The Covenant of Grace Opened, Text (1 of 3)

The Covenant of Grace Opened · Text (1 of 3)

p. 1THE Covenant of Grace opened in ſeverall Sermons.

G…neſ. 17.23.

And Abraham took Iſhmael his ſonne, and all that were born in his houſe, and all that were bought with his money, every male among the men of Abrahams houſe, and Circumciſed the fleſh of their foreskin, in the ſelf-ſame day, as God had ſaid unto him.

THe ſcope of this Chapter is to ſhew the eſtabliſhment of the Covenant with Abraham, by adding the ſeal of Circumciſion, and it's inſtituted by the cutting off the fore-skin of every male in his houſe; where we may ſee the obedience of Abraham, he does it without any neglect upon all the males in his houſe: The occaſion of this is, becauſe there are a generation of Anabaptiſts that do go about ſecretly to ſeduce perſons, and lead them into errour; and ſ…reſie is a mark they are known by. Epheſ. 4.14. That we be no more children carryed about with every winde of Doctrine, by the ſleight of men, and cunning craftineſſe whereby they lye in wait to deceive: the word is taken from Cheators, that by cunning deceive men; and therefore to clear the coaſt, and ſo prove the lawfulneſſe of the Baptizing of children againſt ſuch deceivers.

Doctr. There is no weaknes of Faith in perſons received into the p. 2Church, nor want of years in thoſe that are born of them that ſhould hinder them from receiving the …l of the Covenant of grace.

You may ſee here Abraham and all his family circumciſed, now you may judge in your ſelves, whether in ſuch … Abraham had, it be not likely there were ſome weal ſo …, and ſome, if not many doubting, being clouded b… reaſon of f…, and were …leſſe; in which regard, they might have bin hindred: & alſo it may be thought there were many children in the family, being ſo large, for he had 300. when he went to reſcue Lot, and this was ſome good ſpace of time after; and the text ſaith, All were circumciſed, none were hindred: and what was ſaid of Abraham in this truth, the ſame way be ſaid of all truths of the ſame kinde; this is the point.

Now for the opening of it,

1. what this Covenant of Grace is, whether it be the ſame that Abraham had, that we have now in the times of the Goſpel?

2. What are the ſeals of this Covenant, or are they of the ſame nature now as they were then?

3. The Parties and ſubjects fit to receive theſe ſeals; all the men and children in a family; whether they are not the ſame at this day?

4. In caſe ſome ſhould be unworthy; yet if they walk ſo, as in the judgement of charity, there do nothing appear that make them unworthy; whether may not the Church in that caſe give them the Seals?

5. We will ſhew you the reaſons of the point.

Firſt, What is meant by the Covenant of Grace? this Covenant of Grace, ſo much as ſerves my turn at this time, it is the … … munication of God to a people, that he will chooſe ſuch, whereby … ingages himſelf to be their God, and to make them to … people.

I adde that, to make them to be his people, becauſe that is it, that bears up the Covenant and confirms it.

Secondly, When God gave a covenant to Adam, it was doe and live; and if he had improved that, he and his poſterity might have had life thereby: but now in the covenant of grace it is otherwiſe now, God gives himſelf freely to his, and makes them to be his people, ſo that he will be our God, and make us to be his people; this is the covenant of grace, and it may be conſidered in a double notion: I finde a double covenant, an inward, and an outward.

1. Inward, ſtanding in a ſpirituall inſtitution of it between God and man▪ wherein God cals a people, and makes them anſwer his call, and makes himſelf really their God by Faith, and ſo they have p. 3unintereſt in God, and he performs it in them, and makes himſelf theirs by Faith; ſo that the work is his▪ and thoſe … are partakers of this covenant ſhall never …all; but this is to his …

2. There is an outward covenant, and this is tho…e large; the diſpenſation of this, God gives on his part to Chriſtians, and then ingagement on their part, is ſubjection to him; and by this, God does advance a people: by outward diſpenſation he declares himſelf to be their God, and thereby takes them to be his people in a choice manner, and peculiar to himſelf. Exodus 19.5… Now a handfore, if you will hear my voice indeed, and keep my covenant…, … you ſhall bee my chiefe treaſure above all people, though all the … mine. He will diſcover himſelf to them, and impropriate them unto himſelf: hence they are called the lot of his inheritance, Deutr. 32.9. and God is ſaid to know them above all the Nations in the world; Amos 3.2. He doth ingage himſelf unto them, and if they anſw… the outward priviledge, he will make them a choice people, and own them in that ingagement, and improve himſelf for their good; if they yeeld their Allegiance to him, he will enlarge himſelf to them in his diſpenſations to them; and doth avouch himſelf to be theirs, as they avouch the Lord to be their God; Deutr. 26.17.118. This is done by the outward covenant, and it is if they keep his command…tents; hence, when they imbrace the ordinances, God is ſaid to draw neer to them, Deutr. 4.78. and they neer to him: all nations may be ſaid to be farr from God that want theſe outward covenants, and he from them; and therefore he is ſaid to dwel among them, and they to dwel with him, Pſ. 84.10. A day in thy Courts is better then a thouſand: God takes ſpeciall notice of them, and he w…ere … every moment, and keeps them night and day: hence they are ſaid to come under the wing of God, that is under the ſpeciall expreſſions of his favour.

The former of theſe covenants ſhould alway be between God and his people; and where it is, it never fails, if they receive the ſpirit working of it in them.

But this outward is more large, the inward is more ſure; the outward is larger, and may iſſue from falſe grounds, and may aym at falſe ends; ſometime yeeld in conviction, thus D…utr. 5.27. God neare and hear all that God ſhall ſay, and … it unto us; and we will heare it and … it:

3. So they were convinced, for the Lord ſaith in the following verſe, they have well ſaid all that they have ſaid. When they … p. 4the mountain burning, their conſciences began to be awakned, and this made them ſpeak wall; but oh that there were ſuch a heart in them, but their heart would not hear to ſubmit: ſometimes men hear for novelties, and that prevailes. But we ſ…e Joſhua when he was to take his leave of the world, and to draw near to his death; J…ſh. … 15… he ſaith, If it ſeem evill unto you to ſerve the Lord, chuſe you this day whom you will ſerve, &c. the anſwer is, the Lord ſorbid that wee ſhould ſerve other Gods, for he brought us out of the land of Egypt▪ &c. So he…e was a convicting conſcience; and ſometime God honouring of them, makes them ſay, we will ſerve the Lord, but yet they would not doe what they ſaid. Thus we ſee, this outward covenant is more large, and may ariſe from falſe grounds, Hoſea 2.13. though ſhe was marryed to God, yet her heart was not with him; ſo in Deutr. 29.4. Yet the Lord hath not given an heart to perceive, nor eyes to ſee, nor ears to hear unto this day.

Here may be a queſtion, whether the Covenant of grace be the ſame in the time of the Goſpel, with that in the time of the Law?

Anſwer, In regard of the ſubſtance it is the ſame; though it may differ in ſome outward ceremonies or circumſtances, yet there is no difference in the ſubſtance of it. Now the Anabaptiſts to overthrow it; call it a carnall covenant, in regard of this that is now▪ but as one hath ſaid, it is a carnall conceit in them that think ſo; but this is too fulſome, and therefore the wiſeſt of them will not own it, but doe it mincingly, becauſe they would avoid the dint of it; they ſtoope becauſe they have not power to make good the ground.

1. That the covenant made with Abraham and with us, is the ſame, we may ſee the text for it is plain, if we look Galat. 38. The ſcripture foreſeeing that God would juſtifie the Gentiles through Faith, preached the Goſpel unto Abraham, ſaying, in thy ſeed, &c. ſo it was Goſpel he preached to Abraham: therefore it is a Goſpel covenant, and not a carnall covenant; God did foreſee the frailty of poor ignorant men, that would call the goſpel a new covenant; and therefore he having declared this to be goſpel, in thy ſeed ſhalt all the nations of the earth be bleſſed, the ſame that is now with the goſpel: that covenant abides for ever; Thus the ſcripture foreſeeing of their folly hath made this plain.

2. This is the main ſcope of that in the 4 of the Romans, and in the beginning, he makes good this doctrine: the Apoſtle in the three former ch…p…ers he had inde…voured to prove juſtification by Faith; here he brings in the example of Abraham, he proves it to be in the p. 5ſame manner as to Abraham; he is called the father of the faithfull not by naturall generation, for ſo he was not a father to the Gentiles, but by imitation, as is ſaid of the Jews, their father was an Amorite, and their mother was an Hittite: ſo all the faith full may be ſaid to be juſtified as he was, all the Saints of God may ſay ſo, it is cutious in the 11, and 12, verſes he diſputes the reaſon why he did receive it; that he might be the father of all them that believe: the queſtion was when Abraham did receive it; it was before hee was circumciſed, Geneſ. 17. This was the reaſon he is called the father of them that believe, though they were not circumciſed; and after he received circumciſion, the ſcope and aym of God was not to hinder any, but he that was circumciſed was ſaved by Faith, and he that was uncircumciſied ſhould be ſaved by Faith; all ſhould be ſaved one way; there is one way to all in Chriſt, if we atend the 22, 23, 24. verſes, we ſhall ſee there is no hole unſtopped; it was not imputed to him alone, but for us alſo, ſo that the ſcope of God is one to all that believe; for that it is imputed to us alſo, as to him, in the ſame way; ſo that what was to him, is to me; there is the ſame way of juſtification to all; that is clear here.

