The Mystery and Marrow of the Bible

APHORISM II.

These five Inferences in this Aphorism I explain and evince as followeth.

I. HEnce, The New Covenant is most sure and faithful. Why? Because the chief Federate-Party therein is God the LORD, or God as JEHOVAH. The Nature of God is such, The Nature of this JEHOVAH is such, actually fulfilling, giving being & subsistence to all his Promises: that he can as soon lay aside his very Nature, Essence and Being, as break his New Covenant, or suffer the Promises thereof to fail. Why doth God in his Promise of the New Covenant so often repeat that Confirming and Ensuring phrase in his own great and glorious Name, ( Saith JEHOVAH, or Saith the LORD ) even four times over: But to let us know, that because the Author and chief Federate of this New Covenant is JEHOVAH, therefore this Covenant should be certain, and all the Promises thereof infallibly faithful and sure? There are many other grounds of this New Covenant s Sureness and Faithfulness, which I shall have cause hereafter to insist upon, but at present this is one eminent cause thereof; JEHOVAH himself hath said it, hath engaged himself as the chief Federate in it, therefore it cannot fail, we may certainly depend and rely upon it. But of the Sureness of God's Covenant, from the Nature of God, and his Name JEHOVAH, I have spoken enough already: and its applicable here.

II. Hence, The New Covenant is, beyond all other Covenants, most Compleat, Comprehensive and Extensive. Why? Because this New Covenant is extended by God most comprehensively to the most ample and numerous multitude of Federates. Former Covenants were more limited and restrained; Some to Particular Families, As God's Covenants with Adam, with Noah, with Abraham, with David; Some to Particular Tribes, or a part of a Nation, As God's Covenant with his Captives of Iudab and Jerusalem, &c in Babylon; Some to a Particular Nation singled out from among all the Nations of the world, As God's Sinai-Covenant made with the whole Nation of Israel in the wilderness: But this New Covenant is to the utmost enlarged and extended to Jews and Gentiles, even to all sorts of People of all Nations Tongues and Languages throughout the whole world, whom the Lord our God shall call to the Faith, and Profession of the Gospel, from the Death of Jesus Christ, till the end of the world. Some few Gentilish Proselytes, some gleanings of the Gentiles, that willingly came in and joined themselves to the God, Religion, and People of Abraham, were taken into Covenant, & enfranchized with the Jews heretofore: But the streams and floods of the Gentiles came not in till these New Covenant times. The Proselytes offered themselves to God's former Covenants: But this New Covenant is offered and preached by Christ's appointment to all Nations, to all the world; According to that eminent Promise of the Lord. — I will gather all Nations and Tongues, and they shall come and see my Glory. And I will set a Sign among them, and I will send these that escape of them, unto the Nations, To Tarshish, Pul, and Lud, that draw the bow, To Tubal and Javan, To the Isles afar off, that have not heard my fame, neither have seen my Glory; and they shall declare my Glory among the Gentiles. And they shall bring all your brethren for an offering unto the LORD, out of all Nations, upon horses and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy Mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD. And I will also take of them for Priests and for Levites saith the LORD. This Promise had its eminent performance and accomplishment in the Apostles preaching the New Covenant-Doctrine to all Nations: But first unto the Jews, and then unto the Gentiles.

III. Hence, The New Covenant is to God's Church and people the most uniting and consolidating Covenant of all others. And this chiefly in two respects, viz.

1. In respect of Israel and Judah. God rent ten Tribes from Solomon for his Idolatry, and gave them to Jeroboam, Solomon 's servant, which ten Tribes were usually called Israel, in opposition to the other two Tribes continued to David's house, which were called Judah. These, Israel and Judah: continued two distinct Kingdoms, under two distinct sorts of Kings, and two sorts of Religions; never after united till they were both carried away into Captivity out of Cannan: Israel into Assyria and the Cities of the Medes; Judah into Babylon. During the Babylonish Captivity, God made a Covenant with his Captives: wherein, among other Blessings, The uniting of Israel and Judah, that they should no longer be two Nations and two Kingdoms, but One Nation, and One Kingdom, under one Shepherd, Prince and King DAVID (that is, Jesus Christ the true David ) forever. Perhaps many of Israel came in and joined themselves with Judah; when they returned from Babylon: but the primary and most plenary accomplishment hereof was in the time of this New Covenant, when Jews from all Nations under heaven were Converted unto Christ, at the Feast of Pentecost and afterwards; so that not only many thousands, but many myriads, viz. Many ten thousands, accepted Jesus Christ as their Shepherd, Prince and King, and became One Spiritual Kingdom, One holy Nation, One peculiar people under Jesus Christ, THE DAVID. Thus Jesus Christ, by his New Covenant made an eminent union and consolidation of the House of Israel and of the House of Judah, that they became joint Federates with God in his New Covenant: Behold the days come saith the LORD, that I will make a New Covenant with the House of Israel and with the House of Judah. Thus the divided Nations and Kingdoms of Judah and Israel were united and consolidate in one under Christ THE DAVID by the New Covenant. And this Consolidation will have its final consummation, when by the New Covenant Doctrine the unbelieving Jews broken off, shall again be called and graffed into their own natural stock, and so all Israel shall be saved.

