The ax laid to the root, or, One blow more at the foundation of infant baptism, and church-membership. Part I containing an exposition of that metaphorical text of Holy Scripture, Mat. 3. 10. : being the substance of two sermons lately preached, with some additions, wherein is shewed that God made a two-fold covenant with Abraham, and that circumcision appertained not to the covenant of grace, but to the legal and external covenant God made with Abraham's natural seed, as such : together with an answer to Mr. John Flavel's last grand arguments in his Vindiciarum Vindex, in his last reply to Mr. Philip Cary, also to Mr. Rothwell's Pædo-baptisms vindicatur, as to what seems most material / by Benjamin Keach ...
THE Ax laid to the Root, &c. OR, One BLOW more at the Foundation of Infant Baptism, and Church-Membership. MAT. III. 10. And now also the Ax is laid to the Root of the Trees, every Tree therefore that bringeth not forth good Fruit;
THE Ax laid to the Root, etc. OR, One BLOW more At the Foundation of Infant Baptism, and Church membership. MATHEW. III. 10. And now also the Ax is laid to the Root of the Trees, every Tree Therefore that brings not forth good Fruit;
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and for the better understanding the Mind of God therein, I shall 1. Open the Scope and Coherence thereof. 2. Explain the Parts and Terms therein contained. 3. I shall observe some Points of Doctrine reducable there-from. 4. Shall improve the Whole by way of Application.
and for the better understanding the Mind of God therein, I shall 1. Open the Scope and Coherence thereof. 2. Explain the Parts and Terms therein contained. 3. I shall observe Some Points of Doctrine reduceabl therefrom. 4. Shall improve the whole by Way of Application.
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First, From the Scope and Coherence of the Place, 'tis evident, that John Baptist endeavours to take off the Jews, particularly the Pharisees and Sadduces, from the external and legal Covenant God made with Abraham and his Fleshly-seed, or Off-spring.
First, From the Scope and Coherence of the Place, it's evident, that John Baptist endeavours to take off the jews, particularly the Pharisees and Sadducees, from the external and Legal Covenant God made with Abraham and his Fleshly-seed, or Offspring.
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See vers. 7. But when he saw many of the Pharisees and Sadduces come to his Baptism, he said unto them, O generation of Vipers, who hath warned you to flee from the Wrath to come.
See vers. 7. But when he saw many of the Pharisees and Sadducees come to his Baptism, he said unto them, Oh generation of Vipers, who hath warned you to flee from the Wrath to come.
Historians tell us, That there were Three more eminent Religious Sects amongst the Jews, the First were called Essenes, of whom we do not read in the Holy Scripture; their main Doctrine was Fate;
Historians tell us, That there were Three more eminent Religious Sects among the jews, the First were called Essenes, of whom we do not read in the Holy Scripture; their main Doctrine was Fate;
Secondly, The Sadduces were directly opposite to the Essenes, they ascribed nothing to Fate, but asserted the Liberty and Power of Man's Will, in the most largest Sence, or in the extravagant Height;
Secondly, The Sadducees were directly opposite to the Essenes, they ascribed nothing to Fate, but asserted the Liberty and Power of Man's Will, in the most Largest Sense, or in the extravagant Height;
they denied the Immortality of the Soul of Man, the Resurrection, Angels, &c. All which, the Pharisees owned. See Act. 23. 8. The Pharisees, were outwardly a very Zealous sort of People;
they denied the Immortality of the Soul of Man, the Resurrection, Angels, etc. All which, the Pharisees owned. See Act. 23. 8. The Pharisees, were outwardly a very Zealous sort of People;
they spent much time in Fasting and Prayer: 1. They held, nevertheless, a Righteousness by the Works of the Law, by which they thought they were justified and accepted of God, and so stumbled at the Stumbling-Stone, Rom. 9. 32. 2. They gave a very corrupt Interpretation of the Law. 3. They held many un-written Traditions of equal force with the Law of God;
they spent much time in Fasting and Prayer: 1. They held, nevertheless, a Righteousness by the Works of the Law, by which they Thought they were justified and accepted of God, and so stumbled At the Stumbling-Stone, Rom. 9. 32. 2. They gave a very corrupt Interpretation of the Law. 3. They held many unwritten Traditions of equal force with the Law of God;
by which means, they made void the Commandments of God. 4. They were a mere Hypocritical sort of Men in their Practices, being very strict and zealous for the smaller Matters of the Law,
by which means, they made void the commandments of God. 4. They were a mere Hypocritical sort of Men in their Practices, being very strict and zealous for the smaller Matters of the Law,
John however, sharply treates them both, calling them a Generation of Vipers, a sort of Serpents, of whom 'tis said, they make way into the World through the Bowels of their Dam. It may be upon this Account, he gave them that Name,
John however, sharply treats them both, calling them a Generation of Vipers, a sort of Serpents, of whom it's said, they make Way into the World through the Bowels of their Dam. It may be upon this Account, he gave them that Name,
or so called them, who thought through the Bowels (as I may so say of their Ancestors) or being the Seed of Abraham, or the Off-spring of Godly Progenitours, to come to Heaven;
or so called them, who Thought through the Bowels (as I may so say of their Ancestors) or being the Seed of Abraham, or the Offspring of Godly Progenitors, to come to Heaven;
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or, you, who think you are so Righteous, as you need no Repentance, and so need fear no wrath to come, From whence comes this to pass that you seem to fear,
or, you, who think you Are so Righteous, as you need no Repentance, and so need Fear no wrath to come, From whence comes this to pass that you seem to Fear,
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or to be afraid of future Wrath, and the Vengeance of an angry God? Bring forth therefore Fruits meet for Repentance, ver. 8. O come now and put your selves among the crowd of Poor Sinners, and Godly Penitent Persons;
or to be afraid of future Wrath, and the Vengeance of an angry God? Bring forth Therefore Fruits meet for Repentance, ver. 8. Oh come now and put your selves among the crowd of Poor Sinners, and Godly Penitent Persons;
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and so are faedorally Holy, and in a saved and safe Condition, because you have Abraham to your Father, you conclude, that Covenant God made with Abraham, and his natural or fleshly Seed, was the Covenant of Grace;
and so Are faedorally Holy, and in a saved and safe Condition, Because you have Abraham to your Father, you conclude, that Covenant God made with Abraham, and his natural or fleshly Seed, was the Covenant of Grace;
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And therefore, he adds, ver. 7. And think not to say within your selves, we have Abraham to our Father: For I say unto you, that God is able of these Stones, to raise up Children to Abraham.
And Therefore, he adds, ver. 7. And think not to say within your selves, we have Abraham to our Father: For I say unto you, that God is able of these Stones, to raise up Children to Abraham.
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The very same Plea we find they made to our blessed Saviour, Joh. 8. 33. We be Abraham 's seed, and were never in Bondage to any Man. How sayest thou, yee shall be made Free:
The very same Plea we find they made to our blessed Saviour, John 8. 33. We be Abraham is seed, and were never in Bondage to any Man. How Sayest thou, ye shall be made Free:
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and no Man shall by his Doctrine make us believe the contrary, we are a free People, in respect of our Souls and spiritual Privileges, (for they could not mean otherwise,
and no Man shall by his Doctrine make us believe the contrary, we Are a free People, in respect of our Souls and spiritual Privileges, (for they could not mean otherwise,
First to Pharaoh King of Egypt, and then to Nebuchadnezzar, and now were so in Bondage under the Romans) I know (saith our Saviour) that ye are Abraham's Seed, according to the Flesh: They were his Off-spring;
First to Pharaoh King of Egypt, and then to Nebuchadnezzar, and now were so in Bondage under the Romans) I know (Says our Saviour) that you Are Abraham's Seed, according to the Flesh: They were his Offspring;
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yet it signify'd nothing now, it would not profit them under the Gospel Dispensation, they must be the spiritual Seed of Abraham, and do the Works of Abraham, and walk in his Steps;
yet it signified nothing now, it would not profit them under the Gospel Dispensation, they must be the spiritual Seed of Abraham, and do the Works of Abraham, and walk in his Steps;
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But this great Prophet knew how blind and deceived they were, not understanding, that there were two Covenants made with Abraham, and also a Two-fold Seed (viz.) a Carnal or Natural, and a Spiritual Seed:
But this great Prophet knew how blind and deceived they were, not understanding, that there were two Covenants made with Abraham, and also a Twofold Seed (viz.) a Carnal or Natural, and a Spiritual Seed:
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if they should not be owned or allowed to be the Seed of Abraham; but, (saith the Baptists) God is able of these Stones, to raise up Children to Abraham. If he should turn Stones into Men and Women, who have Abraham 's Faith, they would be certainly the true Seed of Abraham, and not such as they were,
if they should not be owned or allowed to be the Seed of Abraham; but, (Says the Baptists) God is able of these Stones, to raise up Children to Abraham. If he should turn Stones into Men and Women, who have Abraham is Faith, they would be Certainly the true Seed of Abraham, and not such as they were,
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or, God could of the Gentiles raise up Children to Abraham, and so make good his Promise to him, who said, In thy seed, shall all the nations of the earth be blessed.
