Christian Reader, have a favorable construction of my so bold attempts, of so great a work, upon such weak ability, which may possibly seem to savor as deeply of pride to some, as David's undertaking the challenge of Goliath did to his brother Eliab, I Sam. 17:28. But I am contented to walk naked before the world and to under go the censure of men, to perform any service to God or His people.

Those Suffering in New England are The Cause of this Work

The Occasion that pressed me on chiefly to this work, was by reason of some godly persons, whose consciences were scrupled about the baptizing of children before they came to know what they did in the same; and others coming to hear of it, did much insult upon them in a reproachful manner, with much reviling and dispising of them; as I understood by a letter received from them; and did, as it were, make the challenge upon them, with certain reasons and arguments, gathered up against them. Upon which occasion the said Reasons and Arguments were sent to me from beyond the Seas to be answered, and pressed me with letter after letter to the same, which at length I intended to, only in a private way, until some here at home had published their evil affections in a reproachful manner; casting such unseemly aspersions upon the truth of God, and godly persons for the truth's sake, to make the same hateful in the eyes of all men, in what them lays. And others also in resemblance of the truth, going on in such a confused way, both in respect of corrupt doctrine, and as bad order; by reason of which disorder, the blessed name of God, and His holy truth are exposed unto much suffering. And thus the Glory of God, and the honor of the Gospel of Jesus Christ, lying as it were at the stake; and His people grieving and suffering together with the same. I thought in such a case that I was bound in conscience to come forth to the help of the Lord against the mighty, and to free myself from the sin of withholding the truth in unrighteousness, and according to that ability Christ has given, to speak a word in the defence of His blessed truth, against those ungodly aspersions cast upon the same.

The State of Infants

And thus having showed you, courteous Reader, the grounds forcing me to attempt so great a work with so weak means, I trust you will sparingly consider, rather than rashly censure, as the manner of too many is. And to judge as you would be judged, remembering that there is a righteous judge, before whom we must all appear, and give account every one for himself, as Rom. 14:10, 12; 2 Cor. 5:10. The Subject controverted in the following Treatise, one part of it is about infant's Baptism, and where as I oppose the same as an unwritten tradition, yet I would not be understood that I oppose Infants in respect of either their person or age, or salvation itself, between God and then invisibly, but honor them with all natural respects, desiring their safety and well being here, and glory hereafter. But as the same appears by some effect of faith, until which time, as I condemn none, no more dare I justify any, but leave them all to the good pleasure of God, that only knows who are His. And which shall unavoidably come to glory, as Ephesians 1 and Rom. 8:30 shows. But whose those be, that I do not know until God reveals the same by some effect of his grace appearing in them. And all that I intend by opposing Infant's baptism, is only to forbear and wait upon God in the use of means, until faith appears to meet with God in His holy Ordinance, without which the same is void and of no effect; but profaned, God provoked, and the party endangered. Friend how came you in here, not having a wedding garment, take him, & c. Matt. 22:12, 13.

Concerning Baptism Administered in An Antichristian Church

That baptism which is administered in an Antichristian Church, and by the same power, is no ordinance of God. All such who are so baptized, are to submit to the Lord's ordinance of Baptism, whensoever God calls them to believe and to receive the Gospel. And yet not holding any rebaptizing, for he that is once baptized with the Lord's true Baptism, needs no more. Nor yet a new way of baptizing, as some, to please themselves, so call it; but only that good old way, which John the Baptist, Christ and His Apostles walked in before us, and left the same as a Rule under command in the Holy Scriptures, for such as will be followers of them to walk by.

The Definition of Baptizo

As it is recorded by the Holy Ghost in the Scriptures of God, even so it is the judgment of the most and best learned in the land, so far as I have seen, or can come by any of their writings, and in all the Common Dictionaries, with one joint consent affirm, that the word Baptism or Baptizo, being the original word, signifies to dip, wash, or to plunge one into the water, though some please to mock and deride, by calling it a new found way, or what ever they please.

Indeed it is a new found truth, in opposition to an old grown error, and so it is a new thing to such, as the Apostle's Doctrine was to the Athenians, Acts 17:19. But this being no part of the following discourse, I shall leave it, and turn such who are so mocking over to consider of these Scriptures, Isa. 28:22, Prov. 17:5, Isa. 57:4, Acts 17:32, Heb. 11:36, Jude 18: and Gen. 21:9 with Gal. 4:29. And I doubt not but the wise hearted Reader will try and examine things of so high a nature by the Word of God, and not to build upon dark unsound consequences and false inferences, and lay by the plain testimony of Scripture that must decide all doubts and controversies in matters of Religion.

No Example for Infant's Baptism, It is Will Worship

For sure I am, there is neither command, or example in all the New Testament for any such practice, as I know, (infant baptism) and whatsoever is done in the worship of God, in obedience to Christ, without His command, or apparent example approved of by Christ, is of man, as a voluntary will-worship, after the commandments and doctrines of man; the which Christ testifies against as a vain thing. This way the Gentiles are more forward in, than ever the Jews were, and more bitter against such that do oppose their traditions, than ever they were. Col. 2:20, 21, 22; Mark 7:7, 8.

Do Not Oppose the Gospel as the Jews Did

And therefore I beseech thee, Good Reader, beware of opposing the Gospel, and Christ's Holy Order in the same. For which thing God fell out with His ancient people, the Jews, and threatens to make the Gentiles drink of the same cup, if they oppose the power and authority of His Son Jesus Christ, as they did. And do not the Gentiles do this? Yea, and much more than ever the Jews did. Romans 11.

The Gentiles Are The Greatest Enemies of Christ and His Gospel

The Gentiles are set forth in the Scripture to be the greatest enemies that Christ and His Gospel has in the World. For they rage, and bend up their forces against Christ, and His people. And the Gentiles compass the camp of the Saints to devour them. Of them is the bottomless pit, out of which come the Locusts with a King over them. And of them is the bloody Dragon that stands against the Church to suppress and devour Christ's Holy Order, Government, and her subjection to the same. Of the Gentiles rises that beastly State, with which the Kings of the earth join their powers against Christ's Kingly power and subjects.

And, they tread under foot the Holy City. Not the Earthly City Jerusalem, as some weakly affirm, but the holy and heavenly order of the Gospel, and the true subjects thereof. The Gentiles crucify Christ in His mystical body, which is more than to slay Him in His human body; Psa. 2; Ezek. 38; Rev. 10:8,9; Rev. 9:1-11; Rev. 12:4; Rev. 13:1,2; Rev. 17:13,14, 17; Rev. 11:2; Rev. 11:8; Rev. 17:17; Rev. 11:2; Luke 21:24; Rom. 11:2; Luke 21:24; Rom. 11:20, 21, 22.