3. If the ſumme of the Goſpel be contained in the Law and the Prophets then it is the ſame to us, as it is to them: but that it is ſo, the proof is Acts 26.22. Paul did preach what Moſes and the Prophets did ſay ſhould come, that Chriſt ſhould ſuffer and riſe from the dead, &c. ſo as this was the ſumme of Pauls preaching, that they had ſpoken.

4. If there be one Mediator, then there is one covenant; he in whom the covenant is made, and he by whom the covenant is performed: but ſo it is, we have one Mediator alſo, Rom. 3.…9. Is God the God of the Jews onelyonly, is he not the God of the Gentiles: ſo as all is of God, ſo he will ſave the Jews by Faith, and the Gentiles alſo by Faith; ſo they are all ſaved by one and the ſame manner, and Iſa. 49.6. It is aſmal thing that thou ſhouldeſt be my ſervant to raiſe up the tribes of Jacob, and raiſe up the deſolatio… of Iſrael: I will alſo give thee a light for the Gentiles that thou mayeſt be my ſalvation to the end of the world▪ ſo that we ſee, it is through him it is performed, ſo that as it is the ſame God and Chriſt, ſo there is but one covenant with them: And now

5. The covenant of Abraham dos contain the perfection of all ſpirituall and ſaving grace that belongs to the Saints of God, Matt. 23.32. Chriſt diſputes about the Reſurrection of the dead, he ſaith, He is the God of Abraham, he is not the God of the dead but of the living: p. 6he diſputes from the perfection of the covenant, it includes … the reſt. This may ſuffice to ſh…w the covenant of grace is the ſame.

2. Difference is in the manner of the diſpenſation, therein it differs in regard of the circumſtances of it.

1 In regard of the Ordinance, it is divers from Baptiſme: in that there was cutting away, here is waſhing away; that was to the male, this is to all; that was to be done on the eighth day, this may be on any day. But theſe things doe not make another Sacrament, though the manner be divers in adminiſtration of them; that look… at Chriſt to come; that he ſhould be incarnate, was ſealed by that: but by baptiſme is ſealed that Chriſt is come, and hath ſuffered, and is raiſed and ſet at the right hand of God.

2 Hence the outward diſpenſation was in many types and ceremonies, Chriſt being to come, the ordinances went before in types; and in their ordinances they had many types: nay, the very nation and their land was typicall; the nation of the Jewes was a type of Gods elect; and Gods calling and chuſing them from among other nations, was a type of his calling and chuſing his elect from out of the men of the world, Deut. 7.6, 7. The Lord hath choſen you becauſe he loved you, &c. And therefore be you ſeparate from all other nations, though they rebell, yet be you ſeparate from them. And they might not make any marriages with them that were of the Gentiles. Jacob ſhall dwel alone in ordinances, priviledges, and ſeparation. Ezra 10.11, 12. Give praiſes unto the God of your Fathers, and doe his will, and ſeparate your ſelves from the people of the land, and from the ſtrange wives: And the people anſwered▪ We will doe according to thy words. And Acts 10.28. it was unlawfull for a Jew to keep company with a Gentile. And therefore God prepared Peter, by letting down aſheet, to goe to Cornelius, by which he made it clearly appeare, the difference was taken away. And not onelyonly ſo, but the Land of Canaan was a type of the Kingdom of Heaven, becauſe God choſe that land for them, and gave it them, as their proper right, and therefore when they ſhall be called, they may fight for it again by divine right; it differs not now, for they are a peculiar people, and a choyce people, and that is a choyce and peculiar Land, and ſeparate from all other. Epheſ. 2.11, 12. The Jewes call them Ʋncirumciſion, and without the covenant, in an externall manner; but look wee at the ſubſtance of the covenant, and there is no alteration, the Jew i… ſaved by faith, and the Gentile through faith; ſo as the caſe is cleare, the covenant is the ſame. If any diſpute and ſay, p. 7that is nothing here; for all is from a covenant of grace, it was the ſame with Abraham when he lived.

2. Whether the ſeales of the covenant with Abraham be of the like efficacy with ours in the times of the Goſpel? The anſwer is in three things:

1. Their Sacraments and ours are not alike in the degrees of efficacy, but ours exceed theirs in the efficacy of them, for ours ſeale 1. more clearly,

2. more largely,

3. more lively.

1. In the Clearneſſe, they ſhewed Chriſt to come in the fleſh; but ours manifeſt Chriſt is come, and is dead and is riſen, and aſcended, and ſits in heaven, and will not leave till he have wrought it in us; ſo as it is more cleare to us then the law could ſet it forth, and therefore they were called ſhadowes: ſo it ſhewes there is a body, but when the body is come, the ſhadowes goe away. But in the Goſpel, Chriſt repreſents things more neere, and things that are more neere are more clearly ſeen. All the Sacraments in the law are ſaid to be dark, 1 Pet. 1.1…. We have a more ſure word, to which you do well to attend unto, as to a light that ſhineth in a dark place, untill the Day-ſtarre ariſe, &c. where the Law is compared to night, and the Goſpel to the Day-ſtar. Hence Numbers 24 17. I ſhall ſee him, but not now; I ſhall behold him, but not neere, &c. The Law endured till John, but now the Star-light is gone. Hence our Saviour ſaith, H… that is leaſt in the Kingdome of Heaven, is greater then he, that is, in the times of the Goſpel. So as by all this it is plain, the light is more cleare now then in the time of the Law. Hence all the types of the Law led people about. John 16.23, 24. I ſay unto you, whatſoever you ſhall ask in my Name, he will give it to you. Hitherto you have asked nothing in my Name, &c. Hence Interpreters ſay, he alludes to the Law, that led men about, but not directly to Chriſt: but we are led directly to Chriſt; they led not to Chriſt nextly, but in types. Some think he meanes, they have asked no great ma…ters: but the minde of God is, in that day, that …, when I ſhall ſee you again after my death, you ſhall ask nothing but it ſhall be given you; that is, when he was dead and riſen again▪ they did queſtion it before, about ſeeing him again, but they ſhall never queſtion it more after his reſurrection; for then they ſhall ſee it clearly, they ſhall look at Chriſt as come into the world, and dead, and riſen again; you have asked nothing in the name of a Saviour that hath ſatisfied. And ſome thinke, and I think they have the truth; but after they ſhall ask in the name of a Saviour that hath ſatisfied, and fitting at the right hand of God; hence they are called better promiſes, H…r. ….6. becauſe now it is p. 8not what ſhould be done, but now he hath performed it, and therefore it is better in that regard. This is the ground of the Sacraments in the Goſpel, and ſo it is more clearly.

2. Ours in the time of the Goſpel, is of a larger meaſure, more abundant then in Abrahams time they were: after the great work of our redemption was accompliſhed, then was the ſeaſon for the ful accompliſhment of a larger meaſure of grace to be declared. By death Chriſt did conquer, by his reſurrection he did triumph, and by his aſcending he went into his own countrey, and then was a full time for the large communication of all grace to his Church: therefore it is ſaid, the Spirit was not given, becauſe Chriſt was not yet glorified. Epheſ. 4.8. When he aſcended upon high, &c. Hence Paul ſaith, The Law made nothing perfect▪ but when Chriſt came, he perfected all things, Heb. 11.40. The Saints under the Law had imitiation, but not perfection, they heard of Chriſt to come, but if hee had not come, they had not been perfect; but we are in the time of perfection now in the time of the Goſpel.

3. They are now more lively and more vigorous then they were then, Heb. 8.13. In that he ſaith a New Teſtament, hee hath abrogated the Old, &c The Old is decayed, but now it is New and freſh. Hence we ſee the meaſure of it, I will put my law in your heart, and all ſhall know me. We need not ſay, know me, for all ſhall know me, they ſhall all know the things of God and grace. Thus ours exceed theirs in the time of the Law in the degrees of efficacy.

