The Estate of Children of Church Members and their Right to Baptism, Treatise · Part 1 · Chapter 3 · Section 8
SECT. 8. Objections againſt the Iewes covenant-ſtate removed.
1. Object. They were the children of the fleſh, not of God, and of his promiſe, Rom. 9. 7, 8.
Anſw. If wee take children of God, for ſuch as were ſavingly regenerate and adopted, or children of the promiſe, for ſuch as were of the elect ſeed, in whom the promiſe tooke ſaving effect: So it's true onelyonly of ſome of the Jewes, John 1. 12, 13. Rom. 9. 6, 7, 8. &c. But if you take it of the Church-ſeed of the promiſe, and ſuch as were externally adopted of God, and inſtated in the covenant of grace, as inveſted alſo with Church-covenant: ſo they were children even of that free covenant of bleſſing in Chriſt, Acts 3. 25, 26. and had the promiſes indefinitely, as Deut. 30. 6. Jer. 31. 37. Gen. 17. 7, &c. belonging to them, Rom. 9. 4. and were children of God, Chriſts owne, &c. even the worſt of them, John 1. 12. Deut. 32. 19, 20. Iſa. 1. 2. and 43. 6. Ezek. 16. 20, 21. 23. Matth. 15. 26. Chriſts chickens, Matth. 23. end; not Gods children meerely by creation, as neither were that Church-ſeed of old, called the ſons of God for that, Gen. 6. 1, 2. in oppoſition to the daughters of men, or of thoſe without the Church: For ſo all were of God, Mal. 2. 10. Heb. 12. 9. nor yet by regeneration, and ſaving adoption ſuch: but by externall filiation, and adoption. The argument then is a dicto ſecundum quid. They are not children of the promiſe, or of God, ſavingly and in reſpect of the effect of the promiſe, and of their covenant and Church eſtate to ſalvation, therefore not at all children of God or of his promiſe, which followeth not.
2 Object. They were children onelyonly after the fleſh, and of the Sinai-covenant, John 8. Gal. 4. now Abrahams ſpirituall ſeed onelyonly are in the covenant of grace, Rom. 9.
Anſw. If children after the fleſh be taken properly, ſo even Iſaac and Jacob were ſuch. They had Abraham to their father, as well as the Jewes. If taken excluſively, as if no more but children of the fleſh, wee have already proved, in what ſenſe they were children of God, and of his free covenant. If children of the fleſh allegorically, ſo I deny that the Apoſtles intent, Gal. 4. is to compare the ſtate of the Jewes from Abrahams time downward, to Iſhmaels of Hagar, as neither were they as Iſhmael of Hagar the bondwoman, but of Sarah the freewoman, even as Iſaac was, Eſa. 51. 1, 2. Hebr. 11. 11, 12. Eſa. 10. 22. 23. So neither doth the Apoſtle conſider them, in reference to their firſt covenant eſtate in Abraham, but to their degenerate eſtate into a legall frame and way, ſcil. as adhering to the morall Law, delivered in mount Sinai, not as a rule of holy life, as there it was propounded and intended; but as the ſubſtance of the covenant of workes, ſo as to looke for life by it, in which way God never intended it to his covenant people. And likewiſe conſidering them, as abuſing the ceremoniall law, not as given of God at Sinai, to repreſent the Meſſiah, before his comming in the fleſh, as one, in whoſe blood virtually they might, and ought to have looked for life and grace, and by it to bee led to him, when come in the fleſh, as hee, in whom all thoſe ſhadowes were fulfilled and ſo to ceaſe; but they abuſing both morall and ceremoniall Law, ſo as to ſeeke to bee juſtified, after Chriſts comming thereby, and not by Chriſt, and perſecuting ſuch as held forth the contrary, in this allegoricall ſenſe, not Hieruſalem, or the Church of old, but Jeruſalem which then was, when Paul wrote this, long after Chriſts time; As might be ſhewed by comparing Gal. 1. 17. 18. and 2. 1. with other Scriptures. This Hieruſalem which then was, and her children, Hieruſalem which now is and her children, and verſe 29. and ſo it is now, not ſo was it of old, verſe 29. Thoſe which did as Rom. 9. 31, 32, 33. and 11. 20. which were enemies to the Goſpel-church, v. 21. 1 Theſ. 2. 