the heires of Caius are meant as well as the heirs of Titius especially if it can be proved out of the Grant it self that the priviledges conveyed to Caius are as ample as that to Titius We can prove the priviledges granted to the Gentiles in the Gospel to be equal to those granted to the Jews when the Jews children then are under the promise with their parents the children of beleeving Gentiles cannot be excluded CHAP. XLIX Rom. 11. 16. Vindicated SECT I. The Series of the Apostles dispute opened and several Arguments deduced THe next Scripture for proof of the Covenant in New Testament-times takes in children with the parents is Rom. 11. 16. For if the first fruits be holy the lump is also holy and if the root be holy so are the branches which Scripture that it may be aright understood we must look into the whole Series of the Apostles dispute in that place Having before largely discoursed of the rejection of the Jewes out of a present Church-state and fellowship with the call of the Gentiles and their present Adoption now somewhat to allay the seeming harshnesse of that doctrine of his against the Jewes and to take down the insultings of the Gentiles over that people in this chapter he speaks to both 1. To the Jews by way of mitigation limiting this doctrine of their rejection with a double caution 1. That it was not total 2. That it was not final That it was not total he first asserts secondly proves asserts ver 1. I say then hath God cast away his people God forbid Proves by a threefold argument 1. By instance in himself verse 1. For I am also an Israelite of the seed of Abraham of the Tribe of Benjamin and he doth not dispute for his own rejection 2. By instance in the elect of God verse 2. God hath not cast away his people which he foreknew 3. From a parallel Scripture out of 1 King 18. which parallel he first lays down verse 2 3 4 Wâ—t ye not what the Scripture saith of Elias how he maketh intercession to God against Israel saying Lord they have killed thy Prophets and digged down thy Altars And I am left alone and they seek my life But what saith the answer of God unto him I have reserved to my selfe seven thousand men who have not bowed the knee to the Image of Baal And afterward applies verse 5. Even so then at this present time also there is a remnant according to the election of grace And so falls into a digression
shall not enter upon that controversie what there is of the being of a Church under the Papacy The Papacy it self is none of it but onely a botch bred in it and cleaving to it onely this I say That he that shall oppose a Papist under the notion of a Christian shall bear his sinne and that upon the grounds that have been given Though a Papists damnable errors in the faith shut him out from the happinesse of Christians yet such an adversaries persecution renders him guilty of opposing the faith of Christ Jesus And he that follows with injuries a carnal Protestant because of profession of the sincerity of Religion in opposition to Antichristianisme is formally guilty of persecution The hearers resembled to the rocky ground suffer persecution for the Word as doth the good ground that brings forth fruit with patience Mat. 13. 21. But to come home with more cleare satisfaction A people of foully polluted Ordinance standing in opposition to a people of a pure and untainted way are as a people void of Ordinances are as a people without God in comparison The opposition of the purity of his service God accounts as the opposition of his great name though it be by a people that go under that name of his people And therefore though Elijah take so much to heart the pulling down of Altars set up by Jeroboam looking upon them as Gods Altars when it was done by Israel apostatizing and turned to Baal 1 Kings 19. 10. and in opposition to the worship of Baal makes that way of worship at Dan and â—achel a following of God yet we know how the Prophet from the mouth of God did cry out against that Altar which Jeroboam erected and foretold the destruction of it and the slaughter of the Priests that offered upon it 1 Kings 13. 2. and with what honour that act of Josiah is mentioned in accomplishment of this prophecy 2 Kings 23. 15. and the brand that lies upon Jeroboam himself in bringing in that worship of his 2 Kings 15. 9. scarce the like on any man in Scripture the man of sinne onely excepted the high phrases also in which this worship is set out making Priests for the high places and devils 2 Chron. 11. 14 15. with the heighth of guilt to which he rose in casting the Levites out from executing the Priests office Hosea 4. 6. And howsoever God often calls that people of the ten tribes by the name of his people as having Ordinances though miserably polluted yet in opposition to Judah where more pure Ordinances were enjoyed they are said to be without God without a teaching Priest and without the law 2 Chron. 15. 3. And fighting against Judah who could reckon up the particulars of the Ordinances of God in their purity they are charged to fight against the Lord God of their fathers 2 Chron. 13. 12. To come nearer home in an instance If the Turkish power should fall upon a Popish State under the name and notion of Christians they were guilty with Saul of persecuting the Lord Jesus If this Popish State fall upon a reformed Nation they are much more guilty A fouler sinne for a people of God in name and title to persecute his people in truth than for a people strangers to God to persecute a people onely in name and title Scripture prayers against Heathens we may fitly apply in our sufferings under the hands of Papists Pilate might have been guilty of persecution of a Pharisee under the notion of a Jew and yet that Nation was much more guilty in delivering up Christ into the hands of Pilate though Christ had been no greater than the meanest of his Disciples A Papist persecuting a formal carnal Protestant under notion of a man protesting against Idolatrous wayes blasphemes and persecutes that faith which he holds in opposition against those Antichristian tenents This man being thus persecuted persecuting another for the power of godlinesse professing the same truth is equally ye more guilty The very sinne of Cain against his brother Abel 1 John 3. 12. their Religions were both one and the same but Cains was onely in forme and Abels in power The result of the whole is to let us see what it is to oppose a people under any notion of Gods people upon any such account as belonging to Christ A man may have his reward giving to any in the name of a Disciple though he to whom he gives be such as God will never owne for a Disciple and answerably may incurre vengeance in opposition of one under such a name though with those on the rocky ground he be nothing lesse than such in deed and truth Fourthly Abundance of sweet consolations yet flow from this birth-priviledge and covenant-holinesse and that in several streames 1. In regard of Nations 2. In regard of Persons In regard of Nations they have royal transcendency above all others as alone worthy the name of a people Nigh unto God A people of hope Enjoying light when others are darknesse without hope and without God in the world The Psalmist reckons up many and sweet-blessings of a Nation That our sons may be as plants grown up in their youth that our daughters may be as corner-stones polished after the similitude of a palace that our garners may be full affording all manner of store that our sheep may bring forth thousands and ten thousands in our streets that our Oxen may be strong to labour that there be no breaking in nor going out that there be no complaining in our streets Psalme 144. 12 13 14. All these are singular National favours but onely serving to make up a comparative not an absolute blessednesse This one riseth higher and makes it compleat Blessed are the people whose God is the Lord. The glory pertaines to a Nation thus honoured Rom. 9. 4. Of such a people though otherwise mean and despicable as was Israel in the Wildernesse comparative to other Nations it may be said What Nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for Deut. 4. 7. No people can so bottome their prayers against adversaries as they who are the people of Gods holinesse This mercy is a birth-mercy to al such persons whose parents with Timothy from one to another have been Beleevers 2 Tim. 1. 5. and while national provocations break not forth which alone with God have separating and deafning power his eare is ready to hear and his hand to help while he sees not iniquity in Jacob nor perversenesse in Israel which I understand of National out-breaches from God which by Balaams counsel presently followed to Israels danger so long God is among them as the shout of a King and there is no sorcery nor divination against them Num. 23. 21 23. A Nation fast to God hath God fast to them The Lord is with you while ye are with him 2 Chron. 15. 2. In
Secondly a covenant plainly argues an agreement at least in tender from one and professed acceptation from the other party A covenant of parties at a distance either party holding his distance respective to that where the distance is held is the greatest absurdity Now in this absolute covenant as it is called there is not so much as a tender from God much lesse an acceptance from man and so as yet a distance held and therefore no covenant or agreement Thirdly this supposed absolute covenant Jer. 31 33. Heb. 8. 10. hath mercies of two sorts graces priviledges And though men contend that the promise of grace is absolute seeing there is nothing pre-required of us for the writing of this Law in our hearts yet the priviledge of remission of sins hath its conditions Act. 10. 43. Act. 13. 38 39. Act. 3. 19. Fourthly none can claim any interest in or take any comfort from this absolute covenant depending on the antecedent love of God preceding the conditional covenant depending on the consequent love of God before he hath entered the second which is conditional and performed the conditions and knows that he hath performed them This is clear it is made all say with the Elect now none can claime his interest till he knows his Election which is made sure only by our saith and new obedience by the knowledge that we have of our faith and new obedience But it is enough to me that a covenant comprizing a restipulation of our duty is here confest which is the Gospel way to salvation without which the acquiescent love of God is not attained As to that Text Heb. 8. 10. the Reader may see more elsewhere CHAP. IX Further Objections against the former doctrine Answered THe covenant of grace entred with fallen man saith one is called an everlasting covenant and Heb. 8. 12. God saith I will be merciful to your iniquities and your sinnes will I remember no more Now suppose there were conditions for man to performe and man did faile in those conditions what were become of the covenant Ans The conditions failing of the covenant is broke the everlasting covenant is broke which though it seeme a contradiction to some yet it is not so to the Prophet Is 24. 