The Coming Judgments of God Against The Gentiles

There is a time set for the long suffering of God toward the Gentiles, which time being once expired, God will have as strict account of the Gentiles, as ever He took of the Jews. Which day shall be as black and dark over the Gentiles, as ever it has been to the Jews. And more so, because their sin has been greater against grace and Christ and His members, by many more degrees, than ever were the Jew's sins. And therefore, woe, woe, unto the Gentiles, because the day of their account draws near. Therefore good Christian Reader, be well advised, and do not take part with any that shall oppose Christ in His sweet and comely order among His Saints, and kingly Government over His subjects. We see by apparent example, how dangerous a thing it is to oppose Kings, but Christ is the King of Kings. Therefore, kiss the Son least He be angry, Psa. 2:12.

John Spilsbery.

For a more orderly proceeding in the following Discourse, I shall first lay down the Arguments and Objections, and then give answers to the same. And for some things in the beginning, I shall pass over briefly, they not much concerning the point in hand.

Basic Truths

As the Scriptures being a perfect rule of all things, both for faith and order; this I confess is a truth;

And for the just and true consequences of Scripture, I do not deny;

And the Covenant of life lying between God and Christ for all His Elect, I do not oppose.

And that the outward profession of the said Covenant, had differed under several Periods, I shall not deny;

And of the Scriptures speaking of the disannulling and abolishing the old Covenant, and making a new, is to be understood of the Period from Moses to Christ, and not of that from Abraham to Moses. This also in part I confess, but not the whole; because the abolishing of the old Covenant or Testament, reached unto all the outward form of worship, under any type of shadow, by which the people professed their faith and obedience to God.

So that the abolishing of types and shadows, must reach so far as any types and shadows were, and beyond that was unto circumcision itself; unto Abraham's Period, beyond, even to all those sacrifices in any part of the Old Testament, wherein God testified His pleasure unto His people in any dark and typical way, or they, their faith and obedience to Him by the same.

So that the opposition the Scripture holds forth between Covenant and Covenant, is between Testament and Testament, with reference to the order and form of profession thereof. But I leave this as little concerning the matter in hand, and come to that which follows. And the first to any purpose is laid down thus:

Objection: That children are capable of the Spirit of God, and of the grace of the Covenant, and whatsoever men of years are capable of, though not wrought in the same way, and by the same means, yet the same things, and by the same Spirit, so far as is necessary to union with Christ, and justification to life thereby, else children were not elected, or raised up again in their bodies, and be saved, nor yet the judgment we can have of men of years be infallible, but we may be mistaken, as in the case of Simon Magus, and others in the like nature.

In answer to this, let it be in the first place considered, what is here meant by children, because the Scriptures speak of children in several respects.

If such children as the Scriptures call so, through weakness in the faith, as Matt. 18:6; I John 2:12, 13; I Cor. 3:1; Heb. 5:13.

Now if such Children as these, then I confess, that such are capable of the Spirit of God, and so of the rest, as afore said.

But if by children be meant of Infants, then we are to consider what it meant by being capable of the Spirit, the grace of the Covenant, and the rest. If capable of the Spirit, so as opposed to the power of the Spirit to work upon them, so is a stone as well as a man, as Matt. 3:9.

What is meant by Capable to Comply with the Holy Spirit?

But if capable to comply with the Spirit, in hearing, receiving, and believing the Spirits testimony; and so of regeneration, faith and repentance &c. This I shall deny, until some proof be produced from the Word of God for the same.

And to affirm this to be God's way to bring persons to the faith, by working so upon them by His Spirit in their infancy, argues some ignorance of the true nature and work of grace, as the Gospel holds it forth.

And to be capable of the grace of the Covenant, which must be understood of the promise containing the blessings and privileges thereof, in the holy dispensations of the same.

We shall find in the Scriptures of God, all the sweet promises of Grace under the New Testament, holding forth their blessings, and blessed privileges only to such as believe.

The Visible Declarations of the Covenant

And that to the Elect themselves, as they are considered in Christ, and appear so by some effect of grace declaring their faith, and they to be such as God approves of in His Son, and so to have visible right to those privileges they are visibly justified by, and possessed in, as such that have a visible right unto the same, Which can come to us Gentiles no other way then by Christ, and Faith in His Name.

Objection: And if any shall object from the testimony of John the Baptist, that he is said to be filled with the Holy Ghost from his Mother's womb, & c, and hence conclude, that Infants may have faith.

The Answer

What Infants May Have and What They Do Have is Different

To this I answer in a word;

First, what infants may have is one thing, and what infants can be proved to have from this Scripture is another. For if any thing from this text can be proved for infants, it will be, that they are filled with the Holy Ghost from their Mother's womb, as John is said to be, which is another thing then to believe, Acts 6:5; & 4:31.

Secondly, all such so testified of by God, as He did of John, I shall acknowledge as much as is here meant to be in him, to be also in them so testified of by the Holy Ghost. But to affirm, because God so testified of John the Baptist in the womb, therefore the same holds true upon all other infants likewise, this is indeed weaker than infancy so to affirm, and grosser than ignorance for any to believe. Job is said to be a Guide to the distressed from his mother's womb. Shall it be concluded thence, that he was a Guide to such when he was an infant? Or if he were so, must it needs follow, that all infants are capable guides, because it is said so of him? Job 31:18.

And lastly; I am not against any that have faith, but absolutely for all that believe; whether infants or others; so that their faith appears by such effects as the Word of God approves of. Otherwise what have I or any to do, to meddle with the secret and unrevealed things of God, either to justify or condemn?

And whereas in the former Proposition, there seems a restraint made of the word of Grace in an Infant over what there is in other persons, by saying, only so far as is necessary to union with Christ, and justification to life thereby.

What is Understood by Christ and then Our Union with Christ?

Now for an answer to this, we shall first consider what in this sense is to be understood by Christ, and secondly, what by union with Christ, so as to be justified thereby.

By Christ here, I understand Him so, as the Gospel holds Him forth in the work of man's Redemption, in reference to His death and resurrection; and the only righteousness that commends such to God as believe in the same. And so Christ thus considered is the only subject of life to every soul that shall be united unto Him by faith.

To which union with Christ, these three things must be minded, as essential to the same:

First, God's revealing and tending of Christ, as the all sufficient and only way to life.

Secondly, a heart fitly disposed by faith to apprehend and receive Christ so tendered.

And lastly, The Spirit of grace uniting and knitting of the heart and Christ together, as aforesaid.

And this I understand to be that effectual and substantial union with Christ, to justification of life, which the Word of God approves of; that must decide all differences in matters of Religion. For justification to life ever presupposes apprehension of Christ, as the subject of life, and a true application of the same by faith, as aforesaid. The Gospel holds forth no other justification to salvation, but what is of faith; and faith ever presupposes the party"s knowledge of the thing believe, Rom. 10:14, Heb. 11:6.

Now, let this be well examined by the rule of truth, and then let the Reader judge, how capable Infants are of union with Christ, and justification to life thereby. Now for to darken and obscure this truth, there are these evil consequences, as absurdities brought in, as to follow upon the same.

