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.

PART I. A Discourse of Federall and Ecclesiasticall holinesse of Children of Persons visibly beleeving, and In-churched; Occasionally from 1 Cor. 7. 14. [But now are they holy.]

CHAP. 1. Sect. I. The Explication of 1 Cor. 7. 14.

THE Church of Corinth, having written to Paul about some cases of conscience touch∣ing matrimony, with which some of the members had acquainted the Church; the Apostle in this Chapter returneth answer thereunto from Vers. 1. to 15. To the first question, Whether a Christian in such a time as then it was, might marry, hee answereth affirmatively, they may, Vers. 1, 2. The second question, What due benevolence Christian yokefellowes doe owe to each other, is answered, Vers. 3, 4, 5, 6, 7. A third case, much like to the first, viz. How farre it is meet for widowers, or other un∣married persons to remaine so, is answered further, Vers. 8. 9. A fourth case, touching the lawfulnesse or unlawfulnesse of di∣vorce, is answered, Vers. 10. 11. A fifth case, Whether persons being unequally yoaked, the beleeving party may abide with the Infidell, or with a good conscience may continue cohabitation and commu∣nion;

this is answered from Vers. 11. to the 25. In which answer, you have first, The Instructor, viz. not the Lord Jesus immedi∣atly and personally, who albeit hee spake by word of mouth to that other case of divorce, Matth. 5. 39. and 19 9. yet to this other case last mentioned, he expressely spake not (not the Lord) but I Paul, speake rather expresly by word of mouth to this last case, albeit what I also herein speake, I speake by divine Inspiration from the Spirit of the Lord, Vers. 40. Secondly, you have the matter of this divine mandatory answer; and therein, 1. An Inhibition of any such refusall of desired conjugall communion and cohabita∣tion with an Infidell yoke-fellow, vers. 12, 13 This he confirmeth by 4 reasons. 1. Because no pollution of conscience ariseth from such conjugall cohabitation unto the beleeving party, but rather a sancti∣fication of the infidell. 2. Because inward and outward peace is fur∣thered by such cohabitation Ver. 15. 3. Because thereby an oppor∣tunitie is offered of gaining the Infidell party to the faith, Vers. 16. 4. Because each Christian is bound to be content with their calling, Vers. 17. whether respecting nationall, Vers. 18, 19, 20. or perso∣nall references, Vers. 21, 22, 23, 24. 2 A ••oleration and grant of libertie in a passive way, in case of being wilfully and hatefully rejected by an Infidell spouse, to the beleeving party. This rather needing the check and bit, then the loosing of the reines, he doth but touch it. In the first reason of the Inhibition lay the weight of the scruple of sundry of the Corinthian Church-members troubled consciences, and therefore Paul backeth that reason with another distinct reason to confirme it, in the later end of the foureteenth Vers. viz. else were, &c. but now, &c. where the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used in Argumentations, as 1 Cor. 5. 10. and the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in like sort used 1 Cor. 12. 18. 20. so Rom. 3. 21. Heb. 8. 6. and 9. 26. and 11. 16. doe declare that that sentence is annexed in way of Argu∣ment to the proposition immediatly before.

SECT. II.

ERe we launch into this deep, so variously coasted and sounded, let us premise some few things.

1. That the persons moving this scruple, were not persons then to marry, as if that were inquired: whether it were meet for a be∣leeving party to match with an Infidell, forbidden 2 Cor. 6. but they were parties actually married, husband and wife.

2. That such as moved the case, were not couples whereof both were Infidels, and out of the Church: nor yet both visibly beleeving

and in Church-fellowship: but persons unequally yoaked; one be∣leeving Christian, and of the Church: the other Infidell, Pagan, and without.

3. That it was not the case properly and originally of the whole Church, but of some members in it, like as the former cases about persons which were to marry were the cases onely of some.

4. That the ground of the beleeving parties scruple touching a∣biding in a conjugall way with their Infidell Yokefellowes lay in their perplexing feare, lest their soules might come to bee thereby polluted; as having fellowship with such whose unbeleefe of it selfe tended to make such a course in it selfe lawfull to become un∣sanctified, Tit. 1. 15. Prov. 15. 8. and 21. 4. And some other way they doubted they might runne hazard of participation and reflexi∣on of guilt by intimacy of Communion, as Nebem. 13. 25, 26. or the like.

5. That the whole Church of Corinth ingaged and imbarqued themselves in this case of some of their particular members, so farre as to write for satisfaction about it, 2 Cor. 1. 2. compared with Chap. 7. 1, &c.

6. That by the words foregoing, husband, wife, is intended one∣ly the beleeving parties, whether husband or wife: and that also they were considered in this passage, of such, as to, in, or by whom the Infidell parties were sanctified, not meerely as husbands and wives, but as beleeving. The former I thinke none will deny: For what had the Church to do with those couples whereof both were without? or what likelihood was it, that Pagan couples should scruple such abode upon any ground of pollution of conscience, which they feared? Besides, the occasion of this Vers. 12. The hus∣band having such a wife is expresly called a brother, vers. 15. in the resolution of the matter in case of wilfull rejection, what liberty may be taken: The parties chiefely interessed, are called by the name of brother and sister. The second is as evident, that in this case, they are considered as beleevers, both by the opposition of them to the unbeleeving parties, in regard of whom they scrupled pollution: and in that that being sanctified, is not appropriated in any way of efficiency to the unbeleevers; thus. The wife is sanctified to, in, or by the unbeleeving husband, or the husband is sanctified, to, in, or by the unbeleeving wife; as if the unbeleeving party were chiefe in this; but contrariwise, rather the unbeleeving husband is san∣ctified in, to, or by the wife, &c. Finally, when in the 16. verse the

case is understood of a person, which is as well a beleever, as an husband or wife, by whom it's said the other infidell party may come to bee saved, yet that party is barely named wife or husband, not beleeving wife or husband; will any now say, that there can be no other reason thereof rendred, but this; that albeit the party in∣tended were both an husband or wife, and a beleever: yet in that particular the party is considered, not as a beleever, but as an hus∣band or wife? I suppose here the absurditie would bee so grosse, that none would owne it, no more let any truely judicious speake that way of that here mentioned; the unbeleeving husband is san∣ctified by, or to, or in the wife.

7. That the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are thus to bee understood, by the particle [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in, or to, or by, as our tran∣slators have rendred it, for so also that particle is frequently used, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, per, or by, as John 1. 4. life in, or by him: So Rom. 5. 15. The Gift, in or by grace: So 1 Cor. 15. 21, 22. in one verse, 'tis by man, and by man, verse 22. expressed, die in Adam, in Christ made a∣live, or by him. So, 2 Cor. 6. 6, 7. in or by knowledge purenesse, &c. and vers. 7. in, or by the word of truth, there 'tis [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in the next phrase it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the same sense by the power of God, &c. But I contend not, if rendred in, or to, the husband or wife.

By [Sanctified] is not meant made Gratious, or Converted. This might be possible, vers. 16. yet uncertaine; not knowne: but this is so, de praesenti, the unbeleeving husband is sanctified.

2. Nor is it meant barely, being made a lawfull husband or wife, of whom the other party might make lawfull use: John Spilsbury is right in that: That the Corinthians never scrupled that, but that marriage fellowship was honorable, and the bed undefiled. This was so, to and among all, Pagan or Christian, equally or unequally yoked in the dayes of the Author to the Hebrews, Heb. 13. 4. This was no such puzling case, that they need write to an Apostle so so∣lemnly about it from learned Corinth, where they had so much, if not too much civill and common Law. And to what purpose were it to make so narrow a Plaister, as that of civill lawfulnesse of con∣jugall use to so broad a sore, as a troubled conscience: knowing, that many things may be by civill Lawes lawfull, yet tender con∣sciences dare not take libertie to make use thereof accordingly▪ some Lawes, even amongst Gods people, were made rather for their hardnesse of heart, as that of divorce, Matth. 19. 8. then other∣wise; yea this was to give Physick which did not suite with the

malady: The Corinthians not being troubled about the matter of lawfulnesse of marriage fellowship. That bed was to all Corinthians, as well as others, counted in it selfe undefiled. But rather, whether that use was sanctified to them; so, as that which was in it selfe lawfull, did not by the Infidels sinne become defiled, yea, so farre, as that they partaking with them in that marriage use, should par∣take with them in some defilement of conscience. The Apostle when speaking to the case as beleevers were Interested in it, hee saith more in that, the unbeleeving husband or wife is sanctified to the other party; then thus: that such become lawfull husband or wife to such, or their conjugall use lawfull. Beleevers in all lawfull things have all which others have, scil. lawfull use thereof: as men: but they have more then any unbeleeving Infidell persons have, or can have, whilst Infidell, even a holy use thereof also as beleevers; To the pure all things are pure: scil. not onely lawfull, for so meate, and drinke, and physick, and marriage, &c. are to others, but holy in and for the use thereof: Each one which hath a lawfull use of a person or thing, hath not therefore an holy use thereof. To the impure and unbeleeving many things, as plowing, apparell, conju∣gall cohabitation, &c. are in themselves lawfull, yet nothing is pure to them, but their consciences are defiled in the use thereof, Tit. 1. 15. Prov. 24. 4. whether the promise give right to such and such blessings, or no, or whether ever the blessing of the blessings bee pleaded for in prayer, or no, men may have a lawfull use of their meate and sleep, &c but such have the holy use, or every thing is sanctified to such by the word and prayer, which improve the same for that end, 1 Tim. 4. 5. for so hee giveth meate to them which feare him, as mindfull of his covenant, Psal. 111. 5. and so hee giveth his beloved sleepe, Psal. 127. 2.

The eighth and last thing premised is, that the Apostle in the Argument which hee useth here to confirme that of such yokefel∣lowes, being thus sanctified to, or by the beleeving parties, hee changeth the person, from the third to the second: as concerning and nearely touching the body of the Church collectively; espe∣cially such as were parents and had children. The case might ori∣ginally respect some few: yea, but hee argueth about it not thus: Else their children were uncleane, &c. but else your children were uncleane, but now are they holy, as extending it to all the chil∣dren of the Church, and to the children of the members of it, whe∣ther the parents were both fathers and mothers of the Church, as

it was the case of many, or whether the fathers or mothers one∣ly were in the Church, which was the case of some.

SECT. III.

ANd now to ascend the Watch-Tower. Albeit Gigantine Casuists have done worthily, yet let a dwarfe on their shoul∣ders mention what roaving fancies he discovers to misse, and what explication hee observeth to hold a right and streight course, and to weather, and directly to fall in with, and come up to the point of divine truth, circumscribed in the clause mentioned, [Else your children were uncleane, but now they are holy.]