5. They have transgressed the Law changed the Ordinances and broken the everlasting Covenant It is said to be everlasting because it shall not be antiquated for another to succeed it or at least that man is not to put a period to it so Circumcision and the Passeover are Ordinances for ever not that non-entring into it never break or transgresse it The Elect of God Regenerate do indeed keep covenant so do not all that enter into it There are frequent Scripture-complaints of Breach of covenant Secondly It is said Man hath no tie upon him to perform any thing whatsoever with covenant as a condition that must be observed on his part let the covenant it self be judge in this case mark it in Jeremy Ezekiel or in Heb. 8. Answ In those Texts there are graces mentioned as Gods work on the soule and priviledges promised to be enjoyed Whatsoever is there set forth as Gods work upon the soul is also required of man as duty namely to be renued in the spirit of his mind Eph. 4. 23. To make him a new heart and a new spirit Ezek. 18. 31. That the Word of Christ dwell in him richly in all wisdome Col. 3. 16. It will be hard for any to point out a promise of this nature but it may be answered with a command as an obligation unto duty As the precepts must not thrust out the promise nor duty shoulder out free grace So the promise must not destroy the precept In that of Jeremy conditions on mans part are included so as by the assistance of grace to be performed The tie lies upon us on pain of losse of all that the covenant promiseth and bearing all that-it threatneth Thirdly Suppose saith one there should be a fault of performing in this Covenant whose were the fault Answ The fault is his who is chidden in Scripture and beaten for it namely those that did flatter God with their mouth and lied unto him with their tongues whose heart was not right with him nor were sledfast in his covenant Ps 78. 36 37. They upon whom he will bring a sword to avenge the quarrel of his covenant Lev. 26. 25. are in the fault Fourthly if there be conditions then the covenant is not free gifts must be of absolute grace and bounty if a condition be required the freedome of the gift is destroyed Answ This is true of such conditions where there is merit in the condition whereby benefit accrues to him that engages by promise holding proportion with the reward But here is nothing indented by way of covenant but that homage which is naturally due which God may challenge from us as creatures without either engagement unto or exhibition of any reward at all for their paines and what he may require without reward when he covenants for it the reward is free If Abraham had made Eliezer of Damascus his heir upon his faithful service the inheritance had yet been a free gift and of grace conferr'd upon him Make the Proposition universal All conditions in promises destroy the nature of a gift in the thing promised and then it is to be denied A covenant of grace would then be a contradiction seeing it is no covenant as hath been demonstrated without a condition Then the Prophet doth contradict himself in the tender of a covenant in the most free manner as is possible Isa 55. 1 2. Ho every one that thirsteth c. even their conditions are required Incline your ear and come unto me Hear and your soul shall live Let the wicked for sake his way the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and unto our God for he will abundantly pardon Here are free promises with conditions Men who have not that sovereignty account their gifts free and yet require conditions from them on whom they are conferred An Alms-house is founded and endowed with revenue conditions are put upon the Almes-people to reside in such an house assigned to wear clothes of the colour and forme prescribed or whatsoever else the Founder please and yet the gift is free Finally God cannot covenant with man and keep up his sovereignty if we leave out obedience in the Articles of the covenant The covenant is upon equal termes if subjection be excluded to be a God in covenant and not require subjection is the highest of contradictions A Learned Writer after a large discourse held of the right that Redeemed ones have to the death of Christ before beleeving saith Here may be observed the mistake of those who winde up the merit of Christ as affecting God as I may so speak unto a conditional engagement viz. that we shall be made partakers of
the first and great Commandment in the Law in this life can be fulfilled and charging it with blasphemy Luther having Austins authority in several places as Jansenius confesses for to second him affirming with him that this Commandment in this life cannot be perfected or fulfilled but it is to be fulfilled in the life to come giving his reason As long as there is any thing of carnal concupiscence to be restrained God is not with the whole heart loved The good Bishop knows how by distinction to salve Austin and maintaine his doctrine to be good divinity and denying Luther that favour to leave him under the brand of blasphemy so that the result of all with him is this God is then loved with the whole heart when any one out of inward and sincere affection to God is principally exercised in those things which are of God studying above all things to please him and carefully to observe not one but all his Commandments and that not slothfully and against heart but diligently and cheerfully grieving from the heart if any thing by others or himself through infirmity of the flesh be admitted contrary to the will of God So that some might think all controversie in this point may cease and that the difference between us were no more than a strife of words seeing we do not only confesse that this ought to be done but also urge a necessity of doing of it and they say the Law is fulfilled when it is done But here 1. Much wrong is done to the Law as though it were a rule of our strength not of our duty that it answered and might be applied to each mans impaired strength and weakened abilities or that the Gospel-grace of godly sorrow for sin against the Law were the keeping of the Law making repentance a satisfactory discharge for disobedience When these men cannot bring up mans nature to the streight line of the Law they bring down the Law to the crooked nature of man 2. It is injurious to man puffing him up with conceit of answering the Law setting him up as high as he should be laid low ready to say with the young man in the Gospel All these have I kept from my youth when holding out the Law in its just latitude as it was happily brought home to the Apostles conscience sin would revive and he would see himselfe in a lost condition A second opinion is that the covenant of grace requires perfection in the exactest way without help of these mens distinctions in an equal degree with the covenant of works but with this difference In the covenant of works there is no indulgence or dispensation in case of failing but the penalty takes hold the curse follows upon it But the covenant of grace though it call for perfection such is the exactnesse of it yet it accepts of sincerity such is the qualification of it through grace or the mercy in it If I should take up any opinion in the world for the Authours sake or those that have appeared as Patrons of it then I should embrace this The reverence deservedly due to him that I suppose first manisted himself in it hath caused it to finde great entertainment but upon more than twenty yeares thoughts about it I finde it labouring under manifold inconveniences 1. It establishes the former opinion opposed by Protestants and but now refuted as to the obedience and the degree called for in covenant And if I should be indulgent to my affections to cause my judgement to stoop Dislike of the one would make me as averse from it as an opinion of the other would make me prone to receive it Judgement therefore must lead and affections be waved 2. If this opinion stand then God accepts of Covenant-breakers of those that deale falsely in it whereas Scripture charges it only upon the wicked upon those of whom God complaines as rebellious Deut. 29. 25. Josh 7. 15. Jeremy 11. 10. Jeremy 22. 8 9. Yea it may be charged on the best the most holy in the world lying under the guilt of it according to this tenent 3. Then it will follow that as none can say that they have so answered the commands of the Law that they have never failed they have not if put to answer in the greatest rigour once transgressed so neither can they with the Church make appeale to God That they have not dealt falsely in the Covenant nor wickedly departed from their God Psal 44. 17. Every sinne according to this opinion being a breach of it and a dealing falsely in it 4. Then that great promise of mercy from everlasting to everlasting upon them that fear him and his righteousnesse unto childrens children to such as keep his Covenant and to those that remember his Commandments to do them Psalme 103. 17 18. only appertaines to those that so keep the Law that they sinne not at all against it 5. Then our Baptism-vow is never to sin against God and as often as we renew our covenant we do not only humble our selves that we have sinned but we afresh binde our selves never more to admit the least infirmity and so live and die in the breach of it 6. Then the distinction between those that entered covenant and broke it as Jerem. 31 32 33. and those that have the Law written in their hearts and put into their inward parts to observe it falls all standing equally guilty of the breach of it no help of grace being of power to enable to keep Covenant Each of these five last arguments are replyed to by a distinction of the precept and conditions of the Covenant Men that are sincere break the precept as is said but not the conditions But I know no precepts in covenants which are not conditions Faith and Repentance are Precepts and I think the alone Precepts and I know not neither do I heare of any other Conditions 7. Then it follows that Sincerity is never called for as a duty or required as a grace but only dispensed with as a failing indulged as a want It is not so much a Christians honour or character as his blemish or failing rather his defect than praise But we finde the contrary in Noah Job Asa Hezekiah Zachary and Elizabeth Nathaniel an Israelite indeed that entered covenant and kept covenant Sincerity is a degree towards perfection in obedience and if the command looks no lower than perfection in degree the imperfect degree is not commanded though it be indulged And therefore I conclude that as in the Law there was pure justice as well in the command given as the penalty threatened without any condescension or indulgence So in the covenant there is mercy and condescension as well in the condition required as in the acceptance through grace The Covenant requires no more than it accepts The alone Argument Object so farre as ever I could learn that hath brought some of reverend esteeme heretofore into this opinion is That if
