Of Religious Communion Private and Public, Part 5

Of Religious Communion Private and Public · Part 5

p. 70Of the Baptism of Infants.

HE proceedeth to the baptism of Infants; a poynt of great both difference between vsus, & weight in it self: & which concerneth all Churches, at all tymes, whereas the former respects onelyonly such Churches as come out of a state of Apostacy.

And to prove Infants vncapable of baptism, he begins with the Covenant of the gospell, or new Testament, which he rightly makes one, as indeed they are in substance, (though the new Testament may be taken in a stricter sence, for the gospell more clearly dispensed since Christ come in the flesh:) touching which Covenant he speaketh thus.

This is the Covenant, (sayth the Lord) that I will make with the house ofM. Helw Israell, I will put my law in theyr inward partes, & write it in theyr hearts, & I wilbe theyr God, & they shalbe my people Ier: 31. 33. Hebr: 8. 10. And our Saviour Christ declares this more fully, Mark 16. 16. where he sayth, Go yee into all the world, & preach the gospell: he that shall beleiv & …e baptized, shalbe saved. And here (sayth he) is the new Covenant set down both on Gods behalf, & theyrs with whom it is made. On Gods that he would write his law in mens hearts, by the power of his spirit in the preaching of the gospell, & wilbe theyr God, & save them: & … the peoples behalf, to beleiv the gospell, & to be baptized. And herevppon he infers, & concludes, that children are not within the Covenant of the new Testament, or gospell, & therefore not to be baptized.

Let the Reader in the first place observ,ANSW: that the word Covenant in the Hebrue, foreign.as Ieremy hath it, signifyeth any compact, or agreement vppon a difference, between two, or more. Which the LXX in the Greek Bible, & so the Apostle after them, turn by a word signifying a will or Testament properly. So that he who aright vnderstands, & well weighs the very word, will playnly see, how M^r Helw: erreth in makeing the wryteing of Gods law in mens hearte, the Covenant on Gods behalf: or baptism any part of it on mans behalf. The Covenant is the very agreement & promise by mutuall accorde, for the things to be done, & not the doeing of the things, which is the keeping of the Covenant, or promise made. And so all that can be concluded hence is, that God receaveth none into his Church but such as i… whose hearts he promiseth to write his law: Which he promised to do to the infants of the faythfull, in promiseing Abraham to be the God of his s…ed: & more particularly in promiseing to circumcise (which is all one with wryteing his law in) the hearts of the seed of his people. By which itDeut. 30. …6.Deut 30:6 is also evidently proved, that the infants of faythfull parents are together with them, within in the L: Covenant.

p. 71But to answer more fully: the intent of the prophet (& so of the ApostleExod. 3… ▪ 18. 1. Cor. 3▪ 3.Exod 3:181 Cor 3:3 following him) is to oppose the ould Covenant, or Testament of workes written with ink in …les of stone & the new Testament, or Covenant of grace written in the hearts of men by the finger of Gods spirit. Now the persons with whom the Lord made these Covenants primarily, & expresly both the one, & otherEzech. 3… ▪ 26. 27Ezek 3:26Ezek 3:27 were men of years; but in whom their infants were included, & so within these the L: Covenants, though secondarily, & as was agreable to their estate.

These men professe every where, & truely (although not vppon good grounds) that the Israelitish infants were within the ould Covenant, or Testament: & yet when God eyther proclaymed it vppon mount Sina, or writ it in the tables of stone, they knew not what it meant, neyther could they have the same vse of it with their parents, & others of discretion, as may appear in the particulars conteyned in the Scriptures Exod: 19. 10. 11. 15. 21. 25. & Ch. 20 1. 2. 8. 12. 18. 19. amongst others, where it is set down: doth it therefore follow that those infants were not within the compasse of the ould Testament, or law? So neyther followeth it, because the infants of the faythfull now cannot for the present, observ the conditions of the Covenant of Grace, or reap all the fruits thereof, & particularly, to have the law written in theyr hearts by the ministery of the gospell, & work of the H. Ghost, that therefore they are excluded from the Covenant of Grace, or Testament of Christ, Children may with far better reason be denyed, to have been within the Covenant of the ould Testament, or law, vppon whichGal. 3. … ▪Gal 3 the curse followeth, then to be shut out of the new Covenant of grace, & mercy. And vppon this ground Infants should not be within eyther the naturall Covenant or bond with their parents, or the civill Covenant with their Magistrates, because they cannot for the present Honour Father, & Mother, which is the condition of these Covenants on their behalf. His exception then that infants cannot by the preaching of the gospell, have Gods law written in theyr heart, this being but a condition of the Covenant, which respects men of riper years, is of no force.

When the Lord sayth to Israell, I am thy God, his meaning is not to exclude their infants, though he spake not vntounto them, but to exclude other peoples, & nations: so where he makes this new Covenant with those in whose hearts he writes his lawes, he doth not debar their children, but wicked men destitute of the spirit of God, & from vnderunder his promise. So for Mark 16. 15. 16. which he also alledgeth, where Christ sends his Apostles into the world to preach the gospell, & ads that he who beleeveth & is baptized, shalbe saved, he no more entends to exclude the infants of the faythfull from baptism, because they beleev not, then frō salvatiō because they beleev not: p. 72which is yet more playn in the words following, but he that beleeves not shalbe damned. Shall children now be damned because they believ not? There is hence more colour for that, then that they shall not be baptized because they beleev not: for Christ sayth not, he that beleeves not, shall not be baptized, but shalbe damned. The thing then is: Christ neyther excludes the children of beleevers from baptism, nor from salvation, for want of fayth, but vnbeleevers, & such as refuse the gospell from both. So that the stone vppon which these men stumble, is the ignorance of the opposition in the Scriptures they bring; which is not between beleevers, or sanctifyed persons, & their children, but between them, & vnbeleeveing & prophane persons: who are shut from the Lords Covneant, Baptism, & Salvation. But where in shareing this Covenant on mans behalfe into fayth, & baptism, he makes the one parte thereof, his being baptized, he speaks he knowes not what, & yet wonders that all men beleiv him not. For as Bapt: is indeed no parte of the Covenant, but a signe, & seal of further confirmation, so is it principally, & in the mayn end performed, not on mans behalfe towards God, but on Gods behalf towards man; (God by the outward washing of the body with water, signifying, confirming, & applying the inward washing of the soul, by the blood, & spirit of Christ:) & for the further testification of the admission of the party baptized into the family of God, the Father, Son, & H. Ghost, into whose name he is baptized: whereas in a 2^d, & inferiour respect it is a work of man vntounto God, for the profession, & exercise of fayth, repentance, & thankfulnes in them who receaved the former covenant, & promise with the confirmation thereof, on Gods parte, towards them, & theirs: as it is also thirdly a signe of vnion between the members of the Church: & in the 4^th, & last place, a badg of Christianity, & signe of distinction between the true Church, & all false Churches. The same confiderations are to be had of the L: Supper. And they who know not these things,Hebr. 6. 1Heb 6:1 had need have the foundation of the doctrine of baptism, & other principles of Christian religion layd agayn: & yet the want of the knowledg of this & in speciall, that the Sacraments are in their first, & mayn end workes of God to men, by which he can both declare, & effect his goodnes towards infants, though for the present, they neyther know it, nor can do any thing agayn to the Lord in answer therevnto, is a mayn ground of that offence, which these men take at our receaving, & baptizeing of Infants. And if the new Covenant or Testament consist so much in baptism, as these men think, then could not Adam, & Abraham, & other the holy Patriarkes, & Prophets vnbaptized, have been within the compasse of the Covenant, & promise of grace, or have had their partes in the Testament of Christ, the promised seed. Also if baptism were (especially so great) a p. 73parte of the Covenant, so oft as any eyther person, or Ch: renued their Covenant, especially after any greater sin, they should so oft renue their baptism also.

These things thus layd down by way of answer, it remaynes I prove by the Scriptures, & further Arguments, that the infants of the faythfull are within the compasse of the new Covenant here spoken of.

And since all children comeing naturally of Adam,Ps. 51. 5▪Ps 51:5 are conceaved, & born in sin, Eph. 2. … ▪Eph 2& by nature the children of wrath; if these men beleev (as they do of all) that their children so dying shalbe saved by Christ, then must they have a parte in his Testament, or in this new Covenant, which are all one. There are not two new Covenants, or Testaments established in the blood of Christ but one. And since Christ is propounded vntounto vsus as the saviour of his body, Eph. 5. 2▪Eph 5:2which is his Church it is more then strange, that these men will have all infants saved by Christ,Col. 1. 1▪Col 1:1 & yet none of them to be of his body, or Church.

It pleased God in his speciall love to send his sonne to take vppon him our nature, & so our childehood, that as the head thereof, he might sanctify even that estate for his body the Church: with which he did also in the dayes of his flesh, visibly communicate his grace, consecrateing vntounto his Father, as their true high preist, the infants of the Iewish Church, by laying his hands on them, † Mark. 10. 13. 1▪Mark 10:13Mark 10:1& blessing them.

I ad, if any, eyther children, or men of years, be to enter into the kingdom of heaven, they must be born agayn: & this new birth must be by the spirit of God workeing in eyther, accordeing to their kinde, & writeing Gods law in their hearts: in those of years distinctly, & by the preaching of the gospell, in infāts otherwise, accordeing to the efficacy of the power, & grace of God.

Lastly it is evident that the children of the faythfull are within this Covenant of the Gospell or new Testament by that Covenant which God made with faythfull Abraham, Gen 17.Gen 17& his seed, adding the seal of circumcision to ratify it. But that this was the Covenant of the Gospell, or new Testament Mr Helw: denyeth, & opposeth, I will therefore answer what he obiecteth, & then prove myne exposition, & affirmation by the Scriptures.

And first, he layes down this Covenant Gen. 17. on the L: behalf, thus. I will establish my Covenant between mee, M. Helw& thee, & thy seed after thee, & theyr generations for an everlasting Covenant to be God vntounto thee, & to thy seed after thee, v. 7. & on Abrahams behalf, & his seeds, in these words, This is the Covenant that thou, & thy seed after thee shall keep,. Let every manchilde among you be circumcised: you shall circumcise the foreskin as well of him that is born in the house, as of him that is bought with mony: adding for exposition, that thus the L: declares in every particular his Covenant with his people, as well what he will do for them, as what he requyres them to do in obedience to him.

p. 74A great vntruth, & full of ignorance. Is the land of Canaan all thatANSW: the L: Covenants & promises to give vntounto Abraham & his seed? What is this but to make the L: people an heard of oxen which are promised to be brought into a fat pasture, there to feed at ease? And is circumcision of their males all in particular which God requyres of his people by Covenant, which any prophane Schechemite might do, & did as well, & as diligently as they?Ps. 1. 11. …2. &c. …ebr. 11.Ps 1:11Ps 1:2 & which being done without fayth, & repentance, doth no way please but offend God.

