Light broke forth in Wales, expelling darkness, or, The Englishman's love to the antient Britains [sic] being an answer to a book, iutituled [sic] Children's baptism from Heaven, published in the Welsh tongue by Mr. James Owen / by Benjamin Keach.

To all Godly Christians who are Pedo∣baptists, in South and North-VVales, Grace, Mercy, and Peace from God the Father, and our Lord Jesus Christ.

You Worthy Brethren, and Antient Britains,

I Kindly salute you in the Bowels of Christian Love, and Sincere Affections; I cannot but love all who have the Image of my Heavenly Father stampt upon their Souls: 'Tis not your Opinion of Pedo-Baptism (tho an Error) that shall alienate my Heart from you, nor restrain that Catholick Love that should run in all the Veins of every one that is born of God; tho I am an Enemy to your Opinion and Practice, in that case, yet a dear Lover of your Persons, and precious Souls. And I have so much Charity to believe, that 'tis through Ignorance you err in that Matter, and that God hath for some wise ends hid the truth of his Holy Ordinance of Gospel-Baptism at present from you; and do hope, did you see otherwise, you would practise otherwise, Charity thinketh no evil, &c. 1 Cor. 13. One Reason o•• my writing this Epistle to you is to answer what Mr. James Owen in his Epistle to his late Treatise hath wrote unto you, in which there are several Positions and ••••sound Notions laid down and asserted by him, which I am persuaded I ought to detect and witness against, as well as answer his Book, which are not only contained in his Epi∣stle to you, but that also to the Reverend Mr. Samuel Jones.

To confirm Infant-Baptism upon the Covenant of Grace, he asserts, in his Epistle to Mr. Jones, these words, viz.

I being desired and importuned by you to maintain this present Truth which se••teth forth Infants Right unto the Privileges of the New Covenant, a Truth builded upon the Foundation of the Apostles and Prophets, even as an∣tient as the Covenant of Grace, which was made with Adam and his Seed, &c.

Answ. Doth Mr. Owen think that we deny that any our Children have right to the Covenant of Grace? God forbid; the Controversy lies not there: for all our Children that are elected, are decretively in the Covenant of Grace, also ver∣tually by the Death and Merits of Jesus Christ, and also actually they are and shall be in it when they believe, or when they have Union with Christ; but that the Children of the Faithful as such, or (as so considered) are in the Co∣venant of Grace, we do utterly deny.

2. If the Covenant of Grace was made with Adam, and his Natural Seed as such, will it not follow that he owns Universal Salvation?

Can any Perish that are in the Covenant of Grace? Is not that an everlasting Covenant, well ordered in all things and ••••re? 2 Sam. 23. 5. and is not the Promise sure to all the seed? Rom. 4. 16. it being not only confirmed to them all by the Promise, but also by the Oath of God, Heb. 6. 13—18. 17. But,

3. Doth not the Covenant and Promise to Adam run only to Christ Jesus, or referr to him, who is there meant by the Seed of the Woman? True, we will allow that it compre∣hendeth also all the Elect of God, in a large sense; but pri∣marily and directly to Christ personally considered. But can any think this Promise is limited to the Carnal Seed of Be∣lievers or runs so? My Brethren, There are two Seeds, the one is called, The Seed of the Woman, which we affirm, is only Christ and all the Elect in him; and to all these the Cove∣nant of Grace doth appertain, and to no more, as to the Special Blessings and Privileges thereof. The other are called, The Seed of the Serpent, who are the Ungodly; which pro∣ceed some of them from the Loins of the Faithful, as well as from the Loins of the Wicked; for as some Unbelievers Seed are in the Election of Grace, so some of the Seed of Believers are none of the Elect.

But to proceed, saith he, if the Children of the Faith∣ful, are out of the Covenant of Grace, they have no Hope, and are without God in the World.

Answ. We, and all our Children, by Nature were dead in Sins and Trespasses, and Children of Wrath, as others; and so without Hope and without God in the World, Eph. 2. 13. before we Believed, this was our Condition, and are not our Children naturally in this state?

But, what tho? yet when God calls them, renews them, and translates them, out of the First-Adam, and grafts them into the Second-Adam, they have the same Hope, and the same God to be their God, as we have,

Again, He saith,

Doubtless, the First Covenant doth condemn them because of Original Sin, and if without interest in the Covenant of Grace, the Wrath of God abideth on them; but God forbid that we should think there's more Vertue in the First-Adam to Condemnation, than there is in the Second Adam to Save.

Answ. The case is plain, the First-Adam, and all his, as so considered, were lost, being Children of Wrath and of Condemnation: And the Second-Adam, and all his, are, or shall be saved, being Children of the Promise, and of Eter∣nal Salvation. But doth Mr. Owen think, that all the Chil∣dren of the Faithful, as such, are the Seed or Children of the Second-Adam?

I say again, Are all our Children in the Election of Grace, or doth Election run only in that Line?