2. In respect of Jews and Gentiles. There was an extreme Division and Distance betwixt these, till the days of Jesus Christ and the time of the New Covenant, Jews were near to God; Gentiles afar off from him: Jews were the children; Gentiles, dogs: Jews were Saints; Gentiles, Sinners: Jews were the Church, to whom pertained the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the service of God, and the promises, &c. Gentiles, the world, without Christ, aliens from the Common-wealth of Israel, and strangers from the Covenants of Promise, having no hope, and without God in the world. And betwixt Jews and Gentiles there was a Middle wall of Partition, that severed them; An Enmity that hindered their Unity, even the Law of Commandments contained in Ordinances, Circumcs •… ion, the Ceremonial Law, and the whole Levitical Service: but Christ by his Death and blood, not only broke down this Middle wall of Partition, and destroyed this Enmity, all those Ceremonies, Types and Shadows receiving their plenary accomplishment in him, but also reconciled both Jews and Gentiles unto God in one Body by the Cross, stablished his New Covenant in his blood, whereby he preached peace and union to them which were afar off, and to them which were nigh: So that, both have access by one Spirit, unto the Father; and Gentiles are no more strangers and foreigners, but fellowcitizens with the Saints, and of the Household of God; and are built upon the foundation of the Prophets and Apostles, Jesus Christ himself being the chief corner-stone. Thus the Gentiles are through Christ, by his New Covenant incorporated, and consolidate with the Jews, into one Church-body. This is the Mystery, That Mystery of Christ, The Mystery which from the beginning of the world hath been hid in God, which in other ages, was not made known unto the sons of men, as it is now revealed unto his holy Apostles and Prophets by the Spirit; that the Gentiles should be fellow-heirs, and of the same body, and Partakers of his Promise in Christ by the Gospel. O how Paul, The Teacher of the Gentiles, admires and magnifies this sweet mystery! And the whole New Covenant-Ministry both Extraordinary and Ordinary, were given by Christ, for the completing of this Union fully and finally; — And he gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers: For the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ; Till we all come in the Unity of the faith, and of the knowledge of the son of God, unto a Perfect man; unto the measure of the stature of the fullness of Christ.

IV. Hence, The New Covenant, beyond all other Covenant-Dispensations, is Greatest Matter of Consolation, Joy and Thankfulness to the Gentiles. For, till the New Covenant came, The Gentiles (except some few gleanings of Proselytes,) were wholly destitute of Christ, God, Church-Privileges, true Religion and hope of Salvation. But by the New Covenant in and through Christ's Death and blood, they are incorporated into one and the same Mystical Body of Christ, adopted into the same Household of God, enfranchized in the same Spiritual City and Common-wealth of the Saints, and partakers of all the Promised Mercies, Privileges and Ordinances of the New Covenant. God putting no difference betwixt Gentiles and Jews, purifying their hearts by faith, and giving them the great blessing of Abraham, the Promised Spirit through faith, as well as to the Jews. Now therefore this New Covenant is the Gentiles door of hope. Other Covenants left them out: The New Covenant takes them in. Other Covenants separated them from the Church: This New Covenant unites them to the Church, &c. Therefore, this New Covenant Ministers matter of unspeakable, everlasting Spiritual Consolation, Joy and Thankfulness to the Gentiles, more then all other Covenants: As, both the Scriptures abundantly intimate, and the Experience of called Gentiles doth eminently Testifie. Oh! then, Let us Gentiles account this New Covenant, Our Cordial, Our Triumph, Our Jubilee: Let us suck the Honey and Oil of true refreshing Consolation out of this Rock; Let us triumphantly rejoice in this full Sunshine of Mercy; Let us in heart word and life return all possible thanksgivings unto God, for this Covenant of Covenants, The NEW COVENANT.

V. Hence, All the Infant-children of New-Covenant-Federates, being in Covenant with God, as their parents, ought to be Signed and marked with the First New-Covenant-Token, Baptism, as well as their Parents. I have already proved, That the Confoederates with God in this New Covenant were, Not only Jews, but Gentiles, even all that are afar off, whom the Lord our God shall call; And not only such Jewish and Gentilish parents, but also all their children. Professed believing Jews and Gentiles, and the children of them both, come under the phrase of the house of Israel, and the house of Judah, with whom God makes his New Covenant. And therefore, Not only Professed believing Jews and Gentiles, but all their children also ought to be signed and marked with the First New Covenant Token, Baptism. This Inference I shall further evince briefly by these few Arguments, viz.