The L: promised to be a God (even all-sufficient, as v: 1.) vntounto Abraham, & his seed v: 7.††Ps. 144. & …5.Ps 144 that is, to be all happines, & blesse vntounto them: for blessed are the people that have the Lord for theyr God. And except we will say they had onelyonly bodyes, & no soules, God in promiseing to be their God, promiseth not onelyonly to be the God of their bellyes, & backes, but of their soules most; as the soul of a man is most the man. And so Christ himself teacheth agaynst the Saducees,Exod. 3. 6 …. 18.Exod 3:6Exod 3:18 that God in calling himself the God of Abrahā, Isaac, & Iakob, & so of their seed the Hebrewes, means, that he is the God of their soules (& that most specially) which lived whē their bodyes were dead.Mat. 22. …2.Matt 22:2

The Apostle Paul, who well vnderstood the Lords meaning, doth interpret the promises of this Covenāt with Abraham, as meant of better things then Canaan, & indeed as comprehending in them (though more darkely, accordeing to the dispensation of those tymes) Christ himself, & in him all spirituall blessings. And so speaking of this Covenant, or Promise, with, or to Abraham, Gal. 3. 15. …6.Gal 3:15Gal 3:6& his seed, avoucheth, that by his seed is meant Christ, viz as the head with his body, the Church of the Iewes, & Gentiles also in their tyme made one in him. Eph: 3. 6. as he also proveth Rom: 4. 3. 18. & Gal: 3. 6. that Abrahams beleeving the Promise of God for the multiplying of his seed Gen: 15. 5. 6. & 17. 4. was imputed to him for righteousnes to iustification: therein teaching evidently, that in this Promise was comprehended Christ, & spirituall things: otherwise, how could Abraham be iustifyed by beleeving it? And how carnally soever these men are conceyted of this Covenant, & Promise,‡‡Ioh. 8. …6.John 8:6 Abraham in it saw Christes day, & seing it, reioyced.

And for the land of Canaan, albeit in it self, & naturally, but like other lands, yet was it by the Lord sanctifyed to spirituall ends, & vses: as, to be the peculiar inheritance of Gods peculiar people, vntounto which it was alotted from the firstDeut …. 2. 8. division of the Sons of Adam, & distribution of theyr possession by the most high whetherExod. 15. 17.Exod 15:17 he would bring his people, & there plant them in the mountayn of his inheritance, in the sanctuary, which his hands had established: where he would have his tabernacle piched, & temple built, for his most solemn presence, & worship: out of which land when the ten tribes were caryed captive, he is sayd to have††2. King. 17. 18.2 Kgs 17:18 put them out of his sight: the very land being …ignrateively p. 75holy,Heb 3. 1…Heb 3:1 & a Sacrament of Gods presence, & the resting of Gods people there a signe of their eternall rest in heaven:Ch 4. 5. … into which not Mose…, but Ioshua or Iesus, the type of our & their true Iesus, was to bring them. Neyther did the L: indeed promise eyther enterance into, or continuance in that land,‡‡Hebr. 3▪ 17. 1…. 1… ▪ with 4 … Liv 20. … 2 &c & 26 39. Deut…. 1… 12 13. with 11▪ 1. 8. 9 2… ▪ 23 24. 1 Cor. 1… 5. 6 7Heb 3:17Heb 3:11 Cor 1:51 Cor 1:6 but vppon the conditions of eternall life: true fayth in the gospell, with the love, & fear of God, & faythfull obedience of hes commundements: godlines haveing then as it hath now, & alwayes, the premise of good things for this life, & the life to come: of earthly things then, more distinctly, & fully, but of heavenly things more generally, & spareingly: where now on the contrary, there is a more clear, & full revelation of heavenly things, but the promise of things earthly more generall, & spareing. It is therefore an ill collection he makes, that because God promised earthly Canaan, therefore not heavenly things: the promise of them was conteyned in the other, which all amongst them but hypocrites vnderstood, & tasted of.

The like folly with the former sheweth he, in affirming that the circumcision of theyr males, 1. Tim▪ 8. 9. Rom. 4. 11.Rom 4:11was all the obedience, which God requyred of Abraham, & his seed, for the k…eping of the Covenant on theyr parte towards him. For 1. Circumcision (which must well be considered) was not appoynted of God principally for a work of their obedience towards him, but for a signe or seal of confirmation, on his parte, towards them, of the righteousnes of fayth imputed to Abraham, the root, Gen. 1… ▪ 3. 6 7. & ch 13▪ 14 15. 1… & 15 1… 4. 5. 18.Gen 1:3Gen 1:6in the promised seed. 2^dly, it is evident that this Covenant vntounto which the land of Canaan was an appurtenance, was contracted, & made, with Abraham, many years before circumcision was once mentioned. Which Covenant God also renued with the Israelites his seed in the wildernes, the most of them being vncircumcised. By which it is evident, that Circumcision was so far from being the substance of the Covenant, as that it was not so much as any substantiall parte of it,Deut. 29▪ & 30. compared with Ios. 5. 2. … ▪4 5. 6.Deut 29Josh 5:2Josh 5:4 but onelyonly a signe of ratification, & that specially on Gods parte, as was Canaan an accessory vntounto it. 3^dly, the Apostle Rom. 4. proveing at larg, iustificatiō by fayth, without workes, & so specially without circumcision, of which as of a speciall work the Iewes made account, takes Abraham for an instance, & shewes, that he was first iustifyed by beleeving Gods free promise touching his seed, Christ, & so the Ch: in him, as well of vncircumcised Gentiles in their tyme, as of circūcised Iewes: & ads that after this, he receaved the seal of circumcision, for the confirmation of this bond of promise, on Gods parte, haveing the promise it self before. Which Circumcision therefore whosoever presumed to vse (whether vppon himself, or his infant) not haveing before the promise of Christ, & fayth for iustification, with Abraham, he did treacherously vsurp the great seal of the king of heavē, & earth. The lawfull vseing then of circumcision did presuppose both Gods promise & his fayth, who was to vse it, eyther vppon himself, or his childe. p. 76And since without fayth no man eyther can, …. 4. 4. …ith Heb. 1. 4. 5.Heb 1:4Heb 1:5or ever could please God, especially, in the matters of his worship, whereof circumcision was one; & that God appoynted his people so to worship him in it, & all other things, as they might please him therein,…ath. 3. …. it followeth necessarily, that he requyred true fayth in all, whom he enioyned, or rayther priveledged to circumcise their infants.Cor. 10 …. Neyther indeed do the Scriptures of those tymes, more plenteously testify any one thing, then that the Israelites did most heynously‡‡…eb. 3. 17 Ps. 24. 5. …. 11. 10 …os. 8. 1.Ps 24:5Ps 24:11Ps 24:10 transgresse, & break Gods Covenant with Abraham, & them, when they did vse, & observ circumcision very diligently: which had the Covenant on their parte stood in circumcision, they had not done. And (for conclusion) that the L: God should separate a people, as his own peculiar, above all the peoples in the earth, into Covenant with himself, to worship him, & to enioy his speciall presence, & yet should requyre no more of them for the keeping of this Covenant, then the cutting of their foreskins, is a mere mockery, vnworthily blemishing Gods great maiesty, & from the imagination whereof all godly wise men do abhor.

Now though this which I have spoken, be more then enough, yet will I for more clearnes, annex a few other Reasons to prove this Covenant with Abraham, & his seed, the Covenant of the Gospell, & the same with ours now for substance; & established in Christ to come, as ours in Christ come in the flesh.

And 1. the Apostle to the Galat: expresly teacheth, that the Gospell was preached vntounto Abraham, …b. 3. 8.IN THEE SHALL ALL THE GENTILES BE BLESSED, & v: 17. that the Covenant with, & in ABRAHAMS SEED, was confirmed of God in respect of Christ, & that 400, & 30 years before the law, or ould Testament was given. And here also the Apostle answereth M^ Helw: M. Helwhis obiection, & removeth that great stone of offence, which he, & others cast in their own way; which is, that the ould Testament, or Covenant with the ordinances thereof is disanulled Hebr: 7. 18. & that, we ought not to frame the new Covenant like the ould, as we do, in the baptizeing of infants, because infants then were circumcised. The Apostle answereth directly (to let passe other things) that the Covenant with Abraham was confirmed in respect of Christ: & that it was not the law or ould Testament, which was added 400, & 30 years after for transgression, & so is abolished indeed, but could not disanull the former Covenant of the Gospell.

And because these men (whose recovery I do from myne heart desyre of the Lord) do especially stumble at this, that the Covenant made with Abraham, & his seed, was the Covenant of the law, or ould Testament, I will (& that breifly as I can) shew the clear, & evident difference betweén these two Testaments. Which had such of our laterCalvin. …ucer. …ucanus wryters as have been most p. 77followed,‡‡Ph. M… lanct; Chemnitius. Sohniu… Arminius &c… observed, & put distinctly, as others have done, much light had been given for the preventing of this errour.

And 1. this difference appears notoriously, in the tyme. For this ould, & canceled Covenant was made with the people of Israell in the day, when the Lord took them by the hand, & brought them out of Egipt. Ier: 31. 32. which was 400, & 30 years after the Covenant made with Abraham, as the Scriptures Iformerly cited teach.

The law, or ould Testament was given in mount Sina Exod: 19. whereas IIthe Covenant with Abraham was first drawn in Vr of the Caldeans, Gen 11. & 12. & 15. & 1…Gen 11& afterward confirmed, & renued in Canaan.

The law was given with great terrour of burning, fyre & smook, & blacknes, III& tempest on the mount, Ex. 19. 1… ▪ 18. Hebr. 12▪ 18.Exod 19:1Exod 19:18Heb 12:18with the loud sound of the trumpet, as became the glory of Gods iustice: but the Covenant with Abraham was free from all terrour, & replenished with all sweetnes of love, & mercy, & comfort agaynst sin.