And here, but barely to name explications of the words, un∣cleane, and holy, to which our opposites stick not: As when holy is used as opposed to corporally uncleane by actuall lusts; as 1 Sam. 21. 5. 1 Thess. 4. 4. or holy, as actually holy for office, Numb 16. 7. or holy, for a person borne without sinne, and so not inherent∣ly uncleane: So onely the Child Jesus, was not uncleane, but holy, Act. 3. Prov. 20. Job 23. Albeit, grosser Anabaptists some of them have not doubted to affirme this of other children also; or holy for one personally holy, or truely gratious and godly, wee con∣tend not to determine of all beleevers children, that they are thus. Albeit, wee are charitable in our thoughts and hopes this way, of this or that particular child: or holy, for persons elected or saved: we doe not positively affirme this neither of all them considered together: Albeit we hope the best of the particular children pre∣sented to us: and yet we judge that a most unsound and unchari∣table speech of I. S. in his booke against Infants-Baptisme, p. 3. That Infants in respect of their nonage are neither subjects of e∣lection, nor subjects capable of glory; * 1.1 Contrary to that Rom. 9. 10, 11, 12. Esay 65. 20. some beleevers Infants die Infants: will any say, they are all damned? God forbid. Yea, but if supposed to bee saved, then to bee glorified, unlesse some Limbus Infantum be imagined, which is neither the place of glory, nor of damnation. And if supposed to come to glory, they are capable subjects of it, unlesse God order any to glory, whom he fitteth not for it. If sup∣posed to be sayed, then also elected, and so subjects of election, or persons in whom election is partly subjected; unlesse it be supposed either that some reprobates, or persons not elected, nor capable of being elected are saved, or that there is some middle state betwixt Iacob have I loved before he had done good, & Esau have I hated or

rejected before hee had done actually evill. Contrary to Rom. 9. And supposing that such Infants dying Infants, are elected and glo∣rified, it must be concluded, that as Infants, they were subjects of e∣lection, and are capable of glory, unlesse any will fondly imagine that God in choosing them eyed them as other persons then ever they lived to become, or glorified other persons, then ever they were in glorifying of them; for dying Infants they never came to be other then Infants.

Nor by holy, is meant ceremonially holy; of which holinesse the Apostle speaketh, as is evident by the mention of the instrumen∣tall meanes of sprinkling of bulls and goats blood, Heb. 9. 13. which Mr. B. would seeme to draw as if intended of outward ho∣linesse now visible to the Church, when it's evidently spoken of that branch of Jewish ceremoniall holinesse now abrogated.

Nor by holy, is meant here persons which possibly may be con∣verted; but this is but a may bee in respect of all such children: whereas the Apostle saith peremptorily, they are, not they may bee holy.

Nor by holy, is meant persons that may be religiously educated, as I doe not remember such use of the word holy in Scripture: how∣ever, it is not here the thing intended; for the Apostle positively saith, they are, not, they may be holy; whereas many beleevers babes never live to be holy by holy education.

Others expound it thus, in reference to that inhibited separation, verse 12, 13. that if you stay together, the children will bee coun∣ted legitimate, but if you part, they will be accounted bastards. This is far-fetcht, nor de jure, in cases of lawfull divorce for adultery, ought the children begot of the divorced Wife in lawfull wedlock before her adulterous pranks, and divorce for it, bee counted ba∣stards.

SECT. IV.

BUt there are three other Expositions of this clause, which are more usually urged, and pleaded by opposites to Infants fede∣rall holinesse.

First, some make this clause [Else your children, &c.] to be a reason inforcing that inhibition, verse 12, 13. and not of the sanctifying of the infidell spouse in the other. Thus, if you divorce your yoke∣fellows, you must put away your children also, as they did, Ezra 10. 44. And Hen. Denne maketh the meaning of your children are holy, to be the same with the unbeleeving husband or wife is san∣ctified,

scil. They are not to be put away. Whereas the immediate connection of this clause to that passage, vers. 14. in way of argu∣ing; and not to vers. 12, 13. sheweth it to be a reason of the former, not of the other in vers. 12, 13. The case of putting away came in question, but as a supposed remedy of pollution of conscience by conjugall communion: the unlawfulnesse of which remedy, being so expresly mentioned, vers. 12. 13. and confirmed by foure rea∣sons, vers. 14, 15, 16, 17. there needed no more weight put there. But since the feare of pollution of conscience, did occasion that case, vers. 12, 13. and that feare is so fully taken off in the first of the 4 reasons against such putting away mentioned in the former part of the 14 vers. meet it was to strengthen that reason in especiall: which so directly met with the bottome scruple, as it was in this very clause, Else, &c. but now, &c. And to imagine this to bee the Apostles inference: If you put away husbands or wives, you must put away children too, &c. supposeth an Apostle to reason imper∣tinently and unsoundly, since in the case of divorce of spouses, it doth not necessarily follow, that the children begotten of them bee also put away.

For 1. even in lawfull divorces for adultery, no word of the enjoy∣ning childrens being put away, Matth. 19. & Chap. 5. nor was it so practiced: the husband need not own his wives bastard indeed, as his other children, but must own those begotten of his own wife before her divorce, Deut. 21. 15, 16, 17. compared with Chap. 24. 1.

2. The children lawfully begot, partaking of the believing pa∣rent as well as Pagan; Reason will plead as strongly with nature, and more strongly with grace in the divorcing party, putting away the other when desirous to abide, verse 12, 13. that the children are rather to be detained by the beleeving party, as suppose the father, &c. for higher and holyer ends, then by putting them away to ha∣zard their owne childrens soules welfare.

3. If there had been any weight in their feare of pollution, by retaining the infidell yoke-fellow, yet no colour of pretence of pol∣lution of conscience, by retaining their little ones; whom they might better season with their owne Christianisme, then feare being leavened by their paganisme, or the like. There needed not therefore any such supposed remedy of pollution, by removing their children also. As for that parallelling of that, Ezra 10 44. with this case, it is very unsuitable; That was a case of persons inchurched having an expresse prohibition to the contrary, not

to joyne with such, as persons betwixt whom and themselves, there was a partition wall yet doing it. This is a case of persons, all of one sort Pagan, when first married, and under no such prohi∣bition; onely after they were married one partie embraceth the faith: now to make the intervening of grace as a sole occasion of such breakings of families in pieces were sad and scandalous: yet to suppose Pagans to be under such a prohibition, as the Jewes to match with Pagans, had been to make them wholly prohibited marriage at all.

2. Others expound it onely of legitimacy or illegitimacy of the children in reference to the lawfulnesse or unlawfulnesse of the spouses, some, as I. S. consider the beleeving spouse, as such, in both effects of the spouse being sanctified unto them, and the childrens being holy, or lawfull producing, Tit. 1. 15. To the pure all things are pure, or lawfull use, as hee expounds it. Others of whom Beza speaketh in his notes upon 1 Cor. 7. extend it to the children of both parents Infidell: that they are not spurious, but legitimate, which he refuteth from the supposition of the Apostle. For wherefore, saith Beza, should hee discourse of bastards, or of both spouses Infidell? which makes me the more wonder at Beza as quoted by some for matrimoniall sanctitie, as here understood, if taken of civill sanctitie or lawfulnesse, Beza professedly disclaimes it, for saith hee, the Apostle discourseth not of civill policy, but touching conscience. And I grant, saith he, that the marriage of Infidels is civilly lawfull: It's not fornication before God. But what is this to Pauls scope, discoursing touching conscience? and Beza professedly argueth against any supposall, that because the beleeving party is not mentioned, Vers. 14. yet that therefore not understood in the present case as such, as some expound this place, which yeeld that he speaketh of persons, one a beleever, the other infidell, but say, that in this case, hee considers not the person as a beleever, but as any other lawfull man or wife. This Beza by Ar∣gument refuteth. C. B. hee seemeth to propend to this later expo∣sition, that the Apostle considers them not here, as one a beleever, the other not, but meerly as husband and wife.

As for the conjecture of I. S. it hath already appeared, that, Tit. 1. 15. intends more then a bare lawfull use, common to all Infidels, as the opposition sheweth. [But to the unbeleeving is nothing pure when yet many things are lawfull. And so here, when the Apostle speakes of persons as such, one whereof is a beleever, in,

and to whom the other is sanctified, hee intends more then a bare lawfull husband or wife to them; and for their children also more then civilly legitimate. And it were too absurd in an Apostle, to lay that for a cause of legitimacy which is not: But Gods ordinance rather, not faith, Pagans marriages being as lawfull as Christians. And it were absurd to reason: That unlesse one bee a beleever, the children are bastards, when the children of each man and wife, Pagan or Christian, are as Adam and Eve, which herein were radically considered in reference to all such like couples, such whose children are a seed of God, or of his institution, in generall ap∣probation, as Mal. 2. 15. truly proveth. This was unheard of do∣ctrin, Heb. 13. 14. and tended rather to destruction in all families, where such doctrine should come, then to peace. And if there had been any ground of scruple in these cases of the Corinthians conside∣red onely as man and wife, what need they trouble Apostles with such civill cases? or what hath Christ and his Disciples; as such, to doe in civill matters? Luk. 12. 2 Tim. 2. The Apostles would not bee cumbred with Table-service, Act. 6. 4. much lesse with the civill law intricacies.

And whereas Mal. 2. 15. is urged as a proofe by some; it proveth that which was not questioned, scil. legitimacy of children of any lawfull man and wife, but disproveth such a Tenet, that unlesse the couples bee one or both Inchurched beleevers as were these, 1 Cor. 7. 14. their children are not a seed of God, a legitimate seed. In that God eyed all the sonnes and daughters of Adam and Eve, as conjugally united in the same common reference, as of duties in common, of love, care, &c. in the husband and subjection in the wife, and fidelitie in both; so in this fruit of such lawfull conju∣gall fellowship, legitimacy of children; wherein both parties, as lawfull man and wife, have equall share, without any such peculiar beleeving Covenant and Church respect, as any Instrumentall cause thereof, whereas the Apostle speaketh of a case of holinesse of children, arising from some peculiar consideration of some one parent and not the other, or if of both, yet not of both in that common way of meere civill lawfulnesse of matrimony, but with peculiar reference to an instrumentall cause of an higher nature.

And so wee come to the other opinion, to which answer is made, in the sixth and seventh considerations before mentioned: as the Apostle speakes of Inchurched parents, at least one of them, so he considereth them at least (as) Ecclesiasticall beleevers, visibly in

Covenant with God & his people, and holding forth faith in God, and in his Covenant, (as) beleeving brethren and sisters, and not barely as lawfull man and wife, as the context and proofes for∣merly urged declare. But let us heare the reasons, why meant of them as man and wife, and not as beleevers in the case propoun∣ded.

Obj. 1. When the Infidell party is spoken of, he is named, and so is not the beleeving party, but is barely mentioned under the com∣mon name of man or wife; therefore, so to bee considered in the case there spoken to.

An. This hath been formerly answered. That as much is ex∣pressed in that case, Vers. 16. man and wife onely named, but it were absurd to reason, that therefore in that case there mentioned, they are considered as man and wife, not as beleeving: nor in that con∣cealing of the word beleeving, in the mention of the beleeving par∣tie, is it said, the wife or husband is sanctified, in, or to, or by, the unbeleeving partie, as if they as such, had an influence in this sanctifiednesse of the other spouse, but still the phrase is rather thus, the unbeleeving husband is sanctified in, or to, or by the wife, and the unbeleeving wife by the husband, evidently pointing out the wife or husband, as the subject of that sanctifiednesse, which in the other is an effect, and applyed to them as the object.

