The Covenant of Grace Opened — Thomas Hooker

The Covenant of Grace Opened · Thomas Hooker

If Children dye in their infancy, that be elected, they are converted really, and they have faith wrought in them in truth, it is a truth out of the ſeripture; if they did not believe there was no converſion in the Old Teſtament, converſion and faith is the ſame; but they are really converted▪ if they be not really converted, then they are averted from God eternally unto ſin; they cannot ſay ſo, for if they doe, they muſt ſay, they are damned; for it is contrary to their being in heaven, for if they enjoy God, they muſt be converted; think of this you that are wiſe: to ſay a man may depart from God, and live with God, it is a profeſſed contradiction, for it is a hell to ſtand againſt God, if it were in heaven, and an humble heart is happy in hell; and therefore it is to ſay, a perſon is ſaved, and yet he is damned.

All the ſinfull ſons of men, that ſtand defiled with originall ſinne, if God ſave them without faith, then he ſaves them in the ſtate of unbelief, they are unfaithfull; if God will ſave them, he ſaves and maintains them in a ſtate of unbeliefe, contrary to John 3.18. Hee that believeth not is condemned already; and elſe where it is ſaid, He that believes not ſhal be damned; and if God ſave them in a ſtate of unbeliefe, then he muſt maintain them in a ſtate of unbeliefe, and in that eſtate he is an uncapable; ſubject in all capable ſubjects take away the perfection, and imperfection will follow; take away ſight from the eyes, and blindeneſſe will follow; and take faith from the ſoule, and unbelief will follow; ſo that if faith be gone, unbelief will be there: but they ſay, thoſe places are meant of men of years; that is but a ſhift; they may ſay it is but meerly affirmed and we deny it, and our deny all is as good as their affirmation: but we ſay, as the word ſaies, He that believeth not ſhall be damned: and it is contrary to the nature of the thing, for if God ſave them, and maintain them in their unbelife, hee muſt ſave their ſoules and their ſins, and ſo they muſt carry their unbelief into heaven (and if that be taken away faith will be there) and if unbeliefe be there, there will be a departing from God, as Hebr. 3.12. Take heed leaſt there be in any of you a heart of unbeliefe, &c. ſo that there muſt be a departing from God in heaven, this is a contradiction, and therefore it is a meer conceit.

5. Thoſe that are accepted with God, thoſe muſt have faith; but ſo are elect Children that die in their infancy; Hebr. 11.4. By faith Abel offered unto God a more excellent ſacrifice then Kain, &c. Why is God offended, but for ſin, and it cannot be removed but by faith; for we muſt have Chriſt to remove our ſin, and if we will have Chriſt, we muſt have faith; and as for juſtification and ſanctification, ſo of glorification, all come by Chriſt; and therefore they muſt have faith, or elſe they muſt come unclean into heaven, but that is impoſſible, for no unclean thing ſhall enter into heaven, they muſt be converted unto Chriſt.

Now to the third thing: the third branch is, that in regard of the operation of the ſpirit, Infants are as capable as men, I am forced to ſpeak thus, becauſe I muſt have to deale with Mr. Spilebery, and that I might meet with him, I have on purpoſe expreſſed my ſelf on this manner: When it is objected to him, that Infants are capable, he anſwers in the 2^d page, and the 12^th line, thus, If by being capable be meant oppoſition againſt the Spirit, that they cannot oppoſe the ſpirit in working on them, then ſtones are capable; for God can raiſe of ſtones Children to Abraham: but if this be the meaning, they are as able to comply with the Spirit, I deny it: and to affirm that, this is the way God uſes to bring children to him, I oppoſe it; and it argues ignorance to ſay ſo.

To which I anſwer, it is the truth of God, and it is Gods way to work ſo, and that Children are as capable as men of years; if we eye the operation of the Spirit, and the diſpenſation thereof, they are as capable as men, much more therefore then ſtones; and that I will open and prove in foure things.

Firſt, The nature of man as it was made fit for grace before the fall, ſo it is capable of grace after the fall of Adam, when I ſay capable, I ſay two things.

1. The ſubſtance of the ſoule and body need not be changed from their being, when they receive grace, the nature of the ſoule and body being not changed, but unfitted for any ſpirituall work: As take a Clock that all the wheels are out of frame, you need not make new Wheels but onelyonly rectifie them, if they be foule make them clean, if they be wrong right them; ſo by the fall of Adam, all, ſoule and body is out of frame, and out of joynt, the minde unfit to know God, and the will unfit to cloſe with God; before the fall all were in frame, but when it jarred againſt the Law, then Originall ſinne came upon all his ſeed, and that makes them jarre againſt the law: now when a ſinner comes to be renewed, there needes not new faculties, but thoſe he hath, to be ſet in frame; this is the meaning of the Spirit of God, Jer. 4.4. Plow up your fallow ground, &c. ſo the minde is arrable ground although it be over grown with luſts, that as there is no fruit of holines to God, or righteouſnes to men; but the minde of man is over run with diſtempers, and therefore (as they ſay) we muſt give it another tilling, by plowing up the weeds, and Rom. 6.19. As you have given your members weapons to unrighteouſnes; ſo now give your members as ſervants unto righteouſneſſe, unto holineſſe: the meaning is, as we have given our members, in the ſame proportion as we have given them to ſin; ſo we ſhould give them to be at the command of the ſpirit, the ſame underſtanding, will, and affections; whereas, if God raiſe them out of ſtones, as he can doe, he muſt firſt give it to be a man, and make it to have a body and a ſoule, and then convert it; but he need not doe ſo, when he comes to men or children: As if a man would have a crop of Corn upon a rock, he muſt firſt make it ground, and then plow them; but if hee have ground, although it have thorns and rubbiſh, when he hath removed that, he may plow it, and expect a crop, becauſe ground is capable to bear Corn. Now the proof of the point is plain; that the nature of man is capable, it appears; that which is capable of a privation is capable of the habit of the contrary grace. of neceſſity; the in beeing of a thing requires a capablens: the eye cannot be ſaid to be blind except it be capable of ſeeing; it is not ſaid, a mans hand is blinde, becauſe it is not capable of ſeeing; ſo the body may be ſaid to be dead, becauſe it is capable of life; ſo it is in the underſtanding, it is full of blindeneſſe, becauſe it is capable of ſeeing; and ſo the will is capable of holineſſe, Epheſ. 5.8. Once you were darknes, now you are light in the Lord, &c. and 1 Cor. 15.49. As we have born the Image of the earthly, ſo we muſt beare the image of the heavenly; the body is ſick, and it may have help.

Secondly, Our nature is not nextly fit for grace, yet it is capable, that is, the roome may be made fit, though it be not fit for the preſent: as a Veſſell that is full of ill liquor, it is capable to hold good liquor, but it is not fit before the filthy liquor be powred out: ſo our nature is capable of grace, we need not change our being, but wee muſt bee made fit.

2^d Particular. The ſpirit of God does in all men, whether young or old, firſt looſe the ſoule of a ſinner from ſin and ſelf, by his Almighty power; before he puts a principle of grace into the ſoule, and before he leads the ſoule to God in Chriſt, this muſt be done; take a childe, or a man, God does work this, it is the nature of Gods diſpenſation, Acts 26.18. To open their eyes, that they may turn from darkneſſe to light, and from the power of Satan to God, &c. Firſt, they are taken from under him, and then they are turned to God, and John 15.19. Becauſe I have choſen you out of the world, therfore the world hates you, &c. you were under the power of ſin, and I have called you out, & then I will cal you to my ſelfe Col. 1.13. Who hath delivered us from the power of darkneſſe, and tranſlated us into the kingdom of his dear Son, &c. We muſt be cut off from the wilde Olive before we can be planted into the true Olive: It was never known an Imp could grow on two ſtocks at once; you cannot ſerve two Maſters, you cannot be in Hell Heaven together, there cannot be two Gods in one heart, it is not poſſible: therefore ſee how John prepares the way for Chriſt, Luke 3.5, 6, 7. The mountains muſt be laid low, and the crooked things muſt be made ſtrait, and then they ſhall ſee the ſalvation of God: ſo it is withall the ſonnes of Adam, nature and reaſon will conſtrain the ſame.

Thirdly, In this double work of the ſpirit, the ſpirit depoſes ſin and ſelf, and then powers in a principle of grace: in both theſe, all men that receive the worke of the ſpirit are meere patients: when it depoſes ſin and ſelf, young and old, and are meer patients, all men, children, and infants; thus it is in all on whom the great work of converſion is, they are meerly patients; we have already made it good: I will give you two or three reaſons of it.

