The Estate of Children of Church Members and their Right to Baptism, Treatise · Part 1 · Chapter 3 · Section 7
SECT. VII.
Concluſ. 6. THat the body of the Jewiſh Church to old was under the covenant of grace, as inveſted with Church covenant, in reſpect of externall intereſt therein. It was not (as ſome ſay) that they onelyonly had a covenant of grace among them, which was made to ſome choyce ones among them, but that which was made with and diſpenſed to the body of the Jewes, was a covenant of works and not of grace; for the contrary appeareth, 1. In that the covenant was made with Abraham, Iſaac and Iacob, in reference to their whole ſeed at leaſt in reſpect of externall and eccleſiaſticall right, as before wee proved. And hence God appointed them all to receive the viſible ſeale thereof, ſee Gen. 17. 7, 8, 9, 10, 11, 12, 13. and 26. 3, 4, 5. and 28. 12, 13, 14. either then theſe covenant fathers receiving the covenant in reference to their children, had a contrary covenant of life and death, grace and works, made with them, and ſo at one and the ſame time were externally under the bleſſing and curſe of God, and ſo were not one root to their ſeed, nor firſt fruits of one ſort; but as their branches and lumpe in the body of them, are ſuppoſed to have the covenant of workes diſpenſed to them, ſo are they to them as a legall root and firſt-fruits of that ſort: yet ſundry of the branches being elect ones, to them they are an Evangelicall roote, and firſt-fruits of another ſort, contrary to that letter of the Text, Rom. 11. 16. or if not both, then either receiving a covenant of workes alone, in reference to them all elected, or not: or it muſt be granted, that they received the covenant of grace with Eccleſiaſticall reſpect to them all.
2. The very ſubſtance of the covenant made and enjoyned to be ſealed upon all the children of thoſe fathers, Acts 7. 8. with Gen. 17. 7, 8, 9, 10. was (as hath been proved) not a Legall but an Evangelicall covenant. It was not, Doe this and live, or elſe bee accurſed, Gal. 3. 10, 11, 12. but I will bee a God to thy ſeed, not to Iſaac of Abraham alone; nor to Jacob of Iſaac alone, in that Church-right and way, but to thy ſeede in their generations. It was their covenant-right to have the Tabernacle of God, or Ordinances as their priviledge, yea and his preſence therein. Hence that Exod. 40. 34, 35. 38. and Num. 6. 6. 9. and Levit. 9. 14. hence that filling of their Temple with ſmoak, with the glory of God, 1 King. 8. 10, 11. ſo Iſa. 6. 1, 2, 3, 4. hence that ſame teſtifying of the preſence of God in the Churches, after Chriſts aſcenſion, in a way of mercy to his people, and for their ſakes in a way of juſtic… againſt his and their enemies, Revel. 15. 8. Hence the frequent anſwers made to them, and for them by Oracle from Gods mercy-ſeate, Exod. 23. 21, 22. ſee Deut. 4. 7. Chriſt himſelfe went with them whither ſoever they went, 1 Cor. 10. 4. whence they are ſaid to tempt him, verſe 9. ſee Exod. 33. 15, 16. beſides thoſe extraordinary Sacraments in which they ſhared as ſpirituall things, 1 Cor. 1, 2, 3, 4. onelyonly thoſe fathers ſo partaking of them, which to Egyptians, and beaſts were not of that nature. It was their covenant-right to have ſuch deliverances flowing thence, as that from Egypt, Exod. 6. 7. albeit afterward too God continued in other reſpects as well as that, their covenant God, Exod. 29. 45, 46. Levit. 26. 11, 12. ſo in and after that Babyloniſh deliverance, Ier. 24. 7. which deliverances of theirs, were not of any common nature to other people, but by vertue of Chriſt the Anointing, the Mediator (virtually) of that cove… Iſa. 10. 27. ſee Ier. 24. 7. and 15. 17, 18, 19, 20. ſee more Deut. 29. with 30. 6. Acts 2. 38, 39. hence that, Rom. 3. 29, 30. ſee Heb. 4. 1, 2. Acts 3. 25. Rom. 9. 4. not meaning the Law or two Tables of it, but diſtinguiſhing thoſe promiſes from the other; nor was Canaan all which God promiſed them, as ſome have ſaid. For,
Firſt, it was promiſed them as an everlaſting poſſeſſion, when yet many, even the beſt of them, never enjoyed it conſtantly, if at all, Heb. 11. 9, 10. Num. 20. 12. the promiſe of Canaan was ratified in Chriſt, as are other temporall bleſſings to us now, 1 Cor. 3. 21, 22. hence Chriſt's ſaid to drive out their enemies thence from them, Exod. 23. 20, 21. hence called Immanuels land, Eſay 8. 8. hence ſundry of them excluded thence for that Goſpel ſin of unbeliefe, Heb. 3. laſt compared with Chap. 42. Hence God promiſed to bee a God to them, and as one branch thereof, inſtanceth in giving them Canaan, Gen. 17. 7. 8. yet to ſhew that was not all hee promiſed, hee againe addeth after that; And I will be a God to them. Hence thoſe expectations of faith beyond the ſame, Heb. 11. 9, 10. Pſ. 142. 5.