Obj. 2. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [hath been sanctified] in the preter∣perfect tense twise repeated, therefore probably relating to their estate, when both were unbeleevers.

Ans. He repeateth the word twice, as being to speake of the un∣beleeving parties, in some couples the husband, in others the wife: as sanctified in, unto, or by the other parties beleeving: for, as such, the wife or husband, to, or by whom the Infidell partie is sancti∣fied, are considered, (as before proved) now, in the preter-perfect tense, such were so sanctified, not whilst both unbeleevers: since not then an unbeleever sanctified to a wife beleeving, but in refe∣rence to past time, since their comming to the faith, and to the Church-estate, which was some good space of time as in which ma∣ny had sundry children.

Obj. 3. The same word is used in 1 Tim. 4. 5. concerning the creatures, being lawfull to use: that therefore is the sense here.

Ans. If that had meant onely lawfulnesse of use, for the way there mentioned, as in some other Scriptures some such use of the Greek word here used, may be found; yet it's not therefore con∣sequent,

that here, as it is circumstantiated, it must be so meant like∣wise. But as for the place in Timothy, the confirmation it yeelds to this text, is rather for us then against us; since intending a way of the creatures becomming not barely lawfull to use, as it is to others, which makes no improvement of the word of Covenant as well as command in prayer, but of a way of a holy use to such as take that holy course for that end. And even so it is here, of which more anon. As much is mentioned in another phrase to like pur∣pose, Tit. 1. 15. but the opposition to unbeleeving persons shew∣eth, that albeit many things are lawfull to them, yet is nothing pure, as it is to the Saints, namely in a preter-naturall way holy to their use.

Obj. 4. But this is most pertinent to the Apostles scope, of en∣couraging to abide together.

Ans. The Apostles scope is not to speake to a case of civill law∣fulnesse of such abode, then indeed it had been lawfull to have spo∣ken in that sense: but to a case of persons troubled in conscience about pollution, even by a communion which out of doubt was amongst all, and so to them civilly lawfull, Heb. 13. 4. This there∣fore were but to beate the ayre to tell them for satisfaction to their troubled conscience, of a matter of which they never doubted: and of which, if never so well assured by what they knew, now or before, yet still their wound is not healed, but might bleed and fe∣ster for all that, in as much as many things lawfull, in respect of civill use amongst men, yet are not alwayes such things, by the use whereof the Saints may not bee in conscience polluted, as in the case of divorce of old tolerated.

Obj. 5. Hee speaketh of things not as contingent, and possibly never likely to be, but of things certaine in order to effects necessa∣rily following, and so of civill lawfulnesse of spouses, a certaine effect of the ordinance of marriage.

Ans. And so is the sanctifiednesse of a lawfull spouse as certaine a sequell in reference to the other, making improvement of the word of Gods covenant as well as commandement by faith in prayer, 1 Tim. 4. 4, 5.

Repl. Yea, but it's not so certaine a sequell, that the holinesse of children should follow from that spirituall condition and consi∣deration of the parent, as it's necessary it should, if the Apostles reasoning hold good from the cause to the effect: since, then it must necessarily follow, or else hee reasons impertinently: nor will it

reach the trouble of such, which never had, nor it may bee through age or other naturall inabilitie might never have children: or how could their faith sanctifie their conjugall communion in reference to children?

Answ. The Apostle reasons from cause to effect, ex natura rei, and not barely, ex natura eventus rei. It doth not follow that such a cause is not in its nature a cause of such an effect, or that one may not pertinently reason from the cause to the effect, because that sometimes a second cause may bee suspended in its full operation, either by the first over-ruling cause, or by secondary impedi∣ments.

But to come to the matter propounded. We will suppose it meant of matrimony, which as Gods ordinance is a certaine cause as of legitimacy of the husband to marriage use, so of the children be∣gotten in, and by marriage fellowship. This you will say will sa∣tisfie all sides. But will it indeed? Is it certaine, all married peo∣ple should have children? Is it not a very contingent effect? how can you reason from cause to effect rationally? Are not many married persons past having of children by each other? or natural∣ly disabled from generation? what satisfaction is it to such per∣sons, to tell them of an effect so unlikely, and naturally so unpossi∣ble? All will answer here, yea, but in the nature of the ordinance, it is such a cause tending by Gods appointment to such an effect: and ex hypothesi, supposing the object to bee qualified with that effect of legitimacy, scil. children actually begotten by marriage fellow∣ship, then the effect is not contingent, but alwayes followeth. And all married persons may bee incouraged to their condition, in that the ordinance hath not influence alone upon the spouses in refe∣rence to their marriage-fellowship, but upon such children as God pleaseth to bestow upon married persons, for that both became lawfull, and not unlawfull. As much say I in this case. That a faith∣full man in covenant with God and his Saints, hee by improve∣ment of Gods word, &c. hath this certaine to him, and for his incouragement, whether hee stand in relation to a spouse onely, and have yet no children, yet hee hath a sanctified use of his spouse: or if God make his spouse fruitfull, hee hath a sanctified use of her, yet further in a reference to any child by her, to which hee stands in relation as a parent; That as another effect of the covenant improved, and of faith also therein, hee hath this pri∣viledge of a Federall and Ecclesiasticall condition of his child,

and this is a comfortable incouragement to all such persons, that there is such an influence of the word of God improved by faith, that as marriage-use is sanctified by it: so children begotten in mar∣riage are Ecclesiastically and Federally holy; when the Apostle saith, All things are pure to the pure, Tit. 1. and every creature is sanctified by the word and prayer, 1 Tim. 4. hee doth not thereby weaken or falsifie the ground-worke from cause to effect, or wea∣ken their comfort thence; because it may bee said, it is very con∣tingent, yea impossible, that one beleever should have all things or creatures, &c. but it sufficeth ex hypothesi, what ever hee hath more or lesse, its pure to him: And if hee have any thing more, which he had not, that then it becomes actually pure to him, so in this case: Therefore the Apostle doth not reason thus, else you should have no children, but supposing you have children, it would follow they were else uncleane, but now they are holy.

Obj. 6. But hee speakes of an holinesse incident to an unbelee∣ver, remaining an unbeleever, and therefore of a civill holi∣nesse?

Ans. When the Apostle saith, every thing is sanctified by the word, &c. 1 Tim. 4. and Tit. 1. 15. All things are pure to the pure, will any say that hee speakes of a puritie meerly civill and naturall in reference unto the pure? say an Indian servant, yea say a beast, to whom this puritie is attributed, remaine Heathen or irrationall, in themselves, and are civilly pure onely to the unbeleeving, yet they are in a more peculiar and spirituall respect said to bee pure to the pure, else why is there put such a distinction between them therein, Tit. 1. 15? It is in a peculiar way and sense that the creatures 1 Tim. 4. and the Infidell spouse, 1 Cor. 7. are sanctified to the faithfull.

Obj. 7. Yea, but he speakes of an unbeleever, as a joynt cause of the childrens holinesse, therefore that is but civill holinesse or legitimacy.

Ans. Hee is a joynt cause of the child properly: but of the child thus priviledged, hee is not any proper cause, as an unbeleever, but as an unbeleever sanctified to his beleeving spouse.

3. I. S. hath some further expression tending to the same end, that the children are holy to use, as are other creatures to the Saints, and concludeth, that the holinesse of the parent, and child is the same in nature, scil. the holinesse of the creature, in a naturall, not in any spirituall respect. That is, they are made

lawfull to use, as before he spake when he shewed in what sense the husband was sanctified, scil. made lawfull to use, or as others say, as C. B. doth; That children in this Text are not holy, with any holinesse distinct from Idolaters, as appeareth in the repetition of the word sanctified, and that holinesse, hee afterwards saith, it is civill holinesse.

Ans. Albeit this hath been in substance objected before, and an∣swered, yet let me give a distinct answer to it.

1. Then, I deny that the same word used touching the parents, is repeated in mention of the children, if wee speake Grammati∣cally. Yea, but they are of the same roote, one the verbe, the other the noune. And what then? is there no difference in the use of the words? non sequitur. Aquinas is right in that: touching the meaning of words saith hee, non tam attendendum est, à quo, quam ad quid. Wee must not so much heed the roote whence they are derived, as the use to which in common speeches they are applied. Sanctified in, or to a person, is one thing, and holy is another. Afflictions, persecutions, yea the falls of the Saints are sanctified to them, but they are not holy. It's Pauls wont when intending that use of the word sanctified either expresly or implicitly, to mention to whose use the person or thing is sanctified: As here, twice in this verse, •• sanctified to the husband, and to the wife, so Tit. 1. 15. To the pure, all things are pure, and 1 Tim. 4. 4, 5. mentioning prayer, he noteth out Gods suppliants, &c. to whom the cretures are sancti∣fied. But here is no mention to whose use the children are holy: yea in that holy for civill use, they are holy to the infidel parent as well as to the beleever, he may make a lawfull use of his child: yet be∣ing unbeleeving, the child is not sanctified to his use, as Tit. 1. 15. sheweth.

2. Suppose it of an holy or sanctified use of the children strictly taken, as incommunicable to others then to Saints for use: yet why rather your children holy, then others, then other Pagans chil∣dren? since to the members of Corinth, the Pagan Cities children might be said holy for use, and they might make a holy use of them many wayes in prayer, &c. Yea, why not instancing as well as any other creature, as holy, thus, as well as the children of the members of Corinth Church?

Obj. It was more suitable to instance in children, being to prove, that the Infidell parents were thus sanctified in their beleeving pa∣rents.

Ans. Yea, but if that bee the question, it is not one particular instance like it would prove the same: unlesse an induction of more particulars: that the husband is thus sanctified: for so are the chil∣dren, so are such and such things, &c. therefore so is the Infidell hus∣band, or wife to the beleeving party.

SECT. V.

HAving thus removed and cleared such mistakes in the ex∣pounding this Text, we come now to what I conceive to take up the full meaning of what is said of these children of the bo∣dy of the Corinthian-Church-members, that they are holy. Some take it of Federall holinesse, some of Ecclesiasticall and Church-holinesse: I would exclude neither: It being spoken of the children of parents in such sort in the Covenant of Grace, as it is invested with Church-Covenant also, explicit or implicite, and in the same respect the children are Federally holy, as the Covenant of Grace is cloathed with Church-Covenant in a Politicall visible Church-way.