because their sanctification and good works have some imperfect agreement with the Law of Works This and much more to assert a personal perfect inherent righteousnesse as is said all which as it is here held out to me is new and I must confesse my self in ignorance all over I never took imperfect righteousnesse to imply any such contradiction no more than imperfect holinesse Isaiah I am sure saith All our righteousnesse are as filthy rags Esay 64. 6. No greater charge of imperfection can lie against the most imperfect holinesse than the Prophet lays upon our righteousnesse Neither do I understand how holinesse should be imperfect taken materially and righteousnesse perfect taken formally in reference to a rule We may for ought I know as well make holinesse formal and refer it to a rule and righteousnesse material in an absolute consideration without reference to any rule at all And in such consideration I do not know how there can be perfection or imperfection either in holinesse or righteousnesse it is as they come up to or fall short of the rule that they have the denomination of perfection or imperfection Pauls Gospel-frame whether you will call it righteousnesse or holinesse is set out Rom. 7. full of imperfection yet all this as in reference to the rule as it answered or fell short in conformity to it verse 22. I delight in the Law of God after the inward man And whereas a charge of ignorance is laid even upon learned Teachers that commonly understand the word righteousnesse and righteous as it referres to the old rule I professe my self to have little of their learning but I am wholly theirs in this ignorance I know no other rule but the old rule the rule of the Moral Law that is with me a rule a perfect rule and the only rule The perfection of this holiness and righteousness in mans integrity stood in the perfect conformity to this Law and the reparation of this in our regenerate estate in which the Apostle places the image of God must have reference as to God for a patterne so to his Law as a rule As an image carrying an imperfect resemblance of its samplar is an image So conformity imperfectly answering the rule is conformity likewise A perfection of sufficiency to attaine the end I willingly grant God condescending through rich grace to crown weak obedience in this sense our imperfection hath its perfectnesse otherwise I must say that our inherent righteousnesse is an imperfect righteousnesse in an imperfect conformity to the rule of righteousnesse and without thir reference to the rule there is neither perfection nor imperfection in any action See Doctor Davenant disputing against justification by inherent righteousnesse upon the account of the imperfection of it de justitia habituali pag. 349 and how fully he was perswaded of the imperfection of this righteousnesse appears in sentences prefixt before two Treatises as may be seen in the margent In the last place I shall conclude that sincerity in the way and work of God which Scripture also calls by the name of truth integrity simplicity uprightnesse perfectnesse an heart in the work of God whole and unfeigned is that which the covenant of grace doth require and that which it accepteth This God in covenant gives in charge and this he rewards and crownes The Law stands as a rule and the charge in it is the highest top of perfection without the least indulgence in any case of failing suitable to the abilities that once were put into our hands God in Gospel-condescensions will have this rule eyed with a single and upright heart universally eyed and observed both in our returnes from sin and in our application to God in new obedience This doing of the will of God from the heart with good will-doing service Eph. 6. 6 7. Serving with a willing minde 1 Chron. 28. 9. This preparing the heart to seek the Lord God of our fathers Ezra 7. 10. This delight in the Law of God in the inward man Rom. 7. 22. though it be in much weaknesse and with strength that is little Rev. 3. 8. by reason of inward corruptions Rom. 7. 23. Gal. 5. 17. enemies without Ephes 6. 12. is required of God in covenant and through grace accepted And as faith which as we have heard is the other new covenant-condition brings us into communion with God So this of a sincere heart and walk holds in communion Faith gives accesse to God in grace and through sincerity we walk with God in grace to glory Both of them are called for of God both accepted with God and both of them crowned with glory That in this degree obedience is both required and accepted in the Gospel is evident This where oever it is God observes and eyes 2 Chron. 16. 9. For the eyes of the Lord runne to and fro throughout the whole earth to shew himself strong in the behalf of them whose heart is perfect towards him Herein thou hast done foolishly therefore from henceforth thou shalt have warres These have letters testimonial from heaven Job 1. 8. Hast thou not considered my servant Job that there is none like him in the earth a perfect and an upright man one that feareth God and escheweth evil Gen. 7. 1. Thee have I seen righteous before me in this generation According to the degree of this higher or lower they have praise 2 Chron. 29. 34. The Levites were more upright in heart to sanctifie themselves than the Priests yea where there is integrity in a single act this God notes Yea I know that thou didst this in the integrity of thine heart Gen. 20. 6. These God protects with his omnipotence preserves 2 Chron. 16. 9. The eyes of the Lord runne to and fro throughout the whole earth to shew himself strong in the behalf of them whose heart is perfect towards him He is a buckler to them that walk uprightly Prov. 2. 7. In these God takes pleasure I know my God that thou triest the reines and hast pleasure in uprightnesse 1 Chron. 29. 17. Unto these God speaks peace Do not my words do good to him that walketh uprightly Mich. 2. 7. This the people of God plead with God as an argument to finde favour in his eyes Psalme 26. 1. Judge me O Lord for I have walked in my integrity 1 Chron. 29. 17. As for me in the uprightnesse of my heart I have willingly offered those things Psalme 18. 23. I was also upright before him c. This hath been the high ambition of the servants of God in their most sad troubles to reach David begging mercy saith to God Behold thou desirest truth in the inward parts Psal 51. 6. This hath upheld the souls of the Saints in their greatest difficulties with all joy and consolation 2 Cor. 1. 12. For our rejoycing is this the testimony of our conscience that in simpliciâ—y and godly sincerity not with fleshly wisdome but by the grace of God we
many things to say First that Orthodox Divines both ancient and moderne have made circumcision to be of the same signification and use as Baptism and till Anabaptists closed they had no adversaries but Papists who to advance their â—pus operatum in the Sacraments of the New Testament will have them as far to exceed the Old as heaven doth earth and the substance doth the shadow This is observed by Chamier Panstrat Cathol Tom. 4. lib. 2. cap. 19. sect 58. having reckoned up several testimonies to this purpose he addes There are very many like testimonies by which it appears that Christians were heretofore perswaded that there was no so great difference between circumcision and baptisme and why saith he is it now changed Truly in favour of the Papists and according to the pleasure of the Iesuites Secondly if circumcision have respect to those Promises that were no Gospel mercies but civil domestical restrained to Jews and not appertaining to Christians How could it be a distinction between Jew and Gentile respective to Religion it might have made a civil distinction and the want of it have been an evidence against other Nations that they had been none of the multiplied seed of Abraham according to the flesh and that their interest had not been in Canaan But how it could have concluded them to have been without Christ strangers from the covenant of Promise having no hope and without God in the world as the Apostle determines upon their uncircumcision Eph. 2. 11 12. cannot be imagined Thirdly How is it that we hear so much in Scripture of circumcision of the heare Jer. 4. 4. Rom. 2. 28. Deut. 10. 16. Deut. 30. 6. Ezek. 44. 9. and the circumcised to have this character that they worship God in Spirit and in Truth if circumcision have not relation to Promises that are spiritual When complaint is made of uncircumcision in heart is it not as it is ordinarily understood that their â—â—ndes were carnal and not taken up with spiritual things or is it that they were not fixt on their civil and domestick interests when they are said to be uncircumcised as Ier. 6. 10. is it not upon that account that Ieremy there gives that they could not hear the Word of the Lord that they had no delight in it that it was a reproach to them or is it because they could not suck in Promises of meer civil home and self-interests So it must need be if circumcision be such a Seale when they emproved it for the use to which it was instituted they kept the right use of it and were not worthy of reproof concerning it Fourthly what Sacraments had the Jewes of any Gospel-relation if this respected alone their civil interests There might be more spoken to that of the Passeover to carry it to peculiar National mercies than to this of circumcision See Exod. 13. 14 15. And it shall be when thy sinne asketh thee in time to come saying What is this that thou shalt say unto him By strength of hand the Lord brought us out from Egypt from the 〈◊〉 of Bâ—ndage And it came to passe when Pharaoâ— would hardly let us go that the Lord slew all the first-borne in the land of Egypt both the first borne of man and the first-borne of beasts therefore I sacrifice unto the Lord all that openeth the Matrix being males but all the first-born of my children I redeem I am sure far lesse can be said to carry it to that which is spiritual and of common concernment both to Jews and Christians Fifthly how is it that the Apostle giving a definition of circumcision refers it to nothing national civil or domestick but only to that which is purely spiritual Speaking of Abraham he saith He received the signe of Circumcision a seale of the righteousnesse of the faith which he had yet being uncircumcised The righteousnesse of faith is a Promise purely Evangelical Romanes 3. 22. Romanes 3. 30. Romanes 10. 3. Philippians 3. 8. and this Circumcision sealed the self-same thing that our Sacraments seale So that as their extraordinary Sacraments are expressely affirmed to be the same with ours by the Apostle 1 Cor. 10. 