The ould Testament had Moses for the mediatour: whereas Abraham himself IIIIreceaved the other from God, in the mediation of Christ, as I have formerly shewed.Exod. 19 14. 19.Exod 19:14Exod 19:19

The**Exod. 24. 6. 7. &c. Hebr. 7. 11.Exod 24:6Exod 24:7Heb 7:11 law was dedicated in the blood of beates, Gal. 3 19▪Gal 3:19& established vntounto the people vnderunder the preisthood of the Levites: where the Covenant with Abraham was established Vin the promisd**Gal. 3. 16.Gal 3:16 seed Christ, & in his blood: himself being both preist, & sacrifice.

Lastly the Covenant of the law, or ould Testament had indeed the promise of good things heavenly, & earthly, but vnderunder the condition of perfit obedience to all the Commaundements: & vnderunder the threatning of the contrary curse to the least breach of any of them. Wherevppon (respecting mans corruption, & inability to keep it, Act. 13. 38. & 15. 10. Rom. 8. 3. VI7.) it is sayd to be weak, Lev. 18. … ▪ Gal 3. 12 Deut. 27 26. Gal. 3 …Lev 18Gal 3:12Deut 27:26Gal 3& vnprofitable, yea generateing to bondage Gal. 4. 24. & the power of sin 1. Cor. 15. 56. causing wrath, & death Rom. 4. 15. & 7. 5. the letter which killeth, & administration, of death, & condemnation 2. Cor. 3. 6. 7. But of the Covenant, & promise which God made with, & to Abraham, the Scriptures do not so speak, neyther can any man haveing wisdom, & grace. It was profitable every manner of way, & the means both to beget, & nourish fayth in him, & his.

The confounding then of the Covenant given to Abraham with that given by Moses is in it self a great errour, & the ground of this amongst other evilles, that it curseth where God blesseth. For where God promised vntounto Abraham, & his seed a blessing in that Covenant, this other of the law bringeth all flesh, as vnable to keep it, vnderunder Gods curse: being given principally for transgression, that is, to discover mens trangressions, & sins, that despayring in themselves they might fly to the gratious promise made to p. 78Abraham, & in it, vntounto Christ to come, & so fynde mercy with God thorough repentance. Which Covenant therefore the Lord vppon their repentance, so oft renued with the seed of Abraham: whereas the Covenant of the law admits of no repentance for mercy by it, but stands peremptory in, & vppon Do this, & live: & Cursed be he that abydeth not in all things written in the book of the law to do them. And this so oft renovation of the Covenant IImade with Abraham doth playnly shew it not to be the Covenant of the law,…ark 1. but of the Gospel, whose two generall vertues are, fayth in Christ, & repentance.

But it wilbe demaunded how the Covenant made with Abraham could be called the new Covenant, DEI:& that by Moses 400 years after, the ould Covenant, or Testament.

First,ANSW: in respect of the obiect, vppon which the law worketh properly, which is the ould man, or parte vnregenerate: which it convinceth, suppresseth, condemneth, & killeth: whereas the gospell, or gratious promise, (as was that to Abraham) respects properly the new man, which it begetteth, & nourisheth.

2^dly, even the same law in substance with that given to Moses in tables of stone (vntounto which the Ceremoniall, & Iudiciall lawes considered aparte frō Christ, were Subordinate, the one for explanation of the first table, the other of the latter, & so as accessoryes following the nature of the principall) was in substance before the Covenant of the Gospell, & as ould, as Adam: in the table of whose heart it was engraven by creation: as being that image of God in which he was made:Coloss. 3. …0. …ph. 4. …4 …om. 2. …4. 15.Col 3 & which is renued in vsus by the spirits wryteing the same law in our hearts, in wisdom, righteousnes, & holines: which is yet more evident in the remnants of the same law vnblotted out in all Adams naturall posterity: which Covenant of the law was therefore before the Covenant of the Gospell with Abraham, yea or with Adam eyther.

3^dly, & lastly, the whole body of the Scriptures may be devided into two partes: the law or ould Testament, & the Gospell or new. Now of the ould Testament Moses is propounded vntounto vsus as the minister, & mediatour: as is Christ for the minister, & mediatour of the new. For the law was given by Moses, & grace, & truth by Christ Iesus. Not as though Moses preached not the gospell,…oh. 5. 46. Heb. 4. 2.Heb 4:2 (for he wrote of Christ: & preached the gospell to the Israelites in the wildernes:) nor as if, on the contrary, Christ taught not the law, (for we may see the contrary, as els where, so especially Math: 5. where he both openeth, & inforceth it agaynst the corrupt glosses of the pharisees) but because the ministery of Moses was cheifly legall, & the ministery of Christ cheifly Evangelicall, or of the Gospell. In which respect also it is, that we (though the Scriptures never so speak) vse to call the wryteings of Moses, & the Prophets p. 79the ould Testament, & those of the Evangelists, & Apostles, the new Testament. Now vntounto those two generalles, 1. the law most fully, & solemnly published by Moses: & 2. the gospell by Christ, all the particulars of what kynde soever dispersed throughout the whole Bible must be referred immediately: & so the Covenant made with Abraham being referred to that clear, & full revelation of Christ come in the flesh, as a parte to the head, is after the law given to, & by Moses: whom the Scriptures do every where in that respect oppose vntounto Christ, but never Abraham. I proceed.

The Virgin Mary speaking of the fruit of her wombe, Christ, testifyeth, IIIthat God therein remembred his mercy, Luke 1. 4… ▪ 42. 54. 5… ▪ Ch. 2 67 72. 73.Luke 1:4Luke 1:42Luke 1:54Luke 1:5as he spake to Abraham, & his seed for ever: & Zachary in the same consideratiō, that he performed his mercy promised to theyr forefathers, & remembred his holy Covenant, & the oath he sware to theyr father Abraham. Mary, & Zachary filled with the H. Ghost do teach that God in his Covenant with Abraham, & his seed promised Christ: & in giveing him remembered the same Covenant;M. Helw with what ghost then do others affirm that in that Covenant he promised nothing but the land of Canaan? or how can godly men put out this clear light of the Scriptures shineing in their hearts?

The Apostle Rom: 4. 11. calles Circumcision, which was the signe of that IIIICovenant, the seal of the righteousnes of the fayth in, or of that of the vncircumcision, that is, of the fayth which he being vncircūcised had, that in his seed Christ should be iustification for beleeving vncircumcised Gentiles, as well as circumcised Iewes. Wherevppon it followeth, (if the Covenant, & seal agree in one) that the Covenant it self was of the righteousnes of fayth, which the gospell bringeth: opposed to the righteousnes of the law, which Moses describeth, where he sayth, The man that doth these things, shall live in them. Rom: 10. 5. 6. In which place the Apostle playnly teacheth, that the Covenant renued with Israell Deut: 29. & 30. was the Covenant of the Gospell, & righteousnes of fayth in Abrahams promised seed.

Lastly, the Sriptures do most playnly, & plentififully teach, that the Covenant Vwith Abraham, & his seed, the Israelitish Church, was the same with ours in nature, (though diversly dispensed) & therefore the Covenant of the Gospell. I will note some specially places.

We are taught by Christ Math: 21. 41. that the vyneyard, which the Iewes had, should be taken from them, & let out to other housbandmen: & more playnly v: 43. that the kingdome of God should be taken from them, & given to a nation, which should bring forth the fruits thereof. Here is the very same kingdom of God, or Ch: whereof they were, & we are subiects: as they els where are called Christs††Luke 19 14Luke 19:14 Citizens, & he their‡‡Zach. 9. 9. Math. 2… ….Zech 9:9Matt 2 king. Likewise Paul teacheth, that the Gentiles, which before, were wilde olives, are by fayth grafted into the same root, from which the Iewes, p. 80the naturall branches,Rom. 11. …9. 18. &c. …. 23.Rom 11:9Rom 11:18 thorough vnbeleif, were broken of: & into which, they should, if they abode not in vnbeleef, be grafted in agayn: makeing the Church of Iewes, & Gentiles one tree growing vppon the same root Abraham, Isak, & Iacob. The same Apostle also compareing the Ephesians before their calling, with the Iewes, Eph. 2. 11 12. …. 17.Eph 2:11sayth, they were in tymes past without Christ, haveing no hope, & without God in the word: therein shewing that the Iewes in their right estate, & calling, had all these: as they also were near before, the Ephesians being of far of, Ch 3. 4 5….made near by the blood of Christ: vntounto which ad that the Gentiles were to be made by the preaching of the gospell, coheyres, & one body, with the Iewes, who were beforeHebr. 6. …7.Heb 6:7 the heyrs of promise: & haveing all been baptized, & all eaten of the same spirituall meat, & drunken of the same spirituall drink, Christ.

And such is the clearnes of those places to prove the Covenant, & Church with, & of Abraham, & his seed, the same in nature with ours, & so the Covenant, & Church of the Gospell, as that he who goes about to darken their light, would cover the sun with a ragged clout. And as every by-way, & false profession (notwithstanding any other likely things in it) hath some or other such notorious errour, as that all haveing spirituall eyes (not dazled too much some way, or other) may discover it: so would the Lord mark out this profession of Anabaptistry, as not from heaven, by this errour, that the Covenant with Abraham, I wilbe thy God, & the God of thy seed, is the Covenant of the law, & not of the gospell. Vppon which notwithstanding doth depend the reiecting of Infants from the Ch: & baptism: as also the repeating of the bapt: receaved in false Churches, as may appear to him, who well observes their pleading for apostate Israell, as a true Ch: because it was Abrahams carnall seed, & so had circumcision as a seal of a carnall Covenant.

And here I think it a fit place to lay down such Scriptures, & grounds, as vppon which we admit the Infants of the faythfull into the Church & to the baptism thereof: & so after to answer what is obiected, intermingling also amongst myne answers other proofes, as occasion is.

Now 1. these men graunt, that accordeing to the Covenant mentioned IIer: 31. & Hebr. 8. the Church is to be gathered, & bapt: to be administred: & that the Infants of the faythfull, (for they hould it of all) are vnderunder a Covenant, or promise of salvation, by Christ: whence I conclude, that, since there is but one new Covenant, or Testament established in the blood of Christ, therefore these Infants (& of others hereafter) have interest in the Church gathered accordeing to this Covenant, & in the baptism thereof.

