The Mystery and Marrow of the Bible

APHORISM I.

I. THE First and Principal Federate, is God the LORD; or, God as the LORD; or, as JEHOVAH.

1. That God, as JEHOVAH, or as the LORD; in that precise Notion and Consideration here offers himself as the chief Federate Party, is plain in the words wherein he promised at first to make this New Covenant.

2. What this imports, That he is the chief Federate, as the LORD; or, as JEHOVAH: hath been heretofore sufficiently explained in opening of the Old Covenant. The substance whereof is applicable here analogically.

II. The Second and less Principal Federate-Party is the House of Israel and the house of Judah, Jer. 31. 31, 33. Heb. 8. 8, 10. The Sense of these Terms and Phrases may be thus in brief represented.

Israel, that is, One-that-as-a-Prince-hath-power-with God. I. It was First given by the Lord as a Surname to Jacob, upon occasion of Jacob's wrestling in Prayer with the Angel, and prevailing for a blessing from him: and at the same time the Interpretation of the Name was annexed. II. And it is afterwards applied 1. Sometimes, More Restrictively to all the Natural Seed or Posterity of the Patriarch Jacob, that is, Israel: and thus the People of God the Jews, even the whole Jewish Church under the Old Testament, are often styled Israel, because they descended of Israel, As Psal. 25. 22. and 128. 6. Isai. 1. 3. and 14. 1. and often in the Old Testament. As also in the New Testament, Mat. 8. 10. and 27. 9. Luke 1. 80. and 2. 34. and 7. 9. John 1. 31, 35. and 9. 15. Rom. 9. 31. and 10. 1, 19, 21. and 11. 1. 25, 26. In this sense they are called sometimes Israel and Judah, because the Tribe of Judah (which was part of Israel ) was a very potent tribe, wherein the Royal line was settled in David and his seed, and whence Christ according to the flesh should come. As 2 Sam. 11. 11. and 12. 8. and 24. 1. 1 Kings 1. 35. and 4. 20, 25. Psal. 114. 2. But especially they are called Israel and Judah, after the renting of the Kingdom in the days of Jeroboam, the ten tribes departing from Judah and from David's Family, As, Ier. 36. 2. and 51. 5. Hos. 1. 11. Zech. 1. 19. and 11. 14. and in this sense they are here styled, Israel and Judah, in this New Covenant, Jer. 31. 31, 33. Heb. 8. 8, 10. God having reference to their former Division, promiseth in this Covenant again to re-unite them, as one Covenant-people. 2. Sometimes, More Comprehensively and largely, to the whole Christian Church of God both of Jews and Gentiles. Thus the whole Christian Church is called, The Israel of God, Gal. 6. 16. and The house of Jacob or Israel, Luke 1. 33. Unto which is opposed, Israel according to the flesh, viz. the carnal Posterity of Israel, who believed not, but rested in outward formalities of Religion, 1 Cor. 10. 18. And in this Comprehensive sense the word Israel, seems here to be taken, Heb. 8. 8, 10. Ier. 31. 31, 33. as hereafter I shall endeavor to make more fully appear.

House of Israel, and House of Judah. ] House is taken in Scripture, I. Properly, For an Edifice, Structure or Building erected to dwell in. As Judge. 16. 26, 27, 29, 30. 2 Sam. 15. 16. and 20. 3. 2 Chron. 8. 15. Neh. 12. 37. Psal. 132. 3. II. Improperly, by a Metonymy, For them that are contained, and dwell in the House. The Inhabitants, the Family, are called the House, As, Gen. 7. 1. and 18. 19. John 24. 15. John 4. 53. Acts 10. 2. 1 Cor. 1. 16. Heb. 11. 7. thus its used very frequently. According to this sense, House is put, 1. Sometimes, for the Family, Stock or Ancestors whence one descends, As, Gen 12. 1. and 20. 13. Luke 15. 17, 18. and 16. 27. 2. Sometimes, for the Posterity, Seed or Issue of such Ancestors, Whether amounting only to A Family, As, Gen. 7. 1, 7. Josh. 24. 15. Or to a Tribe, As The House of Issachar, that is, The Tribe of Issachar, 1 King. 15. 27. The House of Judah, that is, The Tribe of Judah, 2 Sam. 2. 7, 10, 11. Hos. 1. 7. and 5. 12, 14. or, The Kingdom of Judah, as, Isa. 37. 31. Ezek. 4. 6. and thus its used here for the Kingdom of Judah, distinct from Israel, Jer. 31. 31. Heb. 8▪ 8. The house of Israel, that is, The ten Tribes which descended of Israel, but fell off from the House of David, 1 Kings 12. 21. and 20. 31. Isa. 46. 3. thus the House of Israel is opposed to the House of Judah, as Ier. 31. 31. Heb. 8. 8. Or the House of Israel, that is, The whole 12. Tribes, Judah also being comprehended in the phrase, As, Exod. 16. 31. Josh. 21. 45. and often. Thus largely also, the house of Israel is to be taken in the latter mention of the Federates of this New Covenant, Jer. 31. 33. Heb 8. 10. This is the sense and use of these words and Phrases, ( Israel, Judah, House of Israel, House of Judah,) in Scripture, which may more specially help us to understand here, whom God intends for his Federates in this New Covenant, By House of Israel, and House of Judah.

Now therefore that I may more distinctly and clearly discover these New Covenant-Federates, with God, who they are: I shall lay down and make good these Positions following, viz. 1. That, Israel and Judah, even the whole body of the Jews United in one, in Christ, were first and immediately intended to be Federates with God in this New Covenant. 2. That, The Gentiles, whom afterwards God should call and incorporate into one Church-body with the Jews in Christ, were next intended to be confoederates, with the Jews in this New Covenant. 3. That, The House, Posterity, Issue or Seed of Jews united, and Gentiles called, were with their Parents or Ancestors intended by God to be taken in as confoederates, in this New Covenant. By House of Israel and House of Judah, 1. The Jews united; 2. The Gentiles called, as well as Jews; 3. The Posterity and children of both such Jews and Gentiles; are intended to be Federates with God in this New Covenant.

Position I. That Israel and Judah, or The house of Israel and Judah, that is, The whole body of the Jews or Jewish Church, united in Christ, were first and immediately intended to be Federates with God in this New Covenant: is evident upon these grounds.

1. Because, these phrases, The house of Israel and the house of Judah, (under which God describes his New Covenant-Federates, ) do in their original, Literal and most usual acceptation in Scriptures denote the whole Church and body of the Jews jointly together, As, 2 Sam. 12. 8. Ier. 31. 27. Zech. 8. 13. Ezek. 9. 9. and therefore here in this Promise of the New Covenant directed specially at first unto the Jews, Ier. 31. 31, 33. Heb. 8. 8, 10. the whole Church of the Jews, both of Israel and Judah, to be reduced again into one by Christ, must needs be immediately and primarily intended in these phrases, as Federates with God in this New Covenant, and that in the first place before any other people. For it is but in a Secondary place that these phrases denote the whole Christian Church of Jews and Gentiles: in regard of the Gentiles after-incorporation into the same body with the Jews, Gal. 6. 16.

2. Because, The Lord God in his Covenant with his Captives in Babylon, next preceding this New Covenant, Promised this great Mercy to them, under the Parable of two sticks united in the Prophets hands, the collection and Union of the dispersed of Judah and Israel into one Nation and one Kingdom under DAVID their King and Prince forever: and that they should no more be two Nations, or two Kingdoms. This cannot be understood literally of David, who was dead long before: nor hath this Promise its full accomplishment but only in Christ Jesus the true DAVID spiritually, who by his New Covenant gathered and United the Scattered of Judah and Israel into one Spiritual Kingdom and Church under himself: as I have formerly manifested in opening that Covenant. This great work began to be effected most notably on the Feast of Pentecost.

3. Because, When this New Covenant was first Promised to the aptives of Judah in Babylon for their Comfort; the then divided Houses of Israel and Judah are joined together in that Promise, as those that hereafter should be joint Federates in this New Covenant. That the Houses of Israel and Judah were then divided, is plain: for, from the time of Rehoboam when the ten tribes called Israel, revolted, till that day, they remained still actually divided; Israel being captivated and dispersed in Assyriah, Media, &c. and Judah in Chaldea. That God promiseth they should be joint-Federates united in this New Covenant, is also clear. For Behold the days come, saith the LORD, that I will make a New Covenant with the House of Israel and the House of Judah. Here they are expressed in two phrases, as United Federates. And after; But this shall be the Covenant that I will make with the house of Israel, after those days, &c. here they are both comprised in one phrase. Though hitherto they have been two Houses, two Nations, two Kingdoms: Yet by my New Covenant after those days, they shall be one House of Israel in Covenant with me.