3 They eat all the same spiritual meat and did all drink the same spiritual drink so are their appointed established Sacraments Circumcision and the Passeover Will they with Bellarmine lib. 1. cap. 17. de Sacramentis in genere deny that Circumcision was an universal seale of faith and affirme that it was only an individual seale of the individual faith of Abraham that so all may fall to the ground which is spoken from that Text of the use of Circumcision to the Jewes all that is there spoken having reference only to Abraham in person I answer 1. This Popish shift is flat against the Apostle He brings it as an argument for proof of the way of our Justification to be by faith alone which were a meer inconsequence if proper to him and not belonging to others 2. It is flat against Moses who referres this of circumcision to the covenant there mentioned Genesis 17. 7. But the covenant is not with Abraham alone but his seed also together with him as is there plaine 3. It carries several absurdities with it 1. By this meanes Gods covenant with Abraham in person and his covenant with Christians in Gospel-times is indeed the same but his covenant with all beleevers in the Old Testament and with beleevers in the New Testament are essentially differing Abraham and New-Testament beleevers are under one covenant Old Testament-beleevers are under a covenant essentially differing 2. Then Zachary Luke 1. 72. interpreting the covenant made with Abraham of salvation by Christ should have limited it to Abraham and not extended it to the Fathers But we see all are there under one and the same mercy our father Abraham and all that followed him even all that came out of Egypt and were for Canaan are called Fathers 1 Corinth 10. 1. All our Fathers were under the cloud and all passed through the sea and all these had the same mercy in promise with Abraham To performe the mercy saith Zachary promised to our Fathers and to remember his holy covenant the Oath which he sware to our father Abraham 3. Then Abraham himself in person and Christians in the dayes of the Gospel are interessed in Christ and all other beleevers in the Law were without Christ but the contrary is plain Moses esteemed the reproach of Christ greater than the treasures of Egypt Heb. 11. 26. 4. Then Abraham and Christians have from God the Kingdom of heaven and salvation but the rest of the Jewes have nothing better than the land of Canaan They have no more than the covenant reaches unto and the seale of the covenant did confirm But the covenant reaches only temporal Promises as the land of Canaan in their opinion These evasions Bellarmine is put to and Anabaptists are glad to follow both of them willing to say any thing
Deut. 32. 21. of the call of the Gentiles into a visible Church-state and profession and so applied by the Apostle Rom. 9. 24 25 26. Whence I argue The call of the ten revolted Tribes and of the Gentiles into a visible Church-way is not to be meant of the Church as it is invisible onely This one hath already taken into consideration and answered Howsoever it be in the places in which the allusion is yet it is certaine that here it is meant of such a calling as is from darknesse to marvellous light Taking it it seems for granted that there is no marvelous light in visible Churches that in the land of Zebulon and Nepthali where they saw a great light there were only invisible members Mat. 4. 15 16. Fourthly as honourable titles as these are frequently given in Scripture as shall be shewn to visible professours why should then these be limitted to invisible Members Fifthly this Text by adversaries is made to be parallel with those Texts Gal. 6. 10. 1 Tim. 3. 15. 1 Pet. 2. 20. And those Texts I have demonstrated to be meant of visible Churches To which nothing is replyed Arguments to evince it to be meant of the Church as it is invisible come to be considered 1. I argue saith one from the termes chosen Generation royal Priesthood Objections answered and holy Nation a peculiar people This is by Christs death which can be understood of no other than Elect and true Beleevers Tit. 2. 14. Answ 1. Such a way of arguing would not passe with him in his Adversary As peculiar people is taken in one place of Scripture so it must be taken in all places but in one place it is taken for the Elect regenerate If this would hold much labour might be spared in finding out the various acception of words in Scripture 2. These termes and others equipollent to these are given to the Israelites Deut. 14. 1 2. Deut. 9. 6. Deut. 32. 9. not as a Church invisible but as visible Members Their qualifications are often as low as their appellations by reason of their relation to God raise them high And setting apart Christs death I would know how the Israelites came to this honour 3. The gift of Apostles Prophets Evangelists Pastours and Teachers were the gift of Christ and the purchase of his death These are for constitution of visible Churches and visible members enjoy these priviledges in common with regenerate persons to which more is already spoken 2. An Objection is raised from that which is said of them They are called of God by his power and vertue into his marvelous light and verse 10. Which now had obtained mercy which they had not before which cannot be affirmed of any but true Beleevers and Elect persons Answ Men brought into a visible Church-state are brought into a marvelous light The seven golden Candlesticks Rev. 1. 20. had a marvelous light in their lamps and yet in some of those there were onely a few names that had not defiled their garments And this light is a mercy the fruition of it is a great mercy Psalme 147. 19 20. Yea it is applied by the Prophet Hos 2. 23. whence the Apostle gathers it unto the mercy enjoyed in a visible Church-communion which is not denied by the adversary 3. It is said that those persons did beleeve contra-distinguished to them that were disobedient and stumbled at the word but such are onely the Elect. Ergo. Answ So did all they that made shipwrack of the faith 1 Tim. 1. 19. So did Simon Magus Acts 8. 13. So did the hearers compared to the rocky ground Luke 8. 13. And whereas it is said these Beleevers are contra-distinguished to them that were disobedient and stumbled at the Word it fully makes against this interpretation Those disobedient ones are those that disallow Christ as we see verse 7. that reject Christ upon tender that persist in Judaisme or Gentilisme All others not professed Jewes nor Gentiles are in that place Beleevers and in all other Scriptures respective to visible prerogative all which are visible Church-members 4. They are said to be built as living stones c. which can agree to none but Elect persons and true Beleevers Answ That is left out in the Quotation of this Text which would wholly spoile the argument and carry it on the other hand namely those words To whom coming as unto a living stone The Apostle shews them the way and points out the condition called for which being done they are then built as living stones And this implies that it was so with some but not with others Here is that which was done by some and neglected by others and their happinesse upon discharge of their duty declared I am told by one that he hardly beleeves that any approved Writer joyns with me in this Interpretation But though I were alone in it yet I might learne of him to adventure not barely on the interpretation of one single-Scripture-Text but on a conclusion in Theology against all Protestant Writers and herein I should have the advantage in that few comparatively I think have started this question much lesse have they seriously handled it minding more what those titles engage us to be in which there is an agreement of all parties than to whom they are given when some of my opposites dare affront the whole body of Protestant Writers in that in which ex professo they have to deale against Papists Estius indeed upon examination of the thing in question appeares to be of a contrary minde and censures those that set out this holinesse by Religion doctrine Sacraments which Authours by him thus censured may be for ought I know as approved as himself and they as we see limit it not to the Church invisible I doubt not but that holinesse which is intrinsecal is here aimed at yet all those have these titles that do make profession of the way of it and are of the number of those that engage themselves to it Gerrard also on the words puts it to the question and determines the same way but tells us of others that understand it of common and general election His name I suppose is waved in that his Arguments are borrowed and have been answered But on the other hand Master Ball who if authorities must carry it will sway with me as much as either treating on those words Hos 2. 19 20. I will betroth thee unto me for ever c. saith The external betrothing by outward covenant so as God betroths himselfe to all professing the true faith may be broken for though God offer them mercy if they will believe yet he gives not not faith to them and quotes for proof Rom. 9. 24 25. 1 Pet. 2. 8 9. And Zanchius de perseverantia sanctorum cap. 1. Tit. de Sanctis hath these words Hear now what I understand by the name of Saints This name Saint when it is spoken of men is 1 Generally taken for all those that have consecrated
Tribes from Hosea 1. 10. Hos 2. 23. is there applied to the call of the Gentiles into a Church-state and condition Neither is that of force against it that is objected from verse 23. where the Apostle saith That he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory God sets up visible Ordinances and calls to a Church-state as is there prophecied that he may there work to himselfe a people of invisible relation that thereby he may make them vessels of mercy having afore prepared them unto glory So likewise Rev. 18. 4. Come out of her my people that ye be not partakers of her sinnes and that ye receive not of her plagues All Professours of faith and worshippers of the true God are there included in that exhortation to quit Babylon so all Ministers of Christ are to urge and presse it Men therefore of visible Profession have this title in compellation from GOD of my people It is yet objected Jeremiah 31. 31 32 33. Behold the dayes come saith the LORD that I will make a new Covenant with the house of Israel and with the house of Judah not according to the Covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt which my Covenant they brake although I was an husband to them saith the Lord. But this shall be my Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people Here is a third purpose or interest for which this Text is produced to serve The first was to assert an unconditionate Covenant in the dayes of the Gospel which we examined chapter 25. when the Gospel expressely holds out Covenant-conditions more expressely than the Covenant of Works which is confest to be conditional The second to overthrow a publick Ministery and all private mutual exhortation which we spake to chapter 26 when the New Testament doth establish both And to set up this Prophecie in a third particular against all New Testament-light none must be of the called of God into Covenant for fruition of Church-priviledges but those that are regenerate Men in Old Testament-Covenant broke Covenant as is there exprest Men in the New Covenant shall keep covenant and these are only the Elect and Regenerate To this I might have many things to say No such sense must be put upon this one single Text as to restrain the covenant only to those that are stedfast in it and carefully observe it when other New-Testament-Scriptures clearly and unanimously hold it out in that latitude to comprehend those that are transgressours of it no more than it must be brought though there be like colour for both to overthrow Gospel-Ordinances private and publick exhortations when in the New Testament there is a clear and full establishment of them There are those that are in the faith so farre as to enter Covenant that make shipwrack of the faith 1 Tim 1. 