1. Averſion cannot bee a cauſe of ſalvation, a frame to turn from God cannot help a man to turn to God, no more then light can cauſe darkneſſe, ſin and ſelf carry the ſoule from God; and therefore it cannot carry the ſoule to God. Gal. 5.17. For the fleſh luſteth againſt the ſpirit, and the ſpirit luſteth againſt the fleſh; and thoſe are contrary one to another. Now that which deſtroyes the work of the ſpirit, cannot bring it in, Rom. 7.18. I know that in me, that is, in my fleſh dwelleth no good thing: now that which hath no ſpirituall good, can doe no ſpirituall good, and ſo it cannot helpe to God.

2. That which cannot be ſubject to the Law of God, cannot be a cauſe of the work of the ſpirit, but ſin and ſelf cannot be ſubject, and therefore they cannot be the cauſe of the working of the ſpirit; nay, the nature of man cannot be, nay they cannot ſuffer the work upon them, they are not able to bear it, Rom. 8.7. It is not ſubject to the law of God, neither indeed can be.

3. That which is wholy beyond the power of corrupt nature, that corrupt nature cannot bee the cauſe of; but to put off ſin and ſelf, is wholy beyond the power of corrupt nature; for nothing can work beyond the power of its own principle; and of our ſelves, we are not able to think a good thought; So it muſt be given us, ſo we have gained this, that therefore, we are all meer patients in the work of converſion, both men and children.

4. Here lies the life of the anſwer in theſe ſeverall works, where the hearts are ſufferers, the ſoules of Infants are as much fit as the ſoules of any man, and not ſo much unfit as the ſoules of many men to receive grace: and they have as great a capability as men have, and in ſome meaſure a greater capabilitic then ſome men have: here is two things to be conſidered.

1. That they are as fit as any, but not ſo unfit as many; and therefore all are meet ſufferers in the work of the ſpirit to have ſin and ſelf ſubdued; the ſoules of children are as fit, and have as great a capability in the world.

1. You muſt remember, heretofore we have made it good, that all the ſonnes of Adam are tainted with Originall ſin equally, no man have leſſe of Adams ſin, nor leſſe of Originall ſin one then another, but all men and children are equall here, and men of years have contracted many actuall ſins; nay, whatever they doe before they are converted, is ſin, all their thoughts, words, and deeds, ſo as they grow more proud and more witty to commit ſin, and to doe wickedly: becauſe of actuall tranſgreſſion ſome grow more ſturdy in their ſinfull courſes, which is drawn and contracted by actuall ſin, and infants are free from thoſe; now thoſe that have acted them, are more fit to commit them, nay many are habituated in commiting of ſin, ſo as they have gotten a habit of drunkennes, and a habit of uncleanes, &c. ſo as it is plain, children are as fit as any, and not ſo unfit as many are; for if children have as little oppoſition as any, and leſſe then ſome, then it muſt needes be true. For where leſſe oppoſition againſt a thing is, there is leſſe trouble to receive it, for they are contrary, for where leſſe oppoſition is, there is a greater diſpoſition to receive it; but that children doe as little oppoſe grace as any man of years: all oppoſition comes from the ſinne of Adam, and Originall ſin came from that; and here wee ſee all are equall in men of years and children, and this is the firſt kinde of oppoſition.

2^d Sort of oppoſition ariſe from ſinfull habits, and this comes by actuall ſin, and by this we come to bee more ſelf-confident, and all theſe infants are free of; a man that hath lived many years in ſin, is come to be habituated in ſin, as a man that dotes upon the world gets a habit of covetouſnes, and a man gets a habit of frowardnes; theſe infants are freed from, Acts 7.28. Wilt thou kill me, &c? and Acts 18.6. And when they reſiſted and blaſphemed, &c. Children are dead in ſin; but ſome men are twice dead, as Jude ſpeaks at the 12^th. verſe, Twice dead, and plucked up by the roots, and as Chriſt ſayd of the Phariſees, they made men twofold more the childe of Hell: take the moſt men living, and there is Sin and Selfe to be ſubdued; and in regard of Adam, ſin, and originall ſin they are all alike. But by actuall ſin, men are full of carnall confidence, and therfore the Spirit muſt have much to do here becauſe men do harden their own hearts, and ſo make themſelves twenty times more the child of hell; ſo they are twice dead, and pulled up by the root; ſo that they are leſſe fit then ſome naturall men in the world, and many men in the world, that are but men of the world, are more fit then they; ſo that children are more capable then any man. The place in Jude is ſpoken againſt falſe Prophets, they were twice dead, they were dead by originall ſin & actuall ſin; there is a ſort that hath received a ſeeming light, and get a little of the Word, and that he is provoked, that a man thinks he is a living man. There is another ſort that perſecute the Word, now theſe are dead again, ſo they are twice dead, he is provoked by the work of the Law, and now he is more proud, and is as athing pulled up by the roots, ſo as nothing can recover him, no poſſibility to come neere him, ſo as it is ſo farre from being harder for the Spirit to work upon infants, that there is an eaſineſſe in this kind.

The 3^d Propoſition: Beleeving Parents when they enter into a viſible covenant to walk in Gods wayes, they enter not for themſelves alone, but for all that come of them; and God does ingage himſelfe by their meanes to worke grace in their hearts as he ſees fit; hee counts them to have federall holineſſe: God accepts of both, and he will doe good to them as he ſees fit. In this Propoſition there are foure things to be conſidered.

1 Believing Parents enter into a viſible covenant for themſelves and their poſterity.

2 God expects it at the hands of them both.

3 God ingages himſelfe to uſe them as inſtruments to doe good to them as he ſees fit; God wil give grace to his children, he will uſe them to his own mind, God will uſe them as inſtruments; but he will doe them good as he ſees fit: not that parents can give grace, or worke grace in their children, and therefore ſpeak not ſo; for that is, as if when God works upon the heart by the preaching of the word, you ſhould ſay the Miniſter gives grace.

4 God accounts children as having federall holineſſe.

1 When believing Parents enter into a viſible covenant, they doe enter into it for themſelves and children: But they muſt enter into a viſible covenant, the reaſon of it is, becauſe communication of them that doe ſo enter into covenant, doe in reaſon belong to them that be in a community of other, according to rationall charity; becauſe God gives the priviledges of his holy things to a community of men, and they muſt judge according to a rule of charity, and paſſe ſentence as things appeare according to that rule: For if it be left to every privat man to judge, that every man may judge himſelf fit, and be his owne Judge, to partake of the ordinances, then theſe two evils will follow.

1 An abuſing and prophaning Gods holy things: for he would carve all to himſelfe although he had no right nor reaſon ſo to doe. So that if they be left to them ſelves they would prophane them.

2 There will be a confuſion on the holy things of God, and therefore it is that God hath given them lawes, and hath committed theſe to a community of men, and hath left it to them, according to the rule of rationall charity, to judge whom they will admit, and to thoſe they do admit, to become ſubject to thoſe Lawes and Rules, and live accordingly; ſo as it is committed to them for that purpoſe, to whom and when they pleaſe. Thus it was in the time of the Law, and thus it is in the times of the Goſpel, and ſo it ſhall be to the comming of Chriſt.

1. Thus it was in the time of the Law, they muſt be in covenant, the people of the Jewes were taken in from the world, and hee gave them lawes, he hath not dealt ſo with any Nation, Pſalm 147.20. The treaſury of his Lawes were committed to them. And Romanes 3.1. all the ſpirituall priviledges were committed to the Jewes. What is the priviledge of the Jewes? Much every way, &c. And Jer. 13.11. For as the girdle cleaves to the loynes of a man, ſo have I …ied to me the whole Houſe of Iſrael, &c. But they would not hear, [that they might] be people to God, and then have that honour. This is the reaſon in Nehem. 9.38. he ſpeak thus, Now becauſe of all this, we make a ſure covenant and write it, and our Princes, and our Levitse, and our Prieſts ſeale unto it. Hence it is, that all the choyce priviledges are the Legacies of the Jewes. And Exodus 12.43. No ſtranger ſhall cat thereof. And therefore they muſt be in the compaſſe of a viſible Church. Circumciſion is the proper name and livery of Gods people. Epheſ. 2.11. You were Gentiles, and called uncircumciſion of them that were called Circumciſion, &c. and that were the Jewes, and they were the people of God, to whom it was left, to judge of them that were fit to be made par…akers of theſe priviledges.