4. Because, The Doctrine and Blessings of the New Covenant founded and established by Christ's Death, were first solemnly published and effectually applied to a very considerable body of the Jews met at Jerusalem on the Feast of Pentecost, 〈◊〉 only out of Judea, but also out of every Nation under Heaven. This was a most Solemn Transaction, all things duly considered. For, 1. As the Lord God, fifty days after the Sacrificing of the First Passover, appeared to all Israel like devouring fire, and spake his law that Old Covenant to them out of the midst of the fire, So the Holy Ghost, fifty days after the Sacrificing of our great Passover Jesus Christ for us, appeared to all this Conflux of Jews in the shape of cloven tongues, as of fire sitting upon the heads of the Apostles, speaking in all their languages the wonderful works of God, and mysteries of the New Covenant; as is specially evident in Peters Sermon, preaching Christ's Life, Passion, Death, Burial, Resurrection, Exaltation at God's right hand in highest glory as Lord and Christ, whence he had shed forth those admirable endowments of the Holy Ghost. 2. It was a Singular and strange Providence of God, that so great a body of Jews from all Nations under Heaven, not of Judah only, but of Israel, should meet at Jerusalem at that time, when this New Covenant Doctrine in Christ should be so solemnly published after the establishment of it. Since the Death of Jesus Christ the like Convention of Jews is not storied in all the New Testament. 3. The New Covenant Doctrine was most effectually applied to them, to the Conviction, Contrition and Conversion of 3000. Souls who were Baptized and added to the Christian Church under this New Covenant the self-same day: Besides the many thousands which were added afterwards. This Publication and Application of New Covenant Doctrine and Mercies is first made to the Jews of Judah and Israel united in Christ before the tender thereof was made to any Gentiles.

5. Because, On that day of Pentecost, when the Jews pricked in their hearts, cried out to the Apostles for a Remedy, Men and brethren what shall we do? Peter prescribed to them spiritual Remedies, the New-Covenant-Remedies, Repentance and Baptism, assuring them of those two great Blessings of the New Covenant thereupon, viz. Remission of Sins, and the Gift of the Holy Ghost: and this, because The Promise, viz. The Covenant-Promise made to Abraham and his Seed was first to them and to their children, and then to the Gentiles afar off whom God should call, and to their Seed proportionably— Then Peter said unto them, Repent and be Baptized everyone of you in the name of Jesus Christ, for remission of sins, and ye shall receive the Gift of the Holy Ghost: For the Promise is unto you and to your children; and to all that are afar off, even as many as the Lord our God shall call, Acts 2. 38, 29 The words contain a spiritual Remedy prescribed against a spiritual Malady. I. The Malady was, Trouble of Heart and Conscience for Sin, and particularly for their guilt of Christ's blood in crucifying him, ver. 36, 37. II. The Spiritual New-Covenant-Remedy against this Malady, is both Propounded and Proved. 1. Propounded and Directed, Partly by commanding and imposing upon them a double New-Covenant -duty towards God, viz. To Repent, an •… to be baptized in the name of Jesus Christ. Partly by Promising to them thereupon a double New-Covenant-Blessing from God, viz. Remission of Sins, and the gift of the Holy Ghost, ver. 38. 2. Proved and Demonstrated, to be their New-Covenant-Duty which they ought to perform to God, and to be their New Covenant blessing which they may expect from God; from the Nature and large Extent of the Promise. First to them and their children, and then to the Gentiles afar off whom God shall call, and consequently to their children, ver. 39. As if Peter had said; Oye Jews, pricked in heart for crucifying of Christ, heres your New-Covenant-Remedy, Repent and be Baptized in the name of Christ, so your sins shall be remitted, and the gift of the Holy Ghost shall be conferred upon you: For God hath intended and extended his Covenant-Promise (requiring these Duties, and assuring of these Mercies) generally both to Jews and Gentiles, but first to you and your Children, and then to all that are afar off, viz. The Gentiles whom the Lord shall call; and proportionably to their children. This I judge to be the clear genuine sense and intent of the words, without vexing or forcing of them. By [ Promise ] I understand, Not that particular Promise in Joel precisely, which is fore-cited in this Chapter, but the Ancient Covenant-promise made to Abraham, Isaac, and Jacob, and their Seed, and to all Nations in them. And my Reasons are; 1. Because This Promise is said to be to them and to their children, and to all afar off whom God shall call (This is the tenor of the Covenant with Abraham, Isaac and Jacob which is made with their seed, both of Jews and Gentiles.) 2. Because, From their interest in this Promise, they are exhorted and commanded to be baptized. Now no interest in any foregoing Promise or Covenant, except Those Promises which are confirmed by Christ in the New Covenant, can be a sufficient warrant for partaking of Baptism, which is peculiarly one of the Tokens of the New Covenant only.

6. Because, The New Covenant-Doctrine in Christ exhibited was first Preached, and the New Covenant-Tokens were first Administred, to the Jews: before they were tendered and dispensed to the Gentiles at all. For, 1. The New Covenant-Doctrine was Preached by John the Baptist, Jesus Christ, and his Apostles more Preparatorily before Christ's Death to the Jews only, by John the Baptist, John 1. 6, 7, 8, &c. ver. 15, 16, &c. ver. 26. to 38. Math. 3. 1, 2, 3, 10, 11, 12. John 3. 26. to the end. By Jesus Christ, Math 4. 17, 23. & 5. 2, &c. See also the History of Christ throughout all the four Evangelists testifying of Christ's New Covenant-Doctrine. By the Apostles also, whom Christ sent forth and Commanded them, saying; Go not into the way of the Gentiles, and into any City of the Samaritans, enter ye not: But go rather to the lost sheep of the House of Israel. And as ye go, Preach, saying; the kingdom of Heaven is at hand, &c. 2. Although Christ had enlarged the Apostles Commission after his Resurrection, To the Discipling, Baptizing and Teaching all Nations, yet notwithstanding the Apostles preached the New Covenant-Doctrine more plenarily after Christ's Ascension, to the Jews only at the First. And afterwards to certain Proselytes of the Grecians and Gentiles, and to the Samaritans. But they did not purposely and thoroughly set to the work of Preaching the New Covenant -Doctrine to the Gentiles, till Christ by special vision from Heaven sent Peter to Preach to Cornelius and his Company, being Gentiles: and till the Jews began to reject the Apostles Doctrine contradicting and blaspheming; Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you, but seeing ye put it from you, and judge yourselves unworthy of everlasting life; 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. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed. 3. The New Covenant -Tokens, viz. Baptism and the Lord's Supper, were first administered to the Jews only, before Christ's Death: and for a good while also after his Death to them and none other. Now by this Preaching of the New Covenant-Doctrine, and Dispensing Baptism and the Lord's Supper the New Covenant-Tokens, First unto the Jews only, it is plain that first and immediately God intended the Jews to be Federates in this New Covenant with him. To this effect, that speech of Peter to the Jews, is very observable; — Ye are the children of the Prophets, and of the Covenant which God made with our Fathers, saying unto Abraham, And in thy seed shall all the kindreds of the Earth be blessed. Unto you First, God having raised up his son Jesus, sent him to bless you, in turning away everyone of you from his iniquities.

7. Because, The Jews the Natural Branches of the good Olive-tree, were some of them first broken off through unbelief; before the Gentiles, the branches of the Olive-tree wild by Nature, were graffed in, in their stead by Faith; (their fall being the Gentiles Rise, their diminution the riches of the Gentiles, & their casting away the reconciling of the world: ) Nor were the Jews totally and finally broken off, but only till the fullness of the Gentiles be come in, that the Salvation of the Gentiles may provoke the Jews to jealousy, & at last all Israel may be saved. Now the Jews being the Natural branches, Gentiles Wilde branches: Jews first broken off, ere Gentiles were graffed in - & after the Gentiles fullness, the Jews being to be graffed in again: it is evident that first and immediately God looked at the Jews as his Federates in this New Covenant.

Consider all these six Arguments together, and they fully prove the first Position.

Position II. That, The Gentiles, whom afterwards God should call and incorporate into one Church-body with the Jews by Christ, were next intended to be joint Federates with the Jews in this New Covenant with God. This may be evinced by several Arguments. For,

1. The word ( Israel ) in God's Promise of the New Covenant, not only well may, but needs must comprize in it the Gentiles whom God should call, as well as the Jews. Forasmuch as, 1. This word ( Israel ) 1▪ sometimes used in such latitude, as to comprehend the whole Church of God both of Jews and Gentiles; as Gal. 6. 16. and why should it be restrained here, where God expresseth who shall be his New Covenant-Federates? Doth not God under these terms, ( Israel, and Judah, ) and then under one word ( Israel ) fully comprize all that should be Federates with him? certainly other Scriptures abundantly declare that God intended all the Gentiles which should be called to be Federates as well as Jews in this New Covenant, as after will appear: & this many sufficiently expound to us, what God here intended by this word, Israel; viz. All called Gentiles, as well as Jews in Christ 2. The Gentiles were (according to God's frequent Promises) to be Israelitized, to be made part of the Israel of God, by being ingrafied into the good Olive-tree, to partake the root & fatness of the Olive •… . That is, by being engraffed into the true Church of Israel in Co •… with God, to partake all Church-privileges with Israel. This 〈◊〉 Apostle excellently expresseth, saying; — That the Gentiles 〈◊〉 be fellow heirs, and of the same body, and partakers of his Promise 〈◊〉 by the Gospel. And some are of Opinion, that, Ephraim, 〈◊〉 tribes, or Israel were in a sort a Type of the Gentiles. Nor doth there want a resemblance betwixt them, For; ( ¹ ) Israel were many more then Judah, So Gentiles many moe then the Church of God: ( ² ) Israel departed and separated themselves from under the Rule of David's House, So Gentiles were actually severed from, and at enmity with the Rule of Christ the true David, Eph. 2. 11, 12 ( ³ ) Israel was very idolatrous, not only worshipping the true God falsely in the two Calves; but worshipping false God's, as Baal, Ashtaroth, &c. So Gentiles were carried away to these dumbIdols even as they were led, 1 Cor. 12. 2. ( ⁴ ) Israel should at last be re-united to Judah, Ezek. 37. 16. to the end, So Gentiles should at last be incorporated into one body with the Church of God, Rom. 11. 17, &c. Ephes. 3. 6. Now God intending the Gentiles union with Israel, that Jews and Gentiles should become One Israel, One Church under the New Testament: how great cause have we to conclude, that under this Name Israel God intended his whole Church of Jews & Gent. to be confoederates with him in this N. Cov. 3. Learned and judicious writers, as Calvin, Pareus, and others understand by Israel, and Judah (which then comprised the whole Church of God,) the whole Church which should be made up after Christ's Death both of Jews and Gentiles.

