The Covenant of Grace Opened, Text (3 of 3)
4 Whether the Church may not lawfully ſometimes adminiſter the ſeale of the covenant to ſuch as ſinfully receive the ſame?
Anſw. Th… Church may warrantably diſpenſe the ſeales of the covenant to ſuch as many …es doe receive them ſinfully and unworthily, and doe ſinfully … ſo do…g. There is a double unworthines, one is open, that appeares com…n outwardly, when the wickedneſſe of mens hearts appeare in th… lives, ſuch ſhould be caſt out from the Church, and the Church hath not allowance to retain them, nor to diſpenſe ordinances to them, they are ſcandalous, 1 Corinth. 5.5. It is heard certainly there is fornication, and ſuch fornication as is not named among the Gentiles, &c. and they had not proceeded againſt them; and therfore the Spirit of God reproves them ſharply, and does charge the Church with ſinne, for not doing it. In Rev. 2.18. The Church of Thyatira is reproved becauſe they ſuffered the woman Jezebel to prevaile, ſhee carried the day againſt the Officers, to beare with her ſinfully.
2 There is an unworthineſſe that appeares not to the eye of men, cloſe hearted hypocrites, which deceive themſelves and others; thoſe that carry it ſo cunningly that no eye …n ſee them they are ſo cunning; their ſin is inward, ſo ſecretly conveyed ſo cunningly from the eye of the Brethren, or the Officers of the Church, in this caſe they cannot know it, and therefore they cannot conſure it, nor proceed againſt them; but they are unblameable in the Churches eye. In this caſe the Church hath warrant from God to diſpence them to ſuch; though they doe ſinfully in receiving, yet the Church doth warrantably in giving it unto them, as the Apoſtle ſaid, For this cauſe many are ſicke among you, and weak &c. They may be ſecret, and come & cat and drink their own damnation, and the Church in no fault becauſe ſhe proceeds not againſt them, becauſe ſhe knowes them not. But now the difficulty growes, and for this cauſe I ſpeake it: They ſay, this is to abuſe Gods Ordinance, and ſet the ſeale to a blanke in Baptiſme. Here may be comfort in both; but thus they argue; They are not in Chriſt, therefore they abuſe the ordinance, and ſet the ſeale to a blank, for Baptiſme is a ſeale, and therefore they abuſe God and them. The argument they may think ſtrong, but it is weak and falſe.
1 It is exceeding weak; for it doth not hurt the cauſe of baptizing of children, it is of no value to hurt the baptizing of children: For if it muſt not be adminiſtred to Infants, becauſe it is the putting of a ſeale to a blank, then it muſt not be adminiſtred to men of yeares; for there are hundreds of thoſe that are men of yeares, that are cloſe and groſ…e hypocrites, that never had any communion with Chriſt, and yet they are in the Church, and the Church cannot hold them back. For inſtance, Rev. 3.1.4. in the firſt it is ſaid, They had a name to live, and are dead; and in the fourth verſe, There were but a few names which had not defiled their garments, and yet they were all baptized; for they came in and were all baptized, and yet they were moſt of them nought. Now they ſet a ſeale to a blank the Apoſtles themſelves, there were but a few did walk with Chriſt, they were dead in ſin the moſt of them; the moſt were ſo when the Apoſtles planted the Church; outwardly they appeared to have ſome good in them, but many were naught that the Apoſtles themſelves did baptize: and it muſt be ſo of neceſſity, becauſe in the Church there are many hypocrites, although they be Saints in the appearance of men, ſo as the Church cannot diſcern them; and in this caſe it is warrantable to give them the Sacrament, and Chriſt gives allowance ſo to doe: and therefore if that be to abuſe the Sacrament, then we muſt ſay Chriſt gave us allowance ſo to doe, provided they be cloſe hearted, and keep themſelves ſo: and the like may be ſaid of the Supper of the Lord, there bee thouſands of hypocrites in the church on earth, that the church doth not know; thoſe that appeare holy, prove to be rotten. When we baptize men of yeares, we muſt goe by the judgement of charity, and ſo there is hope in children; it is by charity, and yet it is no abuſe of the Sacrament, it may be ſo, and ſo the argument comes to nothing. So for ſetting of the ſeal to a blank. Simon Magus was baptized, and yet he was in the gall of bitterneſſe, and therefore upon this ground there muſt be no Sacrament given at all to any, and ſo it is weak.
2 We ſay it is falſe, that it is the abuſe of a Sacrament if we give it to them, if they be ſecret, that the Church cannot perceive them, they have warrant to give it them; and therefore they doe not abuſe it: we will make this clear.
1. It is falſe, for the Church is bound to give it to ſuch, for the Church muſt judge of the perſons fitnes, or elſe ſhe goes blindefold: the Church in her officers, and the reſt muſt judge, and then ſhe is in her way; they ſhould pray the Lord to purge out the old leaven, that ſhe may be a pure lump, and thoſe that be unworthy, the congregation muſt remove them, but they muſt firſt judge th…m.
2. The judgement of the Church muſt paſſ… according to thoſe things that come into view, according to experience and practice; as our Saviour ſaith, by their fruits you ſhall know them; it is the royalty of God to try the heart of man, but man is to ſee the working, as it appears outwardly, Matth. 7.16. By their fruits you ſhall know them; the ſap is ſeen in the fruit of the tree, of things ſeen we judge, but ſecret things belong to God. Deutr. 29.29.
3. Thoſe that are ſecret, that are received by the judgement of the Church, directed by a rule of diſcerning, the Church hath free and full warant from God, if ſhe go as far as ſhe can, ſhe hath full warrant from God to diſpence the ordinances to them; ſuppoſe hypocrites be there, and ſuch as be counterfeit, yet if ſhe go as far as a rule will allow her, ſhe is not bound to know the heart, but by the expreſſions in life and converſation, if there be nothing againſt them, ſhe hath full warrant: men may abuſe the ordinance; but ſhe doth not abuſe it, for it is her duty, Chriſt ſaith, he had choſen twelve, and one is a Devill, he knew it as God, that he was a Devill, and ſhould betray him; he was acted by Satan, and he know it as God; yet John 13, 14.18. he cates the Paſſover with Judas, and it is thought he did cat the Supper; but if he did not, he t…lls what the Church may doe; nay, what ſhe muſt doe in that behalf, according to a rule; if he had appeared before, Chriſt would have dealt with him accordingly, but becauſe it did not appear therefore he was received.
4. The ſeals ſo adminiſtred unto ſuch perſons, if they look at Gods inſtitution, or the ſcope of the adminiſtration of the Church, it is the end of the ſacrament or ſeale, and according to the proper work …hat proceeds from the nature of it, for the nature of it is onelyonly to the worthy receiver; it doth and will ſeal up the covenant of grace to them that worthily receive it; if we look at it in it ſelf, it is to ſeale up and confirme to the worthy receiver; it doth and will ſeal up the covenant of grace, and it doth it, and not failes to them that are fit: Gods means uſed in Gods manner never faile of Gods end.
5. No unworthy receiver may ſo farr croſſe the end of a ſacrament, as that which is a ſeal of confirmation, being rightly uſed; through his ſin, may be a means to agravate his condemnation by reaſon of his abuſe of it; he may ſo harden himſelf, as he may increaſe his ſin, and ſo his curſe; mark this, the ſacrament in the end and work of the nature of it, as a ſacrament, it onelyonly does ſeale, and it intends to ſeal and confirme the Covenant to them that believe; but this does not hinder, but an unworthy receiver may croſſe the end, and make it po…ſon to himſelf, He may eat and drinke his own damnation: but this does not alter the courſe of the ſeal in it ſelf conſidered, if we look at it in the end God and the Church aym at in it, for that is to ſeale to the worthy receiver; but by reaſon of their own ſin, they alter it, and ſo ſet a ſeale to a blank: thus it carryes a double ſence with it.