If the First-Adam had stood, we and our Children would have stood: Doth Faith in the Second-Adam, make the Condition of our Children worser than it should be through the Obedience of the First-Adam?

Answ. Must God save all the Children of the First-Adam by the Obedience of the Second, because, if Adam had stood none of his Children had fallen? What Doctrine is this? You out do all the Arminians I have yet met with, but O! the Riches of God's Sovereign Grace, to any of the lost Seed of Rebellious Mankind.

If this you intend not, yet is every Believer a like common or publick Head to his natural Off-spring, as Adam was to his? Christ only is the publick Head of his Seed; a Believer's Faith objectively justifies and saves himself only, not his Children. Could Reverend Mr. Jones find no better a Pen to defend his Cause of Pedo-Baptism? My Faith may be said to unite me to Christ; but doth it also unite my Child to Christ? What∣soever good Children do receive from their believing Pa∣rents, besure the Parent's Faith doth not render his Child a Believer, but however my Faith doth not make the Condi∣tion of my Child worser than it was, and it may not make the Condition of my Child better; for all the good Counsel, Education, good Example and Prayers; some Children have from their Godly Parents, they make them not the

better, 'Tis not in him that willeth, nor in him that runneth, but in God that sheweth Mercy.

You intimate what Cause there is of bitter Sorrow in the Churches of God, that the Major part of their Children are out off from the Covenant of Salvation.

Answ. Our Doctrine cuts off not one Child of any Believer that is in the Covenant of Salvation; if God hath elected the major part of the Children of the Faithfull, we say they shall be saved: 'Tis impossible for any to cut off one of God's Elect. But what is this to their Children, as such, or to the positive Right any of our Infants have to Baptism? Do you cut off your Infants from the Covenant of Salvation, because you will not give them the Blood of the Covenant (I mean the Lord's Supper)?

Brethren, Both the Sacraments are Ordinances that are of meer positive Right, viz. depending (as to the Subjects and all Matters thereunto belonging) upon the Sovereign Will and Pleasure of the Lord Jesus, the great Law-giver; and as they that come to one Ordinance are to examine themselves and to discern the Lord's Body: So all they that come to the other are to believe in Christ, and to repent from dead Works.

You mistake, 'tis not the Eternal Covenant of Grace that you say you stand up in the Gap to maintain, but you strive to introduce, in Gospel-Times, an external relative Covenant according to the Flesh, like that Covenant of Peculiarity, which God made with Abraham and his Natural Seed, as he was a publick Head and Father of the whole House of Israel, or of the National, Political and Typical Church of the Jews: Nay, you would fain have all the Seed of Believers to be in that Covenant, that peculiarly and absolutely did belong to the Natural Seed of Abraham, as such, and none else. Now 'tis this thing which we deny; we say that there was a two∣fold Covenant made with Abraham, signified by Sarah and Agar: And tho there was Grace and Mercy in both, yet the Covenant of Grace or Free Promise was not made to Seeds, as of many, i. e. not to all the natural Seed of Abraham, or Seed of Believers, as such, but primarily it was made to Christ, and in him to all the Elect, who alone are in the Eternal Covenant of Grace: That the Election takes hold both of some of Believers Seed and some of the Seed of Un∣believers is evident; and tho God may comprehend in his E∣ternal Love more of our Seed than of the Seed of Unbelie∣vers,

yet I have proved in this Treatise and Reply to Mr. Owen, that the Covenant of Grace and the Election of God runs nor to the Seed of the Faithful, as such; and also that Believers Seed nor Unbelievers Seed, until they believe in Christ, ought to be baptized, nor taken into the Visible Church; because 'tis not the Covenant of Grace. considered as such, that gives any Person a Right to Baptism, but the meer positive Command of our Lord Jesus Christ; whose express Command and Commission injoins none to be bapti∣zed but such who are Believers, or such who are discipled by preaching the Word, Mat. 28. 19, 20. Mark 16. 16. John 4. 1. Acts 2. 37. Acts 8. 12, 14. Acts 8. 37. Acts 10. 47. Acts 16. 30, 31. Acts 18. 8. Rom. 6. 3, 4.

Mr. Owen tells Mr. Jones, who he says hath the Tongue of the Learned, that his desire was that he would be a Disputant for those Weaklings who are not able to dispute for themselves.

Reply. He tells us one while that Mr. Jones desired and importuned him to write his Treatise, and at another time he says his Will and Desire was that Mr. Jones should do it.

As touching the Reverend Mr. Samuel Jones, I have had such an account of him, by a Worthy Minister, that I am fully satisfied, that had he wrote on this Subject, we should have had no such bitter Reflections or ill Treatment as we meet withal from this Man: He hath dipped his Pen into Gall and Wormwood, and hath made work for Repentance; besides, I am informed that Mr. Jones neither put him upon this Work nor approves of it, tho perhaps when he saw his Forwardness, he might say Go on and do it.

