The Estate of Children of Church Members and their Right to Baptism, Treatise · Part 1 · Chapter 3 · Section 4
SECT. IV.
Conclu. 3. THat there is a bare externall being in the covenant of grace of perſons who poſſibly never ſhall be ſaved. Hence the promiſe is ſaid to belong to thoſe Jewes, Rom. 9. 4. on whom yet the word tooke no ſaving effect, verſ. 6. hence by oppoſition to the Gentiles they were thoſe which were not ſtrangers to the Church, but of it. They were not ſtrangers to the covenant of promiſe, but in the ſame, Epheſ. 2. 11, 12. hence God ſaith hee maketh his covenant with them all; Deut. 29. 10, 12, 13, 14, 15. ſpeaking there of that ſolemne renuall of the covenant of grace, as Deut. 30. 6. 10. 12, 13, 14. compared with Rom. 10. 6, 7, 8. evinceth. So Ezek. 16. 8. hee made a Covenant with that Church and people, many whereof proved very baſe, as that Chapter ſheweth. Now this was a covenant of grace, albeit inveſted with Church-covenant, as appeares in that verſ. 60. that God for that his covenant ſake conſidered as his, will deale ſo gratiouſly with them after all their provocations, as verſ. 62, 63. Albeit, hee did not thus properly for the ſake of that inveſture of his covenant annexed: ſcil. Thy covenant, the Churches covenant abſtractively conſidered verſ. 61. ſee more Ezek. 36. from verſ. 17. to the Chapters end. There is an externall being in the covenant of grace, as there is an externall being in Chriſt, John 15. 2. and partaking of Chriſt, hence that of Heb. 13. 14. An externall belonging to Chriſt: hence thoſe Jewiſh refuſers to beleeve in Chriſt, yet called his owne, John 1. 11. As there is an externall being called, Matth. 22. 14. an externall being ſanctified by the blood of the Covenant, Heb. 10. 29. an externall being purged from ſinne, 2 Pet. 1. 9. an externall being purchaſed by Chriſt, 2 Pet. 2. 1. an externall Saintſhip, Deut. 33. 3. And therefore both are joyned, being Saints, and making a Covenant with God, Pſal. 50. 5. and ſuch as had Gods covenant made with them to glory of, verſe 16. yet what perſons many of them were that Pſalme doth declare. There are thoſe inviſible Churches which are as Iſaac was, children of the promiſe, Gal. 3. 28. children of the Goſpel Church, verſe 31. and 26. this muſt bee verified in all the members of the Galatian Churches, unto whom Paul wrote that Epiſtle, Gal. 1. 2. for hee ſpake this of them all; Jeruſalem which is the mother of us [all] verſe 26, 27, 28. compared: They then were all ſuch either effectually and ſavingly: And then there were ſome particular viſible Churches in which were no hypocrites. Contrary to the very ſcope of the parable of the Tares, and Net, and Virgins, and Wedding, and varietie of veſſels in the Church viſible as an houſe of God, 1 Tim. 3. 15. compared with 2 Tim. 2. 20. Yea then there ſhould bee a poſſibilitie that ſuch as are ſavingly intereſſed in the covenant of grace ſhould end in the fleſh, Gal. 3. 3. ſuffer many things in vaine, verſe 4. have Apoſtolicall labour beſtowed on them in vaine, Gal. 4. 11. fall from grace, and have no profit to ſalvation by Chriſt, Gal. 5. 2. 4. for if there were not a poſſibilitie of ſome ſuch members and caſes to bee found in the Galatian Churches; why doth the Apoſtle ſpeake ſuch things as there are mentioned? but there is no poſſibilitie of fatall ſeducing the elect one, ſavingly intereſted in the covenant and Church. 2 Tim. 2. 16. 19, 20. 1 John 2. 19. Matth. 24. 