2. The Calling and Coversion of the Gentiles by the Gospel to partake with the Jews the Grace, Blessings and Benefits of the New Covenant in Jesus Christ, was from the beginning of the world intended by God, the fellowship of this Mystery from the beginning of the world being hid in God, Eph. 3. 9. with ver. 4, 5, 6, 7, 8. And accordingly it was by degrees (but very obscurely at the first) Revealed and Promised, till it came to be Performed. As, God shall enlarge Japheth (or, persuade Japheth,) and he shall dwell in the Tents of Shem. Of Japheth came the Gentiles, especially the European Gentiles, In Shem's posterity especially true Religion and the true Church was continued: God himself should at last by his word and Spirit persuade Gentiles to embrace the true Religion, and to dwell in the true Church as members thereof. So God told Abram; In thee shall all the families of the earth be blessed. Elsewhere; In thy Seed shall all the Nations of the earth be blessed. This the Apostle Applies to the Gentiles, saying; And the Scripture foreseeing that God would justify the Heathen through Faith, Preached before the Gospel unto Abraham, saying, In thee shall all Nations be blessed. God said elsewhere to Christ; — Ask of me, and I will give thee the Heathen for thine Inheritance, and the uttermost parts of the earth for thy possession. And again — It is a light thing that thou shouldst be my servant, to raise up the Tribes of Jacob, & to restore the preserved of Israel: I will also give thee for a light to the Gent. that thou mayest be my Salvation unto the end of the earth. Christ also tells the Jews; — And other sheep I have, which are not of this fold, ( viz. The Gentiles:) them also I must bring, & they shall hear my voice; and there shall be one fold, & one shepherd. That of Paul's (to add no more) is pregnant; — Now I say that I. Christ was a Minister of the Circumcision for the truth of God, to confirm the Promises made unto the Fathers: And that the Gentiles might glorify God for his mercy, as it is written; for this cause I will confess to thee among the Gentiles, & sing unto thy Name. And again he saith, Rejoice ye Gent. with his people. And again; Praise the Lord all ye Gent. and laud him all ye People. And again Isaiah saith; There shall be a Ro •… t of Jesse, & he that shall rise to reign over the Gentiles, in him shall the Gent. trust. The Scriptures abound with Testimonies to this effect. Consequently, all such Prophecies and Promises touching the Gentiles calling by Christ to partake the N. Cov. Grace and Mercies, must needs have their accomplishment in their becoming joint Federates with the Jews in this New Cov.

3. Jesus Christ by his Death, did Meritoriously, Virtually and Fundamentally incorporate the Gentiles into one Church-body with the Jews: of twain, making them One New man; of foreigners and strangers, making them fellow-Citizens with the Saints, and of the Household of G •… d, fellow heirs and of the same body. This great and blessed Union of Jews and Gentiles Christ Jesus Meritoriously wrought by his Death, divers ways, viz. 1. By bringing the Gentiles Nigh unto God, as the Jews were a people near unto him, Psal. 148. 14. — Remember that ye being in time passed Gentiles in the flesh,—That at that time ye were without Christ, &c.— But now in Christ Jesus ye who sometimes were afar off, are made nigh by the blood of Christ For he is our Peace who hath made both one. 2. By redeeming the Gentiles as well as the Jews, from the Curse: that they as well as Jews might share in the blessing of Abraham. Christ hath redeemed us from the curse of the Law: being made a curse for us: for it is written, cursed is everyone that hangeth on a tree: That the blessing of Abraham might come on the Gentiles through I. Christ; that we might receive the Promise of the Spirit through Faith. 3. By Reconciling the Gentiles as well as the Jews unto God: who were originally one as well as the other enemies to God. — And that be might reconcile both unto God in one body by the Cross, having slain the enmity thereby, or, in himself. Even the Enmity betwixt God and them, by reason of sin: and not only the enmity betwixt Jews and Gentiles by reason of the Ceremonial Law. 4. By demolishing the Partition-wall of Levitical Ordinances & Ceremonies, which divided and distinguishing the Jews from all other Nations, and set them at odds and enmity with all the Gentiles. — For he is our peace, who hath made both one, and hath broken down the middle wall of Partition between us: Having abolished in his flesh the Enmity, even the Law of Commandments contained in Ordinances, for to make in himself of twain, one New-man, so making Peace. This was Christ's way, he takes away the Partition and Enmity that was betwixt Jew and Gentile by reason of Circumcision and other Ceremonials, & so consolidates them in one: As a man that would make two rooms one, or two fields one; he pulls down the partition wall, and plucks up the hedge, and then its done. 5. By vouchsafing unto the Gentile as well as the Jew a sweet access unto God as to a Father in all their suits and requests For through him (i. e. Christ) we both (viz. Jew & Gentile) have an access by one Spirit unto the Father. Now therefore ye are no more Strangers & Foreigners, but fellow-Citizens with the Saints, and of the Household of God, &c. Thus, As J. Christ by his Death established his N. Cov. founding it in his blood; So by his death he reduced Jews and Gentiles into one body Mystical, that they might be equally joint Federates in his N. Cov.

4. Jesus Christ, having by his Death, both actually established his New Covenant, and Meritoriously united Jews and Gentiles into one body to be Federates in his New Covenant; in the next place he proceeds to call the Gentiles by the Preaching of his Gospel, that they might formally & actually be united to the Jews by his N. Covenant. And therefore being risen from the dead, before he ascended into Heaven, he gave Commission to his Apostles, to Disciple, Baptize and Teach all Nations. Goye into all the world, and preath the Gospel to every Creature, &c. — Go ye therefore and Disciple ye all Nations, Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you. And •… o, I am with you all days, even unto the end of the world, Amen. And speedily after his Ascension he caused his Apostles actually to execute this his Commission, as is evident in the History of their Acts. But more especially, he Commanded Peter by vision from Heaven to go Preach his N. Covenant Doctrine to Cornelius and his Company: And by extraordinary voice and apparition from Heaven he called Paul to be the great Teacher of the Gentiles.—Delivering thee from the People and from the Gentiles, unto whom now I send thee, To open their eyes, and to turn them from darkness to light: and from the power of Satan unto God; that they may receive forgiveness of Sins, and Inheritance among them that are Sanctified through Faith that is in me, Acts 26. 15, 16, 17, 18. Accordingly the Apostles and Disciples preached this New Covenant-Doctrine to the Gentiles far and near: and the Lord crowned their labors, especially Paul's, with wonderful Success in Coverting the Gentiles most abundantly throughout the world, Rom. 15, 16, 17, 18, 19, 20. This their Preaching of the New Covenant Doctrine both to Jews and Gentiles, was so Authorized, Commanded, Assisted, Blest, Prospered and Owned by Christ, was so much Christ's: that in their going and Preaching, Christ himself is said to come and Preach; — And coming (that is, Christ coming by his Authority, Spirit, Efficacy and Spiritual presence with his Apostles and Ministers) he Evangelized Peace to you which were afar off, and to them which are nigh. Why did Christ take all this care after his Death speedily to have the Gentiles called by the Preaching of the New Covenant-Doctrine to them: but that he might actually enstate them with the Jews in all his New Covenant-Privileges settled on them both by his Death?

5. The Promise, (that is, The Promise made to Abraham, Isaac and Jacob, touching God's blessing all Nations, in their Seed, confirmed and fulfilled in the New Covenant, ) equally belongs and is extended to the Gentiles that should be called, and to the Jews; It is made to both: Therefore Gentiles as well as Jews are Federates therein. Hence Peter Preaching on the Feast of Pentecost to that great Assembly of Jews, wherein also were some Gentilish Proselytes, Acts 2. 1, 5, 9, 10, 11. said; Repent and be Baptized everyone of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost: For, the Promise is unto you, and to your children; and to all that are afar off, even as many as the Lord our God shall call. This Promise, confirmed, fulfilled in, and digested into, the New Covenant belongs both to Jews and called Gentiles and to their children: and this is here urged as a ground why they should be Baptized, and so actually installed into the New Covenant.