Argument I. All sorts of Persons that are Federates with God in the New Covenant, ought to be initiated, signed, marked and distinguished by Baptism; the First Token of the New Covenant. This Proposition I confirm, Partly, By showing, That Baptism is the first Token of the New Covenant. Partly, By proving, That all sorts of Federates with God in the New Covenant, ought to be signed with that first Token, the initiating Token of the New Covenant. I. That, Baptism, viz. Baptism with water, in the Name of Father, Son and Holy Ghost, is the First Token, the initiating Token of the New Covenant: is evident divers ways. For, 1. Baptism was First instituted, before the Lord's Supper was instituted. Baptism was instituted in the beginning of John the Baptist 's Ministry. John himself said; — But he ( viz. God) that sent me to Baptize with water. Christ's Command therefore to his Disciples after his Resurrection, to Disciple and Baptize all Nations, was not the First Institution of Baptism, but only an Enlargement of their former Commission. Now they should not only Baptize Jews but all Nations. Now the Lord's-Supper was not instituted till the latter end of Christ's Ministry, till the very night wherein he was betrayed. 2. Baptism was First Accepted and Sanctified by Christ in his own Person, viz. At the beginning of his public Ministry whereby he began to preach the New Covenant-Doctrine: The Lord's Supper, not till the latter end of his public Ministry. 3. Baptism was first dispensed in Order and Time to God's New Covenant-people, before the Lord's Supper was administered to them. See Math. 3. 5, 6, &c. with Math. 26. 26. to 31. Thus Peter 's converts, first were Baptized; and after admitted to the breaking of that Sacramental bread, Acts 2. 41, 42. Nor do we read in all the New Testament of any that first received the Lord's Supper, and then were Baptized. 4. Baptism in the Nature of it precedes the Lord's Supper. Baptism signifies, our Implantation into Christ: The Lord's Supper our Nourishment in and by Christ, 1 Cor. 11. 20, 23, 24, 25, 26. Baptism signifies, our Putting on Christ, and union to him: The Lord's Supper our Continued Communion with him, 1 Cor. 10. 16. Baptism signifies, Our Regeneration, and New-birth in Christ: The Lord's Supper, our Continuation and Augmentation in Christ, 1 Cor. 10. 16, 17. & 11. 20, 24, 25, 26. Baptism denotes our Admission into the Mystical body of Christ the Church: The Lord's Supper, our Spiritual maintenance and continuance in that body, 1 Cor. 12. 13. Now our Implantation into Christ, Union to Christ, Regeneration in Christ, and Admission in Christ's Mystical body; do in Nature go before our Nourishment by Christ, our Communion with Christ, our Augmentation in Christ, and our Continuation in his Mystical Body: Consequently Baptism precedes as the First New-Covenant-Token in order of Nature, and the Lord's-Supper follows, as the Second. Thus the first is so clear, that few adversaries (if any at all) will be found to oppose. II. That, All sorts of persons which are Federates with God in the New Covenant, ought to be signed, marked & distinguished by Baptism, this first Token of the New Covenant: is also evident. For, 1. When God brought Abraham and his Seed into Covenant with himself, he also appointed that all sorts of persons so brought into Covenant, whether Abraham and his Seed, or strangers Proselytes and their Seed, should be signed, marked and distinguished from all others by Circumcision the first Token of that Covenant. This was the Initiating token of the Covenant. And this Course was afterwards continued both with Abraham's Covenant-Seed, and with Proselytes and their Seed till the days of Jesus Christ, under the Covenant with Abraham, Israel, David and the Captives. Consequently, As all sorts of Federates in former Covenants were to be signed, marked and distinguished by the First-Covenant-Token, before Christ: so all sorts of Federates in the New Covenant are to be signed, marked and distinguished by the First New Covenant-Token after Christ. The Covenant both before and after Christ, being for substance one and the same: though the Administration, and therein the Federal Tokens, be changed. And, although the Federate Women before Christ were not Actually signed and marked with the First Token of the Covenant: Yet virtually they were marked and Circumcised, in the Males, and so reputed of God as Circumcised: as is plain; Partly, In that the whole house of Israel are intimated to be Circumcised in the Flesh. Partly, In that the whole Jewish Nation is called The Circumcision, in opposition to the Gentiles called the uncircumcision. Partly, In that their Females as well as Males did eat the Passover, which no Uncircumcised person might do. 2. When Jesus Christ Commissionated and Authorized his Apostles to go and gather his New Covenant Church out of all Nations, even of Gentiles as well Jews, he commanded them to Sign, Mark and Distinguish all such sorts as they should make Disciples with the First initiating Token of the New Covenant Baptism — Go therefore disciple ye all Nations, baptizing them into the Name of the Father, and of the Son, and of the Holy-Ghost. &c. All that should be made Christ's Disciples, and Federates in his New Covenant, out of all Nations, Jews or Gentiles, Male or Female, bond or free, young or old, all such must be marked with Baptism the First New Covenant-Token. Christ will have all his Federates and disciples hereby Dedicated to God and his Service, Matriculated and solemnly entered into his Church, And distinguished from all Covenantless persons which remain the Devils Disciples and People. 3. Answerably, The Apostles Practice in the gathering and Planting of the New Covenant Church was to mark, Sign, Initiate, and Distinguish all sorts with Baptism that were Converted to the Faith of the New Covenant in Christ, both particulars Persons, and whole Families. thereby separating them visibly from the world to God and Jesus Christ. 4. A New Covenant state or Foederation of any sorts of persons, is the primary, most direct, clear, proper and unquestionable ground for their Initiation, Signing and obsignation by Baptism the First New Covenant Token. Repent and be Baptized—For the Promise is to you and to your children, and to all that are afar off, even as many as the Lord our God shall call. Whence I argue; If their Interest in the ancient Covenant Promise made to Abraham, Isaac and Jacob (there intended as I have shown) confirmed and fulfilled by Christ in the New Covenant, and digested into the New Covenant, were a ground to them for their being Baptized: much more their interest in the New Covenant itself must needs be a plenary and sufficient ground for their Baptism. Its an Argument from the less to the greater, affirmatively. Thus the Proposition is firm.

But the Seed, Posterity, children yea Infant-children of professed believers Jews or Gentiles are a sort of Persons that are Federates with God in his New Covenant. This Assumption I have already proved by many Arguments: so that I need here to add no more.

Therefore, The Seed, Posterity, children, yea Infant-children of professed believers Jews or Gentiles ought to be Initiated, Signed, Marked and Distingued from all others by Baptism the first token of the New Covenant.

Argument II. All sorts of persons for whom Christ's enlarged New Covenant Commission in Mat. 28. 19, 20. was intended, ought to be baptized. This Proposition is clear in the Text, and cannot be denied. Go therefore, disciple ye all Nations, baptizing them into the name of the Father and of the Son and holy Ghost; Teaching them to observe all things, &c. Here, Discipling and Baptizing are of the same equal extent; and both alike commanded and jointly given in Commission by Jesus Christ, to his Ministers, viz. with intention and reference to all Nations.