2 It is thus alſo in the time of the Goſpel, they muſt be ingaged in the covenant; and the Seales, and Officers, and Ordinances of the Church are their propriety. As for the Officers, Chriſt when he aſconded, he gave gifts unto men, and ordained ſome to be Apoſtles, and ſome Prophers, &c. Hee ſpake of ſome part for the whole, therefore in an ordinary way it muſt be a viſible Church, the inviſible do not meet to chuſe; but the officers are by the choyce of ſuch a people in ſuch a particular Church, and God does ſet them in a particular Church, and the Officers are to diſpenſe the things of God to that Church: and therefore a Miniſter without a people, is as a husband without a wife. And therefore all the ſ…al…s muſt be diſpenſed by the Officers of the Church, and by none elſe, as appointed by God ſo to do. And therefore the treaſury of the Church muſt be diſpenſed by faithfull men, choſen by the Church, Acts 6.3. Chuſe you men of honeſt report, and full of the holy Ghoſt, &c. If they muſt be ſo that muſt order the treaſure of the Church, much more the ſeales, which are the ſpeciall treaſures of the Church; they muſt be men that have gifts choſen; & the Sacraments are the ſeales of the Covenant, one with another we are all one bread, 1 Corinth. 10.17. For we that are many, are but one bread. And if there be no Officers but in the Church, and they that be Officers are to adminiſter onelyonly to the Church, they muſt needs be a company gathered in a Church. How a man muſt be fitted to come into a Church, belongs not to me now.

3 This muſt continue till the comming of Chriſt, Rom. 11.17. And though ſome of the branches be broken off, and thou being a wild Olive tree, wert grafted in for them, and made partaker of the root and fatneſſe of the Olive tree. Where h… ſpeakes of unchurching of the Jews, and Churching of the Gentiles, If the branches be cut off, and thou art grafted in, and made partakers of the fatneſſe of this Olive tree: So as the Gentiles are made partakers of the fatneſſe of the Olive; the Olive tree is the Church, and the fatneſſe of the Olive tree is the priviledges that appertain thereunto; ſo as alwayes they muſt be ingrafted into the Church, before they can have the priviledges belonging thereunto, and this ſhall be to the end of the world. When the Jews are converted, they ſhal come into a Church of God: this is the firſt, they ſhall enter into a Church, and then the fatneſſe followes to the branches in the Olive.

Secondly, they covenant for their children as well as for themſelves. Deut. 29.10. You ſtand this day every one of you before the Lord your God, your Children, your wives, &c. which ſhewes they may receive the covenant. When he ſpeaks of the covenant in the breadth of it, then he takes in their little ones, and therefore parents covenant as well for their litle ones, they undertake for all that ſhall be born of them, they are in their parents loynes, all of them are under their power, and they have authority to impoſe the law of God upon them. So in Geneſ. 17. 10, 11. Let every man child be circumciſed, and this ſhall be a token between me and you, of my covenant, every male ſhall be circumciſed. This is the cauſe why Joſhua when he was to depart the world, ſaid to the people, Chuſe you whom you will ſerve, but I and my houſe will ſerve the Lord. Every believer hath power to bring his children into this covenant, it was a ſpeciall prerogative to Abraham

M^r Spilsbery ſaith, If this be to every believing Parent as to Abraham, then every beleever muſt be the father of the faithfull, as Abraham was.

But I deny the conſequence: for it will not follow, if we looke at Abraham as a pattern of believers, hence the priviledges and covenant are entailed upon Abraham to all the nations of the world, viſibly to be diſpenſed to all the nations of the world, and they ſhall know and imitate him, and God will ſave them; He is the Father of the faithfull by imitation, the covenant is made after Gen. 12. he is called, and the root is ſtated upon him. Although there was a covenant with Noah and Shem, yet it was ſtated upon Abraham, and not upon them, ſo as the conſequence fails: But if we look to his perſonall faith, he hath power to his children onelyonly. But No Spilsbery in the 14^th page, 13^th 14^th lines, if it be meant to all his children, he conceives he had many children by Keturah, Geneſ. 25. &c. which he conceives was not within the covenant; for they were not partakers of the ſeales. This will follow: for Keturah was not worſe then Hagar, for ſhe was a Concubine as well as Keturah, yet Abraham did circumciſe Iſhmael according to God, and it is his glory. If Iſhmael have right to the ſeale, why not the children of Keturah? And we cannot thinke otherwiſe in charity; if no man have right to the ſeale but thoſe that are in the viſible covenant, why then may we not believe the ſonnes of Keturah were as well as Iſhmael: If you ſay Iſhmael was not, becauſe he was baniſhed, otherwiſe Abraham muſt goe againſt his light and conſcience in his practice, for he muſt know and doe contrary to his knowledge; therefore we may ſay, they ſhared in the covenant and ſeales as well as Iſhmael. But if you ſay, He was baniſhed afterward, I anſwer, that was when his evill appeared; but before he was not, but was made partaker of the ſeales, and ſo in the viſible covenant. And ſo it was with Simon Magus, he was viſibly in the covenant, and ſhared in the ſeales, and Philip did right, according to the Rules of Charity; but if it appeare otherwiſe after, they may be caſt out. Many men have been baptized, and afterward, their wickedneſſe hath appeared.

2 God accepteth of both parents & children, Deu. 265. And thou ſhalt ſay before the Lord thy God, A Syrian was my father, who being ready to periſh, went' down into Egypt. He ſpeakes of all parents & children; and when they were to bring their firſt fruits, he ſaith, Thou haſt avouched the Lord to be thy God, & he hath avouched thee to be his people. So Deu. 29.10, 11, 13. You ſtand before the Lord your God, your Heads of your Tribes, your Elders, your Officers, even all the men of Iſrael, your children, your wives, &c. that thou ſhouleſt paſſe into the covenant of the Lord thy God, and into his oath which the Lord thy God makes with thee this day, for to eſtabliſh thee this day a people to himſelf, &c. Whom God doth eſtabliſh his covenant unto, they have right to it, that is, to them, their wives, and their little ones. Let no man bogell and ſay, God enters covenant with wicked ones: For all their daily waſhings and offerings did ſhew forth this, that they were ſinners, in reaſon we may ſee it: You may ask whether the Apoſtles did not rightly gather the Churches of Epheſus and Smyrna, and the reſt of the ſeven Churches of Aſia; and ask if that all that were ſo gathered, were not bapt zed according to God; and yet it is ſaid of Sardis, there were but a few names; and of Laodicea, it was poore, and blind, and naked, and faults in other of the Churches; ſhall any man ſay therefore they were not in covenant? God deals and diſpenſes his Ordinances by men, and he proceeds according to the rules of Religion and rationall Charity, by the miniſtery of men, and goes by the judgements of men, according to thoſe rules.

3 God does ingage himſelfe to communicate ſpirituall good to children by meanes of their parents, as he ſees fit, reſerving ſecret things to himſelfe, when and in what manner he will doe it: he ingages himſelfe to communicate ſpirituall good to children, and he will uſe the parents as meanes of that good, and that he will doe two wayes.

1 The parent covenanting with God, the Covenant is improved as a meanes that God will work ſpirituall good in the child: As when a Miniſter or a Friend doth give counſel that a perſon gets good by, God uſes them as meanes of that good: ſo hee doth parents; for by their meanes the children are brought into covenant, and ſo God communicates good to them, which before God had ſtirred up, and by the parents they come into covenant, and ſo God communicates good to the children. Hence we may come to ſee the right underſtanding of that which David ſaith, And thou Solomon my ſonne, know the God of thy Fathers, remember I have ingaged my ſelfe in covenant; and know thou that God that hath ingaged himſelf to thy father, hath ingaged himſelf by the father to do good unto thee, and that is the beſt ſence of thoſe words, 2 Chron. 33 12. ſpoken of Manaſſes, When he was in tribulation, he prayed to the Lord his God, and humbled himſelf greatly before the God of his fathers. I take the meaning to be this, when he was in affliction he beſought God; but how came hee to be his God, to have a title in him, he being ſo vile as he had been, he having made a league with the Devill, and deſtroyed all the worſhip of God; he was mindefull of the covenant God had made with his fathers, as if he ſhould have ſaid; I am and have been a vile ſinfull wretch, and am not worthy to beg the leaſt mercy from thee; but remember the covenant with my fathers, thou haſt engaged thy ſelf to doe good to them: and ſo David, I am thy ſervant and the ſon of thy hand-maide; he had a very good mother, and he pleaded the covenant of his mother: ſhe had given him many councels, and wept many tears for him; and therefore he pleades the engagement of the covenant of his mother, and by his mother to himſelf; for the patents engage themſelves for themſelves and children, and God engages himſelf to them and to their children, that he will be a God to them, reſerving ſecret things to himſelf.

