Secondly, as for the Proposition it self; certain it is, Circumcision and the Passover were to be administered only to the visible members of the Church, e. to men in Covenant, professing the true faith; But that in Abraham's time none were visible members of the Church, which joined not themselves in Church orders to the family of Abraham, we have not learned. In the first Institution of Circumcision, we find that God gave it to Abraham, as the Seal of the Covenant formerly made with him: But of any Church covenant or order whereunto Abraham's family should enter before Circumcision we read not. Melchizedek, Lot, Job, &c. were not only visible Believers under the Covenant of grace, but visible members of the Church, according to the order and dispensation of those times. We read not (you say) that Melchizedek, Lot or Job were circumcised, but that is no good reason to infer negatively that they were not Circumcised. We read not that John the Baptist, or the Apostles, or the 500. brethren were Baptized,1 we must not forthwith conclude, that they were not initiated by that seal. Moreover, if they were not Circumcised, it may be the Institution of that Sacrament was not known unto them, or the Author of Circumcision (upon whose will and pleasure they must depend) did not command it unto them, or require that they should join themselves in Covenant with Abraham's family: and in that case if they had Circumcised themselves they had transgressed. But then the reason why they were not circumcised was not this, that they were not (as you speak) in Church order: but because Circumcision was appropriated to Abraham's family by divine Institution in some special and peculiar respects belonging to the manner of Administration. After the Church of the Jews was constituted (when we can no more imagine that there was a Church among the Gentiles, then that there are Christians among the Barbarians at this day) we find none must be admitted to the Passover that was not first Circumcised, but nothing was required of a stranger ⟨p. 40⟩to circumcision, but that he profess the true faith, and avouch the God of Abraham to be his God, which of necessity must be done before he could be reputed a visible Believer, or under the Covenant of promise.
Secondly, as for the Proposition it selfe; certaine it is, Circumcision and the Passeover were to be administred onely to the visible members of the Church, e. to men in Covenant, professing the true faith; But that in Abrahams time none were visible members of the Church, which joyned not themselves in Church orders to the family of Abraham, wee have not learned. In the first Institution of Circumcision, we find that God gave it to Abraham, as the Seale of the Covenant formerly made with him: But of any Church covenant or order whereunto Abrahams family should enter before Circumcision we read not. Melchizedeck, Lot, Iob, &c. were not onely visible Beleevers under the Covenant of grace, but visible members of the Church, according to the order and dispensation of those times. Wee read not (you say) that Melchizedeck, Lot or Iob were circumcised, but that is no good reason to inferre negatively that they were not Circumcised. We read not that Iohn the Baptist, or the Apostles, or the 500. brethren were Baptized,1 wee must not forthwith conclude, that they were not initiated by that seale. Moreover, if they were not Circumcised, it may bee the Institution of that Sacrament was not knowne unto them, or the Authour of Circumcision (upon whose will and pleasure they must depend) did not command it unto them, or require that they should joyne themselves in Covenant with Abrahams family: and in that case if they had Circumcised themselves they had transgressed. But then the reason why they were not circumcised was not this, that they were not (as you speake) in Church order: but because Circumcision was appropriated to Abrahams family by divine Institution in some speciall and peculiar respects belonging to the manner of Administration. After the Church of the Jewes was constituted (when wee can no more imagine that there was a Church among the Gentiles, then that there are Christians among the Barbarians at this day) we finde none must be admitted to the Passeover that was not first Circumcised, but nothing was required of a stranger ⟨p. 40⟩to circumcision, but that he professe the true faith, and avouch the God of Abraham to be his God, which of necessitie must be done before he could be reputed a visible Beleever, or under the Covenant of promise.
- 1Etiam si daremus nullam legi ab Apostolis excommunicationem non tamen sequeretur ita esse, quum satis constet non omnium singularia Apostolorum gesta perscripta fuisse. Bez. de Presb. p. 7. Et si de Melchizedek & Jobo quae huc adferuntur non sunt extra controversiam. Nam foedere cum Abra. inito non excluduntur ij qui ante erant in foedere sed accensentur foederi. Ita autem se habuit Melchizedek, &c. omnino enim consors promissionis divinae fuit ante foedus cum eo initum. Gen. 17. Job vero & credens fuit promissionibus foederis & de sententia veterum fuit circumcisus etiam haereditariâ circumcisione a paterno maternoque sanguine. Ut elegantèr scribit author libri de verâ Circumcisione qui Hieron. ad scribitur. Jun. animadv. in Bellar. contrav. 4. lib. 3. cha. 16. not. 13.Etiam si daremus nullam legi ab Apostolis excommunicationem non tamen sequeretur ita esse, quum satis constet non omnium singularia Apostolorum gesta perscripta fuisse. Bez. de Presb. p. 7. Et si de Melchizedeck & Iobo quae huc adferuntur non sunt extra controversiam. Nam foedere cum Abra. inito non excluduntur ij qui ante erant in foedere sed accensentur foederi. Ita autem se habuit Melchizedeck, &c. omnino enim consors promissionis divinae fuit ante foedus cum eo initum. Gen. 17. Job vero & credens fuit promissionibus foederis & de sententia veterum fuit circumcisus etiam haereditariâ circumcisione a paterno maternoque sanguine. Vt elegantèr scribit author libri de verâ Circumcisione qui Hieron. ad scribitur. Iun. animadv. in Bellar. contrav. 4. lib. 3. cha. 16. not. 13.
