A Treatise of the Covenant of Grace, Treatise · Chapter 5
CHAP. V. Of the Covenant of Promiſe made with Adam immediately upon his fall.
THe Covenant of Promiſe began immediately upon the fall, and reached unto the comming of Chriſt in the fleſh, which is obſcure in compariſon of the new Covenant, but in it ſelfe receiveth diſtinction of degrees, according to the ſeverall breakings out of it to the darke world, and the growth from ſeverall manifeſtations of God, as was proportionable to the number and qualities of thoſe, who in ſucceeding ages ſhould take benefit: ſo that at firſt being like a young ſapling, it grew to be firme, alwayes a fruitfull tree. In Scripture it is delivered unto us under theſe degrees of growth, both in reſpect of fuller and more cleare manifeſtation, and as we may ſuppoſe of numbers that received benefit by it. Firſt, from Adam untill Abraham. Secondly, from Abraham untill the Covenant made with Iſrael upon the Mount. Thirdly, from Moſes to Chriſt: which muſt be ſubdiſtinguiſhed: for the Covenant which God did promiſe to make with Iſrael and Judah upon the delivery from the North Countrey, was to exceed the former Covenant, which he had made with their Fathers, when he brought them out of Egypt. Jer. 23. 5, 6, 7, 8. The firſt breaking forth of this gratious and free Promiſe and Covenant was immediately upon the fall, and is expreſſed in theſe words, I will put Gen. 3. 15.enmity between thee and the woman, and between thy ſeed, and her ſeed: He ſhall bruiſe thy head, and thou ſhalt bruiſe his heele. Herein God ſetting downe the irrevocable judgement and finall overthrow and deſtruction of Satan, the arch-enemy of his glory, and mans Salvation, Gods fearefull doomes-man: into whoſe power man was now fallen, he proclaimeth his rich grace and mercy towards mankind in Jeſus Chriſt, the womans ſeed, who ſhould breake the Serpents head. In the malediction of the Serpent is included the greateſt bleſſing of God moſt mercifull towards miſerable and wretched ſinners. In reference to this gratious antient Proclamation of mercy the Goſpel is called everlaſting.foreign. Apoc. 14. 6. foreign. Iſai. 58. 12. & 61. 4. foreign. Jer. 6. 16. & 18. 16. foreign. Deut. 33. 15. Gen. 49. 26. Iſai. 54. 4. foreign. Jer. 5. 22. foreign. Revel. 14. 6. I ſaw another Angel flying through the middest of Heaven, having the everlasting Goſpell, not in reſpect of the future, but of the time paſt, ſcil. which was promiſed from the beginning of the world. For as the hils, paths, and deſolations are ſaid to be everlaſting or antient, ſo the Goſpell, that is from the beginning.
This firſt Promiſe of grace and life was publiſhed by the Lord himſelfe to mankind now dead in ſinne, and enemies to God, that as they had heard from him the curſe againſt ſinne, and ſaw and felt the ſame in part executed upon them, ſo they ſhould heare from him the promiſe of abſolution, leſt they ſhould be ſwallowed up in deſpaire. When they ſhould heare peace proclaimed by the Author of Peace and Judgement, both by him that was immediately provoked and offended by ſinne, and came now to ſentence the tranſgreſſours: when they ſhould heare peace proclaimed by him in his owne perſon, by his owne voyce, it muſt needs put more life and encouragement into them, then if the glad tidings had been brought by ſome Meſſenger, or divulged by ſome Herauld only.