Here beware you miſtake not, Parents doe not communicate grace to their children, for that is an errour to ſay ſo; for they are the children of wrath as well as others, and they are void of grace; for generation does not convey grace; but by vertue of the covenant, God hath engaged himſelf to doe good unto them, when they are propagated by vertue of the covenant, God does covenant to doe good to all their children, reſerving ſecret things to himſelf; whereas it may be ſaid if children have grace, how can ſin be propagated to them, no, but when children are propagated, by vertue of a covenant, God does uſe the parents as he ſees fit, as a means of good to their children; and this is of ſpeciall conſequence, to think that God will uſe the parents as a means to doe good to the children; it is an extraordinary benefit to believing parents.

2. God engages himſelf to uſe the Covenant as a means to doe good to them, as he ſees fit; for all Gods ordinances are the propriety of the Church, God leaves them to them, God covenants to leave his word to them, and thoſe that come of them; this is the meaning of all thoſe places: I will take away the heart of ſtone, and give a heart of fleſh. When Parents engage themſelves to him, then he engages himſelf to them and theirs: And I will circumciſe their hearts, and the hearts of their ſeed, and I will power clean water upon them; When believing parents wait upon God for their children, he will give a bleſſing as he ſees fit, leaving ſecret things to God.

4. God accounts them as having federall holineſſe, ſuch as may fit them for a people in that relation, here is the ſtick of all; and therefore I will tell you what federall holines is, it is a relative holines, it is not any inherent grace, or true ſaving grace, but it is relative, and it is not inherent; it ſtands in reference of the covenanter with God, and alſo the engagement of God to entertain ſuch as are rightly diſpoſed and fitted for a covenant-holineſle; it is the ſetting a thing a part for ſpeciall uſe to God; as Jeruſalem is called the holy City, there was not inherent grace in the ſtones of it; but Jeruſalem is ſet a part for holy uſes, ſo the Land was ſaid to be holy, that is, relative holineſſe; therefore mark here, the ſoul that engaged it ſelf, he ſet himſelf for God to attend upon him, and all his poſterity to do ſo; God allows this and appoints this, God ſet himſelf a part, that he will be for this people, & the God of this people; thus we ſhal find in the Old Teſt. Thou art a holy people, not inherently holy, but conſecrated to God, and he will look to them; that is the meaning of the place, and no other meaning, Gal. 2.15. when Paul ſaw Peter that he went not right, but did in a ſort diſſemble; when Peter ſaw the Jews had a mean eſteem of the Gentiles, he withdrew himſelf: and Paul he tels them they were both in covenant, & he by halting might diſcourage the Gentiles, therefore reproved him and ſaid, If thou being a Jew, doſt live after the manner of the Gentiles, and not like the Jews, why conſtraineſt thou the Gentiles to dee like the Jews? We who are Jews by nature, and not ſinners, of the Gentiles; that is, not onelyonly ſinners; for the Jews were holy in point of the Covenant, and the Jews were they which God had engaged himſelf unto: but the Gentiles were not holy, for God had not engaged himſelf to them, ſo as they had not this relative holineſſe, but the Jews had it; ſo they were not ſinners after the Gentiles; but the Jews had this federall holines. Now for the further clearing of the thing, wee will conſider of that place, 1 Cor. 7.14. For the unbeleeving husband is ſanctified to the believing wife, and the unbelieving wife is ſanctified to the believing husband; elſe your children were unholy, but now they are holy, that is, federally holy. For the meaning of the place, that we may ſinde out the minde of God, we muſt conſider three things.

1. We will ſhew you what this federall holineſſe is.

2. The meaning of the words, and the ſcope of the Apoſtle.

3. Wee will ſhew you the gloſſe of the Anabaptiſts on the text, and remove all their falſe conceiving that they have to cloud the truth; elſe were your children unholy, but now they are holy.

Firſt, Federall holineſſe is a ſpirituall priviledge, but not a ſaving grace, nor a ſpirituall work of ſanctification; the holines here ſpoken of is federall, or relative holineſſe, but no ſaving work upon the ſoule; this we will cleare from all cavils.

1. Saving grace is proper to thoſe that ſhall be ſaved, if the work of ſanctification be there, then there will be glorification following; if we be made holy here by ſanctification, we have an intereſt in glory; Hence Acts 26.18. Paul was ſent to turn men from darknes to light, and from Satan to God; and elſwhere we are ſaid to have an inheritance with thoſe that are ſanctified; they are the heirs of that glorious inheritance prepared for thoſe that ſhall have it, and they ſhall attain the end of their hopes, the ſalvation of their ſoules; ſaving grace is the propriety of thoſe that ſhall be ſaved: but there be many perſons that enjoy federall holineſſe, that ſhall not have glory, Deutr. 7 6. For thou art a holy people unto the Lord thy God, the Lord thy God hath choſen thee to be a precious people unto himſelf, above all people that are upon the Earth; and this is ſpoken of the body of the Jews, they had this federall holineſſe, the ſpirituall priviledges; ſo as none other people had, and yet ſhall any think they were all ſaved; nay, the Apoſtle ſaith, 1 Cor. 10.4, 5. They did all cate the ſame ſpirituall meat, and did all drink the ſame ſpirituall drink, &c. And yet with many of them God was not pleaſed, for they were overthrown in the wilderneſſe, &c. and ſo in the Hebrews, they did not enter, through unbeliefe thouſands of them periſhed; and yet they had all the ordinances: the Church of Corinth did not exceed them in the kinde of them.

2. Saving grace is never unfallably communicated to all the poſterity of believing parents: Adam had a Cain as well as a Shem, and Iſaac had an Eſau as well as a Jacob, and Abraham had an Iſhmael as well as an Iſaac; and therefore we ſee it is not ſo alway to believing parents, that all their children ſhould be ſaved; and therefore 1 Cor. 7. 14. Now they are holy, that is, federally holy; and Rom. 9, 3, 4. I could wiſh that my ſelf were ſeparated, &c. for my kinſmen, for my brethren, according to the fleſh; to whom pertaineth the adoption, &c. H… was deeply affected for all Iſrael, their, adoption which was the higheſt of their armes, it belonging to Abraham; and they were all Iſraelites, becauſe Jacob did wreſtle with God, and prevailed; ſo they are called children Eſay 1. I have nouriſhed and brought up children: all were adopted.

3. Saving grace can never be loſt; where the worke of ſanctification is, that cannot be loſt, but federall grace may be loſt; Hoſea 1.6. Becauſe ſhe was not his Wife, therefore God gave her a bill of divorce; they were his people by federall holines, but they loſt that, 1 Pet. 2. 10. Which in times paſt were not a people, but now are the people of God, &c. the time will come, the Jews ſhall be known to be the people of God; they ſhall be called, you are my people: they were the people of God by federall grace, but they loſt it and themſelves and all: but the ſpirituall and ſaving grace cannot be loſt, John 10.28. No man can pull them out of my hand; if a man once be called to Chriſt, no man can pluck him out of his hands, untill he come to everlaſting happineſſe. Hebr. 6.9. Wee are perſwaded better things of you, and ſuch as accompany ſalvation: Where the work of ſanctification is, there is better things then the beſt hypocrite can attain unto, And bleſſed are the pure in heart, for they ſhall ſee God; and they cannot ſin, becauſe they are born of God: this will diſcover Mr. Spilsbery in the 21 page, the three laſt lines, and the 22 page, and the ſix firſt lines, He explicates that that holines that intitles a man to God is twofold; either the holineſſe of Chriſt, that is imputed to his ſervants, for whoſe ſake God does account them holy; or elſe, it is a holy frame of heart in regeneration; there is no other way ſaith he. It is a wide miſtake, for there is a threefold holineſſe.

1. Imputative in Chriſt to his ſervants.

2. Inherent in his ſervants.

3. There is a relative holineſſe, which is that, I have diſputed off; therefore his expoſition is ſhort, and his reaſon is ſhort and worſe, the 22. page and the 4. line. What ever does truly inright a man to God, inrights him to holineſſe; all muſt be ſaved, or fall away. I wonder ſuch things ſhould fall from a mans pen, but that God hath ſome ſpeciall hand in it: For had not Iſrael right to the Ordinances, and had not Judas right to the Paſſeover, and Symon Magus to Baptiſm, and had not all the Nation of the Jews; the Apoſtle tels us, they were all Baptiſed in the Cloud, and in the Sea; did they not partake of ſuch priviledgesfor the kinde, as the Church of Corinth had not better; the Apoſtle bids them take heed, for the Iſraelites had the ſame priviledges for kinde as they had, and were made partakers of them, and yet they had no right to heaven, but many of them were ſhut out, I ſay therefore; have not all the Jews right to the priviledges: The ſeven Churches of Aſia, they were baptized; and as they had it in all Churches, ſo they had right to Baptiſme, and all the holy things that were in any Church, and the Church was bound to give them to them. Now whether all theſe had not right, common ſenſe will tell us, and yet among theſe, there might be many that had not true ſaving grace. We may ask a queſtion concerning that in Matth. 3.6. when Jeruſalem and all Judea ſent to John to be baptized, there came the Scribes, and Phariſecs, and Publicans, and Souldiers: and Luke 3. it is ſaid, they were baptized, conf…ſſing their ſinnes. Whether M^r Spilsbery think all theſe had right to glory, if he be put to it, I am perſwaded his heart would faile him to ſay they had, and yet they were baptized of him that was the fore-runner of Chriſt, and the Diſciple of Chriſt, and was ſent of Chriſt. In a word, there is a federall holineſſe men may have, that ſhall never have glory: But thoſe that have an inward right, thoſe have right to glory. Nay, a man cannot have an inward right, but he hath right to glory. And here you may learn to ſee, thoſe reaſons carry not common ſenſe with them. Carry this along with you, I will learn you to make uſe of this (that federall holineſſe is not ſaving grace) offenſive and defenſive.