Sirs, those Weaklings he means need no such a Disputant, he hath done them no service, nor the Church of God either; we throw none of them out of that Eternal Covenant of which he speaks, nor can Men nor Angels do it; such of our Infants that are in the Eternal Covenant are safe enough: But we deny that our Infants are in that Covenant of Peculiarity which God made with Abraham and his natural Seed, as such. And this I doubt not but you will find in the insuing Answer sufficiently proved. Moreover,

(He says) He stands up in the gap to maintain the Eter∣nal Covenant which God made with the Faithful and their Seed.—Great is the Truth, and it will overcome.

Reply. He should not boast before he puts off his Armour; that may be a Truth in a Man's Opinion, which is a gross

Error in it self. You will, when you have read our Answer, the better judg whether he hath prov'd the Baptism of Infants to be from Heaven, as in the Title of his Book he asserts it is. He farther says,

We are Fathers, and the Law of Nature teacheth us to preserve the Inheritance of our Children.

Reply. Our Affections are not less to our Children than his; we are Fathers also, but are not willing to give an Inheritance to our Children which of right belongs not unto them.

Grace, nor gracious Privileges, in the New Covenant, come to be the Inheritance of our Children, in a Natural way, as they are our Off-spring; tho evident it is in the Co∣venant of Peculiarity God made with Abraham, the Jews and their Seed, as such, had an Inheritance given them by the Lord, i. e. many Legal and External Privileges, besides the Land of Canaan, which Circumcision was a Token or Sign of; but we and our Children have no right to that Inheri∣tance: They had the Shadow, we and our Children that be∣lieve have the Substance; they had the Shell, we the Kernel: The true Inheritance is by Faith, that it might appear to be of Grace, and not in Circumcision, nor in Baptism, but by Faith only. Therefore when our Children are called of God, or do believe in Christ, they have right to the Inheritance which Baptism is a sign of; and what signifies the sign with∣out the thing signified? You our Brethren the Pedo-baptists give your Children the Name, but not the Nature of Christ; what is the lofty Title of Earl, or Duke, and no Estate sute∣able to that fancy'd Honour?

Mr. Owen saith, We are Stewards over the House of God, and we ought to protect the Feeble and Afflicted; we are Shepherds, and our duty is to provide for the Lambs of the Flock, lest any cast them out of the Fold.

Reply. It is required in Stewards that they be Faithful, and to see that they give no portion of their Masters Goods to any, but to such he hath directed and commanded them so to do: Now Christ hath commanded his Stewards, or Mi∣nisters, no more to give Infants the Holy Ordinance of Bap∣tism than the Lord's Supper. He therefore that doth it, let him answer it when our Lord comes.

2. Are our Infants Lambs in Christ's Fold, or feeble and afflicted Christians in Christ's Spiritual Family? Infants are committed to Ministers care, who are Natural Fathers, but not as Ministers; God never made his Ministers, Stewards

to take care of, and to be Nurses of little Infants: True, ••ew born Babes in Christ, or Babes in Grace, they are to pro∣vide for, and take the care of; those Lambs they must see not cast out of Christ's Fold, when they are received in by Baptism, &c.

VVe are Builders, saith he, and we ought to build the VValls of Jerusalem, working with one Hand in the VVork, and with the other holding a VVeapon, Neh. 4. 17. And we must not reject those small or little Stones, which the Father received into the old Building, whom the Son re∣ceived into the new Building, and will be received by the Holy Ghost, Mat. 19. Luke 1. 44. who maketh them lively Stones of Jerusalem that is Above, and these Stones by some are cast into an unclean place without the City, Levit. 14. 40. God doth raise up Children unto Abra∣ham, See Mat. 3. 9.

Reply. Because the old Jerusalem, by God's appointment, was built with dead Stones which was a Type of the New, will he, without Christ's Authority, build his New and Spiri∣tual Jerusalem with such Materials? We deny not but that God did receive Infants, as such, into his old Building: But doth not St. Peter tell us, the Gospel-Temple is built up with Spiri∣tual Stones, lively, or living Stones, i. e. Men and VVomen spiritually quickned by Divine Grace, or renewed by the Holy Spirit. Let him prove, if he can, that Christ received into the Gospel-Church any one Infant; and tho we deny not but elect Infants that die may be lively Stones in Jerusa∣lem Above, I mean Heaven; yet it follows no more from thence that Infants ought to be baptized, than that they ought to partake of the Lord's Supper. Moreover, evident it is, that John in Mat. 3. 9. (the Text Mr. Owen quotes) doth deny such to have a right to Baptism that were the Seed or Children of Abraham according to the Flesh; Think not to say within your selves, we have Abraham to our Father. The Covenant of Peculiarity God made with Abraham, tho it gave right to his Male-Infants to Circumcision, yet it gives no right to Gospel-Baptism to any, either Young or Old, Male nor Female. God can raise up of Stones Children to Abra∣ham, i. e. such that have no Descent from Abraham: So that it appears Fleshly Descent in Gospel Times, signifies not any thing as to Gospel-Church-Membership.