1. To ſay it is the end in God or the Church, or the work of the ſacrament, in its own nature, to ſeal up the covenant to unbelievers, is a groſſe errour; the Church of Chriſt never thinks ſo, but as God and the Church, and the ſacrament it ſelf ayms, it doth not ſeal to an unbeliever; but if this be their meaning, to adminiſter the ſeale to ſuch as are unworthy receivers, and if we abuſe the ſacrament by putting the ſeal to a blank, this God warrants; and this the Church does, if that be the meaning, it is ordinary to themſelves to doe it: the Anabaptiſte doe ſo themſelves, and the Church doe warrantably in ſo doing. Carry this with you, the Sacrament, look what it doth of it ſelf, it alwayes ſeals up the covenant of grace to believers: hypocrites receive it to their peril, but that the ſacrament intends, is the ſame: for inſtance; Take a Prentice that is bound for ſo many years, it may be, he in his Maſters abſence, gets his Indenture and brings it forth, and goes and ſets up his trade within two years, at laſt it comes to light, and although he have the ſeal of the Corporation that will doe him no good, becauſe he dealt not faithfully nor ſincerely, in the getting of his Indenture he deprived himſelf of the benefit; ſo it is here, the ſcope of the Sacrament, in the end of it is to ſeal up the covenant: the Church cannot diſcerne; a man may come in a counterfeit manner, they put to the ſeale, and give the ſacrament to him as to a believer; yet he deprives himſelf of the nature of it, and the ſeal not altered; they never ſet the ſeal to ablank.
Now having intrenched our ſelves by making the doctrine plain, we now prepare to meet the Adverſary. We will now therefore ſhew Mr. Spilsberyes reaſons, they be nine in number; and becauſe we will not miſtake we will read them, as they are in the book. Firſt, There is neither command nor example in the New Teſtament for the baptiſing of Infants: the ſumme of his argument is this, if there be no command nor example in the New Teſtament, then it is unlawfull.
Both the parts are falſe: for if there be warrant in the Old Teſtam…nt, there is ground enough to ſetle any mans conſcience to doe it, for it is too narrow to tie men onelyonly to the New Teſtament, neither have we ground ſo to doe; if we have a warrant in the Old Teſtament. we may be incouraged to doe any thing; for the whole rule of God is to be attended, and the Old and New are both equall, and therefore both together; and either of them alone is enough to bear us up in doing any thing we have to performe to God: there are many things in the Old Teſtament that are not ſo in the New, God having regard to the people and time of the Jews that they lived in; for they were in their nonage and ready to be taken aſide, God deals with them as with children new come to ſchoole; he would have them ſpell out his worſhip, he doth point them with the feſcue, he builds up the partition wall, they were in their weaknes, and for this God does it that they might not be led aſide; therefore in the generall it is falſe, Exod. 12.3 4 When they were to paſſe out of Egypt, ſee how exact God was to ſhew them his mind; Let every man take unto him a Lamb, according to the houſe of his fathers; if the houſh…ld be to little for the Lamb, he ſhall take his next neighbour, &c. See how God leads them, for the lamb, and the number and the perſons that muſt cate, which was next his neighbour, this God did, becauſe the people were raw; thus God ſpels out every tyllable to them, and tels them point by point; but in the New Teſtament when he ſpeaks of the Supper of the Lord, when the people were able to underſtand how to come, he is not ſo exact, neither is there any example; neither is there precept or example in the New Teſtament that ever a woman ſhould receive the Supper of the Lord; yet I hope, none will be ſo void of ſence, as to ſay, therefore it is unlawfull for women to receive the Supper of the Lord; it would be weakneſſe of brain, and to be forſaken of common ſence to ſay ſo: ſo although God did ſo in the time of the Law as to ſpeak to the number of the perſons, and who they ſhould be, yet it is not ſo in the times of the Goſpel: but the way is plain in the New Teſtament; and therefore it is miſerable weakneſſe, and ſo in Leviticus 18. There the Lord ſpeaks of unlawfull marriages, for number and nature of them in a large manner; but it is not mentioned in the New Teſtament, but when men come to diſpute of them, they goe to the old Teſtament. Is any ſuch a wiſeaker as to ſay, thoſe degrees of marriages are not forbidden now in the new Teſtament, when they be condemned in the old, although the new Teſtament ſayes nothing of them, when as it is ſaid, the land ſpued out thoſe nations that were before them becauſe of that; and God tels them ſo, that they might not be taken aſide therewith; and God doth not ſpeak of them at all in the new Teſtament: and therefore to ſay it is unlawfull, becauſe it is not commanded, or have ſome example for it in the new Teſtament, it is notoriouſly falſe; for it is though if we have a warrant out of the old.
2 The ſecond part alſo is falſe: But (faith he) there is no command nor example in the new Teſtament. For the underſtanding of it, take a caſe, and we will prove that it is falſe. Now to open the thing, we muſt underſtand, in the word we ſhall find a thing may be ſaid to be found two wayes: Either in the letter, or included in the ſenſe: it is included when what ever by the ſtrength of the Rule, or rationall inference can be brought out of the Scripture by neceſſary circumſtance, that is Scripture, Gen. 2, 24. And they ſhall be one fl…ſh: and when Chriſt ſpeakes of it, he ſaith, They two ſhall be one fleſh. But it is not ſo in Geneſis. Matth. 19 5. And they two ſhall be one fleſh. And ſo Mal. 2 15. And did he not make one? And why did he make but one, ſeeing he had abundance of the Spirit. He could have made three or foure women for one man, but …at he would learn to keep one to one, therefore he did it. When Chriſt had to deal with the Sadduces, he tels them, They erre, not knowing the Scriptures, Matth. 22 31. He proves the reſurrection by this, God is the God of Abraham, of Iſaac, and of Jacob, he is not the God of the dead, but of the living. Now if you look on the words of the promiſe, To be their God, there is no word of the reſurrection ſpoken of, but only it is neceſſarily included in the covenant with Abraham, when they were dead they lived with him; and becauſe whole Abraham had the promiſe, therefore Abrahams body muſt live again. Therefore this is Scripture although the letter be not there at muſt be ſo there from the ſtrength of diſpute. The body muſt riſe, and every one that believes ſhall be ſaved, Sarah, and Thomas, and John, believing ſhall be ſaved, though it be not ſ…d ſo in the letter, their names are not named; yet it followes, that Sarah, or Thomas, or John believing, ſhall be ſaved. But ſome of them deny this, and he doth ſeem to deny it alſo, but that he dare not in plain words do it, becauſe that would be ſo groſſe, men would ſtop their noſes at it. But he hath ſome ſuch expreſſi…, for he ſaith, The old Teſtament hath it commanded; and ſo the ten commandoments forbid all ſin, and command all duties, although they be not named: the ſecond commandement forbids all falſe worſhip that is ſpoken of in the Scriptures. Now to apply our ſelves to the baptizing of Infants, there be texts that it is to be inferred from, although it be not expreſſed in ſo many words. For we may as well reaſon, that no woman ſhould receive the Sacrament, becauſe there is no expreſſe word for it; but in the Rules of the Goſpel it is inferred. I will make it appeare, if there be as ſure grounds for the title of children to the Sacrament, as to the parents, then they may be made partakers of it as well as the parents: but ſo there is, and therefore they may. Are the parents in covenant? So are the children. 1 Corinth. 7.14. and Rom. 11.16. of which we have formerly ſpoken, and ſhewed the title is the ſame to the ſeales, and ſo we ſee both the parts of his Argument are falſe.
Argument 2. It is a high contempt put upon Chriſt, to force an unnaturall wife upon him, one that is impure, he being a pure and ſpirituall husband; for where there is one in the Spirit, there is twenty in the fleſh. This is the frame of the Argument, To force a Spouſe upon Chriſt that is naturall, he being ſpirituall, is a contempt: But to baptize infants is to force a Spouſe upon Chriſt that is naturall, and therefore it is a contempt to him; becauſe that in the Church children are founded upon naturall birth. The firſt part is granted, the ſecond part is falſe. To force a naturall ſpouſe upon Chriſt, is unlawfull, that is granted: But the ſecond part is falſe, and the Argument is worſe, that the baptizing of Infants make a godleſſe Church. For firſt, that children are graceleſſe, none can prove: if they be graceleſſe, if they die in their infancy, they muſt periſh, for they are out of Chriſt; but they dare not affirm that themſelves, & it hath been proved, that God hath provided a portion of glory for infants, and it is certain, that all that are elect infants, that die in their infancy, God doth work faith in their hearts, and therefore it is groſly falſe, and the weakneſſe of it appeares thus, Our children in the time of the Goſpel, are the ſame with them among the Jewes, and God did joyn them to Chriſt as he does now, there is the ſame reaſon now as then.