If the Covenant made with Abraham, & his seed, whereof Circumcision IIwas a seal, were the Covenant of the Gospell, or new Testament, as p. 81have formely proved, then standeth it good to all the faythfull, & their seed to the worlds end, notwithstanding the different ordinances accordeing to the considerations of Christs being to come, & being come in the flesh. And so these men denying our seed this Covenant, & priveledg of enterance, do deny the Gospell, & new Testament. And if the kingdom of God, Math. 2… 43. Eph. 3. 6.Matt 2:43Eph 3:6or Churchstate of the Iewes (which did comprehend infants with their parents) be given to vsus, & we made one body with them, then must the Ch: now comprehend infants also with their parents: otherwise we are not the same body, & kingdom with them And if with the vnbeleeving Iewes their infants were broken of, Rom. 10. 17.Rom 10:17(who are otherwise vnbroken of at this day) then must our infants be planted in with vsus, whom God hath given to beleev: otherwise we are not planted in theyr place. And if the Iewes shalbe grafted in agayn (which agayn shewes it to be of them who had been grafted in before) if they continue not in beleif,v. 23. then must the infants be grafted in with their parents at the first, & so our seed with vsus.

That God did out of his speciall love separate from the world the infants IIIwith their beloved parents into his Church, & Covenant vnderunder the seal thereof,Gen. 17. 7▪ Lev. 20. 24. 26. Deut: 29. 10. 11. &c.Gen 17:7Lev 20:24Lev 20:26 before Christs comeing, the Scriptures expresly teach, & every one will graunt. Except these men can shew where God hath cast the infants of those beloved parents out of the Church into the world, & taken that his love from them, they must remayn in the Ch: to the worlds end. For what God hath once established. God onelyonly can repeal: & that this Covenant with Abraham was not the ould canceled Covenant, or Testament, I have proved before. They bid vsus prove that children are of the Ch: & to be baptized: but we requyre of them proof how they are cast out of the Church, & baptism thereof: & how the grace of God is so shortened by Christs comeing in the flesh, as to cast out of the Ch: the greatest parte of the Ch: before, the infants of beleevers?

The L: Iesus sent out his Apostles Math: 28. 19. to teach, or make disciples IIIIall nations, & to baptize them: opposeing all nations to that one nation of the Iewes: as if he should have sayd thus. I have formerly declared my will to that one nation, & circumcised it: go you now, & teach all nations, & baptize them. Now if Christs meaning had been, that they should not with the parents (being made disciples, & baptized) baptize the children, as before they had with the parents (being made disciples, & circumcised) circumcised the children, it had been needfull he had given them a caveat to leav the children of the faythfull out in the world, though they had formerly been in the Church. If it be obiected, that they who were taught, & beleeved, were to be baptized, therefore not Infants, I deny the consequence: which should be, if it were true, & therefore not Infidels, & such as refuse p. 82the Gospell. And this is the opposition which the Scriptures make, setting impenitent, & vnbeleeving persons, agaynst the penitent, & beleevers, & not children agaynst their parents, which is childeish to imagine.

The Apostle Peter Act: 2. 38. 39. exhorts the Iewes to repent, & to be Vbaptized, vppon this ground, that the promise was made to them, & theyr children, & to all afar of as many as the Lord should call. As if he should say, God hath promised vntounto Abraham, that he would be his God, & the God of his seed, Iuke 1. ….in that blessed seed Christ. He hath now remembred his holy Covenant, or promise, & Christ is come to you his own. Do not by your vnbeleif, & impenitency deprive your selves,Ioh. 1. 13.John 1:13 & your children of the fruit of this gratious promise: but that it may be profitable to you, & them; repent, & so be baptized for your confirmation: & let the seal be set to the Covenant in which you, & your children are.

To elude this place alledged in my former book, Mr Helw: M. Helwcomments vppon it in these words. The Apostle sayth to & of all the vnbeleeving Iewes, & Gentiles, the promise is made to you, & to your children, even as many as the L. shall cal: & so takeing his own imagination both for text, & exposition, he bids me prove that by children there are meant Infants.

1. These words,ANSW: to them that are afar of, (which he leavs out in his accustomed bouldnes with the Scriptures) with the words following, are not meant of the Gentiles at all, but of the Iewes far of in tyme, as the originall greek beareth it. For neyther was Peter himself yet so well informed of the calling of the Gentiles, neyther (had he so been) was it then a fit tyme to speak of it to the weak Iewes. He speaks then indefinitely of the Iewes as the seed of Abraham, & within the Lords Covenant, or Promise: whom therefore Ch: 3. 25. he calles the Sonnes of the Covenant: & to the Iewes alone, as is evident, where v. 14. 16. 22. 29. he quotes the Prophesyes of Ioell, & David: which to vnbeleeving Gentiles had been in vayn. Yea that of the Promise he directs distinctly to such Iewes onelyonly, as had the work of grace begun in them: being pricked in theyr hearts for the crucifying of Christ, & earnestly set to know, & do the will of God. v. 37. 39.

That by children here are meant Infants, I have by the drift of the place, & conference of other Scriptures proved; & that the H. Ghost speaks of the Covenant with Abraham, neyther was there otherwise cause of nameing their children.

Where he further bids me prove that the inheritance of the kingdom of heaven goes by succession of generation, as the land of Canaan did, he begets bastardly errours of his own, & thē would have me nourish them. For neyther p. 83did the land of Canaan come by succession of generation, but by Gods promise made vppon condition of fayth, & holines, as I have formerly proved: much lesse doth the kingdom of heaven: but by Gods gratious promise, & gift, both to young & ould. These men think the kingdom of heaven comes to all Infants so dying; & doth it therefore come by carnall generation? If it come otherwise to all, & by the free grace of God in Christ, as they suppose, can they see no other way, but it must needs come to the Infants of the faythfull, by carnall generation? as if their estate were worse then the estate of all the rest?

Ad to this Scripture that which we read Act: 16. 14. 15. that God haveing opened the heart of Lydia, to attend to, & beleev the worde of Paul: Shee was baptized, & her family. Shee beleeved, & the fruits, & effect thereof was, shee, & her family were baptized. With these things doth agree Christ our Lords his takeing the litle children Mark 10. 14. 16.Mark 10:14Mark 10:16(to wit of the Iewish Church) in his armes, his blessing them, that is his communicateing his grace with them, & pronouncing that of such is the kingdom of heaven: as also his commaunding the bringing of such vntounto him. In blessing them visibly, he shewes them to be lawfull members of his visible Church or body; & more playnly in pronounceing the kingdom of heaven (which is his Church vppon earth) to be of such. In commaunding such to be brought vntounto him, he commaunds them by consequence, to be baptized; since they cannot be brought vntounto him personally, as then, nor otherwise outwardly, or by men, save by baptism. And if Infants be to pertake of Christes blood, & spirit, there must be some ordinary means to apply them, God workeing ordinarily by ordinary means, & the same none but††Tit. 3. 5. VI.Titus 3:5 baptism, that lavacher of the new birth, as the Apostle calleth it.

Lastly Paul testifyeth 1. Cor. 7. 14. that if one of the parents be a beleever, the children are holy, viz: with the holines of the Covenant (secret things being left to God) who otherwise, are vnholy. Neyther is it truely answered, that they are onelyonly holy to their parents vse, as is the vnbeleeving wife to the vse of her housband. For 1. they must eyther be holy in their persons, or they cannot be saved. 2. he sayth the vnbeleeveing wife is sanctifyed in, or to her beleeveing housband: but he sayth not that children are sanctifyed to their parents, but simply that they are sanctifyed, or holy. 3. It is not true that children are sanctifyed to the parents there spokē of: the one of them being‡‡Tit. 2. 1….Titus 2:1 vnbeleeving to whom no…hing is sanctifyed. Lastly, the very drift of the place proves, that the Apostle hath reference to the Covenant of Abraham, I wilbe thy God, & the God of thy seed. The thing he intends, is, to prove it lawfull for a beleeveing housband, p. 84or wife to abyde with an vnbeleeving wife, or housband. This he proves by the Covenant made with Abraham, & with every faythfull sonne, & daughter of Abraham, that he wilbe the God of his, or her seed: & so endow them with the holines of the Covenant: & that therefore they should not make scruple of liveing with their (though vnbeleeveing, if otherwise lawfull) wives, & hous bands. And in this interpretation is force of Argument, both for the Apostles meaning, & Corinth: satisfaction. And so the seed of the faythfull being holy with the holynes of the Covenant are necessarily within the same Covenant which halloweth them.

Now whereas some marvayl, why the H. Ghost speaks not more playnly, & expresly of the admission of infants into the Ch: & bapt: thereof; they must remember, 1. That none must presume to teach the L: how to speak, but that all are with reverence to search out his meaning. 2. That they may with as much reason marvayl, why there is no expresse mention made of the casting out of the Iewish infants with their vnbeleeveing parents. In the very same places the H. Ghost speakes of the takeing the kingdom of God from them, for not bringing forth fruit; & of giveing it to the Gentiles: who would bring forth fruit: of breaking of the naturall branches for vnbeleef; & of planting in the Gentiles by fayth. Now here is no mention of the infants of eyther. Both the one, & other are comprehended for those outward prerogatives, & dispensations in their parents, as the branches in the root: The infants of the godly, in their godly parents, accordeing to the tenour of Gods mercy: the infants of the vngodly in their vngodly parents, in the tenour of his iustice, of which more hereafter.

And here, for the better clearing of things following thereabout, it is of Speciall vse to observ the diverse considerations, & respects, in which the Scriptures speak of the Iewish Ch: & ordinances: which are in number three.