And thus I conceive of the Apostles inference and argument [else your children were uncleane, but now they are holy] Scilicet, That unlesse your Interest in the Covenant of Grace, which you hold forth, and your faith therein, which you in a Church-way professe, have so much influence upon your yokefellowes, as to sanctifie them in, and to, your conjugall use: But that there be in∣validitie and privation of influence thereof, in that your conjugall relation; then must you be as well to seeke of any validitie there∣of, in another relation also: scil. in your parentall relation to your children: even there also, shall the covenant, and faith have no influence unto such an effect of holinesse of your children. If they produce not such an effect in the former, by which yet the Infidell partie have no personall priviledge, how will they produce the la∣ter, by which children have according to you an unquestioned personall priviledge, that they are holy? hee that will question, or cast off the force of such instruments influences in one thing, hee by the same distemper, will cast the same off in another. Yea, if it be groundedly and really for that the Covenant of Grace which beleevers lay hold of together with their faith therein, have no effi∣cacy in one condition, or relation, it is as well true in another, only reserving the diversitie of influences, as diversly elicited or ex∣pressed. If they are not effectuall to produce something peculiar to

beleevers in a conjugall relation differing from all Pagan spouses, they will neither produce any thing peculiar to them in a parentall relation to their children. But as your spouses shall bee to you as all other pagan spouses, in common to each other: meerely law∣full to use, so your children, with, and to you shall be in your pa∣rentall relation, but as pagan children are uncleane or profane, which to all were absurd: But now, rather they are holy; namely, Federally, and not as other Pagans children, profane. Now, when I mention in this exposition the Covenant, as in part having some influence in both relations, as well as faith, I doe it, as not daring to sever faith from the word of faith, which even giveth strength to faith it selfe: And besides, God having made a Covenant with Abraham, and with his spirituall seed in their Generations, as well as with the Jewes: And that in such sort also, as with respect to Church estate, and as invested with Church-Covenant, hence it is, that the [meere] Infidelitie of a Pagan spouse abiding Pagan when the other comes to the faith, shall not hinder the course and force of Gods Covenant to In-Churched beleevers seed, witnesse the ex∣ample both of the son of Moses, Exod. 4. 24. &c. and of Eunice, Act. 16. 1, 2, 3. even many personall sinnes of the Saints hinder it not, much lesse doe other personall sinnes evacuate the same.

Hence, so long as this Covenant-Interest holdeth in force, that either it be not rejected by the parents, as it was by those Jewes Rom. 11. 20. or that they be not justly, for covenant breaches di∣spoyled of Church benefit by it by some Church-censure, so long the covenant is Ecclesiastically of force to the childrens federall & Church-estate. So in the case of those Idolatrous Church-mem∣bers, being not discovenanted, and discharged by Gods hand, or by Ecclesiasticall authoritie, their children were federall, and Church-seed, the Churches children borne by her unto God, Ezek. 16. 8. 20, 21, 23. compared. That holy Covenant produceth that respect of holy persons, Dan. 8. 24. compared with 11. 28. 30. 32. Hence the Covenant and Church-estate of Covenant and In-chur∣ched parents, is firstly the parents priviledge, and so to bee con∣sidered. Hence also I conclude then that the little ones of visible beleeving and In-churched parents, such as these mentioned in the Text were, 1 Cor. 1. 1, 2. with 1. and 14. they are Federally and Ec∣clesiastically holy. In this sense the word holy is frequently used, yea, of many persons, which were neither inherently holy, nor

imputatively holy in a strict sense, no nor so much outwardly ho∣ly in point of lively expressions of personall holinesse, yet are cal∣led holy, scil. Ecclesiastically, and in externall respect to the Co∣venant, and that not a Covenant of workes, for that calleth no sinners holy, nor by any meere ceremoniall holinesse, but by ver∣tue of Abrahams Covenant, Gen. 17. 7. with Ezra 9. 2. They are called the holy seed, and the same phrase in the same Covenant and Church respect, is in Scripture frequently used, with respect to such Infants, the holy people destroyed by Antiochus, Dan. 8. 24. were the Jewish children as well as growne persons. The chil∣dren were a part, and a speciall part, of that chosen, beloved, and people redeemed from Egypt, which were called holy. Hence both Deut. 14. 2. and 26. 18, 19. and 28. 2. 9. speaking of the whole people as holy: it is in the phrases, thou, thee, loved and establish∣ed. Thee, that thou mayst bee an holy people, &c. Adoption be∣longeth to the little ones as did the promises, as well as to the rest of Pauls kindred, Rom. 9. 4. They were children of the Church, and borne to God, as husband to the Covenant Church, Ezek. 16. 8. 20, 21. 23. compared with Jer. 2. 2. & 3. 1. and Esa. 54. 4, 5. nor was this as I intimated a ceremoniall matter, no more then either Abrahams Covenant was with some which oppose us confesse did belong in speciall sort to the Jewes, and that Covenant was the very Covenant of Grace, and therefore that did by this grant in speciall wise belong to them, nor was it more ceremoniall, then was that, Deut. 30. 6. 11, 12, 13, 14. which the Apostle maketh the very doctrine of faith, which they preached, as by comparing that with Rom. 10. 6, 7, 8. wee shall God willing declare. This was not as the ceremonies against them, but for the good of them and theirs, and avowed by the Apostles after Christs ascension, Act. 2. 38, 39. of which afterwards. And as 1 Pet. 2. 9. which Interpre∣ters agree relateth to Exod. 19. 6. spoken of them not as an invisi∣ble Church, but visible, such as had officers over them, which the invisible Church, as such hath not. For supposing a company with Church-officers, they are now not an invisible but visible C•…•…us, see, 1 Pet. 5. 1, 2, 3. and 4. 10, 11. hee calleth them elected; such they were to the judgement of charitie and in respect of visibilitie; so that visible Church of Babylon, hee calleth it elected, 1 Pet. 5. 13. yet were there in that visible Church as in others, some tares, and vessels of dishonour. Some things mentioned in Peter, of their obe∣dience,

exercise of faith, &c. are not actually appliable to Infants, yet that hinders not, but that Infants are intended, in that In∣churched part of the 10. Tribes, as Calvin and Ames thinke, in re∣ference to James 1. 1. and Hos. 1. 10. or in that In-churched part of the Gentiles, as Oecumenius, Aretius, &c. thinke, since in Exod. 19. 6. to which this place is to bee referred, this condition of that Covenant-priviledge, scil. Actually and personally to keepe Gods Covenant and to obey his voyce indeed, Exod. 19. 5. was applya∣ble onely to the growne part, yet the Infant part were in that ac∣count of an holy people, &c. and as much may bee conceived of 1 Pet. 2. 9.

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.

CHAP. II. Sect. I. Touching the Explication of Act. 1. 38, 39.

ANother Scripture confirming the Doctrine of Federall ho∣linesse of children of In-churched parents, as approved and held forth by the Apostles, is that Act. 2. 38, 39 where Peter directing his speech chiefly to the Jewes, vers. 22. and 36. saith, the promise is to you and to your children: not, was to you, &c. as intending any legall blessing, but, a promise then in force after Christs ascension, to effect some chiefe promised bles∣sing; [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] used to signifie the free promise, or Covenant of Grace, to which they had visible right.

SECT. II.

THe promise here I. S. conceiveth to bee meant onely of the Messiah which was the promise to be sent; and by children, to be meant allegoricall children, which others inlarging, ex∣presse these two wayes. 1. That the promise made unto Abra∣ham, was then fulfilled, Act. 2. in sending Christ to them, and to their children, and to all that are afarre off; namely, those of the

dispersion, as many as the Lord our God shall call, that they may bee turned from their iniquitie, and bee baptized into his name, for the remission of their sinnes. Secondly, supposing the promise to bee of a saving grace, of Christ sent, of the out∣ward ordinance of baptisme, of the extraordinary gifts of the holy Ghost, &c. It is none of these wayes true, but with that limitation, scil. If they repent: For neither God promised sa∣ving grace, nor outward ordinances, nor extraordinary gifts, nor sent Christ to them, their children, or all that were afarre off, without calling them, and every of them. Hen. Den spea∣keth to like purpose as this second particular hath first, the promise is to you upon calling; to them that are afarre of upon calling; and so to their children upon calling, and no other∣wise; of which hee gave a reason before, that by the promise to the children, was not meant the seed after the flesh, the Copie of beleevers being not larger then that of Abraham was in respect of the eternall Covenant, which belonged not to his seed after the flesh, but after the spirit, which hee expounds to bee such as Mark. 3. 32. and Mark. 16. 16. scil. that obey the words of Christ that beleeve and are baptized. To like purpose A. R. in his se∣cond part hath the same, scil. that the promise is equally made to them and to their children, and to them that are afarre off. But those that are afarre off, are not in the Covenant by the pro∣mise, untill they beleeve; therefore, neither those children; which hee further confirmeth, that if then they were in Cove∣nant, thou had they been also of the Church of the Gospel: But that they were not of: For it's said afterwards, vers. 41. that they were added to the Church, as many as beleeved, and therefore were not of it before. C. B. hath divers sences of it. Expounding children to bee men, by Mark. 10. 44. John 8. 39. Gal. 4. 19. But the meaning hee makes to be no other promise, then of remission of sinnes, as the onely salve of guiltie consci∣ences, hee maketh it not as others, to bee the promise of the Messiah, nor as A. R, &c. in his booke expoundeth the promise it selfe to be meant of that promise cited by Peter, as then fulfil∣led, which is mentioned, Joel 2. scil. of the gifts of the holy Ghost. But C. B. maketh it not a promise, but a proffer of a promise, to persons not actually converted, vers. 37, 38, 39, 40. And if there were any promise, yet being of remission of sinnes, it was not to their children, since many godly persons children prove wick∣ed,

and so God must either fall from his promise, or they from Grace. And that this promise was no more to them that were pricked in their hearts then to those afarre off, (whether from them as Gentiles, or from the promise as unregenerate persons) even as many as the Lord our God shall call.

And in this parti∣cular Mr. B. jumpeth with some others mentioned: as hee did in that, that this was spoken to comfort guiltie consciences cast down, * 1.2 as well in regard of that bloody wish against their children, as in respect of other bloody acts against Christ. In these different ap∣prehensions it's hard to reconcile persons, either to others of their judgement, or else to themselves.

SECT. III.