or, God could of the Gentiles raise up Children to Abraham, and so make good his Promise to him, who said, In thy seed, shall all the Nations of the earth be blessed.
and Church-Membership, by vertue of the Covenant made with Abraham; or, from the Consideration of their being his natural or fleshly Seed, he in the words I first read to you, says, And now also the Ax is laid to the Root of the Trees,
and Church membership, by virtue of the Covenant made with Abraham; or, from the Consideration of their being his natural or fleshly Seed, he in the words I First read to you, Says, And now also the Ax is laid to the Root of the Trees,
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therefore every Tree which bringeth forth not good Fruit, is hewn down and cast into the Fire, vers. 10. Now, this now referrs to the time here in this Place, sometimes it referrs to the Matter or Occasion of what is spoken, Now the Ax is laid to the Root of the Trees;
Therefore every Tree which brings forth not good Fruit, is hewn down and cast into the Fire, vers. 10. Now, this now refers to the time Here in this Place, sometime it refers to the Matter or Occasion of what is spoken, Now the Ax is laid to the Root of the Trees;
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We cannot understand what the Holy Ghost intends hereby, unless we observe, and well consider the Scope and Coherence of the Text, which do's clearly unfold the whole drift and purport of the Baptists. He shew'd them before in the Context, that their Plea to Gospel Baptism, was not good nor pleadable, i. e. We are Abraham 's Seed; they might Object, and say,
We cannot understand what the Holy Ghost intends hereby, unless we observe, and well Consider the Scope and Coherence of the Text, which do's clearly unfold the Whole drift and purport of the Baptists. He showed them before in the Context, that their Plea to Gospel Baptism, was not good nor pleadable, i. e. We Are Abraham is Seed; they might Object, and say,
that is, as Abraham was the Root, or common Covenanting-Father, as concerning the Flesh, out of which Root, all the Jews, his natural Off-spring, sprang;
that is, as Abraham was the Root, or Common Covenanting-Father, as Concerning the Flesh, out of which Root, all the jews, his natural Offspring, sprang;
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Secondly, I shall explain the Terms and Parts of the Text: 1. Shew farther what is meant by the Root. 2. What is intended by the Trees. 3. What is meant by the Ax. 4. What by laying the Ax to the Root of the Trees,
Secondly, I shall explain the Terms and Parts of the Text: 1. Show farther what is meant by the Root. 2. What is intended by the Trees. 3. What is meant by the Ax. 4. What by laying the Ax to the Root of the Trees,
For that, they (I mean the natural Off-spring of Abraham) had great Confidence in the Flesh, by means of that legal or external Ministration they were under, cannot be denied,
For that, they (I mean the natural Offspring of Abraham) had great Confidence in the Flesh, by means of that Legal or external Ministration they were under, cannot be denied,
and that the Ground Root, or Foundation of all this, was that Covenant God made with Abraham and his natural Seed, is apparent to all who are not willingly Blind;
and that the Ground Root, or Foundation of all this, was that Covenant God made with Abraham and his natural Seed, is apparent to all who Are not willingly Blind;
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for before those Covenant-Tranctions with Abraham, we read not that the People, from whom Abraham sprang, had any such Rights or Privileges granted to them,
for before those Covenant-Tranctions with Abraham, we read not that the People, from whom Abraham sprang, had any such Rights or Privileges granted to them,
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and what outward Privileges God promised them afterwards by Moses, 'tis signify'd in divers Places to be upon the Account of the Covenant made with Abraham, &c. And according to the exact Time, told by the Lord to Abraham, God brought his natural Seed out of the Land of Egypt.
and what outward Privileges God promised them afterwards by Moses, it's signified in diverse Places to be upon the Account of the Covenant made with Abraham, etc. And according to the exact Time, told by the Lord to Abraham, God brought his natural Seed out of the Land of Egypt.
and wicked and ungodly Persons, called, Evil and corrupt Trees: Yet it might be here noted, that they are in this Place compared to Fruit Trees, tho' to such that bring not forth good Fruit,
and wicked and ungodly Persons, called, Evil and corrupt Trees: Yet it might be Here noted, that they Are in this Place compared to Fruit Trees, though to such that bring not forth good Fruit,
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For cutting down may refer, 1. To the Souls of Men, &c. 2. To their outward Rights and Privileges. 3. To their Bodies and Souls both. 4. To their external, fleshly and corrupt Church State.
For cutting down may refer, 1. To the Souls of Men, etc. 2. To their outward Rights and Privileges. 3. To their Bodies and Souls both. 4. To their external, fleshly and corrupt Church State.
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Therefore shall the Kingdom of Heaven be taken from you, and given to another People, &c. Secondly, It may referr to the cutting down their Religious and Civil Rights, and Privileges.
Therefore shall the Kingdom of Heaven be taken from you, and given to Another People, etc. Secondly, It may refer to the cutting down their Religious and Civil Rights, and Privileges.
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nor the Clouds to rain upon them. This is a dismal cutting down. Thirdly, Their Bodies left to be destroyed by mercyless Enemies, or cut down by Famine,
nor the Clouds to rain upon them. This is a dismal cutting down. Thirdly, Their Bodies left to be destroyed by mercyless Enemies, or Cut down by Famine,
and their Souls cut off for their final Unbelief and Impenitency. Fourthly, It may referr to the cutting down of their Church-State, Sacrifices, Priest-hood, Sabbaths, Temples,
and their Souls Cut off for their final Unbelief and Impenitency. Fourthly, It may refer to the cutting down of their Church-State, Sacrifices, Priesthood, Sabbaths, Temples,
the standing of all Humane and Ecclesiastical States and Constitutions, are determined by the Almighty, who works all Things according to the Counsel of his own Will.
the standing of all Humane and Ecclesiastical States and Constitutions, Are determined by the Almighty, who works all Things according to the Counsel of his own Will.
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This is it, which is elsewhere meant by plucking up, destroying, hardening, &c. Some, (saith he) expound this, not of spiritual Judgments, threatned in his Word against impenitent Sinners,
This is it, which is elsewhere meant by plucking up, destroying, hardening, etc. some, (Says he) expound this, not of spiritual Judgments, threatened in his Word against impenitent Sinners,
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Hence wicked Rulers and Kings, whom God raises up as Instruments in his Hand, to chastise and cut down a rebellious People, are called His Sword, and the Rod of his Wrath and Indignation, Psal. 17. 14. Arise, O Lord, disappoint him, cast him down, deliver my Soul from the wicked, which is thy Sword.
Hence wicked Rulers and Kings, whom God raises up as Instruments in his Hand, to chastise and Cut down a rebellious People, Are called His Sword, and the Rod of his Wrath and Indignation, Psalm 17. 14. Arise, Oh Lord, disappoint him, cast him down, deliver my Soul from the wicked, which is thy Sword.
as Instruments in his Hand, he will destroy Babylon, Jer. 51. 20, 24. And I will render unto Babylon, &c. all the evil they have done to Sion, in your sight, saith the Lord.
as Instruments in his Hand, he will destroy Babylon, Jer. 51. 20, 24. And I will render unto Babylon, etc. all the evil they have done to Sion, in your sighed, Says the Lord.
1. The Words being thus opened and explained, I shall take notice of two or three Points of Doctrine. 1. Doct. Now the Dispensation is changed, to be of the natural Root,
1. The Words being thus opened and explained, I shall take notice of two or three Points of Doctrine. 1. Doct. Now the Dispensation is changed, to be of the natural Root,
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and will be, severe with all ungodly, unbelieving and impenitent Sinners he strikes at their Root, at the Root of all their Hopes, false Faith, or fleshly Confidence whatsoever.
and will be, severe with all ungodly, unbelieving and impenitent Sinners he strikes At their Root, At the Root of all their Hope's, false Faith, or fleshly Confidence whatsoever.
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2. Enquiry. Is not Morality a civil and honest Life, Doing to all as you would be done unto, the Ground or Foundation of your Hopes? Do you build upon this? if it be so, tremble: remember Christ saith, Except a man be born again, he cannot see the Kingdom of God. Joh. 3. 3.
2. Enquiry. Is not Morality a civil and honest Life, Doing to all as you would be done unto, the Ground or Foundation of your Hope's? Do you built upon this? if it be so, tremble: Remember christ Says, Except a man be born again, he cannot see the Kingdom of God. John 3. 3.