And lastly, we have not infallible judgment, but may be mistaken, as in the case of Simon Magus, &c.

The Answer

To this in a Word:

First, I would know of such, whether Infants, with reference to their non-age, are capable subjects of glory?

Secondly, If Infants so considered, are capable subjects of glory?

Election to means as well as to end

And if not, as I suppose none will affirm, then why any more in grace than in Glory? And for any to appoint God a way how to save Infants, or to draw out to themselves a way how the Holy Spirit of Grace must sanctify them to salvation, above what is written, I think it is somewhat too much boldness. God will have His creature to keep only to His Word, as the Rule by which man must judge all things; and the Word of God shows that he has elected persons to the means as well as to the end, being the way unto the same. And that was the Adoption of Sons, to be called and justified by believing in Jesus Christ, as Eph. 1:4,5; Rom. 8:29, 30; I Pet. 1:2; 2 Thess. 2:13, 14. And therefore the ground of God's calling us, and our believing is attributed unto our Election, Acts 2:47; Acts 13:48; Rom. 8:28; Rom. 11:7. And to the glory of God, as the cause of all, by the dispensation of His grace upon His chosen in Christ, and their free obedience unto Him again, Rom. 9:23, 24; Eph. 1:6, 12.

These things God has revealed in His Word, and further, I dare not go, but leave the secret things to God, Who gives not account of all His ways.

The Salvation and Resurrection of Infants

And for the raising of Infant's bodes, do none rise but such as are in visible union with Christ? As for invisible things we meddle not with. It is the power of God that raised the dead, and not union with Christ, I Thess. 4:16. And when any of God's elect can, by the Scripture, be showed to die in infancy, then it will be granted that their bodies are raised to life eternal, only as they are Infants. Not that I hold all that die in their infancy to be damned, but being a secret thing, I leave the same to God. And though that we have not infallible knowledge to judge aright of the hearts of men, which thing is proper to God alone, shall we not judge at all therefore? We are to go on as near as we can by the a rule of God's Word. And in so doing, we discharge our duty, which binds us to judge of the tree by His fruit. And though we are not infallible Judges, but may be mistaken, yet this will not follow, that we should justify a tree upon which no fruit appears, but rather to go on by the rule of judgment, and if we do miss, to be humbled for our weakness rather then leave all undone, because we are not sure to do it infallibly. But I would not be understood to oppose Infants so, as to exclude them from salvation, no, I am so far from this, that I do not so much as impose any such work of grace upon them, as essential to life, in this or that way, as many do, but leave all in respect of them, as a secret thing to the wisdom and grace of God in Christ, by whom the sin of all the Elect are forever done away at once.

And for faith, that I press for in all that challenge right to any privilege of Grace, is only to have some warrantable ground to judge by, and so to know Who God does approve of; as those unto whom such privileges belong. Seeing He has proclaimed, that all by nature are children of wrath, Eph. 2. And I cannot believe that any are naturally born in grace, and so believers from the womb, though the opposite doctrine teaches and affirms the same. And, so I come to another Proposition, laid down thus:

Baptism is said to Confirm Faith and to Seal

The Answer

I shall not say much to this particular, because our chiefest work lies yet behind, only this much let the Reader observe, that here Baptism is said to be given of God, as an Ordinance, to confirm faith in the subject baptized, and so to be presupposed, or else not to be administered. Now, if God have it to that end for to confirm faith, then He never intended the same to be administered upon any, but only such as have faith. And so much the next words affirm, which say, That it must be presupposed, or else not administered. Now I suppose it is meant, that faith in such is to be presupposed from some ground or visible effect of faith in appearance at the least. For no man can properly presuppose a thing, without some appearing ground from whence his supposition must arise, and specially in weighty matters. But what ground any man has to presuppose a child in the womb, or one that is newly born, to have faith, and so capable of a seal, as to be confirmed by baptism, I cannot conceive, but rather think it to be great weakness in such that shall so presuppose or affirm. For it is a doctrine that confirms the opinion of such as hold faith to be natural, and in a man from the womb, and as some say, they have been believers ever since they were born. And so it is here, for when an Infant is once baptized, it goes ever afterwards for a believer, as well as any that are never so clear in the faith unless he comes to commit such sin as to be excommunicated, until which time he was ever a believer before. But I pass from this, to the next particular, thus:

Objection: That as of old, more was required of Abraham and men of years when they were circumcised, then of Ishmael and Isaac, or of other infants, continually circumcised afterwards; so now in the administering of Baptism, more is required of men of years, than is of infants: of Abraham God required faith in the blessed seed; but not the same of Isaac, of men of years faith is to be required, and must be, that a man may be baptized, but not the same of Infants,

The Answer

The substance of this particular lies thus; That more is required of men of years, for their receiving of Baptism, than is of infants; and all the proof is from the example of Abraham, Ishmael and Isaac, and others in like manner after them in the order of Circumcision. I shall give a brief answer to this by an argument drawn from the same, thus; upon the same ground that Abraham, Ishmael, and all the rest of his household had right to circumcision, all have now right to baptism. But only God's command gave Abraham, Ishmael, and all the rest of his household right to circumcision, not requiring any thing more of one than of another, as Gen. 17:10; 11, 12, 13, 14, 23, 25, 26, 27. Therefore the command of God only gives persons (now under the Gospel) right to baptism, which requires not more of one person than of another, but faith and repentance in all alike, Mat. 28:19; Mark 16:15, 16; Acts 16:31, 32, 33, 34; Acts 2:38; Acts 8:12, 13, 37; Acts 10:47.

And where as it is said, that faith in the blessed seed was required in Abraham, but not in Isaac, who was to be circumcised at eight days old, it is more than I find the Scriptures reveal, that such a faith was required of Abraham at the time of his circumcision, or else he must not have been circumcised; or that the same faith in the blessed seed Jesus Christ, was so required of all his household at the time of their circumcision, Gen. 17:25, nor of the Shechenites being men of years Gen. 34. So that this Proposition falls in itself, and so I leave it, and come to the reasons and Arguments themselves.

The first Arguments lies thus; If the Covenant now under Christ, be the same that was before Christ, with Abraham and his posterity in the flesh; then as Infants were partakers of the Covenant then, and received the seal there of Circumcision, so are infants now partakers of the Covenant, and ought to receive the seal there of Baptism. But the Covenant now under Christ, is the same that was before Christ with Abraham and his posterity in the flesh. Therefore, as Infants were then in the Covenant and received the seal thereof; even so are Infants now in the Covenant, and ought to receive the seal thereof. Three things are to be cleared in this Argument.

First, That the Covenant made with Abraham and his posterity in the flesh before Christ, and that now are under Christ, is the same.

Secondly, As Infants were in that Covenant, so are Infants now.