The party upon whom the Promiſes of mercy are ſetled, is here propounded as the ſeed of the woman, and under the next degree as the ſeed of Abraham: called the Angel of the Covenant, TheMal. 3. 1. Eph. 1. 22. Joh. 3. 18. Gal. 4. 4. head of all things to the Church: even Jeſus Chriſt the only begotten Sonne of God, who being God over all bleſſed for ever. Rom. 9. 5. ſhould come of David and Abraham, and ſo of Eve Rom. 1. 3.according to the fleſh, for ſhe was the mother of all living. Chriſt God and man is made of God an Adam (often oppoſed to the firſt Adam, 1 Cor. 15. 21, 22, 23, 45.) Head, root, common receptacle and ſtore-houſe, in whom are treaſured all good things, which from him are communicated to the faithfull. As in Adam our being naturall, our hopes of life and death, and in event our condemnation, was received, before ever they came to be applyed and received actually in us: So in Chriſt as in a common ſtorehouſe every thing is firſt placed, which afterward is to be imparted to any beleever. The firſt Adam▪ created after the Image of God, but a meere creature only, was intruſted with the Promiſe of life for his poſterity, and betrayed all the body: But now God ofMatth. 28. 19. his infinite mercy ordaineth a ſecond Adam, even the ſeed of the woman, that is, Chriſt-man, but lifted up above the condition of a creature by union unto the Divine Perſon, that ſo as man he might be fit to receive that truſt for men, as God heIt is cleare, that this battle pertain…d to the woman and her ſeed on the one party, and to this Devill that ſpake by the Serpent, and all the wicked, on the other party. Dow. But then it cannot in ſpeciall be applyed to the Virgin Mary. If the Virgin Mary may be ſaid to bruiſe the Serpents head, becauſe Chriſt was borne of her, by the ſame reaſon we may ſay, ſhe was crucified and died for us, &c. might undergoe the burden and charge, which was now greater then God laid upon the firſt Adams ſhoulders. To have put the prime right of the Covenant upon every particular, had left occaſion to infinite fals; and withall opened a g…p to diſ-union, which the Lord abhorreth: To have choſen out a meere creature, and under the fall, how could he have made ſatisfaction for ſinne formerly committed, or free himſelfe from the bondage of Satan? Therefore that the Promiſe might be ſure to the Heires of Promiſe, God puts this honour and charge upon Jeſus Chriſt, who was the ſeed to come, to whom the Promiſes were made, and in whom all the Promiſes for all his brethren are Yea andGal. 3. 19. 2 Cor. 1. 20. Amen.
The parties who are to partake of the benefits promiſed, are incloſed in the woman as the Mother of the good, or rather under the former terme, the womans ſeed. For the word ſeedGen. 4. 25. and 21. 13. is ſometimes taken for one, but often collectively, which muſt be judged by the circumſtances of the place. Now in this Text by the woman is meant Eve, and by the ſeed of the woman, the poſterity of the woman, thoſe, ſcil. which degenerate not into the ſeed of the Serpent, which is provedThe Papiſts reade it Ipſa, contrary to all Hebrew copies, and all circumſtances of the Text. The Septuagint tranſlates it foreign: Ch…yſaſt▪ Hom. 17. in Gen. ha…h foreign, though his Latine Interpreters hath made him ſay Ipſa. Iren▪ l. 3. adverſ▪ haereſ. c. 38. ſeem…s to have read it Ipſum. Andradius def. l. 4. Comas. l. 2. c. 15. Cajetan. Steuch…. Coſmop. in Gen. …. 3. Pagnine, Ar. Montan…, Sacraboſcus, Franciſ. Georg. tom. 1. Pathemat▪ probl. 15. Feliſius e…ucidat. Gen. 17. 2. Gal. 3. 16. Decal. praec. 1. c. 49. Riber. in Heb. 1. 15. & de Tempt. l. 2. c. 2. Perer. in D…. cap. Lindan. de opt. genere interpretandi. l. 3. pag. 126, 127. diſlike the reading. S…e Cypr. ſect. Adverſus Iudaeos▪ l. 2. c. 9. Panel Leo. Sermo 2. de Nativ. Dom. Rainold. praefat. de Idol. Rom. §. 6▪ by the oppoſition of ſeeds there made. For as the ſeed of the Serpent muſt be taken collectively, ſo alſo the ſeed of the woman, that the oppoſition may be fit. But by the Serpents ſeed are meant not only venomous beaſts, but wicked men. 1 Joh. 3. 12. And the enmities fore-ſpoken of do pertaine to all the godly poſterity of Eve, even from the beginning, ſo that the faithfull who lived before the manifeſtation of Chriſt in the fleſh, cannot be excluded, but they muſt be underſtood under the name of the ſeed. Chriſt peculiarly was the ſeed of the woman, but the faithfull are comprehended under that title alſo; the ſeed of the woman is to be taken collectively, but ſo as it doth comprehend them only, who are not the Serpents ſeed, but oppoſite to them. Chriſt properly is the ſeed by which the Promiſe is to be fulfilled: the faithfull are the ſeed to whom the Promiſe is made: The Promiſe is made to the faithfull, and they are and ſhall be partakers of the Promiſe…. but Chriſt only is the cauſe of the bleſſing to be communicated. Chriſt and the faithfull are comprehended under one kind of ſeed ſpirituall, not carnall: but Chriſt the principall, who in that ſeed doth ſo excell, that in him he doth bring all the ſeed of Abraham according to the Spirit unto unity; the faithfull are the ſeed alſo, as they ſhall inherit the Promiſe in and through Jeſus Chriſt.