2 The baptizing of Infants doth not make them members of the Church, for they are members before they be baptized, and baptiſme doth but ſeale up the covenant unto them; for baptiſme ſuppoſes they if in the body firſt; and the proof of it is more groſſe then the other: he he will diſpute it, he muſt prove it, becauſe ſuch a Church is founded upon naturall birth, all children of believers are by nature the children of wrath, that they come to have an intereſt in the covenant, it is not by birth, but by their parents covenanting with God, he does it as he ſees fit; it doth not come by birth or propagation, but by vertue of the covenant with the parents, and God does it as hee ſees fit, ſo it is a groſſe miſtake. Now gather it up, children are federally holy, becauſe they come of holy parents; they are holy becauſe of the covenant which they receive, God brought them in becauſe he loved them, and he loved them becauſe he loved them; and becauſe he loved them, he choſe them; and becauſe he choſe them, he brought them into covenant, and therefore meerly of grace: So that men are or will be blind, if they doe not ſee this.
3 It is a practice that doth overthrow the body of Chriſt, or the Temple of God, and ſo a Nation may be corrupted, and may make the godly a ſcorn and contempt. The Argument lies thus, That which deſtroyes the Body or Church of Chriſt, that is unlawfull: But the baptizing of infants does deſtroy the Body or Church of Chriſt; and therefore it is unlawfull, for it will make a nationall and carnall Church. He ſayes ſo, we may ſay it is not ſo; and our ſaying is as good as his. But I ſay, the firſt part is true: but that baptizing of infants makes a nationall Church, that I deny; for it will not follow: but the prerogative of a nationall Church did belong onelyonly to the Jewes, and there fore it had nationall ordinances, they were to meet three times a yeare before the Lord; and they had nationall Officers, the High Prieſt, and all the males were bound to appeare three times a yeare, ſo all was nationall: but now it is not ſo, but they are particular to particular churches, and particular ordinances, and particular officers, the Paſtor and Teacher is or ought to be in their own congregation; and though children are baptized, they are made members of a particular congregation. And beſides, a Nationall church in it ſelfe does not deſtroy the body of Chriſt: For that which God hath appointed for his church, that doth not deſtroy the church; for then God may be ſaid to deſtroy the church: but that were blaſphemy to ſay ſo. But now all are in a particular church. And the ſecond part is as falſe, that it brings in graceleſſe members into the church; for the baptizing of infants is no cauſe of it, for that does not make them, but ſeales up the meanes of grace to them, as God ſayes, they are under his wing. What could I have done more for them? Deut. 6.18. God brings them into manuring, he hath them in his hands as plants of his embracing in the means of grace: if they bring infants into the congregation, they bring them under the meanes, and God ingages himſelfe unto them. The reaſon the Gentiles grew wild, they wanted meanes, Pagans of Pagans, God takes no care of them. And beſides, will any ſay circumciſion of infants was the cauſe to make graceleſſe members, our baptiſme is the ſame.
4 Becauſe it is a ground of ignorance and error, to hold people in blindneſſe, and make people thinke Baptiſme is neceſſary to ſalvation. The Argument is this, That which is the cauſe of ignorance and error, and to hold the people in blindneſſe, that is unlawfull: But the baptizing of infants is the cauſe of all this, and therefore it is unlawfull. A thing may be ſaid to be a cauſe of a thing two wayes.
1 When out of its own nature, or out of the action from it, intending, or as corrupt counſell to lead them to evill, are the cauſe of ſinne; thus to doe out of intendment to give bad counſell, is the cauſe of ſinne.
2 Though of themſelves they be good, and the intendment be good, yet meeting with a corrupt heart, it makes him doe contrary: this is beyond the ſcope of the thing, it cauſes evill without a cauſe; the Goſpel is the cauſe of contention thus, as Luke 12.51. I came not to ſend peace, but rather debate, &c. It is a cauſe of converſion to one, but meeting with a corrupt heart, it cauſes contention; but that is beyond the ſcope of the Goſpel. And ſo Rom. 7.15. For I allow not of what I do, for what I would do, I do not, but what I would not do, that I doe, &c. And therefore as I have ſaid formerly, a wicked ſervant will be worſe in the beſt family; for it inrages corruption, becauſe it meets with a corrupt heart, ſo the baptizing of infants may be a cauſe of ſtumbling to ſome, becauſe they do not ſee, and ſo it may be a cauſe of evill to ſuch.
2 Becauſe it is a cauſe of error, and keeps men in blindnee: Theſe are meer words, if men by ignorance or careleſnes cannot, or will not ſee; if the Paſtor be careleſſe, and there be thouſands doe not know it, the fault is their blindneſſe: For looke at the nature of this Ordinance, where it is taught they ſhall not be kept in blindneſſe, that appeares thus, The laying forth of the extent of this ordinance, is not to keep men from the underſtanding of it, or to keep them in blindneſſe, but to inform them by this, being taught, it layes forth the nature of baptiſme, it containes all that men of years have taught them, and no more. what they teach men of yeares that are to be baptized, they ſay all that, and more then that, they teach according to God, I may appeale whether the opening of the nature of this Ordinance, have not let in light to this ordinance.
2 That it keeps them in error, and makes them ſimply perſwaded of the neceſſity of baptiſme to ſalvation, it is their own fault if it be ſo, and not in the ordinance that leads them to it. Circumciſion in the old Law was to be on the eighth day, can any body ſay there lay a neceſſity of ſalvation upon circumciſion? God did enjoyn them to circumciſe them, then the parents ſhall ſee it, and the nature of the thing, and therefore we ſhould keep from ſuch conceits. It is a ſeale, and does ſuppoſe the party is in covenant, they not having or having, does not make it that it cannot be deceived Laſtly, I know no judicious Divine that teaches of Baptiſme, but will teach Baptiſme is not neceſſary to ſalvation; if any wilfully miſtake, his blood be upon his own head.
5 It lifts up the ſtate of Antichriſt, by granting him this ſo chief a Corner-ſtone, and makes the Church of Rome a true Church: for where true Baptiſme is, there is a true Church.
This is the ſubſtance of the Argument, That practice that upholds the ſtate of Antichriſt, is ſinfull: But the baptiſing of infants upholds the ſtate of Antichriſt, and makes the church of Rome a true church; therefore the baptizing of infants is ſinfull.
I anſwer in the generall, this reaches not the cauſe in hand: For our queſtion is not, whether baptiſme in the church of Rome be true or not, but whether it belawfull in a church that is gathered and well ordered according to Chriſt, and therefore that he ſpeakes here, reaches not the cauſe. If hee condemn baptizing of Infants upon that ground, he muſt condemne men of yeares alſo: For doe but turn the Tables, that practice does uphold Antichriſt by the baptizing of men of yeares in Rome; for where true baptiſme is, there is a true church, that does confirme Antichriſt as well as this; for it is equall the one as well as the other, if the baptizing of men of yeares, then infants, one is as well to be looked at as the other, and one makes a true Church as well as the other. So as if that be an Argument, there muſt be no baptizing at all, neither of the one nor the other, and ſo there come in many abſurdities.
3. The argument prevailes not at all, neither for the baptiſing of men of years, nor children, for to prove Rome to be a true Church; for Rome being a true Church does not depend on this cauſe, but this concluſion is, becauſe baptiſme in Rome is true, whether it be of men of years or Infants for where true baptiſme is, there is a true Church take it as they uſe it; but whether it be according to God that they ſhould be baptiſed or not; then it does not make that a true Church: there is no man can inferre it from that, if it be lawfull to baptize Infants in Rome, is it therefore a true Church? Baptiſme may be true in a true Church; but it may be ſo abuſed, that it may not be lawfull after that manner; the fault is not, that they are baptized, but it is done by an heretick, or a man not approved: Thus imagine a Prieſt in Rome or Germany, ſhould baptize one I the name of the Father, and not the Son or Holy Ghoſt, that baptiſme is unlawfull. And now ſuppoſe that it were lawful for any to baptize, then it is lawfull for a Midwife to baptize; but it is not lawfull for her to baptize, although ſhe baptize right for the matter, In the name of the Father and Son, and Holy Ghoſt, becauſe ſhe hath no true call to it, ſhe is not in Office ſo to do: but the queſtion is, whether it be lawfull to be done in a lawfull manner.
4. Many have held one of theſe opinions, and have denyed the other; children & men of years may be baptized, ſo it be not in an hereticall Church, but if it be, it is unlawfull ſay ſome, ſo ſays Cyprian, and ſome others were of this opinion, that baptiſme was lawfull for men of years, if it were not done by a Heretick; if this be granted that Cyprian faith, that it is unlawfull for an Heretick to baptiſe, although he doe it in a right manner, then this may bee ſomething to prove the Church of Rome is not a true Church; and although there be baptiſme in Rome, yet that doth not prove Rome a true Church; I doe ſay that opinion is true, that ſo many hold.