6. The Gentiles called by the Gospel, actually partake New Covenant Graces, Privileges and Benefits of all sorts, as well as the Jews; therefore God made them Federates therein with himself, equally with the Jews, putting no difference betwixt Jew and Gentile. Gentiles believed as well as Jews, Acts 15 7. & 13. 48. with 2. 41, 44. & 44. Gentiles had their hearts purified by faith, and were justified by Faith without the deeds of the Law: as well as Jews, Acts 15. 9. Gal. 3. 8. with 2. 16. Gentiles Received the Holy-Ghost, as well as Jews, Acts 10. 44, 45, 46, 47, 48. Gentiles were Baptized as well as Jews, Acts 10. 47, 48. & 16. 14, 15, 32, 33. with Acts 2. 41. Gentiles Received the Lord's Supper, therein maintaining Communion with Christ and one with another: as well as Jews, Acts 20. 7. with 2. 42. And in a word, The Gentiles came behind the Jews in no New Covenant-Blessing: How then can any imagine but that Gentiles as well as Jews were Federates in this New Covenant?

7. Finally, Paul declares to us, That Abraham had two sons, viz. Ishmael and Isaac; that by a Bond-maid, Hagar, This by a free-woman Sarah; That after the flesh, This after the Spirit and by Promise: & That these things are an Allegory; The two Mothers are two Covenants, or resemble to us God's two Covenants, viz. Hagar the bondwoman typed out the servile Old Covenant from M. Sinai, Sarah the Freewoman figured out the Free New Covenant from Mount Zion; The two sons shadowed out the two sorts of Churches and their Conditions under these two Covenants; Ishmael, the Jewish Church, the Jerusalem below in a state of bondage under the Old Covenants servile dispensation; Isaac, the Christian Church, the Jerusalem above, which is free, the mother of us all, whether Jews or Gen. The desolate hath many more children, then she that had an husband. And at last he concludes, so then Brethren, we (that is, Jews & Gentiles now since Christ) are not children of the bondwoman, but of the free. Exhorting the Gentile Galatians to stand fast in this New Covenant- liberty wherewith Christ hath made us free. Thus he makes Gentiles called as well as Jews, Federates and Parties to this New Covenant.

Put all these seven Particulars together, and the Second Position is clear beyond Contradiction.

Position III. The Posterity, Seed or children both of believing Jews and called Gentiles, are with their Parents, Federates in this New Covenant. As Jewish and Gentilish parents believing are in this New Covenant with God; so their Seed, their children with them are in the same New Covenant. Both parents and children, both Root and Branches are Federates with God in this N. Covenant, and so accounted by him. Although some would fain void this N. Cov. Charter as to their children; and blot their interest out of Christ's last will and Testament.

This Position may briefly be confirmed by these ensuing Arguments, drawn, Partly from the N. Cov. it-self; Partly from other Scriptures.

1. Argument. All sorts of Persons which are necessarily comprised under those New Covenant-phrases, [I will make a New Covenant with the House of Israel and with the House of Judah, Ier. 31. 31, 33. Heb. 8. 8, 10.] must needs be Federates with God in this New Covenant. This Proposition is evident. For, in these phrases, The House of Israel and House of Judah, God expresseth all his New Covenant Federates. Consequently, All sorts of persons, which here are necessarily comprised in and under these phrases, must needs be his New Covenant-Federates. Who can better signify to us in fit, full and comprehensive terms or phrases God's New Covenant Federates, then God himself the Author of this Covenant?

But the Seed, Posterity or children of believing Jews and called Gentiles are necessarily comprised under those New Covenant-phrases, [The House of Israel, and the House of Judah. ] For, 1. House or Family most properly consists of Parents and their Seed, Posterity or Children. God said to Noah; Come thou and all thine House into the Ark: and who went in, but parents and children? And Noah went in, and his sons, and his wife, and his sons wives with him. These were all. David said, Although my house be not so with God, &c. that is, although I and my posterity are not as yet in this excellent flourishing Condition, & c. yet God's Covenant with me and my Seed is sure. He by house understood himself and his Seed. Scriptures abound with like instances. Parents and their children are the integral parts of the House: Servants are but accidentals. 2. Otherwise, when this New Covenant was made, it was made only with the present Parents then in being: their Posterity being wholly left out of the Covenant. But this is absurd: For, then the children of the New Covenant-Federates were in Nature and Condition altogether Christless, Covenantless, Church-less, Hopeless, Godless, as the very children of Heathens; which is abominable to assert. 3. Otherwise also, The Christianized Jews should become great losers by exchanging their Old-Covenant-Condition and Interest with this New Covenant Condition. For, by this means their children are shut out of Covenant with God, and have no Covenant-state or Privilege under this New Covenant, Which yet the Old Covenant afforded to them, Deut. 5. 2, 22. & 29. 10, 11, 12, 13, & c. with Gen. 17. 7, 8. This would have been small encouragement to the Jew to have become a Christian. This would have been an intolerable stumbling block before the Jew against the New Covenant. But doubtless the New Covenant Privileges and advantages must needs be every way greater and larger, then those of any fore-going Covenant whatsoever: The New Covenant being the highest, fullest, perfectest, last and best of all Covenant expressures. Therefore, The children of believing Jews and called Gentiles must needs be Federates with God in this New Covenant.

2. Argument. All such sorts of Persons as God admitted Federates in the more imperfect expressures of the Covenant of Faith, are intended by God to be Federates still in this most perfect expressure of the Covenant of Faith, the New Covenant. 1. That this New Covenant is the most perfect expressure of the Covenant of Faith, and all Covenant-expressures that went before were comparatively more imperfect; hath already been manifested, and will afterwards be more fully cleared, and is in itself so evident that I think no rational man that's acquainted with the Scripture can Contradict it. 2. That such sorts of persons as were admitted by God Federates in Covenants more imperfect, are intended still to be Federates in this most perfect New Covenant; is a Sequele so clear and cogent, From the less to the greater affirmatively, that it cannot rationally be denied. For the Most perfect in any kind must needs comprize in it all Perfections of the less perfect, and some perfections further. If it want any perfections or excellencies of that is less perfect, it cannot be any longer most perfect.

But the Seed, Posterity or children of professed believing Parents both Jewish and Gentilish are a sort of persons which were with their Parents admitted Federates by God in the more imperfect expressures of the Covenant of Faith. This is evident, I. Of the Seed and children of Abraham, Isaac, Israel. 1. In God's Covenant with Abraham. God established it with him and with his Seed after him in their Generations. And in Isaac his Covenant-Seed was called: This is one Limitation of the Covenant-Seed of Abraham. Again the Lord limited the Covenant-Seed of Isaac unto Jacob, For when Rebekah had conceived by one, by our Father Isaac,— It was said to her, the elder shall serve the younger; as it is written, Jacob have I loved, but Esau have I hated. And so the Covenant was settled on Jacob and all his Seed without limitation, till they should break themselves off by unbelief. Thus all the Seed of Abraham by Isaac and Jacob (except such as should cast off God's Covenant by infidelity) till the time of the New Covenant were still admitted Federates with their Parents. 2. In God's Covenant with Israel at Mount-Sinai: which was made, not only with Parents, but with their Posterity and children; Promising (as I have formerly shown) to be a God to them and their children. See Deut. 5. 2, 3.—6, & c. The Covenant was made with the whole body of Israel old and young. Even with their Captains of Tribes, Elders, Officers, Men, Little-ones, Wives, Strangers, Deut. 29. 10, 11, 12, 13, 14, 15, & c. 3. In God's Covenant with David: which was made with him and his Seed, Psal. 89. 3, 4, 28, 29. to 38. & 132. 11, 12. 4. In God's Covenant with the Captives in Babylon; which was made with them and their children, and children's children, Ezek. 37. 25, 26, 27. Isa. 59. 20, 21. Thus the children of Abraham, Isaac, Israel and the Jews, were with their Parents admitted Federates in these four less perfect expressures of the Covenant of Faith. II. Of the Seed of Gentilish Proselytes, joining themselves to the Seed of Abraham the Church, this is also evident, That not only they themselves, but also their children were taken in by God into the same Covenant, (as M ^r . William Lyford, hath well observed) their Males being Circumcised,— He that is eight days old shall be circumcised among you, every man-child in your Generations, he that is born in the House, or bought with money of any stranger, which is not of thy Seed. He that is born in thy house, and he that is bought with thy money must needs be circumcised, &c. Gen. 17. 10, 11, 12, 13, 14. This Stranger, not of Abraham's Seed, yet bought by Abraham's money must be circumcised: that is, if he accepted Abraham's God, Religion and Covenant as a Proselyte; otherwise they were not to be forced; and they being Circumcised, all their males also were to be circumcised when they were eight days old, as the males of Abraham's Seed, Exod. 12. 48, 49.

Therefore, The Seed, Posterity or children of professed believing parents, both lewish and Gentilish are intended by God to be Federates, as well as their parents in this most perfect expressure of the Covenant of Faith, the New-Covenant.