The worke of Chriſt the womans ſeed is to bruiſe the Serpents head: which is a phraſe of ſpeech fitted to the condition of the Serpent, which is obnoxious to this hurt, when he is compelled to creep on the ground, that his head ſhould be cruſhed and bruiſed by the feet of men. And thereby is ſignified, that Chriſt ſhould deſtroy death, and him that had the power of death, that is, the devill, Heb. 2. 14. that he ſhould deſtroy the workes of the devill.Joh. 12. 3…. 1 Joh. 3. 8. And this is true of the faithfull al…o by communication with Chriſt. Chriſt hath bruiſed the Serpents head by his owne power: but the faithfull overcome by the power of Chriſt. The victory is common to all the ſeed: but the author of victory in the ſeed, is he who is the Head and chiefe, and to whom as to an Head, the unity of all the reſt is reduced. Ye have overcome the evill one, Rom 16. 20. Luk. 11. 21.1 Joh. 2. 13. By bruiſing the Serpents head we muſt not only underſtand the deadly wound given to the actors perſon and his inſtruments, but the deſolation of thoſe workes, which the Tempter had by the fall planted in the nature of the fallen creature, as pride, vanity, ignorance, luſt &c. 1 Joh. 3. 8. Epheſ. 2. 15. Now the nature of the fallen creature is ſuch, that if you continue his being, and remove off him the workes of the Serpent, you muſt neceſſarily bring in the contrary habits of Grace and goodneſſe, as of knowledge, faith, love, feare and other Graces of the Spirit. So that under this one bleſſing is comprehended whatſoever is neceſſary to ſpirituall bleſſednes. For if Sathan be vanquiſhed, the curſe of the Law is removed, ſinne is pardoned, the Image of God repaired, ſpirituall freedome and adoption obtained, and everlaſting happineſſe ſhall in due time be poſſeſſed. All theſe bleſſings, which concurre to make up perfect happineſſe, are inſeparably linked, and the poſſeſſion of any one is an undoubted pledge of the reſt in due ſeaſon to be injoyed, So the Apoſtle ſaith, God that cannot lie, promiſed eternall life before the world began, or rather,Tit. 1. 2. foreign, Mead. in Ap. 14. 6. ante tempora ſaecularia, that is, from the beginning of ages, ſcil. in that famous promiſe of the bleſſed ſeed. It ſeemes ſomewhat harſh to interpret the word promiſed, by decreed to promiſe: and therfore it is better to referre it to this promiſe made from the beginning of the world. And it is manifeſt, by this phraſe foreign, he meaneth nothing but what the ſame Apoſtle ſignifieth by foreign, Rom. 15. 25. and nothing is ſignified thereby, but what elſewhere the ſame Apoſtle doth intimate by this phraſe, foreign, Epheſ. 3. 9. and foreign, Col. 1. 26. and that notes the ſame that foreign, Act. 15. 18. asIer. 28. 8. foreign, Heb. 7. 24. and foreign, Heb. 13. 8. are the ſame. But this phraſe foreign, in it owne force and propriety doth not ſignifie from eternity, Luk. 1. 70. Act, 3. 21.