19. Disciples of Christ that go back and walk no more with him Joh. 6. Men sanctified by the blood of the Covenant that tread under foot the blood of the Son of God and do despight to the Spirit of grace Heb. 10. 29. There are that escape the pollution of the world through the knowledge of the Lord and Saviour Jesus Christ and are again entangled and overcome Those that have known the way of righteousnesse that turne from the holy Commandment To whom it happens according to the true Proverb The dogge is turned to his own vomit again and the sow that was washed to her wallowing in the mire 2 Pet. 2 22. It is farre easier to returne answer to this Scripture held out by way of Prophecie what shall be than to give answer to all these Scriptures and far more than these setting out what is in New Testament-times 2. That we may interpret and not commit Scriptures finde out the sense of all and not create differences in any we may observe that though it be granted that those that have the Law written in their hearts and put into their inward parts do enter covenant and not break it yet it is not said none shall enter covenant and transgresse it There may still be an outward covenant according to Interpreters that may be broken as well as an inward covenant that shall be observed If it be said that these are two distinct covenants one succeeding the other one abolished when the other takes place according to that of the Apostle Heb. 8. 13. In that he saith a New Covenant he hath made the first Old now that which decayeth and waxeth Old is ready to vanish away then it will follow this being the characteristical difference that as none in New Testament-times enter covenant but they keep covenant so none in Old Testament-times were in covenant but they did transgresse it at least that the covenant that then was was wholly transgresseable and the covenant that now is is not in any possibility to be transgrest But the contrary is evident there were those that kept covenant in Old Testament-times Psal 44. 17. All this is come upon us yet have we not forgotton thee neither have we dealt falsely in the covenant Psal 103. 17. And also there are those that break covenant in New Testament-times 1 Tim. 5. 12. Having damnation because they have cast off their first faith The Law was written in mens hearts and put into their inward parts in the dayes of the Old Testament and some were as it is called in an inward Covenant Deut. 30. 6. The Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thine heart and with all thy soule that thou mayest live Psal 37. 31. The Law of his God is in his heart none of his steps shall slide Psal 119. 11. Thy word have I hid in my heart that I might not sinne against thee Encline your eare and come unto me hear and your soule shall live and I will make an everlasting Covenant with you even the sure mercies of Dâ—â—id Isa 55. 3. And so by consequence it fairly holds notwithstanding this Text that there is as hath been proved an outward covenant in the dayes of the Gospel The oldnesse to be abolished is only in circumstances wherewith one and the same covenant that now is was then clothed 3. The covenant then spoken to by Jeremy in the place quoted is not a covenant properly so called or at least as Master Baxter observes not the whole of the covenant So there must be two distinct covenants one in being when the Prophet wrote and another to have its being in the time of which he prophesied one covenant made with the Jewes and another covenant distinct from it made
the flesh their former dignity and consequently their future recovery unto the state from whence they were fallen in which the Gentile-Nations by discipling do succed let us go no farther for determination of the question then the preceding verse As concerning the Gospel they are enemies for your sakes but as touching the Election they are beloved for the Fathers sake Here is to be enquired 1. Who were enemies concerning the Gospel 2. Who the Fathers are for whose sake they are beloved 3. What this election is and then we shall soone see who are beloved for the Fathers sake For the first It is not the spiritual seed that were as concerning the Gospel enemies that is the highest of contradictions but as Diodate sayes the Jewes who at present time were alienate from God by reason of rebellion against the Gospel which only can unite souls to him Enemies against the Gospel are enemies against God which cannot be understood of spiritual Israel The fathers for whose sake they are beloved are the ancient fathers from whom after the flesh they did proceed especially Abraham Isaac and Jacob. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepter patres for the fathers Then Election must needs be as Paraeus upon the words Diodate and Ravanellus in verbum Electio observe understood of an external grace of the Covenant whereby God chose this Nation to himself according to that of Moses Deut. 7. 6. For thou art an holy people unto the Lord thy God The Lord thy God hath chosen thee to be a special people unto himself above all people that are upon the face of the earth unlesse we are elect in Abraham to salvation and not in Christ And Abraham Isaac and Jacob are our Mediatours reconciliation and when the Apostle saith We are accepted in the beloved Ephes 1. 6. it is to be understood of acceptation in Abraham and we are to conclude our prayers not in and through Christ but Abraham Isaac and Jacob we are not for their sakes beloved to salvation Paraeus indeed makes the grace of eternal Election to be secondarily here understood which God saith he deposited in that Nation for adopting them into Covenant he makes it evident saith he that he hath many of that Nation and ever shall have that are Elect unto salvation But this is not the Election here mentioned but only an adjunct of it and now of it self it will follow that these beloved for Abraham Isaac and Jacob are the children of their flesh Because saith Paraeus God loved the Fathers the love extends it self to the children for if among men friendship with parents be divolved to Children why should it not be so with God likewise I desire that it may be considered for whom Moses interceded when he prayed Remember Abraham Isaac and Israel thy servants to whom thou swarest by thy own selfe and saidest unto them I will multiply your seed as the stars of heaven and all this land that I have spoken of will I give unto your seed and they shall inherit it for ever Exod. 32. 13. Was it not the whole body of Israel And for whom is it that God promises to remember his Covenant with Jacob and also his Covenant with Isaac and also his Covenant with Abraham Levit. 26. 42. Was it not the whole Nation under suffering as there is exprest I will remember the land Either then Paul and Moses erre together with the list of Authours here mentioned or else the love election calling in this place is into a Church state and condition Argument 8. Eighthly If the ingraffing both of Jews and Gentiles be the fruit of Gods mercy the breaking off by shutting up in unbelief then the ingraffing is into the invisible Church by election and giving faith But the former is true verse 30 31 32. Ergo the latter Answ The priviledge of a Church-state which the Jewes once had and againe shall have is a mercy as may be seene Hosea 1. 6 9. Our Author addes What shall I say more It is so plain from the whole scope and tenour of the Apostles words that the ingraffing there spoken of is into the invisible Church by election and giving faith that from the first of the chapter to verse 13. there is scarce a verse but speaks of rejecting foreknowing election grace hardening giving a Spirit of slumber darkening the eyes stumbling falling or some equipollent terme to these and the Apostle doth plainly signifie his intention in all that discourse to be the shewing the mystery of Gods counsel in electing reprobating blinding conuerting one while the Jews another while the Gentiles so that I cannot but admire that Mr. Marshal should interpret the ingraffing of bare admission into visible Church-membership Answ 1. I would willingly learne what ingraffing by Election is I take Election to be an immanent act in God which is terminated in himself and not on the creature such expressions do not suit with so high pretendings to scholastical learning as every where may be seen in this Authour 2. I would have this Argument made up by taking in the assumption which can be no other then this But the Jewes in their fall from Church-fellowship cannot be said to be rejected hardened given to a spirit of slumber or that their eyes are darkened or that they have stumbled neither Election or Grace should have any hand in their Church-fellowship This must be the reasoning if there be any shew of reason in this heap of words and then all may well admire while he is in his admiration of others I say no more but that he is very weak both in Divinity and Logick that cannot presently upon the first sight discover the weaknesse and return a satisfying answer to this flourish of words Argument 9. Parallel places as is said must be understood of implanting into the invisible Church as Ephes 3. 6. 1 Cor. 12. 13. Gal. 3. 14 26 28 29. Answ Master Hudson page 132. hath not onely affirmed but proved that the Text 1 Cor. 12. 13. is meant of the Church as visible to whom I referre the Reader He places his greatest confidence in the first as he professes and thus enlarges upon it Now sure the Gentiles were made fellow-heires of the same body and co-partakers of the promise of God in the Gospel not by an outward Ordinance but by giving of faith according to Election Ergo the ingraffing Rom. 11. 17. parallel to it is not by an outward Ordinance but by giving Faith according to Election To this I onely say O that this were truth Then as the Apostle saith of Israel at their restauration all Israel shall be saved Rom. 11. 26. so we may say all England in statu quo shall be saved in the sense that he would understand salvation Whether we be by descent Britaines Saxons or Normans we are gentiles and consequently by his Divinity partakers of the Gospel by Fatih according to Election But it is too clear that