Thirdly, As Infants were sealed then, so they ought to be now. Now for the proving of these aforesaid, there are three other grounds laid down as follow:

First, The Gospel is the doctrine of the Covenant, but this being one, was preached to Abraham, as Gal. 3:8, 17, 18, Rom. 4:11, and so to the end, and to the Jews, in the Wilderness, Hebrews 4:1, 2; and so in David's time, Hebrews 4:7, &c. Therefore the Covenant is the same.

Secondly, If Abraham be the father of the Jews and Gentiles, and equally as he believed the righteousness of faith, and they his children equally as so believing, and no otherwise, then the Covenant is the same. But Abraham is the father of the Jews and Gentiles, and equally as he believed, Rom. 4:11, 12, 16, 17, 23, 24. Gal. 3:3, 9, 26, 29. Therefore the Covenant is the same.

Thirdly, The standing of the Jews in the Grace of God was the same with Abraham; as is clear from God's often expressing of himself to be the God of Abraham and His seed, and praying to God for to remember the Covenant He made with Abraham, Isaac, and Jacob, and acknowledging the accomplishing of the same to them, as Luke 1:73, 74; Luke 1:54, 55. And ours is the same with the Jews, as is clear from Matt. 21:41, 43, and 22:1.

The Answer

Thus lies the Argument, and the grounds to back it, and all to prove the Covenant God made with Abraham and his seed, to be the same now to the believing Gentiles and their seed, and Infants to be in this now, as they were in that then.

In answer to which, I shall only touch at the three last grounds, briefly in a word, as I come to the Covenant itself.

The first is, because the Gospel is the doctrine of the Covenant, and was preached to Abraham, and to the Jews, &c. therefore the Covenant is the same. For the first, if the preaching of the Gospel, being the doctrine of the Covenant, can prove the Covenant to be the same to them as to us, then all to whom the Gospel was and is preached, are in the same Covenant. But I think it is the effectual believing of that which the Gospel holds forth in the doctrine of it, because many have the Gospel preached among them, and yet not be in the Covenant. And for the second, that Abraham is the equal father both of the Jews and Gentiles, only as he did believe, and they his children only so believing as their father Abraham did, and not else.

Believing Gentiles Are The Seed Of Abraham As Well As Believing Jews

In respect of which, the Covenant is the same to the one as it is to the other. This in a sense I confess is a truth, that none are accounted children of Abraham, but only as they believe as did their father Abraham. And if this be true, as the ground affirms it is, then let the Reader judge, how infants can be said to be the children of Abraham, and in the Covenant, and so to have right to Baptism, as the seal to confirm their faith, and whether they do believe as Abraham did? But that Abraham may be said to be an equal father both of Jews and Gentiles, I think not so in all respects, the Jews were the seed of Abraham, as they descended from his loins, as well as from his faith. But for the Gentiles, they are called the seed or children of Abraham, only as they walk in the steps of his faith, and not else, as I Pet. 3:6; Rom. 4:11, 12.

This Doctrine Teaches Falling Out of God's Eternal Covenant

This doctrine so generally laid down without distinction or exception, holds forth a man's falling from grace, or out of God's gracious Covenant of life eternal. A doctrine to be testified against by all that truly fear the Lord. For Abraham's standing was the same without exception, then the Jews that did oppose Christ, and were cut off for the same, fell out of this Covenant of Grace.

But I shall further clear that which follows. And so I come to the Covenant itself, and to see how that which God made with Abraham, and this under Christ, will agree. In the handling of which, in the first place this must be well observed, that there was in Abraham a double seed when God made his Covenant with him and his seed, and confirmed the same by the seal of Circumcision. There was in Abraham at that time a spiritual seed and a fleshly seed. Between which seeds God has ever distinguished through all their Generations. And as there was a distinction thus made by God in Abraham's seed before they were circumcised, and yet admitted to the seal of the Covenant by God's special command. For Ishmael and Esau were by God commanded to be circumcised as well as any of the rest of Abraham's seed, Gen. 17:10, 13. Even so there must be the same respect observed also in the Covenant, and that because the Covenant comprehends divers things, and Circumcision was a seal unto them all. Some of which were proper unto both the seeds, and some not, as may be gathered from the several branches of the Covenant expressed by God, Gen. 17.

Some of the Several Branches of the Old Covenant

As first, for the multiplication of Abraham's seed, Gen. 17:2, this was proper to his spiritual seed as well to his fleshly seed, Gen. 21:13; Deut. 10:22; Isa. 48:19.

Secondly, The land of Canaan, Gen. 17:8. This was proper also to both the seeds of Abraham. And as it was only a temporal inheritance, the same was conditional, as Heb. 3. And so confirmed by circumcision upon both the seeds of Abraham, as Gen. 21:9, 10; Deut. 30:18, 19, 20. And as it pointed at a spiritual inheritance, shadowed out under it, now thus considered, it was absolute, and confirmed only upon the spiritual seed, as Gen. 17:19, 21. Gen. 21:12; Gal. 3:17.

Thirdly, that from Abraham's loins should come a seed, in whom all the Nations of the earth should be blessed, Gen. 17:16 & 18; 10:18 & 21:2. This blessed branch of the Covenant was proper only to the spiritual seed, considered either in the cause, or in the effect, as Acts 3:25, 26; Gal. 3:7, 8, 9-16.

Fourthly, Abraham's fatherhood of the faithful, as Gen. 17:4, 5. This was only proper to faithful Abraham and his seed, as they are found walking in the steps of his faith, Rom. 4:11, 12,13,16; Rom. 9:7, 8; Gal. 3:6, 7, 9, 29; I Pet. 3.

Lastly, To be a God to Abraham, and to his seed after him in all their generations, as Gen. 17:7. That was faithfully to perform all that He had promised, either to Abraham in particular, or his seed in general, as Neh. 9:8; Psa. 105:9-14 and 42; Luke 1:72, 73, 74. In token of which God annexed Circumcision, as a seal to confirm the same, as Gen. 17:11. These are the several parts and branches of the Covenant that God made with Abraham and his seed, and Circumcision in the flesh as a seal to confirm every part to each seed, as was proper to the same.

The Answer

The Fulfillment of the Promises only in Christ and only to Believers

To this I answer and say, that this place well considered, will help forward the truth, for the Apostle here speaks of the Covenant, so as comprehending Christ the substance of the same, and the Elect in him for eternal life, in which sense the Covenant of grace was not made to Abraham and to all his seed without exception, for then all his seed must either be saved, or else such as are not, but perish, must fall out of the said Covenant of Grace. For I suppose no man will say, that all the seed of Abraham without exception were saved. And if not, then there was some of Abraham's seed comprehended in the Covenant in one sense, and admitted to the seal thereof, whom God excepted against, in another. Some of which were Ishmael and Esau, signifying in Abraham's generation, a fleshly seed as well as a spiritual, between which seeds God ever held forth a distinction through all their generations, from Abraham until Christ, who put an end to the type and the flesh, and all privileges of that nature thereunto belonging, as 2 Cor. 5:17; Phi. 3:3, 4, 5; Col. 2. So that now all is laid up in Christ, as God's storehouse and treasury, and in him only for such as believe, and therefore now first in Christ by faith, and then to the Covenant and the privileges thereof, as Gal. 3:29. And none by the Gospel are approved of now to be the children of Abraham, but only such as walk in the steps of his faith. For as none are invisible before God, so none are by Him approved to have a right to any privilege of grace, but only as they appear to be in Christ by some effect of faith declaring the same. And so much the more, in that God excludes all from His holy Covenant, as to have right in the outward dispensation thereof, but only such as believe, Rom. 11:20; Heb. 3:18,19; Heb. 4:1-3; Heb. 11:5, 6; Rom. 9:7,8; Gal. 3:22, 26, 29; John 3:5, 6.