First considering the Israelites in their iust constitution, & calling of God, they were††Rom 11 26. Lev. 24. 25. 26. Deut. 7. 6 7. 8. Num 23. 25. Rom 9. 4 Is. 63. 16 Exo 4 22 Gal. 4. 1. Heb. 6. 17 Ier 31. 20 Rō 11. 21 Gal 2. 15 Ioh 1. 11. Eph. 2. 12 Act. 26. 6. 7.Rom 11:26Lev 24:25Lev 24:26Deut 7:6Num 23:25Rom 9:4Isa 63:16Exod 4:22Gal 4:1Heb 6:17Jer 31:20Gal 2:15John 1:11Eph 2:12Acts 26:6Acts 26:7 the first fruits, & root, with the masse, & branches, holy: Abraham, Isaac, & Iacob, faythfull persons, & their posterity an holy people vntounto the Lord theyr God: separated vntounto him from all other peoples: beloved of him, & out of his love chosen to be a pretious people vntounto himself; above all the peoples on the earth: in whom God saw none iniquity, nor transgression: to whom belonged the adoption, glory, Covenants, constitution of the law, worship, & promises: Gods children haveing him theyr Father: being the heyr, & heyres of promise: his dearest son, … the childe of his delight: naturall branches, & in the same regarde, Iewes by n… ture, & not sinners of the Gentiles: Christs own: in Christ: without whom the Gentiles were: & the twelv tribes worshipping God instantly, day, & might, in hope of the promised Christ. So for their ordinances in their institution, & right vse p. 85their††Rō 4 Heb. 4 Lev. 4 31. 3… Numb 24. 25.Heb 4Lev 4:31Lev 4:3Num 24:25 Circumcision was a seal, or signe of the righteousnes of fayth: their offerings asw… favour vntounto the Lord, for the forgivenes of sins, as leading to Christ by fayth: their washings applying the blood of Christ, which they figured: vntounto which David had respect, when he prayed, that for the forgivenes of his adultery, & murther, God would w…sh him thoroughly from his iniquityes, & purg him with hyssop. Psal. 51. v. 4. 9. with Lev. 14. 4 &c: that he might be clean. Thus were the‡‡Act. … 38: Rom. 7 12. 14 1. Cor 3 4. Gal. 4 2. 4.Rom 7:12Rom 7:141 Cor 3:4Gal 4:2Gal 4:4 Oracles given lively, the law spirituall: the manna, & rock Spirituall, & Sacramentally Christ.

Secondly, the Scriptures sometymes speak of that Church, & ordinances by way of comparison with the Ch: & ordinances after Christs death, & ascension. And in that respect the Apostle, compareing not person with person, but Ch: with Church, calles it (though the heyr, yet) a childe, in the non-age: & the ordinances tutours, & governours, vnderunder which it was: but the Church now a man of full age, & so freed from them vntounto greater liberty. The person is the same both a childe, & a man grown: though not to be trayned vp after the same manner: even such is the difference between them, & vsus. They as a childe, had a harder hand held over them, & were stinted sundry wayes, where we are free. They were taught by signes, & hand-wryteings, & poyntings with the finger, as it were: where our institution is more manlike, & simple. They had earthly things more distinctly, & fully; we heavenly. In which respect, the Ch: since Christs ascension, & possession of heavenly glory, is called more specially**Mat… 11. 11Matt 11:11 the kingdom of heaven, which he dispenseth, with more then kingly bounty in the largesse of his spirit. They had the Gospell by the Prophets shineing as a light in a dark place: we by Christ, & the Apostles, as the dawning of the day, & morning star. 2 Pet 19. Heb. 10 1 Cor. 24.Heb 10They had the Prophetyes, & Shadowes of good things to come: we the storyes, & remembrances of the same good things come, even Christ exhibited accordeing to the promise of the Father. In which respect it is also sayd Gal. 3. 34 35. that fayth was not come to them: but that th…y were shut vp into the fayth to be revealed: Hebr. …34.& that they dyed, & receaved not the promise, to wit, Christ come in the flesh. And in this consideration, & comparison, neyther Abraham, nor David receaved the promise, or had fayth come vntounto them, or were made p…rfit, v. 4….as the Apostle speaketh.

3^dly, the Scriptures do oft speak of the Iewish Church, & ordinances, in respect of the degenerate estate of the one, & corrupt abuse of the other, in that estate. Which (as at other tymes, so) were the one, & other very notable in the dayes of Christ, & his Apostles: the leven of Pharisaicall hypocrisy (besydes the worse errour of the Saducees) haveing so far infected,Rom 1…Rom 1 as that the greatest parte of the Israelites being ignorant of the righteousnes of God, & goeing about to stablish theyr own righteousnes did not submit themselves p. 86to the righteousnes of God, in receaveing Christ. They did not consider the law as given for transgression, … 3. 19 …. 7.& to kill them, as revealing the will of God in the rigour of iustice, & his eternall, & vnchangeable iudgment agaynst sin: vntounto which also the sacrifices, & ceremonyes served in their legall, & literall vse, that so despayreing in them selves, they might fly to the free promise of grace in that promised seed of Abraham now come; but takeing the law, & ordinances thereof, to be for outward disciplyne onelyonly, they imagined they might by outward obedience satisfy it, & therein be iustifyed before God: & so did glory in the outward workes, & ceremonyes thereof:… especially in their circumcision in the flesh. And as the most of them conceaving carnally or fleshlily of the Lords Covenant did glory in the flesh, … 3. 3.& that they were Abrahams seed, & Circumcised, & so despised the free promise of grace in Christ, so others of them receaving him in parte, did mingle with the righteousnes of fayth the righteousnes of the law: sowering also with that leven many of the Gentiles especially in the Churches of Galatia. Wherevppon it was, that the Apostle wrote to the Hebrues, & Galations as he did, both of the persons, & things we speak of.

The persons, whether Iewes, or Iudaizeing Christians glorying in the workes of the law, especially in their circumcision in the flesh, he calles††…il. 3. 3 …l. 3. 3. …. 1. 3. Abrahams seed accordeing to the flesh; carnall, & vnderunder the yoak of Ismaelitish bondage: of whom‡‡…n. 16. …. 34. 21. 9. …. …l. 4 22 … 29. …. 31. …. …1. Ismaell was a figure: who being the son of the bond-woman, & born after the flesh, or ordinary course of nature, mocked at him, who was born after the promise, & was therefore cast out of Abrahams house: & so is propounded as a figure of all them, Iewes, or Gentiles, who in the confidence of workes, reiect the promise of grace, & persequute them that embrace it: bringing themselves also therein vnderunder the bondage of the whole law. And thus all whether Iewes, or Gentiles, then or now, despiseing the free promise of grace, & looking to workes for iustification, were & are rank Ismaelites, & of Abrahams seed accordeing to the flesh, as the Apostle expresly taxeth the Galatians, desyreing to be vnderunder the law, though not discending naturally of Abraham.

Now (that I may apply these things to the present purpose) what is all this of Abrahams seed accordeing to the flesh in the Apostles meaning to the infants of the faythfull, whether of the Iewes formerly, or Gentiles now? Did, or do they, as Ismaell, glory in the flesh, & mock at Gods promise, or any way reiect Christ? Did, or do they establish the righteousnes of the law, & of works, or persequute him that is born after the spirit, as all they who are born after the flesh, in the Apostles meaning, did, & alwayes do? OnelyOnly they, who thus Ismael-like, glory in workes, & persequute the true beleevers, p. 87are by the Apostle called Abrahams seed, according to the flesh, & of Ismaell. So for the ordinances, & workes of the law thus abused, & perverted for iustification, they were base, & beggerly, vnprofitable, vnholy, vnhallowing, yea drosse & dung: yea pernitious, & hurtefull, curseing, & killing them, who so wrought, or deemed them. And thus considered, the Apostle to the Galatians, Phillipians, & Hebrues speaketh of them; (giveing them as Luther vsed to say, ignominious names) haveing to do with those, who eyther did, or were in speciall daunger, thus to pervert them.

And these grounds thus layd, vntounto that his obiection, that††Pag. 1… &c. the Covenant made with Abraham was a carnall Covenant, because it had a worldly sanctuary, & preisthood, & carnall rites purifying the flesh, but not purgeing the spirit, I do answer, that those ordinances were no parte of the Covenant made with Abraham, but accessoryes vntounto the law given 430 years after: though there might be a spirituall vse of them, & was, by fayth, as of any ordinances now & as of the morall law it self, to them that beleev, & repent: but in, & accordeing vntounto this lawfull vse of them the Apostle speaketh not, but in respect of their abuse, as eyther severed from Christ, as their end; or ioyned with him for iustification.

His assertion, so oft repeated, that God in his Covenant with Abraham, promised but worldly things, & so requyred onelyonly carnall obedience, I have formerly refuted, as a notorious ground of Iudaism & Pharisaism. Neyther was it the more a carnall Covenant, because the signe was set in the flesh, then is ours now, because baptism is administred vppon the flesh, or bodyes of the persons baptized.

But where he ads, that the iudgment for the breaking of the Covenant of Circumcision was a worldly iudgment, & that no iudgement of condemnation vsus pronounced agaynst any, though presumptuously breaking the ordinances, & law of Moses, but bodily death, quoteing for that purpose Gen: 17. 14. Numbr. 15. 30. Hebr: 10. 28. he proceeds on indeed from Pharisaism which made the promises, & Messiah carnall, to playn Sadusaism, which denyed a resurrecction, especially vntounto the Iewes, which (as it is written of them) hath been the perswasion of divers Anabaptists in former tymes. For if eternall death were not threatned the Iewes for breaking the law, & commaundments given by Moses, though presumptuously, & blasphemously, of which he speakes Numb: 15. 30. nor for the worshipping of false Gods, of which sin Paul speakes Hebr. 10. 28. compared with Deut. 17. 2. 3. 6. then for no sin whatsoever, & so there is no iudgment to come, nor needs be no Christ to save from it.

p. 88The Scriptures quoted speak indeed of bodily death, but includeing in it spirituall death, without repentance, as did theyr bodily blessings promised include spirituall. The Apostle Paul speaking of the last iudgment, Rom: 2. 12. sayth that the Iewes sinning, in, or vnderunder the law, should be condemned 12. 16(to wit eternally) by the law. It is true he addeth, that they who so sinned, might thorough repentance be saved: (& so may they that sin agaynst the Gospell now, except theyr sin be agaynst the H: Ghost, which was then vnpardonable, as now) & in so saying, he graunts, though he observ it not, that the sin then was in it self, & without repentance, damnable.

He ads, that by our ground we must baptize all our houshould, & infants, both born in the house, & bought with mony. …. HelwI answer 1. That it followeth not, that if we succed the Iewes in the Covenant of the Lord; & our bapt:ANSW: & L: Supper, their Circumcision, & passover, therefore there must be an agreement in all the particulars about them. The substance of the L: Covenant with Abraham, was, that he would be his God, & the God of his seed: & this about his bond servants was an accessory vntounto it. And of it there was a more speciall reason for them, then for vsus: because they were to be separated even Civilly in a more speciall manner from vncircumcised persons, then we now from persons vnbaptized, as appeareth Ezra 10. 3. 11. &c. Neh: 9. 2. & 13. 3. 23. 23. 25. 30. Dan. 1. 8. Act. 10. 9. 10. 11. & 11. 3. &c. 2^dly, even the familyes, & houshoulds of the faythfull now, if they be in the estate of Abrahams family, are to be baptized also.