24. So then it muſt needs follow that according to God, ſome were ſuch indeed, but externally and according to men all were children of the promiſe. In which ſenſe the promiſe of grace and glory may bee to one as ones legacy, or portion externally, and according to men, of the ſaving good whereof it is poſſible one may fall ſhort, Heb. 4. 1. 4. When Antipaedobaptiſts admit any to the ſeales of Church and covenant fellowſhip, is it not poſſible that ſome falſe brethren may creepe in unawares, Jude 4. ſome wolves enter in, and of their owne ſelves ſome turne ſeducers? Act. 20. 29, 30. can it be otherwiſe but that in viſible Churches with us or them, there will bee ſome unapproved ones to God? 1 Cor. 11. 18, 19. yet you admit them to the fellowſhip of covenant, but without ground, unleſſe to them they are in covenant. Will you ordinarily put ſeales to blankes? and the ſeale muſt follow the covenant, Gen. 17. 7. 9, 10, 11. 13. Acts 2. 38, 39. 1 Cor. 11. 25. You will ſurely ſay, they appeared to us, to bee in the covenant of grace; wee judged them to bee in it: elſe wee had not admitted them. So then according to your ſelves, perſons may bee externally and quoad homines in the Covenant of grace, which are not ſavingly ſo; I plead for no more; wee are then thus farre agreed; I yeeld no more advantage to Arminius, nor undermine perſeverance in grace, nor the Polemicall doctrine of our choyſe Divines more then you doe, nor then Ameſius, Chamier, Luther, Calvin, Beza, and then your owne Tertullian, as you count him, doth; who in his booke De Anima, Chap. 21, 22. urgeth that Text, 1 Cor. 7. 14. for a peculiar cleanneſſe of beleevers children by priviledge of ſeed, as the reſt which I have named: to whom Pareus, Peter Martyr, Bucer, Melancton, Mr. Philpot, beſides many others might bee added, who pleading for Infants baptiſme, urge it from their intereſt in the Covenant. As many of the ancients, Cyprian, Gregory, Nazianzen, Jerome, Auſtine and others which plead for Paedobaptiſme from the argument of circumciſion, muſt need implicitly, if not expreſly, maintaine Infants Covenant eſtate, to which the baptiſme of the one as the circumciſion of the other was ex natura rei, a ſacramentall ſigne, Gen. 17. 11. And yet they held not, that all ſuch were infallibly ſaved, and therefore muſt maintaine with mee, an externall inbeing of ſome in covenant which poſſibly may never be ſaved.
But leaving humane authorities to returne to Scripture proofe of this third concluſion; let our oppoſites conſider of Gods breaking that gratious Covenant which hee had made with his people of old, which was as his ſtaffe of beautie, Zach. 11: 10, whether it can be verified of a legall covenant of workes and not rather of his covenant of grace in reſpect at leaſt of the externall adminiſtration thereof amongſt them, as verſe 9. and their externall right in that his covenant. And whence elſe is there any ſuppoſall of ſome intereſted in that ſame covenant of God wherein the upright are faithfull, ſtable, and perminent, but others are falſe, treacherous, and apoſtatiſing? Pſal. 44. 17. Dan. 11. 30, 31, 32, 33. If they were never in this holy covenant, how came they to forſake it, to deale falſely in it? or was this Covenant wherein they together with thoſe true beleevers were intereſted in communion, other then the covenant of grace? If it were not that from Sion, was it that from mount Sinai, which are the Apoſtles membra dividentia of the covenant, Gal. 4. 