14, 15, 16. Theſe which would bee under the Law, in that ſenſe, not under Chriſt, Gal. 4. 21. to 26. Theſe were the perſons here intended. Yea, it's evident, that hee conſidereth not the Jew-Church of old, as in covenant with God, but that Allegoricall Hieruſalem, in that hee applyeth this to all Legaliſts, whether Jewes or Gentiles. Thoſe of Galatian Churches which are and will bee of that ſtraine, they were ſuch children alſo, Gal. 4. 21. Tell mee, ſaith Paul to them, [yee] that deſire to bee under the Law, &c. where hee applyeth that further, verſe 2, 3, 4, &c. whence alſo that, Gal. 5. 2, 3, 4, &c. In a word, it's one thing to bee under the morall or ceremoniall Law, as a tutor, another thing to bee under it as a parent, both the Church-ſeed of Abraham, and his choyce elect ſeed, were all in common under the Law in the former ſenſe, and ſo to the outward face of reaſon, and comparatively, they were as ſervants, Gal. 4. 1, 2, 3, 4. ſcil. not ſo free from vayles and manifold ceremonious burdens and ſervices. They were a royall nation, under a Princely covenant and eſtate, Exod. 19. 5, 6. They were then children, yea and heires as to Canaan, ſo to greater things alſo: in reſpect of externall right, Gal. 4. 1, 2, 3. But yet as Princes children at ſchoole, or as great mens ſonnes, at a kind of ſervice. Thus they were under the Law as a Tutor. ibid. but under it as a parent and mother, v. 23, 24, &c. ſcil. ſuch as were only of the Sinai covenant in the legall part of it, and were to inherit by vertue thereof, or no way. Thus thoſe Jewes, as of Abraham, Iſaac & Jacob conſidered as covenant-fathers, they were of other manner of ſeed, ſcil. ſuch like as Gen. 17. 7 and Deut. 36, &c. and were externally inſtated to another manner of inheritance.
3 Object. They were under the old and firſt covenant, which was formerly, &c. and not under the new, or in the covenant of grace.
Anſw. Even that Sinai covenant could not diſanuall that covenant formerly made with them in Abraham, as being much later then it, Gal. 4. 16, 17. That was upon their comming out of Egypt, Jer. 31. 32. This above 400. yeeres before it. The covenant of Abraham, Iſaac and Jacob, in reference to their Church ſeed, was in the eſſentialls of it, the ſame with that diſpenſed to us now, and as to them before Abraham, an everlaſting covenant and Goſpel, Heb. 13. 20. Rev. 14. 6. The Lord, as others which are wiſe and not variable, made but one teſtament, or covenant, or will of grace, yet he cauſed it to be writ in divers characters, & ſome more legible and perſpicuous. The royall charter and grant was and is the ſame, but renewed: ſo that the phraſes [new and old] import not, new, in nature and ſubſtance, but in accidents and qualities, or new, that is, renewed. As the ſame grace in nature, it is ſaid to be new or renewed every morning, Lam. 3. 22, 23. ſo the commandement of love, the ſame in nature, both old from the beginning, & yet alſo new, … John 2. 7, 8. ſo, the new way, Heb. 10. 20. yet the old way too, Heb. 13. 8. 20. Chriſt is not two wayes but one way, John 14. 6. ſo new heavens and earth, ſcil. refined: new churches, yet the ſame eſſentially with thoſe of old, as wee ſometimes call garments new, which are but old ones new trimmed. When the covenant is ſaid to be new and old, it is not diviſio generis in ſpecies, but ſubjecti in adjuncta: So the phraſes [firſt, and ſecond] Heb. 9. note that two teſtaments ſpecifically different, but numerically, as the firſt and ſecond perſon in the Trinitie are called firſt and ſecond, yet are not two Gods eſſentially, but one. Beſides, it's called a firſt and ſecond teſtament, ſcil. in order of ſucceſſion. So, the former is ſaid to bee faulty comparatively, not abſolutely. In a word, in way and manner of diſpenſation, that was different from the covenant now diſpenſed, in reſpect of ceremony of adminiſtration, not in the eſſentialls. And this which hath been ſaid, may take off divers empty ſcruples, which may make againſt Gods covenant of old, with the Jewes, as if not of any force to our purpoſe.