Christ dyed for Sinners, &c. You say right, God is mercifull; but what then, will you therefore presumptuously go on in ungodly and wicked Courses, oh!
christ died for Sinners, etc. You say right, God is merciful; but what then, will you Therefore presumptuously go on in ungodly and wicked Courses, o!
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Exod. 34. 7. Except ye repent therefore, ye shall all likewise perish, Luk. 13. 3. 5. Shall the Goodness of God, which should lead you to Repentance be thus evilly improved;
Exod 34. 7. Except you Repent Therefore, you shall all likewise perish, Luk. 13. 3. 5. Shall the goodness of God, which should led you to Repentance be thus evilly improved;
Eccl. 8. 11. Because Sentance against an evil Work is not executed speedily, therefore the hearts of the sons of men are fully set in them to do wickedly.
Ecclesiastes 8. 11. Because Sentence against an evil Work is not executed speedily, Therefore the hearts of the Sons of men Are Fully Set in them to do wickedly.
3. Or are you Self-righteous Persons? Do you build on your own Righteousness, like the Jews and hypocritical Pharises; you, may be, think your States Good,
3. Or Are you Self-righteous Persons? Do you built on your own Righteousness, like the jews and hypocritical Pharisees; you, may be, think your States Good,
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Except your Righteousness exceed the Righteousness of the Scribes, and Pharises, you shall in no wise enter into the Kingdom of Heaven, Matth. 5. 20. nay, you must be found in the Righteousness of Christ, all ours is but dung, Phil. 3. 8, 9. you must in a word, bring forth good fruit, every Soul of you,
Except your Righteousness exceed the Righteousness of the Scribes, and Pharisees, you shall in no wise enter into the Kingdom of Heaven, Matthew 5. 20. nay, you must be found in the Righteousness of christ, all ours is but dung, Philip 3. 8, 9. you must in a word, bring forth good fruit, every Soul of you,
THE Proposition I am to prosecute, you may remember is this, considering the Context, viz. Now the dispensation is changed to be of the natural root or the Seed of Abraham according to the flesh, is no ground for Church Membership,
THE Proposition I am to prosecute, you may Remember is this, considering the Context, viz. Now the Dispensation is changed to be of the natural root or the Seed of Abraham according to the Flesh, is no ground for Church Membership,
or no Argument to be admitted into the Gospel Church, or to Gospel Baptism. You say you have Abraham to your Father, or you are the Children of Believers, or you have believing Parents:
or no Argument to be admitted into the Gospel Church, or to Gospel Baptism. You say you have Abraham to your Father, or you Are the Children of Believers, or you have believing Parents:
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Well, but what of this, (as if John should say) this will do you no good now, this will stand you now in no steed, this will give you no Right to Gospel Ordinances, nor particularly to Gospel Baptism;
Well, but what of this, (as if John should say) this will do you no good now, this will stand you now in no steed, this will give you no Right to Gospel Ordinances, nor particularly to Gospel Baptism;
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You must grow out of a spiritual Root, i. e. Be Married to Christ (your first Husband, i. e. The Law or Old Covenant is Just at the point of Death) that so ye may bring forth Fruit to God, Rom. 7. 4. But to proceed, I shall prove this Proposition,
You must grow out of a spiritual Root, i. e. Be Married to christ (your First Husband, i. e. The Law or Old Covenant is Just At the point of Death) that so you may bring forth Fruit to God, Rom. 7. 4. But to proceed, I shall prove this Proposition,
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or the Seed of Abraham, according to the Flesh, is no ground for Church Membership, no argument for admittance into the Gospel Church, or to Gospel Baptism.
or the Seed of Abraham, according to the Flesh, is no ground for Church Membership, no argument for admittance into the Gospel Church, or to Gospel Baptism.
Heb. 7. 12. 'Tis so changed, as 'tis abolished, to make way for this: (as the late Annotators observe,) the mutation of the Priesthood, indispensably requireth the change of the legal Covenant, which hereafter I shall prove, was not the Covenant of Grace,
Hebrew 7. 12. It's so changed, as it's abolished, to make Way for this: (as the late Annotators observe,) the mutation of the Priesthood, indispensably requires the change of the Legal Covenant, which hereafter I shall prove, was not the Covenant of Grace,
This was made necessary by the Decree of God (as they note) who determined, that both the Priesthood and Law should expire together like, (say I,) as an old Will or Testament doth,
This was made necessary by the decree of God (as they note) who determined, that both the Priesthood and Law should expire together like, (say I,) as an old Will or Testament does,
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When Christ, the Gospel High-Priest, had (saith our Annotations) in his own Person and Work, perfected all of it in Heaven, he roots out that Order of Priesthood,
When christ, the Gospel High-Priest, had (Says our Annotations) in his own Person and Work, perfected all of it in Heaven, he roots out that Order of Priesthood,
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If the Covenant, for Incovenanting the Fleshly Seed is changed or abolished, and no new Law or new Precept is given forth for the bringing them in again, What Ground is there left for any wise, seeing,
If the Covenant, for Incovenanting the Fleshly Seed is changed or abolished, and no new Law or new Precept is given forth for the bringing them in again, What Ground is there left for any wise, seeing,
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and for sin condemned sin in the flesh, Rom. 8. 3. It discovers Sin, and condemns for Sin, but could not justifie the Sinner in God's sight from Sin:
and for since condemned since in the Flesh, Rom. 8. 3. It discovers since, and condemns for since, but could not justify the Sinner in God's sighed from since:
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God in his infinite Mercy sent his own Son, in our Nature and Stead, to fulfill the Righteousness thereof) he sought and found out the Second Covenant,
God in his infinite Mercy sent his own Son, in our Nature and Stead, to fulfil the Righteousness thereof) he sought and found out the Second Covenant,
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but that Ministration of it, of which the Apostle speaks, and calls the First Covenant, was that which God gave to Abraham's Seed, according to the Flesh, by Moses. and to assure Abraham, that unto his Seed should be given that Law,
but that Ministration of it, of which the Apostle speaks, and calls the First Covenant, was that which God gave to Abraham's Seed, according to the Flesh, by Moses. and to assure Abraham, that unto his Seed should be given that Law,
so that now we (saith the Apostle) know no man after the flesh, 2. Cor. 5. That is, we prefer or esteem no Man better then others, upon the score of the First Covenant,
so that now we (Says the Apostle) know no man After the Flesh, 2. Cor. 5. That is, we prefer or esteem no Man better then Others, upon the score of the First Covenant,
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What is meant by the Bond-women Agar, and Ishmael her Son, you may see, if you read vers. 23, 24, 25. It is written, that Abraham had two sons, the one by a bond-maid, the other by a free woman, vers.
What is meant by the Bondwomen Agar, and Ishmael her Son, you may see, if you read vers. 23, 24, 25. It is written, that Abraham had two Sons, the one by a bondmaid, the other by a free woman, vers.
By being born after the Flesh, is opposed to him that was born by the Promise, the meaning is Ishmael; tho' he was Abraham 's Seed or Son, according to the Flesh,
By being born After the Flesh, is opposed to him that was born by the Promise, the meaning is Ishmael; though he was Abraham is Seed or Son, according to the Flesh,
for these are the two Covenants, the one from Mount Sinai, which gendereth to bondage. ver. 24. An Allegory, is that by which another thing or things are meant;
for these Are the two Covenants, the one from Mount Sinai, which gendereth to bondage. ver. 24. an Allegory, is that by which Another thing or things Are meant;
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or it hath a mystical Signification; more is to be understood then is expressed litterally. i. e. Agar held forth the first Covenant God made with Abraham 's fleshly Seed,
or it hath a mystical Signification; more is to be understood then is expressed literally. i. e. Agar held forth the First Covenant God made with Abraham is fleshly Seed,
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The Drift and Scope of the Spirit of God in •his place is (as I conceive) First, To shew that there were two Covenan• made with Abraham, (which no doubt he himself, who is called the Friend of God,
The Drift and Scope of the Spirit of God in •his place is (as I conceive) First, To show that there were two Covenan• made with Abraham, (which no doubt he himself, who is called the Friend of God,
Secondly, That the casting out of the Bond-woman shews the Abrogation of the first Covenant, and all the external foederal and fleshly Rights and Privileges thereof,
Secondly, That the casting out of the Bondwoman shows the Abrogation of the First Covenant, and all the external federal and fleshly Rights and Privileges thereof,
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These Things being so, what reason there is for any to plead for Infants Church Membership, by vertue of the Covenant made with Abraham, let all Men consider.
These Things being so, what reason there is for any to plead for Infants Church Membership, by virtue of the Covenant made with Abraham, let all Men Consider.