1 If this be ſaving grace, a man may fall away from this, but ſaving and covenanting grace cannot be loſt, He that beleeves ſhall be ſaved. It doth not ſuppoſe that he that hath this federall grace, hath right alway to the blood of Chriſt infallibly. Hence it followes, a man is not bound to beleeve, that every man that hath it ſhall be ſaved. This will anſwer a fourfold cavill of M^r Spilsbery, in page 27. line 17. Hence followes a foure-fold abſurdity, to ſay Infants have right to Baptiſme.

1 If Infants have an intereſt to grace, then men may fall from grace.

2 Then the covenant of grace may be to vile perſons, and a man may have the outward covenant, and not be ingrafred into Chriſt.

3 This will bring in univerſall redemption, no federall grace does make a man redeemed, it daſhes this.

4 It makes us believe an untruth, for Iſhmael he did periſh: but he may have federall grace, and this is the holineſſe meant here.

Now to the ſecond thing, what is the explication of the words, there are three things to be conſidered in the place.

1 Of whom the Apoſtle ſpeaks.

2 Of what he ſpeaks.

3 What is the fitteſt ſenſe of the Argument. And when we have this, we ſhall ſee the plain meaning.

1. Of whom the Apoſtle ſpeakes: If you look into the 12^th verſe, he ſaith, To the reſt ſpeak I, and not the Lord, &c. What are theſe Reſt, you will find in the tenth verſe; you may obſerve two things.

1. To them that are married, Let not the wife be put away, except it be for adultery. And thoſe the Lord ſpeakes to, Matth. 19. as if the Apoſtle had ſaid, that caſe hath already been opened and ſpoken unto by the Lord Chriſt in that place. If a man take a diſtaſt againſt his wife, he may not give her a bill of divorce, nor put her away for that, although formerly they might doe it, but it is unlawfull now. Chriſt had ſpoken plainly to that, therefore I will not ſpeak to it. But to the reſt, that is, thoſe that were married Infidels, he takes that for granted, that they were not converted before they were married, but they were both Infidels, and the one is converted, and the other left; to theſe I ſpeak, in the 13, 14, 15. verſes; concerning theſe, Chriſt hath not ſpoken, he hath not expreſſed himſelf in this caſe; but I ſpeake to that, I have the Spirit of God, theſe are the parties, both unbelievers, and one of them is converted.

2. Of what hee ſpeakes: the ſtate of the queſtion, the one is converted, the other is not, the unbelieving party hinders the work of the believing party: the queſtion is, whether they ſhould continue that commerce between them, there being ſo much oppoſition; whether they may doe it without prejudice to the conſcience of the believing party in that ordinance of God, or may they have the pure uſe of marriage? His anſwer is, It is a matter of duty, if ſhe will yet remain, it is a duty enjoyned of God. Mark the Apoſtles queſtion, not whether they may marry an unbeliever, that is not here ſpoken of; but it is taken for granted they were both unbelievers, and now one is converted, whether he or ſhe may continue, the anſwer is, Yes, he may & muſt. Thus you ſee, of what he ſpeaks, not of making marriages, but of cōtinuing of thē: This he proves, & he reaſons frō the effect; If the unbelieving party be ſanctified by the believing party in that w^ch belongs to the uſe of Marriage then they may cōtinue: but ſo they are, and that is no prejudice to that ordinance of marriage: If a believer may have a ſanctified uſe of an unbeliever, then they may abide: but ſo they may, & the unbelever is ſanctified to that uſe by the believer, the meaning is, that the unbeliefe of the party cannot ſo out-bid the faith of the believer, as to pollute the conſcience or faith of the party: but that faith the believer hath, through Chriſt he ſhall have a ſanctified uſe of to his own conſcience, and the ſpirituall uſe of marriage; for that was to beget a holy ſeed to God, and it is made holy in the believer, not in himſelfe: But the unbelieving husband, he hath not a ſanctified uſe of marriage, neither in his own conſcience, nor in his faith; but in the believing wife, in vertue of that power cloſing with Chriſt, they have a ſanctified uſe of marriage, and in marriage, and may attain the right end of marriage. The Apoſtle proves it by the effect; where holineſſe is in the effect, there it is in the cauſe, the wife hath the child that comes of her, federally holy, therefore they have right to the priviledges of the covemant; if the one party be faithfull, their children are federally holy, and ſo they may have a ſanctified uſe of Gods ordinance: but otherwiſe, if both be unbelievers, they have no right, but are as Pagans, and have no right to the priviledges of Gods covenant.

Now we will come to M^r Spilsbery's interpretation in foure things.

1. The holineſſe here is meant the holineſſe of the fleſh, and the uncleanneſſe is meant the uncleanneſſe of the fleſh, Ezra 10.3. they had married ſtrange wives, and by Gods appointment they were to put them away, they acknowledge, we have tranſgreſſed, and therefore they make a covenant to put them away, 1 Corinth. 6.18. He that commits fornication, ſinneth againſt his own body, &c. And 1 Theſſ. 4. 2, 3. For this is the will of God, even your ſanctification, that every one of you know how to poſſeſſe his veſſell in ſanctification and honour. In the 22. pape and the 23. line.

2 The holineſſe of the Parents, and of the children, are of the ſame kinde, and muſt be attended in the ſame way, and not in a divers manner, in 23. page, and 26. line.

3 The holineſſe of the fleſh is this, when they match according to Gods allowance; the uncleanneſſe is, when they meet together in an unclean manner, and croſſe to God: and lawfulneſſe in their marriage is holineſſe, when parties come together in a lawfull manner, thoſe have holineſſe.

Again, when children are born in a lawfull way of marriage, they are clean when they are lawfully begotten: but if they be unlawfully begotten, then they are unclean, ſo Baſtards are unclean: when they meet in a way of God, then they are holy, but if in adultery, then they are unholy. The meaning of the Text is (ſaith he) elſe they were baſtards; but now they are right born.

The fourth Ground is (ſaith he) you judge your children holy, and therefore you may dwell one with another, your marriage is good: this is the laſt.

The ground he makes to be this; the Chriſtians wrote to the Apoſtles becauſe of that in the 10. of Ezra, that was the occaſion of the ſcruple, and upon this ground they wrote it: 1 Cor. 7.1, among many other, this was one oceaſion, and this is the ſubſtance of his interpretation; againſt this I will give you ſeverall reaſons, and ſo quit the place: I will doe it in three things.

1. The ſtate of the queſtion does no way ſuit the intendment of the Apoſtle in regard of the Parties, for they make the queſtion concerning themſelves, and ſo the parties carry no reaſon with them in Ezra, for they in Ezra were matched to them of a contrary Religion, in the entrance of their marriage, Jews and Heathen, they ſuite not therefore with the Apoſtles aime; hee wrote to them in C…rinth, and they were all Pagans as appears, 1 Cor. 12.2. Yee know that you were Gentiles carryed away unto theſe dumb Idols as you were led, ſo that all of them were Heathens, therefore the parties differ; and the ſtate of the queſtion is not whether they may marry one with another, for that was out of queſtion; for marriage is honourable among all men, the bed undefiled, God did not forbid them marriage: but now, one of them being converted after they were married; now they queſtion whether if either be converted, whether they ſhould abide with a pure conſcience one with another, that is not converted; now here is a ſanctified perſon, and that party may have a ſanctified uſe of marriage to a holy end; and therefore may abide with a pure conſcience: this caſt the cauſe fully.