Worthy Britains, Search the Scriptures, and be not mistaken about the Covenant God made with Abraham; you will find

the Covenant of Grace was one and the same from the begin∣ning, and it was always held forth by way of a Free Promise, first to Adam, and so to Abraham, &c. but there was a Covenant made with Noah, and tho it was full of Mercy to him and all Mankind, yet that was not simply in it self the Covenant of Grace: So also there was a Covenant made with Abraham and his Natural Seed, as such, which we call a Covenant of Pe∣culiarity, or, which peculiarly did appertain to his Natural Seed or Off-spring; to which Covenant Circumcision did belong, which was distinct to the Free Promise, or Cove∣nant of Grace, which God made with him, and with all the Elect in him. You may assure your selves that that Covenant in which there was mutual Restipulation between God and Abraham and his Carnal Seed, or between God and the whole House of Israel (and upon the Condition of Obedience there∣unto, Life, length of Days, and the Earthly Canaan was promi∣sed, and upon their Disobedience Temporal Death was threat∣ned) was not the Covenant of Grace, tho it might be given in subserviency to the Gospel-Covenant, or the Covenant of Faith: And so it was as a School-master to bring them to Christ. 'Tis only the Holy Spirit, thro Faith, that actually intiles us or our Children to the Covenant of Grace: We must believe, and our Children must believe, before either we or they can be actually in this Blessed Covenant, so as to have right to Baptism, I mean such of them that live, &c.

Also know, as I said before, that it is not the Covenant of Grace simply considered in it self that gives any Person a right to Gospel-Baptism, but the meer positive and express Com∣mand, Will and Pleasure of Christ the only Lawgiver: For the Covenant of Grace gave no Godly Man or his Male-Children, in Abraham's Time, or before or after, any right to Circumcision, but only God's Command to Abraham, which ran to those that proceeded from Abraham's Loins, or were bought with his Money. Brethren, Can any think that Abraham could purchase Men with Money, and that way bring them into the Covenant of Grace? No, 'tis nothing but the Purchase of Christ's Blood can do that.

In a word it is evident, that should we grant all that Mr. Owen and other Pedo-Baptists say, That all the Children of Believers were in very deed in the Covenant of Grace; yet it would not follow from thence, that our Infants should be baptized, any more than that they ought to have the Lord's Supper given to them, as I said before; because both

those Ordinances (as Circumcision was) are absolutely of meer positive Right: Therefore we must know that 'tis the Will and Command of Christ in the New Testament, that Infants ought to be baptized, if they have right thereunto; but since there is not the least Intimation given, in all God's Word, that 'tis his Pleasure they should be baptized, it must be a piece of Will-worship to do it.

Object. But whereas 'tis objected, it may be gathered from Consequences that 'tis our Duty to baptize them.

I answer, In point of instituted Worship, or for any meer po∣sitive Legal or Gospel Ordinance, there ought to be an express Precept; tho we grant that many Doctrinal Truths may be drawn or inferred by Consequences from many Texts of Scripture. See Reverend Mr. Greenhil, on Ezek. chap. 11. Vol. 2. p. 412.

VVhat is clearly held out unto us in the Gospel (saith he) let us consent in, and walk answerably; in what is dark and doubtful let us forbear each other, and stay till God reveals more. If we cannot unite in all, let us unite in what is clear. Things Fundamental are clearest laid down in the word; they are expresly commanded or held forth in Scripture, whether they are Matters of Faith or Practice, they are not drawn out by remote Consequences, and strength of Men's Parts, but immediately from or in the VVord.

Thus Mr. Greenhill. Now we all agree that Baptism, tho it be not a Fundamental of Salvation, yet 'tis a Fundamental of Church-Constitution; there can be no true, right, orderly Gospel-Church, without Baptism. Therefore it is necessary that this should be laid down plain∣ly in the Word of God; and so it is. We must first be made Disciples, and then be baptized, Mat. 28. 19, 20. John 4. 1. first believe, and then be baptized, Mark 16. 16. Repent and be baptized, Acts 2. 37. If thou believest thou mayest, Acts 8. 37. Can any Man forbid Water, that these should not be baptized? Acts 10. 47. When they believed Philip, preaching the things concerning the Kingdom of Grd, and the Name of Jesus Christ, they were baptized both Men and Women, Acts 8. 12. So Acts 16. 30, 31. Acts 18. 8. Rom. 6. 3, 4.

And as touching those Consequences that Mr. Owen and others draw from some Scriptures, to prove Infants Baptism, you will find in the ensuing Answer, those Consequences do not arise naturally from those Texts, but are only his own ungrounded Suppositions, and mistaken Apprehensions.

Mr. Owen, in his Epistle to the Courteous Welshmen, saith,

The greatest part of the true Church judg that the Chil∣dren of the Faithful have a right to Baptism, because they are in the Covenant of God: This Opinion is agreeable to the Scriptures, as it appears, saith he, in this Book.