Secondly, the Proſelyted ſtrangers were to have Abrahams covenant ſealed to them and theirs by Circumciſion, Gen. 17. 7, 8, 9, …0, 11, 12, 13. yet they might not have lots there, nor keepe them, …t returne them at the Jubilee, Ioſh. 13. 6. Numb. 36. 2. and ….53.
Thirdly, Chriſt was the mediator of that covenant of Abraham made with them and ſo held out to them all, witneſſe their ſacrifices expiatory, and propitiatory, injoyned the whole congregation in caſe of ſinne, Levit. 4. 13. unto 22. witneſſe the two Goates, one for a ſinne offering for the whole congregation, and the other the ſcape goate, over which all the ſinnes of the children of Iſrael, were confeſſed by the Prieſts, and then it was in a typicall way to carry away all their ſinnes, into a place farre remote, Levit. 16. 15, 21, 22, &c. what this did externally ſignifie, none is ignorant which knowes the Scriptures. And albeit all made not effectuall uſe of it by ſaving faith, yet God herein teſtified what a covenant they were under, even that of grace confirmed in Chriſt, and to what they had according to men externall right. Hence the high Prieſt in type of Chriſt, bare the names of the 12. Tribes, and made interceſſion and atonement for them upon the like ground. Adam, with whom that covenant of workes was made, had no ſuch ſacrifices, Gal. 3. 16, 17. the Apoſtle ſpeaking of the promiſes to Abraham, not excluding this, Gen. 17. albeit more eſpecially relating to Gen. 12. 2. 31. ſaith not, they were [to bee confirmed] in Chriſt, as if not at all ratified in Chriſt to them of old: but ſaith the covenant [was confirmed] long before the Law in Chriſt, ſo as that could not diſanull the validitie of it, and Acts 3. 25. they are ſaid to bee children of the Goſpell promiſe, Gen. 12. 3 hence Luke 1. 54, 55. 67, 68. unto the 76 Verſe, and Chriſt as a Miniſter, not of circumciſing, for he neither circumciſed, nor baptized perſonally, Iohn 4. 1. but of the circumciſion, that is the Jewiſh Church and people, Gal. 2. 7. hee came actually and perſonally to confirme thoſe promiſes made to the fathers, as Gen. 17, 7, 8. which hee had before virtually confirmed, Gal. 3. 16, 17. And which is obſervable, the Apoſtle, Rom. 15. 9, 10, 11, 12. brings in foure reaſons, to prove the receiving in of the Gentiles to the fellowſhip of the covenant and Goſpel, as that which was oppoſed much, but to confirme that of the Jewiſh covenant eſtate, verſe 8. hee brings no further reaſon, then that, taken from one end of Chriſts comming in the fleſh: as if to deny the former were to queſtion the later. And how can it bee imagined that ſuch an Evangelicall covenant as that, Gen. 17. 7. made with reference to them, ſhould bee made without reſpect to Chriſt, in whom ſalvation was really exhibited to the elect among them, Acts 4. 10. 1 Pet. 23, 24 with Iſa. 40. 8. Pſal. 115 8. to 16. and 111. 3, 4 & 44. 17, 18. 22 with Rom. 8. 36 Heb. 11. per totum. Johns converts were but turned to the wiſedome or faith of their righteous fathers, Luk. 1. 17 and to the reſt externally miniſtred in the viſible ſeales and types thereof; to ſhew, it was their viſible covenant and Church-right alſo, if they had hearts to improve it, and that they ſhould anſwer dearely for rejecting their owne mercy if deſpiſers, &c. as they afterwards did, Rom. 11. 20. hitherto was their injunction of the brazen Serpent, and their looking upon it, Numb. 21. 7, 8, 9, 10. with Iohn 3. 14, 15.
Fourthly, the covenant of workes holds out no pardon or mercy to tranſgreſſors, as did this covenant made and diſpenſed to the Jewes, Gen. 17. 7. as before wee ſhewed, ſo Acts 2. 38, 39.
Fiftly, the covenant of works required not either faith in Chriſt or repentance, thoſe Goſpel duties Mac. 1. but perfect perſonall obedience, much leſſe did it offer grace inabling to repent, but this their covenant did both require and offer the ſame, Deut. Chap. 30. Verſe 6. as I. S. confeſſeth, ſee more Acts Chap. 3. Verſe 25, 26.