But the children, yea the Infant-children of professed believers Jews or Gentiles are a sort of Persons for whom as well as for their parents Christ's enlarged New Covenant Commission in Mat. 28. 19, 20. was intended. This Assumption I prove, Partly, From the Extent of the Object of the Ministerial work here intended, All Nations. Partly from the first Act or Effect required from the Ministers about this Object, Discipling them. Partly, From the Order of proceeding directed to the Ministers in this Commission, First Disciple them, Then Baptize them, Then Teach them. I. The Object for whom this enlarged Commission of Christ was intended, is expressed so extensively and largely, as to comprehend in it Children, Infant-Children, as well as their parents, whether Jews or Gentiles; All Nations. He doth not say, The parents in all Nations; The adult grown or riper persons come to years of Discretion in all Nations; for then there would have been some color here for excluding of children, especially Infant-Children: But he saith, All Nations, without adding any, Restriction or limitation to these or those sorts of people in all those Nations. Herein Christ seems to intend the whole body of those Natitions of the Gentiles respectively. M ^r . S. Marshal hath very well argued. That as the whole Nation of the Jews, Male and Female, Parents and children, &c. were visibly taken in as his Covenant-people heretofore under the Old Testament: so the whole Nations of the Gentiles, children as well as parents, One as well as another, might be visibly taken in as his Covenant-people and disciples now under the New Testament. And this is the rather so to be judged, because the Gentiles were to be graffed into the Church of the Jews, Rom. 11. and to be fellow-heirs and of the same Body, &c. Ephes. 3. 6. Certainly Children are a very Considerable parts, Yea usually the major part of Nations: why then should not children as well as parents be here intended and comprised in this Complexive word [ Nations, ] there being nothing here in Christ's Commission to exclude them? II. The First Act which Christ commands his Apostles and Ministers to perform towards or upon this Object, All Nations, is such, as may agree to children, yea to Infant-children, as well as to Parents, 〈 in non-Latin alphabet 〉 , &c. Therefore going, Disciple ye all Nations, baptizing them, &c. Thus the word (as Beza hath well noted) may properly be rendered. Our translation, Teach ye all Nations, &c. interprets it not so fitly and axactly here: another word being used in the next verse for Teaching, 〈 in non-Latin alphabet 〉 . H. Grotius hath noted, That theres a twofold way of teaching, the One by way of Initiation in the first Elements or Principles, the other by way of Doctrine and that the former seems to be indicated in the word 〈 in non-Latin alphabet 〉 , to initiate into discipline, and is set before baptism; The latter in the word 〈 in non-Latin alphabet 〉 , which is here placed after Baptism. The former word (thinks Beza ) by proper and peculiar command belonged to the Apostles, who by promulgation of the New Covenant were to lay the foundation of the Catholic Church in the whole world, 1 Cor. 3. 10. Eph. 2. 22. Hence believers at first were called Disciples, not of this or that Apostle, 1 Cor. 3. 4. & Eph. 2. 20. but of Christ; and afterwards more significantly they were called Christians. The latter word 〈 in non-Latin alphabet 〉 he thinks to be more generally intended to Pastors and Teachers, yet the former word 〈 in non-Latin alphabet 〉 (in my judgment) ought secondarily to be extended to Pastors and teachers, who sometimes lay foundations of Churches among Pagans: and the later word 〈 in non-Latin alphabet 〉 well agrees to the whole New Testament Ministry. Now this First Act here enjoined by Christ to his Ministers towards All Nations, is To Disciple them, to make them Christ's Disciples: Disciple ye all Nations. He doth not say, Disciple ye all Parents, all grown Persons, all intelligent persons, all of years of Discretion, &c. but all Nations, which compriseth children as well as parents: they all were to be discipled, to be brought in as Disciples to Christ. But First the Parents and adult persons, Actually, Formally, &c. by initiating them in the Principles and first Elements of Christianity, of the New Covenant-Doctrine: And then their children, even their Infant-children, in and with their parents, virtually, Fundamentally, &c. are made Disciples. This is plain. For, 1. The children of Christ's Disciples are with their parents in the same school of Christ: to be trained up publicly and privately in the nurture and admonition of the Lord Christ, Ephes. 6. 4. 2. Little children are accounted by Christ Church-Members, of such is the Kingdom of God, Mark. 10. 14. And are not all Church-Members, Christ's Disciples? 3. The Scripture ranks children, even Infantchildren in the number of disciples: calling all them Disciples, upon whose neck the men of Judea would have put the yoke of Circumcision after the manner of Moses, Acts 15. 1, 10. and we all know that Infant-children were to be Circumcised as well as their parents, Gen. 17. 7. to 15. and this yoke of Circumcision lay most upon the Infant-children. Thus not only parnts in all Nations, but also their children, even their Infant-children, are capable of being made Disciples. So that the First Ministerial Act, of Discipling all Nations is such, as whereof children are in a sort capable in and with their parents, and therefore we may conclude that this part of the Commission took in the children with their parents in all Nations, and was in part intended for them. III. The Order of Ministerial proceedings directed in this Commission towards all Nations ( viz. First Disciple them, Then Baptize them, Then Teach them, ) doth also further manifest that this Commission of our Savior was intended for children, Even Infant-children as well as for their Parents and adult persons in all Nations. First, Disciple them, initiating them into the Elements of the Christian New Covenant-Doctrine: Then Baptize them, &c. upon their professing of the Christian Faith according to those principles, that so they may be separated from the world, dedicated to God, entered into his Church: Then Teach them to observe all things whatsoever I have commanded you; carry them on unto further perfection of knowledge by more complete and perfect instruction. Hence, Christ's intention in this commission is plain, viz. ^1. That all Nations should be Discipled, or made his Disciples; therefore children, Infant-children as well as parents, children being parts of the Nations, and capable of being made Christ's Disciples in their kind as well as their parents. ^2. That all the Nations which should be Discipled, and all the parts of Nations (children as well as adult persons) which should become Disciples, should be Baptized, &c. ^3. That all who should be so discipled, and Baptized, should be afterwards more fully, completely & perfectly taught to observe all Christ's commands. ^4. That this course should be observed (as occasion should require) till the end of the world, The Lord promising his continual presence with his Apostles and his successive Ministers, Pastors and Teachers to that effect, till the end of the world, Math. 28. 19, 20. from all I conclude;

Therefore, The children, yea the Infant-children of professed believers, Jews or Gentiles, are a sort of persons which ought to be Baptized.

Argument III. All sorts of Persons to whom the Promise is (which was anciently made to Abraham, Isaac, Jacob and to their Seed, &c. and after confirmed by Jesus Christ in his New Covenant,) ought to be baptized. This Proposition is in effect the Apostle Peters, Acts 2. 38, 39. Repent and be baptized everyone of you, &c. for the Promise is to you and to your children, and to all that are afar off, even as many as the Lord our God shall call. Here Peter exhorts and commands them to be Baptized, upon this ground, and for this very Reason, Because the Promise was to them and to their children, &c. For the Promise is to you and to your children, &c. (viz. The Promise made to the Fathers, and confirmed by Christ, as I have formerly proved.) If therefore they were to be Baptized, because that Promise was to them: Then all sorts consequently ought to be Baptized, to whom that Promise is, and appertains.