Reply. What Covenant is it he means? Our Children, as such, are in, I know not, they are not in the Covenant of Grace; for if all the Children of the Faithful were in the Covenant of Grace, they must be all saved: This I have in this Treatise fully proved, there is none can fall finally away that are in this Covenant. Besides, if they were in the Covenant of Grace, why must they have Baptism administred to them from this foot of Ac∣count, and not the Lord's Supper, and all other Privileges of the Church?

2. They are not in the Covenant of Peculiarity God made with Abraham's Natural Seed, as such, or with the whole House of Israel; for that was a Typical Covenant, and is ta∣ken away.

Mr. Owen saith, they are in the outward Dispensation of the Covenant of Grace.

Rep. Let him prove, if he can, that the Children of Believers have more Privileges, by the outward Dispensation of the Go∣spel, than the Children of Unbelievers have where the Gospel is preach'd. Those who lived under the outward Dispensa∣tion of the Law, who believed in Christ to come, or were elected, were in the Covenant of Grace, and none but they only; and so 'tis now, none but the Elect, and such that believe, are in the Covenant of Grace.

Will Mr. Owen seal all New Covenant-Blessings to all his Natural Seed, whether elected or not elected, since the in∣ward and Spiritual Blessings of the said Covenant, by his own words, belong only to the Elect?

Mr. Owen bids you to seek for a meek and humble, and self-denying Spirit.

Reply. This Counsel is good, therefore be not too confi∣dent you are in the Right; your Teachers are but Men, and God may, for some Reasons best known to himself, hide Belie∣vers Baptism at present from them.

He bids you also to beware of a distemper'd Zeal, that is not after Knowledg; it is (saith he) a Wild-Fire that wasteth Churches and Countries, &c.

Reply. Such, I fear, hath been that Zeal he and others have shewed for Infant-Baptism: For it will appear, I hope, in this Treatise, that his Zeal is not according to the knowledg of God's Word.

Despise not (saith Mr. Owen) thy Faithful Teachers, obey them, and submit to them, for they watch for thy Soul.

Reply. As you ought not to despise your Teachers, but to submit to them in the Lord; so you ought not to Idolize them, nor follow them any farther than they follow Christ: For you must know, that Men, tho Ministers, are not your Rule of Faith and Practice, but God's Word. Moreover, know that you must give an account of your selves to God, others will not be suffered to speak for you at the Great Day.

He bids you look upon little Children, as part of their Natural Parents, and comprehended in the Promise made unto good Parents.

1. Reply. This he hath also asserted elsewhere in his Book, which you will find answered in this.

2. Strange! Are Children part of their Parents, so that when the Parents believe the Children believe, and when the Parents obey God's Command the Children obey it also, and when the Parents have a Promise of Pardon and Peace, the Children have right to the same Promise? What strange Do∣ctrine in this!

Are not we and our Children distinct Persons? Shall not a whole Believer be saved? I profess I cannot well see that it can be so, if any of our Children who are a part of us do perish for ever.

And doth it follow, because in the Covenant of Peculiarity God made with the whole House of Israel, the Parents and Children were comprehended, therefore they must be all comprehended in the Covenant of Grace also, and made Members of the Gospel-Church? He cites Deut. 4. 37, 40. And because be loved thy Fathers, therefore he chose their Seed after them. VVhat of this? Mr. Owen can never prove that God hath chosen any one Nation, both Parents and Children, since that time, to be a peculiar People in a Covenant-Relati∣on with himself, as he chose the Natural Seed of Abraham; it was a Typical Church, and figured forth the true Spiritual Seed or true Israel of God: Therefore that Church-State ceased at the Death of Christ, when the Partition-wall was broken down. And the extent of the Promise now, and

Gospel-〈◊〉〈◊〉 •…•…es, only runs to Believers and to their Children 〈…〉〈…〉, or who do believe, whether Jews or Gentiles, 〈…〉〈…〉 and to no more.

Unde•• 〈…〉〈…〉 Mr. Owen) the extent of God's Co∣ve•…•… •…•…ople; his Covenant is with them and their 〈…〉〈…〉 was the Covenant of Grace which God made 〈…〉〈…〉 Gen. 3. 15. and 4. 25. And the Cove∣nant 〈…〉〈…〉 ••ade with Noah, Gen. 9. 9. with Abraham, Gen. 17. 7. 〈◊〉〈◊〉 Isaac, Gen. 28. 4. and with Jacob, Gen. 35. 12. And in the same manner was his Covenant with David and his Seed, 2 Sam. 7. 12. and 22. 51. in this Eternal Covenant he rejoiced on his Death-Bed, 2 Sam. 23. 5.

Rep. Here are a heap of words in a confused manner wrap'd up together, without distinguishing one Covenant from another, and without distinguishing between Seed and Seed.

2. If the Covenant of Grace God made with Adam, was also to all his Seed, How happy is the whole VVorld? All are Adam's Natural Seed. Be sure that was the Covenant of Grace, and the first discovery of it; and this runs only to Christ, the Seed of the VVoman, and to all the Elect in him; not to the Seed of the Serpent who were nevertheless Adam's Natural Seed, as I shewed you before.