Let all this be well considered, and I doubt not but the difference between the Covenant God made with Abraham before Christ, and this under Christ, will appear very great, both in respect of persons and things. Herein our descent chiefly lies, that covenant admitted of a fleshly seed, but this only of a spiritual, Gen. 17:13 with Jer. 31:33, Rom. 2:28, 29. The seal and ordinances of that Covenant, confirmed faith in things to come, but the seal and ordinances of this Covenant confirm faith in things already done.

Contrasts Between the First and Second Covenants

That Covenant was national, and admitted all of the same to the seals thereof; but this is personal, and admits of none but such as believe.

That Covenant begot children after the flesh, as all Abraham's natural posterity. But this only begets children after the Spirit, and only approves of such as are begotten and born from above, in whose hearts God writes His laws, Jer. 31, Ezek. 36, Heb. 8, John 3:5, 6.

That Covenant with Abraham and his posterity before Christ, comprehended a civil State, and a worldly Government with the like carnal subjects for the service of the same. But this covenant now under Christ comprehends only a spiritual State, and a heavenly Government, with the like spiritual Subjects for the service of this also.

That Covenant held forth Christ in the flesh to a heart vailed, but this Covenant holds Him forth after the Spirit to a face open, 2 Cor. 3. In all, understand the visible profession of the covenant, in the outward dispensation of the privileges thereof.

Objection: And now I come to the consequences gathered from the Covenants being one and the same, as afore said, that as Infants were in that Covenant then, and circumcised, so are infants in this now, and to be baptized.

The Answer

In answer to which, I shall commit, in the first place to the Reader's consideration, these particulars, for the further clearing of the aforesaid truth.

The Sad and Evil Consequences of Making both Covenants One and the Same

First, What the Covenant is. Secondly, What is that which admits into the said Covenant. And lastly, Whether all have not one and the same way of entrance into the said Covenant; and to each of these a word.

What The Covenant Is

First, the covenant itself, is a covenant of grace and salvation, by which God, of His grace, takes a person or a people to Himself for His own, above all others, to be their God, and to manifest upon them the riches of His grace and glory. The manner of which is, in effect, but only this much, God's calling of a man to an agreement with Himself in His Son, wherein He promises to be His God, and to give him life and happiness, and all things in Christ, and that he shall believe and rest upon His faithfulness and truth, and so take Him for his God, &c.

Man and God meet together and agree in Christ

And thus I say, God and man come to an agreement in Christ, upon something passing between them, wherein they both agree, and this is called a covenant. And I call it the Covenant of Grace, when the person agreed upon is a subject of grace, as God's giving to that subject, life, peace, and all things in Jesus Christ. And that He will be his God, upon Whom the subject shall rely, and believe the accomplishment of all things in God's due time. The subject of this covenant shall know God's will by His Son, and obey Him in the same, and the subject's free consent to God again, that he likes all this well, and concludes with God that it shall be so.

The Believer is in God's Covenant and Church-Fellowship

For a covenant presupposes two persons at least, and also something to agree upon, or covenant upon. This did God with Abraham, and so He does with every believer and chiefly when God takes any into a Church-fellowship.

So that the Covenant consists of these essentials:

First, the persons disposed to agree,

Secondly, something to agree upon,

Lastly, their mutual consent, which is the agreement itself.

And so much for the covenant, and what the same is.

What It Is That Enrights Into The Covenant.

Secondly, What it is that gives right to enter, or admits any into the said Covenant, and that is the promise of God in Christ, and faith in the same, that gives right of entrance, and only admits into Covenant with God, as Neh. 9:8. The Covenant aforesaid, has these essential parts, and visible branches.

First, Grace in the Agent of the Covenant, God.

Secondly, Faith in the Subject, Man.

Thirdly, a uniting or closing of these together, which is that mutual consent and agreement by faith in the same grace, revealed by the Gospel, which is the word of Reconciliation. So that it is the blessed word of life, and faith in the same that gives right, and admits into Covenant with God.

The True Approved Subjects of This Covenant

Thirdly, Who are the true approved Subjects of this Covenant? They are only such as believe. For God approves of none in covenant with Him by His Word out of Christ, nor of any in Christ without faith. Nay, God denies His approving of any in fellowship or communion with Him that do not believe, as John 3:5, 6, 37; Heb. 11:6; Rom. 8:9. Thus God approves of none as Subjects of His gracious Covenant, but only such as He has elected and chosen in Christ, so appearing by some fruit and effects of the same, as these Scriptures, (with many others) witness, Romans 8:29, 30; Rom. 11:7; Eph. 1:4, 5, 6; 2 Thess. 2:13, 14; I Peter. 1:2; Acts 2:47; Acts 13:48. So that such as are the chosen and called of the Lord, are the only approved Subjects by Him in His saving and ever-blessed Covenant of life.

All Persons Now Under the Gospel Have the Same Way into the Covenant

The fourth and last point is this, Whether that all persons now under the Gospel, have not one and the same way of entrance into the foresaid Covenant?

For answer to this, the holy Word of God must be Judge, and I find the Gospel of Christ to approve of none in the Lord's holy Covenant of Grace, but such as believe. Neither are any approved of, as to be in the way of life, but such as are in Christ by faith. And, therefore, no other way to come into the Covenant of Grace and salvation (as the Scriptures reveal) but only by Jesus Christ. For in Him are all the promises confirmed, and made over only unto such as believe, as 2 Cor. 1:20; Rom. 10:4; I John 5:11, 12; Rom. 8:9.

The holy Covenant of life consists of these three essentials for entrance thereinto:

First, the word of God to reveal the same.

Secondly, Christ to open the way, and to inright the party therein.

And lastly, faith, without which none can enter thereinto.

So that as there is but only one way of entrance into Covenant with God, that the Scripture reveals now under the Gospel, and that is by Jesus Christ, and faith in His name.