3. Argument. All such sorts of persons as God hath heretofore taken into the Covenant of Faith, and hath never since excluded or debarred them from it, are still intended by him to be Federates in this New Covenant also. This 〈◊〉 cannot rationally be denied; 1. Because, The Nature of the Covenant of Faith, as to the essence and Substance of it, is one & the same in this New-Covenant-Expressure, and in all the foregoing expressures of the Covenants of Promise, though their accidentals and Circumstantials are different. Therefore Parents and their children being once admitted Federates in the Covenant of Faith, and never after debarred, are still intended to be Federates therein; in this New Covenant as well as in any other, yea rather then in any other, this being the top-excellency of the Covenant of Faith. 2. Because, God the Author of the Covenant of Faith hath all and sole Authority of admitting and excluding, what sorts of persons he pleaseth, into and from the Covenant of Faith in every gradual discovery thereof. Its his peculiar prerogative-Royal to appoint and declare, who shall, and who shall not, be Federates with him in his Covenant. He admits, and he debars whom he pleaseth: without Controul. If therefore God hath once admitted the Seed and children of believing Parents Jewish or Gentilish into the Covenant of Faith as well as their Parents; and after such Admission hath nowhere excluded or debarred them from the Covenant of Faith: then such Seed and children are still intended by him to be Federates within that Covenant of Faith in all the folloiwng dispensations thereof, and so in this New Covenant.

But the Seed, Posterity or children of professed believing parents, whether Jews or Proselyte-Gentiles, are a sort of persons which God hath heretofore taken into the Covenant of Faith, and hath never since excluded or debarred them from it. This Assumption also must needs be granted. For, 1. That, the Seed, Posterity or children of professed believers, Jews or Gentelish proselytes, have been heretofore admitted or taken into the Covenant of Faith by God; is plain. For, God's Covenants with Abraham, with Israel, with David, with the Captives, were all of them Covenants of Faith, into which God admitted heretofore the children of such parents, with their parents, as I have already proved. 2. That, Since such admission of children with their parents into the Covenant of Faith, he hath never after excluded or debarred them from the Covenant of Faith, in all the Scripture, is also evident. For, where, or by what Scriptures hath the Lord excluded and debarred children of Believing parents from his Covenant of Faith: Hath God anywhere said to this effect; I have heretofore accepted all the the Infants of professed believers into Covenant, but now under the New Covenant I will accept them no longer? The adversaries of Infants-Covenant-state cannot solidly produce any Such Scriptures, excluding or debarring them. God hath once put such children into possession of this Covenant-Interest: and never since put them out of possession.

Therefore, The Seed, Posterity or children of professed believing parents Jews or proselite Gentiles, are still intended of God to be Federates in this New Covenant.

4. Argument. All such sorts of persons as God declares to be Covenant-Saints, or Federally holy under the New Covenant, are accepted and accounted by God to be Federates with him in his New Covenant. For clearing of this Proposition, I shall show▪ ( ¹ ) What I intend by Covenant-Saints, or Federally Holy. ( ² ) That all such as God declares to be Covenant-Saints under the New Covenant, are accounted and accepted by him as Federates in the New Covenant. I. What I intend by Covenant Saints, or Federally Holy; I shall the better discover, by noting briefly some various uses and acceptations of the word [Holy;] and [Sanctified,] in the Scriptures, as it is applied unto Men or Women. Men are Holy, or Sanctified, 1. By Segregation, Seperation, or Calling: And this, ( ¹ ) Either when they are visibly and outwardly called and separated, from the profane, paganish, unbelieving, impure mass of the world, to the worship and service of the true God in Christ, to be a people near to God. So all within the Church visible are Holy and sanctified, Deut. 7. 6. & 14. 2. & 26. 19. Rom. 1. 6, 7. 2 Tim. 1. 9. ( ² ) Or when they are separated, set apart or dedicated from the common sort in the visible Church, to some special service or peculiar office about holy things. As, Holy Priests, Exod. 22. 31. Levite. 21. 6, 7. Numb. 16. 5, 7. Psal. 106. 16. Holy Prophets, Luke 1. 70. Acts 3. 21. Holy Apostles, Eph. 3. 5. Rev. 18. 20. ( ³ ) Or when persons, (as well as things ) are segregated, separated, and allowed to the lawful and warrantable use of believers: so that they may use them purely, lawfully, conscientiously without sin, &c. thus, the unbelieving husband is sanctified by the believing wife, and the unbelieving wife is sanctified by the believing husband, viz. sanctified to cohabitation and propagation of an holy Covenant-Seed, that the believers issue by the Infidel should not be counted an Infidel, but a Christian-Seed. Thus, Every creature is said to be sanctified by the word and prayer, &c. to the pure. 2. By Profession; when men make an Holy Profession of Faith, Love, Obedience, and Religion towards God, Jesus Christ, &c. then they are called Saints, Holy, Sanctified, &c. Deut. 26. 17, 18, 19. 1 Cor. 1. 2. with 3. 3. Heb. 10. 29. 3. By Foederation with the most holy God, in his Holy Covenant. They that are severed from the profane unbelieving world, unto God, by accepting his Covenant, are Covenant-Saints, Federally Holy, yea though they want the true inward Holiness. Thus all Israel were Holy, God's Saints, Exod. 19. 4, 6. Psal. 50. 5. Gather my Saints together unto me, those that have made a Covenant with me by Sacrifice. So the children of parents, whereof one was a Believer the other a Pagan, are co •… nted Holy, because such children are taken into God's Covenant with the believing parent. And if the Root be Holy, so are the branches; that is, If Abraham, Isaac, Jacob and other Fathers of the Jews were holy Federates with God, so are their Posterity the Jews Federally holy also. 4. By Infusion and real participation of true inward Holiness, part of the image of God, 1 Cor. 6. 1, 11. Eph. 4. 24. 2 Pet. 1. 4. Thus it is evident what I mean, by Covenant-Saints, or Federally Holy: viz. Those that become Holy by Foederation, as in the third particular. II. That all such as God declares to be Covenant-Saints, or Federally Holy under the New Covenant, are accounted by God Federates in the New Covenant; is plain. For, they are therefore accounted Covenant-Saints, or Federally Holy, because they are brought within God's holy Covenant, and thereby separated from the unholiness of the Covenantless world. Covenant-Holiness doth not precede, but follow upon a Covenant-State. First men are in Covenant, and then they are Federate-Saints, by that Covenant. The Covenant can denominate none Holy that are out of Covenant.