5. I ſay, the propoſition is falſe, if baptiſm be adminiſtred in a right manner by a faithfull Miniſter, yet that makes not a true Church: if an Elder in new England, that is rightly called to Office, ſhould go among the Indians and baptiſe In the name of the Father, Son and Holy Ghoſt; if the ſubject ſhould not be baptiſed, there were a ſin, although the ordinance were rightly adminiſtred; but this would not follow that the Indians were a true Church: although the miniſter were rightly called, yet that does not make them a true Congregation; for a true Church is when many believers doe enter into a Covenant to walk together, in the fellowſhip of the Goſpel, that is a true Church.
6. Argument, It builds faith upon humane teſtimony in matters fundamentall, ſo that they have nothing but the bare word of a man for it: the frame of the argument is this. That practice that builds faith in matters fundamentall, upon humane teſtimony, is unlawfull, but the baptiſing of Infants does ſo, and therefore it is unlawfull: for he muſt bring in humane teſtimony, and ſo the word of men muſt be in the place of the word of God. Becauſe they ſeem to place much here, and the argument is ſomewhat unwonted; therefore give me leave to inlarge. Here I will doe two things,
1. I will ſhew you the vanity of the argument.
2. I will rip into the bowels of the argument, that you may ſee the feebleneſſe of ſuch, and how they will melt as dew before the Sun.
1. The vanity of the reaſon, and the weakneſſe of it appears thus, That practice that builds faith upon humane teſtimony in matters fundamentall, no other wayes then God doth allow, and the word warrants, is not unlawfull; but the baptizing of Infants does not build them no otherwiſe t… Gods word dos allow in the like caſe; as in circumciſion, for that was a ſcale of the ſame covenant to them that this is to us; it is clear, that was a ſcale of the righ…eouſneſſe of faith to them, and ſo is this to us, and is as fundamentall as baptiſme to us, a fundamentall of faith: thoſe that were circumciſed in the law in their infancy as Infants, muſt prove it by their parents, it is plain; and therefore if any man will charge God with want of wiſdome, or want of care, how ſhall a childe ſatisle another but by bare teſtimony humane; every man would condemn this as helliſh blaſphemy, this is enough to daſh the argument: now we will ſearch into the ſecrets of the argument, and we will doe two things,
1. By way of explicition of ſome paſſages in the reaſon.
2. We will make application in the firſt; you here of matters fundamentall, in that we muſt know three things.
Firſt, Matters fundamentall touching faith, that there is one God in three perſons, Eather, Son, and Holy Ghoſt; and Chriſt the ſon of the Virgine Mary is the Saviour of the world, and that God by his ſpirit does bring his children to know himſelf, and bring them to his Son; and that his Saints are juſtified by Faith, theſe are fundamentall. Secondly, there are matters flow from theſe; if God by his ſpirit make a ſinner believe, then there is not free-will; and that we are juſtified by the active and paſſive obed once of Chriſt; and if we have title to the covenant, then we have title to the ſeals.
3. Some matters annexed are circumſtantiall, as receiving the ſeals in this manner; there is a matter of faith, and matter of fact, faith in matters to be believed or works of mercy; matters to be believed or or done, are contained to the Scriptures; but for matter of fact, that is to ſuch a man by name, is not contained in the Scriptures, Faith comes by hearing, and is contained in the ſcriptures; but that ſuch a a man did heare at Hurford, the ſcriptures doe give no teſtimony, that this man by name, at this time and place is not contained in the ſcriptures.
3. That a mans faith may be built upon the word, and it reſt upon the word, or that is contained in the word; the concluſion muſt be in the word, but the other part in a mans ſelfe; to build our faith on the word is enough, if one propoſition be in the word, and the other hee may finde by experience: carry theſe along with you, and you will ſee the we…knes of the Argument: we will ſhew you the Application in three things,
1. Children when they doe ſurvive may receive the benefit of baptiſme by faith, built upon the word of God, and not upon humane reaſon; they may receive the benefit of their faith built upon the word, thus inſtanced; whoſoever doe or have received baptiſme by the appointment of God to them, God on his part hath ſealed up the covenant to them; but children have ſo received, and therefore they have the covenant ſealed on Gods part to them; and therefore they may have the comfort of it, that they have received it on Gods part: every man that by Gods order hath the ſeale, God ſeales to him; then children by the order of the Goſpel, have received the ſeale of the Covenant, ſo both are true: but how doth it appear that a childe hath received it, that is not to be required in the ſcriptures, but in practice; not in the Goſpel nor is required in the cauſe: for it is enough that the propoſition or concluſion be in the ſcriptures, that this is true, I will give you ſeverall inſtances. Thus it is a truth, That all children muſt honour their father and mother; and therefore every childe muſt honour his Parents: but how ſhall the childe know that this man is his Father, or this woman his Mother; the common teſtimony is enough to the childe, for to give them obedience of faith, although it be not ſet down in the ſcriptures; that this or that man or woman is his parent: and ſo in Leviticus, The Unkle muſt not marry his Neece, for that was a ſin; for all ſuch marriages is unlawfull: but how ſhall this woman know this was her Unkle? The conſtant report of men is enough in this cauſe: And remember you keep holy the Sabbath day, this was the ſeventh day from the Creation to the Jews, and the eighth day to us; but how ſhould they know which was the ſeventh day, Abraham living ſo long after the beginning of the world, and it was not written in the word which was the ſeventh day: ſo that it muſt be by witneſſe, and ſo this is enough; for the concluſion is of faith. So for the benefit of baptizing of Infants, the teſtimony of them that lived when I was baptized, is enough to ſettle me.
2. Men of years have not a better bottome to beare up their faith then children have, they may have a ſtronger, but it is the ſame for the kinde; whoever have received the ſacrament according to Chriſt hath a ſcale of the covenant; but I have ſo received it, and therefore it belongs to me, may a man of years ſay now in the time of the Goſpel; now you may ſay, let him prove it? he may ſay, I have heard the Miniſter pray over me, and ſaw him take the water and ſprinkle mee: he ſayes ſo; but it is but humane teſtimony: ſo for a childe, others heard ſo, all is but humane teſtimony; ſo for your own experience, it is more, but the ſame in kinde: humane teſtimony is the ſame ground, ſo both of them are the ſame for kinde.
3. The reaſon ſhews two things contrary to truth:
Firſt, That knowledge of Baptiſme is a fundamentall of Faith.
Secondly, That the teſtimony of others ſtands in the place of the word of God, that I have heard or preacht in new England is not contained in the word of God, all the particular actions that a man does, he needs not bring in proofe out of the word of God, and therefore it does not ſtand in the place of the word of God, and ſo we ſee it is falſe; I could have ſpoken more ſhort of theſe things, but that they are not uſuall to the people.
7. Argument, The baptiſing of Infants makes the Ordinance of Chriſt a lying ſigne; for it is not to be expected in an Infant, that which this Ordinance doth call for: the argument ſtands thus, That practice that makes the ordinance of Chriſt a lying ſigne, is unlawfull; but the baptiſing of Infants makes the ordinance of Chriſt a lying ſigne, and therefore it is unlawfull. The firſt part of the argument we grant, but the ſecond part here is the old frame, a bare affirmation, but no proof that it is not to be expected, but it ſhould be proved, but here is deep ſilence: It ſhould have bin proved that God works faith in Infants are elected, that dye before they be baptiſed; and if Mr. Spilsbery will but hold to his principles, he ſhall be the man that ſhall ſay ſo, All children ſtand defiled of originall ſin, and if they be polluted, either that muſt be removed or they cannot come into heaven; if they come to glory the power and preſence of ſin muſt be taken away, or elſe they cannot poſſeſſe nor enjoy God; and therefore either they muſt let it go, or elſe it muſt be removed; but they cannot let it goe, and therefore it muſt be removed, and where the privation is, there will be the habit; and therefore if ſin be gone, there is perfect ſanctification: and he muſt conclude ſinning to be gone, in all that be ſaved, he dare not deny it. And if they be guilty, they ſtand in need of a Redeemer; and if they be redeemed they muſt be redeemed by Chriſt, or ſome other way; but there is no other way, Acts 4.12. There is no other name whereby we may be ſaved; and therefore if they be redeemed, they muſt ſhare with Chriſt in his ſatisfaction, and therefore they muſt have union with him; and if they have union, they muſt have faith, and ſo he may be forced to confeſſe and yeeld they have ſo.