The 2^d propoſition wherein the pinch lieth, the Sacraments in the old Teſtament, and ours agree, they have the like ſpirituall efficacy in the kind, though in the degree ours exceed theirs: The opening of this will ſcatter the cavils of Papiſts and Anabaptiſts. What is meant by ſpirituall kind? two things: Firſt, the things of the covenant that were to be ſealed. Secondly, the manner of the conveyance. 1. Chriſt, intereſt in him, and participation of the fruit and benefit of his merits and obedience: by conſequence all outward benefits are conſequences of the covenant of grace, life and peace. Malac. 2.5. My covenant was with him of life and peace, &c. The covenant of Grace being conveyed unto them; Chriſt is now the Prince of peace, the pith of all the covenant of grace: the ſame I proved, that the poſſeſſion of Chriſt is the ſtabliſhment of the heart in it, there lies the power of the Sacrament.

2. The manner of it, as theirs did in the old, ſo ours in the new, it lies in three things.

1. It ſignifies God and grace:

2. it conveyes:

p. 9And 3. it exhibits grace; the ſame ſpirituall efficacy in thoſe in the law and of ours, and of the like vertue. Gen. 17. compared with Rom. 4 12 And the Father of Circumciſion, not unto them onelyonly that were of the Circumciſion, &c. it was the ſeale of the covenant of Faith, it exhibits the meaning there in the law, and ſo theirs and ours are alike inſignifying, ſealing, & exhibiting to the party an intereſt in Chriſt; as in the Law, ſo in the Goſpel. Here they are alike: in degree they differ, but for the kinde they are the ſame. This I proved to you, I will cleare it by reaſon.

In 1 Cor. 10.1, 2, 3, 4. I would not have you ignorant, that all our fathers were under the Cloud, and all paſſed through the Sea, &c. I wil ſhew you the ſcope of the Apoſtle; His aim is to pull a way the carnall confidence which they placed in their priviledges, which they thought would preſerve them from plagues: They could ſay, we have Baptiſme and the Supper of the Lord, we eate the fleſh of Chriſt, and drink his blood, and are advanced, ſo that we ſhall be preſerved from ſuch plagues. No (ſaith the Apoſtle) theſe will not doe it; for I can ſhew you a people had theſe as well as you, which were overthrowne and deſtroyed in the wilderneſſe; they were as eminent as you, and yet they were deſtroyed, they had the Cloud and the Sea, as well as you have Baptiſme; and they had Manna, and the water out of the Rock, as well as you have bread and wine in the Supper of the Lord; yet their priviledges would not preſerve them; no more will yours preſerve you. This is the meaning of God in the words; ſo as it is a folly for us to think, if we ſin as they did, that we ſhould not be plagued as they were. They that are truly ſaid to be truly baptized in the right uſe of their Sacraments, their Sacraments are the like with ours: but ſo they are ſaid to be by the Spirit of God: Thry were baptized, are the words of the Text, and therefore if we ſhould deny it, we deny the words of the Spirit of God, which is blaſphemy to doe. The reaſon lies in the phraſe: not becauſe the ſignes are the ſame, though the ſame thing be ſignified: inſtead of Baptiſme is the Cloud and Sea; the red Sea held forth the like good to them, as ours to us, the force is the ſame; there is the like vertue in the one, as in the other: They are the fleſh of Chriſt, and drank the blood of Chriſt, as we do: The Manna, and the Water out of the Rock, was the ſame with our Supper of the Lord; for the good of the Suuper is Chriſt, he is there, and our ſpirits feaſt; His fleſh is meat indeed, and his blood is drink indeed; the whole does ſignifie and exhibit CHRIST it is like ours, the elements are not the ſame, but there is the ſame ſpirituall food, and they ſeale up the p. 10ſame Chriſt to them as to us, Chriſt is preſented as ſpirituall refreſhing to them and us. It is a dream of Bellarmine, they were not the ſame with ours; for though theirs were extraordinary: yet that hinders not the Argument; we look at it as a Sacrament, not at the extraordinarineſſe of it.

The third Argument: That ſenſe that overthrowes the ſenſe of the Apoſtle, that is to be rejected: But to ſay that Iſrael did not enjoy the ſame priviledges in the kind of them, is to make the ſenſe of the Apoſtle void, and therefore it is to be rejected: The Jewes provoking God, ſhall be puniſhed, ſo ſhall you. It had been eaſie to have anſwered, they are not of that excellency that ours be; and therefore though theirs could not preſerve them, ours may. But now if yee attend the mind of God, it is cleare, theirs are the ſame with outs in the kinde of them. And this is the firſt thing that may prevent all cavils.

The ſecond is from that, Rom 4 11. Abraham received the ſigne of Circumciſion, as the ſeale of the righteouſneſſe of faith, &c. that is, the righteouſneſſe of Chriſt received by faith, ſealed by circumciſion, that was the ſeale of the righteouſneſle of faith by Gods appointment, ſo as they have ſpirituall efficacy with baptiſme, they have the utmoſt power a Sacrament hath, to ſignifie, ſeale, and exhibite the ſpirituall good of the covenant of Grace: it is a ſeale God appointed and it doth exhibit. When a man hath ſet to his Seale, he ſtands ingaged this promiſe he doe accompliſh. Every promiſe a man makes, if he perform it not, it is becauſe he is feeble and cannot, or becauſe he is unfaithfull and will not, but theſe cannot befall God: ſo there is exhibition where there is ſealing, if it be appointed for the ſame; and baptiſme can doe no more but ſignifie, ſeale, and exhibit: ſo is circumciſion a covenant of Faith, ſo there is no gainſaying, but the Argument is plain in the Text. I will make ſome collections.

1. Hence it is plain, that Abraham had, was the covenant of the Goſpel and Grace: It is proved thus, That which was the Covenant of the righteouſneſſs of faith, is the covenant of the Goſpel; that this is ſo, we may ſee it by the Apoſtle, If it be of workes, it is not of faith; if it be of faith, it is not of workes, Rom. 3, But Abrahams covenant is a covenant of the righteouſneſſe of faith: That which circumciſion ſealed, was a covenant to Abraham; to ſay it was a carnall covenant, is groſſe; and to ſay it was not a covenant of Faith, is to deny the text, and dig it up by the roots. So we ſee that it was a covenant of grace.

2. The Sacraments in the old Teſtament require and preſume, and preſuppoſe in the right uſe of them, Faith in the receiver, as being the p. 11righteouſneſſe of God, I know not how any can deny it, it is ſo clear theirs did require faith as well as ours doe. The efficacie of a Sacrament rightly uſed, is to ſeale up our ſalvation; but abuſed, it ſealts up our condemnation. The right uſe of it is to eſtabliſh our hearts, but the abuſe of it doth haſten our condemnation.

3. Some perſons my rightly uſe a Sacrament with allowance from God, and may receive the good thereof, that have not the exerciſe of reaſon, as Infants, as we may ſee in Abrahams time: And this will give an anſwer to all them that ſhall ſay, How can infants get good by Baptiſme, when they have not the uſe of reaſon? Abrahams children had the good of the Sacrament ſealed up unto them, and yet they had not the uſe of reaſon; yet they had a right unto it by allowance from God.

4 According to a right rule from God, and right Reaſon, perſons may have faith in the courſe of charity, that have not the uſe of reaſon: they in Abrahams time had grace, and that was the grace of Faith; if it ſeale up, ſome may have it; but that ſome children are thus fitted, and faith is ſealed unto them in circumciſion, if any will deny it, they muſt deny the Text, and that is impudency it ſelfe. If ſo, why not in Baptiſme as well as Circumciſion; for Circumciſion muſt have faith, ſo muſt they in Baptiſme?

5 There is more required of ſome perſons then there is of other in receving of the ſame ſacrament in the alowance of God, & according to right Reaſon; there is more required of men, then there is of children: Take a man that is to joyn in the covenant of the people, he is bound to ſtoop to the Ordinance, Eſay 56.67. The ſtrangers that were to joyne, they muſt keep the Sabbath, and embrace the Covenant, &c. This is to make a proſelyte, Matth. 23.15. they are made of the ſame profeſſion. Men of yeares muſt approve of the things of God, and walk accordingly; all this is required of men of yeares, and then to offer themſelves to the ordinances, for they did never force them: but in children this is not required, if the Father had embraced the Faith. So as you may ſee theſe things are plain, wkich if they be obſerved, it will make you caſt away Anabaptiſme.

The third Scripture is in Coloſſ. 2.11, 12. if the effects of the Sacraments of the old Teſtament and the new, be the ſame, then they are the ſame: the effect done by the thing, ſhewes the thing: if the things wrought be the ſame, then it is alike; but the things done are the ſame. The Apoſtle in the Text ſhewes it is the ſame in Circumciſion, as in Baptiſme, both ſeale up the death of Chriſt; there was decaying, p. 12both were for the maſtering, or leſſening and decaying of ſin, ſo doth circumciſion by cutting off the fore-skin in the ſame operation.