And for this purpose,…en 18. …. & 23 …. 3. 12. …6. 27 &c Gen. 12 …. ch 17. …3. ch. 35 ….Gen 12 it shalbe vsefull to consider, what the Scriptures both promise, & testify of familyes, & houshouldes. The L: promised Abraham the Father of the faythfull, that in him††…s. 24 15 …sal. 111 …. 7. Luke 19. 9 ….Luke 19:9 all the familyes of the earth should be blessed: bids him circumcise all the males of his family, which he knew before he would commaund to keep the way of the Lord. Gen. 18. 19. As Iacob also purged his houshould from idolatry, & all vnclean-nes, that he might sacrifice vntounto God with them. Thus Ioshua professeth for himself, & his houshould, that they will serv the Lord: & David, that he who walked in a perfie way should serv him: & that none workeing deceipt, should dwell in his house. Accordeingly the L: tould Zacheus, when he became a son of Abraham, that that day salvation was come into his house. We read likewise of Cornelius, that he was a devout man, & one that Act. 10 2 Ch 16. 32 33. 34, …er 31. 31 Heb 8. 8.Acts 10:2Heb 8:8feared God with all his houshould: as was the layer also converted, & baptized, with all his family. And lastly in the places brought by M^r Helw: for the gathering of the Ch: vnderunder Christ, the L: promiseth to make his Covenant with the house, or family of Israell, & with the family of Iudah. In all which with other Scriptures, we see how the tenour of the L: promise, & blessing runs vppon godly governours, & their familyes. Not but that it comes oft to passe otherwise, & that faythfull governours have vnbeleevers in their houshoulds: p. 89but that this is the ordinary, & orderly state of things: & where it falles out otherwise in the family, it is at the least the governours Crosse, if not their sin. Now in this, as in all other particulars, we must consider of the dispensation of the L: ordinances, accordeing to the orderly state of things. But to conceav, that Abraham would circumcise any vnbeleeving, or vnholy person, so appearing, or seed of such, on both sydes, is to accuse the father of the faythfull of vnfaythfull dealing with the seal of the L: Covenant, in setting it vppon them, who had no parte in it, nor promise of God to be theyr God: though I doubt not but they vnderunder godly government in the family, may be admitted into the Ch: vppon the manifestation of a very small measure of grace, with promise of submission vntounto all good means of growth, publique, & private; as might they yet with a lesser measure have been admitted into the Israelitish Church, haveing a far lesse measure of revelation of grace, then we now.

He addeth,M. Helw that Bapt: is by Iohn taught to be the baptism of amendment of life, & remission of sins, Mark 1. 4. the burying into the death of Christ, that men might walk in newnes of life. Rom: 6. 4. & the putting on of Christ by fayth, Gal: 3. 26. 27.

I answer that these are preparations vntounto,ANSW: & ends, & vses of baptism for men of years: & should not be alledged to the preiudice of infants: no more then their want of fayth, by which men of years are iustifyed, or of works, by which they are to be iudged, to the preiudice of the salvation of infants, which have them not. Christ our Lord had the same outward Circumcision with the Iewes,Luke 2. 21. Math. 3. 16.Luke 2:21Matt 3:16 & the same Baptism with vsus, & yet neyther the same preparation vntounto, nor ends, or vses of the one or other, with them, or vsus.

Besydes,Rom. 4. 3 11.Rom 4:3 vppon this ground, any might have excepted agaynst the circumcision of infants of ould. Abraham beleeved before he was circumcised: so the ends, & vses of circumcision were, to be a seal of the righteousnes of fayth, & to confirm, that God was the God of the person circumcised: as also to teach,Gen. 17.Gen 17 that††Iob. 14. 4.Job 14:4 nothing clean could come of the vnclean seed of man: to admonish of‡‡Deut. 10. 16.Deut 10:16 the circumcision of the heart: to confirm fayth in the tyme of daunger especially agaynst the vncircumcised: & to be a signe of distinction, & separation from the same**Iudg. 14. 3 Act. 11. 3.Judg 14:3Acts 11:3 vncircumcised Gentiles. These were the ends, & vses of circumcision,Ier 4. 4. 1. Sam. 14. 6. & 17. 36.Jer 4:41 Sam 14:61 Sam 17:36 which notwithstanding infants could not possibly propound, or have. Were they therefore to be kept from it? So reasons this man agaynst the baptism of infants: which followeth in the room of the other, as I have formerly proved. It is sufficient, that the infants of beleevers are capable of the manifestation of Gods goodnes towards them, in being baptized, as of ould they were circumcised, accordeing to the Covenant. The p. 90other particular ends were, & are to follow, & to be atteyned in their tymes. Where let it also be noted, that whereas, in the L: Supper there are requyred for the act of partakeing▪ sundry workes implying vnderstanding & knowledg in the partaker; as his being put in mynde, that it is Christe… body, & blood given for him that, he take, eat, & drink it in remembrance of Christs death: there is no such thing in the act of the administering of Bapt: but onelyonly the person baptized in the name of the Father, Son, & H Ghost. The same difference may be also observed to have been of ould, between Circumcision, & the eating of the passover, inhibited them who were not capable of the meaning of the mistery. Exod: 12. 26. 27.

That we hould, M. Helw& professe that Christians bege… Christians, & that onelyonly we (whom he calles Brownistes, because we are not Anabaptists) beget infants that are heyrs of salvation, & vnderunder the Covenant of grace, is but his rash, & vnhonest accusation of vsus.

All men know we hould the reformed Churches in all places,ANSW: the true Churches of Christ, & so within the Lords Covenant, the faythfull parents with their seed. The like also we think of such in Engl: in their persons, (& seed with them) as are made partakers of the fayth of Abraham. 2^dly, we hould, that our (as††Eph. 2. 3Eph 2:3 all other mens) children are by naturall generation the children of wrath: & that it is by the grace of God, that we, & they with vsus, are within this the L: Covenant, as was Abraham & his seed.

Agaynst our doctrine, that Baptism is a seal of the Covenant of the Gospel, he obiecteth, that then washing with water is a seal in the flesh, & makes a pr…, or impression. I answer (noteing in the first place, how he calles the very outward washing with water, baptism) that even that washing by Gods appoyntment, is an outward seal, or signe of confirmation, of the new Testament in the blood of Christ: for that we mean by a seal: & to requyre a print, or impression, is but to quarrell about the word, or letter: when even circumcision it self (to speak properly) was no print. Where Christ teacheth. Ioh: 6. 27. that the Father sealed him, doth he mean that he set any print vppon his soul or body,Is. 8. 16.Isa 8:16 or more then this, that he designed him to the office of the mediatour? Where the L: bids the Prophet seal vp the law among his disciples, would he have a print set in their flesh, or more, then that he should more fully declare, & comfirm the law vntounto them? When Paul tels the Corinth: that they are the seal of his Apostleship, doth he mean any mor… then that their conversion from Paganism both by doctrine, & signes, & w… ders of an Apostle amongst them, 1. Cor. 9. 2. 2. Cor. 3. 5. 10. 2 Cor. 12 …3.1 Cor 9:22 Cor 3:52 Cor 3:102 Cor 12:3was a comfirmation there of? So, sin… Baptism is, by Gods appoyntment, a declaration, & confirmation of th… inward, & effectuall washing by that blood & spirit of Christ, from th… guilt, & contagion of sin, it is rightly, & truely called a seal, or signe o… p. 91confirmation of Christes Testament established in his blood; as is also the L: Supper, of the breaking of his body, & shedding of his blood for our sins. And for this sealing, & confirming of Christes Testament in his blood those ordinances especially serv, & are by his servants to be vsed.

He tels vsus, that in the new Testament there is no seal, but the seal of the spirit: & quotes Eph: 1. 17. & other Scriptures speaking of that inward seal, & proveing it indeed: but not disproveing the outward seals, but playnly establishing them. For if Gods teaching of, & testifying vntounto vsus inwardly by his spirit, that we are his in Christ, be an inward seal, then is his teaching of, & testifying vntounto vsus, the same thing outwardly, by the Gospell, & Sacraments, an outward seal, or seals, & so rightly called. And not onelyonly††Ioh. 5. 8John 5:8 the spirit, which is inward, but water, & blood, which are outward, do bear record of Christ, or confirm, & seal vp his death vntounto vsus. In respect of which water, & blood issueing out of his syde, our Sacraments are sayd to have flowen thence. Lastly, Abraham, our Father, when he beleeved, wasIoh. 19. 34.John 19:34 also sealed by the Spirit of Promise: & yet this hindered not, but that both he, & his seed had the outward seal of circumcision added; even so our good God, knowing how frayl, & feeble in fayth we are, hath to his gratious Covenant, & Promise in word, & wryteing, annexed (besydes the inward seal of the spirit) the outward seales, which we call Sacraments, for the confirmation thereof, not in it self, but vntounto vsus: which we are therefore accordeingly to vse, with reverence, & thankfulnes.

His assertion, that Infants are not in the Covenant of the new Testament, & therefore not vnderunder the seal, I have formerly disproved. If they be vnderunder the Promise of salvation, they have a parte, or legacy in the will, or Testament of Christ, or new Covenant, which are both one: & so in this seal of initiation, or enterance, baptism.

To his affirmation that parents cannot set the seal vppon theyr infants now, as they could the seal of circumcision of ould, vppon theyrs, I do answer, that they cannot indeed set the inward seal, no more could they then: but the outward they can now, as then they could: vntounto which God also setteth the inward …n due tyme, as he hath promised, if they make not themselves vnworthy …hereof.