2. This croſſes the grain of the text, it will not admit of it. I ſhew it thus; that a civill way of marriage is not meant here, for that holineſſe is meant here of which the believer is the cauſe to derive to poſterity, of them the words of the text is meant, and it will admit no other; mark, the unbelieving party is ſanctified to and in the believing party, it comes by the believing part; for to the pure all things are pure, he or ſhe hath a ſanctified uſe in their conſcience, and the ordinance: the Apoſtle doth not ſay, the believer is ſanctified by the unbeliever; that is croſſe to the texts, but the unbeliever is ſanctified by the believer, and ſo it is communicated to poſterity: Now they are clean; how? by the believer; to the children they are made holy; but mark, if you take it of the fleſh, that is, of all ſuch as are lawfully married: marriage is as lawfull to Infidels as to believers, but that is not ſo meant. Again, the children of Infidels that are not baſe born, come from both parents, and both communicate to the Childe; but mark the holineſſe here meant, is, from the believer alone; but this lawfulneſſe of marriage belongs to Infidels; and therefore that cannot be meant here; but this is to believers, but that of marriage is not ſo, and therefore it is federall holineſſe which is proper to beleevers.

3. This interpretation takes off the Argument, and makes this Reaſon no Reaſon; for it ſtands thus, If your children be not Baſtards, you may ſtay together. Mark, it takes of the edge of it; for the Apoſtles reaſon doth not take away the doubt of the queſtion: For if he ſay thus, if you marry lawfuly, your children are not Baſtards, your doubt doth ſtill remaine; for that might be as doubtfull as the former: for this doth not prove their intereſt in their marriage, nor the lawfulneſſe of it, and therefore it cannot prove it. If a queſtion be, whether ſuch a man be lawfully married or not, if I ſhould come & tell him, if you be lawfully married, your children are no baſtards: this doth not prove it: for it iſſues from hence, if ye queſtion the one, the other may be more: that he alledges to eaſe this, he ſayes he ſpeakes to your apprehenſion, you judge your children are no Baſtards this croſſes the words of the Text: for he doth not ſay, elſe you may judge them unholy; but he ſaith, they are holy, whether they thinke ſo or not, ſo as it perverts the Text. Again, it croſles the reaſonable apprehenſion of a man that knowes what he ſpeakes; if I know the children are no baſtards, I ſhould not queſtion whether the man and wife be lawfully married, for it hath reference to one lawfully married: if he ſay, he is not lawfully married, then they are not lawfully born: it croſſes Reaſon to be unlawfully born, when lawfully married; ſo they take off the gloſſe of the place.

The ſecond place of Scripture they build upon, is Rom. 11.16. If the firſt fruits be holy, ſo is the whole lump; and if the root be holy, ſo are the branches. It is ſpoken of the Jewes; for the opening of the Text, I will doe two things.

1 Open the meaning of the Text.

2 Propound the reaſons.

1 What is meant here by holineſſe.

The Anſwer is, Federall holineſſe, not the holineſſe of ſanctification, but confederation; that holineſſe which is part of ſanctification, is that which is ſpoken of, Epeheſ. 4.24. And put on the new man, which after God is created in righteouſneſſe and true holineſſe: But ſo it is not here uſed, but for arelative holineſſe, whereby they were knit' to God, and he to them; they avouch him to be their God, and he avouches them to be his people. One place he complaines, Ezra 9.2. They have mixed the holy ſeed with the people of the Lands, &c. The holy ſeed is the Jews, they mingled with the common people, that is, ſuch as were not free Burgeſſes in the Church, that is, they were mingled among the heathen; all the people of the land were not ſanctiſted, but they were holy in this way: that it is federall holineſſe, appeares; ſanctification is never conveyed by the Father to the Child, this is from the Spirit of God, , he workes as he ſees fit, therefore two in one bed, one taken and another left; ſo two in one belly, one taken, and another left: but this is by ſucceſſion, If the root be holy, ſo are the branches; if the firſt fruits be holy, ſo is the whole lump: the root and firſt fruits; and from him is the conveyance, Abraham did covenant for his, as well as for himſelf, wee may ſcoin the 17 verſe, ſanctification cannot be loſt, but the branches are broken off that came of Abraham, and proved a vagabond people, they may be cut off, but ſanctification cannot be loſt; they loſt their confederate holines, but they that are ſanctified ſhall be glorified.

Hence we may ſee the growing of theſe branches is not the growing of ſaving faith, but federall holines; it is not the growing to Chriſt by faith, for then they ſhould never be broken off from faith: to ſay ſo, is a falſhood; for if a man be called he ſhall be glorified, we are made one ſpirit. Eph. 5.32. This is a great myſtery, but I ſpeak concerning Chriſt and his Church, if Chriſt ſhould loſe one, he ſhould be unperfect. Eph. 1.23. The fulneſſe of him that filleth all in all things. Chriſt is compleat, but if he want one member, he ſhould not be compleat. This is cleare, ſaving grace cannot be loſt.

3 That holines agrees with the body of the Gentiles, they are brought into a viſible covenant, as in the 17 verſe, they are brought into a covenant of grace, that is the root and the fatnes is the priviledges: the body of the Gentiles had not ſanctification.

Secondly, what is meant by firſt Fruits, and Lump, one is from the Ceremoniall Law among the Jewes, Lovit. 23.14.17. You ſhall eat neither bread nor parched Corn, nor green eares, untill the ſelfe ſame day you have brought an offering to the Lord your God. This ſhall be a law for ever in all your dwellings. And in the 17. verſe, you ſhall bring out of your dwellings for a ſhake offering, two loaves of two tenth deals of fine flower, &c. When they had received in their Corne, it was unlawfull to ſpend it, till they had firſt offered the two loaves for a ſhake offering, and then all the whole lump was ſanctified for their uſe, according to the allowance of God. So by way of reſemblane Abraham is the firſt fruits, he being in covenant with God, all his poſterity are in the covenant, God accepts of both him and his poſterity, the Father being in covenant with God, they become a holy people: You, your wives and little ones; ſo their federall holines is to all that come of Abraham as his ſeed; and this is the meaning.

2 If the Root be holy, ſo are the Branches; What is meant by Root and Branches? We ſhall find out the root: by the true Olive here is the Church of the Jewes, the Root was Abraham, becauſe the firſt covenant was made with him, all came from him; it was made to him, and from him it came to his poſterity, they are the naturall branches, the poſterity born of him; ſo he is as the head of the covenant to them. Abraham being holy to God, he brings forth a holy ſeed and Nation, having federall holineſſe: Abrahams poſterity by birth, are all a holy ſeed, but the Gentiles are ingrafted by profeſſion and ſubjection, the priviledges and the fatneſſe comes to them by being ingrafted, the place is ſpirituall, I will deſcribe the wilde Olive and the Branches, and then you may know the true Olive, it will help you to underſtand it the better.

The Gentiles, the body of them are wild, not by originall ſinne, for ſo the Jewes were as bad as they, and had as much of that as they: Whence is their wildneſſe then, becauſe God left them in their naturall corruption without the help of thoſe meanes that might help them, and therefore they grew wild as a tree in the wilderneſſe growes wild, ſo they were left without any intereſt in any means of help, and ſo they grew wild; for God had not ingaged himſelfe to them, Acts 17.30. In the times of ignorance God regarded not, but now he admoniſheth all men every where to repent: that is, now all the nations of the earth ran riot, it is the ſame with that in Acts 6.1. the Widowes were neglected, that is, God left them as Trees in the Wilderneſſe, God did not care for the Gentiles, in giving them meanes for their good, therefore now they grow wild. Acts 14.16. who in times paſt ſuffered all the Gentiles to walk in their own wayes: Iſrael had lawes to walk by, but it was not ſo with other Nations, and therefore they were wild, and ſtrangers from the common-wealth of Iſrael. Epheſ. 2.12. they had not an intereſt in the covenant of the Jewes, but were wild ſinners, and not under the dreſſing of God for their good; and ſo were all thoſe that came of them, Pagans of Pagans, ſuch Children of ſuch Parents, under the curſe of God, in ſinne; and not looked after, having no meanes, the Fathers ignorant, and ſo were the Children. And this is the meaning of that Rom. 11.24. For if thou were cut out of the Olive Tree, which was wild by nature, and were graſred contrary to nature into the right Olive Tree, &c. What nature is meant? corrupt nature? No, for the Jewes were corrupt as well as they: the Jewes were as deep in originall ſinne as they; not onelyonly contrary to corrupt nature, but they were wild by nature, that is, they were under ſuch a diſpenſation, that God was not ingaged to them, and ſo the children of them were under the like condition, they were in ſuch a courſe, as they had not the meanes to mend them, nay they had no ingagement of God, but they were under the curſe of God, without meanes; but now the true Olive, that grew not wild; not that they had not as many ſinnes by nature; and as they, ſo their children, the ſame ſinne in their nature: but they had an intereſt in the meanes to help them, and God had ingaged himſelfe to them in Church-promiſes, I will cauſe them to walk in my wayes, that is, the Church ſhould not grow wild, becauſe they had meanes, and God had ingaged himſelfe to them. Hence they were free Burgeſſes, and hence comes it, that the poſterity of the Jewes are called the Naturall Branches; ſo as the child of a Jew, though ſinfull, and have no beliefe by birth, yet he was within the compaſſe of the Church, and ſo God was ingaged to doe him good, as he ſees fit by nature and goneration, becauſe he came of Abraham, he falls under God, and God takes him in his naturall condition, and ſo he comes under the means to be brought home to God.