But how muſt the Serpents head be bruiſed? even by Chriſts ſuffering death to ſatisfie revenging Iuſtice, which was offended by tranſgreſſion under the former Covenant. This is expounded under this terme of bruiſing his heele by the Serpent and his ſeed: which worke and labour of love is typified in the blood of the Sacrifices, executed in his croſſe and paſſion. The devill and all his inſtruments (the Scribes and Phariſees and Romanes whom Chriſt calleth the children of the devill) laboured mightily to bring him to the croſſe, ſuppoſing they had gotten full conqueſt when he wasThe very fight it ſelfe was triumph: while the Devill …an with all his might againſt Chriſt; he killed himſelfe. Angry Bees ſtinging once▪ make themſelves drones forever: So Satan. laid in the grave: but when they hoped to have vanquiſhed him, the Kingdome of darkneſſe was utterly overthrowne, Sathan, ſin and death were conquered and taken captive, and whatſoever might be brought againſt us, was taken away, as the leaſt bill or ſcroale, Col. 2. 14, 15. 1 Ioh. 3. 8. 1 Pet. 3. 18. Chriſt was wounded in the heele: but by the power of his divine nature, he ſoon recovered of his wound: being put to death concerning the fleſh, he was quickned by the Spirit, and liveth through the power of God. 2 Cor. 13. 4. 1 Pet. 3. 18. But by the wound he received, he wounded his enemies irrecoverably: he bruiſed the head of the Serpent, which wound is deadly, He ſpoyled principalities and powers, and made a ſhew of them openly. And it is not improbable, that in reference to this promiſe, that Chriſt by his death ſhould conquer and ſubdue the enemies of our Salvation, he is ſaid to be the Lamb ſlaine from the foundation of the world, Rev. 13. 8. For what can we underſtand by that phraſe from the foundation of the world, but frō the beginning, which cannot note eternity which is without beginning: for then from the beginning ſhould be as much as before all beginning or without beginning. But ſeeing the death of Chriſt to vanquiſh and ſubdue the enemies of our ſoule is publiſhed in this ancient and famous promiſe, ever renowned in the Church of God, in reference to it, it may be ſaid, that he was ſlaine from the foundation of the world.
Theſe words doe containe a manifeſt diſtinction betwixt the ſeed of the woman and the ſeed of the Serpent, and a promiſe of aſſured victory to the ſeed of the woman over Sathan, and all ſpirituall enemies to be adminiſtred according to the decree of God. So we reade, that the names of ſome are written in the booke of life from the foundation of the world, Rev. 17. 8. that God hath ſaved ſome, and called them with an holy calling, not according to their workes, but according to his owne purpoſe and grace, which was given them in Ieſus Chriſt before the times of the ages, 2 Tim. 1. 9. that God hath from the beginning choſen ſome to Salvation through ſanctification of the Spirit and beliefe of the truth, 2 Theſ. 2. 13. In all which paſſages that chooſing, writing and calling is to be underſtood, which is taught in this famous promiſe, whereunto they ſeeme to be referred. For the phraſe is, from the beginning or the beginning, doth ſometimes note the time offoreign. the conſtitution of the Iewiſh Church, and its policie, preſently from the going out of Egypt: as Pſal. 74. 2. Remember the Congregation which thou haſt purchaſed of old. LXX. foreign, Itforeign ſignifies alſo the beginning of the diſpenſation of the Goſpell preached of Chriſt himſelfe: for then a new manner of revelation of the Doctrine of the Goſpell was brought in, Luk. 1. 2. Alſo from the beginning is as much as from the beginning of the world, from the foundation of the world, or at leaſt, little after the beginning of the world, Ioh. 8. 44. the devill is ſaid to be a murderer from the beginning, and to ſinne from the beginning. 1 Ioh. 3. 8. The word beginning abſolutely and preciſely put, is taken one of theſe wayes, but with an addition or reſtraint from the circumſtances of the Text, it imports ſome other beginning, as of the preaching of the Goſpell, to this or that place or people, or the like; as Phil. 4. 15. 1 Ioh. 2. 