He obiects in the last place agaynst a ground in my book;Pag. 282. 283. the former parte whereof is this. The Scriptures every where teach, that parents by theyr fayth, bring theyr childrē into the Covenant of the Church, & entile them to the promises. This … proved from Gen: 17. 7. Act: 2. 37. which proofes I have also confirmed agaynst his vniust exceptions. He here obiects further,M. Helw that I bring in a meritorious fath, where my fayth is litle enough to bring myself vnderunder the Covenant of God, were it not for his mercifull acceptance in Christ.

p. 92A vain, & ignorant collection: & by which the Apostle teaching iustification…NSW: by fayth, might as truely have been accused for bringing in a meruorious fayth, &c: I do not then make fayth a meritorious cause to deserv, but an instrumentall means, or hand, as it were, to receav Gods gratious promises in Christ to the faythfull, & their seed: as Abraham when God promised him to be his God, & the God of his seed, did by fayth, lay hould of, & receav this promise, & so interessed himself & his in it, & the seal thereof: which promise had he not beleeved, he had visibly, or before men, deprived himself & his of all interest in it. The same I iudg of all other faythfull parents, leaving merit to freewillers, who hould particular election to arise from fayth forseen: & (as this man affirmed vntounto me, & others) that if God shewed to him any more favour, or mercy, then to the prophanest man in the world, it were partiallity in him.

He ads that Abrahams fayth & earnest prayer could not bring Ismaell his childe of 13 years ould, nor his other children by Keturah vnderunder the Covenant v: 18. 21.M. Helw Where meaning, as he must, the Covenant of Circumcision, he overthrowesANSW: one errour, as he that enterfeers, strikes down one ill leg, by another. For 1. since Ismaell, & the children by Keturah were circumcised, & yet had no promise of the land of Canaan, his mayn foundation, which is, that God in the Covenant of Circumcision, promised nothing on his parte, but the land of Canaan is raised, & so all falles, which he buildes vppon it. 2^dly, since the Covenant there spoken of was the Covenāt of Circumcision, & that Ismaell with the rest were circumcised, how sayth he, that he, & they were not in the Covenant, to wit outwardly? Besydes the L: tels Abraham v: 20. that he had heard his prayer touching Ismaell: though he meant to stablish his Covenant with Isak, as the root; of which both the Church, & promised seed should come, & vntounto whom Ismaell (with the rest) should have submitted, & adioyned himself; whom because he despised, & in him, Christ, he was cut of from the Ch: & Covenant afterwards. Which things till they were revealed made no difference between Isak, & Ismaell: neyther can the like difference in Gods secret knowledg, or purpose, till the tyme of revelation, exclude one of the children of the faythfull now, more then another.

Of Act: 2. 39. I have spoken formerly, & therefore come to the latter parte of the ground, which he putteth down thus. God takes occasion by the sins of parents to exequute his iustice to condemnation, vppon the children. Where (sayth he) I double my sin, in that as before I made the parents fayth the cause of blessing to salvation, so here, their infidelity a cause of Gods iudgment to condemnation, to their children. Where the truth is, he both doubleth, & trebleth iniury vppon me, & iust blame vppon himself. For first, I neyther mention, no… p. 93medle with eyther the salvation, or condemnation of infants, though he falsify my words, as if I did: our question being onelyonly about the outward, or visible Covenant of the Church, & Priveledges thereof: secret things being left to God, as I there expresly speak, alledging Deutr. 29. 29. for that purpose. 2^dly, as I make not the fayth of parents a cause meritorious, as he imagineth, of that good vntounto their children, but onelyonly a means of embraceing Gods gratious offer, & promise: so neyther do I wryte, as he chalengeth me, that the Fathers infidelity is a cause of the childrens damnation, but an occasion, which God vseth for the exequution of his iustice, vppon the children, being by nature the children of wrath. That then, which I have writtē, & do avouch, is, that God ordinarily includeth in the parents, the infants, as branches in the root, eyther for blessings, or iudgments visibly, or in respect of men, reserving to himself the secret dispensation of things, accordeing to the tenour eyther of his mercy, or iustice. That the children of the faythfull are with their parents in the visible Covenant of Gods love, I have at larg proved by the Scriptures, & might alledg for that purpose many more: & those not figurative, & shadowish, but conteyning in them promises of eternallDeut. … 37. truth: howsoever these men can have no more comfort in those promises for their children, then if they were the children of Turkes, & Pagans.Psal 37 35. 26.Ps 37:35Ps 37:26

The other parte touching the administration of Gods iustice I proved in my††Pag. 282 283 book by sundry Scriptures: which because he passeth by, as vnseen, I will here insert, as there I wrote, word for word.††Gen. … 16. & 6. Hos. 2. …Gen 16Hos 2 Cain goeing out from the presence of the Lord, caryed his posterity with him: so did Ismaell, & Es… theyrs, the Ismaelites & Edomites. And if the Lord disclaym the mother for an harlot, not reputeing her his wife, he accounts the children no better then bastards, on whom he will have no pitty. And if the children of the Iewes be not broken of with their parents, for their vnbeleif, they are successively within the L: Covenant every one of them to this day. To the same purpose we may consider how in the drowing of the ould world: the burning of Sodom, & Gomorra: the plagueing of Egipt, Gen. 6 7 &c. 1. Pet 3 20. 21. Gen 19. 24 25. 2 Pet. 2. … Exo. 11. … & 12. 2… Numb. 16 27 3… I…sh 7. 24 25.Gen 6:71 Pet 3:201 Pet 3:21Gen 19:242 Pet 2Exod 11Num 16:27especially in the death of the first born: the swallowing vp of Dathan, & Ab…ram: the stoneing of Achan: the destruction of the Canaanites, & Amalikites: the re…ing out of Elys, Ieroboams, & Baashans familyes, how I say in all these, & many mo, though most greivous, yet most iust iudgments of God, the children were enwrapped in their fathers iudgments: drowned, burned, swallowed vp by the earth, & otherwise destroyed with them. With which examples ioyn the testimony of Iob ch: 5. 3. 4. The habitation of the fool is cursed: his children are far from safety: they are crushed in the gates, & there is no rescue: & that of David Ps: 21. 10. The Lord will destroy the fruit of his enemyes from the earth, & theyr seed from among the children of men: & agayn, Ps: 37. 28. The seed of the wicked p. 95shalbe cut of. Yea what need we seel further for this dispensation, then David himself, though a godly man, because of whose sin, the childe born in adultery, dyed the death. What reason then this man had in his blynde Zeal thus to…am. …. 14. 18 revile this doctrine, as a doctrine of divels, & mee for it as a false Prophet, let all wise men iudg.

But sayth he, I propound this doctrine for a generall rule. I do, for the ordinary course of Gods iustice of which we speak. Which notwithstanding hinders not, but that his extraordinary mercy may, & doth oft, & much, reioyce agaynst his iudgment. But let vsus see, what he obiecteth. 1. that Abyah the sonne of wicked leroboam, though young, yet was not cursed for his fathers sin 1. King… 4. First, I speak no where of any such curseing, as he casts out. 2. Abija, was not so young but he disliked his fathers courses: & had good found in him towards the Lord. 3. It is evident v: 10. that the L: punished hisv. 13. fathers sin, in his death v: 11. That in Ezech: 18. 14. 17. is impertinent, being spoken of a son forsakeing his fathers sin, & doeing the contrary; with whom the Lord doth not deal in the course of his iustice, but of his mercy. † So for Iosiah, at 8 years ould, he forsook the wicked wayes of his father Ammon, & sought after the God of his father David. And yet even for him, it2. Cor. … 1. 2. 32 Cor 1:22 Cor 1:3 appears in the Scriptures, that the L: in giveing him into the hands of the King of Egipt, had respect to the sins of Iudah, & so of his father, amongst, & above the rest. In his last example, he affirmeth vntruely, that the Lord did not punish the people of Israels children for theyr great transgression Numb: 14. 26. 27. &c. It is expresly affirmed v: 33. that their children should wander in the wildernes 40 years, & bear theyr whoredomes: though respecting their forefathers, Abraham, Isaac, & Iacob, & his Promise to them, he brought the most of them into the land of Canaan, at the last: which M^r Helw: graunts to have been Gods mercy, & therein, that in his iustice he might have taken them away also. And so v: 12. the L: playnly sheweth, that his iustice moved him to the destroying of them altogether, save that his singular mercy did reioyce agaynst iudgment. And so this instance is clear agaynst himself.

Where he further confesseth with me, that all are by nature, children of wrath, conceaved, & born in sin; & then demaunds whether I hould not all children alike …. Helwchildren of wrath: or that some parents confer grace by generation, more then others: or if not, which he assures himself we will confesse, how I can prove, that God should exequute his iustice to condemnation vppon some children, for the sins of theyr parents, & shew mercy vppon others, for the fayth of theyr parents, seing God hath sayd, that every one shall receav salvation, or condemnation, accordeing to that, which he hath done in the flesh, & not accordeing to that his parents have done, I answer sundry things.

p. 96And 1. as before, that I do not say, that infants are saved, or condemned for the fayth, or sins of their parents, as he most vntruely accuseth me. The infants saved are saved by the grace of God in Christ: Which their faythfull parents also beleev, accordeing to Gods Promise, I will be thy God, & the God of thy seed. Those that perish, (though I desyre, if such were the will of God, & so could gladly beleev, if the Scriptures taught it, that all were saved) do perish for that originall guilt, & corruption, wherein they are conceaved, & born, being the children of wrath by nature, & therein lyable to Gods curse, every way. But for that parents are in a sorte in their children, & so punished in their punishments, their sins also may, & do concur, as concauses, or causes with other, of Gods iudgments: both the Scriptures, & reason teaching, that many causes may meet together in one effect. Yet must it be here, & alwayes remembred, that our question is not about the peremptory salvation, or condemnation of any, but about their admission, or not admission into the visible Church. And straung it is for this man to make it all one, to be saved, & to be of the visible Church; & to be condemned, & to be out of it, specially for children; since he will have them all saved, & yet none of them at all to be of the Church. 2. if he were assured, as he sayth, that we would confesse, that no parents do confer grace by generation more then others, I am assured he shewed the lesse grace, in accuseing vsus in another place agaynst his conscience, to hould that Christians beget Christians by generation. Pag. 1723. Since all are by nature alike children of wrath, I would know of these free-willers, how some become the children of God, & beleevers, & some abyde vnderunder the wrath of God? To make the thinges, or persons, which are altogether alike in themselves, vnalike, there must come something from els where, & that not alike, vntounto them both. For eyther let them alone which are alike, or ad alike vntounto them both, & they will remayn alike still It must not then be any vniversall grace alike common to all, which makes them who are alike, to become vnalike one to another.