But the Seed, Posterity or children of Federate Parents, professed believers, Jewish or Gentilish, are a sort of persons declared by God to be Federally holy or Covenant-Saints Now under the New Covenant. This Assumption is evident. For God hath declared such children Covenant-Saints, or Federally Holy, in sundry passages of the New Testament. I. In that to the Romans; — For if the first-fruit be Holy, the Lump is also Holy: and if the Root be Holy, so are the branches. For understanding of this, Note; 1. That these words are brought in as an Argument, both Proving that the Jews (though broken off from their root) shall again be graffed in and called; and also Inciting the Apostle to endeavor their calling. This Argument is couched in a double Similitude; The one of the First fruit, and the lump▪ The other, of the Root and Branches. Such as is the First-fruit, such is the Lump; and such as is the Root, such the Branches: Therefore if the first fruit and Root of the Church of the Jews were Holy, that is Federally Holy, the whole lump and branches thereof must needs be Holy in like manner, Federally Holy. And consequently the Jews were not cut off from all Hope, Because the Covenant and Promises made to their Root belonged in some sort to them the Branches; who therefore should in God's due time be graffed in again upon their Root. 2. That this First-fruit and Lump, this Root and Branches, are Parents and their Seed brought into Covenant with God, and Making up his Church. ( ¹ ) The First-Fruit and Root of this Olive tree, The Parents, were Abraham, Isaac, and Jacob especially and jointly considered: for Ishmael the son of Abraham, and Esau the son of Isaac, are excluded from this Privilege. Why are these compared to the First-Fruit and Root? Because they are the General Root of the Church, The Covenant being made to to them and to their Seed, Gen. 17. 7, 8, 9, 10, 11, 12, 13. & 21. 12. with 17. 21. & 28. 13, 14. These were the Parents. ( ² ) The Lump, the Branches, the Seed, were Natural or Graffed. The Natural Branches were the Jews or Israelites, naturally descending of the Common Root Abraham, Isaac and Jacob. These made up the Church of the Jews. The Graffed Branches or Spiritual Seed▪ are all the believing Gentiles, heirs of Abraham's Faith, and so his children. These make up the Church of the Gentiles, graffed into the good olive tree with the Jews, and of the same body. Now, as the Root was holy, So all the Branches, both Natural of Jews, and Graffed of Gentiles, were holy likewise with the Root. Root and branches are alike. 3. That, This Holiness of Root and branches, could not be any Infused and inherent holiness; for, such Holiness cannot be derived and propagated from the Root to the branches, as this Holiness is here implied to be: But must needs be a Covenant-Holiness, belonging to all the branches, because branches of that Holy Root in Covenant with God. Covenant-Holiness is conveyable and descendable from Parents to children: Inherent holiness is not. So then, As the Parents are in Church-state and Federally Holy: so the children are with them in Church-state and Federally holy, whether among Jews or Gentiles. II. In that passage to the Corinthians; The unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: Else were your children unclean, but now are they Holy. For clearing of this, Consider, 1. That these words, together with the context from ver. 12. to 18. are the Apostles Answer to a case of Conscience put to him, touching Continuance of Marriage betwixt a Pagan unbeliever and a professed Christian Believer. It was a frequent case in those times among the Heathens, that after Marriage one of the Married parties was Converted from Paganism to Christianism: thence doubts and scruples did arise to the Believing parties. Here now the Question or Case of Conscience put to the Apostle (as appears by his Answer ) was this, or to this effect, viz. Q. Whether such a Marriage-Society betwixt a Believer and an unbeliever, that is, betwixt a professed believing Christian and an Infidel-Pagan was to be continued or dissolved? There being some doubt and scruple, Partly touching their issue in such Marriage-state, lest her •… by they should be reckoned among the unclean Sinners of the Gentiles, and not among the believing Saints, as under the Old Testament it was in a much like case resolved, Ezr. 9. 1, 2, 3. &c. with 10. 1, 2, 3. Partly touching themselves, lest they should be perverted and Seduced to Idolatry by their Idolatrous yoke-fellows respectively, As, Neh. 13. 26. See also Deut. 7. 13. The Apostle answers, ( ¹ ) That they should dwell together as Man and Wife; Because the Infidel▪ Pagan in such Case was thereunto Sanctified by the Believing Christian, as to the propagating of an Holy Covenant-issue. The issue being reckoned with the better, not with the worse parent: becoming Federally holy with the believer, not remaining paganishly unclean with the believer, ver. 12, 13, 14. Thus he removes their Scruple about their children and issue. ( ² ) That in case the Infidel-pagan voluntarily depart, the believing Christian in such case is free, ver. 15. ( ³ ) That there was great hopes and probability of the Infidels conversion by the Believer, which therefore was to be endeavored by their cohabitation. ver. 16. Thus he removes their Scruple, as to themselves. 2. That the children of such Parents, whereof one was still an Infidel-Pagan, the other a Profest believing Christian, were not unclean as Gentiles out of Covenant, but clean and Holy, that is, Relatively and Federally Holy and in Covenant with God together with the believing Parent. This is the plain and direct sense and intent of the Apostle in these words, Else were your children unclean, but now are they Holy. That is, Now since one parent is a Federate believer, such children are no longer unclean but holy no longer Pagans but Christians, no longer without, but within God's Covenant; although the other parent remain a pagan. The great dispute here is about the word Holy, in what sense it is to be taken, and how their children are here styled Holy. There are three Interpretations given, two extreme, one middle betwixt the extremes. One, that they are Holy Qualitatively, by Holiness infused and inherent: Another, That they are Holy Matrimonially, by a kind of Marriage Holiness, your children are Holy, that is, Legitimate: Another, that they are Holy Relatively or Federally by being within Covenant with their believing parent: that is, they are joined with God in Covenant, dedicated to his service, are visible Church-members, distinguished from Pagans, Turks and all Infidels. The First advanceth their children's Holiness here too high: The Second Debaseth their Holiness too low: The Third sets their Holiness in its due place and state. For, ( ¹ ) Their children were not asserted by the Apostle here to be Holy Qualitatively, by a true infused inherent Holiness; First, Because the true infused and inherent Holiness of Regeneration is wholly supernatural: and cannot be propagated or derived from parents to children by natural Generation. True Grace and Regeneration is not universally, nor mostly, drawn through the loins of the Elect. But here the Apostle intends such an Holiness as belongs to the children of a Believer, because children of a believer, and Consequently to all the children of a believer. A Quatenus ad Omne, valet Argumentum. Secondly, Because should the Apostle here have intended their children's inherent Holiness of Regeneration, he had not answered to their Question so as to remove their Scruple. Their Scruple was not touching children of parents, professing one and the same Religion, one of them really, the other only formally, whether such children were really or only formally Holy: but it was touching children of Parents of several Religions, the one a Pagan Idolater, the other a professed Christian believer, whether such children were to be counted unclean Paganish children out of Covenant with God, or Holy Christian children in Covenant with God. The Apostle Resolves them, that because one parent was a Believer, the children were an Holy Seed of such a Root, foederally Holy. ( ² ) Their children were not here on the other hand asserted or intended by the Apostle to be Matrimonially Holy, that is, Legitimate children, not Spurious and Bastards. First, Because thus, and in this sense their children had been Holy, that is, Matrimonially Holy, Legitimate, and not Bastards, if both parents had remained Infidel-Pagans, and neither of them had become a professed believing Christian. Marriage being an ordinance of a civl not of a spiritual or Ecclesiastical Nature, common to Heathens as well as to Christians; the children of Parents lawfully married, whether Pagans or Christians, are Legitimate, and no Bastards. Secondly, Because the Apostle devolves and grounds the Holiness of the children here peculiarly upon the Privilege and interest of the believing Parent only. Its the believer, the professed Christian by whom the unbeliever was sanctified to cohabitation and propagation of an holy Covenant-Seed: Its the Believer, upon whose interest the children are Holy, and not unclean. Else, (that is, otherwise, if it were not so, that one of the Parents at least were a Believer, a professed Christian) your children should have been all unclean, unholy, un-Covenanted Pagans; but now, that one parent is a believer, they also are with their parent Federally holy. Therefore the Apostle could not intend Legitimateness of the children here, the benefit of Legitimation equally flowing from both parents, but this Holiness peculiarly from the believer. Thirdly, Because the Scriptures do not anywhere, that I can remember, style the children Holy, because the Parents are lawfully joined together in Marriage, and may warrantably dwell together as man and wife. Fourthly, Because the Uncleaness of children here opposed to their Holiness, is not intended of a Matrimonial or Civil uncleanness, that all the children born at Corinth of Infidel parents were an illegitimate impu •… e spurious offspring of Bastards, which were absurd to assert; but is meant of a Pagan-uncleanness, that they were not comprised within God's holy Covenant, but altogether strangers to it and to God. Consequently the children's Holiness here cannot be meant of their Matrimonial or Civil Holiness, of their Legitimation. And the phrase, [ But now are they Holy, ] is emphatical, and denotes a preeminence of all the children of believing Christians above those of Infidel-Pagans: and what p •… eheminence can be rationally imagined, but their holy interest in God's Covenant into which they are taken with their Parents? Fifthly, Because should the Apostle here have understood and intended Matrimonial Holiness, that their children were legitimate and not bastards, it had not at all satisfied the doubt or Scruple of the Corinthians. For their doubt was not, whether if they continued in their Marriage-Society their children should be Bastards or Legitimate? but whether thy should be Paganish-Sinners, or Christian-Saints? ( ³ ) Their children therefore were declared here by the Apostle to be Holy by Covenant, Covenant-Saints, Federally Holy, with their believing and Federate parent. For, Their Holiness is here bottomed upon the peculiar privilege and interest of the believing Parent, being in Covenant. Again, Their Holiness is universally extended to all children of such a Parent, without exception or Limitation: else were your children unclean, but now are they holy; even all of them. Both which Reasons agree only to Foederall holiness. Finally, Their Federal holiness here asserted, answers properly and fully to their proposed doubt and Scruple, as Mr. Robert Bailey my godly and learned friend hath well observed. And therefore by [ Holy ] the Apostle here intends only Federally Holy: not Inherently Holy, nor Matrimonially Holy.

Thus the Assumption is Proved; viz. That the Seed, Posterity or children of Foederall Parents, professed Believers, Jewish or Gentilish, are a sort of persons declared by God to be Covenant-Saints or Federally holy now under the New Covenant. I conclude.

Therefore, The Seed, Posterity or children of Federate Parents, professed Believers Jewish or Gentilish are accepted and accounted of God to be Federates with him in the New Covenant.

5. Argument. All sorts of Persons to whom in the time of the New Covenant, that ancient Covenant-Promise, made to Abraham, Isaac, and Jacob and to their Seed touching the Blessing of all Nations in their Seed, and being a God to them and their Seed, doth appertain, are intended by God to be Federates with him in his New Covenant. This Proposition is firm; 1. Because That ancient Covenant-Promise made to Abraham, Isaac and Jacob and to their Seed touching the blessing of all Nations, in their Seed, and being a God to them and to their Seed in theer Generations, is ratified, confirmed and hath its full acomplishment upon Jews & Gentiles by Jesus Christ under the New Covenant. Yea, it is digested by Christ into the New Covenant, & is perpetuated in and with the New Covenant to the end of the world. — Now I say that Jesus Christ was a Minister of the circumcision for the Truth of God, to confirm the Promises made unto the Fathers: And that the Gentiles might glorify God for his Mercy: as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. And again he saith, Rejoice ye Gentiles with his people. And again, Praise the Lord all ye Gentiles, and laud him all ye people. And again Isaiah saith; There shall be a Root of Jesse, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust, where its plain; ( ¹ ) That Jesus Christ was a Minister of the Circumcision for the truth of God: that is, a Minister of the Jews by the discharge of his Mediatory office in his Prophecy, Priesthood and Kingship both in state of Humiliation & exaltation, that the Jews might be saved, and the Truth of God in Christ be verified, by his confirming the Promises made unto the Fathers. What Promise? Especially those Promises made to Abraham, Isaac, Jacob and their Seed touching his blessing of all Nations therein; & his being a God to them, and to their Seed in their Generations. How did Christ confirm these Promises? Especially by his Death, Resurrection, &c. whereby Jews and Gentiles were redeemed, & by the Application of these effectually unto them, whereby they became actually partakers of the blessing of Abraham, compare Gal. 3. 13, 14. with Acts 3. 25, 26. Now this he doth; by establishing his New Covenant by his blood: By publishing his New Covenant by his Ministers: By applying his New Covenant by his Spirit. In all which the Promises made to the Fathers were confirmed & ratified. ( ² ) That, Christ's Ministry to the Jews for confirming the Poomises made to the Fathers, had a special intent to the gaining also of the Gentiles. That they might partake the same Promises and glorify God for his Mercy as well as the Jews, Rom. 15. 9, 10, 11, 12. This was fulfilled by his calling the Gentiles by his New Covenant to partake the blessing of Abraham, Acts 3. 25, 26. Gal. 3. 13, 14. Seeing therefore the Promises made to the Fathers, touching the blessing of all Nations in their Seed, were confirmed to, and accomplished upon both Jews & Gentiles by Jesus Christ in his New Covenant; it is plain, those Promises, and so the New Covenant, appertained to such Jews and Gentiles: and that God intended them to be Federates in his New Covenant. 2. Because, In and under the New Covenant, Peter exhorted his hearers to perform the New Covenant-duty of Repenting, and to partake the New Covenant-Token of being baptized for remission of Sins, Promising thereupon the New-Covenant blessing, the gift of the Holy Ghost: & all this because the Promise (viz. the Covenant-Promise made to Abraham, Isaac, Jacob, and their Seed touching the blessing of all Nations in their Seed, and being a God to them and to their Seed in their Generations, ) was to them and to their children, and to the Gentiles afar off, whom God should call, and proportionably to their children. — Then Peter said; Repent▪ and be baptized everyone of you in the name of Jesus Christ for the Remission of Sins, and ye shall receive the gift of the Holy Ghost: For, the Promise is unto you and to you •… children, and to all that are afar off, even as many as the Lord our God shall call. Because the Promise made to the Fathers, appertained to them, was to them; therefore they are urged to receive the New Covenant-Token, Baptism: and assured of the New Covenant benefit the Gift of the Holy-Ghost: which peculiarly belonged to the Federates of the New Covenant. Consequently, all such Jews or Gentiles under the New Testament to whom that Promise was, were intended of God to be Federates in his New Covenant. Otherwise that Promises being unto them, &c. was not a sufficient ground for the Apostles exhortation of them to New-Covenant Duties, or for his assurance given them of New Covenant Blessings.