7, 8, 23, 24. But this phraſe from the beginning never imports from eternity, in any paſſage of Scripture: and it is ſomewhat ſtrange to interpret the beginning of duration by eternity, which is eſſentially and abſolutely without beginning of duration. Now when the Apoſtle ſaith, God hath choſen the Theſſalonians from the beginning, what can we underſtand thereby, but God hath manifeſted ſome outward declaration of their election, according to this famous promiſe made to Adam and Eve, that the ſeed of the woman ſhould breake the Serpents head. Some would referre it to the time that the Goſpell was preached amongſt them, or to the time of their effectuall calling: but the word beginning preciſely and abſolutely put is never ſo taken: neither can it be ſaid, that the Theſſalonians were choſen as ſoon as the Goſpell was firſt preached unto them: for it may well be, that it was often preached unto them before they believed: nor from the beginning of their effectuall calling, if (as they would have it) the faithfull perſevering, not ſimply the faithfull, be the object of Gods Election. Of the other Texts alleadged the ſame may be ſaid, unto which the foreſaid anſwer can in no ſort be fitted: ſo that we may conclude, in all the fore▪ cited paſſages there is an apparant alluſion to this grand, ancient promiſe of mercy prclaimed immediately upon the fall, ſetting forth a manifeſt difference betwixt the ſeed of the woman and the ſeed of the Serpent, according to the election of God. Beſides, in theſe words is implyed a Covenant conſiſting of a promiſe and ſtipulation, made not internally alone with the heires of promiſe, but externally adminiſtred, offered unto and accepted of all the members of the Church, viz. of Adam and Eve, and all their poſterity, that were dedicated to God by them, or did accept or receive the promiſe of mercy. If no Covenant had been made, there could have been no Church, nor pleaſing ſervice tendered unto God. If this Covenant had not been externally adminiſtred, no unregenerate man could have been in the Church, nor have communion in the ordinances of Religion. But by vertue of this Covenant, Cain as well as Abell offered Sacrifice unto God, as a member of the Church, and after his Sacrifice was rejected he heares from God, If thou d… Gen. 4. …, 4.well ſhalt thou not be accepted? which is a promiſe of the Covenant that tooke place after the fall; for the former Covenant made no mention of mercy to be vouchſafed to the delinquent upon repentance, nor of acceptance after tranſgreſſion. Of this Covenant there be two parts; firſt a promiſe, 2. a ſtipulation. The promiſe is, that God will pardon the ſinnes of them that repent unfainedly, and believe in his mercy: which he doth truly promiſe to all in Covenant, and effectually beſtow upon them that be heires of the promiſe. 2. The ſtipulation is, that they believe in him that juſtifieth the ungodly, and walke before him in all wel-pleaſing. This may be gathered, becauſe the promiſe of forgiveneſſe cannot be received, but by faith, and by faith it is that we overcome the world, and vanquiſh Sathan, the enemy of our ſoules. Thus we reade, that by faith the Elders▪ obtained a good report: and that by faith Heb. 11. 2, 4, 6Abel offered unto God a more excellent Sacrifice then Caine: by which he obtained witneſſe that he was righteous: and that by faith Enoch was tranſlated, that he ſhould not ſee death: and that Noah became heire of the righteousſneſſe which is by faith: which is an argument ſufficient, that they underſtood how faith was required in this Covenant or promiſe. And ſeeing it is the property of faith to worke by love, and to be fruitfull in all good workes, of neceſſity if faith be commanded, obedience is required, though not as the cauſe of life, yet as the way to life, and the fruit of faith. If we muſt beleeve in God, we muſt alſo walke with God, and worke righteouſneſſe. To whom God gives to believe in him, to them he gives to obey, and doe all his Commandements; as he doth to all that be effectually and internally in Covenant with his Highneſſe: and of whom he requireth faith in his Promiſe, of them he exacteth obedience to his Commandement, ſcil. of all them that be outwardly in Covenant. Thus we find, that by faith Enoch walked with God▪ or walked before God in all wellpleaſing. Heb. 11. 5. 6. Gen. 5. 22, 24. And to what end is remiſſion from ſinne promiſed, that man ſet free from the curſe of the Law and ſtroke of revenging juſtice ſhould wallow in profaneneſſe? No, but that he ſhould ſerve God in holineſſe and righteouſneſſe all the dayes of his life.