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See Heb. 8. 13. Therefore from hence I argue, that whatsoever external Rights or Privileges the Jews had under the old Covenant, it signifies just nothing to us, under the Dispensation of the Gospel;
See Hebrew 8. 13. Therefore from hence I argue, that whatsoever external Rights or Privileges the jews had under the old Covenant, it signifies just nothing to us, under the Dispensation of the Gospel;
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even no more then a Legacy bequeathed in a former Will, is pleadible, which is left out in the last Will and Testament, confirmed by the Death of the Testator.
even no more then a Legacy bequeathed in a former Will, is pleadible, which is left out in the last Will and Testament, confirmed by the Death of the Testator.
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for evident it is, that all the Sons of the Priests under the Law, had a Right to the Priest-hood; (tho' they were not to enter into the Ministry untill such an Age:) Also particularly to dedicate all our first-born to the Lord,
for evident it is, that all the Sons of the Priests under the Law, had a Right to the Priesthood; (though they were not to enter into the Ministry until such an Age:) Also particularly to dedicate all our firstborn to the Lord,
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Lastly, And evident 'tis, all that were Circumcised had an undeniable Right to eat the Passover (which they that assert Circumcision was a Type of Baptism, say,
Lastly, And evident it's, all that were Circumcised had an undeniable Right to eat the Passover (which they that assert Circumcision was a Type of Baptism, say,
also was a Figure of the Lord's Supper) and if so, then it follows by the same Argument and Parity of Reason, all our Children that are admitted to the Ordinance of Baptism, may,
also was a Figure of the Lord's Supper) and if so, then it follows by the same Argument and Parity of Reason, all our Children that Are admitted to the Ordinance of Baptism, may,
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nay, must be also admitted to the Ordinance of the Lord's Supper (as indeed they were by the Ancient Fathers, who first brought in the Practice of Infant Baptism,
nay, must be also admitted to the Ordinance of the Lord's Supper (as indeed they were by the Ancient Father's, who First brought in the Practice of Infant Baptism,
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and so it continu'd for some Hundred of Years: see Exod. 12. 45. All the whole Family had a Right to eat the Passover, except Foreigners, and Hired Servants.
and so it continued for Some Hundred of years: see Exod 12. 45. All the Whole Family had a Right to eat the Passover, except Foreigners, and Hired Servants.
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Obj. How can this be, that the Children of Abraham, and so the Children of Believers, who are Abraham's Seed, should not have Right to Gospel Privileges and Baptism, seeing you cannot deny but that it was the Covenant of Grace that God made with Abraham.
Object How can this be, that the Children of Abraham, and so the Children of Believers, who Are Abraham's Seed, should not have Right to Gospel Privileges and Baptism, seeing you cannot deny but that it was the Covenant of Grace that God made with Abraham.
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Answ. I have told you already, that there was two Covenants made with Abraham; the Covenant of Grace was that Covenant which is called the Promise, which God made with him,
Answer I have told you already, that there was two Covenants made with Abraham; the Covenant of Grace was that Covenant which is called the Promise, which God made with him,
and nothing can be more clear, then that the fleshly Seed as such, (tho' they proceeded from Abraham 's Loins,) were not concerned in that Covenant or free Promise of Grace.
and nothing can be more clear, then that the fleshly Seed as such, (though they proceeded from Abraham is Loins,) were not concerned in that Covenant or free Promise of Grace.
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〈 ◊ 〉 since this is doubted of by some, and utterly denied by others, viz 〈 ◊ 〉 〈 ◊ 〉 was a Two-fold Covenant made with Abraham, I shall endea〈 … 〉ke this very plain and evident,
〈 ◊ 〉 since this is doubted of by Some, and utterly denied by Others, videlicet 〈 ◊ 〉 〈 ◊ 〉 was a Twofold Covenant made with Abraham, I shall endea〈 … 〉ke this very plain and evident,
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tho' indeed, what I have already sa〈 … 〉 be sufficient to unprejudiced Persons: But to proceed, I shall shew what Promises and Privileges appertained to the natural Seed,
though indeed, what I have already sa〈 … 〉 be sufficient to unprejudiced Persons: But to proceed, I shall show what Promises and Privileges appertained to the natural Seed,
but that the Covenants take their denomination from the Promises, and the Promises are of Two sorts, quite different in their Nature, i. e. some Domestick and Civil Promises, especially and absolutely respecting the House and natural Seed of Abraham and policy of Israel.
but that the Covenants take their denomination from the Promises, and the Promises Are of Two sorts, quite different in their Nature, i. e. Some Domestic and Civil Promises, especially and absolutely respecting the House and natural Seed of Abraham and policy of Israel.
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Others only respecting those that are Believers in Christ, or Evangelical; belonging to them the Gospel Covenant belongeth. 1. The First that belonged to Abraham 's natural Seed as such, that I shall mention, is that of his multiplying his natural Seed by Isaac. 2. The Birth of Isaac by Sarah his Wife, Gen. 17. 16, 19. 3. The Continuation of his Covenant, with all that should proceed from Isaac, according to the Flesh, Gen. 17. 6. 4. The Coming of Christ out of Isaac. 5. The bringing the natural Seed of Abraham, by Isaac, out of Egypt. 6. The Promise of giving his natural Seed the Land of Canaan for their Possession, Gen. 15. 8. Now pray note Two Things:
Others only respecting those that Are Believers in christ, or Evangelical; belonging to them the Gospel Covenant belongeth. 1. The First that belonged to Abraham is natural Seed as such, that I shall mention, is that of his multiplying his natural Seed by Isaac. 2. The Birth of Isaac by Sarah his Wife, Gen. 17. 16, 19. 3. The Continuation of his Covenant, with all that should proceed from Isaac, according to the Flesh, Gen. 17. 6. 4. The Coming of christ out of Isaac. 5. The bringing the natural Seed of Abraham, by Isaac, out of Egypt. 6. The Promise of giving his natural Seed the Land of Canaan for their Possession, Gen. 15. 8. Now pray note Two Things:
If you well mind the Nature of these Promises I have mentioned, you can't so much as once in the least imagine, any of them were made to his spiritual Seed as such, I mean, that any of them do,
If you well mind the Nature of these Promises I have mentioned, you can't so much as once in the least imagine, any of them were made to his spiritual Seed as such, I mean, that any of them doe,
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pray read Gen. 17. And God said unto Abraham, thou shalt keep my covenant, therefore thou and thy seed after thee, in their Generations, vers. 9. This is my covenant which ye shall keep between me and you,
pray read Gen. 17. And God said unto Abraham, thou shalt keep my Covenant, Therefore thou and thy seed After thee, in their Generations, vers. 9. This is my Covenant which you shall keep between me and you,
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and thy seed after thee, every male child among you shall be circumcised, vers. 10. And ye shall circumcise the flesh of your fore-skin, and it shall be a Token of the Covenant betwixt me and you:
and thy seed After thee, every male child among you shall be circumcised, vers. 10. And you shall circumcise the Flesh of your foreskin, and it shall be a Token of the Covenant betwixt me and you:
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So in Gen. 15. 8. In that same day God made a covenant with Abram, (not Abraham) saying, unto thy seed, have I given this land from the River of Egypt, unto the great River Euphrates.
So in Gen. 15. 8. In that same day God made a Covenant with Abram, (not Abraham) saying, unto thy seed, have I given this land from the River of Egypt, unto the great River Euphrates.
but were Blessings that belonged only to his carnal or natural Seed, and directly agree with the Covenant made with them by Moses, viz. The Land of Canaan, Riches, Peace, Plenty,
but were Blessings that belonged only to his carnal or natural Seed, and directly agree with the Covenant made with them by Moses, viz. The Land of Canaan, Riches, Peace, Plenty,
upon that Condition, they kept the Covenant of Circumcision, and conformed themselves to the Law God gave them, which they were obliged to do by the Covenant of Circumcision, as I shewed before.
upon that Condition, they kept the Covenant of Circumcision, and conformed themselves to the Law God gave them, which they were obliged to do by the Covenant of Circumcision, as I showed before.
2. In thy seed shall all the nations of the earth be blessed, Gen. 12. 3. Observe here what the Apostle speaks, And the Scripture foreseeing that God would justifie the Heathen through faith, preached the Gospel to Abraham, saying, In thee shall all nations of the earth be blessed, Gal. 3. 8.
2. In thy seed shall all the Nations of the earth be blessed, Gen. 12. 3. Observe Here what the Apostle speaks, And the Scripture Foreseeing that God would justify the Heathen through faith, preached the Gospel to Abraham, saying, In thee shall all Nations of the earth be blessed, Gal. 3. 8.