But the Seed, Posterity and children of Jews and called Gentiles are a sort of Persons, to whom in the time of the New Covenant the Promise made to Abraham, Isaac, Jacob and their Seed touching the blessing of all Nations in their Seed, and his being a God to them and their Seed in their Generation, doth appertain. This is evident in the words of Peter to his hearers at Pentecost, both Jews and Proselytes, saying; Repent, &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. These words I have formerly explained according to the plain genuine sense of them: there See. Now I am to prove some points of that explanation for the confirming of this Assumption▪ Especially these, viz. ^1. That, The Promise here spoken off was especially God's Promise made of Old to Abraham, Isaac, Jacob and their Seed. ^2. That, This Promise belonged to the children of the Jews and of the called Gentiles, as well as to their parents. ^3. That, This Promise appertains to such children of Jews and Gentiles in this time of the New Testament. I. That The Promise here spoken off, was especially God's ancient Covenant-Promise to Abraham. Isaac, Jacob and their Seed, touching his blessing of all Nations in their Seed, and his being a God to them and to their Seed in their Generations, I thus prove. 1. Because, of all foregoing Promises mentioned in Scriptures, this Covenant-Promise made to Abraham, Isaac, Jacob and to their Seed touching the Blessing of all Nations in their Seed, &c. is most congruous, apposite and suitable here to this passage, and to Peters intent therein. For, ( ¹ ) This of all other foregoing Promises was most eminent and famous among the Jews (the chief hearers of Peter at that time▪) who greatly gloried in their being Abraham's children. See Gal. 3. 8, 9, 16, 17. And here the Apostle speaks not of any obscure, but of an eminent, famous and noted Promise well known to them. ( ² ) This of all other fore-going Promises was most notably extended; both to Jews and Gentiles, In their Seed all the Nations of the earth Jews or Gentiles should be blessed; As also to Parents Jews or Proselytes and to their Seed, Gen. 17. 7, 8, 12. Exod. 12. 48, 49. And this Promise here mentioned is urged with this extensiveness, to Jews and Gentiles, to Parents and their children ( ³ ) This of all other foregoing Promises was most observably Confirmed and fulfilled by Jesus Christ under the New Covenant, Rom. 15. 8. to 13. Hence said Paul; Christ hath redeemed us from the Curse of the Law, being made a curse for us: — That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the Promise of the Spirit through Faith, Gal. 3. 8, 13, 14. And the Promise here mentioned is implied to be so confirmed by Christ and by his New Testament, yea so incorporated into his New Covenant, that from this promise to them and their children, they are exhorted to accept the First Token of the New Covenant, viz. Baptism. ( ⁴ ) This Promise here urged, seems in the next chapter to be interpreted by Peter in his Sermon of like Nature, of God's Promise with Abraham, whence the Jews are again urged to Repentance and Conversion; ye are the children of the Prophets, and of the Covenant which God made with our Fathers, saying unto Abraham, And in thy Seed shall all the Kindreds of the earth be blessed. Unto you first, God having raised up his son Jesus, sent him to bless you, in turning away everyone of you from his iniquities. 2. Because this promise cannot be meant of that Particular Promise of the extraordinary gifts of the Holy Ghost, formerly alleged by Peter out of Joel: no not although it be said in the verse immediately foregoing,— And ye shall receive the gift of the Holy Ghost. For, ( ¹ ) This Promise is to Jews and Gentiles, even to all Gentiles whom the Lord shall call till the worlds end: Here's no limitation of time. But the extraordinary gifts of the Holy Ghost are here promised to be given and continued to Jews and Gentiles till the worlds end. ( ² ) This Promise is to called Parents and to all their children, even to Infant-children as well as to Adult-children: But children, especially Infant-children, are less capable of the extraordinary gifts of the Holy Ghost, then of his ordinary gifts and graces. ( ³ ) This Promise is here urged as a ground or reason why they should be Baptized, and the gift of the Holy Ghost is assured them upon such▪their Baptism: But Baptism is grounded upon, and annexed to only the Doctrine and Promises of the New Covenant, or on the Promises made to the Fathers confirmed by the New Covenant; And though the ordinary gifts of the Holy Ghost are sometimes imparted to the Baptized upon their Baptism, As Acts 2. 41. to the end. & 8. 38, 39. & 16. 33, 34. Yet where do we find in all the New Testament these extraordinary Miraculous gifts of the Holy Ghost annexed to, or communicated with Baptism? Sometimes they were poured forth at the Preaching of the word, before Baptism, As Acts 10. 45, 46, 47, 48. Sometimes at or upon Imposition of hands, after Baptism, As Acts 8. 16, 17. & 19. 6. Sometimes upon occasion of fervent praying, Acts 4. 31. ( ⁴ ) These Hearers of Peter here, Received upon their Baptism the ordinary gifts of the Holy Ghost, Acts 2. 41. to the end of the chapt. But the extraordinary Miraculous gifts of the Holy Ghost were not (that we read) conferred upon them: therefore not the extraordinary, but only the ordinary gifts of the Holy Ghost were here promised to them, for doubtless they Received what was promised. ( ⁵ ) The Promise here mentioned and made to them was such as was most pertinent and suitable to the comfort of Peters hearers pricked in heart, and crying men and brethren what shall we do? Now, the Promise of the extraordinary gifts of the Holy Ghost (which may possibly befall Reprobates, Math. 7. 22, 23. 1 Cor. 13. 1, 2.) could not be suitable to their comfort; but the Promise of the ordinary were most suitable, and the Covenant-Promise of blessedness by Christ, Abraham's Seed to all Nations, in Remission of Sins, Sanctification and assurance thereof by the Holy Ghost were most proper and comfortable. And this exceeding fitly agrees to the current of other Scriptures. Compare Isaiah 44. 3. Ezek. 11. 19. & 36. 27. with Gal. 3. 13, 14. Acts 3. 25, 26. ( ⁶ ) That Promise of the extraordinary gifts of the Spirit alleged out of Joel, is interpreted by Peter here to have been fulfilled by God's pouring forth his Spirit upon the Apostles, Acts 2. 15. to 34. And for these Reasons it seems clear to me, That this Promise was not the Promise of extraordinary gifts of the Spirit alleged out of Joel, but especially the Covenant-Promise to Abraham, Isaac, Jacob and their Seed, touching God's blessing of all Nations in his Seed, and being a God to them and their Seed, &c. II. That, This Promise belonged to the children of the Jews, and of the Gentiles that should be called, as well as to their Parents. 1. That it belonged to the children of the Jews, as well as to the Parents, is evident beyond all contradiction; Partly by these express words directed by Peter here especially to the Jews; The Promise is to you and to your children. Partly by the Tenor of God's Covenant with Abraham, which was with him and his Seed in their Generations. 2. That it belonged also to the children of the Gentiles (called here, as elsewhere, afar off, Ephes 2. 13, 17.) as well as to their parents whom God should call, must needs Consequently be granted. For, ( ¹ ) Here Peter as to that Promise, puts the Gentiles that afterwards should be called, into an equality or Sameness of Covenant-interest and Covenant conditition with the Jews, only giving the Priority or Precedency of Covenant-state to the Jews. Therefore as the Promise was to the Jewish parents and their children; so it was to the Gentilish parents afar off, when they should be called, and to their children. The Gentiles children, though they be not here expressed, yet are they not here excluded, but must needs be here implied, as much reason being for the Covenant-Privilege of the one as of the other. ( ² ) God's Covenant-Promise with Abraham, &c. is extended to Parents and their Seed both Jews and Gentiles. Hence all Proselyte-Gentiles and their Seed were to be Circumcised as well as the Jews, Gen. 17. 12, 13. Exod. 12. 48, 49. Thus the second thing is clear, That this Promise belonged to the children of Jews and of Gentiles that should be called, as well as to their parents. III. That This Covenant-Promise belongs to the children of Jews and of called Gentiles now in this time of the New Covenant: is plain. 1. Because Peter, in the time of the New Covenant already established by the blood and Death of Jesus Christ, declares that this Promise belongs to such children. 2. Because Peter here urgeth his hearers, from their interest in this Promise, to accept Baptism, the Token of the New Covenant. 3. Because Jesus Christ by his New Covenant Confirms this Promise both to Jew and Gentile, Receiving them as his people, Rom. 15. 7, 8, 9, 10, 11, 12. Thus the Assumption is proved.