But the children, infants as well as adult children of professed Believers, Jews or Gentiles, are a sort of Persons to whom the Promise is, (which was anciently made to Abraham, Isaac, Jacob and to their Seed, &c. and after Confirmed by Jesus Christ in his New Covenant. ) This Assumption also for Substance is the Apostle Peters; — for the Promise is to you and to your children, &c. And I have formerly shown for the clearing of this particular, 1. That, This Promise belonged to the children of believers whether Jews or Gentiles, as well as to their Parents. 2. That, this Promise belongs to the children of believing Jews and Gentiles now under the New Testament as well as to their parents. There fee.

Therefore, The children, infants as well as adult children, of Profest Believers, Jews or Gentiles, are a sort of persons which ought to be Baptized.

Argument IV. All sorts of Persons that were once admitted by God to the Initiating Sacrament or First Covenant-Token of the Covenant of Faith, and were never since by him debarred, ought still to be admitted to the first Token of the Covenant of Faith, what ever it be, under all sorts of ensuing Federal Administrations. This Proposition cannot well be denied. For, 1. God alone hath Supreme Prerogative to Admit and Debar what sorts of persons he pleaseth both to, and from his Covenant of Faith, and all Covenant-Tokens thereof. If he admit once, and never after debar, who shall exclude? 2. The Covenant of Faith, as it is substantially and essentially still one and the same in all ages since the fall, & in all the expressures thereof, though circumstantially and accidentally divers; so God hath still raised and advanced the after Administrations of the Covenant of faith to an higher degree of excellency and perfection then those that went before, till he brought forth his New Covenant the most excellent and perfect of them all. This I have formerly manifested. Therefore the Covenant of Faith under all administrations being one and the same, and the latter still perfecter then the former; All sorts of persons once admitted to the First Covenant-Token thereof, must be admitted still to the First Covenant Token of that Covenant of Faith what ever it be. The Covenant is still the same, though the Federal token be changed. Yea that Covenant is still more and more perfect: and therefore the Sacramental initiation of Federates into it must not become defective and imperfect, but be answerably more and more perfect. 3. Though the First Federal Tokens of the Covenant of Faith be divers under several administrations, yet the ground of God's admitting any sorts of persons thereunto is still the same, viz. God's accepting and accounting of such sorts of persons to be within his Covenant, therefore he will have them marked and distinguished by his First initiating Covenant-Token. Federate persons lose not their Federate-state or privileges, when God changes his Covenant-administrations and Tokens, but advance their Covenant-state and privileges of all sorts to a higher degree of perfection.

But the children, the Infant-children of Profest believers, both Jews and Gentiles, are a sort of Persons which were once admitted by God to the initiating Sacrament or First-Covenant-Token of the Covenant of Faith, and were never since by him debarred. This Assumption I prove in both the branches of it: viz. I. That, The Infant-children of professed believers, Jews and Gentiles, were once admitted by God to the First Covenant-Token of the Covenant of Faith. For, 1. God's Covenant with Abraham, and so the Sinai-Covenant or old Covenant, were Covenants of Faith, as I have formerly proved: but God admitted Infant-children of professed believers Jews and Gentiles to Circumcision, the First Covenant-Token of those Covenants, Gen. 17. 7. to 15. Exod. 12. 48, 49. Luke 2. 21. & 1. 59. Phil. 3. 5. And from Abraham till Christ this admission of children to the First foederal Token was continued. 2. When the Covenant of Faith came under a new administration, even that of the New Covenant after Christ, so that the First Federal-Token was changed from Circumcision to Baptism, The Apostles in the Primitive Churches admitted not only particular professed believers, but also their whole Families (though their actual Faith be not recorded) to the initiating Sacrament of the New Covenant, Baptism. When Governors of Families were converted, not only they, but their Families were Baptized also: As Cornelius and his Company, Acts 10. 1, 2, 24, 44. to the end. Lydia and her household, Acts 16. 14, 15. The jailor, and all his, Acts 16. 33. Stephanas and his household, 1 Cor. 1. 16. Now when, not only the Governors of Families, but their whole Families with them were Baptized, can we rationally imagine that none of their children, of their Infant-children, were Baptized? Do not parents and their children most properly make up the Family, servants being only as accidental foreigners thereunto? Take away children from the Family, do not you usually take away the greatest part of the Family? when their Housholds are said to be baptized, of whom can we understand it but chiefly of their children? II. That, children, yea infant-children of professed believers, Jews or Gentiles were never, since their first admission, debarred by God from the initiating Token of the Covenant of Faith: may thus be cleared. For, 1. When did God debar them? ( ¹ ) Not in all the Old Testament, from Abraham till the days of Christ: Infantchildren being all that while Circumcised. ( ² ) Not in all the New Testament: for where's the Prohibition that can be pleaded in bar against them in all the New Testament? The adversaries of Infant-Baptism cannot produce any Divine-Inhibition of Infant-children from the First Covenant-Token, either in express Terms, or by any just and necessary Consequence, in all the New Testament. They cry, where is Infant-Baptism commanded? Nay rather we say, Infants are by God's command once put into possession of the initiating Token of the Covenant of Faith: and where hath God ever since dispossessed them? why then should they not keep their possession still, without any New command? 2. How, wherewith, or whereby hath God debarred them? ( ¹ ) Not by straitening the successive Covenant-administrations or Privileges thereof. For, they have been gradually still more and more enlarged. ( ² ) Not by discovenanting of Infantchildren of believers. For the New Covenant still declares, that they are Federally holy, and that the Promise is to them. (3) Not by withdrawing his Covenant-grace from them. For, they are counted Saints, 1 Cor. 7. 14. and Christ saith, of such is the Kingdom of God, Mark 10. 14. (4) Not by prescribing any stricter Qualifications of children, for their Baptism under the New Covenant, then were required in children for their Circumcision under the Old Covenant. Children descended of Federate Parents, were, because children of such parents, sufficiently Qualified for the initiating Sacrament or First Covenant-Token, both under Old, and New Covenant. And though Faith and Repentance be pre-required unto Baptism in the New Testament; yet these preparatory Qualifications are only required in Adult or grown persons that should be called from Judaism or Paganism unto the Communion of the Christian Church under the New Covenant, either at the first planting of the New-Covenant-Church, or afterwards▪ But we nowhere read that Faith and Repentance are pre-required in Infants of professed believing parents, as to fit them for their Baptism: they being taken into Covenant and admitted to the First token thereof with their parents, as the Jewish children were of Old. And for strengthening of this, I desire the Reader further to observe; That he shall not find one Instance in all the New Testament, of any Infant-child of a Baptized parent that was kept or debarred from Baptism till years of Discretion, and then upon actual profession of Faith Baptized. (5) Not by reason of infant-children's in capacity for Baptism. For, They are every way as capable of Baptism, as Jewish children were of Circumcision; And, The Promise belongs to children, therefore Baptism belongs to them. By none of these ways, nor by any other that can be justly alleged, are Infant-children of believers excluded or debarred by God from the Initiating Token or Sacrament of the Covenant of Faith, since he first admitted them thereunto. We may justly conclude;