8 The ſubject of Baptiſme muſt be paſſive, but infants are not paſſive, as the ordinance requires, and ſo not fit.
The frame of the Argument is, If infants be not ſit ſubjects for baptiſme, they are not to be baptized: But they are not fit ſubjects for baptiſme, and therefore they ſhould not be baptized; they muſt be fit to receive it, or elſe it oppoſes baptiſme. 2. It muſt be ſo paſſive, that it muſt produce a voluntary ſubmiſſion to the ordinance, he proves it hath ſuch a ſuperior work they may ſubmit to the ordinance by force, and yet not be fit ſubjects; but they muſt be freely paſſive that be fit ſubjects. Here is the old guiſe, an Argument taken and framed, but nothing proved; for the Argument is more falſe then the Queſtion.
1 They ſay they oppoſe baptiſme. If they mean an outward oppoſition, they may eaſily be confuted; for infants doe not ſo oppoſe it. If they mean an inward oppoſition, when the Spirit workes, it takes away reſiſtance; and children doe as little oppoſe, and leſſe, then men; and when the Spirit comes, he findes leſſe oppoſition in them, then in men; and they are as capable by nature as men, and they are meetly paſſive in that, as well as children: for the Spirit works in us without us; he takes away ſin, and puts in a principle of life: ſo he can ſeal us without us. If they ſay there muſt be ſuch a taking away of oppoſition, as frees them from ſinne, and hath ſaving grace: That is falſe; for Simon Magus was baptized, and yet he had it not: and therefore take it in what regard you will, there is no more reaſon why children ſhould not, then why men ſhould not.
2 It muſt be a free and voluntary ſubjection: if they muſt expreſſe it outwardly, it is not required in all thoſe that receive the ſeale, no more then circumciſion was here; if they mean freely and willingly to take the ſeale, that is not enough: for there are many will ſubmit, that are not fit for the ordinance, as they doe to the Supper of the Lord. If they ſay they muſt have the power of ſaving grace, that is falſe; for Johns hearers had it not: but if they mean federall holineſſe, then an infant is holy thus.
9 It oppoſes the words of the Text, by ſaying children are conceived in grace, Pſalm 51.5. What a thing is it to hear… men ſay they are holy, and ſubjects of grace, when God ſayes they are children of wrath?
The frame of the Argument is, That practiſe that oppoſes the word of God, is ſinfull: But the baptizing of infants doth oppoſe the word of God, and therefore it is ſinfull. That he ſayes, proves nothing; hee had as good ſay, what unholy men ſay, that infants are clean from the womb, we have often met with ſuch things, and it were enough to gainſay it onelyonly, for it is falſe.
That I ſay to his proofe is:
1. No man ſayes infants are holy; but there is no more holineſſe required in us, then in the time of circumciſion; that does not oppoſe the word: For Adam beg at a ſonne in his owne likeneſſe. And Gen. 6.6. The frame of mans heart is evill, and onelyonly evill continually. Pſalm 51.5. I was born in iniquity, and in ſin hath my mother conceived me: Then by the word of God infants had holineſſe required, and therefore it was not croſſe to the word; we require no other holineſſe then they did.
2 If he or any Anabaptiſt can bring any writings that doe maintaine they are not born in ſinne, by any that oppoſe their deluſions, then they ſay ſomewhat; but they have not, nor cannot: nay, the moſt of them, their old generation, deny originall ſinne to be in infants, though the younger bluſh at it to own it; but the old deny it, and ſay, they ſinne by imitation, and that their ſin is theirs, and their fall is theirs, it may ſilence impudence it ſelfe.
3 All the holineſſe we attribute to them, is not by nature, we profeſſe all born of ſinfull parents, and are polluted with originall ſinne by nature: all the holineſſe we aſcribe unto them, is not by nature, not by propagation, but that which is their parents, Deut. 7.6. But thou art a holy people unto thy God, the Lord thy God hath choſen thee to be a pretious people unto, himſelfe, above all people that are upon the earth. And hence they are called the naturall branches, Rom. 11.24. For if thou waſt out of the Olive tree, which was wild by nature, and waſt grafted contrary to Nature into the right Olive tree, how much more ſhall they that are by nature be grafted in their own Olive tree? So as we look at no other holineſſe but what the Word ſayes, and hath ſaid from the beginning in Moſes time; ſo as what he ſayes is falſe in this kind againſt us.
4 When he addes, It is no error to ſay they are ſubjects of grace, if he hold to his principles he muſt ſay ſo; for he ſayes they are ſaved, and to ſay ſo, is to ſay they are freed from the power and preſence of ſin: for if they have either of both, they cannot be ſaved; but he ſayes ſo when he ſayes they are ſubjects of grace. For if they be ſubjects of grace, they are ſubjects of glory; and if ſubjects of glory, they muſt be ſubjects of grace: For no unclean thing ſhall enter into the Kingdome of heaven. He dare not deny that, for if he doe, be muſt deny that which the word doth affirm.
And now we have done with all his Arguments; and wee ſee the Batteries raiſed againſt this Doctrine, and by what hath been ſaid, I doubt not but underſtanding men in the congregation, may be able to give an anſwer.
Now we come to the reaſons of the point, which are foure,
1 That practice that is commanded in the Word, is lawfull: But ſo is baptizing of the Infants of thoſe that are in covenant; and therefore it is lawfull. It is contained in the Word either inplain words, or may be neceſſarily inferred from the words: I here expreſſe it may be neceſſarily inferred, to let you ſee that it is ſuch a dreame to ſay there is nothing Scripture but that which is expreſſed in ſo many words: For it may be neceſſarily included, although not plainly expreſſed. And that this is ſo, we may ſee it in the New Teſtament and in the Old: That it is included, ſee Matth. 28.18, 19. All power is given to me in Heaven and Earth; Goe therefore and teach all Nations, baptizing them in the Name of the Father, and of the Sonne, and of the Holy Ghoſt. Goe and teach, is, Goe and make Diſciples, ſo is the word in all Nations. Now they had Authority to plant churches, and to baptize them: I reaſon thus, if Children be included in thoſe that are to be made Diſciples, then they are to be made partakers of the Seales of the Covenant: But Children are made partakers of the Covenant of the parents; and therefore it warrants the Seale to bee given to the Child; if the warrant be alike to the one as to the other, then the child may be partaker of it as well as the parents; if the parents be in covenant, the children be in covenant, and made Diſciples: All the difficulty lies in the ſecond part, That children are in covenant, if children be in the covenant and included; we will open the place in three things,
1 What is meant by All Nations.
2 What is meant by Teaching.
3 What it is to make Diſciples.
1 When Chriſt ſends them to all Nations, hee doth difference the Nation of the Jewes from all other Nations; for his Church was there then, Pſal. 147.10. He hath not dealt ſo with every Nation, neither have they knowledge of his Judgements. And he ſaith, You onelyonly have I known of all the Nations of the world. It was that unconceiveable goodneſſe of God to them. Deut. 4.32, 33. Inquire of the dayes that are paſt, which were before thee, ſince the dayes that God created Man upon the earth, and ash from the one end of heaven unto the other, if there came to paſſe ſuch a great thing as this, or whether any ſuch thing hath been heard, Did ever people heare the voyce of GOD ſpeaking out of the fire, as thou haſt heard? So as there was never ſuch a thing; for God took them out of all Nations: His Ordinances muſt be in this Nation, all muſt come for any Ordinances to them. Exod. 12.48. But if a ſtranger dwell with thee, and will obſerve the Paſſeover of the Lord, let him circumciſe all the Males that belong unto him, and thou let him come and obſerve it; and then hee ſhall bee as one that is borne in the land: For no uncircumciſed perſon ſhall eat thereof. So as none may partake untill they be in covenant. And Iſai. 56.4.5. For thus ſaith the Lord unto the Eunuches that keep my Sabbaths, and chuſe the thing that pleaſeth me, and take hold of my covenant, even to them will I give in my Houſe, and within my walls, a name better then of ſonnes and daughters: I will give them an everlaſting Name that ſhall not be put out. So as we ſee, all muſt take hold of the covenant, thoſe that were Jewes borne, were in the covenant, and muſt be circumciſed, and ſo all other that will become Jewes, muſt take hold of the covenant, and ſo be circumciſed.
Now Chriſt hath all power given to him in heaven and earth, now he enlarges his Kingdome, and therefore he ſends to all before. In Judah was God known, and his Name was great in Iſrael. He hath not dealt ſo with any Nation. Acts 10 35. But in every Nation he that feareth him, and worketh righteouſneſſe, is accepted of him. Hee doth not ſhut up himſelf to them, but now he fends them to all.