Nay, and 'tis for ever to be noted, That the Holy Apostle endeavours to do the very same thing in Gal. 3. 16. which I am now about, viz. To prove, That the Covenant of Grace was not made with Abraham 's fleshly Seed, as such;
Nay, and it's for ever to be noted, That the Holy Apostle endeavours to do the very same thing in Gal. 3. 16. which I am now about, viz. To prove, That the Covenant of Grace was not made with Abraham is fleshly Seed, as such;
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though they be all the Seed of Abraham, according to the Flesh, yet they are not all his spiritual Seed, according to that Covenant of Grace made with Abraham, all the true spiritual Seed are the Children of God,
though they be all the Seed of Abraham, according to the Flesh, yet they Are not all his spiritual Seed, according to that Covenant of Grace made with Abraham, all the true spiritual Seed Are the Children of God,
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I will come, and Sarah shall have a Son: see the Apostle's further answer, That is, they which are born after the Flesh, these are not the Children of God,
I will come, and Sarah shall have a Son: see the Apostle's further answer, That is, they which Are born After the Flesh, these Are not the Children of God,
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as if he would say, there is none before God accounted as the Child of Abraham (who is the Servant of God, whom God hath chosen and made Righteous by Faith) through carnal Generation;
as if he would say, there is none before God accounted as the Child of Abraham (who is the Servant of God, whom God hath chosen and made Righteous by Faith) through carnal Generation;
but he was a Father of Faith, was justified, and pleased God, not because he could beget Children after the Flesh, not because he had Circumcision under the Law,
but he was a Father of Faith, was justified, and pleased God, not Because he could beget Children After the Flesh, not Because he had Circumcision under the Law,
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It is Objected, That the Word Seed, is a Name Co-elective, and signifies the whole Posterity of Abraham. Answ. It doth sometimes, (saith he) but not always;
It is Objected, That the Word Seed, is a Name Co-elective, and signifies the Whole Posterity of Abraham. Answer It does sometime, (Says he) but not always;
St. Paul saith, The Children of the Flesh, those are not the Children of God; but the Children of the Promise, are the Seed of Abraham. Thus Mr. Perkins.
Saint Paul Says, The Children of the Flesh, those Are not the Children of God; but the Children of the Promise, Are the Seed of Abraham. Thus Mr. Perkins.
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2. Now nothing is more evident then that by the Promise is meant, the Covenant of Grace, the Children of the Promise, made with Abraham, are Children of the New Covenant,
2. Now nothing is more evident then that by the Promise is meant, the Covenant of Grace, the Children of the Promise, made with Abraham, Are Children of the New Covenant,
but that their Church State and Legal Rights were Covenant Blessings, and that they begun in Abraham; and that too, by those Covenant Transactings, God made him, is so clear, that nothing need to be said more unto it;
but that their Church State and Legal Rights were Covenant Blessings, and that they begun in Abraham; and that too, by those Covenant Transactings, God made him, is so clear, that nothing need to be said more unto it;
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1. Because the Law, or Covenant of Circumcision, was, it appears, made in the Design and End of it, to separate the natural Seed of Abraham in their National Church, standing from all other Nations of the World, and to give them the Land of Canaan, and to keep themselves Pure, from mixing among the Pople, from whom Christ, according to the Flesh was to come:
1. Because the Law, or Covenant of Circumcision, was, it appears, made in the Design and End of it, to separate the natural Seed of Abraham in their National Church, standing from all other nations of the World, and to give them the Land of Canaan, and to keep themselves Pure, from mixing among the Pople, from whom christ, according to the Flesh was to come:
and all their natural Seed (tho' some of them are the worst of Men, i. e. vile and ungodly) from all other People in the World, in a Church State? If they should affirm this,
and all their natural Seed (though Some of them Are the worst of Men, i. e. vile and ungodly) from all other People in the World, in a Church State? If they should affirm this,
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then the Gospel Church, for ever ceases to be Congregational, but must be National as the Jewish Church was, which is contrary to the Doctrine of the Church of England (whatever her Practice is) Doth not she say, The Church of God is a company of Godly Christians, among whom the Word of God is truly preach'd,
then the Gospel Church, for ever ceases to be Congregational, but must be National as the Jewish Church was, which is contrary to the Doctrine of the Church of England (whatever her Practice is) Does not she say, The Church of God is a company of Godly Christians, among whom the Word of God is truly preached,
and the Sacraments duely and truly administred? and do not the Godly Independants say the same? Did Christ ever, under the Gospel, constitute any one Nation, consisting of Believers,
and the Sacraments duly and truly administered? and do not the Godly Independents say the same? Did christ ever, under the Gospel, constitute any one nation, consisting of Believers,
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2. But observe the other part of this Argument, i. e. Circumcision was a token to Abraham 's natural Seed of God's giving unto them the Land of Canaan, see Gen. 17. 7. And I will establish my covenant between me and thee,
2. But observe the other part of this Argument, i. e. Circumcision was a token to Abraham is natural Seed of God's giving unto them the Land of Canaan, see Gen. 17. 7. And I will establish my Covenant between me and thee,
and it shall be a token of the covenant betwixt me and you, vers. 11. The Gospel Covenant, the Apostle tells us, is established upon better Promises, not an Earthly Canaan, but Heaven it self:
and it shall be a token of the Covenant betwixt me and you, vers. 11. The Gospel Covenant, the Apostle tells us, is established upon better Promises, not an Earthly Canaan, but Heaven it self:
What, tho' Canaan was a Type of Heaven, that will not mend the matter, for then it follows that it belonged to the Old typical and shadowing Covenant:
What, though Canaan was a Type of Heaven, that will not mend the matter, for then it follows that it belonged to the Old typical and shadowing Covenant:
Moreover, if that Covenant was the Gospel Covenant, our Children have an equal Right to the Land of Canaan, with the natural Seed of Abraham (as I said before) and then how did that Promise, viz. The Possession of Canaan belong then to the Jews, as their peculiar Right only.
Moreover, if that Covenant was the Gospel Covenant, our Children have an equal Right to the Land of Canaan, with the natural Seed of Abraham (as I said before) and then how did that Promise, viz. The Possession of Canaan belong then to the jews, as their peculiar Right only.
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as Ishmael, Esau, &c. Doth the Gospel Covenant appertain to Scoffing Ishmaelites, and to prophane Esau ' s? No, God told Abraham, his Covenant should not be with Ishmael. As for Ishmael, I have heard thee,
as Ishmael, Esau, etc. Does the Gospel Covenant appertain to Scoffing Ishmaelites, and to profane Esau ' s? No, God told Abraham, his Covenant should not be with Ishmael. As for Ishmael, I have herd thee,
nor did it belong to them, viz. 1. All his Male Children, who dyed before Eight Days old. 2. All his Female Children. 3. There was also some other godly Men, in the Days of Abraham, to whom Circumcision of Right did not belong,
nor did it belong to them, viz. 1. All his Male Children, who died before Eight Days old. 2. All his Female Children. 3. There was also Some other godly Men, in the Days of Abraham, to whom Circumcision of Right did not belong,
as Melchisedec, Lot, Job, &c. Doubtless, had Circumcision been a Law or Precept of the Covenant of Grace, all these would God have required to have been Circumcised as well as the others;
as Melchizedek, Lot, Job, etc. Doubtless, had Circumcision been a Law or Precept of the Covenant of Grace, all these would God have required to have been Circumcised as well as the Others;
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This is enough (one would think) to convince our Brethren, and all that differ from us, that Circumcision did not appertain to the Covenant of Grace, or was no Gospel Covenant.
This is enough (one would think) to convince our Brothers, and all that differ from us, that Circumcision did not appertain to the Covenant of Grace, or was no Gospel Covenant.
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Also let them take heed (who plead for Pede-Baptism, from the Covenant of Circumcision) how they any more deny to Baptize the Children of ungodly Parents,
Also let them take heed (who plead for Pede-Baptism, from the Covenant of Circumcision) how they any more deny to Baptise the Children of ungodly Parents,
or not? were godly, or not, before their Children were to be Circumcised? but were they the natural Seed of Abraham? (that was enough) it was that according to the express and positive Command of God to Abraham, that gave their Children,
or not? were godly, or not, before their Children were to be Circumcised? but were they the natural Seed of Abraham? (that was enough) it was that according to the express and positive Command of God to Abraham, that gave their Children,
Arg. 4. That Circumcision was no Gospel Law, or Covenant, appears yet further, because all in the Gospel Covenant, 'tis expresly said, shall know the Lord, Jer. 31. 31. Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel,
Argument 4. That Circumcision was no Gospel Law, or Covenant, appears yet further, Because all in the Gospel Covenant, it's expressly said, shall know the Lord, Jer. 31. 31. Behold the days come, Says the Lord, that I will make a new Covenant with the house of Israel,
that being a conditional Covenant, the New Covenant Absolute, I will, and they shall, that was a Covenant of Works, this of Grace, &c. They shall all know me from the least to the greatest;
that being a conditional Covenant, the New Covenant Absolute, I will, and they shall, that was a Covenant of Works, this of Grace, etc. They shall all know me from the least to the greatest;
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not one Infant then be sure is in it, as a Member of the Gospel Church, they are now required to repent, to believe, to bring forth fruits meet for re•entance.
not one Infant then be sure is in it, as a Member of the Gospel Church, they Are now required to Repent, to believe, to bring forth fruits meet for re•entance.