COme wee then to the first opinion, touching the words. First, the promise is to you, that is, it is fulfilled to you, accordingly as made to Abraham, for sending of Christ, &c. here wants Scrip∣ture proofe, to make this sense of the promise is to you, (i. e.) is ful∣filled to you, nor yet doth that in Act. 3. 25, 26. yee are the chil∣dren of the promise, &c. prove this sense. Secondly, it is sending of Christ, or of Christ sent. But let it bee considered. 1. That the Apostle doth not say, the p••omise was to you, as in reference to the time of making it to the fathers, with respect unto them, or in reference to Christ, who was not now to come, but already come, as the Apostle proveth, from ver. 3. to 37. nor is it the use of the Scrip∣ture, when mentioning promises as fulfilled, to expresse it thus in the present tense: the promise is to you, or to such and such, but rather to annex some expression that way, which evinceth the same, for which let Rom. 15. 8. 1 Joh. 2. 25. Eph. 3. 6. Nehe. 9. 8. 23. 2 Chron. 6. 15. 1 King. 8. 56. Act. 2. 16, 17. 33. and 13. 32, 33. Josh. 21. 45. and 23. 14. Matth. 1. 22, 23. and 21. 4. Luk. 1. 54, 55. 68, 69. and Psal. 111. 9. Rom. 11. 26, 27. be considered. 2. They knew already to their cost, that Christ indeed was sent amongst them, and to bee that Jesus or Saviour of his people from their sinnes, Act. 22. 36, 37. compared with Matth. 1. 21. And this was cold comfort to them, to tell them of that which wounded them, unlesse there bee withall some promise annexed, and supposed in his being come. The promise meerely of Christs comming could not com∣fort them, unlesse also in and by Christ come in the flesh, there bee some promise made to them, touching the removall of those bur∣dens of guilt which lay upon them. 3. The blessing principally propounded to them, for their reviving, healing, succour, and

support, it was not Christs sending, nor his being sent, but remissi∣on of sinnes, vers. 38. wherefore unlesse the Apostle argue imper∣tinently, this may not be excluded, but must bee one principall thing intended. 4. It is that promise to which Baptisme the seale is annexed, now the seale is ever to the Covenant, which is not barely to Christs being sent in the flesh, but to the benefits con∣tained in promises by his comming. The third thing they say, it is to those of the dispersion, those of the ten Tribes, as others have expressed it, and why not also of the Gentiles as well? since spoken indefinitely of all that were afarre of; which the Scripture expresly applyeth to the Gentiles, Ephes. 2. 11, 12. Suppose those other Jewes were as the Gentiles, not a people actually in Cove∣nant with God, so much as externally, as being long divorced from God, and his Covenant, and Church-liberties, yet the Gen∣tiles in the maine of their outlawry condition, were as one with them. Yea, but the conversion of the Gentiles was not yet re∣vealed, till Act. 10. in that vision. What? had not Christ before this Sermon of Peters declared his mind to all his Apostles touch∣ing the discipling, and In-churching of the Gentiles? onely they knew not whether it might be by joyning them first by way of ad∣dition, as proselytes to the Jewes, rather then by gathering them into other distinct Churches. 4. It's affirmed, that

this promi∣sed sending of Christ was to them, their children, and those afarre off, as many as our God should call, that they may bee turned from their iniquitie, and bee baptized for remission of sinnes, and yet also that the promise, what ever it bee supposed to bee, was to them all, with that limitation, that they repent, or that they be called.

What? is it to as many as the Lord shall call, or con∣vert or cause to repent? and yet is it, that they may bee turned from their iniquitie? is it to persons called, and yet also to uncal∣led persons? is it to them, that they may bee called, yet the per∣sons to whom the promise is, are as many as are supposed to bee called? how can these two bee right? yea it's said, it is to them all, upon condition that they be called, and yet also, that it is to them, that they may be called. Why, if it be to them, that by Christ they may bee called, then is that promise to persons as yet uncalled, and their calling is an effect following their interest in that pro∣mise as a cause, and not preceding their interest in the promise as a condition. As touching this, whether the sole condition of this being of the promise to them, &c. we shall examine that anon, God willing.

SECT. IV.

AS for Hen. Dens exposition, of children, here not to be those after the flesh, but spirit, even beleevers, I cannot see how it's pertinent to the cause propounded touching the children mentio∣ned, Act 2. hee doth not intend it thus, your children, (i. e.) Abra∣hams children: for Abraham is considered rather by him as a pattern, having the precedentiall copy of the Covenant mentioned. And it had been incongruous to have said; It is to your children, that is, to Abrahams children: Abrahams children, were not all their children, nor were their children alone all the children which A∣braham had: and besides Hen. Den confesseth it is to comfort them concerning their owne children, against whom they had wished that curse, Matth. 27. 25. now taking it then of their chil∣dren, how will Hen. Den. make these Jewes, whom hee cannot but eye at this present, when these words, Act. 2. 39. were applyed to them, to bee such spirituall fathers to any children of theirs, or sustaine the relation of such fathers at that instant unto such chil∣dren; themselves not being yet such relates, as beleeving fathers, nor having such correlata, as children after the spirit? nor was Abrahams charter lesse then what here avowed by the Apostle, scil. that the promise even of remission of sinnes, did belong to the Jewes, and to their children in respect of externall right and ad∣ministration, and no more is pleaded for: and so much is to Gen∣tile beleevers in their generations; of which more elsewhere. Nor will C. B's exposition of children hold, as if here taken for men, because in some other Scriptures so used; he saith, that to the farther scruple of the Jewes, about their wish, of Christs blood on their children, Peter answereth, The promise is to you and to your children: What were their children growne to bee men in two moneths space, since they made that cursed wish? Or had they no children but such as were men growne? or if they had, did they intend that curse of blood to bee on their growne children, and not as well on their babes? on their children indefinitely? To like purpose is A. R's conceit, that by children are meant their grown children, according to that in Joel, your sonnes and your daugh∣ters: but as hath been intimated, this plaister is too narrow for their wounds rising from the guilt of blood wished upon all their children, including, and not excluding their babes. Nor will the conceit of I. S. and some others hold: that by children are meant

allegorically such as imitate, and walke in their footsteps of faith and repentance, &c. for which end Scriptures are urged, where fathers are taken for such as are patternes to others, and children for such as imitate them.

But 1. Is it the use of Scriptures to propound comforts to such kind of persons by allegories?

2. If it bee supposed, that the naturall children are excluded, and onely allegoricall children understood, there needed no such circumlocution. But it might have been plainly thus, The promise is to you, and to your children, even to such as are afarre off, as many as God shall call: whereas hee speaketh distinctly of all three; it is to you, and to your children, and to such as are afarre off, as many as God shall call.

3. These convinced Jewes at present could not bee such father∣ly precedents to others that should bee called to follow their in∣stant faith, and repentance, which as yet they acted not, nor doth Peter say, the promise is or belongs to you, for you have repented, and consequently beleeved; for that is rather mentioned, as ex∣erted, after many words besides, ver. 40, 41. But repent and bee baptized, de futuro, for the promise in praesenti is to you, scil. in re∣spect of externall right.

4. It would rather have discouraged then incouraged; stum∣bled, then satisfied them, for Peter thus to bid them to their losse. All the Jewes, as visibly in Covenant with God, were in some sence fathers to the Gentile Church-members, 1 Cor. 10. 1, 2, 3, 4. All our fathers, scil. of you of this Church of Corinth and of mee Paul, and yet withall these were fathers too, from Abrahams time down∣ward, to conveigh Abrahams covenant, and its priviledges to their owne naturall seed, Rom. 9. 1, 2, 3, 4, 5. Deut. 29. 1. 14, 15. 29. and 30. 6.

SECT. V.

NOr will C. B's apprehension of the phrase, the promise is to you, &c. (i. e.) not the promise but the proffer of the promise, hold consonant to himselfe, or to the truth, for hee grants that promise to bee to those that were prickt in heart, but no more then to them afar off, &c. as many as God shall call; nor know I what Scripture hee builds upon for such an exposition of the phrase [the promise is to you] when it is offered to you. Albeit others speake as much in effect, when they say, the promise made to Abraham of sending Christ, and now fulfilled, is to them. But

deale ingenuously, is that all which in Act. 3. 25. 26. is under∣stood, by that, [yee are the children of the Covenant made with the fathers, &c.] (i. e.) God hath fulfilled the promise made to the fathers, concerning Christs comming, whom now hee offereth to you? Why are the Jewes onely such children, and not the Gen∣tiles, all kindreds as well, albeit Christ was first sent to them? For vers. 25. all kindreds of the earth are mentioned, as those that should bee blessed in Abrahams seed. Yea, doe not such as so speak, affirme before, that this promise of sending Christ, was to them, their children, and those afarre off? which notion Paul, Ephes. 2. 11, 12. applies to the Gentiles. They are the children of the Pro∣phets, Act. 3. and hee doth not say thus, and of the fathers, with whom the Covenant is made, as if it were meant in respect of bare naturall relation, but, and of the Covenant made with the fathers, to shew, that it's meant of Church, and federall interest in them, as Covenant fathers, and dispensers: yea, to shew, that the Covenant was as seed, by vertue whereof, they considered as federally and ecclesiastically priviledged, did spring. I had thought that these parallel phrases, that [children of the Covenant] of grace, mentioned, Act. 3. 25. and [children of the promise] Gal. 4. 28. was not meerely applyed to either Jewes or Galatians, because Christ according to the promise of God to Abraham, &c. came into the world; that blessing might bee offered to them, through him the promised seed. But because they had a visible interest in the pro∣mise of blessing by him, and therefore both Jewes and Galatians were so stiled; sure I am, Pauls phrase of the Jewes, Rom. 9. 4. To whom belongs the adoption and the promises, comprehending Gen. 17. 7. Jer. 31. 33, 34. holdeth forth no bare offer thereof, but at least an externall interest therein. And C. B. who maketh the promise to bee the offer of it to them, their children and those afar off, as many as the Lord shall call, will not easily reconcile him∣selfe to others of his mind, denying that the Scripture hath to doe with children that way, in that they understand not. And how then is the offer of the promise at present [the promise is] to your children] unto those children, many of which were but Infants? Besides, those afarre off from them, as were the Gentiles, how was the promise to them then in the offer thereof, when as yet it was not offered to them, untill afterwards, that the Jews came to reject the same, Act. 13. 46, 47. unlesse in respect of some few sprinklings and first fruits, which yet was after this also, Act. 8. 10. Or, if he

doe stretch it to the future, with others, scil. that it is to them up∣on that limitation that they be called, namely effectually; surely he will not say, that the promise, i. e. the meere offer thereof is to be∣leevers. Now, to come to that wherein A. R. and Hen. Den, and others doe center, scil. That it was no otherwise to the Jewes, then to those afar off, and so, and no otherwise to their children, or (as A. R. phraseth it) it was equally to all three sorts, scil. when they beleeve, then they are in the Covenant, &c. But why are all made equall herein? Act. 3. 25, 26. even as it is expounded by our opposites, will give the Jewes the prioritie, the Text is expresse, and to you first, &c. all are not then equall therein. The Gentiles come not in, but by occasion of the Jewes casting out, and then they considered as in Olive or Church-estate, partake of no other Church fatnesse, for substance, then did their predecessors the Jewes, Rom. 11. 12. 15. 17. no other kingdome for the nature of it, and in the essentialls of the externall right, and administrati∣on of the royall Covenant to the Gentile successor, then was to the Jewish predecessor, Matth. 8. 11. 12. and 21. 43. In a sense then, the Jewes are preferred and not made equall, albeit in ano∣ther respect of essentiall samenesse of Covenant priviledges, wee have now proved and yeelded them to bee equall, yet so, as it ma∣keth against A. R. and others, more of which anon.

SE••T. VI.