24. If ſo, then beleevers, which as beleevers muſt neceſſarily be in the free covenant of life and grace, yet alſo at the ſame time are under a contrary covenant of bondage and death and curſe; if this covenant in which they were with true beleevers were a covenant of grace, as is evident, then were hypocrites externally in it, for internally and efficaciouſly they were not; and whence elſe were they charged with breaking the everlaſting covenant, cat…exochen, if they were never in that bond; And if in it, it was but externally, elſe had they never ſo fatally broken this covenant which is thus plainely deſcribed by the old periphraſis of Abrahams covenant, Gen. 17. 7. 13. and whence alſo are ſome charged with not beleeving the faith or ingaged truth, the covenant of God, Rom. 7. 3. if it were not plighted with them? which notwithſtanding tooke ſaving effect onelyonly in the elect and in the beleeving: Nor will any ſay that it was other then the covenant of grace which tooke ſuch effect, Rom. 9. 6. And what need that preoccupation of the Apoſtle, when ſpeaking before of the promiſe indefinitely, as belonging even to thoſe refuſe Jews, he ſaith: not that the word of God tooke none effect, ſcil. in the perſons to whom it belonged: As if his meaning were thus, to prevent all objection, I yeeld that many to whom the word of Gods gratious covenant did externally belong, never got any ſaving good by it, as appeareth by their ſad caſe at preſent, verſe 1, 2, 3. but yet this will not follow, that Gods covenant had none effect at all, namely in others which were ſavingly intereſted therein. And the reaſon hee giveth is added, for they are not all Iſrael which are of Iſrael: as if hee would ſay, they are indeed Iſraelites; or of called, covenant, in-churched Iſrael, verſe 4. and 6. compared, but they are not all elected Iſrael; ſo then, that the word of covenant taketh not ſavingly in ſuch like perſons, it is neither in that they were not in that covenant externally; for the promiſe belonged to them, verſe 4. nor that the word of Gods covenant is not per ſe efficacious; ſince it doth take effect in as many as are the choyſe ſeed, principally intended in that Covenant; but here rather is the ſecret ground of it: They are not, nor never were elected of God, and ſuch as in his ſecret counſell hee intended and ordained to extend eternall mercy to: for had they been of that number they could never (according to the objection included) have ſo fallen as to reject and caſt off ſo irrecoverably the revealed grace and mercy of Gods covenant as ratified in Chriſt, Rom. 15. 8. Acts 4. 45, 46, 47, 48. and Rom. 11. 20. and 9. 31, 32, 33. 1 Pet. 2. 7, 8. compared: This here ſaid may ſerve for anſwer to Mr. B. his diſtinction of the Covenant of grace and an outward Covenant, &c. they are not two diſtinct covenants, but the covenant of grace made with the elect in reſpect of their ſaving intereſt in that, I will bee a God to them; the ſame is made with others, in reſpect both of viſible intereſt, and the viſible adminiſtration of it; nor is Gen. 17. 10. a proofe of an outward covenant, diſtinct from the covenant of grace, verſe 7. but it is the covenant or conditionall part and dutie of the ſame covenant on their parts. As God had before told Abraham what was his part of the covenant, both more perſonally reſpecting Abraham, verſe 4, 5, 6. As for me, or my part: behold my Covenant is with thee, and more parentally and radically in reſpect to him conſidered with his ſeed, verſe 7, 8. So verſe 9. hee telleth Abraham, what is his and his ſeeds part of the covenant, thou ſhalt keepe my covenant and thy ſeed &c. If Abraham demand, What is that his and his ſeeds part? It is anſwered verſe 10. &c.