Therefore, The children, The infant-children of professed believers, Jews and Gentiles, are a sort of persons, that ought still to be admitted to the first Token of the Covenant of faith, what ever it be, under all sorts of ensuing Federal Administrations. And therefore to Baptism under the New Covenant.

Argument V. All sorts of persons that were Circumcised before and under the Old Covenant Administration even until the days of Christ, ought to be baptized under the New Covenant Administration since the days of Christ. This Proposition and the Sequel thereof, may strongly be confirmed by divers grounds from Scripture. For, 1. The Covenant of God with Abraham, under which Circumcision was first instituted; The Sinai-Covenant or Old Covenant, under which it was after continued till the Death of Christ; and the New Covenant under which Circumcision was abrogated, Acts 15. Gal. 5. 1, 2, 3, 4. and Baptism appointed, John 1. 33. Math. 28. 19. Are but all one Covenant of Faith substantially and essentially; though distinct administrations of that Covenant, differing circumstantially and accidentally, (as I have often shown) but the latter Administrations being still more complete and perfect then the former. Now, ( ¹ ) These Covenants being for substance the same, The Tokens of these Covenants consequently are for substance the same, and The admission of Federates to the first Federal tokens must be for substance the same: As therefore the Infant-children of Federate-Jews were Circumcised, so the Infant-children of Federate Jews and Gentiles are to be Baptized. ( ² ) Besides, The New Covenant being more complete and perfect in all Covenant-privileges, Infant-children under the New Covenant must needs as fully at least enjoy the initiating Privilege of Baptism, as the Infant-children before and under the Old Covenant enjoyed the initiating Privilege of Circumcision. Otherwise the Federal Privileges of ensuing Covenants should not be enlarged, but contracted and abridged: which is utterly repugnant to God's order of Federal administrations. 2. God's Command, which did formally oblige Abraham to Sign and Seal his infant-children with Circumcision, the initiating Token of the Covenant of Faith under that Administration; doth virtually oblige Christians to Sign and Seal their Infants with Baptism, the initiating Token of the same Covenant of Faith under this New Covenant Administration. And if Christ had not changed the initiating Token from Circumcision to Baptism, we ought still to have Circumcised our Infants. Now though the Token be changed, yet the Covenant is not substantially changed, nor is God's command of initiating the Infants of Federates substantially changed. Therefore God under the former Covenants commanding infants to be Sacramentally Signed and initially Marked, and under the New Covenant appointing Baptism to be that initial Mark or Sign, to all Nations, without any exception at all of infants; the Infants of believers ought now to be Baptized by virtue of that first command, as well as Infants of Federates ought then to be Circumcised. As the fourth Commandment requiring A Sabbath to be Sanctified; viz. Any Sabbath which God should appoint; and formally in express terms requiring the seventh day of every week to be that Sabbath during the Old Testamentadministration; doth virtually require and command us Christians since Christ to Sanctify the First day of every week for the Sabbath, Christ having changed the particular day from the seventh to the first upon a greater ground, but not abrogated the Substance of the fourth Commandment. 3. Baptism doth clearly succeed in the Room and Stead of Circumcision — In whom also ye are Circumcised with the Circumcision made without hands, in putting off the Body of the sins of the flesh by the Circumcision of Christ; 〈 in non-Latin alphabet 〉 , &c. Being Buried together with him in Baptism, wherein also you are risen with him, &c. Here (as I have elsewhere shown) Paul dissuades them from Mosaical Ceremonies, especially from Circumcision, as needless to Christians, because they have in Christ a Circumcision far better, in respect of the ( ¹ ) Author, Christ; ( ² ) Manner, Made without hands; (3) Effect, True Sanctification, in putting off the body of the sins of the flesh; (4) Visible sign, viz. Baptism, wherein they are Sacramentally Buried with Christ, and Raised with Christ. That phrase is much to be noted,— In whom ye are Circumcised,—being Baptized. Whence he gives them to understand, That Baptism is our Christian Circumcision; Baptism is Christ's Circumcision: Christ hath appointed Baptism instead of Circumcision. And the Analogy or Similitude betwixt them is clear and observable. ( ¹ ) Circumcision was a Token of the Covenant of Faith, Gen. 17. 7. to 15. So Baptism, Mark 16. 15, 16. Math. 28. 19, 20. Acts 2. 38, 39. ( ² ) Circumcision was the First Token, the initiating token of the Covenant, Gen. 17. 7. to 15. Exod. 12. 48, 49. They must first be Circumcised before they might eat the Passover: So Baptism is the first Token, the initiating Token of the Covenant (as I have already proved) they must first be Baptized, before they may eat the Lord's Supper, Acts 2. 41, 42. (3) Circumcision signified and Sealed Regeneration and Sanctification, Deut. 30. 6. Col. 2. 11. Baptism also signifies and Seals the same, John 3. 3, 5. Col. 2. 12. Tit. 3. 5. 1 Pet. 3. 21. ( ⁴ ) Circumcision was only once applied to particular Persons: So Baptism. ( ⁵ ) Circumcision signified and Sealed the righteousness of Faith in Christ's blood, Rom. 4. 11. So Baptism, Math. 28. 19. Rom. 6. 3, 4, 5, 6. Gal. 3. 26, 27. 1 Pet. 3. 21. So that the Analogy and answerable resemblance betwixt them is very great and palpable. Thus the Proposition is confirmed.