2 What is meant by Teaching: He teaches no other thing for ſubſtance then what Moſes had taught, and the types held forth, and the Prophets foretold Chriſt comming in the fleſh, which was fulfilled in his comming: for Chriſt was held forth in the Goſpel, Law and ſhall be to the end of the world; the manner of diſpenſation is altered, but the ſubſtance is the ſame. Acts 26.22. Wit…ſſing to ſmall and great, ſaying no other thing then thoſe that Moſes and the Prophets did …y hould come to paſſe, to wit, that Chriſt ſhould come. So as it was foretold there, and revealed here. And Iſa. 49.6. It is a ſmall thing that th…n ſhouldſt be my ſervant, to raiſe up the Tribes of Jacob, and to reſtore the deſolations of Iſrael. I will alſo give thee a light to the Gentiles, that thou mayſt be my ſalvation to the end of the world, It is the ſame Chriſt and Covenant that they muſt teach.
3. What is meant by making of Diſciples? to train up people to follow Chriſt in the way and worſhip of Chriſt: Diſciple, is called Chriſtian; Go make Diſciples: not to aſſent outwardly to the truth, but alſo give probation to the truth: for there be many, that may be in Chriſt and ſeem to be informed, that the way of the Goſpel is holy, but they dare not come in to hold it forth, for when they come to hear Chriſt ſay, The foxes have holes, and the birds of the ay… have neſts, but the Son of man hath not where to lay his head: no more of them, Joh 6.60. Many therefore of his Diſciples when they heard this, ſaid; this is hard ſaying, who can hear it? And when he came after to pinch them upon the narrow in the 66. verſe, it is ſaid, Many of his Diſciples went away, and walked no more with him.
4. They muſt be qualified that muſt receive the ſeals, he muſt be ingrafted in a covenant for him and his; we ſhould ſuffer them to come in if he be a Diſciple ſo ingaged in Covenant or for them; and therefore this is as the preſſe money to the ſouldier: and here is the main, it is the ſame covenant with the Jews, Matth. 21.43. Therefore, I ſay unto you, the kingdome of God ſhall be taken from you, and ſhall be given to a nation that will bring forth the fruits thereof: That is the covenant of the Goſpel; ſo as the kingdome of God is the ſame to Jew and Gentile, Matth. 8.11. But I ſay unto you, that many ſhall come from the Eaſt and from the Weſt, and ſhall ſit downe with Abraham, Iſaac, and Jacob in the kingdome of heaven: that is, they ſhall have the ordinances into all the world; ſo as it is the ſame covenant that was made with Abraham at the firſt: the Jews ſhall be caſt out; and as the kingdom is the ſame; ſo the Gentiles are incorporated upon the ſame terms as the Jews were, Epheſ. 3.6. That the Gentiles ſhould be inheriters alſo of the ſame body, and partakers of his promiſe in Chriſt by the Goſpel: ſo we ſee God did reveal the Gentiles ſhould be fellow heirs of the ſame body, as the Jews had; as the Jews had royall priviledges, ſo the Gentiles ſhould ſhare in the ſame corporation into Chriſt, Epheſ. 2.19. Now therefore you are no more forreigners, but Citizens with the Saints and houſhold of God: ſo as you are fellow Citizens of the ſame houſe and corporation, and have the ſame priviledges; and they ſhall have all theſe in a viſible covenant: ſee all in the context; as the Gentiles ſtood in oppoſition, the partician wall being in uncircumciſion, and the Gentiles known to be Gentiles: as he was made before he was in a viſible Church; now when one is in a viſſible covenant, that makes them differ; for it cannot be meant of a ſpirituall work, for all the work of circumciſion was never thus; for then it muſt have been upon all that were circumciſed, but we know it was not ſo, for all of them had not Chriſt; but it is meant, a viſible Covenant which the body of the Jews were made partakers of, and ſo of the Gentiles; if it were ſpirituall then the Jews were un-Chriſted, but the cauſe is cleare: As the Jews were in a viſible covenant, ſo it ſhould be now in like manner unto all people. Mark, they covenant for themſelves and children as the Jews did; and he is a Diſciple that is thus quallified, now Baptiſme is the preſſe-money; ſo as we ſee what the meaning of Chriſt is. Now he intends they ſhould goe to all nations and teach them, that is, enlighten their judgements, and as they had right to the covenant, ſo had their children right to the covenant of their parents: Why? becauſe they were made Diſciples, they were taught: becauſe Chriſt hath received all power, and all power being given to him; now we are able. Thoſe parents who are made Diſciples, they are incorporated for themſelves and children as the Jews were into the covenant: Now the Jews were incorporated for themſelves and children, and ſo bee thoſe that are made Diſciples. Now the firſt of theſe is not denyed, they that were made Diſciples ſhould be incorporated, but all that are made diſciples and are incorporate, are as the Jews were: and therefore as the children of the Jews were included, and ſo had …ight to the ſeals, ſo have wee, by Goe and teach; thoſe that be taught as before, muſt be baptized: Firſt, it muſt be publiſhed, that ſo they may approve of it, and then engage themſelves, and then all that belong to them as parents: ſo as if it be demanded for whom they doe enter Covenant? it is true, Parents doe it actually, but not for themſelves onelyonly, but for all thoſe that ſhall come of them as parents. As take a parent, he makes a bargain, and draws a covenant, and makes it ſure to himſelf; the childe hath not made this covenant, ſhall he therefore have no benefit by it; is any ſuch a wiſeaker, to think when the father was alive, and concluded it, that he did it for himſelf, but not for his children; the ſame is here: The father expreſſes the covenant, but the children are included, and in common ſence the children may claim a right. If any plead & ſay, it is not your right, you were not born then he may ſay, it was for me the covenant was made, and it will hold in any court: this is the dream of the Anabaptiſts againſt common ſence; but heare this yee that turn proſelytes, and take hold of the covenant, and take up the ſame worſhip: yee take it for children and all; and they have good right to the poſſeſſing of it: ſo it is here; if we teach the ſame Chriſt, and receive him as before, and engage out ſelves in the covenant for our ſelves and ours, then they may be baptized, for he is in covenant, and ſo are his children.
Wee gave in teſtimony to the Doctrine laſt day from the New Teſtament, Matth. 28.18, 19. Goe make Diſciples: Now we will give in Teſtimony from the Old and New Teſtament together, for they give a joynt teſtimony together; if you pleaſe, we will proportion them one with another.
Firſt, In the Inſtitution, all is one.
Secondly, In the Application of it, we ſhall ſee the ſame ſpirit in both, and are both of the ſame authority, Gen. 17.10. This is my Covenant which yee ſhall keep between me and you, and thy ſeed after thee: Let every man childe among you be circumciſed. Compare this with Acts 2.38, 39. Then Peter ſaid unto them; Amend your lives, and be baptized every one of you, In the name of the Lord Jeſus Chriſt, for the remiſſion of ſins; and you ſhall receive the gift of the Holy Ghoſt. For the promiſe is made to you, and to you children, and to all that are a farre off, and to as many as the Lord our God ſhall call. So as we ſee, both hold out the ſame thing.
Firſt, The Command of it.
Secondly, The Application of it; ſo Peter ſpeaks here, ſo as we ſee it is not onelyonly commanded in Gen. 17.11. but inferred from that covenant made to Abraham: Therefore thou ſhale keep my covenant, as 12. verſe, All the males of eight dayes old ſhall be circumciſed: It is by inferrence from the covenant appl…d in reaſon; it is true, it is proper to God to appoint ſacramen…s and ſeals, who can give the grace ſignified: it is he that may doe it, but w… it is appointed, thoſe that are intereſled in the covenant by vertue of the covenant, they have an intereſt and a right to the uſe of the ſeal, or el… the ſ…ale hath not the end for which it is appointed: O…f… … not the uſe of i…, that have right to it; then no man muſt uſe …, or …y muſt have an intereſt in the ſeale; for the ſeal ſhews the cov…t, and ſhewed in the reaſon thus: That which is infe…ed from the words, and contained in them, that is included, but ſo is the ſeale; and therefore it muſt be included in the text.
The firſt part none queſtion.