4 Object. It was not the ſame covenant made with them, as with Abraham, Iſaac and Iacob.
Anſw. It was a covenant made for ever, and the ſame with that unto Abraham, and with that oath unto Iſaac; and it was that which God remembred, for their good, and ſo an Evangelicall covenant; yea, it was a ſoveraigne commanding word of grace, and certaine. Therefore ſaid to bee commanded. For which ſee, Pſal. 105. 8, 9, 10. And of the phraſe of commandment, taken for the promiſe, ſee Pſal. 119. 54. 66. 92, 93. 96. and Pſal. 94. 19. and 133. 3. meaning of the Law of faith or of the promife, Rom. 3. 27. which is mighty to effect, notwithſtanding other lets, Rom. 3. 3. True, you will ſay, in reſpect of Canaan promiſed, there was ſuch a covenant with them, Pſal. 105. 11.
Anſw. That covenant was of another nature, then meerely ſuch: elſe, not laſting in ſuch ſort to 1000. generations, verſe 8. whereas Matthew noteth but 42. generations from Adam to Chriſt.
5 Object. It was a nationall covenant, ſay ſome, Ergo, a covenant of workes.
Anſw. It followeth not ex natura rei; for that Goſpell covenant, Gal. 3. 8. was of a nationall nature, Gen. 12. 2, 3. being a promiſe to Abraham, to make a nation of him; and not excluding a Church reſpect of that nation, yet did not God make two contrary covenants of workes and grace with him; nor if it had beene a covenant of workes, which was made with that nation, as it had not held them ſo long together by the ſtrength of it, Ier. 13. 11. ſo neither durſt any have pleaded it in the revolted eſtate of that Church, as hee did Ier. 14. 19, 20, 21.
6 Object. It threatned and executed corporall puniſhments, as well as rewards.
Anſw. And ſo doth the Goſpel alſo, Iohn 3. 18. 36. Marke 16. 15, 16. 2 Theſ. 1. 8. Rev. 11. 3, 4, 5, 6. Hebr. 2. 1, 2, 3. 1 Cor. 11. 29. 1 Tim. 4. 8, &c.
7 Object. That admitted of a fleſhly ſeed, and ſuch as proved carnall, this onelyonly of a ſpirituall ſeed, and ſuch as beleeve.
Anſw. That, as inveſted with Church covenant, admitted none but a Church-ſeed, and Church-members, to the fellowſhip of the covenant externally diſpenſed: And ſo much, and no more is done, if rightly done now. Againe, if the Author take fleſhly ſeed, for ſ…h as came of Abraham, Iſaac and Iacob; ſo in admitting all, it muſt needs admit the elect ſeed of Abaham alſo, unleſſe any deny, that there were any ſuch of that Church. Contrary to Rom. 9. 6, 7, 8, &c. And ſo it did not admit onelyonly of ſuch as proved carnall, but as well of beleevers alſo. If he take it in an allegoricall ſenſe, as Gal. 4. ſo alſo it admitted of others, then ſuch. And on the other ſide the covenant now, as inveſted with Church-covenant, and ſo moſt authoritatively adminiſtred; it admitteth, as of children, which come of good parents, ſo of carnall hypocrites, yea of fleſhly legaliſts, which defy ordinances, and reſt in, and truſt unto them, and to their Church, and family, and cloſet duties, &c. the Galatian Churches had ſuch legaliſts, Gal. 4. 21, 22, 23. Many are called into covenant fellowſhip, which are not choſen, Mat. 22. 13.
8 Object. That was in the fleſh, this in the heart.
Anſw. Was that onelyonly in the fleſh? was not the word of Covenant as well in their heart? as Moſes judging eccleſiaſtically avoweth of Iſrael, Deut. 29. 10, 11, &c. with 30. 11, 12, 13, 14. ſo Iſa. 51. 7. Gods covenant now, is to write his Law in our hearts, Heb. 8. but is not all that included in this, I will bee your God? whence all is cloſed up in that phraſe, ibid. or was not this firſt made to the Jewes after their returne from captivitie more expreſly, Ier. 31. as before more implicitely, Gen. 17. Yea, but God did not actually write ſuch holy diſpoſitions in them. Suppoſe he did not: that is the execution of the covenant, as for the very berith, or covenant it ſelfe; it is the promiſe hereof diſpenſe to them, and this they had, both Gen. 17. and Deut. 30. 6. To circumciſe the heart to love God, is to imprint gratious diſpoſitions; to promiſe the ſame to them is to covenant to imprint it, and ſo he did covenant with them and theirs, ibid. Beſides, is not Gods covenant now alſo Sacramentally on our bodies too, and in many no further? which are onelyonly baptized with water, but their ſoules filthy and chaffie, Matth. 3. 11, 12. which have barely the waſhing of the fleſh, not the heart. Anſwer, as ſome call it, 1 Pet. 3. 21.