But the Infant-children of all Federate parents Jews or Gentilish Proselytes are a sort of persons that were Circumcised before and under the Old Covenant-Administration, even until the days of Christ. This Assumption is undeniably evident in many Scriptures.

Therefore, The Infant-children of all Federate parents Jews or Gentiles are a sort of persons that ought to be baptized under the New Covenant-Administration since the days of Christ.

Argument VI. All sorts of persons to whom the Mercies, Benefits and blessings promised in the New Covenant, and Signified in this first New-Covenant-Token, Baptism, appertain and are communicated, ought to be Baptized. This Proposition is firm. For, 1. The Apostle Peter argues, that Cornelius and his company were to be Baptized, because they had received the New Covenant Mercy promised; Can any man forbid water, that these should not be Baptized, who have received the Holy Ghost as well as we? And elsewhere; Forasmuch as God gave them the like gifts as he did unto us, what was I that I could withstand God? And in another place; — If thou believest with all thine heart, thou mayest. That is, If thou hast the Faith of the New Covenant, thou mayest have the Baptism of the New Covenant. 2. Where God gives the blessings signified, will he not allow the Signs thereof? Shall God give the Inward, Spiritual, Heavenly and most excellent part of Baptism to any: and shall the Outward, Earthly and meanest part of Baptism be withheld from such? Its an Argument (à Majori ad minus) from the greater to the lesser. If God admit to the Greater, he will not exclude from the Lesser. 3. Some of the learnedst Anabaptists confess, That if they knew any Infants to have received the inward Grace, they durst not deny them the outward Sign; and that those particular Infants which Christ took up in his arms and blessed, Mar. 10. might have been baptized.

But the Infant-children of Federate parents, Jews or Gentiles, are a sort of Persons to whom the Mercies, Benefits and Blessings promised in the New Covenant, and signified in this first New Covenant-Token, Baptism, appertain and are Communicated. This Assumption is also firm, For, 1. The Promise, confirmed and accomplished by Christ under the New Covenant, is to such children, as well as to their Parents: therefore the promised blessings therein belong to them. 2. Children, even Infant-children of Federate parents are Covenant-Saints, Federally Holy. And Federal Holiness is one benefit of the New Covenant as well as of the Old▪ 3. Little children, Infant-children may partake all such spiritual Blessings and Benefits belonging to the initiation and being of Christians, as are signified and sealed in Baptism; Whether Regeneration and Sanctification, John 3. 5. Tit. 3. 5. Col. 2. 12. Remission of Sins and Justification, Acts 2. 38. Union to, and Communion with Christ, Gal. 3. 27. Rom. 6. 2, 3, 4, 5. Or, the great blessing of the Holy-Ghost, John 3. 5. Tit. 3. 5. Acts 2. 38. Or Eternal Life and Salvation, Mark 16. 16. 1 Pet. 3. 21. These and such like Spiritual blessings are signified and Sealed (as these Scriptures show) by Baptism: Now of all these, Little children may be partakers, for as much as Christ tells us; Of such is the Kingdom of God, of such is the Kingdom of Heaven, and therefore he put his hands upon them and blessed them. But without Regeneration, Sanctification, &c. none can enter into, or be members of the Kingdom of Heaven, John 3. 3, 5. Heb. 12. 14. therefore little children, of whom, as well as of grown persons the Kingdom of Heaven is, must needs partake these and all such like New Covenant benefits, fitting them for the Kingdom of God. 4. Should not the Saving benefits and blessings promised in New Covenant, and sealed in Baptism, appertain and be Communicated to the Infant children of Federate parents, no such children dying in their Infancy before years of discretion could be saved: which to assert or imagine, were very horrid, unscriptural, and uncharitable. I conclude,

Therefore, The Infant-children of Federate parents, Jews or Gentiles, are a sort of persons that ought to be Baptized.

Argument VII. All sorts of Persons, whom God hath expressly or virtually commanded to be baptized, ought to be baptized. This Proposition is evident. For, 1. God's Command in all parts of his worship ought to be obeyed, and observed as the Rule of his worship. We can have no clearer warrant for any Religious undertaking, then God's Command. Anabaptists will confess this. 2. God's virtual Commands by clear and necessary consequence, are to be observed and obeyed, as well as his express commands in so many words and syllables. Otherwise, What warrant have we in the New Testament, For Sanctifying a weekly Sabbath; For Observing the First day of the week for our Christian Sabbath; For Ministers preaching twice, viz. Morning and Evening, on the Lord's-day-Sabbath; For Womens Participation of the Lord's Supper; For public Collections of Alms on the first day of the week; For Observing the Laws of Forbidden degrees in Marriage; For Taking an Oath before a Magistrate or Otherwise, for determining of strife, &c. For we have no express syllabical command for these and many like things in all the New Testament: and yet we hold them sufficiently warranted and authorized by God's virtual and implicit Commands laid down in the New Testament by good and undeniable Consequence. 3. The Apostle Paul and Barnabas held themselves obliged, by a mere virtual and implicit command to turn from the Jews and preach to the Gentiles; — Lo, we turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldst be for salvation to the ends of the Earth. Heres an express Promise, no Express but only an implicit and virtual command: yet this they held themselves bound to obey.