Thus we ſee the Gentiles are wild, becauſe they were not under Gods tilling, nor was he ingaged to doe them good, and ſo he ran wild.

Now to the true Olive in way of oppoſition they were the Jewes; not by way of ſinne, but becauſe they were under the hand of God, and ſo they had an intereſt in the meanes of grace. Now the Jewes, though they were wicked, yet they were not wild, but they were under Gods hand ordering them: and hence they were preſerved under his hand. This is the meaning of the Prophets, you may referre them to this, Iſai. 5.1, 2. The Lord had a Vineyard, and he planted it, and fenced it, and made a wine-preſſe in it. And in the ſeventh verſe, And what could I have done more for my Vineyard? Here you may ſee what care and skill God did uſe towards them.

1. He ſecures his Vineyard, and therefore he hedges it, and makes a wall about it, and uſes all the wayes of preſervation he can.

2. By way of prevention and therefore he removes thoſe things that might anoy it by gathering out the ſtones and bryers out of it.

3. He laies in proviſion, he plants it with choice plants, and built a Wine-preſſe in it, and what could he have done more in outward means. Now he did not thus to the Gentiles, they grew wilde, he did not take that pains with them; ſo Jeremiah 2.21. Yea, I planted thee a noble Vine, whoſe plants were all naturall, &c. That is, as a Vine planted on purpoſe by the gardiner, it was not a wilde one, in regard of God, and his promiſes, as he had made them a Church, ſo all ſhould before their good, Rom. 11.24. They were ingrafted into the true Olive, and originally planted by the dreſſer; that as the wilde Olive grows in the wilderneſſe, ſo the good Olives are planted by the Vinedreſſer: therefore you may ſee what he ſpeaks further of the Vine, Eſay 5 7. Surely the Vineyard of the Lord of hoſts is the men of Iſrael and the men of Iudah are his pleaſant plants; or as the word ſignifies, the people of Gods imbracements; that is to apply a mans ſelf pleaſingly to another with loving imbracements; that is the word; the Lord out of his good pleaſure and tender pitty did take the people of the Jews into his imbracements, he took them into the Arms of his imbracements of the covenants, and into the arms of his compaſſion, ſo he doth to every Congregation to this day; in this regard they are planted into the true Olive; Deut 7.7. The Lord did not chooſe you, becauſe you were more in number, but becauſe he loved you, and Ezekiel 24.23, 24.29. I will raiſe up for them a plant of renown, &c. See what affection he carried to them, then what they are called, thus ſhall they know that I am with them: he will make them glorious: the ſum is, when God is pleaſed out of his love to take a people to himſelf, and ingage himſelf to them for their good, that people is a true Olive, and ſo of a perſon, or children of ſuch parents under them are ſaid to be naturall branches: ſo we may ſee their excellency above others.

4. How holineſſe is derived from the root to the branches, the words themſelves carry it privily, if the one then other; for the root hath a cauſe and means to carry holineſſe to the branches: now the grace of ſanctification is not conveyed; what ſap is in the root, the ſame is in the branches: the things whence the compariſon is taken, is from the firſt fruits in the time of the Law, Levit, 23.17. It was unlawfull for them to take the fruits of the ground untill they had firſt brought the two loaves to offer them a Wave-Offering unto the Lord; but when they had done that then the whole lump was ſanctified, he had a ſanctified uſe of it, and it did ſignifie peace and purity of Conſcience; that was the means by Gods Inſtitution: the root in nature is the cauſe of the ſap that is conveyed to the branches, the ſcope is one; ſo that in that is ſignified, Abraham was the root and firſt fruits; if he were good and walked in fear and love, and ſo became holy to the Lord, ſo were his poſterity by a covenant made with Abraham: here let me vary with you, Abraham is taken into covenant with God, and ſo to be conſecrated to God, and therefore federally holy, his children are in covenant as well as he; ſo they in the ſame ſet apart, they partake of the ſame; thus the holineſſe does not iſſue from hence, as they are born the ſons of Adam, nor that they were born Jews no further then a bate Jew or the Propagation of a Jew, if God had not taken them into covenant, and engaged himſelf unto them no more then the Gentiles: he engaged himſelf to them, and they to him, or elſe they had not been holy: Hence it is becauſe they renounce the promiſes of God, they loſt their federall holines. Now mark, hence is the ground of this holines, it is federall; God took him into covenant and his children, and that of free-favour; therefore he may chooſe and leave. Hence they become holy the lump of them, becauſe of their father being in the covenant, and he choſe him, becauſe he loved him, their parents did covenant; Abraham entred into covenant, and that he did becauſe he choſe them, and he choſe them becauſe he loved them, and he loved them becauſe he would love them, and therefore he did. choſe them; and becauſe he choſe them therefore he did enter into covenant with them, their parents were holy becauſe he choſe them, and entred into a covenant with them and with their children by their fathers covenants: now you ſee how it is communicated, being bo… of parents that are in covenant with God, and God with them, this is the pedigree of the text; now you may ſee what is ſaid to the contrary by Mr. Spil…bery.

Firſt, He ſayes by firſt fruits and lumps, the elect are to be conſidered in believing it ſet forth ſuch as are in Chriſt, according to which you may ſee 17. page, 9 lines from the end, in Chriſt they are proved ſubjects of the kingdom of Heaven; what is meant by root, Chriſt, myſticall Chriſt conveys living grace to his living members of his body and the branches are thoſe that are planted in Chriſt by faith and the ſpirit; for faith he, myſticall Chriſt is the Church, for the Church are not a mixt company in the 20, 23, 24. lines, I will anſwer in two things to clear the place:

1. It is unfound, and does not ſuite the Apoſtles meaning.

2. If we grant it, it will not help. his cauſe to hinder from the baptiſing of Infants.

1. It is unfound were Gods elect of a viſible covenant; if that onelyonly were the firſt fruits, then Abraham could not; Adam, Abell, Noah; and Shem were the elect of God, and theſe were before Abraham; therefore this will not hold out that he faith, but as the covenant of grace was ſet upon Abraham, ſo he is the firſt fruits.

2. It hath been proved out of the text as holineſſe to the lump, ſo God intends it as a means; not that elect people are able to convey ſaving grace to the lump of all the Jewes in any caſe.

3. If the elect were onelyonly the members, he contradicts his own courſe; for thoſe that have a right to baptiſm are inveſted into all the priviledges; but Gods elect people are not the onelyonly ſubjects of baptiſme: for when Iohn Baptiſt did baptiſe all thoſe that came to him, in the judgement of Iohn they were approved ſubjects of Gods grace: Yet I ſuppoſe no man will ſay (though they were men of ye…res that were baptiſed) that they were all the elect of God, and that they were approved ſubjects, and yet they did not onelyonly apply the ſeale to themſelves for their good, but they did abuſe the ſeals, and yet they were approved of Iohn to be made partakers of it; although ſome of them were Apoſtates and Reprobates; in a word, thoſe that are in the covenant of Gods grace that are elected, are really partakers of the work of the ſpirit inwardly, but for the outward we ſee they are approved, which is that of which we now ſpeak, not the elect onelyonly, but others in the federall holineſſe, and Abraham was the firſt fruits by way of covenant.

2. That the root here is not Chriſt miſtically conveying grace to his branches, and ſending nouriſhment from the head as it is the viſible covenant; againſt this, I ſay,

1. The Root here meant, is that from whom the Branches ingrafted may be broken off, that is, the Jewes; they were broken off from the Church, and are at this day; but no Branch that is ingraſted into Chriſt by faith, can be broken off: Firſt, we may ſee it in the Text: Secondly, we may ſee it in Reaſon, he that is in Chriſt cannot be broken off. For, whom he called, he juſtified; and whom he juſtified, he will glorifie. And thoſe that come to Chriſt, he will not caſt them away; for it is the will of the Father to give them eternall life, and no man can take them out of his hand; ſo as the caſe is cleare.

2. The Root is meant the body ingrafted, as in the 15. verſe. If the caſting away of the Iews ſhall be reſtored the body of the Gentiles 24. 25. verſes, all the body ſhall be ſaved, but the body of the Gentiles are not ingrafted into Chriſt myſtically to be belivers, ſo the root is not here, and this ſhews the unfoundnes.