Now there are two objections to be anſwered from ſeverall Texts, it appeares they are the ſame with ours. The firſt is that in 1 Corinth. 7.19. Circumciſion is nothing, nor uncircumciſion, but the keeping of the command of God. The Apoſtle ſpeaking to perſons to keep in the ſame Calling God had called them, he ſaith, Circumciſion is nothing, &c. The next is Galat, 6.13. they make nothing of it. Galat. 5.6. For in Chriſt Circumciſion nor uncircumciſion availeth any thing, but faith that worketh by love: that is, ſay they, it is weake, and can doe nothing, Galat. 5.2. Chriſt ſhall profit them nothing if they be circumciſed; and the Apoſtle ſayes, Beware of Circumciſion, by way of Irony, ſo as he accounts it as nothing. All theſe places are of the ſame nature, and may receive the ſame anſwer to them all. God lookes upon all theſe Sacraments to be attended according to a double time and conſideration. Firſt, in the firſt inſtitution they had an eye to, and did ſeale up Chriſt to come in the fleſh, when they were firſt ordained by God, 2^ly. God lookes at them as having attained their end and appointment, which was Chriſt to come: therefore when he was come, they had an end. Therefore now they were of no uſe, being out of date; and now they could not be uſed without ſinne: he appoints now therefore to abrogate them, they were to ceaſe becauſe Chriſt was come: though they were alike at the firſt, now they were out of date, now they were not to be uſed. To this purpoſe are all theſe places of Scripture.

1 Cor 7.19. If thou be called being uncircumciſed, be not circumciſed: if you were circumciſed when it was in date, then ſeek not to be uncircumciſed: if you be uncircumciſed, be not circumciſed now it is out of date. It cannot be taken the Apoſtle for bad circumciſion when it was in date; for then he had ſpoken againſt the command of God, Gen. 17. He commanded them to be circumciſed. So Gal. 6.15. For in Chriſt Jeſus neither circumciſion, &c. availeth any thing, but a new creature. For though they were given to the Jewes, yet now they were gone out of the world, and ſo now they availed not. And beſides, to ſet them up now, was to ſet up that which God had deſtroyed. So that now nothing availed, but faith and a new creature. And Gal, 5.4. He is fallen from Grace; but now he doth not attend the firſt inſtitution, if he doe, hee nullifies the nature of Chriſt, becauſe when Chriſt is come, it is to deny Chriſt to be come in the fleſh. This is a heynous thing, Chriſt ſhall doe him no good, Chriſt will not ſave p. 13him. In the laſt place, he ſpeakes this to falſe Apoſtles, that would have men partly ſaved by Chriſt, and partly by workes; and ſo they nullifie Chriſt, and the work of grace: for he muſt have all or none, you cannot joyne works and grace together.

Objection 2. From the witneſſe of the word, Coloſſ. 2.17. Which were but a ſhadow of things to come, but the body is Chriſt. And in Heb. 7.18 they are ſaid to be weak. And Heb. 9.10, 13. called a carnall covenant. And if it be ſo, then they are not alike with ours in the new Teſtament, they are of another nature, the ſpirituall work of the ſoule. For anſwer, the Sacraments are apprehended in a double ſenſe, as included, or as ſeparate from the thing ſignified; but the Apoſtle lookes at them as carnall now, as Heb 7.18, 19. he ſaith, The Law was weake, and made nothing perfect but the bringing in of a better hope, &c. that is, Chriſt he accompl…ſheth all, and brings in a better hope of the pardon of our ſinnes. So 1 Pet. 3.21, 22. it is not the water, but the thing ſignified by the water. So the ſigne is weak, but the thing ſignified is ſtrong. So the caſe is cleare.

3 Concluſion. The ſpirituall efficacy of the Sacraments in the old and new Teſtament, proceed not from themſelves immediatly uſed in the working of any good, but as they are uſed by the holy Ghoſt. The conſideration whereof will help in the main point, to ſhew the manner of the working of the Sacrament, for it is a great ſecret, and the want of the knowledge hereof, is the cauſe perſons get ſo little good by the Sacrament. This propoſition hath two parts.

Firſt, the ſpirituall influence the Sacraments put forth, is not from themſelves immediatly, but as they are uſed by the Spirit. For the better underſtanding of this firſt part, conſider it in ſome things.

1 The Sacrament is not a principall, but an inſtrumental cauſe in any ſpirituall work: they doe not ſet themſelves a work, but they worke under the principall agent; as a toole in the hand of a man, ſo in the work of the Sacrament, it is by the mediation of the Spirit, and the meanes of faith, Mark 10.16. Hee that beleeves and is baptized, &c. But he that believeth not, &c. And Eph. 5.26. That he might ſanctifie it and cleanſe it by water through the word.

2. The Sacraments as inſtruments, put forth a ſpirituall efficacie, when they are lawfully uſed according to God: but not when they are abuſed in an unlawfull manner, and unworthily received; then they doe not put forth any ſpirituall efficacie. Thus the Supper of the Lord puts forth ſpirituall efficacie when it is ordered in a lawfull manner, as the Apoſtle ſaith, Is is not the communion of the body of Chriſt? p. 14And the Cup of bleſſing is the ſame, and yet be that receives is … …rthily, eates and drinkes his own damnation, and makes himſelfe guilty of the body and blood of Chriſt, becauſe he abuſes the ſeale. He that abuſes the Kings ſeale is puniſhed, and therefore much more theſe. The Goſpel is the power of God to ſalvation, but it muſt bee mixed with faith, and then it is the ſavour of life unto life, but without it, is the ſavour of death unto death. And ſo is the Sacrament; therfore when a thing is lawfully done, it is no ſinne, but if it be abuſed, then it is ſinfull: therefore that the Sacrament is abuſed, it is from ſinne; but the ſpirituall work of a Sacrament helps forward to ſalvation.

3 The ſpirituall efficacy a Sacrament puts forth, is not as a Phyſicall inſtrument, but as a Morall. I put it in theſe termes, that I might cleare it up in their termes which they uſe which darken the truth. Now ſee the explication, Inſtruments are of a double nature, ſome have qualities inherent, that is, ſticking in them by nature; as ſome phyſicall hearbs are of a purging nature, others comfortable, they have it in their nature put into them ſo to work, and it abides in them, but other are made ſerviceable by Art, they are made ſharp or ſweet: Or in tooles, ſome are made ſharp, fit for uſe, as a bone wil not cut our bread, but we muſt have ſomething made ſharp: ſo things are made phyſicall either by Nature or by Art. The Papiſts call it Phyſicall in the Sacrament: they ſay the Sacraments work naturally, if taken, they have a quality to convey grace: the Sacrament taken, they ſay, will worke of it ſelfe; but it is a groſſe conceit to ſatisfie a carnall heart: then a drunken wretch muſt have grace, if he can but have the uſe of the Sacrament. Thus the Papiſts derogate from Chriſt, by making a quality to be inherent in the Sacraments, to convey grace into any man that receives them.

The 2^d diſtinction is, they are morally good, as ſome inſtruments that have no power of themſelves, but as they are ſtated by way of ordination, as he that uſes them doth appoint them: As a piece of wax is appointed to ſeale up a bargain, the Wax conveys nothing, it is appointed to be a witneſſe to ſet forth the truth as the party is ingaged according to agreement: as Elijahs Cloke divided the waters, it was not in the Cloke, but it was a ſigne to intimate that God would be with him. So the Braſen Serpent was appointed of God for the people that were ſtung, by looking on it they ſhould be healed: there was no vertue in the braſſe to heale them: for afterwards in He…ekiahs dayes, he called it Nehuſhtan, a piece of braſſe: But by Gods inſtitution, God uſed it as a meanes to work by, but the vertue was in himſelfe; there p. 15was no inherent vertue in the braſſe, but God appointed it for this end as a morall inſtrument.

4 When the Sacraments are thus taken for ſuch an end, and to ſuch a work, there is a divine vertue goes along with them for that end, the ſame power that did appoint them, will goe along with them, and will work in them for that end. There be three things in the inſtitution of them.

1 God appointing them out according to his will, in wiſdome and power, the bread ſignifying the body of Chriſt as meat; the water ſignifying the blood of Chriſt waſhing a way the guilt and filth of our ſins, the wiſdome and good pleaſure of God going along with them for that end.

2 They are ſeales of Gods ingagement to man, that is ſignified by theſe his Faithfulneſſe and Truth alwayes goe with it, Rom. 4. It is called, The Seale of the Righteouſneſſe of Faith: So as it is as ſure as that.

3 There is the accompliſhment and performance thereof; here ſhall we find the good Spirit of God going along with this ordinance to ſee it done, Matth. 3 11. He ſhall baptize you with the holy Ghoſt, &c. And Rom. 2.29. That is Circumciſion that is of the heart, &c. So as the Sacrament is ſtated for that uſe, it hath alway this, the good Spirit of God going along with it, & carrying it to the underſtanding, it ſignifies all ſpirituall good to the underſtanding to a man that worthily receives it: it carries it ſacramentally: So as it is plain, no man can inſtitute a Sacrament to have the good of it as the Seale; the Spirit of God muſt make good Gods engagement, ſo as the heart cannot get away from the goodneſſe.