But children, even the Infant-children of Federate parents, or of professed believers Jews or Gentiles, are a sort of persons whom God hath expressly or virtually commanded to be baptized. This Assumption I prove by several Implicit and virtual Commands of God for Baptizing of such Infant-children. 1. Go disciple ye all Nations, Baptizing them, &c. Heres Christ's express formal command for discipling and Baptizing of all Nations: and heres Christ's implicit virtual command for Baptizing the Infant-children of all professed believers in all Nations. Unless we shall deny, Their Infants to be any parts of the Nations, or in any Capacity of being made Christ's disciples, Of both which enough formerly. 2. Repent and be baptized everyone of you (said Peter to his heart-pricked hearers)— For the Promise is to you and to your children, &c. Heres another implicit virtual command for baptizing of their Infant-children. The words I have Analytically explained heretofore. Heres a Command, Repent and be baptized, &c. A Promise, and ye shall receive, &c. And the ground of both; for the Promise is to you and to your children, &c. whence I note these three things. ( ¹ ) That A Right to Baptism, and a Duty of being baptized, are Consequences resulting from a Covenant-state, and interest in the Promise. ( ² ) That, children, even Infant children, of professed believers as well as their parents, have now under the New Covenant a Covenant-state and interest in the Promise. ( ³ ) That, The Promi •… e (which is here the ground of Baptism) being to children as well as to their Parents, The command of being Baptized equally reacheth to the children and to the parents. 3. Finally, God Commanding Abraham to Sign or mark his Covenant-Seed and Infant-children with the initiating token of the Covenant, Circumcifion; did implicitly and virtually Command us under the New Covenant to Sign our New Covenant-Seed and Infant-children with the initiating token of the New Covenant, Baptism. For, ( ¹ ) The Covenant is still for substance the same, but now under a more perfect Administration. ( ² ) The Command for an initiating marking of Federate children with the First Covenant-Token▪ still remains unrepealed: only Christ hath changed the initiating Covenant-token, from Circumcision to Baptism, from which he hath nowhere excluded believers Infant-children. (3) And Baptism succeeds in place of Circumcision, being most analogous thereunto, yet afar excelling it. From all which it is evident, That God expressly and formally commanding Abraham to Circumcise his Infant-children, doth implicitly and virtually command us Christians now to Baptize our Infant-children also.

Therefore, children, Infant-children, of professed believers, Jews or Gentiles, are a sort of persons that ought to be baptized.

By these seven Arguments (to add no more) I hope it will be evidently clear to all sober un-pre-engaged judgments: That, As Infant-children of professed believers Jews or Gentiles are of the House of Israel and Judah, and Federates as well as their Parents in this New Covenant: So They ought to be Signed, Marked and Distinguished from all others by the First Sacrament, or initiating. Token of the New Covenant, Baptism.

Such Objections, as may possibly be made against these or any of these Arguments, may easily be removed and refelled by what hath been said in Explanation and Confirmation of these Arguments.

Hitherto of the Federates, or Parties to the New Covenant: viz. God the LORD, on the one hand; Profest believers Jews and Gentiles with their children, on the other.

CHAP. V. Of the Matter, or Substance of the New COVENANT.

T HE Substance or Matter of the New Conant comes next in order under Consideration. Herein the very Marrow and Kernel of the New Covenant is comprised. The Matter of the New Covenant is laid down; ( ¹ ) Partly, In the Body of the New Covenant, Promised by Jeremiah, and Recited by Paul: ( ² ) Partly, In the Explanations of the Nature of this New Covenant in the Holy Scriptures, especially those of the New Testament: In opening of this Matter of the New Covenant, I shall have recourse to both (as occasion shall require) for the fuller clearing and unfolding thereof: But Primarily to the former, viz. To the Body of the New Covenant, as Promised and Recited; and then Secondarily to such Explanations thereof, as are more Necessary and apposite to Explicate, Illustrate and unfold the same. And this I must be forced unto the rather, because The Matter of the New Covenant is expressed so Concisely in words, but comprehensively in Sense, both by the Prophet and Apostle.

The Matter of the NEW COVENANT is chiefly laid down in the Body of the Covenant. Behold the days come, saith the Lord, when I will make a New Covenant with the House of Israel and the House of Judah. Not according to the Covenant that I made with their Fathers in the day when I took them by the hand, to lead them out of the Land of Egypt, because they continued not in my Covenant, and I regarded them not, saith the Lord. For this is the Covenant that I will make with the House of Israel after those days, saith the Lord: I will Give my Laws into their Mind, and I will inscribe them upon their Hearts, ( 〈 in non-Latin alphabet 〉 ): And I will be to them for a God ( 〈 in non-Latin alphabet 〉 ,) and they shall be to me for a People▪ And they shall not teach everyone his Neighbor, and everyone his brother, saying: Know thou the Lord: For all shall know me from the least of them to the greatest of them. For I will be merciful ( 〈 in non-Latin alphabet 〉 ) I will be propitiatorily-pacified, or, I will be propitious ) to their unrighteousnesses, and their Sins and their transgressions I will remember no more. ( 〈 in non-Latin alphabet 〉 , I will not remember again, or, anymore. ) that is, I will never remember them again. In these words, according to the Emphasis and Propriety of the Greek Original, The Matter of the New Covenant is declared to us. The parallel betwixt the words of Paul and Jeremiah, See in chap. 1.

For the more clear Delineation and Description of the Matter of this New Covenant, I shall do three things, viz. 1. I shall Analytically explain these words briefly. 2. I shall lay down ( Notanda quaedam Generalia) Certain Generals to be noted and diligently observed touching the Matter of the New Covenant, as represented in this Narrative thereof. 3. Lastly, I shall descend to the Unfolding of the Matter of this New Covenant Particularly, Both Promised by God to his Federates, and Restipulated by them unto God. And these I shall digest into three distinct Sections.