3. The reaſon Mr. Spilsbery uſes, is againſt his cauſe in his 17. page and the laſt and the beginning of the 18. they carry not the weight of a feather, that Chriſt is the Olive and the Jews are caſt out, and the Gentiles are grafted in, I deſire no better reaſon againſt him, for the Jews are not caſt out of Chriſt myſticall out of this root, becauſe it is the Church of Chriſt where many hypocrites are, becauſe they may be caſt out.

1. In that the Apoſtle charges the Gentiles for boaſting, the root bears thee, and yet thou have no ſaving grace, but a naked profeſſion and expreſſion in the 17. verſe: it is a falſe miſtake out of that place, boaſting is not ſaving grace, for it is a pang of pride; God hath no people but have their weaknes of grace: Joſephs brethren they ſold him, and would ſee what would become of his dreams, and the Corinthians they did boaſt, one was of Paul another of Apollo, but did all theſe want ſaving grace? No, but it is as a caveat given them to pull it down; it is not to ſay, they all want ſaving grace, it is falſe.

2. In that the Apoſtle charges the Gentiles for boaſting, it is againſt the argument.

3. Thus, if the Gentiles be ingrafted in want of grace, therefore Chriſt muſt be the head, the conſequence deſtroyes the concluſion; the root is meant, as he faith, the ingrafted, and the want of grace the body; butſo is no member that is in Chriſt myſtically; therfore the root is not meant Chriſt, for the want of grace cannot be in Chriſt myſtically, ſo he deſtroyes his cauſe; now we ſhew you the meaning of the text, the ſcope is; they ſhould not liſt up themſelves, for the Jews were cut off: he reaſons thus. It is groundleſſe to boaſt againſt the Jew, becauſe they receive all from the Jew; therefore they ſhould ſit down, for if they have any right, they have it from him, for Abraham is the root, how? by covenant with him; Abraham bare by a viſible covenant; therefore the Gentiles may thank Abraham for it, and therefore they have no cauſe to boaſt, for it was ſaid to him, in thee ſhall all the Nations of the earth be bleſſed: ſo the truth is cleared, the children are holy, but not by a ſpirituall holineſſe, but a federall holineſſe.

4. If we grant him his interpretation it will be no help to his cauſe; if the firſt fruits and lump be the elect, the children are elect alſo; if they be veſſels of glory, upon the ſame ground, children are elected as well as they, and let Chriſt be the head of thoſe that be ingrafted, then children and infants are the branches of this head, and ſo to be judged in charity, and if they ſhall be ſaved, they are members, Epheſ. 5.26. Children ſhall be ſaved by Chriſt, they he, his body; he hath gotten nothing here, but we have gained that children have federall holineſſe againſt all oppoſition.

The 4th Propoſition is, Although the ground be not the ſame, yet there is as ſure a ground to evidence to judicious charity, that children are in covenant as well as parents, if they be believers, the ground is …t good to the one as it is to the other, to a Rule of judicious charity it is alike to both.

There is not the ſame ground altogether, becauſe the parents are of yeares of diſcretion, and ſo they are able to expreſſe the ſpeciall or common good, and therefore they can give a reaſon of the hope that is in them, and ing…ge themſelves to walk in the wayes of God, with a conſciencious performance of it, becauſe they are in the compaſſe of the covenant, they are ſo farre able to put forth this. The Soribes and Phariſees they made profeſſion of their faith, and they did expreſſe a readineſſe and willingneſſe ſo to do…, and ſo they came to John to bee baptized; as if they ſhould have ſaid, Command, and we will doe it, and follow it conſcientiouſly. And Acts 8.13. Then Simon himſelfe believed alſo, and was baptized, &c. There was a large diſcovery to ſay, I believe. An Acts 2.31. Repent and be baptized, &c. This is the outward profeſſion of men of yeares, that is required of them, but it is not required of Infants, for thoſe are grounds of rationall charity, thoſe are not among infants, for that were to require impoſſibilities and contradictions; the firſt part is evident, but they are as ſure grounds to children as to parents, we will make it good in 3 things, all follow from the former propoſition.

1 Becauſe of the covenant on their parts, believing parents enter firſt into the covenant perſonally for themſelves and their children, Deut. 29.11. You, your wives, and your little ones.

2 In regard of Gods acceptance, be accepts of both, and doth avouch them both to be his, and he adopts them both in the ſame bond, at the ſame time they are accepted of God. There is a twofold adoption, the one is internall and ſpirituall, and God diſpenſes this in a various manner in his own wil, as to accept the father ſomtime, and the ſonne ſometime, and ſometime the one and ſometime the other, as he pleaſes; ſo wicked Ahaz had good H…z…kiah, and good Joſiah had a wicked ſonne; ſo it was in the Kings of Iſrael: and ſo we ſee the accepting of God, wiſe Solomon had fooliſh Rehoboa…, theſe are internall: but there is an externall adoption, and that to Fathers and Children; ſo we ſee holineſſe is not by generation, but by covenant with the Father, and therefore to ſay that holineſſe is by generation, it is a dreame. Amos 3.2. You onelyonly have I known of all the Nations of the earth, &c. And Deut. 4.23. Take heed to your ſelves leſt you …get the covenant of the Lord your God which he made with you, &c. And Rom. 9.4. who are Iſraelites, to whom pertaine the adoption and the glory, and the covenant, &c. they were all adopted externally, and alſo in covenant; but in the internall there is variety of diſpenſation of that, as God pleaſes.

3 There is like federall holineſſe belongs to the father and the ſon, 1 Corinth. 7. All theſe we have made good heretofore, and cleared the coaſt by making them good againſt all oppoſition. Is the father in covenant? ſo is the ſonne. Is the father holy? ſo is the ſonne: it is as ſure to the one as to the other; that is the reaſon God ſpeaking in thoſe places of the Gentiles as to the Jews, he ſpeakes indifferently of both; Matth. 21.43. The Goſpel ſhall be taken from you, and ſhall be given to a Nation that will bring forth the fruits thereof. And Acts 13.46. You put away the word of God, and therefore we turn to the Gentiles. So as they have the ſame mark, and obſerve when they were ſeparate from the Jew…s, then they are ſaid to be Aliens from the Commonwealth of Iſrael, Epheſ. 2.12. So as the Gentiles were not free Burgeſſes; But now the caſe is altered, Epheſ. 2.19. You are no more ſtrangers and forraignors, but Citizens with the Saints, &c. Now the Goſpel is come to the Gentiles, now they are no more forraigners, but free Denizens. There be three phraſes there, Epheſ. 3.6. he ſpeaks of the Gentiles, that they were fellow-heires of the ſame body and of the ſame promiſes, they were heires of the ſame Corporation, and they had the benefit of the promiſes, Rom. 11.17. They were partakers of the Root and fatneſſe of the Olive, &c. When the Jewes were broken of, the Gentiles were grafted in, and made partakers of the ſame fatneſſe, it was ſent abroad to them as well as to the Jewes.

Hence I will reaſon ſeverally before I paſſe, 1. That they that have as ſure ground, by rationall charity ought to have them: but they are as ſure to children as to parents, therefore they ſhould have them, and we in rationall charity ſhould diſpence them to both.

2 I reaſon thus; Thoſe that are ingra…ted into the ſame covenant with the Jewes, and are partakers of the ſame fatneſſe as large as the Jewes did, they are eſſentially begotten into the ſame Olive: But ſo are the Gentiles; for what the Jewes had, the Gentiles have, if in the ſame Olive God will give the ſame extent to them as to the Jewes.

3 That which appertaines to the covenant as the covenant, that muſt belong to all thoſe that the covenant appertaines unto; as that which belongs to a Corporation as a Corporation, it belongs to all that are of that Corporation, and all have a ſhare in the ſame: But it belongs to the covenant as the covenant, to in title Infants to the ſeale, becauſe they belong to the covenant; therefore they muſt needs have the ſeale. In Gen. 17.7. God will eſtabliſh his covenant with Abraham and his ſeed: and in the ninth verſe, they ſhall keep his covenant, and therefore he muſt keep the ſeale of the covenant, and this is the ſeale of the covenant, Every man child among you ſhall be circumciſed, becauſe I will be thy God, thou ſhalt keep the ſeale of my covenant: he does not mention expreſly what ever ſeal of my covenant thou ſhalt keep, but this is the ſeale, Thou ſhalt circumciſe every man child; ſo he appoints one, that he may keep that; and if I appoint another, keep that, what ever ſ…al… I appoint. Now I come to the fourth thing to be handled.

The Covenant of Grace Opened, Text (2 of 3)