M^r Helw: els where, & rightly, disclaymes all freewill, or power in a mans self to work out his salvation, but teacheth, that this grace, which is his mercy in Christ, God hath given to all, though all receav it not: for which he quotes Phil: 1. 10. 11 Act: 13. 46. Act: 7. 51. Where first he layes a notoriouse errour, for his foundation, in makeing all, & every person in the world partakers of the grace of God in Christ. For they to whom God gives grace in Christ, must themselves be in Christ: & so all the vnbeleevers, & wicked in the world should be in Christ, which is expresly contrary to the††Rom. 8. … Gal 5. 24 Eph 2. 1… Ioh 3. 3. …Rom 8Gal 5:24Eph 21 John 3:3 Scriptures p. 96So that wicked, & vnregenerate men have neyther power in themselves, nor in Christ, (in whom they are not) to work out their salvation. They indeed, who are in Christ by fayth, & have receaved his spirit, are thereby enabled to work out their salvation: which Phil: 1. 10. 11. proveth: as the rest also are able & have power to despise, & reiect the grace of God offered to condemnation, & this the other two Scriptures Act: 13. 46. & 7. 51. do prove. Which yet a great parte of the wicked in the world do not: as not haveing so much, as heard of Christ, at least in any competent measure for salvation by him: but shalbe iudged accordeing to the law of nature written in the creatures, & in their naturall consciences. Agayn he…. 1. 8. speaks contradictoryes in saying, that all have this grace, or power in Christ, & that God giveth it to all, & yet confessing, that all receav it not. For though there may be a purpose, will, & offer to give, yet there can be no giveing, so as the person have the thing, especially that thing, which none can have agaynst his will, (as none can have grace) except there be also a receaving. Since then all men are not in Christ, & so not partakers of the grace of God in him: nor yet, if they were, could a common, vniversall, & equall grace make them vnequall, who were formerly equall, it followeth that there is a speciall, & peculiar grace, which God in Christ giveth vntounto some, & not to others: by which they are enabled to vnderstand, & beleev the Gospell, & to repent: & so by consequence, a speciall, & particular election of those persons before the world: since Gods workes are known vntounto him of ould: neytherAct. 15. 8Acts 15:8 doth he any thing in tyme, which he did not purpose to do before tyme.

Lastly since all children are by nature children of, or subiect to wrath, & which God might in iustice destroy, why should it seem harsh vntounto these men, that he should exequute his iustice vppon some, & shew mercy vppon others, & save them? If he might in iustice have condemned all, (which they must needs graunt, if they beleev that all are by nature children of wrath, & that God gave his sonne in his mercy, & that it had been no iniustice, if he had given him for none, no more then he did for the angels that sinned) will they sue God at the law because he hath not given him effectually for all, or saved all by him? Will they have him give them account why he takes some into the arm of his mercy, when he might have left all to the hand of his iustice? If he condemn any, they have their due: those whom he saveth, he doth it of free mercy, vntounto which he is not bound. And is any mans ey evill, because his is good? or because men know no reason, why God should rayther chuse, & save some, then others, all deserving condemnation, will they yeald him to be no more wise, & no more holy then they? The depth of the riches both of the wisdom, & knowledg of God, & the vnsearchablenes p. 97of his iudgments appears in this, if in any other thing: as doth also mans intollerable presumption, who will yeald him no more, then he sees reason for.

Now though I have done it fully before, yet will I further clear by the Scriptures, that, though all children are by nature alike, yet in respect of the grace of adoption, they are not alike, especially vntounto vsus, & in that iudgment, which we are to passe vppon them, leaving vntounto the L: his secrets.

And 1. who will say, that Isaak, being separated from the infants of the heathen into the Covenant of Gods love, & so signed, as one of the L: peculiar people; & those infants of the world, from whom he was separated, (for example, the infants of the Sodomites, about his tyme, who were in Gods feirce wrath destoyed with fyre, & brimstone from heaven) were alike in Gods acceptance? We have Isaak set forth as a an example of Gods mercy, & love; & them, with their parents, of his iustice, & vengance. Iude 7. And who will say that the Israeliteish children receaved into solemn Covenant by, & with the Lord, Neh: 10. 28. 29. & the children of the heathenish woemen, which were shut out with their mothers, & separated, before the other could enter it, were to be accounted alike acceptable? TheChap. 9. … Prophet Malachy testifyeth for the Lord, that he loved Iakob, & hated Esau, (to wit in the decree of his love, & hatred, by iust means to be applyed) before they were born: & this the Apostle Rom: 9. applyeth to the question of election, & reprobation, touching the two partyes, primarily, & distinctly; & their posterity, secondarily, & indefinitely, both for persons, & things And lest any should say, that God thus decreed, in respect of any thing, which he forsaw they would do, or prove, the Apostle prevents this shift, & shewes that this was not in respect of works, but that the purpose of God might stand, accordeing to election, v: 11. Besydes had this been primarily in respect of fayth, or workes forseen, & for that the one would receav the grace of God, & not the other, the Apostle needed not to have broken out as he did, speaking of the reason of this his love, or hatred, But what art thou o man, who pleadest with God, &c. The answer had been easy for a childe tov 20. have given, namely that the reason why God purposed to love Iakob was because he forsaw he would receav of himself the grace to be offered, & beleev: & so to hate Esau for his sin in not receaving the same grace to be offered as effectually on Gods parte, as vntounto his brother.

It is also noted of Iohn Baptist, that he was filled with the H. Ghost even Luke 1. 15. Mat 19… 13. 14. 1… Chap. 15 22. &c.Luke 1:15Matt 19:13Matt 19:14Matt 19:1from his mothers wombe: which to affirm of all children were a vanity not worthy the refuteing. Lastly, Christ our Saviour blessed the infants of the Israelites, being of the Church, when they were brought vntounto him: but with the litle daughter of the Canaanitish woman he refused to communicate his grace. p. 98accounting her as a dog, or whelp, till her mother by her faythfull, & zealous confession, had obteyned for her, interest in the childrens bread. And thus it appeareth (besydes the things formerly layd down) that though all children be alike in nature, yet are they not all alike in respect of Gods adoption, especially outwardly manifested, of which we speak.

He ads, that every one shall receav salvation, or condemnation accordeing to that, which he hath done in the flesh, &c. And for answer, I would know of him, how any infants (so dying) who have done neyther good, nor evill, shall eyther be saved, or damned? He must answer, that the Scriptures he brings concern not infants at all, but men of years; & therefore are by him misapplyed to them, whom they nothing concern.

And here note, that as the Ch: in heaven, or of glory, & this in earth, or of grace, is one in substance; this, the begining of that, & that the consummation of this, so they, who come into the Ch: here, must enter by the profession, which themselves make: & they that come into the Church there, by the profession, which Christ shall make of, & for them, accordeing to their workes. Math: 24. But as it were absurd to say, that infants cannot enter into the Ch: & state of glory, because Christ cannot professe of them, that they have fed the hungry, &c: so is it as absurd to exclude them from the Ch: or state of grace, because they cannot themselves make profession of fayth, & repentance. This man by one, & the same errour, which is the perverting, & misapplying of the Scriptures to infants, which are peculiar to men of years, debars them of both.

These things considered, I hope it will appear to the godly, & wise reader, that the things for which he chalengeth me in this (as in other poynts) are onelyonly false, wherein they are by him falsifyed. Yea & if there were noting els, two of the three last Scriptnres, which he brings agaynst me, do vndenyably prove as much as (yea more then) I speak: which is, that wicked parents do enwrap theyr children in the same evilles visibly, (for so I speak) with themselves, adding in the same place, that this is not so, as though the children were without fault, but as being by Adams transgression, & theyr naturall, & originall corruption children of wrath, & lyable to all Gods curses, which he also takes occasion by the sins of the parents to exequute vppon the children, in whose punishments he also punisheth the parents themselves after a sorte. The former Scripture is Rom: 5. 14. which proves by his own exposition, that all infants are by the sin of their common father Adam, vnderunder the reign or tyranny of death: the guilt, & contagion of which sin is by their next parents immediately conveyed vntounto them, by naturall generation. And that God hath vsually punished the sins even of the next parents both in the death of their children & otherwise, is so evident in the Scriptures, as that no modest man will p. 99gaynsay it. Yea even for them of years, that other Scripture which he brings Exod: 20. 5. teacheth playnly, that the Lord visits not onelyonly their own sins, who hate him, vppon them, but the sins of theyr fathers also. That in Ezech: 18. 14. 17. as before I have answered, is not of an infant, but of a childe of years, forsakeing his fathers sins, & doeing the contrary: with whom therefore the L: deales not in the course of his iustice, but of his mercy: & so is not pertinent to the question in hand: which is about infants, & those such, as with whom the L: deales in the course, & tenour of his iustice.

And thus have I answered all the particulars in his book, which eyther respect myne own wryteings, or our speciall cause, & practise. My purpose also was to have shewed, how whilst he pretends the discovery of the mistery of iniquity, himself is deep plunged in many poynts of Popish iniquity. But for that I have drawn out the thread of myne Answer further then I intended; & that most of the particulars will come, for substance, vnderunder consideratiō, in the Survey of M^r Smithes confession, I will here conclude for the matter of his wryteing: adding especially for the manner thereof, onelyonly thus much; that in him, & some others I have had great cause to observ, & bewayl in a speciall regarde, mans misery, in lying open to this amongst other of Sathans daungerous practises: which is, when men have escaped his snares of grosse ignorance, & prophanes, & are come to some measure of knowledg, & conscience of godlines, & have suffered something for the truth, then to bring them into love with themselves, & their own knowledg Zeal, & other graces: & withall into the contempt of the knowledg, iudgment, Zeal, & graces of all other men: that, so soaring aloft vppon the wings of vayn presumption, & behoulding all others afar of, & as scarse creeping vppon the earth, whilst they mount on high, they might fall, by riseing, & that their fall might be great. But let all Gods people be exhorted, & admonished to serv him in modesty of mynde, & meeknes of wisdom, with reverence, Iam. 3. 13. Heb. 1… 28. Col. 8.Jas 3:13Heb 1:28& fear: avoyding, as the sands of humble hypocrisy, in pinning their fayth, & obedience vppon the sleeves of others, so much more the rock of proud presumption: which is so much the worse then the other, as it is more daungerous for any to overvalve himself, then an other man.