Sixtly, No ſalvation at all to any, by acceptance of the termes of the covenant of workes, nor poſſibilitie of it, Gal. 3. 10. but h…re was reſt and ſalvation in the word to them diſpenſed, if they had hearts to have improved it, elſe none had ever been ſaved by it, contrary to Heb. 11. yea chap. 12. 1, 2. they are mad… our patternes and leaders that way, that was Goſpel, even glad tidings of ſalvation by Chriſt to come, which was diſpenſed to them; albeit it were not Goſpel ſtrictly taken for the revelation of Chriſt as actually incarnates and perſonally ratifying the ſame, Rom. 1. 16, 17. Revel. 14. 6. Heb. 4. 2. compared with 2 Tim. 1. 10. and 1 Pet. 1. 10.
Seventhly, all the Jewes beſt and worſt, had the ſame diſpenſers of the covenant, as their Miniſters in whom they were all intereſted, and by whom they were miniſterially urged, with their covenant-right in common, Exod. 19. 5, 6. and 24. 7, 8. with Heb. 9. 15, 16, 17. 20. Pſal. 50. 5. 16. and 44. 17. Iſa. 24. 1. Ier. 31. 37. and 33. 25, 26. Ezek. 16. 8. 59. 60. 62. Zach. 9. 11.
Eighthly, the covenant of works was made with all men without diſtinction in Adam, but this covenant was a peculiar covenant, made with the ſeed of Abraham, Iſaac and Jacob, as before was ſhewed.
N…thly, the cauſe of the Jewes not profiting by the Goſpell ſo miniſtred to them as their priviledge was, not their not doing, (which is the defect of the condition of the legall covenant) but their not beleeving, or want of the condition of the Evangelicall covenant, H…b. 4. 2 And leſt any ſhould ſay: yea true, the Goſpel was preached to them, as it is or may be to Indians with us, which have not ſo much as externall right in it; I ſay, they were caſt off from their Evangelicall covenant priviledges, not for not doing, but for not beleeving, hence cut out of their root, and caſt off from the priviledge of their firſt fruits Abraham, Iſaac and Jacob, not as begetting, and naturall fathers: for they are ſtill their children thus, even the worſt of them, John 8. 37. but from them as covenant ſpirituall fathers, Rom. 11. 20. And obſerve that hee ſpeaketh, that if the worſt part of the Jewes, as if they accepted intereſt in the proper object of faith, ſcil. the covenant, not of workes but of grace, out of which they are broken by their Goſpel ſinne of unbeleefe.
Tenthly, the refuſe Jewes thus cut and caſt off, I demand from what they are caſt, and into what eſtate they are now put? to the former, none will ſay they are cut out and caſt off from a viſible right, or eſtate of a covenant of workes, and the diſpenſation thereof: that were well for them, if ſo: So then their former priviledged eſtate for their covenant fathers, from which they were caſt by reaſon of unbeleefe, was not barely a ceremoniall yoake, the which our oppoſites urge as grievous to them all and a priviledge rather to bend thereof: Nor the bare ſubſervient covenant at Mount Sinai, (as Cameron calleth it.) For firſt, the branch priviledge which they had in reference to thoſe covenant fathers, as ſuch was long before Moſes or his fathers were borne, and that is that to which Rom. 11. 15, 16. 28. ſpeakes to, as even our oppoſites will confeſſe. Secondly, according to Camerons grounds de Triplici faedere, Theſ. 68. many things are in that ſubſervient covenant, which was 430. yeeres after the promiſe to Abraham, Gen. 12, &c. which are not applyable to that covenant, Gen. 17. 7. as that: that convinced of ſinne and cleared divine juſtice: but that covenant of grace tendred pardon, &c. And ſo did that covenant, I will bee a God to thy ſeed, as before: that ſheweth dutie, but not grace to performe, as doth the covenant of grace: yea and as did that, Gen. 17. 7. as before, yea, and as did that covenant made with all Iſrael. After and beſides that covenant in Horeb, Deut. 29. 1, 2. with 30. 6. that had the ſtipulation of Doe and live, not ſo in the covenant of grace, Gen. 17. no nor in that, Deut. 30. 6. ſee Gen. 12. 3. with Gal. 3. 8. That was a carnall Symboll of the Jewiſh Church (comparatively) but that in Gen. 17. and Deut. 30. 6. more ſpirituall; that ſhewed ſinne and miſery, but this happineſſe in remiſſion of ſinnes, as well as miſery without it, Rom. 4. 6, 7, 8. 11. 13. of that was Moſes, of this was Chriſt, Mediator, Gal. 3. 16, 17. Rom. 15. 8. Hence thoſe of the firſt borne of that Hebrew Church of old, Heb. 12. 23. priviledged in the blood and Mediator, verſe 14. That Covenant was imbondaging, not ſo that in Gen. 17. 7. we now inheriting the ſame by faith in him, not bondage in or by it, nor ſorrow, but comfort, ſee 2 Sam. 23. 4, 5. that ſheweth the way of worſhip, but this grace to act it as before, ſo Gen. 17. ſo Deut. 30. 6. that was againſt us, yea but this was for us, Gen. 17. 7. as is evident, and ſo was for them, whence the ſame ſubjects in that Deut. 30. 6. Even parents and children; That held out Temporalls, yea but this Eternalls, Gen. 17. 7. with Heb. 11. 16. Matth. 22. 31. hence Abrahams boſome is heaven, oppoſed to hell, Luke 16. 22, 23. Hence heavens glory, is ſitting downe with Abraham, Iſaac and Jacob in Gods kingdome, Luke 13. 25. 16. 27. Yea all our oppoſites contend for the rigour and burdenſomneſſe of Sinai's covenant, no ſuch ſore puniſhment of Jewiſh unbeleefe to bee rid of that: nay they count it their glory at this day to retaine it and bee zealous for it, but as was ſaid they were diſcarded a former right and priviledge and caſt into a contrary eſtate. I enlarge here to cleare miſtakes.