Then all must enter this way that can be approved of as being in Covenant with God. For none can come to the Father but by the Son, nor any to the Son, but by faith, as John 14:6; with John 6:44, 45; Heb. 11:6. Let all this be well considered, and then see how Infants are discovered to be in this Covenant, and what way of entrance God has by His word appointed for them to come in, and denied the same unto others, except they be naturally begotten and born in the covenant, and so were never out of the same. Which thing indeed the opposite doctrine affirms. For in Infants be in the Covenant of Grace, and that by virtue of their bring born of believing parents who are in the same, then such infants are born in a saving estate of Grace, and were never out of the same. This doctrine makes void many heavenly and divine truths that speak to the contrary, which lay all under sin and wrath for the same; as conceived in sin, born children of wrath, and so under the curse, until Christ, by His blood and death redeemed them, and by His heavenly voice calls them, and by His Holy Spirit of Grace, begets them unto a living hope, working faith in their hearts, to lay hold upon Christ, God's arm of Salvation, that carries them up to glory. Thereof, all are said to be born again from above, of water and of the Spirit, before they can enter into the Kingdom of God.

Now for such as are begotten and born in the covenant, being the seed of believers, as is affirmed, then such were never out of the same, which doctrine disables them of any of the former privileges by Christ. For none can be under grace, wrath and the curse, at one and the same time, in the outward dispensation of the same; upon the which all our discourse intends. For invisible things belong unto God. And so I come to some other grounds intending to prove Infants to be in the covenant now, as they were of old, and they are these.

Objection, First, if this were not so, then this Covenant would not be the same with that of Old.

And for an answer to this, I shall refer the Reader to what has been aforesaid concerning the differences between the Covenant then, and this now:

They are not the same in a typical way,

nor the same in a fleshly seed,

nor the same in the outward privileges,

nor the same in the visible profession thereof, &c.

all which I have spoken to already, and shall add more hereafter.

Objection, Another ground is this, else the state of the Grace of God should be straightened and made of less extent by Christ's coming then it was before, whereas it is more enlarged, and of greater extent, there bring nothing more required in the state of the persons to interest Infants into the Covenant then, than is now.

The Answer

This particular consists of two part. The first is to this effect, if infants be not in the covenant now as they were at the first, then the covenant is of less extent since Christ's coming, than it was before. The answer is, that indeed it is of less extent in respect of the flesh, by Christ's coming, then it was before. Because that by Him is taken away all fleshly respects, either in regard of persons or privileges in matters of grace, which is a further enlarging of the covenant in a spiritual sense. For the nearer the covenant comes to perfection, the larger it is, and the perfection of the covenant in one sense is this, to have nothing contained in it, but what is truly of it. The contrary is a straitening of the same and a bondage unto the true Subjects thereof.

Again, in cannot properly be said, that the Covenant in the full accomplishment of the same in glory, will be more strait and of less extent than now in grace, and yet there shall be none but only such as truly appear to be of the same.

Objection: The second part of the Proposition lies to this effect: There was no more required in Infants then to interest them into the covenant, than there is required of Infants now.

The Answer

For answer to this in word, let the Reader consider well what was required to interest Infants into the covenant then, and see if there be the same to interest Infants into the covenant now.

Infants and the Covenant

There was required then, first, a male only of 8 days old, secondly of the seed of Abraham, and lastly, a special command from God for the same in particular. For though the covenant had been ever so firm between God and Abraham, yet if he had not had a command in special to circumcise, I suppose he would not have done it. If the command had been only to have preached the way of God to the people, and to circumcise such as believe, and embraced the same truths as preached unto them, and no other express word of command for an Infant of 8 days old, and, the practice of Abraham, Isaac, and Jacob, had been the same, without any direct and apparent example of their circumcising Infants, I do believe that none of the Jews that truly feared God, would have been so bold as to have circumcised their Infants, or if they had, let the indifferent reader judge by the word of God, if it had not been a sin of presumption to go be beyond what was commanded. And for their personal interests in the covenant, this kind of commandment is required now, as was then, to be of the seed, or children of Abraham, and visibly to appear so now, as they did then. And who these are, I appeal to the Word of God for righteous judgment, Rom. 4:11, 12; Rom. 9:7, 8; Gal. 3:7, 8, 9, 16, 22, 26, 29. This I have showed before, and shall more clearly hereafter, and so I come to another Proposition thus:

Objection: Abraham being the root, and the Jews and Gentiles the branches, when the Jews were broken off, Infants as well as men of years were broken off also, the like will happen when the Jews shall be planted in again, Infants as well as men of years shall be in.

The Answer

The Sense in Which Abraham is the Root of the Jews and Gentiles

To pass over the difficulties, and things that will not be granted about the Jews coming in, that this argument seems to import in the laying down of it, I shall only speak a word to what is intended, or implied. And for the better understanding of it all in a word, let the Reader well consider, in what sense the Gospel holds forth Abraham to be the root of Jews and Gentiles. Secondly, how the Jews and Gentiles may be said to be Abraham's branches, Thirdly, the way of their breaking off. And lastly, what way this will make for the Gentiles and their infants to come in, and for the Jews and their infants coming in, I shall let that stand by, until the time comes, or for some Scripture to reveal how the same shall be.

Abraham is a Pattern only in Respect to His Faith and Faithfulness

And first, to see how the Gospel holds forth Abraham for a root of Jews and Gentiles, and that is only in respect of his faith and faithfulness, and so he is the pattern and father of the faithful, that resemble him in the same, otherwise Abraham is not the root of the Gentiles, for they descended not from his loins as the Jews did. So that the Jews and Gentiles are Abraham's branches, only as they spring out of the same root by faith, which declares them to be his true, natural branches, so far as they only appear to be of the same faith as he was. This I have been upon somewhat before, and shall be more fully hereafter. But now for the Jews breaking off, this was only for lack of their believing the Gospel, as Romans 11 shows, and their opposing the same, Acts 13:46. Even so were the Gentiles received in, only upon their believing and receiving the same. And as God rejected none of the seed of the Jews that believed, for their parent's unbelief, no more does God admit of the Gentiles' seed that do not believe, but with respect to actual sin, no more does the word justify any, but with respect to actual faith. And as every one's own faith in Christ enrights to life, so everyone's own faith in Christ enrights to the privileges of life.

Objection: That the Jews and Gentiles being incorporated into one body in Christ, as Ephesians 2:11 -20 shows. As the Jews' Infants were in the same body, even so must the Infants of the Gentiles be also, Ephesians 3:6.

The Answer

I answer, in a word, that the church of the New Testament consists both of the Jews and Gentiles. This is a truth, and admits of all that believe, and rejects none. And for the Gentiles' and Jews' infants being both alike; in the Church of the New Testament, though it consists of Jews and Gentiles, yet the church never admitted of any Infants as members in her body, or to the privileges thereof, but as they appeared to believe, and so were capable of the same.

Objection, Another Proposition lies thus; If by this word to Abraham, I will be thy God, and the God of thy seed, Infants are included, and therefore as of old circumcision, and the same promise be continued in the same state to the Gentiles, then the Gentiles' Infants are in the same also; but the first is true, and therefore the second, and so Infants are to be baptized.