BUt A. R. I suppose forgets himselfe, when he maketh the sole condition of the promise, to bee equally to Jew and Gentile, scil. beleeving, meaning saving-beleeving. For hee expounds this Text, Act. 2. 38, 39. to bee the promise mentioned in Joel 2. of powring out the extraordinary gifts of the spirit upon them. Now doth A. R. suppose the same reason of pouring out such gifts on the Gentiles to bee called to the worlds end, as was in those first times of planting the Gospell? or would hee have all beleevers now expect such extraordinary gifts, as having according to his exposition, this place and promise for it? I suppose not, why then doth hee make them all equall? And if effectuall calling bee the onely condition of obtaining these promised gifts, those that cast out devills in Christs name, &c. might have had some∣thing more to say they plead, Matth. 7. 31. But why doth any speake so exclusively, when expresse mention is made of remission of sinnes, Act. 2. 38. in confirmation also whereof, the promise

is partly occasioned, vers. 39. And for further discovery of this mi∣staken exposition, let it bee considered. 1 That the very confessed occasion of this here spoken to these heart-pierced Jewes, was the guilt of hainous sinnes, and of that cursed wish, Matth. 27. 25. They were not troubled for want of such extraordinary gifts, and to tell them of such gifts, was both impertinent and unsatisfactory, and it could minister but little comfort to sin-sick soules, to pro∣mise them such gifts, which they might have, and yet die in their sinnes, Matth. 7. 23. 2 As the maine thing propounded, Act. 2. scil. of remission of sinnes, is not so much as named, Joel 2. so nei∣ther is that in Joel set downe in this order, I will poure out my spirit upon you, and upon your children; or thus, you and your sonnes and daughters (onely) shall prophesie. 3. The subjects in∣stanced in Joel 2. are not reducible to the notions, as here men∣tioned, [you and your children] your sonnes and daughters might fall under the notion of you and your children, but not your old men and servants. It were absurd to explaine your children, that is, your old men, as if they were these hearers children. And thus much to that wherein A. R. is singular.

SECT. VII.

AS for that wherein hee joyneth with the rest, that the chil∣dren are put in the same skale with those afar off, &c. The pro∣mise is to them all upon condition of effectuall calling: True it is, that the phrase, The promise (is) to you, and (is) to your children, and (is) to those afarre off, &c. is the same; but non sequitur, that ergo it is to them all alike, and in the same sense. It is at present to them all, that is evident by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the present tense, but not alike to all. The notion of the other as persons afarre off, in∣timateth that these Jewes and their children were not all accounted afarre off too, scil. strangers from actuall externall interests in the Covenants of promise and commonwealth of Israel, or the visible politicall Church, Ephes. 2. 11, 12, 13. but rather nigh in that sense, and yet the promise is to them afar off intentionally and quoad deum, even whilst afarre off and uncalled; but to the other the Jewes and their children, the promise is to them actually, and quoad hominem. To all Pauls kindred, Infants or elder Jewes, belonged the adoption and the promises indefinitely, Rom. 9. 1, 2, 3, 4. nor is it unusuall in Scripture to expresse covenant grace,

made over as in present, to divers persons, some whereof are future and to come, others are in present existence and view, Deut. 29. 14, 15. neither with you doe I make this Covenant, but with him which standeth here this day, scil. the Jew and Proselyte, and the little ones present, and with him, that is not here this day, scil. with the persons unborne, comming of you, or of the Proselyte. The phrase is alike to them, which were actually existent in Church estate and humane being, and to others which were not so, with both doe I (at present) make my Covenant, &c. In the one it is verified actually, and quoad homines, in the other intentio∣nally, and quoad deum. And this promise here mentioned, Act. 2. 38, 39. containing in it remission of sinnes, and so the righteous∣nesse of faith, on which faith pitcheth, Rom. 4. 7, 8. with 11. what was it other, then that which by circumcision was visibly sealed un∣to them and their children, by Gods owne appointment? Cir∣cumcision being in the Sacramentall nature of it, a visible seale of the righteousnesse of faith it selfe, and not meerely in a personall respect to Abraham, as applyed by his faith to his justification. And albeit beleevers came with Abraham to have the saving experience of it, Rom. 4. 7, 8. 11, 12. yet to the rest, Circumcision was a Co∣venant, or a Sacramentall signe or seale of Gods Covenant, Act. 7. Gen. 17. even of that his Covenant mentioned, vers. 7. I will bee a God to thee and thy seed, which containeth that promise of ju∣stification, Jer. 31. 33, 34. Nor will it suffice to say, that Covenant was a mixt Covenant. It held forth temporall things indeed, but by vertue of a Covenant of Grace, Psal. 111. 5. as doth the pro∣mise now, 1 Tim. 4. 8. but it holds forth also spirituall things in the externall right and administration thereof as to all, albeit in the internall operation, as to some. The promises are to them all, Rom. 9. 4. sci. in the former sense, and yet ver. 8. some onely are the children of the promise, and the choyce seed in that generall Covenant, scil. in respect of the saving efficacy of the Covenant up∣on them, vers. 6. And the same distinction is now held out in such sort, amongst persons in Church-estate: unlesse any will say, that there are none in the Covenant, as well as in Christ the Vine, John 15. 2. externally onely, which I suppose will not bee affirmed. And in this sense Peter speaking to these Jewes before they had actually repented or beleeved, vers. 38. with 40, 41. saith, the promise of remission of sinnes is, or belongeth to you, scil. in the externall right and administration of it, the Apostle calls upon them to re∣pent,

and be baptized, not because then the promise should be theirs, but because the promise was theirs already, in the sense mentio∣ned, repent and bee baptized: for the promise is to you, or be∣longs to you: as Rom. 9. 4. hath it. Both baptizing and repenting are joyned as duties unto which, upon this Covenant ground they are called, and not as conditions of their comming by externall right in the promise, none will say of the one branch, that bee baptized was a condition propounded by Peter to them of their comming to right in the promise; since baptisme as a Co∣venant Seale, presupposeth a Covenant right; yet is the dutie of being baptized, as well as of repenting, alike urged on the same ground upon the Jewes. Yea but Peter having exhorted them to repent, &c. would not have baptized them, unlesse they had repen∣ted: therefore it was not their Covenant-right, which hee looked at. Admit he would not, yet that doth not make voyd, either their Covenant, or Church-right thereto: because being adult∣members under offence, and admonished thereof by Peter: they might for their obstinacy against such an admonition notwithstan∣ding Church, or Covenant-right, have been debarred that seale. If one of our members be under offence, and the Elders admonish him to repent thereof, and hee doth not, hee is debarred the seale of the Lords Supper, and his children of Baptisme the while; not that hee is not a Church-member, and so hath Church-right as well as covenant-right thereto; but in that this intervening ob∣stinacy doth suspend his [jus in re] albeit otherwise considered hee had [jus ad rem:] so in the case of these offensive members of that Jewish Church, which was a true visible Church, and not yet dischurched and divorced by the Lord; which maketh way for answer to A. K. that if they were then in Covenant, they were then in the Church of the Gospel; if hee meane it, of being inter∣nally in the Covenant, it is not that we plead for: it of being ex∣ternally, or quoad homines, we have proved, they were so in Cove∣nant and Church estate also; as being yet in the Olive and king∣dome of God, and not cast out, untill their unbeleefe, or totall, and finall rejection of the Covenant, as ratified in Jesus of Nazareth as that promised Messiah, Rom. 11. 20. to which the Jewes had not as yet come, and this Church was a Gospel Church visibly inte∣rested in the Covenant of Grace, the subject of the Gospell, and the same essentially with that Gospel, or Christian Church; un∣lesse, whilst the Jewish Church stood, any will say, there was no

Evangelicall visible Church in the world, but a legall Church: for there was no other visible Church, then that of the Jewes: that then something further was required by Peter, of the Adult-Jewes, to actuall participation of baptisme, and it was not because their Church of which they were members, was no true visible Evan∣gelicall Church: since it was Gods onely visible Church, in the time of Christs incarnation, of which hee lived and dyed a mem∣ber: and none will say, hee was no member of any Evangeli∣call Church, but of a legall; nor was it because the seale of Bap∣tisme was not administrable, in, or by, or to that Church of the Jewes: for it's evident that the Commission of Baptisme was first given by God, to John Baptist, in reference to that Church of the Jewes, as a seale of their membership therein; the same God that told him, who should Baptize with the holy Ghost, hee sent him to Baptize, John 1. 33. the Pharisees themselves could not deny Johns baptisme to bee from heavens authoritie, Matth. 21. 25, 26. and Baptisme being a Church-Ordinance, to bee in ordinary dis∣pensation or administred onely in and by a Church of Christ, that baptisme was at that time the Jewish Church-Ordinance, so farre forth, there was no other floore, wherein all sorts which John baptized, whether they proved chaffy hypocrites, or solid graine, upright ones, were in his and Christs time interessed, Matth. 3. 11. 12. this was then, the onely floore, or visible Church of Christ, (for in the visible Church is no chaffe) [his] floore; hee shall purge [his] floore. Into this Church fellowship also did Christs owne Disciples by that new way of initiation, visibly seale per∣sons, which were the reformed part of that Jewish Church, con∣tinuing still their relation to those officers of the Jewish Church, and their fellowship in the Church-Ordinances, then dispensed, and not separating from the same: * 1.3 either gathering into distinct Churches, or calling to them other ordinary Church-officers; which yet were not actually given by Christ, untill upon his ascen∣sion, Ephes. 4. 8. 11, 12, &c. but the reason rather was partly be∣cause (as was said) they were under such offence: and partly be∣cause albeit their Church were a true Evangelicall Church, yet it was not so pure and perfect, but had many grosse mixtures both of meere ceremoniall administrations, which were now to bee laid aside, and of most palpably and openly corrupt, and rotten mem∣bers: and partly because it was now requisite, not onely to acknow∣ledge the promised Messiah of Abrahams loynes, to be hee alone,

which by his blood should come, actually, as well as virtually, to ratifie the Covenant of grace, visibly made with them, as they did in receiving the seale of Circumcision, but that they owne the Lord Jesus, who was crucified by, and among them, as he which a lone did thus: which amongst other testimonies Baptisme witne∣seth, therefore more was now required of the adult-Jewes, then formerly; which yet was not required of their unripe Children: even as when wee are to receive members of other visible Chur∣ches, into compleat fellowship of all Church priviledges, and ordinances with us: wee require some satisfaction of the growne persons, to testifie their repentance of their former Church-sinnes, and personall scandalls, therein committed, and their willing sub∣jection unto the government, and worship and doctrine of Christ, as administred amongst us; not because wee question the truth of their Church-estate elsewhere, but, because those Churches, albeit true, yet very corrupt, and themselves then scandalous; and with∣all being desirous, not to bee with us barely, as transient mem∣bers, by vertue of Communion of Churches, but being to be of us, as fixed members, wee rest not in their former Church ingage∣ments; but require of such, some new ingagements, in reference to us; and yet we require not this of their children, which are not sui juris, nor capable of giving personall satisfaction, but admit them to the initiatory seale of baptisme with: us so was it with them, Acts the second, being to bee incorporated into a purer company, exhibiting the Ordinances of Christ in a more perfect evangelicall way. Nor must that needs follow, which A. K. saith, that because it's said, they were added to the Church, that there∣fore they were not of the Church before, but after Peter spake those words, Vers. 39. the promise is to you, &c. for this is as well spoken after that expression that they were baptized, as after that mentioned, of their receiving the word gladly, and yet will our opposites conclude, that therefore they were not of the Church, nor in the Covenant before they were baptized, but came into that estate by baptisme? if Baptisme were the forme of the Church, or that which they so much urge wholly failed; that a person must bee first discipled and so in Covenant and Church-estate before he be baptized.