Therefore The Seed, Posterity and Children of Jews and called Gentiles are a sort of Persons intended by God to be Federates with him in the New Covenant.

6. Argument. All sort of Persons, since Christ, which are causelessly and absurdly denied to be in Covenant with God, ought to be acknowledged Federates with God in his New Covenant. For, 1. No sorts of persons under the New Testament since Christ can be justly denied their Covenant▪state and interest, but upon some just cause or ground from Scripture, wherein God the Lord and sole Author of the Covenant hath sufficiently declared, whom he accepts as Federates in his New Covenant, whom he rejects. Whom God accepts in Covenant, men are to acknowledge to be Federates, whom God rejects and excludes from his Covenant, men may deny to be Federates: Men must not presume to admit or exclude Declaratively, but only whom God admits or excludes Authoritatively. 2. God's proceedings in his New Covenant as to admission or exclusion of men in point of Foederation, though they be above Reason, yet are they not against Reason. Christianity admits not, but condemns all absurdity and irrationality. Therefore Christians, as they must do and declare nothing Causelesly, without just Reason, so they must do and declare nothing absurdly, against just ground and Reason: touching the New Covenant-state of any sort of Persons: 3. The New Covenant is the only Covenant since Christ, wherein men are Federates with God.

But the Seed, Posterity and Children of professed believing Parents Jewish or Gentilish are a sort of Persons since Christ which are Causelesly and Absurdly denied to be in Covenant with God. I. Causelesly are the children of professed believers Jewish or Gentilish denied to be in Covenant with God: there being no just and sufficient cause of their exclusion from Covenant-state either in regard of God, Christ, the Covenant, or such children themselves: and what other cause can be imagined or pretended: 1. No Cause in regard of God, the Lord and Author of the Covenant. For, ( ¹ ) God hath before Christ still admitted children from Abraham till the coming of Christ into Covenant as well as their parents: And since Christ God hath never excluded or debarred children from his Covenant. ( ² ) God hath since Christ declared by his Spirit, That such children are Holy, that is, Federally Holy: and that the Covenant-promise is to such children as well as to their parents. 2. No cause in regard of Jesus Christ the Mediator of the New Covenant. For, ( ¹ ) Jesus Christ hath not contracted, limited or curtaild the Covenant of God by his Death, Resurrection and New-Covenant-Administrations, which he should have done extremely if he had excluded so great a part of Federates as all the children of Federate parents, but he hath Confirmed and enlarged the same exceedingly, even to Gentiles and their children, as well as to Jews and theirs. ( ² ) Jesus Christ hath declared the Infant-children of Federate parents to be such persons, as of whom is the Kingdom of God; and therefore judged them capable of being brought to him, for his Embracements, Imposition of hands, and Benediction: And can Christ be rationally imagined to seclude such from his Covenant, as he took up in his arms, put his hands upon, blessed, and declared to be within the Kngdom of God? 3. No Cause in regard of God's Covenant since Christ. For, ( ¹ ) The New Covenant Administration nowhere hath excluded the children and Seed of Federate parents from Covenant-state. ( ² ) The New Covenant of all other Covenant-administrations, being fullest, largest, perfectest, most extensive and comprehensive, must needs in the Nature of it take in all sorts of Federates and more then the Old Covenant or former Covenants. They took in the Jews and Proselytes with their children: but this takes in both Jews and Gentiles called of all Nations, and their children. The New Covenant is styled, the better Covenant, the better Testament, Heb. 7. 22. & 8. 6. Whereupon saith my worthy friend M ^r . Baillie very pertinently and judiciously; The Covenant of Grace for the Substance was ever the same, but for the manner of its Administration it was the longer the better, and after Christ's incarnation best of all: but it had been evidently worse after that time in a very great and main particular, if all Jewish infants which before-were Church-members and partakers of the Sacrifices and Sacraments, as the Elect ones of them were of the Spiritual Promises, should have lost these Privileges after the coming of Christ; and have been so far then unchurched, that neither Covenant, Sacrament, Promise, nor any such benefit could belong to them before their years of Discretion. So he. 4. Finally, Theres no just cause in regard of the children themselves of professed believing Parents, why they should be discovenanted since Christ. For, the children of professed believers since Christ under the New Covenant, are every whit as Capable and Receptive of the New-Covenant, the Initiating Token, Baptism and the Benefits thereof, as ever the children of Abraham, Isaac, Jacob, and of the Jews were of former Covenants, Circumcision, and the benefits thereof. All objections against those, militate as strongly against these. Thus its evident, that the children of professed believers Jewish or Gentilish are Causelesly denied to be in Covenant with God in this New Covenant. II. Absurdly also are such children denied to be Federates with God in his New Covenant. For, 1. Hereby, the dispensations of Divine Grace since Christ, are made more strait and narrow then they were before Christ. But thats absurd. God having reserved his most large, liberal, extensive, diffuse dispensations of his Grace for the times of Christ. 2. Hereby, Jesus Christ, by his Coming and establishment of his New Covenant, is necessarily supposed to diminish, not to increase the Privileges of his Church. But thats absurd. Christ every way increasing his Churches Privileges by the New Covenant. 3. Hereby, a Jewish Disciple of the Old Covenant, becoming a Christian Disciple of the New Covenant, shall wholly deprive his children and posterity (till they come of years of discre •… ion to Repent and believe) of their Covenant-state and Privileges. Before he accepted the New Covenant, all his children as well as himself were in Covenant with God, Circumcised and marked for God's people, dedicated to him, separated from the world, &c. But as soon as he had embraced the New Covenant, all his children are presently discovenanted both from the Old Covenant and New. But this is notoriously Absurd. For, Thus the Jew loseth by Christ's Coming; Thus the New Covenant diminisheth his Privilege and Comfort that he had in regard of his Children under the Old Covenant; Thus the Jew might justly be deterred and discouraged forever from embracing the Christian faith, or becoming a Christian under the New Covenant, because by so doing he should presently (for ought he knows) undo all his children, shutting them out of Covenant-state with God, out of Church▪membership, and from all the benefits and advantages of both. 4. Hereby, The condition of children of Federate parents Jews or Gentiles, should be, not better under the New and better Covenant, but much worse then the condition of the Jews under the Old Covenant. These were Federates with God: but they are discovenanted; yea they are reduced into as bad a Condition as the Covenantless children of Pagans and Heathens, without God in the world. But this is abominably Absurd. Shall Jews be Christianized, and shall their children thereby, or thereupon, be Paganized? Shall Parents become Christians, and their Posterity-remain Heathens? The New Testament affords better tidings and Comfort to the children of Believers, Acts 2. 38, 39. 1 Cor. 7. 14. Rom. 11. 16.

Thus, The children of Federates are both causelessly and absurdly denied their Covenant-state since Christ.

Therefore, The Seed, Posterity and Children of professed believing Parents Jewish or Gentilish, ought to be acknowledged Federates with God in his New Covenant.

And thus I hope it is sufficiently cleared to any sober judgment, That not only Jews, Judah and Israel united, but Gentiles that shall be called; Not only Parents Jewish and Gentilish, but with them, their Seed, Posterity and Children also, even their Infant-children; All which those phrases (The House of Israel and the House of Judah) do comprehend, are intended by God, and ought to be acknowledged by man, to be Federates with God in his New Covenant. This New Covenant State of the children of Federate parents, I have insisted upon the more largely, and laid down my Arguments for it the more Formally, because that especially is opposed by Catabaptistical and Anabaptistical Spirits: yet I have purposely declined all Polemical Disputes against particular persons, as being besides my intention in this work, wherein I have propounded to myself Positively to assert the Truth, without interesting myself in the frivolous janglings and fruitless wranglements of particular Adversaries.

Inferences.

Forasmuch then, as The Confoederates or Federate-Parties to the New Covenant are, On the one hand, God the LORD; or God as JEHOVAH, the Principal Party: On the other hand, The house of Israel and the house of Judah, in Christ; That is, The Jews, Israel and Judah united and their Seed, as also the Gentiles that shall be called, and their Seed, the Spiritual Israel of God, the less principal Party: Hence, Divers Inferences of great Consequence naturally result, which I shall comprize in this ensuing Aphorism.

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,