9 Object. That was in their Generations, Gen. 7. not ſo now.
Anſw. As that was to Abraham and Iſaacs ſeed in their generations, till they actually became obſtinate, perverſely rejecting the covenant-grace and Chriſt, ſo it is now, Rom. 11. from 16. to 24. As In-churched Cain, who was of Adams houſe-Church, was then together with his, and not till then, rejected, Gen. 4. 15, 16. compared with Gen. 6. 1, 2. where his poſteritie are called daughters of men, as contra-diſtinct from the children of God, or of the Church. Then alſo, and not till then, was Iſhmael, together with his rejected, ſcil. when hee mockt at both the head Chriſt, and the body the Church, in Iſaac, in whoſe race it was promiſed, the covenant ſhould bee confirmed, and by them carried on, ſee Gen. 17, 18, 19, 20, 21. compared with 21. 9, 10, 11, 12. and Gal. 4. And then, and not till then, was Eſau, with his rejected, Hebr. 12. 15, 16, 17.
10 Object. That was a conditionall covenant, this an abſolute. That had a commandement, as the inſtrumentall meanes, or cauſe of intereſt in the Covenant, and that required onelyonly a male of eight dayes old, to intereſt them in the covenant of their fathers, and for that end to bee circumciſed, &c. but now, not ſo.
Anſw. If the intent of the objectors be to exclude all conditions, ſurely now the Goſpell requireth faith and repentance, and ſo it did then. To externall intereſt perſonall faith was not required, witneſſe that, Deut. 29. and 30. 6. But to effectuall intereſt, it was in adultis, Heb. 4. 2. But it's falſe to ſay the commandement gave right to covenant-intereſt, ſince covenant-right was firſt premiſed and declared, to bee the ground of that commanded ſervice, of the initiatory ſeale, Gen. 17. 7, 8, 9, 10, 11, &c. Thou ſhalt therefore keepe my covenant. Hee doth not ſay you muſt bee, or are circumciſed, and therefore will bee your God: But I will be a God to thee and thy ſeed, therefore thou and they ſhall bee circumciſed; the nature of a ſeale ſuppoſeth a covenant to bee ſealed. Againe, that alſo is of like truth, which is ſaid, that it required onelyonly a male of eight dayes old. The promiſe being made indefinitely to the ſeed, whether male or female, and not to the eighth day old ſeed, but to the ſeed, albeit but a day old, elſe, what had become of them, if they died then, in reſpect of that ordinary covenant meanes of their good? Rom. 9. 6.
11 Object. That promiſed temporall things to both ſeeds, as Canaan; this ſpirituall.
Anſw. Was not Canaan typicall to both ſeeds, as you call them? Elſe, why were any condemned for their unbeleefe? Heb. 3. laſt, and 4. 1, 2. compared. Or were temporall things all that was promiſed, in this [I will bee your God?] or was hearts circumciſion promiſed them, Deut. 30. a temporall thing? or doth not the Goſpel now promiſe, and exhibite temporall things alſo? 1 Cor. 3. 21, 22. 1 Tim. 4. 8.
12 Object. With the Jewes, the Church and the State were the ſame, but not ſo now.
Anſw. God never confounded Church and civill ſtate, either then or now. Who dare make God the author of confuſion, which is the God of Order? Hee then kept them ſeverall, paling in the civill ſtate with the judicialls, with which the Church as ſuch, dealt not, but as civill caſes came under a Church-conſideration. Shee had her ceremonialls and moralls to regulate her Kings and Princes, Prieſts, Levites, and Elders, had their proper worke, and moved onelyonly in their owne ſpheres. The Elders of the aſſemblies knew and acted in their places Eccleſiaſtically, without interruption from civill officers, or intruding upon civill offices, as ſuch, Joſh. 9. and 16. 1. 2. Act. 14. Luke 4. the matters of the King and of the Lord, were carefully bounded and ſundred, 2 Chron. 17. 11.