The Answer

For answer to this, let the Reader consider well, that for a man to take this unto Abraham, I will be thy God, and the God of thy seed, for a ground of circumcision, this cannot be so but only the world of command that enjoined the thing. For if God had but only made his covenant with Abraham, and of a commandment to him to circumcise, it had been sin for him to circumcised any. So that it was not the promise, but the command that was the ground of Abraham's, and the Jews circumcising their Infants. And so the same ground must serve the Gentiles to baptize their Infants, which is not the covenant, but the like express command from Christ for the same. But as there is none, therefore the first, yet the second is not true, and so Infants are not to be baptized.

First, let it be minded, in what sense God did covenant with Abraham to be his God, and the God of his seed.

Secondly, How we are to consider Abraham's seed, with whom God made His covenant.

True Faith and Holy Obedience

For the first, God sets forth Himself to Abraham, to be the Almighty God, and so an All-sufficient God, Gen. 17:1; for Abraham to repose Himself, and build his faith upon; from which ground Abraham is commanded to walk before God, and to be upright; which implies true faith, and holy obedience, with reference to which God made His covenant with him, being a fit and capable subject for the same, as Neh. 9:7,8. And with respect to which faith and faithfulness, God took in with Abraham, all his posterity for a people to Himself under circumcision, and other Ordinances, by which God did distinguish them from all other nations in the world. And to be a God to Abraham and to his seed after him, Who was faithfully to perform His promise, in making of him great, and giving him a seed, in whom all the Nations should be blessed, with which seed He would establish His covenant, for an everlasting covenant. And so He would be a God to his seed after him, in doing for them all that He had promised, to multiply them, to give them that fruitful Land of Cannan, and so to bless them with great prosperity. And also I will be their God, that is, their God Whom they shall believe and obey, upon Whom they shall depend for the performance of all that I have promised unto them, by which faith and obedience they shall acknowledge me to be their God.

Now these being the particular expressions of the covenant, and as they lie barely in the letter, they are figurative speeches, and so considered only as they were temporal, for so was Canaan a temporal inheritance, and so were the other outward blessings, under which were figured out spiritual substances, only to the like Subjects. And as they were outward or temporal, so considered, they were both general and conditional, for as the people did then believe God, and obey him, so they did enjoy them, and not else, as Heb. 3. Unto which covenant circumcision was added, as a token, to put the people always in mind of the said covenant, as Gen. 17:11, and so to perform the same condition of faith and obedience, as Abraham their father did. And to walk as such circumcised in heart, unto which they were engaged by that ordinance, as Rom. 2: 25-29. Otherwise the covenant stood not enforce for their outward prosperity, that was the glory of that people in general. In which respect only, the covenant, the seal, and the inheritance, are all of a like extent; as Gen. 17:7, 8, 13. And so ended in Christ, in whom all stands firm only to such as believe, as Gal. 3. This Covenant was accomplished by God upon the Jews at three several times, as they were Abrahams' seed.

First, in bringing them from Egypt to Canaan, Secondly, from Babylon to Jerusalem, and Lastly, Christ's coming in the flesh, as the seed in whom all Nations should be blessed. This blessed seed according to the covenant God made with Abraham, was sent first to Abraham's seed, the Jews in general (as Matt. 10:5,6; Matt. 15:24; John 1:11.) to bless them, by calling them to repentance, and so to turn them from their sins, as Acts 2: 38, 39; Acts 3:25, 26; Acts 13:23-33. Thus the King of heaven offered His Son first in marriage to the Jews, as Matt. 22, and being refused by them, He sought Him a wife among the Gentiles, Acts 13:46; Acts 15:14; Rom. 11. And so much for the promise or Covenant God made with Abraham and his seed, which for the right understanding of it, must be considered in a several respect, according to the seed. But not so to the Gentiles and their seed. The Covenant lies not to them in a figurative way, nor in any fleshly or temporal respect, as it did to Abraham's seed in the flesh, but to the Gentiles in substance, only as they are in Christ by faith, and so upright as Abraham was when God made a covenant with him. And if otherwise, then the Gentiles must be considered as the Jews, then they must also have a fleshly seed, under the same conditional respect as Abraham had, and have only one public head, as Abraham was to bring them in, and all stand in the same relation as Children to a Father, to that one head, as Abraham's seed did unto him, and come in the same way, both for covenant, and command, as Abraham and his seed did. All which the Scriptures deny to the Gentiles for coming in such a way.

And so I come now to the seed, and first to begin in the fountain and head-spring of all, at Abraham and Sarah, and see the Gospel's discovery of their seed, compared with the Law, by which it will appear what the seed of Abraham is, that God approves of to be in the covenant with Him, and so to have a right to the seal thereof. There was under the Old Testament a general stated people in an outward form of profession amongst whom God owned but a remnant to belong unto Him in His gracious covenant of life, Isa. 10:21, 22; Rom. 9:27. Against some of which in the general God excepted, as not so approved of in His covenant, and yet admitted them lawful members of that body, and so to the privileges thereof, they being the seed of Abraham after the flesh, Gen. 17:10, 20, 21, 23; Gen. 21:12, 13; Gen. 25:23; with Romans 9:11-13.

The True Seed of The Covenant

So likewise under the New Testament, there is also a stated people whom God approves of for His own chosen and true spiritual worshippers. Against these He lays no exception, but He owns them as such whom He has purchased with His own blood, and so approved of as the Subjects of His gracious Covenant of life, as such who are called, chosen and faithful, John 4:23; I Peter 2:5, 9; Ephesians 2:19, 20, 21, and 4:16; I Cor. 12:12, 13, 25, 26, 27; Eph. 5:25-27; Acts 20:28; Rev. 17:14.

Now unto these two stated of bodied people, there is in the Scripture two typical heads, namely, Hagar and Sarah, as Gal. 4:22, 23, 24, 25. Here Hagar and Sarah, as the two Mothers, type out the Two Testaments, even so their two sons, Ishmael and Isaac, type out the subjects of the same, the one by the bond-woman born after the flesh, but he of the free-woman was by promise, v. 23. Now as Hagar the Mother, signified the old state in general, so Ishmael her son, signified the children of the same state, born after the flesh, as he was. For through that he was of the seed of Abraham, yet he was no child of promise. Now for Sarah. She was the lawful wife of Abraham and so a free-woman, with whom the Apostle compares the state of the Church of the New Testament, the true spouse and wife of Christ, who is free from all servitude and bondage, and stands only in subjection to Christ her Husband, as Sarah did to Abraham. And Isaac her son, signifying the true holy and blessed seed. Of this holy stock according to the Spirit, and so as Isaac was true heir according to promise, for the Gospel approves of none as true heirs of the blessing, and so the right seed, and truly in the covenant, but only such as the promise produced and brings forth, as it did Isaac, for Isaac came not by an ordinary course of nature, but by virtue of the promise of God, and faith in the same, which raised nature above itself to bring him forth, Gen. 18:10, 11, 12; Gen. 21:1, 2; Rom. 9:9; Heb. 11:11, 12. By this the wisdom of God in the Apostle holds forth as in a figure, who are Abraham's seed, approved of in the Gospel, and they are such as are brought forth by a power above nature, which is by the promise of God, and faith in the same, as Isaac was. And therefore, such are said to be as Isaac was, children of the free woman, the true seed of Abraham, after the Spirit, and so heirs according to promise, Gal. 4:28, 29, 30, 31; Gal. 3:29; Rom. 9:8.