But how doth God require theſe things at the hand of the reaſonable creature fallen, unleſſe he give them ſufficient grace to beleeve if they will?
The anſwer is, man in the ſtate of Innocency, being made after the Image of God, had power both to beleeve and obey, which being loſt by ſinne, God is not bound to repaire. And though he had not juſtifying faith, becauſe it argueth imperfection and ſinne, and could not looſe what he had not: yet by tranſgreſſion he brought himſelfe into ſuch a ſtate of bondage and wrath, which could not be removed but by faith in Chriſt.
2. When God in juſtice doth ſhut men up in ignorance and unbeliefe, and with-hold from them both the graces of his Spirit, and the meanes thereof, his judgements are juſt, though ſecret. And if for the ſinne of man, God may juſtly caſt off millions, and not vouchſafe ſo much as outward meanes of Salvation unto them; he may alſo exact faith and obedience upon promiſe of pardon and eternall happineſſe, when he doth not deliver them from thraldome and bondage ſpirituall whereunto they plunged themſelves. Was it injuſtice in God t… …miſe acceptance to Cain if he did well, when as yet he was not ſet free from the bondage of Sathan.
3. God doth deny nothing to them that be outwardly in Covenant with his Highneſſe, that he is bound to give either in juſtice or by promiſe, ſo that it will be in vaine for them to plead with God: for if they come ſhort of mercy promiſed, it is through their own wilfull neglect or contempt.
4. No man is hindred from beleeving through the difficulty or unreaſonableneſſe of the command, or through his owne ſimple infirmity, as being willing and deſirous to beleeve, but not able, which inability deſerves pitty: but his inability is of corruption and wilfulneſſe: he doth not beleeve, becauſe he will not, he is unable, becauſe he doth not covet or deſire, which is inexcuſable.
5. His inability to beleeve is joyned with the wilfull refuſall of mercy promiſed and voluntary purſute of ſome inferiour good, as more to be deſired then Gods favour. But of this more in the next degrees of the Covenant.
Under this Covenant outwardly adminiſtred, were comprehended both Adam and his poſterity, even ſo many as he ſhould dedicate unto God, or ſhould accept of the Covenant, untill by wilfull departure from the faith and worſhip of God they diſcovenanted themſelves, and their poſterity. As the Covenant was after made with Abraham and his ſeed, and is now made with beleeving Parents for themſelves and their children after them: ſo was it with Adam, and thoſe that ſhould deſcend from his loynes.
They that lived under this adminiſtration of the Covenant did offer ſacrifice unto God by divine inſtitution and appointment, as is manifeſt in the example of Abel and Noah. We reade notQuemadmodum in terris, quum famulu… aliquid agit, quod non poteſt niſi juſſ… Domini, & n… eſt ſtultus, omnes intelligunt, eum habere mandatum, etiamſi non dicat. Bell. de Sacr. Conf. l. 2. c. …. indeed, that God gave any Commandement touching burnt offerings or ſacrifices: but without queſtion what they did, was done by divine preſcription. What a faithfull ſervant doth on earth, which he cannot doe but by command and appointment of his Maſter, for that, if he doe it, we preſume he hath the Commandement of his Maſter, although he doe not ſay ſo. But Abel and Noah faithfull Servants of God, offered ſacrifice, which they could not well doe, but by the Commandement of God: therefore they were ſo commanded, though ſo much be not expreſſed. All Ceremonies which ſignifie grace are ordained of God, or they be unlawfull. But the Sacrifices were Ceremonies which ſignified grace. It is written of Abel, that by faith he offered a better ſacrifice then Cain, and that God had respect unto Abel and his ſacrifice: Of the ſacrifice of Noah it is ſaid, that God ſmelled a ſavour of rest: but in faith the ſacrifice could not have been offered, if it had not been preſcribed: it ſhould not have been accepted, if it had not carried the ſtamp of God. For thoſe Sacrifices were the types of Chriſt, and ſeales of propitiation and remiſſion of ſinnes in and through the bloud of Jeſus: which muſt be perſcribed, or they cannot be accepted. Theſe Sacrifices then were inſtituted of God, and may well be called ſeales of the Covenant, as they did ſignifie remiſſion of ſins in and through the bloud of Chriſt, our true Prieſt and Sacrifice. Whether God was pleaſed to confirme his Covenant by any other viſible ſignes or ſeales, in that ſtate of the Church, is more then the Scripture hath revealed.