3. God's Covenant with Noah had Grace in it, and he was in the Covenant of Grace himself; but that Covenant, Gen. 9. 9. was also made with all the VVorld, and with the Beasts of the Field, and Fowls of Heaven, even with every Living Creature. Yet we will acknowledg thus much, i. e. that all Covenants God made with Man since the Fall, originally did spring from his special Love to his Elect, and New Covenant-Grace designed for them; and so they were chiefly for their Sakes: But every distinct Covenant we read of was not ma∣terial, and formally the Covenant of Grace.

4. The Covenants with Abraham and his Seed, I have pro∣ved in this Answer to Mr. Owen, was Twofold, as he was a twofold Father, Head and Representative, and had a two∣fold Seed. (1.) The Covenant or Free-Promise of Grace God made with him, the Apostle proves was not made to Seeds, as of many, but to thy Seed, that is Christ, Gal. 3. 16. If any Man be in Christ, he is one of Abraham's Seed, and an Heir according to the Promise, ver. 29. (2.) The Covenant of Peculiarity God made with Abraham and his Seed, we deny not, refers to all his Natur. I Seed, or Fleshly Seed, as such, to

which Circumcision did appertain: But this will do the Pedo-Baptists no service. The Covenant God made with David runs primarily to Christ, and in him to all the Elect; this is the Eternal Covenant indeed.

Mr. Owen saith, The Evangelical Prophet foretelleth that the Covenant of Grace should be of the same extent under the Gospel, even as it was from the Beginning, Isa. 66. 22. For as the new Heavens shall remain before me, so shall your Seed remain. God's Covenant with the Seed of the Faith∣ful is so stedfast as the new Heavens and the new Earth.

1. Reply. This all Men know only refers to the Elect Seed, and not to the Seed of the Faithful, as such.

2. We deny not but the Covenant of Grace is of the same extent in the Gospel-Days as it was from the Beginning. But from the Beginning none were truly and really in the Cove∣nant of Grace, but the Elect of God only.

But what Mr. Owen, in the close of his second Epistle, hath said, may open the Eyes of his Reader, tho his own be shut. Take his words.

Distinguish between the outward Dispensation of the Covenant and the inward Dispensation thereof, Rom. 9. 4, 8. All the Seed of Abraham was in the outward Dis∣pensation, and the Seal of the Covenant belonged unto them; but none were in the inward Dispensation, save the Elect only.

Reply. Are not all Men in the VVorld, especially where the Gospel is preached, in or under the outward Dispensation of the Gospel, or Covenant of Grace? Sure none can deny this. But doth Baptism therefore belong to them all? All the Natural Seed of Abraham we acknowledg were in the out∣ward Dispensation of the Law, or Covenant of Peculiarity God made with him; and had great external Privileges thereby, which in some things much differed from the Privi∣leges of such who are under the Dispensation of the Gospel: But let them be what they will, the outward Dispensation of the Gospel of Grace, doth belong as far forth to Unbelievers and their Children, as to the Children of Believers: For what is that more than the Privilege of reading and hearing the Gospel preached, or attending on the Word, in Christian Assemblies?

2. I ask Mr. Owen how he can prove that the Seal of the Covenant of Grace doth belong to them who are only in the outward Dispensation of the Gospel? This may seem strange

to all thinking Men. They whom the Seal of the Cove∣nant of Grace belongeth unto, are assured of all of the pecu∣liar Immunities, Blessings, and Privileges thereof, as par∣don of Sin, Justification, Adoption, and Eternal Life.

3. Tho I own no Seal, or nothing to be a Seal of the Covenant of Grace, save the Holy Spirit; Yet, was Baptism the Seal of it, as Mr. Owen supposeth, certainly it must (if it were so) seal to the Person baptized all those Spiritual Blessings or inward Graces signified thereby; or otherwise the Seal would be an insignificant thing, and the Party sealed would but be cheated or deceived: He may think he hath some great Matter sealed to him, when in truth he hath no∣thing sealed thereby. Pray ask this Man what it is that Baptism seals to Infants?

4. But is it so indeed, Are none in the inward part of the Covenant of Grace, or in the inward Dispensation of the the Gospel, but the Elect; then I infer that the Children of the Faithful, as such, are not in the Covenant of Grace, i. e. the Spiritual Blessings or Fatness of that Covenant doth not belong to them, as such, but only to such of them as are elected, or who do believe, or are brought under special Vocation by the Holy Spirit. And these things being so, to what purpose is it for this Man, and other Pedo-Baptists, to make such a Noise about the Children of Believers, as such, being in the Covenant of Grace? whereas he confesseth none are indeed in it but the Elect. I cannot see it is any thing he and others contend for, in pleading for Infant-Baptism, but only a Christian-Name, or some outward thing, the in∣ward Grace not belonging to any but to the Elect only; and who they are cannot be known till each Person comes to Age, and is called by the Lord: For it is only by effectual Cal∣ling that the Election of Persons is known to themselves or others.