being sanctified they are holy Sixthly If children be not taken into Covenant with their parents then the most godly of Parents bring up children not in covenant but for a covenant not in any present interest of relation to God but at best in an hopeful expectation of it They bring not forth children to God but at best they have their desires to traine them for such a future visible relation But there is no such example in all Scripture of a parent in covenant training up the seed of their bodies for a covenant No one in all New Testament-Scripture ever bred up a childe in yeares to baptize him no more than in Old Testament-Scriptures they bred their children to circumcise them we read of many baptized in years but we read of none borne of Christian parents kept till yeares of discretion to be baptized Seventhly If children be not received into covenant with their parents but stand without covenant and in no right of Church-membership then they are without any Scripture-ground of hope of salvation then they are as all others that are out of covenant without Christ without God without hope And because some have risen up against this Argument with high clamours though hitherto with feeble or rather no reasons I shall somewhat more enlarge my self in confirmation of it That which the prime authours of and chiefest sticklers for the non-federation of infants freely confesse which the general consent of their adversaries Protestant Writers unanimously upon Scripture grounds conclude that the present Patrons can maintain with nothing but clamours and such reasons improved to the highest which will equally conclude the hopes of the greatest Drunkards Idolaters Adulterers Heathens that must be taken for an Argument of force and a reason conclusive this cannot be denyed But so it is here as I shall make good in several particulars 1. Those of the Church of Rome that have stood up against Infants covenant-holinesse do confesse that all infants going out of the world as they came into the world in that estate perish and so have provided a chamber in hell which they call by the name of Limbus Infantum and now since their Limbus Patrum by Christs death is made empty by the fetching out all that were there in expectation of him and the number of infants thus dying increasing it is said by some that these two are laid together howsoever it falls out with these places about which we have no reason to busie our selves this position that infants thus dying without any covenant or Church-interest do perish followes as directly from their principles as any conclusion from its premises 2. Protestant Divines who assert Infant-salvation and beleeve no such division of hell into chambers and have other thoughts of the condition of Infants still bring this interest of theirs in the covenant of God as their ground not prying into the secrets of Election nor urging prerogative above that which is written the covenant of God Gen. 17. 7. confirmed by the New Testament-Scriptures before mentioned They very well know that in case Papists can wrest this covenant-interest of infants from them they conclude according to Scripture-ground their damnation Luke tells us there were daily added to the Church such as should be saved namely to the Church visible as the Text is clear Acts 2. 47. Now if they stand not admitible into the Church they stand without hope of salvation see how the Apostle joynes these together Ephes 2. 12. Without Christ being aliens from the Common-wealth of Israel and strangers from the Covenants of Promise having no hope and without God in the world If any can conclude against the interest of any in the Common-wealth of Israel that is the Church of God and the covenants of promise which those do that will have them to be no Church-members nor to be taken into covenant with Parents they sadly doome them to be without Christ without God without Hope Those that disclaime Zuinglius his opinion that Hercules Socrates Aristides Numa and such like Heathens are now in heaven would be desired to shew how they cast those out upon that account as Heathens and take in infants as great strangers according to them to any Church-interest Infants want not sin for condemnation our first Original estate being a corrupt estate and by nature children of wrath and putting them out of covenant they can finde no Scripture-way to entitle them to Christ for redemption They seeme to conceive other hopes of the salvation of infants of Heathens that upon the same ground they may be charitable to the infants of Christians that with them are in the same posture with Heathens when they speak of Hercules and other Heathens as before yet speaking of the infants of Heathens they say It is bad to say that God doth not save some of the infants of Indians pro bene placito according to his good pleasure For any warrant we can finde in Scripture it is as bad to say it of the parent as of the childe The Scriptures leave the whole of the Family root and branch under the fury and wrath of God Jeremiah 10. 25. Psal 79. 6. 3. The present Patrons of this non-federation of infants can maintaine their salvation with nothing but clamours and such reasons improved to the highest that equally conclude the salvation of the greatest drunkards adulterers idolaters Heathens I shall now purposely for peace sake passe by those high clamors and bitter invectives that we meet with on this occasion and come to take notice of the reasons produced to exempt infants from this doom of condemnation and all that I can find is one and the same thing to fly for refuge to prerogative This is my judgement saith one that God will have us to suspend our judgment of this matter and Rest on the Apostles determination Rom. 9. 18. For satisfaction of which I need to adde no more than what I have said page 15. of my Answer seeing it rests not one word yet replied to it The Text of Scripture which we have over and over is that God will have mercy on whom he will have mercy telling his adversary that it is bad to say that God doth not save pro bene placito which no adversary of his will deny But God is pleased in his Word to make known the way of the dispensation of his mercy otherwise the vilest person against whom in our ministerial way we denounce Gods judgments may reply that his hope of salvation is as good as the best for God saves ex bene placito and hath mercy on whom he will have mercy and the best soul in a case of disertion will take off all his applications of comfort with the close of that Scripture And whom he will he hardeneth Rom. 9. 18. And so the Jews even in their rejection of which the Apostle speaks so largely being cut off by unbelief might have pleaded their hope
to a childe by vertue of him that is formally in covenant with God and really does service to Satan must needs be a prophaning of the Ordinance and then the weaknesse of his argument will appeare visible and no visibility of a covenant with Satan found I do not know a man or woman in the world whose childe I could refuse on this account Those to whom our Saviour speaks in the sharpest language Joh. 8. 44. You are of your father the Devil and the lusts of your father ye will do were men in covenant with God and had their children initiated with the signe and seal of the covenant he farther saith I wonder how Ministers pray when they baptize the childe of such a one they cannot but have some eye to Gods covenant and do we not mention so much to the Lord that he having taken the parent into covenant with himselfe he doth also the seed of the parent and so we plead the covenant and a blessing c. but when a godly Minister shall carry the parent in his heart thus doth not his heart check him trouble him in the thought of the parent They may well pray that God will make his Ordinances through his Spirit of power that the infant of a covenant-breaking father may be a covenant-keeping childe that such an Abaz in covenant and breaking covenant may have an Hezekiah keeping covenant such an Ammon a Josiah and this without the least check of conscience This is frequently heard of God and prayers for the children of godly parents frequently denied David hath an Ammon and Absalom Jehoshaphat a Jehoram and Josiah a Jehoaz Their conscience would infinitely more check them if the word regulate their consciences when providence conferres priviledges of Ordinances on such an infant to be received where salvation is upon so weak and as to Scripture unheard of plea as his fathers transgression to keep it out For a fifth Argument He hints two things which he would have seriously taken into examination though he sayes he will not put them into form 1. How exceedingly this Ordinance is sleighted abused through this heedlesse administring of the Ordinance for we see persons never minde the Ordinance beforehand nor after But come let us have our children baptized and that is all if they can make a feast and drink after it that is well This is the argument of Anabaptists against infant-Baptisme Because some Reverend Divines complaine that few improve their Baptisme received in infancy to any spiritual advantage to their souls therefore it is in vaine to Baptize infants One is like the other in Ordinances of God to reason from the abuse to the casting of them aside Nonsingers of Psalmes which himselfe professes to oppose may reason in this sort and upon like ground some have warned men out of Christ not to pray they ought to forbeare till they are in Christ And when a natural man blesses God for a good crop that it were as good that he cursed him If men were disposed to wrangle here doubtlesse were more colour against such mens performances of duties in which onely themselves are interessed than against parents tender of their infants to an Ordinance in which of right they are entitled though they lay not to heart a right and pious way of performance of it Besides saith he it is strange to see how we jumble the most holy and prophane men together If Master Greenham Master Perkins Master Rogers Master Dod or whom you will should come and bring their children to be baptized let the most ignorant sot drunkard swearer uncleane person scorner of godlinesse c. come he shall have his childe baptized as well as they Have they their children taken into covenant so have I sayes the drunkard swearer c. shall we owne all these men alike under the covenant so as to give the seale of the covenant a like to all This many a time hath been in my thoughts and in nothing did I ever receive more full satisfaction Not one of these holy men would have made any such complaint and in case the children of such should meet in this Ordinance I could as easily difference them by their visage and features as I could respective to their several interests or priviledges Parents are in covenant with God as long as they keep up the name and profession of Christians the one with all care walks up to