3 The Sacrament exhibits grace, ſo the Spirit of God go along with it, and ſee it accompliſhed; thus theirs is the ſame with ours, for theirs and ours comunicate the vertue of it by the Spirit of God: And hence it followes, that it is of force as under the motion of that bleſſed Spirit, ſo that there is no more of the Bread, nor of the Wine that have this fruit, but ſo much as is uſed to this end. And as the Brazen Serpent was not of that uſe to heale, but at that time the Lord had ſet it apart for that uſe, and therefore afterwards it was called Nehuſhtan. Hence followes a threefold collection.

1 Hence this will bee a meanes to …ſe and help you to ſee how the Spirit can work in Baptiſme.

The main worker is the Spirit, all is poſſible to him, he can ſecretly doe it to a childe: he is not confin'd to our work, he can overſhadow p. 16the heart of a Child as he did the Virgin.

2 In the manner of the working, in which we may ſee foure thing, for our help.

1 The Sacrament of Baptiſme is a ſeale of our firſt entrance; and the Supper is our nouriſhing in the family of Chriſt: And this being the ſcope of Baptiſme ſealing our firſt work into Chriſt, that whereby we are implanted into Chriſt; in which work we are meetly paſſive: but when wee are ſetled on Chriſt, the truth is this, wee have a gracious principle put into us, and ſo we work by our ſelves, and by the help of the Spirit: but at the firſt the Spirit makes us willing that we may will it. This is the confeſſion of all our orthodox Divines.

2 In this firſt grace wherein we are paſſive, God works in us without us, all the workes we are paſſive in.

3 Hence we may ſee the Spirit may as well ſeale within us without us as well as work within us without us, without any oppoſition, there is the ſame reaſon for the one as the other; I know nothing to oppoſe, but if he doe the one; he may doe the other.

4 Hence we may ſee, if this be true, that he can ſeale within us, without us, it may be conceived, that though there be no ſaving quality comes from the Sacrament, the Spirit may worke in himſelfe, and from himſelfe, without the work of the child. This makes it eaſie to a mans apprehenſion: it is indeed ſecret firſt in God, in baptiſme this is wrought, and the Spirit can ſeale as well as work it in the ſoul.

The third Poſition: There is no quality in the Sacrament as a Sacrament, but meetly an inſtrument, a miniſteriall worke; but the Spirit can work it with eaſe: that way he did work in the old and new Teſtament, in the very ſame he worketh now.

Now to the third Head, where the main ſtreſſe lies, and that is in the perſons that are capable of the covenant of Grace, and that we heard was no weakneſſe of faith, nor want of yeares; Who be they then that be capable ſubjects? For the opening the point,

1 We will explicate the point.

2 We will anſwer the objections of the adverſaries, thoſe that would deſtroy the comforts of the faithfull.

1 Who be the ſubjects capable for this Covenant, and we will ſpeak of it.

1 In generall: 2^ly, in particular. And this generall ſhall bee as a Torch ſet on the top of a paire of ſtaires, that gives light almoſt to all the roomes in the houſe for paſſage.

The firſt concluſion is, That the Seales do… not give the firſt grace; p. 17but doe preſuppoſe that ſuch as doe receive them, are within the covenant of Grace; which covenant hath ever in the old, and now in like manner in the new, ſealed up the covenant to them that are partakers of it: in which we muſt conſider three things.

1 The ſeales of the covenant doe not give the firſt grace: I will not look at grace as it is in God, but as it is communicated unto us; it preſumes a former favour that they bring in them, and being in the covenant, they receive God by it. Ezek. 16.8. I looked upon thee, and thy time was the time of love, and I ſpred my skirt over thee, and made a covenant with thee, and thou becameſt mine. Firſt, it was a time of love, and then he takes them into covenant. Pſal. 106.4.5. Remember me with the favour of thy people, &c. And if the Sacrament give the firſt grace, then it ſhould be given to all people, the Church could hinder none, becauſe then they ſhould hinder their comming to God, and the Apoſtle affirmes the contrary by ſaying, (1 Corinth. 5: 12, 13.) What have I to doe to judge them that are without, &c. The preaching of the Goſpel muſt be to every creature, becauſe that is a meanes to bring men to Chriſt; but the Seals are to be given to them that are within. When any of the Heathen came to joyn with the Jewes, it was lawfull for them to become Proſelytes, they were to turn Jewes, that was, to profeſſe the ſame faith with the Jewes: And when they were joyned, then it was lawfull to circumciſe them, but elſe it was not lawfull. Firſt, they muſt have a being in the Covenant, and then they might have the ſeales.

The ſecond part of the Propoſition is, the Seale preſuppoſes all thoſe to be in the covenant of grace, that have the Seals: for the Seals doe not make the Covenant, but eſtabliſh the Covenant; it is onelyonly given to them that be in the Covenant: there is no ſeal put to a blank; ſo a ſeale here is taken for granted they are in the covenant. Hence baptiſme, Coloſſ. 2.11. In whom you were circumciſed, &c. Hence we are ſaid to put on Chriſt, Galat. 3.27. ſo as all our inciſion and adoption is ſealed up by baptiſme, and it ſtabliſheth the heart. Acts 8.37. If thou believe with all thy heart thou mayeſt, &c. It is not therefore a carnall covenant, it ſuppoſes how after ward they ought to carry themſelves, Rom. 4.11, 12. It is the ſeale of the righteouſneſſe of Faith, ſo as by faith they receive it.

They take it for granted. Abraham had faith, how could it be ſealed up! and therefore, I wonder, at the ſpeech of the Authour of a booke come lately to my hand: It is in the fifth page. I doe not finde the word …, that he did believe in the ſ…, or that it was required p. 18he ſhould ſo doe, when the words are ſo plain, Rom. 4.11. By the word which he had, being uncircumciſed; every part of the ſentence ſhews it forth, that faith, that did make Abraham a father of the faithfull and a patterne, did look to Chriſt as the Object of it; and it looks mainly there: but Abraham was a pattern, and therefore we look at Chriſt, as the bleſſed ſeed: that faith which he had, being uncircumciſed, by which he was a father to them that were uncircumciſed, that faith is ſuppoſed to be the faith of the ſeed; I know not how any body is able to avoid it, Philip. 3.9. That I might be found in him, not having my own righteouſnes, &c. that faith of Abraham did look at the bleſſed ſeed. That man ſpeaks doubtfully, which makes me feare he would have ſaid it was a carnall Covenant, but that he durſt not, ſeeing what was comming down the Hill upon him, which he was not able to avoid: but the caſe is cleare, that which is preſuppoſed to be in Abraham, before he was circumciſed, is preſuppoſed to be in all that are allowed to receive as Abraham did, he being a pattern: if circumciſion did preſuppoſe faith in Abraham, it doth ſo to all that are to receive: the reaſon is, if the ſame covenant and the ſame ſeal was to the reſt, as was to Abraham; the ſame is required that was in Abraham, the ſame thing ſeal up one and the ſame, it never differed, the ſame ſeale, it did ſeale to all alike; ſo as the ſecond part is plain in the text, Gen. 17, 10, 11.12. This ſhall bee a token of my Covenant, &c. there was not one covenant for him, and another for them, but all is one and the ſame. Here it is objected, it was a ſeale to Abraham, hee had ſaith, but how was it to his family? Anſwer is, The ſcope of God in the place, is to diſcover a ſtanding rule, how ſacraments were to be, not how they were to be to unworthy perſons, but how they were to be to perſons that receive them aright, look at Gods appointing of them, in regard of the nature of the ſeals, they doe ſeal up the ſame covenant of grace to all that receive them: if ſome pretend they had grace, and yet they crept in, and had no grace, inwardly they deprived themſelves of the benefit of the Ordinance, yet in the nature of it, it aymes at this; but if the receiver hinder and ſtop the benefit, it is his fault, the ſacrament is the ſame: for Children wee muſt look at them, as God allows us, and then they were within the covenant, for none could ſay the contrary, if there be any inconveniency againſt Baptiſme in this, I ſay, if they had it according to their own deſire, to men of years, I will ſay, as much for children, as they for them; it is a ſeal of remiſſion of ſins; ſuppoſe hypocrites offer themſelves to it, as Sym…n Magus did, how did it ſeale up him, when he was ſtill in the p. 19ga…le of bitterneſſe; ſo as there is the ſame inconveniency in men, profeſſing faith; if we ſay therefore, baptiſme is not a ſeal of our inciſion, it is blaſphemy; if we look at baptiſm as from God, it intends it the unworthines of it doth hinder, but God intends it. As the Goſpel, it is the favour of life unto life, if it be worthily received, but if it be abuſed, then it is the ſavour of death unto death: If men creep into the Church, that are unworthy, and hinder the benefit, yet it hinders not the ſeal. As the Charter of a City is, all that ſerve out their years, and ſue out their libertie, ſhall be made free: a man comes out of his time, and gets out this freedome; if after, the Maſter come in, and ſhew how he dealt baſely with him in his ſervice, and he forfeit all his freedome; will you ſay, ſuch a Cities Charter is broken? No, but his bare carriage was the cauſe▪ ſo the ordinance of God is the ſame, and is not to be blamed, although the receiver be unworthy. So in the Supper of the Lord, He that receives it unworthily eates and drinks his own damnation, and is guilty of the body and blood of the Lord, and it is ſealed up to him, and yet the fault is not in the Seale.