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Arg. 5. The Covenant of Circumcision could not be the Gospel Covenant, because the Terms of it runs according to the Sinai Covenant, which is said, not to be of faith,
Argument 5. The Covenant of Circumcision could not be the Gospel Covenant, Because the Terms of it runs according to the Sinai Covenant, which is said, not to be of faith,
and Death threatned to Disobedience. (3) The Promise of the Sinai Covenant, was the Land of Canaan, Riches, Peace, and Prosperity, to be Blessed in the Basket and Store;
and Death threatened to Disobedience. (3) The Promise of the Sinai Covenant, was the Land of Canaan, Riches, Peace, and Prosperity, to be Blessed in the Basket and Store;
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and to thy seed after thee, the land of Canaan, &c. ver. 8. And the uncircumcised man-child, whose flesh of his fore-skin is not circumcised, that Soul shall be cu• off from his People, he hath broken my Covenant, ver. 14. Thus ran the Law and Covenant of Circumcision, it was Life upon the Condition of Obedience, Death upon Disobedience, 'twas do and live; but thus runs not the Terms of the New Covenant,
and to thy seed After thee, the land of Canaan, etc. for. 8. And the uncircumcised Manchild, whose Flesh of his foreskin is not circumcised, that Soul shall be cu• off from his People, he hath broken my Covenant, ver. 14. Thus ran the Law and Covenant of Circumcision, it was Life upon the Condition of obedience, Death upon Disobedience, 'twas doe and live; but thus runs not the Terms of the New Covenant,
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and not of the Gospel? for by Letter, the Law is meant, all Expositors confess, in that paralell Text, 2 Cor. 5. Who hath made us able Ministers of the New Testament, not of the letter but of the spirit, see our late worthy Annotators, by the Letter:
and not of the Gospel? for by letter, the Law is meant, all Expositors confess, in that parallel Text, 2 Cor. 5. Who hath made us able Ministers of the New Testament, not of the Letter but of the Spirit, see our late worthy Annotators, by the letter:
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Here (say they) the Apostle understandeth the Law, or the Law, is called the Letter, Rom. 2. 27. Who by the letter and Circumcision, doth transgress the Law.
Here (say they) the Apostle understands the Law, or the Law, is called the letter, Rom. 2. 27. Who by the Letter and Circumcision, does transgress the Law.
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as being of one stamp, or of the same nature, and excludes them both from the free Promise of God made to Abraham, which I have shew'd was the Pure Gospel, or New Covenant:
as being of one stamp, or of the same nature, and excludes them both from the free Promise of God made to Abraham, which I have showed was the Pure Gospel, or New Covenant:
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Arg. 8. The Law or Covenant of Circumcision, is (as the said worthy Writer observes) contrary distinguished or opposed) by the Apostle, in Rom. 4.) to the Covenant of Faith,
Argument 8. The Law or Covenant of Circumcision, is (as the said worthy Writer observes) contrary distinguished or opposed) by the Apostle, in Rom. 4.) to the Covenant of Faith,
unless they perfectly kept the Law, and also obliged them so to do, Gal. 5. 3. Could a Man have perfectly kept the Law of the Old Covenant, he might have thereby been justified in the sight of God,
unless they perfectly kept the Law, and also obliged them so to do, Gal. 5. 3. Could a Man have perfectly kept the Law of the Old Covenant, he might have thereby been justified in the sighed of God,
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and Circumcision, yet not that they thought themselves obliged to keep the whole Law perfectly) but they who were Circumcised, were verily obliged by Circumcision, to do the whole Law, when Circumcision was in Force.
and Circumcision, yet not that they Thought themselves obliged to keep the Whole Law perfectly) but they who were Circumcised, were verily obliged by Circumcision, to do the Whole Law, when Circumcision was in Force.
Whatsoever Mr. John Flavel hath said in his late Book to the contrary, notwithstanding, in Answer to Mr. Cary: And indeed, the Annotators agree with us herein;
Whatsoever Mr. John Flavel hath said in his late Book to the contrary, notwithstanding, in Answer to Mr. cary: And indeed, the Annotators agree with us herein;
Arg. 10. The Covenant of Circumcision could not belong to the Gospel Covenant, because 'tis called, in express terms, a Yoke of Bondage, Act. 15. 10. Gal. 5. 1, 2. Now therefore why tempt ye God to put a yoke upon the neck of the disciples, which neither our fathers,
Argument 10. The Covenant of Circumcision could not belong to the Gospel Covenant, Because it's called, in express terms, a Yoke of Bondage, Act. 15. 10. Gal. 5. 1, 2. Now Therefore why tempt you God to put a yoke upon the neck of the Disciples, which neither our Father's,
the Oracles of God, i. e. The Sinai Covenant, which Law shewed them what a kind of Righteousness it was, God did require of all Men that would be justified in God's sight;
the Oracles of God, i. e. The Sinai Covenant, which Law showed them what a kind of Righteousness it was, God did require of all Men that would be justified in God's sighed;
And therefore, as it was a Covenant of Works, (do this and live, or the man that doth these things shall live in them) which Christ abolished it by the Blood of his Cross.
And Therefore, as it was a Covenant of Works, (do this and live, or the man that does these things shall live in them) which christ abolished it by the Blood of his Cross.
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And since it appears by what the Apostle says, That Circumcision obliged (while it was in Force) to do all the whole Law, which he that did not so do, was Cursed by it;
And since it appears by what the Apostle Says, That Circumcision obliged (while it was in Force) to do all the Whole Law, which he that did not so do, was Cursed by it;
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'tis evident, that instead of its being a Covenant of Grace, or the Seal thereof, it rather sealed the Curses of the Law upon them, for their Disobedience;
it's evident, that instead of its being a Covenant of Grace, or the Seal thereof, it rather sealed the Curses of the Law upon them, for their Disobedience;
Circumcision, it appears then, was an Earnest to Abraham 's natural Seed of the Sinai Covenant; which Law was, ('tis evident comprehended as a Covenant of Works) in Circumcision,
Circumcision, it appears then, was an Earnest to Abraham is natural Seed of the Sinai Covenant; which Law was, (it's evident comprehended as a Covenant of Works) in Circumcision,
God then, and at that time, taking his natural Seed into an external Covenant Relation with himself, was thereby, in his Wisdom, obliged to give the said Law in Tables of Stone to them,
God then, and At that time, taking his natural Seed into an external Covenant Relation with himself, was thereby, in his Wisdom, obliged to give the said Law in Tables of Stone to them,
this is the Chief of all the Advantages the Jews had by Circumcision, i. e. there having thereby an assurance, that the Law of God, on Mount Sinai, should be given to them:
this is the Chief of all the Advantages the jews had by Circumcision, i. e. there having thereby an assurance, that the Law of God, on Mount Sinai, should be given to them:
1. Answ. I Answer, Must Infants of Believers be comprehended in that Covenant God made with Abraham? or else, Cannot any dying Infants be saved? How then were any dying Infants saved before Abraham 's Days,
1. Answer I Answer, Must Infants of Believers be comprehended in that Covenant God made with Abraham? or Else, Cannot any dying Infants be saved? How then were any dying Infants saved before Abraham is Days,
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1. Now who they be, that are comprehended, or included in the inward, and invisible Blessings, Grace and Privileges of it, are only known to God, not to us:
1. Now who they be, that Are comprehended, or included in the inward, and invisible Blessings, Grace and Privileges of it, Are only known to God, not to us:
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and therefore, all that have a Right to Baptism, and Gospel Church Membership, must first be made Disciples, by being taught by the Word and Spirit of God,
and Therefore, all that have a Right to Baptism, and Gospel Church Membership, must First be made Disciples, by being taught by the Word and Spirit of God,