But to conclude, Let me add a word or two to you Pedo-Baptists that are sound in the Doctrine of Free Grace, and Free Justification by Christ's Righteousness alone.

First, May it not be worth your most serious Thoughts, to consider how the Doctrine of Pedo-Baptism is a direct Vi∣olation of that Holy Precept of our Blessed Saviour, Mar. 5. 33, 34. It hath been said of them of old Time, Thou shalt not forswear thy self, but shall perform to the Lord thine Oaths. But I say unto you, swear not at all, &c. All voluntary and pro∣misary Oaths and Vows, and Religious Covenants, (as well

as vain Swearing) is directly thereby forbid, and therefore sinful. Now tho we grant that the true Baptismal Covenant is of Divine Institution, yet since that only obligeth those that are the true Subjects thereof, viz. Believers: It followeth that that Vow or Covenant you bring your poor Babes under, being wholly without Divine Authority, it is therefore voluntary, and so forbid, and sinful.

Secondly, It is also directly repugnant to those Precepts, Add not to his Word, lest he reprove thee, &c.

Thirdly, Consider that Infants Baptismal Covenant is also directly repugnant to the nature of the Covenant of Grace, rendring the Covenant of Grace to be of the same nature of the Covenant of Peculiarity God made with Abraham and his Natural Seed, as such, and so sutes only with the Baxterian Errors, and Mr. William's New Scheme, which renders the Covenant of Grace conditional, according to the Covenant of Works. Take Mr. Baxter's words, viz.

The Condition of the Covenant of Grace, by which we have right to the Benefits of it, is our Faith (mark it) or Christianity, as it is meant by Christ in the Baptismal Covenant, viz. to give up our selves in Covenant, believing in God the Father, Son and Holy Ghost, renouncing the Contraries; and that through this consent to the Christian Covenant (cal∣led Faith alone) is the full condition of our first right to the Benefits of that Covenant (of which Justification) is one. Baxter's Fourth Proposit. in his Preface to Dr. Tully.

1. From hence note, as Mr. Troughton observes, Mr. Baxter doth not say that Christ's Righteousness, apprehended by Faith, doth justify us; but Faith in a comprehensive Sense, as it includeth Obedience to God, according to this Covenant. It appears that the Belief and Practice of the Christian Reli∣gion, upon performance of their Infant Baptismal-Covenant, is that Righteousness by which they are justified, as the pur∣port of Mr. Baxter's Sense.

2. From hence also, it appears that the Spring or Rise of this grand Baxterian Error is from Infants-Baptismal Cove∣nant; therefore, Brethren, 'tis time to consider the danger of this unwarrantable Practice and evil Innovation.

D. Williams confirms Mr. Baxter's Notion: Take his words, What doth the Covenant bind thee to (speaking of Infants Baptismal-Covenant)? His Answer is, To be the Lord's; in sincere Care, to know, love, believe, obey, worship and serve him all my days, and to depend on God, thro Christ, for all Happiness, Rom. 6. 4.

Quest. What if a Child, thro the love of Sin, or vanity of Mind, will not agree to this Covenant?

I answer, (saith he)

He then rejecteth Christ our Saviour, and renounceth the Blessings of the Gospel.

Quest. Is it a great Sin to refuse to agree to the Covenant to which thy Baptism engaged thee?

He answers,

It is the damning Sin, and the Heart of all Sin,

Mr. Williams's Book, called The Vanity of Youth, pag. 131.

1 Reply. From hence it appears, that Mr. Baxter and Mr. Williams plainly declare that the terms and condition of the Covenant of Grace, which must be performed by such that would be justified, is to perform this Infant Baptismal-Cove∣nant, viz. sincerely to love, believe, obey, worship and serve the Lord; not Faith only whereby we receive Christ, rely on Christ, but the whole of that Obedience to which they were obliged by their Infant-Baptism.

2. Observe also, that it appears according to these Men, that Unbelief is not the condemning Sin, but the non-per∣formance of this Baptismal-Covenant.

3. How are these Men left of God, to darkness of their own Minds, not only to affirm the Conditionality of the Covenant of Grace, rendering it no better than a new Cove∣nant of Works, but also to make this devised and voluntary Infant Baptismal-Covenant to be the only Condition of it, and of our Justification in the sight of God?

4. Moreover, They bring their poor Babes (without any Authority from Christ) under a Covenant, and charge them with Perjury if they break it, when grown up; (it they per∣form it they shall be pardoned, justified and saved) but they must be damn'd if they answer not the Rule of the Promise, or Baptismal-Covenant, which is to repent, to be regenera∣ted, and so answer their new Law of Faith and sincere Obedi∣ence: So that in this Covenant lies the Conditionality of their Covenant of Grace. For no other formal Covenant is proposed by them to the People, unless they are for Mr. Jo∣seph Allen's voluntary Covenant, contrived out of his own Head, and proposed to all devout Adult Persons to enter into, which no doubt is forbid by our Saviour as sinful: (he was a well-meaning Man.) And the Truth is, his devised Cove∣nant seems more plausible and reasonable than Infants Bap∣tismal-Covenant, because he would have none but such enter into his Covenant who are Adult Persons; besides, it must be with their own free Consent, whereas Children are brought into theirs, without their knowledg or consent, and are ob∣liged

to do those things which they have no power to per∣form: And as it is not required by the Lord, so God hath made no Promise to them, of Grace and Assistance, to dis∣charge the Obligation thereof.