2. Concluſion, is this, being in the covenant of grace, is to be judged according to rationall charity, and accordingly it is to be diſcerned and determined, according to the rule of rationall charity; and this liberty God hath deligated to the Church: for the diſpenſation of it, God gave it to the father of the family in the wilderneſſe; in the time of the New Teſtament it is given to the Miniſters: the ſeale is outward, becauſe it is impoſſible for man to ſearch into the heart, and to diſcover it really: it is the Prerogative of God to ſearch the heart, Jer. 17.10. The heart is deceitfull above meaſure, who can know it? I the Lord ſearch the heart. &c. God knows the heart, many a man judges highly of the things that are naught. God hath commended theſe to his Church, and it is impoſſible to ſearch the heart, to finde out a cloſe hypocrite: God allows his Church to go to rationall charity, to the rule of reaſon and love: by the bounds of love inlightned by the rule of reaſon and Religion, and according to the rule, the Church may judge men; thus John took a taſte of the men that came to him in Jordan, by confeſſing their ſins; thus we muſt proceed according to the bounds of love, enlightned by Religion and rationall charity.

3. This judgement according to the rules of rationall charity, is lyable to miſtakes. Paul was long with Demas, and Peter was miſtaken by Symon Magus, and it is ſaid, they went out from us, becauſe they were not of us, for if they had been of us, &c. a man may deceive himſelf. p. 20Galas. 6.3. If a man think he is ſomewhat, &c. yet the Church is bound to go according to Religion: we muſt judge, and may p…tice without ſin when we are miſtaken, becauſe it is our ru…; if ſubtiltie of heart go beyond us, it is not the Churches fault, God doth require it; if he deceive himſelf and me, in the judgement of charity and verity, charity may be out-bid, therefore covenant grace is one thing, and ſaving grace is another; according to the eye of man, and the Church, ſuch a man is fit: Now federall grace is ſuch as all falſe hypocrites have, federall grace they have enough to ſhew, and may receive the ſeals; Now it is poſſible hypocrites may be in the Church, that the Church are not able to condemn; nay ſuppoſe there were a thouſand Churches in England, and they receive the beſt according to the rules of charity, in reaſon there may be many hypocrites come into the Church, for it is as a draw net, it hath bad as well as good, and it is a barn fl…ore that hath c…affe, as well as Wheat, if all were admitted, there are millions of perſons, wee cannot ſay this man is one ſealed for ſalvation, and here is one ſealed for perdition; no man can ſay this child or this man ſhall be damned: I cannot ſay, this or that man is a reprobate, if all the Churches on earth were together; there are many that ſhall be damned, yet I cannot ſay this man or that ſhall be damned.

4. Concluſion, this judgement of charity muſt proceed on divers grounds, according to the divers conditions of the men we have to deale withall of neceſſity; for inſtance, in the Old Law, no heathen might be made partaker of the priviledges, Eſay 56.4. Thus ſaith the Lord to the Eunuches that keep my Sabbaoth, and take hold of my Covenant, &c. before wee receive him, wee muſt heare him expreſſe himſelfe, as they did not receive him, nor would not untill he expreſt himſelf; Epheſ. 2 12. They muſt renounce their Idolatry, and imbrace the Law: the childe of this man is made partaker of the ſeal. I muſt judge him in covenant, how ſhall I have reaſonable charity, here is no profeſſion? there are divers wayes of proceedings; ſo that we muſt proceed upon ſeverall grounds: Hence you may obſerve, men of years muſt be received by profeſſion, and confeſſion, and practice; and therefore they muſt be divers from Children: how muſt it be done on Children? thus, in reference to the covenant of their fathers, from the reference the Childe hath to the covenant of the father, it is made partaker of the covenant with the father, and by the father God hath promiſed, that ſhould be a means, not that the father conveyes grace to the childe (that is a dream) but he uſes the father as a p. 21means, and he will communicate himſelf to the childe, as he ſees fit: here is my ground, thou art a means to do good to the childe; hence again obſerve, that if according to the judgement of reaſonable charity they did judge in Abrahams dayes, upon the ſelf-ſame ground men may and ought to judge children to have right to the covenant; if they might, we may; our grounds are the ſame, the covenant and ſeal are the ſame, then and now: this for the generall.

5. Now to the ſpeciall, the ſubjects capable, and they are men of years, and children: Firſt, What makes men of years capable: Secondly, What does make Children capable of this ſeal of inciſſion; that is my main ſcope. The Lord Chriſt hath different ſeals, he looks to the entertainment of his ſervants, he ſuites his own end, and then he provides for them, that is, the ſupper of the Lord: Baptiſme is the entrance into his family, there is much more to be looked at, to make a perſon capable of the ſupper of the Lord; a man muſt be able to examine himſelf, he muſt not onelyonly have grace, but growth of grace: he muſt have ſo much perfection in grace, as to ſearch his own heart, and he muſt be able to diſcern the Lords body, or elſe, he is guilty of the body and blood of Chriſt: ſo as there is more required in this, for there muſt be a growth: But Baptiſme is our entrance, and the loweſt degree of grace will ſerve here in the judgement of charity.

1. I will ſhew how it muſt be diſpenſed to men of years; what muſt be in them to make them capable, and I ſhall be ſhort here; becauſe the difficulty lies not here. What makes them capable, and how it is to be diſcerned, we muſt conſider it in three things, according to the word I ſpeak of, men of years; becauſe if any black-Mores, or of other nations ſhould come and offer themſelves, they muſt be thus admitted.

Firſt, Thoſe are worthy, that be ſenſible of then ſin and miſery that attend upon them, and be willing and ready to bewaile their ſin, and muſt be freely willing to know them, and know the manner of the committing of them, and confeſſe them after that manner, that the intelligent hearer, that is judiciouſly charitable, may think they have true repentance, that he may have good hope his heart is in ſuch a frame of ſorrow, as all may paſſe ſentence upon reaſonable charity; and then we may practice according to a rule, and not be miſſed; thus did John, Matth. 3.6. Thoſe that came to him were baptized of …, confeſſing their ſins: and in the 8^th verſe, he … them, what they ſhould doe; bring forth fruits worthy, &c. as if he ſhould have ſaid, you have profeſſed repentance, let your practices ſhew it, your actions p. 22muſt cary weight for weight, your converſation ſhould hold correſpondency with your profeſſion; you make a profeſſion here, make it reall by your converſation, let it be as you profeſſe, Acts 2.37. They were pricked in their hearts, &c. ſo let your carriage be, that we may have hope you are the ſame within, that you profeſſe outwardly.

Secondly, They muſt not onelyonly be ſenſible of their ſin, but they muſt be ſenſible of their inſufficiency to help themſelves, and be willing to yeeld to Chriſt to help them, Luke 30.9, 10. where the ſtory of Johns preaching is recorded; wherein the ſpirit of God ſhews his great wiſdom to uſe ſeverall expreſſions from that in Matthew, that we may read all the Evangeliſts, that we may be acquainted with them, there he calls them a generation of Vipers, and forewarns them of wrath to come, when this word came, then they began to be troubled, and beeing driven to a ſtand, ſee how they ſpeak, the people they come and ask what ſhall we doe? and the ſouldiers they ask, what ſhall wee doe? as if they ſhould ſay; we ſee our ſins, and here is guilt; we are willing to heat what we ſhall doe? they did not know how to deliver themſelves: and ſo Peter in the Acts 2. Repent and be baptized, for the remiſſion of your ſins; that is, ſee your need of a Saviour, and look to him for help through baptiſme; that is, your inciſion into Chriſt, and having participation of the obedience of Chriſt, baptiſm ſeals up this in men of years: why ſhould we come to Chriſt elſe? both theſe laſt are required, when Chriſt gave a commiſſion to his Diſciples, Matth. 28.18. Go teach all nations, &c. teach, is make them Diſciples or Proſelytes, and then Baptiſe them: the Apoſtles were ſent among the heathen, and they were men of years, make them Diſciples for me, and then baptize them, this was their commiſſion.