Nor is that cogent, which is urged against the Childrens right in the promise and unto Baptisme, that they should bee so priviledged, when they came to be effectually called, and to bee

turned from their sinnes, as if this were quoad homines, their onely rule of judging of persons visible interest in the Covenant of grace, or visible right to the initiatory seale thereof: or at least the onely way of having such a visible interest in the visible Churches Court. For besides that it was not so of old, in applying of circumcision, as Gods appointed seale of the parties visible Covenant estate and right: even with us also, it is not the rule in Foro Ecclesiae: for then none are by the Church to bee by rule admitted to baptisme, but such as are effectually called: and then, John which knew, that the most of them which hee baptized, would bee as chaffe in the floore, hee kept not rule, in baptizing of them. Or if calling bee taken for externall inviting, in the word preached, and offer of Christ, that I suppose will not be pleaded: for then every hearer should be forth∣with baptized, albeit an Indian or Black a more; but calling as ta∣ken in reference to baptizing unto remission of sinnes, seemeth to bee rather calling into visible Covenant, and Church-estate: unto which some, whose was the promise intentionally, yet were afar off from that estate actually at present, but when called to it, they were then to bee baptized. And yet further to evince, that the little ones of these Jewes, not then capable of actuall repenting, were not in defect of that repentance, excluded from the promise men∣tioned Act. 2. 38, 39. Consider,

1. Such a supposed exclusion of their babes, as here intended, or implyed by that speech of the Apostle [to as many as God shall call] had been, to lay an occasion, and addition of more cum∣bers and trouble to the darkned disquieted spirits of his hearers, then to cleare and ease them, supposing as is undeniably evident, that their wish against their poore children, pressed them sore, as well as other guilt. It was all along thitherto, a received truth, that God was a God to their seed externally, by vertue of Abra∣hams Covenant they were his adopted Children, Ezek. 16. 21. and the Churches children, which shee bare to the Lord, vers. 20. See Deut. 29. 29. and it was evident, by Gods owne appointment of Circumcision, to bee the initiatory seale not to a blank but to his Covenant of being a God to them, whilst babes, and before cir∣cumcised in heart, so as actually to repent, Deut. 30. 6. this their babes had externall right unto, whilst these their parents were unconvinced or unwrought upon, remaining uncut off by cen∣sures from the Church; as of old, Ezek. 16. 20, 21. is mentioned of those Idolaters. Now if not so when their Parents are

wrought upon by Peters Sermon, as the parents were thus farre lo∣sers, by Christ and his Gospel, and the efficacy thereof, losing that pretious parentall priviledge which they had before this of their childrens federall interest, and priviledge of Abrahams Co∣venant, so also their children are losers too, by their parents comming so far on to Christ; comming now thus to be excluded their former Covenant right, and neither Parents, nor children, to have any Covenant right, and priviledge in lieu thereof. How such doctrine might well stumble, and trouble such Parents, let any sober and judicious mind judge; to bee sure they have laid a load of guilt, and given a deadly wound unto their poore babes, by that curse of theirs; now if they are as Pagan strangers from the Covenant, then is there no hope, in reference to ordinary, and re∣vealed grounds and wayes of hope and life, Ephes. 2. 11, 12, 13. Yea but they might repent: True, if they lived to yeares, but they may more likely die in Infancy: and what then? why Christ was accor∣ding to promise unto Abraham sent, &c. True, but what is that to our babes if not interested in his Covenant or testament, in regard whereof alone, he is a mediator to any? Heb. 9. or what ordinary meanes of sanctifying and justifying our babes, or saving efficacy upon them, if not by and through the word of Covenant? Ephes. 5. 25, 26. Rom. 9. 6. Yea but the promise is to them in Christ; True, but you tell us it is with this onely limitation, that they be effectu∣ally called, and turned from their sinnes, of which our Infants in ordinary course are not capable. Guilt there is in an ordinary and revealed way conveyed to our babes, but no revealed and ordina∣ry way is left by this doctrine visibly to confirme us that it may bee taken off, so that their bleeding wound is unstanched.

2. The Apostles which as yet preached not, for the abolishing even of Mosaicall rites, would much lesse at that time, so publique∣ly hold forth, implicitely at least, the exclusion of the Jewes babes, from Abrahams Covenant, Gen. 17. 7. And verily the Apostles which so long after, were so tender of the better and more pliable part of the Jewes, that they would have Paul to take off that aspersion, as if hee should as yet lay a necessitie upon the Jewes, not to cir∣cumcise their children, Acts 21. 20. 22, 23, 24. would much lesse give such manifest and just offence to them, as to hold forth an exclusion of their babes, from right in that Covenant of Abraham it selfe, whereof Circumcision was a visible seale; as the places quoted in Gen. 17. 11. 13. and Acts 7. 8. declare.

3. If Peter should intend by that clause, such an exclusion at present, of the Jewes babes from that externall interest in the Co∣venant of grace, it were to bee crosse to Pauls doctrine, Rom. 15. 8. who makes it Christs end not to evacuate, undermine, or abolish by his comming [the promises] indefinitely made to the fathers, whether in Gen. 17. 7. or Deut. 30 6. or the like, as respecting parents or children, but to confirme the same, Ibid.

But some will yeeld the case as verified in those Jewish children, as being never before denied to bee visibly in Abrahams Covenant: but what is this to our childrens federall interest in the dayes of the Gospel?

An. Yes it's very much. 1 It proveth that by the Apostles since Christs ascension, this tenent of the children of visible members of the Church are visibly interested in the Covenant of grace is of di∣vine authoritie, and is no humane invention. 2. These Jewes are eyed by the Apostles, as persons to partake of priviledges of a Church of Christians, as was baptisme; and therefore what extent of federal right & priviledge is granted by the Apostles to them, and theirs in that way, is equally belonging to Gentiles in a like way. 3. To suppose God by Apostolical ratification, to allow to children of Jewish parents comming on to Christ, &c. a larger priviledge then to Gentile parents, as came on to Christ, &c. is to make God a respecter of persons. 4. The force of the words seeme to carry it, that the same promise which was to those Jewes actually in Church and Covenant estate, was intentionally to those afarre off which were strangers actually from a like estate, whether those of the ten tribes, or rather those of the Gentiles, and should be actually to them, when they came to bee called actually into the fellowship of that Covenant and Church estate. Now what pro∣mise was that? Verily a promise, which carried with it a partiall reference unto their children: The promise is to you, and to your children: And the same is unto them afar off, whom God shall call, scil. in reference to their children also.

CHAP. III. Sect. I. The Explication of Gen. 17. 7, &c.

ANother Scripture holding forth the former doctrine of the Federall holinesse of such children is Gen. 17. 7. a place that in these later dayes, hath been through mens distem∣pers like Isaacs well, an Esek for contention about the waters in it. Touching which, and so the whole doctrine of Fe∣derall holinesse propounded, let us make use of a few distinctions, and then set downe some few conclusions, and withall take off what is brought to the contrary. The Covenant of grace is considered either nakedly, or as invested with a visible politicall Church-co∣venant, if not explicite, yet implicit. Wee are to consider this place, Gen. 17. not so much in the former, as in the later sense; God making of it with reference to the Church, which was to remaine in the posteritie of Isaac, vers. 18, 19, 20, 21. albeit at present it bee to bee contained in Abrahams owne family, whence also hee or∣daineth an initiatory seale, and way of restipulation, to which they submitting together, as one selected body, collectively, and as members thereof, distributively, they did implicitly make con∣fession and promise to God, and bind themselves in a nearer reli∣gious tie one unto another. Hence often renued, Deut. 29. 2 Chro. 15. and 30. and 34. Nehem. 10. Ezek. 16. 8.

Againe, that Covenant of grace is considered either in it selfe, or in its administration; to which purpose circumcision is called the Covenant, partly, because it was the signe and seale of the Cove∣nant of grace, Gen. 17. 11, 12, 13. Partly too, because it was the Cove∣nant of grace in the administration of it, Jer. 13. 11. and Esay 24. 5. and Zach. 11. 10. hath reference to the Covenant of grace both as invested with Church-covenant, and in respect of Church-administration thereof.

Concerning persons being in covenant, some are said to bee in the covenant intentionally, so children of the Church, which are yet unborne, Deut. 29. 15. so those afarre off, the promise was to them at that time, Acts 2. 39. so the Jewes also which yet were to come in, were in Pauls time holy Federally, Rom. 11. 15, 16. or actu∣ally, so were the Jewes holy which were not cut off in Pauls time, Ibid. so Deut. 29. 14. we attend rather to the later then the former in this discourse.

Persons actually in covenant, are either internally and saving∣ly in covenant, as are all true beleevers, and their children which belong to Gods election: and as were many of those included in that phrase, Rom. 11. 16. and as were Isaac and Jacob, which were not onely children of the promise, intentionally, before they were borne, Rom. 9. 9, 10, 11. but actually, as soone as borne; God revealing his mind of covenant-grace in such sort, as never rever∣sing the same, after they were actually borne, hence that Gal. 4. 23. 28. compared, albeit many of the Galatians were but such, in point of visibilitie, as appeareth. Or they are such as are onely externally in the covenant, thus even Ishmael was, for circumci∣sion was even to him also Gods covenant or visible seale thereof. This distinction is the Apostles, Rom. 9. 4. hee speakes of some to whom the promises belonged, scil. onely externally, and of others to whom they belonged, in respect of the saving efficacy thereof, Vers. 6, 7, 8.