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and so truly believe in the Lord Jesus Christ, according to the great Commission of our Saviour, Mat. 28. 19, 20. and the Practice of Christ himself, Joh. 4. 1, 2. and of his Apostles, Act. 2. 37. Act. 8. 14, &c. Act. 10. and Act. 16, &c. God hath many ways (as Dr. Taylor observes) to save dying Infants, which we know not;
and so truly believe in the Lord jesus christ, according to the great Commission of our Saviour, Mathew 28. 19, 20. and the Practice of christ himself, John 4. 1, 2. and of his Apostles, Act. 2. 37. Act. 8. 14, etc. Act. 10. and Act. 16, etc. God hath many ways (as Dr. Taylor observes) to save dying Infants, which we know not;
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for it was not the Right of Infants to be Circumcised, because they were in the Covenant of Grace (for then all other godly Mens Children, who lived in Abraham 's Days, would have had the same Right that Abraham 's Children had;
for it was not the Right of Infants to be Circumcised, Because they were in the Covenant of Grace (for then all other godly Men's Children, who lived in Abraham is Days, would have had the same Right that Abraham is Children had;
By that mere express and positive Command of God, to Abraham, it was, that, I say, gave all his Male Infants a Right to Circumcision, and nothing else:
By that mere express and positive Command of God, to Abraham, it was, that, I say, gave all his Male Infants a Right to Circumcision, and nothing Else:
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compare this with that in Heb. 6. For, when God made promise to Abraham, because he could not swear by no greater, he swear by himself, ver. 13. Saying, surely blessing, I will bless thee;
compare this with that in Hebrew 6. For, when God made promise to Abraham, Because he could not swear by no greater, he swear by himself, ver. 13. Saying, surely blessing, I will bless thee;
and multiplying, I will multiply thee, ver. 14. And so after he had patiently endured, he obtained the promise, ver. 15. For men verily swear by the greater,
and multiplying, I will multiply thee, ver. 14. And so After he had patiently endured, he obtained the promise, ver. 15. For men verily swear by the greater,
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and an oath of confirmation, is to them an end of all strife, ver. 16. Wherein God is willing, more abundantly, to shew unto the heirs of promise, the immutability of his counsel, confirmed it by an oath, ver. 17. The Promise here referrs to the Promise,
and an oath of confirmation, is to them an end of all strife, ver. 16. Wherein God is willing, more abundantly, to show unto the Heirs of promise, the immutability of his counsel, confirmed it by an oath, ver. 17. The Promise Here refers to the Promise,
as to the minor, sure none can Dream, that Ishmael, or Esau, or the ungodly Jews that sprung from 〈 ◊ 〉 Loyns, in their Generations, till Christ came, had undoubted Right to,
as to the minor, sure none can Dream, that Ishmael, or Esau, or the ungodly jews that sprung from 〈 ◊ 〉 Loins, in their Generations, till christ Come, had undoubted Right to,
12thly, All those that were in the Covenant of Grace, God made with Abraham, had thereby a sure and strong Ground of Consolation, that is, Spiritual Consolation;
12thly, All those that were in the Covenant of Grace, God made with Abraham, had thereby a sure and strong Ground of Consolation, that is, Spiritual Consolation;
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but many of them 〈 ◊ 〉 were comprehended in the Covenant of Circumcision, had not thereby a sure and strong Ground of Consolation, that is, spiritual Consolation,
but many of them 〈 ◊ 〉 were comprehended in the Covenant of Circumcision, had not thereby a sure and strong Ground of Consolation, that is, spiritual Consolation,
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see Heb. 6. 18. That by two immutable things, in which it was impossible for God to lye, we might have strange consolation, who have fled for refuge, to lay hold upon the hope set before us;
see Hebrew 6. 18. That by two immutable things, in which it was impossible for God to lie, we might have strange consolation, who have fled for refuge, to lay hold upon the hope Set before us;
Secondly, It also appears from hence, That the main Pillar of Infants Baptism, is rooted up, the Ax is laid to the Root of the Trees, the external or natural Off-spring of Abraham, or by Descent from an external Faedoral, or Covenant Relation to him;
Secondly, It also appears from hence, That the main Pillar of Infants Baptism, is rooted up, the Ax is laid to the Root of the Trees, the external or natural Offspring of Abraham, or by Descent from an external Federal, or Covenant Relation to him;
Thirdly, From hence also I inferr, That the Children of Believing Gentiles, as such, are not the Seed of Abraham, to whom the Covenant of Grace was made:
Thirdly, From hence also I infer, That the Children of Believing Gentiles, as such, Are not the Seed of Abraham, to whom the Covenant of Grace was made:
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Nay, let me tell you, that it appears from hence, That the Children of Believing Gentiles as such, are neither the natural Seed of Abraham, nor his spiritual Seed;
Nay, let me tell you, that it appears from hence, That the Children of Believing Gentiles as such, Are neither the natural Seed of Abraham, nor his spiritual Seed;
as Abraham did? or, Can they walk in his Steps? or, which is more, are their natural Off-spring as such, of the Election of Grace? Doth it appear so? or, Doth it not appear, to the contrary? viz. Do not many of their Seed prove wicked and ungodly Persons,
as Abraham did? or, Can they walk in his Steps? or, which is more, Are their natural Offspring as such, of the Election of Grace? Does it appear so? or, Does it not appear, to the contrary? viz. Do not many of their Seed prove wicked and ungodly Persons,
and so liveand dye? Certainly, were they all as such Elected, they should be all Converted, we are chosen to be Holy, &c. Eph. 14. 4. and if you be Christ's,
and so liveand die? Certainly, were they all as such Elected, they should be all Converted, we Are chosen to be Holy, etc. Ephesians 14. 4. and if you be Christ's,
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then are you Abraham 's Seed and Heirs according to the Promise, Gal. 3. 29. 3. There was another i. e. a Natural Seed of Abraham, to whom the Promise was made;
then Are you Abraham is Seed and Heirs according to the Promise, Gal. 3. 29. 3. There was Another i. e. a Natural Seed of Abraham, to whom the Promise was made;
or as so considered, are not Isaac in that respect, they cannot be the Seed of Abraham; Isaac was begotten of Abraham 's natural Body according to the Flesh,
or as so considered, Are not Isaac in that respect, they cannot be the Seed of Abraham; Isaac was begotten of Abraham is natural Body according to the Flesh,
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as Ishmael, and the Sons of Keturah, Gen. 15. 5. but as they were the Seed of Abraham, none will say the Children of beliving Gentiles are the Seed of Abraham: now I affirm, that there is no mention made of any other Seed of Abraham but these four sorts,
as Ishmael, and the Sons of Keturah, Gen. 15. 5. but as they were the Seed of Abraham, none will say the Children of believing Gentiles Are the Seed of Abraham: now I affirm, that there is no mention made of any other Seed of Abraham but these four sorts,
from hence I shall again draw this Argument, viz. If the Children of the believing Gentiles as such, are not the natural Seed of Abraham, nor the spiritual Seed of Abraham; then they can have no Right as such to Baptism,
from hence I shall again draw this Argument, viz. If the Children of the believing Gentiles as such, Are not the natural Seed of Abraham, nor the spiritual Seed of Abraham; then they can have no Right as such to Baptism,
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nor are they any ways as such, concerned in that Covenant-Transaction God made with Abraham; but the Children of believing Gentiles as such are not the natural Seed of Abraham, nor the spiritual Covenant of Abraham: therefore they can have no right as such to Baptism,
nor Are they any ways as such, concerned in that Covenant-Transaction God made with Abraham; but the Children of believing Gentiles as such Are not the natural Seed of Abraham, nor the spiritual Covenant of Abraham: Therefore they can have no right as such to Baptism,
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Obj. The Athenian Society in p. 2. of their Athenian Gazette affirm, that the Children of believing Gentiles are the spiritual Seed of Abraham, until by actual sin unrepented of, they are otherwise.
Object The Athenian Society in p. 2. of their Athenian Gazette affirm, that the Children of believing Gentiles Are the spiritual Seed of Abraham, until by actual since unrepented of, they Are otherwise.