the termes of the covenant and the other are as loose and carelesse in it Master Greenham Master Perkins could not transmit to their children their graces Neither do these transmit their personal wickednesse Look into the Common-wealth of Rome and call out the most deserving Patriots set against them Verres Catiline or who you will freedome of birth interest in native priviledges is like to the issue of either and so it is in the Church of God the Common-weale of Israel and it can be no otherwise if there be any priviledge divolved from parent to childe And when this falls infant-Baptisme falls together with it nothing in the childe as our Authour well observes without relation to the parent can give any interest CHAP. LX. The application of the whole in several inferences TO winde up the whole of this discourse of the birth-priviledge of the seed of Beleevers in some practical application First All possible engagements and obligations unto all holinesse of conversation necessarily follows and flowes from this royal priviledge and high advancement of birth-holinesse If we contend for their dignity and minde them not at all of duty of the honour of their birth and call them not to a suitable life In the neglect of duty they may soon make forfeiture of their dignity and turn this singular mercy into the highest aggravation of their misery we blame those of noble and generous birth that betake themselves to sordid and ignoble wayes Thus degenerating they are a blot to their families a disgrace and reproach to their race no birth equal in honour to that of Christians Theodosius worthily esteemed it a greater honour that he was a Christian than that he was an Emperour None degenerate so foully and blame-worthily as they when their conversation is unchristian wayes of sin are for sinners of the Gentiles a way proper for Turks and Pagans let the holy seed be holy their demeanour suited to their honour Sardanapalus the King may with lesse infamy spin among women or Domitian the Emperour spend his time in catching of flies works farre below their dignities than a Christian may sin with a Heathen The Martyrs in Primitive times being moved to swear by the fortune of Caesar thought that the answer was full and fair to say they were Christians Such answer should he have that would tempt to ungodlinesse should such a one as I fly saith Nehemiah Nehem. 6. 11. his honour would not suffer him to be so base should such a man as a Christian the least of whom is greater than
regard of persons for Themselves Posterity For themselves it is much to be able with the Psalmist to say Thou art he that took me out of the wombe Thou didst make me to hope when I was upon my mothers breasts I was cast upon thee from the wombe thou art my God from my mothers belly Psal 22. 9 10. This puts upon confidence in prayer as an argument drawn from long continued acquaintance as there follows Be not farre from me for trouble is neer Ver. 11. Such have timely knowledge of God sucking in somewhat of him while they suck milk from the brests An expression of height setting out this birth-happiness that hath sure more in it then can be applied to sinners of the Gentiles see how the Psalmist yet farther pleads it with God O Lord truely I am thy servant I am thy servant and the son of thy hand-maid Psal 116. 16. an allusion to the law of servants who were the inheritance of the Master in whose house they were Exod. 21. 4. Levit. 25. 16. I am such saith the Psalmist thy servant thy servant with all earnestneâ—â— of affection I am of thine inheritance I am one of those that are thy house-borne-servants my mother was thy hand-maid I have therefore this relation to plead and this he pleads again and again in the same words Psal 86. 16. This great priviledge Isaiah in like manner takes notice of Isa 49. 1. The Lord hath called me from the wombe from the bowels of my mother hath he made mention of my name The Apostle mindes the Ephesians of their former condition and will have them to remember the time past when they were without Christ being aliens from the Common-Wealth of Israel and strangers from the covenants of promise having no hope without God in the world But there never was a time in which men of this birth-priviledge were in that condition these are Gods heritage from the wombe and with Timothy some in greater some in lesse measure from children have the knowledge of the Scriptures if not with John Baptist full of the Holy Ghost from the wombe Luke 1. 15. which yet doubtlesse is the happinesse not of few who are eminent in sanctification whose growth in grace is seen and yet the beginnings not known Howsoever it is with them for personal qualifications yet they are nigh when others are afarre off Ephes 2. 13. at the pools brim waiting the Angels moving of the water John 5. 3. Salvation is of the Jewes saith our Saviour John 4. 22. Saving Ordinances are their inheritance They are happily seated under that joyful sound which is able to save the soul Jam. 1. 21. Salvation is of his house who is the sonne of Abraham Luke 19. 9. As it is full of consolation to Beleevers in respect of themselves so also in reference to their posterity their children are Gods children they being the Lords inheritance their children are his heritage in like manner they bring â—orth children to God and he ownes and challenges their seed as his Ezek 16. 20. An infinite love in God an unspeakable comfort to a perent when the Infant who by corruption of nature is in Satans jawes and in no lesse danger of hell than Moses sometimes was of the water and not so much as sensible of his condition God pleases in this sad state to look upon him and to make it the time of love finding out wayes for his freedome What the Apostle speaks from the Prophet Rom. 10. 10. of Gods care of the Gentiles is certainly true being applied to infants I was found of them that sought me not and made manifest to them that enquired not after me Had we that hopelesse opinion of our children as Papists have of theirs that die without Baptisme what a wretched case were it with David to part with an infant out of the world How could such mourne in any other way than as those that are without hope parting with an infant without any part in Christ and in no better posture towards God than the seed of the sinners of the Gentiles doomed both by the Psalmist and the Prophet Jeremy Psalm 79. 6. Jerem. 10. 25. Pour out thy wrath on the heathen that have not known thee and upon the families that call not upon thy name they might with Rachel weep for their children and refuse to be comforted because for eternity they are not But we finde God more rich in mercy entring covenant with his and their seed Christ himselfe imbracing them in their infancy and taking them into his special love as those that bear his name and though death should prevent their Baptisme whereby they have an actual interest in visible Church-priviledges yet he that hath appointed Ordinances is not tied to them but where he hath entered covenant can save without them Bellarmine confesseth that the desire of Baptisme in one that is in the number of the Catechumoni instructed in the principles of Christ and not baptized doth save though the text John 3. 5. so much urged by that party against the salvation of infants understood with their Comment be in the letter against it why then should not that grace which would shew it selfe in like desires when the person is of capacity qualifie for salvation in like manner Finding this love in God these bowels in Christ we may safely conclude that children have blisse parents have comfort parents and children have their interest in Church-Ordinances and Administrations And let God have the glory FINIS AN ALPHABETICAL Table Relating to the chief Heads handled in this Treatise A Abraham CIrcumcision was not a Seale of Faith peculiar to him pag. 239. Arguments evincing it ibid. All his seed were not in Covenant but his seed by Promise only pag. 298 He was not taken into Covenant as a natural Father but as a natural Father accepting Gods tender pag. 299 His seed is entitled to saving mercies on Gods termes ibid. His houshold-members out of Covenant not circumcised page 425 See Circumcision Root Actions Immanent and transient pag. 132 See Justification Adam Was in Covenant with God pag. 9 His integrity was connatural pag. 103 Stood not in need of a Mediatour p. 91 In what sense imperfect ibid. In case he had stood whether he had been translated out of Paradise into Heaven p. 100 He might have gone quick to Hell if Christ had not been promised p. 102 See Covenant Adoption Adoptive-right to Baptisme questioned p. 454 Angels In Covenant with God p. 7 Needed not a Mediatour p. 91 In what sense their obedience was imperfect ibid. Antiquity For Infant-Baptisme cleared p. 416 Apostasie Total and partial p. 453 Assembly Of Divines vindicated p. 406 Assurance Is to be gathered from the conditions of the Covenant p. 195 See Spirit B. Baptisme SIgnifies not barely dipping but every way of washing It is the door for admission into the Church visible p. 275 Pharisees not denied it seeking but being tendered rejected
disobligation to obedience a Cùm itaque homo jaceret sub maledictione ad obedientiam amplius non obligabatur quia coli ab eo Deus ampliù◠non volebat b Nam quòd coli à creature sua Deâ—â— vult favâ—râ—is est The Sovereignty of God is held up 1. In keeping up his commandments The Law hath a commanding power over beleeevers Rom. 7. 1 c. vindicated The Law bindes the whole of man * Authorities vouchsafed for the perfection of the Moral Law as a Rule a Lex ista Dei quae in Decalogo continetur est perfectissima regula ad vitam hominis dirigendam b Ut legem istam Dei eo loco habeamus quo debemus i.e. ut non aliter de eadem cogitemus quam ut de vitae nostra unica forma tanquam de illa norma quae nullum habet defectum sed perfecta est in sese perfectionem omnem à nobis requirit c Ipsa lex Christi est exactissima perfectissima regula Sanctitatis justitiae d Passim in Scripturis confirmatur quae perfectionem legis divinae mirificè extollunt e Tam perfecta est haec lex ut nihil ei in praeceptis moralibus aut à Christo aut ab Apostolis ipsius additum fuerit quoad exactionem bonorum operum normam sub novo Testamento sit adducta f Obligans omnes creaturas rationales ad perfectam obedientiam internam externam g De perfect â obedientiâ quam Lex requirit h Variis autem corruptelis omnibus temporibus olim nunc depravata est doctrina de perfect â obedientia quam Lex Dei requirit i Est praeceptio divina continens piè justeque coram Deo vivendi regulam requirens ab omni homine perfectam perpetuam obedientiam Arguments evincing the perfection of the Moral Law a Exceptions taken against the perfection of the Law b 1. Exception 2. Exception 3. Exception 4 Exception 5. Exception 6. Exception The Covenant of Works was entred into in mans state of integrity The Covenant of Grace was entered into in mans fallen condition The Covenant of Works was to mans preservation The Covenant of Grace was to mans restitution The Covenant of Works was first in time The Covenant of Grace in order of time followed after The Covenant of Works was a small time in force The Covenant of Grace is of everlasting continuance The Covenant of Works had no Mediatour Sol. Cujus enim participatione justi sunt ejus comparatione nec justi sunt Aug. ad Orosium contra Priscil cap. 10 Sol. The Covenant of grace is by a Mediatour Christ brings man into a capacity of covenanting with God Christ brings man within the verge of the Covenant 1. By his tender of it 2. By shaping the heart for it Christ brings up to the terms of the Covenant Christ crowns those that come up to the terms of the covenant Difficulties removed Faith is a duty of the moral Law The Covenant of grace not commensurate with election Conditions in the Covenant of works and the covenant of grace of Gods part seem to be the same Life promised in the Covenant of Works and the Covenant of Grace is one and the same Death threatned in the Covenent of Works and in the Covenant of Grace is one and the same The conditions in the CovenaÌ„t of works were in mans power QuaÌ„ veluti aureo quodam fraeno pars inferior parti superiori pars superior Deo facile subjecta contineretur Bellar. De. Grat. primi hominis cap. 5. The conditions in the Covenant of Grace are not performed without special assistance Reasons Jer. 31. 