Fourthly, To conclude, It is easy to gather from whence their Mistake doth arise about this Baptismal-Covenant, which evidently appears to be from their applying it to false Subjects; (and so to bind such to perform those things which Christ never ordained Baptism to do,) viz. such that are in their Natural State, or who when baptized believed not, nor were capable so to do; for your Brethren the Pedo-Baptists tell you that Baptism obligeth such as are baptized to be∣lieve, and to become new Creatures, not that they were such that then did believe, &c. And from hence it followeth, that it is one of those Works or Acts of Obedience that go be∣fore Faith, and therefore a dead Work, and pleaseth not God (as well as not required of him); for all Works before Faith, or Union with Christ, are dead Works, they not proceeding from a Spiritual Vital Principle.

It therefore appears from hence, that Infant's Baptismal-Covenant is directly also repugnant to Christ's true Baptismal-Covenant: For evident it is, that Christ's Baptism only be∣longs to Believers who are renewed, regenerated, and have Union with Christ, and so in a justified State before bapti∣zed: Our Baptism doth not oblige us to believe and to be regenerated, or to die to Sin, as such that were not dead before; but it is a sign of that Faith and Death unto Sin we had when we were baptized, or to shew that we were then dead to Sin, &c. How shall we that are dead to Sin, live any longer therein? Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his Death? Or as being dead with him, Therefore we are buried with him into Death, Rom. 6. 2, 3, 4. Not buried alive or whilst dead in Sin: No, but as being dead to Sin. Not to oblige us to be regenerated, but, as Persons who are regenerated before, buried in Baptism. And the Covenant of Baptism is, to walk in newness of Life, as being before quickned, That like as Christ was raised from the dead by the Glory of the Father, so we should walk in newness of Life.

I find Mr. Richard Baxter also saith, Baptism is a sign of present Regeneration, not future. Now, how inconsistent is this Infant Baptismal-Covenant to the Covenant of Grace, and also to the nature of that Baptismal-Covenant, Believers, or true justified Persons, enter into when baptized, according

to Christ's Institution? Nothing can be more clear than this, viz. that Infant's Baptismal-Covenant is of the same nature with the Covenant of Circumcision, viz. a conditional legal Covenant, Do this, and thou shalt live; perform the Obligation, and thou shalt be justified, but do it not, and you shall be damned, or be cut off: So that Infant-Baptism established the old legal conditional Covenant. Let such who hold the Do∣ctrine of Free-Grace consider it; and also see whether it doth not render the Covenant of Grace different in its nature in respect had to Believers themselves, and to their Chil∣dren: For Believers themselves receive Christ as Sinners, by Faith only, without any previous Qualification, or promis∣sory Covenant, that Christ hath obliged them to enter into: But their Infants are put upon previous conditional Qualifi∣cations, which must be performed by them before justified. Indeed had Christ ordained Baptism to oblige us to believe, to repent, to die to Sin, to be regenerate, as the Pedo-Baptist speak of their Baptism doth do, it was something to their pur∣pose, but the contrary plainly appears. Were these things carefully considered, I am sure Infant-Baptism would fall to the ground; for the nature of their pretended Baptismal Co∣venant is quite repugnant to the true Baptismal Covenant Christ instituted, therefore pernicious: Besides, how are those baptized Infants in the Covenant of Grace, (as Mr. Owen and others say) and yet Baptism (as to the main De∣s••••n and End of it in their cloudy Conceits and Apprehen∣sions) is to oblige them to believe, &c. that they may actual∣ly be in the Covenant of Grace. The good Lord give you Un∣derstanding in all things, and bless to your Profit what I have wrote, and praise God for that Readiness that was in your Bre∣thren and Countrymen to be at the great Charge of the Publi∣cation of this Answer to Mr. Owen. He saith, in the Title of his Book, Childrens Baptism is from Heaven. Strange! yet no where instituted, nor any Authority for it, or ever owned from Heaven; certainly you will find it is of Men, and sprang out of the Antichristian Apostacy. Search the Scripture, be like the Noble Bereans, Acts 16. 11. Who with all Readiness of Mind received the Truth, and searched the Scriptures daily, whether those things were so. Brethren, I shall add no more, but commit you to God, and intreat you to read this Book over and over without Prejudice; and if you receive any Light by it, give God the Glory, for I desire to be nothing; yet am willing still to serve you, and the Interest of Christ, who shall sub∣scribe my self your Servant for Jesus Sake,

So••thwark, London this 11th of the 11th Month 1606

Benj. Keach.