Now the promise in the letter, the land of Canaan, an earthly profession answerable to the heirs natural, and circumcision in the flesh, as a seal to confirm the same upon condition of the like faith and obedience, so as to walk as such circumcised in heart. So God would be their God, to bless, increases, and to bring them into their promised inheritance, as Deut. 1. But in the substance, the heavenly Canaan, a spiritual inheritance, answerable to the heir spiritual, and circumcision in the heart, as the seal of the Spirit, to confirm faith in the free and absolute promise of life, and faith required not of man, as a condition, but in man, as the work of the Spirit of grace in the heart, by the which the same is made capable to join in covenant with God by faith. And though that Infants were in the first, yet not in the last, as visibly to appear in the covenant aforesaid, until their faith so declares them.

And further, consider of it thus: first, that no believer now can so stand to be his seed, as Abraham of old did unto his seed, except he assumes the place of Abraham, and also his fatherhood over all the faithful. But if any believer should so far presume as to assume Abraham's place, and fatherhood upon him, yet another cannot do so, except we make many Abrahams and so all fathers and no children.

And if it be said, that every believer in his own family is an Abraham.

If it be so, then he is the same unto his servants as well as to his children, for so was Abraham.

The Gospel Seed of the Believer and the Church of Christ

But some will say, that a believer would have a greater privilege then ever Abraham had, for the covenant was not founded upon Aberham's personal seed, for had it been so, then the privileges thereof would have reached to all Abraham's personal seed, as well as to Isaac. But this it did not, for Abraham begot many children of his own body besides Isaac, who shared not with him, neither in the covenant or privileges thereof, as Gen. 25:1-6. The like it is with the believer's seed, to which the covenant lies, not in any respect, as to a particular seed, but jointly considered together as a body, and so the Church of Christ, and their off-spring, seed, or children, as aforesaid, considered, are the generation of the righteous, succeeding them in the faith, not in the flesh. And this is the seed that God so highly exalted in Scripture, and promises so many blessings unto.

And secondly, it was not Abraham personal being in the covenant, nor yet his faith that brought in his seed, or admitted the same to the seal thereof, but only God's special commandment, for both Abraham and many others were in the covenant of grace long before Circumcision was administered, and the reason why such were not sealed with circumcision before that time, was because that God no where had commanded the same. No more can a believer's being in the covenant now, bring in his seed, nor admit of the same to Baptism, without God's special command for the same now, as Abraham had then, otherwise they proudly assume a privilege above their father Abraham. And though that believers are in some sense under the same covenant (of grace REP) now, as then, yet in no sense under the same command, for then they must circumcise, and not baptize, and that males only, and not females also.

The New Covenant Makes All Things New

But as there is a new King, so there must be a new Law, and as a New Covenant, so a new subject, a new Church must have a new state, and a new ordinance, a new commandment, so that as all things are become new, even so must all be of God, whose will is to be obeyed in whatsoever He commands, which is the only ground of all man's obedience. For no man can be said to obey God in doing that which he has not commanded. Therefore, seeing there is not a command from the Lord for baptizing of Infants, as there was for the circumcising of Infants, although by Abraham they were circumcised, yet by Christ, they shall not be baptized. And so I come to the second Argument:

The Second Argument

If in the whole body of Israel, as well infants as men of years, were to be baptized, and with the same baptism as ours is, then infants are now to be baptized, as then they were. But in the whole body of the Israelites, infants were baptized, and that with the same baptism spiritually that ours is, therefore, infants are not to be baptized, as then they were. That it was the same baptism with ours spiritually is evident? The other Ordinances that mentioned were the same spiritually with ours; for they ate the same spiritual meat, and drank the same spiritual drink with us, I Cor. 10:1, 2, 3, 4. Therefore they were baptized with the same spiritual baptism. Otherwise the Apostle's arguments were not of force against the Corinthians, if they were not the same Sacraments with ours, nor the conclusion contained that the Corinthians should be punished with the like punishment, if they committed the like sins. Therefore the argument is firm.

The Answer

In answer to this, I shall endeavor to be brief, therefore let the Reader consider well these particulars:

God took unto Himself the Family of the Jews after the Flesh

First, here God took unto Himself the whole body of these people, the Jews, who were His own people before by a Covenant, for they were they seed of Abraham and the family of Jacob that came into Egypt to sojourn there, Gen. 46; Acts 7. Now let the like be made to appear that God ever took unto Himself the whole body of the Gentiles, as He did the Jews, and then it will be somewhat the same with the Gentiles, and their seed, as it was with the Jews and their seed. But if the one cannot be proved, then the other will not be granted. And so this argument falls already.

The Meaning and Contrast of Baptism unto Moses and Unto Christ

Secondly, here was no ordinance of the New Testament, much less Baptism, administered upon any of the Israelites at their departing out of Egypt, but only God's great power and goodness, declared by the leading of His people through the Sea, in and by the which God did preserve them, and so delivered them up as it were to Moses, and to his government and direction, as a people preserved in death. As in and by baptism, the party being by the grace and power of God preserved, he is delivered up to Christ, to His government and direction, as one risen from death, with a new life to God, as Rom. 6;, Col. 2 and Gal. 3. The Israelites' Baptism in the Cloud and in the Sea, was only in the type or shadow, and so in the Letter of the Old Testament, as opposed to the Ministration of the Spirit in the New Testament, 2 Cor. 3. And so is ours only so far as the type and figure may agree with the truth, and no further. So that in the type and figure it was theirs, but in the truth and substance it is ours. Therefore, that baptism which they had in the Old Testament under a vail, was not the same baptism that we have in the New Testament with the open face, 2 Cor. 3. And though that Infants were baptized with their baptism, yet Infants are not to be baptized with our baptism, for we have an Altar whereof they have no right to eat which serve the Tabernacle, Heb. 13:14.

The Internal and Spiritual Part of Baptism

Thirdly, that Infants were then baptized with the same baptism spiritually that ours is, this I somewhat question, because to be spiritually baptized, is to have the internal and spiritual part of baptism, and so the substance as well as the external part, and then all such so baptized (as I think), must be saved. But many of them that were baptized in the Cloud, and Sea, were overthrown in the Wilderness, as a testimony of God's wrath against them, as Heb. 3. Therefore, such though they had the outward, external part, and so the shadow, yet not the internal and spiritual part, the substance, and so not the same baptism with ours spiritually as affirmed.

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