One queſtion remaineth to be diſcuſſed, ſcil. Whether this Covenant of Promiſe was made in Adam with all and every Infant that ſhould afterwards be born into the world?
There be ſome that hold the affirmative part, viz. That all Infants, whether borne of beleeving, or infidell parents, are comprehended under the Covenant of Grace, according to the internall efficacy, though not according to the externall adminiſtration, ſo as they be truly and effectually partakers of the benefits promiſed therein. But the Authors of this opinion doe neither conſent with themſelves in this, nor with the truth. Not with themſelves: for they ſay Chriſt died for all men conſidered in the common lapſe or maſſe, in reſpect of impetration, not of application. But if all Infants be partakers of the Benefits of Chriſt, he died for them, and ſo for all men in reſpect of application: all men are effectually regenerated, juſtified, ſanctified and adopted, untill by diſobedience they fall from that eſtate. Againe they confeſſe, that God with the Fathers may and hath reprobated the children, which is directly contrary to this aſſertion. Arm. in Perk. pag. 92. Probas (Perkinſe) gratiae rejectionem praeviſam, non eſſe cauſam deſertionis, quia Infantes extra foedus evangelicum morientes, gratiam non repudiaverunt, qui tamen reprobi ſunt, & à Deo deſerti: At, inquam ego in Parentibus, avis, abavis, atavis, tritavis Evangelii gratiam repudiarunt, quo actu meruerunt, ut à Deo deſerentur. Velim enim mihi ſolidam adferri rationem, cur cum omnes in Adamo contra legem peccaverint, poſteri ejus, at que eo ipſo poenam meriti ſunt & deſertionem, etiam infantes in ſuis parentibus quibus gratia Evangelica oblata eſt, ac repudiata, non peccaverint contra gratiam Evangelii: Perpetua enim est foederis Dei ratio, quod filii in parentibus comprehendantur & cenſeantur. And whereas they teach that Chriſt died for all men in reſpect of impetration conſidered in the maſſe, but not as impenitent, unbeleevers, or obſtinate, let this opinion ſtand, and he died for impenitent and unbeleevers only in reſpect of impetration, but for all men in the maſſe effectually, ſo as they be actually ſet into the ſtate of grace, and made partakers of the benefits of Chriſts death. It is contrary to the truth. For no ſuch thing can be found in the Scripture. In this firſt promiſe we find a manifeſt diſtinction betwixt the ſeed of the woman, and the ſeed of the Serpent: but that all Infants be of the ſeed of the woman, that we reade not: and therefore we cannot receive it. And when we ſee by experience, that many thouſands are excluded from the externall Covenant, and God hath left them without all meanes, whereby they ſhould come to the knowledge of Chriſt if they live, we cannot thinke all Infants effectually to be comprehended within the Covenant, and to be partakers of the good things promiſed therein. We know God is not tied to the meanes, nor doe we abſolutely exclude every particular man from the grace of the Covenant, who is excluded from the Covenant outwardly adminiſtred: but we cannot thinke, they ſhould univerſally be partakers of the grace of the Covenant, who are rejected and caſt off in reſpect of the externall pledges and adminiſtration. And if all Infants be partakers of the benefits of the Covenant, it is a wonder the fruits thereof doe ſeldome or never ſhew themſelves in them that live; or that God ſhould leave them in ſuch condition, as if they live, it is ten thouſand to one, being deſtitute of all meanes to bring them to the knowledge of Chriſt, they ſhall fall from the grace received, and ſo plunge themſelves into eternall perdition. Whether this opinion will ſtand with the tenour of the Covenant as it was renewed and further manifeſted to Abraham and the Iſraelites after him, we ſhall have occaſion to conſider in the Chapters following.