The ſecond part reſts in the Text, and it is included in the Text: therefore you ſhall finde it thus;
Thoſe that are inſtated in the Covenant have a right to th…ſ…le into the entrance; and therefore to wh…v…r they belong, it is to them and their ſeed; it is forced from the covenant, as if God had ſaid the …ame, you have an intereſt in the Covenant, and you ſhall have the benefit of it; I have given it to take away the ſin that is conveyed and brought to the ſoule, and the ſoule is made partaker of it untill Chriſt repeale it; they that ſhall receive the ſeale of the covenant: what circumciſion ſhews to them, the ſame does baptiſme hold forth to us; this is ſo, as nothing is more plain ſo as you have it, becauſe you are in covenant: Now you may ask why God doth appoint a ſeal of the covenant, is it for God? No: for he is faithfull, and in him there is no ſhaddow of change; but it is for our end that we may know whom to reſt our faith upon, for we are ready to ſtagger; and therefore to ſhore up our faith, the Lord gives it to ſtrengthen our faith withall. Agam, you may ſay, to whom or for whoſe good doth God appoint the ſeals of the covenant, for thoſe that are within the covenant, or thoſe that are without? Not for them that are without, but for thoſe that be within, and to all of them; for there is the ſame reaſon for all, that are in covenant, the reaſon is the ſame, and the right is the ſame to all, to the children of Abraham, as to himſelf; the covenant is, I will be thy God, and the God of thy ſeed: ſo as this is plain, Becauſe they have received the greater which is the covenant, therefore they may be partaker of the leſſer, which is the ſeale of the entrance: the other ſacrament, he paſſes that according to their eating, for it is a ſacrament of growth, and there muſt be examination of our ſelves; we ſee Gods command, for this he appoints, and infers it by the covenant; and as it is made for them, ſo it is applyed; Acts 2.38. Then Peter ſaid unto them, amend your lives and be baptized every one of you, In the name of the Lord Jeſus Chriſt for the remiſſion of ſins, and you ſhall receives the gift of the Holy Ghoſt. For the promiſe is made to you and your children; and to all that are afarre off, oven as many as the Lord our God ſhall call: For the uſe of it he alledges the promiſe, and applics it. When they were pricked at the heart, then he bids them Repent and be Baptized; and then he tells them the promiſe is made to them and to their children, and to as many as the Lord our God ſhall call: even that promiſe, I will be thy God and the Gad of thy ſeed: if God will be a God to you and your children, then doe you by the power of faith, receive the ſeale of the covenant to you and to your children: the time that was before Chriſt they ſ…aled up Chriſt to come; but he is now come, doe you therefore by faith make it ſore: and the exhortation is made to parents that receive it to them and theirs, Eſa. 56.34. And let not the Son of the ſtranger, which is joyned to the Lord ſpeake and ſay, the Lord hath ſurely ſeparated me from his people; Neither let the Eunuch ſay, behold I am a dry tree: For thus ſaith the Lord to the Eunuches that keep my Sabbaths, and chuſe the thing that pleaſeth me, and take hold of my covenant. God comforts them from this thoſe that choſe his covenant, thoſe that are made partakers of the priviledges of the church, that is, by joyning them ſelves to the church of the Jewes, they ſhall partake of the Ordinances of Chriſt that the Jewes partake of, and that is the ſame that is acted now. This is the ſtrength of the Apoſtles diſpute: If the promiſe be made to you and your children: then you may partake of the ſeale, you and your children.
The Apoſtles Argument runs thus, Becauſe Abraham and his children were circumciſed, as a ſeale of the covenant; ſo all thoſe that take hold of the covenant, have right to the Seale for them and their children: it carries weight for weight. The Anabaptiſts are troubled with this, and quarrell much at it, and ſay, By children here is not meant infants, but children by imitation, meaning ſuch as follow the ſteps of their godly parents: As John 8.39. They anſwered and ſaid unto him, Abraham is our Father. Jeſus ſaid unto them, If you were Abrahams children, you would doe the works of Abraham. So as there it is taken in a ſpirituall ſenſe. But this makes nothing to their purpoſe. For this promiſe makes nothing to that, The promiſe is made to you and to your children; that promiſe is not the covenant, but it is another promiſe, the raiſing of Chriſt to be a Redeemer, it is Chriſt to the Jewes is meant here: ſo that promiſe will not abide it. This is that they alledge. It is true, children ſometimes are taken for imitation; but if it had been ſo in this place, he ſhould have proved it: But here is a deep ſilence, and no proofe. We further reply, the promiſe cannot be here meant, nor can it be the ſenſe of it.
1 That promiſe that is here meant, is that promiſe that gives evidence and intereſt to the ſeale of the covenant: For they that have the one, have right to the other. If the promiſe be to you and to your ſeed, therefore be baptized: ſo as it is not from repentance, not bee baptized, becauſe you repent, that croſſes the diſpute: For Job did repent, and yet he had not an intereſt in circumciſion: but he muſt be Jew, if he will partake of the Ordinances of the Jewes. So in the Church of Chriſt, repentance is not the ground of the Apoſtles diſpate: but repentance is the concluſion. The covenant is to your uſe; this is Gods way for you to partake of the Seale: it is the way both for you and yours, for the covenant was before the ſeale. The promiſe is there made, and that gives an intereſt into the ſeale of the covenant; it is not the preaching of the Goſpel that gives right to the ſeales of the covenant, but thoſe that are in the covenant, have right to the ſeales thereof.
2 It is confeſſed by Mr Spilsbery, that all whom God ſhall call, that have anſwered the call of the Goſpel, and make profeſſion of their faith, they have a title to the ſeales. Thoſe that are here underſtood, they pertain to ſuch as are viſibly called: But the promiſe of the word is made to them that doe not anſwer the word: it belongs to them that are called. The promiſe that Chriſt is come in the fleſh, is made known to many that never were called; but thoſe that are in the covenant of the Church, the promiſe is made for the good of them and their feed.
3 If by children we ſhould take men of yeares that follow the faith of their parents, we ſhould croſſe the letter of the Text, and the Apoſtle who makes three degrees; To you, your children, and thoſe that are far off: If the Text run thus, The promiſe is made to you and to all that God ſhall call, & that anſwer the call; it croſſes the ſcope of the Text, for it is you and your children, and as many as are afarre off, all three, and therefore that interpretation cannot ſtand. If a man have but an humble heart, the words are ſo plain, it will carry away the heart, it goes from parents to children, to thoſe that ſhall be called hereafter, when they come in as you and your children are, then they and their children ſhall have it as you and your children have it, and not before. Now we will cleare this from all gain-ſayers.
They ſay, Infants of believing Parents may not receive it, becauſe they have not ability to receive that ſpirituall good of the Seale; or if they be able, God would not have them receive it: But neither of them are true, or can begranted, therefore they have a right to it.
1. They are capable to receive the ſpirituall good of the ſeale, and that appeares thus, If children in Abrahams time were able, then children are able now: But the children were able then, and ſo they are now. The ſecond part of the reaſon is moſt queſtionable; Mr Spilsbery ſayes, the ſeale of baptiſme is the ſeale of the covenant of grace, but that to Abraham was but of outward priviledges. But conſider what hath been ſaid before, if the children now be as able as before, if there be the ſame v…r…ue of the ſeal of the covenant as then, & as much required then as now; (for it was to receive the good of the righteouſneſſe of faith) then it muſt be the ſame now: but it was Chriſt that the hand of the child did receive, and the covenant of Abraham ſealed it, the ſeale is one to them that did not believe, as to them that did believe, as it was to Simon Magus; and if they abuſe it, it is their ſin, if they refiſt, I know not how to avoid it: But they had as much as we, and they were as able to improve it; God did now appoint it: but to ſay God would not have them have it, were to impeach his care, to bring them into covenant, and not be willing they ſhould receive the grace of the covenant; and if not, he ſhould be willing to croſſe his fatherly love in Chriſt: but Chriſt he bleſſ…th his children, and brings them to heaven, and therefore he will deny them no ordinance that may ſerve to that end.
If it be unlawfull for children to be baptized now, then the grace of Chriſt is of leſſe force then it was before, or of leſſe extent, but that is ſinfull, and therefore it is an error to ſay ſo, either that it is of leſſe force or of leſſe extent, or to ſay that now it is to men onelyonly: the two parts are plain, that it is not of leſſe force, or of leſſe extent then it was before.
2 'Pet. 1.19. We have alſo a moſt ſure word of the Prophets, to the which you doe well that ye take beed, as to a light ſhining in a dark place untill the day dawn and the day-ſtar ariſe in your bearts. They were before in the ſhadow in compariſon; but now the day-ſtarre ariſes, that is, the Ordinances, according as they are called, better promiſes.
