A just vindication of the covenant and church-estate of children of church-members as also of their right unto bastisme : wherein such things as have been brought by divers to the contrary, especially by Ioh. Spilsbury, A.R. Ch. Blackwood, and H. Den are revised and answered : hereunto is annexed a refutation of a certain pamphlet styled The plain and wel-grounded treatise touching baptism / by Thomas Cobbet.

SECT. VI.

AGainst what is usually brought from 1 Cor. 7. 14. That is ob∣jected, that children of parents, not sanctified by faith, in their matrimoniall fellowship, as Pharez and Zarah of Judah and Tha∣mar, Jepthah of Gilead, and many others, were within the Cove∣nant both of saving grace, and Church-priviledge. Therefore faith sanctifying of the use of the marriage bed, is not such a cause of sanctifying of the children Federally and Ecclesiastically, so as that unlesse that bee, the children are uncleane in that respect.

Ans. This objection may seeme to make a faire flourish against such as give the Apostles meaning, as onely such. But mee it hurts not, who make the maine spring of the holinesse of the chil∣dren, not to be the sanctifying of the unbeleeving yoke-fellow to the beleeving, but the grace of the Covenant to the beleever, and his seed; even the sanctification of the beleeving yoke-fellow spring∣eth from the grace of the Covenant, sanctifying beleevers seed, by vertue whereof, the infidelitie of the yoke-fellow, becomes no o∣verpowering let thereunto, and so in part by vertue of that Cove∣nant, as well as faith in it, such a yoke-fellow is sanctified so farre forth, nor is the Apostles influence from the cause to the effect of that communion, but rather from a like effect of the Covenant and faith in another relation of a beleever, as a parent to children, unto that in that relation of an yoke-fellow: that if the influence of the Covenant and faith bee wholly denyed in the one, it may well bee wholly denyed in the other, and that hee makes account was an absurditie in the sight of all.

Concerning the assertion, that Bastards were Interested in the Covenant of saving grace, I will not now dispute it, but reason

ex suppositis. That Covenant interest of those bastard-Infants, it was not from the parents faith sanctifying of that communion: Whence was it? It could not be from any actuall faith of the babes, they had it not; it was surely from the force of Abrahams Cove∣nant, at least as invested with Church-Covenant, from which the parents being not cut off by Gods hand, nor cast out by the Chur∣ches power; their Covenant relation still stood so far in force, that is, they were interessed externally therein and so their seed with them: and thus in foro Ecclesiae, the force of the Covenant took off even that impediment according to that position of the objectors; and how much more doth the same force of the Covenant take off any impediment of a Pagan parents infidelitie, in the Texts case of lawfull conjugall followship, so that such children of a Gentile Corinthian Church-members, have an interest at least externall in the saving Covenant of Grace and Church-priviledge.

Obj. Whether the parents beleeve or not, the children may bee in the Covenant, and regenerate, therefore that's no cause thereof.

Ans. Wee speake not of the inherent holinesse of the child, as re∣generate, that is, immediatly from God, but of holinesse Federall and Ecclesiasticall, which may bee applyable to persons unregene∣rate, as Psal. 50. 5. 16. 17. Of which more afterwards. The parents visibly beleeving and Inchurched, are instrumentall causes of that holinesse of their children, yea whether beleevers in veritie, or onely visibilitie. It sufficeth thereunto, nor are little ones thus in Covenant with God and his Church, without either the visibilitie of faith in the parents past or present: personall holinesse consist∣eth not with living in knowne sinnes, but Federall holinesse may, Ezek. 16.

Obj. The Text is a reason of the question, which was not about Federall holinesse, but living together.

Ans. The former part of the Text is a reason of that, and none pleades for the Infidell spouses Federall holinesse, but the latter part is a confirmation of that reason from another ground. And Mr. B. knoweth in proofe of conclusions, we take divers mediums.

Obj. Yea, but if the child bee Federally holy, then the Infidell wife is holy, with covenant sanctification?

Ans. It followeth not. The word sanctified in and to another, and being holy, differ and signifie different things, as before said.

Obj. If Federally holy, then Abrahams seed, and then they have faith, Gal. 3.

Ans. Wee shall in due place I hope prove, that they are Abra∣hams seed without actuall personall faith of their owne, and so as Abrahams seed federally holy.

Obj. The Apostle speakes of an outward holinesse common to reprobates also, Heb. 9. 15. and not of holinesse knowne to the Church, for which persons ought to bee baptized, and it's either inward holinesse which the Church deales not with, or outward, of which Baptisme is not a signe.

Ans. Outward holinesse, scil. that which is visible to the Church, is seal'd in Baptisme. The Church deales not with inward holi∣nesse, therefore with outward, unlesse there is an holinesse which is neither invisible nor visible, Hebr. 9. is of Ceremoniall holinesse; This of Federall and Church-holinesse, knowne to the Church, and holinesse visible or knowne to the Church is common to Re∣probates, unlesse any will say the Churches judgement erres not, and confound visibilitie, and infallibilitie.