From the ſame principle may ſundry objections of I. S. againſt the truth in queſtion bee anſwered; as, that there is but one way of entring into covenant, ſcil. by a true and lively faith. The contrary whereof here appeares in that perſons may bee ſaid to bee in covenant with God in reſpect of externall right which never came to beleeve actually nor ſavingly. Of like nature is that; the promiſe being yea and amen in Chriſt, 2 Cor. 1. 20. ſuch as have not true faith in him, as Infants &c. have not, they cannot bee intereſted in the covenant, to which purpoſe alſo, Gal. 3. 9. 27. 29. is brought; now taking that of ſaving faith, wee ſee others may bee called the children of God, Ezek. 16. 20, 21. 23. Rom. 9. 4. yea children of the promiſe, Acts 3. 25. Gal. 4. 28. then ſuch as doe attaine to ſaving faith, as before was cleared. Of the like nature is that, that wee by our doctrine doe ſet up another way of ſalvation then by regeneration; which is a meere non ſequitur, ſince unregenerate perſons may bee in covenant with God, on whom the word never taketh effect, Rom. 9. 4. and 6. compared, and no other is our doctrine; we diſclaime that concluſion, that all that are externally in covenant attaine ſalvation; nor doth that ſequell of univerſall redemption follow from our doctrine of Federall holineſſe ſince wee maintaine no other but that whatever ſuch are quoad homines counted redeemed of the Lord, and ſometimes ſo ſtiled, as that viſible Church of Epheſus is ſaid to bee purchaſed by the blood of Chriſt, Acts 20. 28, &c. yet in that and other viſible Churches many prove otherwiſe, even rent-members, verſe 29, 30. ſo 2 Pet. 2. 1. If theſe had not been externally in Covenant, they had not been in the Churches. And albeit they were ſo, yet the effect proved they were not internally of the number of redeemed ones. Hitherto that Dilemma being reduced may receive anſwer. That according to our doctrine beleevers children being in the covenant of grace: that covenant is made with them, either conditionally or abſolutely; if conditionally, then either on condition of faith, or workes. Not of workes, none will affirme that, then of faith: and that is nugatory to ſay this Covenant is to beleevers ſeed, if beleevers; to which branch wee anſwer, the Covenant is theirs externally, and quoad homines: conſidered as inveſted with Church-covenant, and in reference to Covenant Ordinances, whereof they are capable, as of old they were of Circumciſion, and are now of baptiſme.
Thus it's theirs at preſent, in reſpect of the viſible faith and intereſt of the parent or parents in the Covenant, and for the future, it's theirs in the further grace of the Covenant, upon condition of their beleeving if they live to yeeres of diſcretion: If abſolutely, then God either keepes it, and ſo all the ſeed of beleevers ſhould bee ſaved, which is falſe, or hee doth not keepe what hee abſolutely covenanted, which to affirme were blaſphemy. Wee anſwer, God may bee ſaid abſolutely to covenant with beleevers ſeed, collectively and ſpecifically conſidered; and yet all the Individuall children not ſaved. It is abſolutely made, and made good, that that ſort of perſons ſhall bee and are ſaved by vertue of Gods Covenant, for ſome of them are infallibly ſaved: The Covenant is to the indefinite collective ſeed or children, in reſpect of the internall ſaving intereſt: elſe none of them dying Infants ſhould bee ſaved. Suppoſing they are the Iſrael of God, a part of the elect ſeed, yet the meanes of ſaving effect in and upon them is the word of Covenant, Rom. 9. 6. It's thorough the effectuall word and ingaged truth of God that that part of the Church are ſavingly purged, Epheſ. 5. 25, 26. The Covenant is to the individuall ſeede, all and each of them in reſpect of externall intereſt, and yet many of them not ſaved, nor yet is Gods faithfulneſſe impeached or impaired, nor need the faith of beleevers bee ſhaken, if this or that child ſhould prove, live and die wicked, the force of the Covenant is not to bee meaſured by the fatall miſcarrying of many of Abrahams Church ſeed. To bee ſure it taketh in ſome of his Church-ſeed, as the Apoſtle reaſoneth, Rom. 9. 4. 6. compared, Whether our doctrine herein or the adverſaries which deny any intereſt at all to any beleevers Infants in the Covenant, bee more uncomfortable, let the world judge. And therefore to affirme with Paul, if taken in the ſtrict of elect ones, and of ſincere beleevers, that they onelyonly are Abrahams choyce ſeed, yet it's no other then Goſpell to affirme as much as wee have done of others: ye they alſo are Abrahams Church ſeed.