11. The better part of the Jewes which abode in their covenant eſtate from which they were not broken off, Rom. 11. 7. 17. 20. they changed not their eſtate in the ſubſtantialls of it, but abode therein unbroken off. Now I demand, was this their priviledge eſtate in which they abode, an eſtate of a covenant of workes; or at beſt was it an eſtate of a ſubſervient Sinai covenant, as Cameron phraſeth it, the condition whereof was no other according to him, then do and live, or elſe die, which if ſo, was in effect as the covenant of workes ſtrictly taken, I ſuppoſe none will affirme that: verily then what ever ceremoniall vailes were ſuper-addded in Moſes dayes, yet that could not invalidate Abrahams covenant, in which they with the reſt of their fellow-members then caſt out, were intereſted in common; albeit theſe had a more peculiar benefit thereby, which the other fell ſhort of by that unbeleefe.
12. The Goſpelled Gentiles ſtood in that very condition by faith, and came into the very ſame kingdome eſtate, for the nature or eſſentialls of it, out of which the worſer part of the Jewes, were broken and caſt, they were gaffed in foreign, in the place, or roome of thoſe broken branches: as Beza hath it, Rom. 11. 17. ſee verſ. 19, 20. Matth. 8. 11, 12. and 21. 43. but ſuch Gentiles are not in ſuch a preternaturall way, Rom. 11. 24. brought under a bare covenant of workes, or at moſt under Sinai covenant conſidered in the legall part of it: but into a ſtate of the covenant of grace, and the externall right and priviledge thereof. Therefore in the eſſentialls of that covenant eſtate the ſame. Laſtly, God remembred the worſt of them for good, when in the worſt eſtate by ſinne, and made it as I may ſay frequently a motive to himſelfe, to ſhew them this and that eſpeciall favour, even the reſpect to his covenant with them, and with their fathers in their ſtead. If this covenant made with them had beene as Adams or Sinai's covenant, in the legall part of it, a covenant of meere doing, and living by it, or elſe periſhing, &c. that being minded by God, would have called for juſtice againſt them in their juſt deſtruction, and have urged God, even for reſpect to his juſtice, to have then cut off all ſuch Idolatrous Apoſtates. But verily, in that it was a covenant prevayling for mercy and grace, rather to bee freely extended to them, albeit ſo unworthy, what was it other, then that free covenant of Gods grace, which when they failed of their part of the covenant in all Eccleſiaſticall reſpects, Ezek. 16. 8. 59. 6, &c. yet God will out of reſpect to his owne part of the covenant made with them, ſhew them favour? verſ. 60. 62, 63. ſo Ezek. 36. 17, 18, 19, 20, 21, 22, 23, 24, 25, 26. and 31, &c. And marke what the phraſe is, ſpeaking to that church-body, of which Ezek. 16. 67. 8, 9, &c. he ſaith, I will remember my covenant made with [thee:] not with this or that particular Jew: but with them all in an Eccleſiaſticall way, and in reſpect of externall right: albeit ſome onelyonly had the ſaving benefit thereof, as being the ſelect covenanters mainely intended. So Eſay 48. 1, 2, 3, 4, &c. God conſiders that people as Iron ſinewed, and refuſing to heare, &c. Yet for his owne name or covenanted grace and truth and honours ſake, he ſaith, hee will extend ſuch and ſuch patience and mercy to them, verſe 9, 10, 11. Againſt this are objected.