Thirdly, It is Gods method, to look at people as they are in covenant with the Church, it is a Church ordinance, that is the reaſon now in theſe dayes, that none but Officers of the Church can diſpence them, the ſeale makes good the communion: Hence in the Old Teſtament it was to the Jews, to Abraham and his ſeed; if the Gentile be partaker of it, they muſt firſt be made Proſelites: ſo it was to the Jews onelyonly, and thoſe that joyned with the Jews; the frame of the ſcriptures Iye that way: Epheſ. 2.11. Circumciſion was the proper name of a Jew, and Ʋncircumciſion was the proper name of a Gentile, and Rom. 3.30. One God juſtifies Jew and Gentile; that which is ſaid of circumciſion may be ſaid of the other ordinances, they are to them that are in a Church eſtate; Hence it is obſerved, Exod. 12.43.44. No ſtranger may eat thereof, but thoſe born in the houſe, and bought with money might p. 23when they were circumciſed, ſo as it is in a Church way, as we ſhall debate more afterward. If a man come out of the Eaſt-Indies, if he were fit to receive the ſeales, wee cannot conſtrain him to receiv… …hem, the Church hath no power to conſtrain him to be baptized: But if he will ſubmit to the covenant of the Church, then the Church hath power; but if he refuſe to receive the Sacrament, we have no power to conſtrain him. Now the evidence and equity of the reaſon is plain: If a Church have no power but in a Church-way, then a perſon hath no rule to challenge it but in a Church-way: If he ſay, I will not be baptized, but will deprive himſelfe, we have nopower to impoſe it upon him; but if he ſubmit, we may, Luke 7.29, 30. The Publicans were baptized, but the Scribes and Phariſees would not, and he did not force them, nor he could not force them: but make Diſciples, and then baptize them, bring them into the covenant and then baptize them. Acts 2. They were joyned to the Church, and then they continued with the Apoſtles.

Ʋſe. You ſee what God calls for of men of yeares: It is a word of advice to thoſe that be now men of yeares; Underſtand what you ſhould doe that you may have the benefit of the Ordinances according to Gods appointment; doe not ſatisfie your ſelves in the judgement of the world, but ſearch your hearts, if you be fitted for a Church eſtate, how ever the world think of you, labour tobe ſo really, or elſe the ſeales will be uneffectuall to you, circumciſion is effectuall if you keep the Law, or elſe it will be nothing: you profeſ…e your ſelves Chriſtians, your Baptiſme is good, if you keep the Law, and walk ſutable thereunto, otherwiſe you may deceive your ſelves. Galat. 6.3. If hee thinke himſelfe ſomething, &c. therefore try your own hearts; if you bee more in ſhew then in ſubſtance, you have no cauſe to joy in the ordinance of God that you doe enjoy: and therefore examine your ſelves, it is not what other men think or judge of you; for you may loſe all the benefit of ordinances, and loſe your ſelves and all, and loſe your profeſſion, and all that you have done in the Goſpel, if you doe not ſearch your ſelves. Rom. 2… 29. He is a Jew that is one within, whoſe praiſe is not of Man, but of God; that will give him aſſurance if hee be found in the ſtatutes of God: whoſe praiſe is not of man but of God, ſuch a man may have comfort. 1 John 3.21. If our hearts condemns us not, then have we b…lan…ſſe, &c. otherwiſe if men think you be good, and you know you are not; if men think you are true, and you know you are falſe: God knowes all things, and will proceed more rigidly againſt you, he knowes more then your ſelves doe.

p. 24Now to the next Head. Infants are capable: And here is the ma… thing of the buſineſſe, and therfore you muſt give me leave to expatiate; I will be … more large where the moſt difficulty lies, and I will open my ſelfe in ſeverall propoſitions how to diſcern they are capable.

Firſt, That there is a portion and proviſion of Grace appointed by God, and beſtowed of God on ſome children, according to the counſell of his own will. Here are two things to be avoided.

1 Curioſity: for ſecret things belong to God.

2 Careleſneſſe: for where God hath a mouth to ſpeak, we muſt have an eare to heate.

We muſt be carefull therefore to know this truth: But what the number of Infants be, and after what manner he doth beſtow this Grace, I will ſay nothing; but what the Word hath learned me, I will learn you, That ſome children are elected, and God will ſanctifie them, and glorifie them; but for the number, and manner, I leave that. Mr Spilsbery oppoſes two of theſe, Election and Glorification, when they are againſt the expreſſions of the Word; ſo they are not onelyonly errors, but groſſe errors. In the third page, line 14. his words are, They muſt be capable of Grace, or elſe they are not elected. Now he ſaith, children in their nonage are not ſubjects of Election, or of Glory. I oppoſe both; There is a portion of Grace for children, and Glory: If he ſpeak to the purpoſe, and ſay, there is no faith in Election; or capability of Glory; I doe not think children becauſe they are children, are elected & glorified, there is no ſhew of the queſtion in that ancient men are not elected becauſe they are old, nor glorified becauſe they are old; he will ſave them from ſinne, not as they are old, or rich, or honorable, that is not ſenſible: & therefore his meaning is, that Children fall not within compaſſe of election, nor if they dye, to have glory; and that is a groſſe error. There is a number of children that it is the purpoſe of God according to election to ſave them. Rom 9.11, 12. The children being not yet born, it was ſaid, The elder ſhall ſerve the younger, &c. And Malach. 1.2, 3. Was not Eſau Jacobs brother? yet I loved Jacob, and hated Eſau. And, Rom. 9.18. Whom he will he hardens. And this is upon children not as children, but while they are ſuch; all the men in the world are either veſſels of mercy, or veſſels of wrath, according to the good will of God.

Now if all be under election or reprobation, to ſay all children are rejected, were groſſe, Geneſ. 25.22, 23. The children ſtruggle in her womb, the Lord ſaid, Two Nations are in thy womb, &c. And they were types of the children of light, and the children of darkneſſe, and p. 25ſo muſt our children be children of light, or children of darkneſſe. Now to ſay all are rejected, he hath not the face of a man that will ſay ſo; for the Word hath taught us the contrary.

Secondly, if there be a number of children to whom the Kingdome of Heaven belongs unto, then bleſſedneſſe belongs to children: But that it is ſo, appears, Mat. 19.14. For of ſuch is the Kingdom of Heaven. Now Anabaptiſts darken that place, and ſay, Theſe are not children, but men of years, ſuch as are humble, & of a childlike diſpoſition. But the Gloſſe does corrupt the Text, and croſſes the ſcope of the place: for Chriſt ſpake it to make it appeare they may bee bleſſed here, thus: If to ſuch belong the Kingdome of Heaven, they may bee glorified; if they may be glorified, then they may be bleſſed here. The ſenſe the Anabaptiſts give, makes it ſenſleſſe: if it ſtand thus, the Kingdome of heaven belongs to the humble, it is one thing to be humble. and another thing to be bleſſed.

What is this to children of yeares? If children belong to heaven, they may be bleſſed here, and therefore our Saviour calls them, and bids them come to him, that he might bleſſe them: and the nature of the thing teacheth it; for there are but two places after this life, Hell or Heaven, except men will follow the dotage of the Papiſts, to make a Purgatory, which fire was kindled in the Popes Kitchin. Now to ſay all children that are dead are in hell, they dare not ſay ſo: now that M^r Spilsbery ſaith, He will ſay nothing to it: he muſt ſay ſo; for he can ſay nothing to any purpoſe, therefore he ſpeakes that to dazle mens eyes.

Thirdly, there are ſome children God will work grace in now, Luke 1 15. it is ſaid of John, That hee was filled with the holy Ghoſt from his mothers womb. Chriſt did ſanctifie one, to ſhew there are more that ar… and ſhall be ſanctified here, and therefore it appeares there are a number of children that God doth beſtow grace upon here, and ſhall be glorified hereafter.

And although the manner of Gods working upon children be extraordinary … mans account, yet it is ordinary with God to work it in them, that day he workes faith in them, certainly they are as capable of the work of the Spirit, as men are; but the manner of working is ſecret. But it is Gods common courſe; and certainly he doth work faith in them. Infants are as capable as men conſidering the work of the Spirit.

The ſecond Propoſition: Although the manner of working be extraordinary in reſpect of the meanes, and the perſons upon whom it p. 26is wrought, yet in regard of God it is ordinary and eaſie; and he doth certainly work faith in the hearts of infants that die in their infancy, that are elected; and alſo in regard of the Spirit that is the worker of it in them.