If Mr Spilsbery ſays, the grace of Chriſt is ſtraitned, for all that was before, was fleſhly, it was a fleſhly and carnall covenant; I anſwer, It is the ſame now in the time of the Goſpel; the ſeale is the ſame, the covenant is the ſame, the intereſt is the ſame as in circumciſion. If he ſay, Iſhmael was circumciſed; I ſay, ſo was Simon Magus baptized, and ſome other, and yet were naught: So as to deny it, is to deny the Sun to ſhine, or to deny the incarnation of Chriſt.
The Uſe is three-fold.
1 Of Inſtruction. Here we may ſee, and for ever magnifie the bounty & compaſſion of the fatherly love of God, in ſtooping to the neceſſities of his people; ſo that no weaknes of faith, or want of years, can hinder the compaſſion of God towards them, but he takes meaſure of all our wants: Art thou weak in faith? It may be ſome heavineſſe to thy ſelfe, becauſe thou canſt not conceive of thy eſtate, ſo as others can; but although thou beeſt weake, yet this hinders not the love of God to thee: For he loveth the little ones, and therefore the little ones may be comforted; for God denies no good to children, but even thoſe little ones are deare to him. God and Chriſt are carefull over them, as a good Shepheard who will be carefull over the young and tender of the flock, to feed them by the budding graſſe; the weak ones they ſhall feed by the tender budding graſſe, & by the running waters. This is the great indulgence of God to his, and his marvellous care over his; and therefore let not the weak in faith, or a child ſay. God is not carefull of me: for God will gather his out-caſts, he hath mercy & compaſſion for you. God is in the Reer-ward, nay he is in the Front and Reere too, he hath an eye to the ſick, weak, poor & dead creatures; for he doth not only go before his, to incourage them, and inable them; but he is with them in the Reere, and he will gather them up alſo; he will hearken to them, & wil gather them as the good Shepheard will take the little ones in his armes, and carry them tenderly; you that are little in your owne eyes, you that are in covenant with Chriſt, he will lead you and your little ones tenderly, and ſo he will all that are little in their owne eyes, and the eyes of the world.
2. This ſhews, the deſperate deluſion of the Anabaptiſts; ſee how injurious they are to the comforts of Gods people: they ſtop us of the living ſprings of comfort, of the favour and faithfulneſſe of God: it choaks the channel of the freſh ſprings that are in God, for God hath little freſh ſprings, as for men, ſo for children: he can heare the one and the other, this to ſhewes the great care God hath of his; baptiſme is a freſh ſpring. It did ſhew the malice of the Philiſtims to ſtop the Wells; and it was their cruelty ſo to doe: ſo doe the Anabaptiſts; they ſtop the Wels to many poore little ones, for there are many that ought to have it; the father and the mother are in covenant, many that cannot goe themſelves to God to call him theirs: but as it is ſaid of Moſes, He ſought the God of his Fathers; how came he to bee his God, he looks at him as the God of his fathers; ſo we are not able to goe to God, but in the Covenant of our fathers: But the Anabaptiſts would knock of our hands here, and ſo they would be a means to ſtarve the Saints of God; and are injurious to Chriſt, Father and Spirit: He that withholdeth the Corne, the people ſhall curſe, becauſe it is the ſtaffe of our lives, and many a poore man may periſh for want of it; but what will you ſay to them who deprive young ones of the food of their ſouls to whom it is due: there be many children held back by the Anabaptiſts, they are cruell men that will hold them back from that which Chriſt hath provided for them; and God will deal with them for it hereafter, God will curſe them, and the wrath of God will be upon them.
3. Ʋſe Of Exhortation to parents to bee intreated to bring their children into covenant with themſelves; all you that deſire to feare God be you intreated to enter your ſelves and children, bring them under, the wing of God: The mother of Ruth did bleſſe God who had brought her under the wings of God, to come into covenant, Come you and your children under the wing of God; Paul complains, the dayes are evill, they are no better now. When wel are the world, if we leave our children here in trouble, this will be a comfort to them, they ſhall be ſafe from Devils; he that is hidden ſhall be ſafe; leave them therefore under the faithfulneſſe of that God, what he hath promiſed, he will beſtow; ſuch as God hath planted he will mannage, and give all inlargements unto, and they ſhall have proviſion and protection from him; and therefore come into the covenant of the Church, that God may be ingaged unto you, that ſo you and yours may not run wilde.
The next Exhortation ſhall be to children to lay hold of the covenant; keep it, and lay hold of it, and never let it goe, maintain your intereſt by that means of the covenant of your Patents; God is the God of your Parents, keep the paſſage open and maintain it, know the God of your Fathers, and that God that pardoned their ſin, and from whom they received their good, that God may pardon your ſins, and you may receive good from him by that covenant: when trouble comes and thou begins to be in ſuſpicion, as the Apoſtle Rom. 11.22. Behold therefore the bountifulneſſe, and ſeverity of God towards them that have …alne, ſeverity; but towards thee bountifulneſſe, if thou continue in his bountifulneſſe: or elſe thou ſhalt alſo be out off. In this place he ſpeaks of the cutting off the Jews; they did reject Chriſt and were broken off from the covenant, and ſo they were broken off from God and mercy: now he mindes them of the Gentiles in the ſame Church eſtate, in the ſame body of the Church, you have the ſame priviledges, and all is gone from the Jews; behold therefore the ſeverity of God towards the Jews; the greater good we have, the greater ſin it is to abuſe it, and the greater plagues ſhall be upon them that doe abuſe them. Chriſt was ſent among them, and they did oppoſe him; oh the ſeverity of God againſt them for this, and aſtoniſhing hand of God; view it, ſee the miſerable eſtate of the Jews, his blood is upon them and upon their children: Oh the ſeverity of God upon them, they are damned and few of them but are periſhed! Oh the ſeverity of God! what never have done, 400. years in Egypt, 75. years in Babylon; take heed, behold the ſeverity of God towards them, but goodneſſe to you; what? to you that were without Chriſt, and without God in the world, and you grafted into the good and fatneſſe of the true Olive tree; if you continue in this goodneſſe, you that are wide that have godly parents, you may have hope your proud hearts ſhalbe humbled: Oh the goodnes of God towards you, if you continue in this! if you prize the covenant, then happy you that ever you were born; all of Chriſt is yours: but continue, take heed; if thou have a godly Parent, father and mother; if thou remaine in a ſinfull eſtate and condition for all this, it ſhall be caſier for Pagans in the day of judgement then for you; when thou ſhalt ſee thy Parents going to heaven and thou damned, mercy ſhall be for them, but ſeverity againſt thee that haſt had all thoſe helps and means: And therefore you that have the means, continue in uſing of the means ſo, as that you may bee kept near to God thereby: for if you depart away from God, woe to you that ever yee were born; let none be like prophane Eſan, let none be ſuch a prophane childe to ſell all his title to the covenant for his luſt; for he went away and cared not for the covenant: let there be no ſervant, nor no childe that ſhall ſin againſt the Lord, and ſo ſting away the bleſſing from him; for you know, he ſought it with tears; his heart was ſo filthy that he ſold his birthright, but afterward he comes, Bleſſe me O my father, and …aſt thou but one bleſſing? but the heart of Iſaac would not repent, and then hee would have had it, but he could not: Take heed of this, you that …ave prophane hearts, that care not for theſe priviledges and bleſſings; the time will come, you will crave a bleſſing; when you ſe… Hell gaping for you, then you will ſay, Lord bleſſe me; but then Gods heart will be hardened againſt you: for all your tears you will not repent; it will not then be in the heart of your father to forgive you, for Gods heart will be hardned againſt you; you ſhall beg, bleſſe me, but all ſhall be in vain, for you ſhall not obtaine a bleſſing at Gods hand; take heed therefore that you provoke not God to withdraw his hand and his heart from you. The Lord hath ſaid, the men of Judah are Gods pleaſant plants, or as the word is, the plants of Gods imbracings: think of it when I am in the duſt; you are under Gods imbracings, God does lovingly apply himſelf unto you in counſels, and in the motions of the Spirit; your Parents love you in the imbracings of God: keep your ſelves here and never goe out while you live; for if you do, you will fall into ſin, and temptation, and Devils, and if theſe imbrace you, wo will be unto you, and therefore keep from theſe: but go not from the imbracings of God, and he will comply with you, and apply himſelf unto you: therefore when you come to the word, look to the covenant, doe not ſtep away from it: now you are under a Counſel or a reproof, will you withdraw from the armes of mercy? doe not, for he will comply with you, and imbrace you through all eternity.
FINIS.
End of the text · Thomas Hooker, The Covenant of Grace Opened (1649)