2. 'Tis also directly contrary to what St. Paul positively affirms in Rom. 4. 16. therefore it is of Faith, that it might be by Grace, to the end, the Promise might be sure to all the Seed, not to that which is of the Law,
2. It's also directly contrary to what Saint Paul positively affirms in Rom. 4. 16. Therefore it is of Faith, that it might be by Grace, to the end, the Promise might be sure to all the Seed, not to that which is of the Law,
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for I from hence argue again, that all that are in that Gospel Covenant God made with Abraham, or are his spiritual Seed have the Promise of eternal Life sure to them:
for I from hence argue again, that all that Are in that Gospel Covenant God made with Abraham, or Are his spiritual Seed have the Promise of Eternal Life sure to them:
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3. All that are in the Covenant of Grace, I mean all the true spiritual Seed of Abraham, have the Faith of Abraham, and walk in the steps of Abraham, and have also all the Privileges of the Gospel Covenant God made with him;
3. All that Are in the Covenant of Grace, I mean all the true spiritual Seed of Abraham, have the Faith of Abraham, and walk in the steps of Abraham, and have also all the Privileges of the Gospel Covenant God made with him;
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but so have not the natural Seed of believing Gentiles as such, nor are they by Birth, i. e. by being born of believing Parents in a better Condition than others as such, being all being born in sin,
but so have not the natural Seed of believing Gentiles as such, nor Are they by Birth, i. e. by being born of believing Parents in a better Condition than Others as such, being all being born in since,
But if they do not suppose their Seed as such, are indeed, truly and really in the Covenant of Grace, what signifies that which they call the Covenant, to whom the Blessing of the Covenant do not belong? and if it seals not the Blessings of the Covenant, what doth it seal,
But if they do not suppose their Seed as such, Are indeed, truly and really in the Covenant of Grace, what signifies that which they call the Covenant, to whom the Blessing of the Covenant do not belong? and if it Seals not the Blessings of the Covenant, what does it seal,
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And if it seals the External Privileges of the Covenant to them, why are they denyed those Privileges? Is not Breaking of Bread, and Church-Fellowship, the chief external Privileges of the Gospel-Church? We know as to bearing the Word, Prayers of the Church, our Children enjoy those Privileges as far forth, as theirs;
And if it Seals the External Privileges of the Covenant to them, why Are they denied those Privileges? Is not Breaking of Bred, and Church fellowship, the chief external Privileges of the Gospel-church? We know as to bearing the Word, Prayers of the Church, our Children enjoy those Privileges as Far forth, as theirs;
besides, if they be not absolutely in the Covenant, but only conditionally i. e. if they believe they shall, &c. even what is that more than what the Children of Unbelievers have? shall not they be received into the Covenant also,
beside, if they be not absolutely in the Covenant, but only conditionally i. e. if they believe they shall, etc. even what is that more than what the Children of Unbelievers have? shall not they be received into the Covenant also,
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1. Circumcision was a shadow of Christ to come, by whom we receive the great Antitype of Circumcision, i. e. the Circumcision of the heart, Col. 2. 12, 13. Baptism is a sign that Christ is already come; d•ad, bury'd, and rais'd again.
1. Circumcision was a shadow of christ to come, by whom we receive the great Antitype of Circumcision, i. e. the Circumcision of the heart, Col. 2. 12, 13. Baptism is a Signen that christ is already come; d•ad, buried, and raised again.
Baptism belongs to all that believe truly in Christ, both Males and Females, who are all one in Christ Jesus, no difference in that respect, under the Gospel-Covenant.
Baptism belongs to all that believe truly in christ, both Males and Females, who Are all one in christ jesus, no difference in that respect, under the Gospel covenant.
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but Baptism belongs to all the Disciples of Christ, or to all true Believers in all Nations, Mat. 28. 19. 20. 5. Circumcision was to be done precisely on the Eighth Day, not before nor after.
but Baptism belongs to all the Disciples of christ, or to all true Believers in all nations, Mathew 28. 19. 20. 5. Circumcision was to be done precisely on the Eighth Day, not before nor After.
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7. Circumcision signified the taking away the sins of the Flesh, (or the Circumcision of the Heart) Baptism signifies the Death, Burial and Resurrection of Christ, which Circumcision did not.
7. Circumcision signified the taking away the Sins of the Flesh, (or the Circumcision of the Heart) Baptism signifies the Death, Burial and Resurrection of christ, which Circumcision did not.
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If they say there is another Parity, viz. none were to eat the Passover, but those who were Circumcised; so none are to partake of the Lord's Supper, but such who are first baptized (we are all baptized into one Body,) yet I must tell them, all those who are Circumcised, had a Right to eat the Passover, and why do they not then follow the Paralell and give their Children the Lord's Supper? as indeed, the First Ancient Fathers did (in the declining State of the Church) for many Years, they gave Children the Lord's Supper, abusing that Text, in the case of Baptism, Joh. 3. 5. Unless a Man be Born again of Water,
If they say there is Another Parity, viz. none were to eat the Passover, but those who were Circumcised; so none Are to partake of the Lord's Supper, but such who Are First baptised (we Are all baptised into one Body,) yet I must tell them, all those who Are Circumcised, had a Right to eat the Passover, and why do they not then follow the Parallel and give their Children the Lord's Supper? as indeed, the First Ancient Father's did (in the declining State of the Church) for many years, they gave Children the Lord's Supper, abusing that Text, in the case of Baptism, John 3. 5. Unless a Man be Born again of Water,
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I needed not have repeated these Things, and that which follows, but that Mr. Roth - well of Sussex, in his late Treatise, still insists on this Argument:
I needed not have repeated these Things, and that which follows, but that Mr. Roth - well of Sussex, in his late Treatise, still insists on this Argument:
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First, That those Persons may be Baptized, that were heretofore Circumcised by God's Appointment: And, in this sence, the Argument must proceed, if it conclude, to the purpose;
First, That those Persons may be Baptised, that were heretofore Circumcised by God's Appointment: And, in this sense, the Argument must proceed, if it conclude, to the purpose;
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but in this sence it is false, for Females were not Circumcised, which yet were Baptized, Act. 8. 12, 13, 14. and chap. 16. 14, 15. and Believers out of Abraham 's House,
but in this sense it is false, for Females were not Circumcised, which yet were Baptised, Act. 8. 12, 13, 14. and chap. 16. 14, 15. and Believers out of Abraham is House,
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for John Baptist, and Christ's Disciples, Baptized before Circumcision, of Right, ceased, Joh. 4. 1. 2. 3. He Answers, That of Baptism, succeeding in the Place of Circumcision in Signification;
for John Baptist, and Christ's Disciples, Baptised before Circumcision, of Right, ceased, John 4. 1. 2. 3. He Answers, That of Baptism, succeeding in the Place of Circumcision in Signification;
2. This being once said, by a like Parity of Reason and Arguing, it will be lawful to bring into the Church, under other Names and Forms, the whole Burthen of Jewish Rites; yea, almost out of what you will, to conclude what you will;
2. This being once said, by a like Parity of Reason and Arguing, it will be lawful to bring into the Church, under other Names and Forms, the Whole Burden of Jewish Rites; yea, almost out of what you will, to conclude what you will;
3. Hereby will the Opinion of the Papists be confirmed, who affirm, from 1. Cor. 10. 11. the Sacraments of the Jews, to be Types of the Sacraments of Christians, which is rejected by Divines, that dispute against Bellarmine.
3. Hereby will the Opinion of the Papists be confirmed, who affirm, from 1. Cor. 10. 11. the Sacraments of the jews, to be Types of the Sacraments of Christians, which is rejected by Divines, that dispute against Bellarmine.
4. This manner of Arguing, will countenance the Arguments of the Papists, for an universal Bishop, because the Jews had a High-Priest, and Justifie a Linnen Garment at Mass,
4. This manner of Arguing, will countenance the Arguments of the Papists, for an universal Bishop, Because the jews had a High-Priest, and Justify a Linen Garment At Mass,
and therefore, it is certain they did eat the Passover, &c. Least any should take this for a light Suggestion, I will add, That grave, godly, and learned Men, have often warned, That we are to take heed, that we do not rashly frame Arguments from Analogies: Among others, in their Learned Writings, in English, John Pagit, in his Defence of Church-Government, Part 1. Chap. 3. Pag. 8. and else-where.
and Therefore, it is certain they did eat the Passover, etc. lest any should take this for a Light Suggestion, I will add, That grave, godly, and learned Men, have often warned, That we Are to take heed, that we do not rashly frame Arguments from Analogies: Among Others, in their Learned Writings, in English, John Pagit, in his Defence of Church-Government, Part 1. Chap. 3. Page 8. and elsewhere.
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Lastly, (saith he) It is to be considered, again and again, how by these Argumentations, the Consciences of Men may be freed from the Danger of Will-Worship,
Lastly, (Says he) It is to be considered, again and again, how by these Argumentations, the Consciences of Men may be freed from the Danger of Will-Worship,
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especially this Care lies on them, who by Prayers, Sermons, Writings, Covenants, and Oaths, do deter Christians from humane Invention, in God's Worship diligently,
especially this Care lies on them, who by Prayers, Sermons, Writings, Covenants, and Oaths, do deter Christians from humane Invention, in God's Worship diligently,
[ 7. ] There is but one Covenant of Works, and that was made with Adam ▪ [ 8. ] Paul Circumcised Timothy, therefore Circumcision could not, in it self, oblige to the keeping of the whole Law.
[ 7. ] There is but one Covenant of Works, and that was made with Adam ▪ [ 8. ] Paul Circumcised Timothy, Therefore Circumcision could not, in it self, oblige to the keeping of the Whole Law.