33. cleared a Si filius miles acceptis à patre naturalibus ordine atque armis strenuè militaret sicque forsit an in superbia erigeretur inflatus quomodo in ipso cradicaretur superbia plantaretur humilitas Si ei ab aliquo diceretur Non glorietur omnis mile in conspectu patris sui Ex ipso enim est in militia ut qui gloriatur iâ— patre suc glorietur quid habes quod non accepisti Si autem accepisti quid gloriaris quasi non acceperis Posset enim rationaliter respondere dicendo quare non deberem de mea militia glâ—riari Accepi quidem à patre meo natural a mea quia nullus generat semetipsum accepi ordinem quia nulli conceditur infig nire semetipsum accepi arma qui a similitur caeteri militum non nascebar armatus nec sum fabor armorum debitum tamen usum istorum qui omnibus praevalet non accepi ab alio sed habeo me ex meipso crebas victorias fama celebri diâ—lugatas non accepi ab alio sed â—abeo ex mâ—ipso Pro hujusmodi igitur in me ipso merito gloriabor in alio autem nihil sic de quolibet milite Jesu Christi Necessity of the concurrence of grace Habitus infusi infunduntur ad mâ—dum acquisitorum The conditions in the Covenant of Works kept man within himself for righteousnesse The conditions in the Covenant of Grace carry a man out of himself to be righteous by anothers righteousnesse The conditions in the Covenant of works were for mans preservation in present happinesse The conditions in the Covenant of grace are for mans reparation Reasons convincing Faith to be a condition of the Covenant of grace In what sense faith is here taken Propositions tending to clear the point in hand The acceptation of Christ as a Lord doth not justifie Faith justifies as an instrument Fides percipit justificationem efficit sanctificationem a Quà m primum ergo instrumentum principali agenti non subservit instrumenti naturam a mittit Quae realâ—m evidentem mutationem extrinsecus nullam infert Transiens actio est quae revera mutationem infert A justified man is fitted for every duty to which God is pleased for to call Faith and Repentance are distinct graces and not one and the same Godly sorrow is a prerequisite to repentance Some degree of soul-shaking by the Law necessary Limits put to this doctrine of godly sorrow The essentials in repentance are 1. Privative Cessation from sinne 2. Positive A returne to God and an holy walking with him The Objection retorted Faith and repentance are our conditions not Gods Sol. Via ad regnum non causa regnandi Arguments evincing that Faith and Repentance are our conditions and not Gods in the proper conditional covenant In what manner Works are called for in the Covenant of Grace Repentance necessarily flowing from Faith is not thereby disabled from being a condition in the Covenant of Grace Perfection of degrees is not so called for of God in Covenant that upon failing it the mercies promised in Covenant are lost a Si quis dixerit baptizatos per baptisimum ipsum solius tantùm debitores fidei fieri non autem universa legis Christi
name of Christ drawn from the benefit which they shall reap Ye shall receive the gift of the holy Ghost 3. A farther encouragement to the acceptation of Baptism drawn from their Covenant-priviledge which is here set out in its full latitude and extent as Calvin rightly upon the words observeth 1. â—o the Jewes For the promise is unto you 2. To their children and to your children 3. To the Gentiles upon call and to you that are afarre off even as many as the Lord our God shall call Where an effectual call cannot be meant which the Apostle calls a call according to purpose proper only to the elect It is a call unto such a Church-state as the whole Nation of the Jews did then enjoy as the first-borne in the family A call that puts them into a like Church-state and condition with the Jews From whence this argument may be drawn Those to whom the Covenant of promise appertaines have a right to Baptisme But the covenant of promise appertaines to men in a Church-state and condition and to their children The major cannot be denied by any that will not make themselves the Apostles opposites The minor proposition is now to be considered That the covenant of promise to men in a Church-state and condition is in that latitude as to comprize their children For which the words of the Apostle are full and clear To you is the promise made and to your children on which Calvin rightly comments Peter observes saith he a due order when he assigns the first place of honour to the Jewes That it takes in children it depends on the words of the promise Gen. 17. 7. I will be thy God and the God of thy seed Where God joynes children with their parents in the priviledge of adoption in the inheritance of priviledges belonging to all Church-members But this clear text wants not wits that study to cloud it Objections answered Some except against the word children and will have them to be the same as the sons and daughters mentioned v. 17. of that chapter from Joel chap. 2. 28. and consequently the promise to be meant of the Spirit of prophecie and to appertaine to none but those of age and capacity for prophecie To this I answer 1. The extraordinary gifts of the holy Ghost in this visible way cannot be the promise here by Saint Peter mentioned seeing it is enlarged to all that are afarre off even to as many as the Lord shall call But all these have not the holy Ghost in that way extraordinary nor any promise of it Baptisme with the holy Ghost and with fire is a baptisme proper to those primitive Saints wherewith they were told that they should be baptized not many dayes after 2 Howsoever the promise be interpreted so as to belong to all that are beleevers and call on the name of the Lord as there followes yet that promise is on condition of their baptisme The meanes are to be used in reference to the end Baptisme is the meanes receiving of the holy Ghost there specified is the end And the Apostle confirming them in the promise of the end doth likewise encourage them to the use of the meanes in Baptisme to expect the gift of the Spirit and so according to this interpretation that place is an encouragement to baptisme The promise is the fittest encouragement to the Signe and Seale of the promise Baptisme is the Signe and Seale to which they are here encouraged and in that latitude as they had formerly known the command of Circumcision 3. Neither are the children here mentioned the same with sonnes and daughters spoken of by the Prophet nor limitted to such sonnes and daughters as are of growth and capable of the gift of prophesie 1. The Apostle urgeth the promise in the way as in the Scripture it is delivered which is to men and their posterity to them and theirs So God promises to be a God in covenant to his and their seed and this the Apostle holds out to draw them on to the Seale of the covenant to accept Baptisme on the same terms that Abraham did circumcision 2. It is without reason to beleeve that the Apostle should instance in one peece of the distribution of the Prophet there and to leave out the rest to put in alone sons and daughters when we have in the Text young men old men servants and handmaids 3. Children here are mentioned under a promise to the parents to you and your children is the promise made but not so in Joel nor in the quotation of the Apostle That Scripture hath only an enumeration of the several sorts and conditions of people in any Nation on all which the spirit is promised without any reference made to the parents of those sonnes and daughters more then to the masters of those servants and handmaids not the sonnes and daughters of their flesh but the sonnes and daughters of the Nation A Language usual in our ordinary expressions speaking of men of any sort or condition as your Lawyers your Merchants c. so here your sonnes your daughters your old men your young men c Others say That the promise made is the sending of Jesus Christ and blessing by him as is expounded Acts 3. 25 26. Act 13. 32. Ro. 15. 39. I answer it is true that Jesus Christ is the most eminent mercy promised and may be called the promise virtualiter being the ground of all promises and therefore some interpreters have mentioned the gift of Christ on this occasion But it is plaine that Gods Covenant and this gift are to be distinguished Christ is promised in priority to the Jew before the Gentile The Jew then is taken into Covenant before this gift of Christ can be of them expected It is therefore the Covenant it self entered with parent and child root and branch that is here meant as Calvin in the words before observes from which the giving of Christ in the flesh follows And therefore Diodati fully pitches upon the true sense of it Seeing as you are Abrahams children you are within the Covenant you ought to acknowledge Christ to be the head and fountaine of the Covenant The Covenant I will be thy God and the God of thy seed is here meant which from Abraham had been the Jewes priviledge Rom. 9. It is farther said that the limitation as many as the Lord our God shall call shewes that the promise belongs to them not simply as Jewes but as called of God which is more expressely affirmed Acts 3. 26. To you first God having raised up his Sonne Jesus sent him to blesse you in turning away every one of you from his iniquities I wonder how it came into any mans head to call this amplification a limitation it plainly enough speaks their boldnesse in dealing with the Scriptures Had the Apostle said To you is the promise made and to your seed in case God shall give you a call he had spoke to their purpose but