1 It is extraordinary in regard of the meanes; if we have an eye to, the meanes, that puts not forth that power as it doth when there is a concurrence of all things that are ſutable to work with the means; and therefore when this is wanting now to do it, is extraordinary; But infants doe not, nor cannot thus concurre: for they cannot exerciſe their underſtanding, they cannot put it forth as men of yeares can doe, they cannot put forth to the ſignification, they cannot take it in ſo far as to affect their hearts with the nature of it: therfore all ſuch power upon their actual apprehenſions, ſignification, taking, & working, of abilities of their own, it is onelyonly to men of yeares, it is beyond the rank and order of infants, and the means cannot worke in this regard beyond their order and rank, to doe as to men of yeares they may. And the ſame may be ſaid of circumciſion; for there is the like difference between men of yeares and infants in that, and yet this did not hinder Gods end in that ordinance, nor did it prejudice the good God intended to beſtow upon infants, though the abilities of infants could not receive it from the Ordinance, or the Ordinance receive help from them: for this is extraordinary, and beyond the parts of a child, that is the meaning of it.

2 Yet in regard of God it is his ordinary courſe, and certainly he doth work faith in the hearts of all elected infants that dye in their infancy. Doe not ſtumble that I uſe the phraſes of Ordinary and Extraordinary in regard of the parties and meanes, it is ordinary with God, for we may ſee it ſo in other workes of God, as in the work of vocation there is an infuſion of a ſpirituall principle into the ſoule, which is beyond all the abilities of the nature of any man to bring it into his own ſoule: but if we look at the work of God, then the way that God hath made known, is ordinary, and a continued courſe to infuſe a principle of grace into the ſoule. So it is Gods ordinary way to put faith into an infant that is elected, and dies an infant. As for inſtance, there are many revelations of God, every revelation is a revelation of the Spirit, but it is according to the Word. Now although it is extraordinary in regard of the work of the Spirit revealing; yet it is ordinary with God. Now this comes to the heart of the cauſe, therefore in this give me leave to do three things.

p. 271 To open the meaning, and ſtate the queſtion, how God doth put faith into infants.

2 That it ſhould not ſeem hard, nor men ſhould not think it hard to ſay, God works in this manner.

3 We will give you the reaſons of it.

1 In the meaning of it, the ſecreſie of God does drive men to much trouble: it is like an unbeaten way to the Seamen, they muſt ſound every part of it.

1 Some think it is kept in his own ſecret will.

2 Some think the Spirit does work it.

3 Some think God puts in a ſeed of faith.

4 Some think there is a habit of faith put into the Soule.

5 Some think God does powre faith into the heart of infants that die in infancie that be elected, that they ſhall be converted, and put into Chriſt: this is the main truth of the queſtion. God does powre it into the ſoule, and ſo the ſoule is converted, and planted into Chriſt as the head of the covenant. This is the ſtate of the controverſie, and this I ſhall labour to ſtrengthen.

2 Secondly, it ſhould not be ſtrange, nor need not to bee counted hard to any judicious Chriſtian, to aſſent to this. The reaſon is, becauſe there is a work alike, in a parity to that which is daily expreſſed in the courſe of Gods providence, and is acknowledged by all judicious, without doubt. And if it be ſo, why may he not doe the like in this? That there is a like work, and that it is acknowledged, appeares thus: It is a confeſſed truth that the Lord does infuſe a ſoule into the body, and the ſoule is pure and holy as it comes from him, otherwiſe God muſt be the authour of ſinne; yet through the ſinne and guilt of Adam, the ſoule is turned from God, and is poſſeſt with originall ſinne, and ſo ſin and guilt is imputed, and the curſe juſtly inflicted. And the ſoule being thus wholly turned from God, it is wholly poſſeſt with originall corruption. It is a deluſion to ſay the ſoule is propagated. Gen. 5.3. Adam beg at a ſonne in his own image, being wholly turned from God, and turned to ſin. And John 3.6. That which is born of the flaſh is fleſh; all comes from the ſin of Adam. Now mark, if this be ſo, that the ſin & guilt of Adam is thus conveyed, and the guilt & curſe, this is done daily, though we ſee not the manner how it is done: then why may not Chriſt convey grace, turne the heart of a child from ſin to himſelf? the party is the ſame as before, and look to the cauſe, and it is greater in the latter then in the former: if we looke at Chriſt, there is an advantage in reaſon to believe the latter rather then the former; and why ſhould p. 28it be thought a thing incredible, ſeeing the firſt Adam can turn away the ſoule from God, but that Chriſt by the power of his merits, may convert Infants to himſelfe; and why then ſhould it bee incredible? Now one of theſe are done from day to day, and none doubt of it, I meane the firſt; and the ſecond we have more advantage to believe, becauſe the ſecond Adam is above the firſt, and why then ſhould not the ſecond Adam be as readily aſſented unto as the firſt; but every man is forced to yeeld the firſt (that is judicious) let us not doubt the ſecond.

One thing is to be noted in M^r Spilsbery's Booke, in the 12^th page, 19 lines from the end, where he ſaith, The word condemnes none but for actuall ſinne; if he mean, as he muſt needs doe, no man is condemned but for the ſinne of the party it ſelfe, it is a groſſe error, Rom. 5.12. For as by one man ſinne entredinto the world, and death by ſinne, &c. and ſo in the 8^th verſe, If by the finne of one man judgement came upon all, then for the ſinne of Adam God may juſtly condemne all, though they never commit actuall ſin, is the judgement of all that are judicious. Death over ſpread all by Adams ſinne, and therefore wee ſee in infants that dye, Adams ſin was actuall; and let him ſhift what he can, the caſe is cleare, and the word condemnes men for originall ſinne: The wages of ſinne is death; ſo originall ſinne it is the rebelling againſt the law of out mind, and therefore it muſt be ſinne, and to ſay the contrary, is a groſſe fulſome error: Mark when ſuch errors come from the pens of men, it ſhewes there is more behind; and he muſt ſay, either originall ſin is no ſin, or that infants have no originall ſinne: And if he ſay ſo then the ſin of the heathen cannot hinder, but that all their children that dye, muſt be ſaved. If you look in the forenamed place in his book, you may finde it: I ſpeak it that men that have the books may find it. And let no man think that theſe things be ſtrange, ſeeing the like is done, that you may ſee with eaſe.

3 Now I will give you in the Reaſons; but firſt let me lay ſome grounds before I diſpute it.

1 Ground, All infants are guilty of ſinne, and liable to the guilt, and curſe, and condemnation for ſin; they are all guilty, becauſe they were all in Adams loyns, as in a common root; and therefore they muſt ſhare with him. Doe and live, Doe not and die ſpiritually: And ſo he falling, all his poſterity is poſſeſſed with originall ſinne, as Geneſ. 5. Hee beg at a ſonne in his own likeneſſe. What was the Image of the firſt Adam? Ignorance, and unbeliefe, and ſtubbornneſſe, &c. As wee have born the Image of the earthly, ſo we muſt beare the Image of the heavenly; p. 29but we have born the image of the earthly, Joh. 3.6. That which is born of the fleſh is fleſh, &c. And again, none can bring a clean thing out of an uncl…; therefore Children dying in ſin, the Curſe is theirs.

2^d Ground. Children being guilty of ſin and the curſe, they muſt be delivered, but they cannot deliver themſelves; and therefore they muſt be delivered by another, and none can deliver them but Chriſt; for there is no other name whereby wee can be ſaved: Acts 4. and therefore it is he that muſt ſave Infants.

3^d Ground. If Infants muſt be ſaved by Chriſt, and have a ſhare in grace and glory, then they muſt be united unto Chriſt; for where there is no union, there is no communion; therefore if they have communion, there muſt be union: He that hath the ſonna hath life, and he that hath not the ſonne hath not life; and John 1.12. To as many as receive him, to them he gave prerogative to be the ſonnes of God, even to them that believe on his name.

4. There is no union with Chriſt without agreement of both parties, for if there be oppoſition of one partie, it is diſſention and not union; and nature cannot unite it ſelf to Chriſt, and corruption will not, and therefore grace muſt, nature cannot, 1 Cor. 2.14 The naturall man underſtandeth not the things of God, neither can he, &c. ſo as nature cannot, it muſt be a ſpirituall name, and John 14.17. Chriſt promiſes to ſend the ſpirit, which the world cannot receive, nor corruption will not: Rom. 8.7. The carnall minde is enmity againſt God, it is not ſubject to the Law of God, neither indeed can be, the fleſh will oppoſe: but only Chriſt and grace cannot but conſent to the contrary. 2 Cor. 6.17. therefore it muſt be by grace and Chriſt muſt give the grace, by which we come to cloſe with him, if any grace, then faith; my faith before any, becauſe it is the uniting grace: you young ones, take this in, Children muſt be ſaved by Chriſt; for theſe Anabaptiſts will be dealing with you, they ſtudy not ſelf-denyall nor humility; and therefore they will be dealing with Children: but know, faith is the grace of union; if Children will have glory, they muſt have a ſhare in Chriſt by grace; therefore they muſt have the grace of union, that is, by faith they muſt be united unto Chriſt; or take it thus, if they be united unto Chriſt, they have grace, and therefore faith, if they are converted unto Chriſt: If Children have communion they muſt have union; but if they be elected, they have communion, becauſe they ſhall be glorified.