And becauſe I. S. maketh many of theſe objections, let us ſee whether what himſelfe affirmeth, will not neceſſarily confirme much of what wee have ſaid, and undermine many things, which hee and others of his mind doe hold. [To bee a God to them] ſaith I. S. was to fulfill his promiſe to Abraham in particular, or to his ſeed in generall. Citing for that, Nehem. 9, 8. Pſal. 105. 9, 10, 11, 42. Luke 1. 72, 73, 74. In token of which God annexed Circumciſion as a ſeale to confirme the ſame, Gen. 17. 11. And againe, unto which covenant circumciſion was added, to put the people alwayes in mind of the ſaid covenant, Gen. 17. 11. and a ſeale to confirme the covenant on both ſides, God to be a God to them, as aforeſaid, and they to be his owne people above others, and ſo to performe the ſame condition of faith and obedience, as Abraham their father did, and to walke as ſuch circumciſed in heart, unto which they were ingaged by that ordinance, Rom. 2. 25, 26, 27, 28, 29. otherwiſe that covenant ſtood not in force, &c. Firſt then, there was a covenant of grace, which onelyonly requireth faith and repentance, made with Abrahams ſeed in generall, and ſo with the body of the Jewes, Infants and all, as being then particulars of that ſeed of Abraham in generall: God anexing circumciſion in token thereof as his mind touching them whilſt Infants, viſibly to confirme the ſame to them whether they proved elect or reprobate, Gen. 17. 11. Secondly, then the Initiatory ſeale of the covenant of grace, was not alwayes of preſent actuall grace in the party ſealed, but unto future grace, and with condition of future actings of faith and repentance: Albeit, not then able practically and perſonally to reſtipulate otherwiſe then paſſively, and in their parents. It being confeſſed to bee a ſeale on both ſeeds of Gods being a God to them, &c. And putting the people circumciſed in mind, ſcil. afterwards of the covenant, and to performe the conditions of it, of faith, and repentance &c. 3 Then circumciſion ſealed ſpirituall things, even that covenant [I will bee a God to them] and ſo fulfill my promiſes to them: ſuch like as Luke 1. 72, 73, 74. In token whereof circumciſion was annexed to confirme the ſame. And ſurely it confirming a promiſe of ſuch mercies as Luke 1. 72, &c. it did confirme very ſpirituall things to them, and ſo not temporall things onelyonly, as Canaan, &c. as ſundry have affirmed. Alſo, then circumciſion, ingaging the circumciſed perſons to beleeve as Abraham did, and to bee in heart circumciſed, &c. as I. S. cited that place for that purpoſe, Rom. 2. 25. to the end: Hee elſe-where contradicteth himſelfe, affirming that faith in the bleſſed ſeed, was not required either in Abraham or others to be circumciſed. If it ingaged them to his faith, then hee and adult proſelytes ſtood prae-ingaged to the ſame faith. Likewiſe Infants, albeit not actually beleeving at preſent, yet that ſeale was on them virtually, as a preſent ingagement to after faith &c. Nor doth this accord with what I. S. elſewhere affirmeth, that circumciſion required, not the ſecond birth but firſt. Since, it ingaging to the hearts circumciſion, this could not bee without a ſecond birth ſuppoſed. This which hath been ſaid, accordeth with much of that which wee ſpeake, touching baptiſme, that it ſealeth the covenant indefinitely to all ſorts, and that it ſealeth on Infants preſent federall Grace, and unto future grace: likewiſe unto growne ones, it ſealeth perſonall grace leſſe principally, covenant grace principally.
From what hath beene ſaid in this ſixth propoſition it appeares, that the Infants of Abraham, Iſaac and Jacobs loynes, were as well as their covenant and Church-ſeed as any others; Gen. 17. 7. and 26. 3, 4 and 28. 13, 14.hence the covenant runs in the indefinite notion of ſeed, and the ſame ſeed to which Canaan was to bee given for an outward inheritance, whereof children were heires as well as parents; hence upon that ground of Gods being a covenant-God to them, was the injunction of their being ſealed by Circumciſion, Gen. 17. 7, 8, 9, 10, 11, &c. hence in that way is the Covenant of grace renewed to all Iſrael in the termes of you and your ſeed, Deut. 30. 6. I have beene the larger in this matter of Gods covenant with the Jewes as conceiving the contrary opinion to have beene a great ground both of Anabaptiſme and Familiſme.