Such as are externally in covenant are either such as are so up∣on their owne personall right meerely, as many proselytes, Exod. 12. 44, 45. Deut. 29. 10, 11. even those Gibeonites: so were the soules in Abrahams house which hee gained to his religion, according to Ainsworth, Gen. 12. 5. such as hee had commanded to feare God, Gen. 19. 19. as appeares by their free submission to that ridi∣culous painefull ordinance to flesh and blood, Genesis 17. 27. Or such as withall are externally in Covenant, so consi∣dered as invested with Church-covenant, in their parents right: as the Jewes and Proselytes Children, Deut. 29. 10, 11. God accepting the actuall owning of his Covenant by the grown part, and parents instead of the children also. So of all collectively is that spoken, not onely that God that day avouched them to bee his people, Deut. 26. 18. both parents and children, as also Deut. 30. 16. and 29. but thou hast avouched the Lord to bee thy God, Vers. 17. thou collective Israel, yet it was acted but by the growne part in their own, & in their childrens stead. Abrahams seed is either taken for the head and principall as was Christ, and so rather in∣tended, Gen. 12. 3. and 22. 18. or for the head and body together even Christ mysticall, so Gen. 22. 15. Thy seed shall possesse the gates of thine enemies, and so Gal. 3. 16. Jew and Gentile but one seed with Christ the head of the Church. Again, Abrahams seed is either taken collectively, or distributively; collectively, either his seed by propagation, or proportion. In the former sense the

Jewes in their generations, were the seed mentioned, Gen. 17. 7. that is, parents and children, for they are seed in their generati∣ons: seed by proportion, were the Proselytes of old in their gene∣rations, and visible inchurched beleevers in their generations, scil. parents and children together. And both againe are considered specifically, or individually: specifically, so some of that sort of parents and growne persons and some of that sort of children are as well internally and savingly in the covenant as externally: albeit many individuall persons of both sorts are onely externally; thus, Deut. 29. 14. with [him] that is here and with [him] that is not here: him, not them, as noting a collection; yea a certaine species, or sort of persons growne or babes, and of babes borne or unborne: according to a different respect of Gods making his covenant with them. So in Gen. 17. to thy seed indefinitely, God absolutely covenanting thus, as Vers. 7. with them in their species and sorts: conditionally in respect of the individuall persons of each sort. Or more briefly, the seed of Abraham, are either his choyce seed in speciall, or his Church seed indefinitely, wee consi∣der herein the later and not so much the former.

SECT II.

1. COnclusion, that Covenant, Gen. 17. 7. was a Covenant of grace, and the same in nature, with that Covenant of grace now held forth to us. Neither of the branches of this conclusi∣on I think are denyed by the more judicious of our opposites, albe∣beit both have been by some of the more vulgar sort, making that covenant in Gen. 17. to bee a Covenant of workes, &c. that it was a Covenant of grace, may appeare by the qualitie of the persons, betwixt whom the covenant is made, scil. not God as a Creator, & men as innocent, as in that covenant of works made with Adam, but God as gratious, justifying ungodly persons in the sense of the Law, or such as cannot become legally godly, perfect in them∣selves or workers, covenanting with such like non-workers, Rom. 4. 1, 2, 3, 4, 5. s••il. God and Abraham, yea God and Isaac, yea God and the spirituall seed of Abraham to whom with him the promises indefinitely were made, and so this also, Gal. 3. 16. 2 By the matter promised on Gods part, scil. I will bee a God to thee and to thy seed, holding forth more then any legall covenant, as 1. to tender and give to them his ordinances according as they should bee capable of them, as their peculiar priviledge by right

of Covenant; hence these two coupled, Lev. 26. 11, 12. Rev. 21. 3. I will bee a God to them, I will set my tabernacle amongst them; hence any without these or any externall right to them, are accor∣ding to men said to bee without God in the world, Eph. 2. 11, 12, 13. 2 That hee will dwell amongst them, and manifest his spe∣ciall presence with and in his Ordinances, and providences among them; hence being a God to any and Gods dwelling with them, are coupled together, Exod. 29. 45. Lev. 26. 11, 12 Rev. 21. 3. 3 That hee will tender them deliverances as their federall right, and bee really forward to give such deliverances from all sorts of miseries, and from the causes of the same; yea actually to worke such de∣liverances, so far as is meet, and sutable to their present conditions: hence God, his being a God to any, and his removing sad mourn∣full thoughts from any, are joyned; Revel. 21. 4. see Levit. 26. 41. 42. 45. Deliverances from common providences are common to all, even Pagans; but not such as spring from the vertue of the Cove∣nant, Zach. 9. 11. 4 so as to give to such an externall covenant right at least; as to temporall blessings; hence giving Canaan, and his being a God to them joyned, Gen. 17. 5. 7. 8. see Psal. 111. 5. so to spirituall mercies, as justification, Jer. 31. 33. 51. Adoption 2 Cor. 6. 16. 18. also owning after death, Exod. 3. 6. compared with Luke 20. 37, 38. and glory after all: hence as to the former, so to this, is joyned, God his being a God to any, Heb. 11. 6. All this is included as by vertue of Gods covenant offered to such as hee is a God to, yea and as that which according to men, and as men are in charitie to judge, is with all the visible right of such. Albeit, the former two senses suffice, to the visible administration of the covenant, as their right; in that God doth hold forth that hee is a God to such in covenant, to whom hee giveth his ordinances, and with whom hee vouchsafeth his presence therein as their externall covenant right. 3. By the condition propoun∣ded and promised to adult Abraham, with whom God was now in this solemne wise to enter into this Covenant, not with him alone but with his, scil. the exercise of faith, and Evangelicall up∣rightnesse or perfection; Walke before mee and bee upright or perfect, Vers. 2. And I will make my Covenant between mee and thee, Vers. 4. as for mee, behold my covenant is with thee, &c. this is my part of the covenant, that was thine, and Vers. 7. I will esta∣blish my covenant betweene mee and thee, and thy seed after thee in their generations, &c. Now that the same covenant is to us since

Christs ascension, appeares by the former: in that it being the covenant of grace, it is an everlasting covenant: hence Gen. 17. 3. and Heb. 13. 20. hence too, when God would expresse the matter of his Covenant, since Christs incarnation, hee useth and annex∣eth the old phrase, and forme of promise; I will be a God to such or such, 2 Corin. 6. 18. Heb. 8. 10. Jer. 31. 1. spoken in reference to our times: So when speaking of the Jewes and their children, which hereafter are to come into Church estate actually he useth the same phrase, Ezek. 37. 25. 27. compared. Hence the same language in mentioning new Jerusalems condition & priviledge, I will be a God to them, I will set my tabernacle among them, Revel. 21. 3. The Covenant then of the Gospell, hath outward priviledges of Gods tabernacle annexed, as well as Abrahams Covenant, yea in that it's the same with it. By this which hath been said, it appeares how short and unsafe the speech of Mr. B. is, who in answer to the ar∣gument from Gen. 17. saith

that Gen. 17. the new Covenant is promised but not covenanted, even as it was before to Abraham, Gen. 12. 3. bringing Jer. 31. 35. where God saith, not I have made, but I will make a new Covenant, which was made good at the death of Christ as the Apostle makes it appeare, Heb. 8. 9, 10.

I confesse I have met with such a notion in Cameron de triplo foedere, Thes. 20. distinguishing of faedus gratiae promissum et promulgatum, or sancitum, proving it by Gen. 3. 12. 15. But with reverence to so worthy a man bee it spoken; I cannot readily subscribe to his notion, and proofe thereof; in that the covenant made with Abraham, is cal∣led both by the name of promises made to him, Vers. 16. and the covenant confirmed before of God in Christ, that mediator of the new covenant, Heb. 12. 24. 430. yeers before the Law; which exactly considered referreth us to Gen. 12. 3. so that though God said, Jerem. 31. Not I have, but I will make such a covenant, this proveth not, that it was first made good, or verified, in Heb. 8. 10. &c. For it was confirmed in Christ long before, saith Paul, Gal. 3. In respect of the vertue and efficacy of Christs blood, in which it was ratified; else neither Abraham nor Isaac had been saved, see Heb. 13. 20. and Revel. 13. 8. albeit actually and fully accomplish∣ed afterwards, hee had not made it, in so many words expresly, as Jer. 31. noteth, but in substance hee had both, Gen. 12. 3. and 7. 7. and Deut. 30. 6, &c. those particulars in Jer. 31. being bran∣ches: 1. Of being blessed in Christ. 2. Of God his being a God unto them. 3. Of circumcising their hearts to love him, &c. He had not made that covenant in that way in Sinai, upon their com∣ming

out of Egypt, which is there hinted, Jer. 31. 32. but that hee made no more Evangelicall a covenant, then at Sinai before or after with the Jewes, it followes not: not according to the covenant made with your fathers, when I tooke them by the hand to bring them out of Egypt; not according to it, scil. for externall dispen∣sations with thunder and lightnings, and in the former of the ten words, &c. but hee saith not, that it should not bee according to that Covenant with Abraham, for the matter which, or sorts of persons, to which it was dispensed, or as if hee had made no co∣venant of grace with them before their comming out of Egypt, in Abrahams covenant, &c. or that the covenant made with Abraham, was not the covenant of grace, which was made with him above foure hundred yeers before that time Ieremy speakes of, Gal. 3. 16. Exod. 19. 1, 2, 3. 20. 1, &c. and 12. 2. 6. 40, 41. and Gen. 15. 13. and 21. 9. and 12. 3, 4. compared together. A. R. is also too presump∣tuously bold with Christ, that faithfull and true witnesse, when not content to vent his owne unsound notions, but hee will needes father them upon Christ himselfe and bring him in as speaking thus to the Jewes, from Iohn 8.

You see then how the Covenant of Circumcision, made with Abraham, and you his naturall seed, was to bee an everlasting covenant in your flesh, to wit, in mee, who was to come of your flesh, Gen. 17. 13. And to this end, to this covenant of circumcision, was that covenant of the Law added, &c. by which you plainely see, how that circumci∣sion, was to you naturall Jewes, both a covenant, and yet also but a signe of another covenant, Gen. 7. 11. scil. of that ever∣lasting covenant, made with Abraham, and all his spirituall seed.

But how dareth A. R. to father such unsound things upon your faithfull Prophet of the Church, as these are; first, that by that your flesh is meant, him, or Christ who was to come of their flesh; whereas the context speaketh thus of all and every male in their generations, stranger or o••her, borne in their house or bought with money amongst them; yet this should bee his cove∣nant in their flesh: that is Christ, who was to come of their flesh even of Ishmael and Esau and of the strangers of other countries; will Christ owne this as his doctrine at the last day? Yea restraine it: of your flesh, that is of you Jewes of all the Tribes, when yet Christ came of the tribe of Judah onely: Would Christ speake so heterodoxly? Secondly, that there were three distinct covenants, besides that covenant of nature made with Adam in innocency,

and so foure covenants, besides that with all the creatures, Gen. 9. and besides these there are three distinct covenants here mentio∣ned; first, that of Circumcision, secondly, that superadded of the Law, thirdly, that everlasting covenant unto which Circumcision was but a signe, will this doctrine be owned by Christ? Nay doe not these sayings crosse each other? scil. That the covenant of circumcision was to bee an everlasting covenant in their flesh Christ: and yet it was not that covenant. The Text saith, for my covenant shall bee in your flesh, &c. that is, as here Christ is said to affirme the covenant of circumcision: This cove∣nant then of circumcision being in their flesh, scil. Christ: it see∣meth there is some other covenant ratified in Christ then that which is the covenant of grace; even this covenant of circumcision, which this Pseudo-Christus affirmeth to bee another covenant di∣stinct from the everlasting covenant, scil. the covenant of grace. I dare not see the Lord Jesus Christ thus abused. Thirdly, that was plainely to bee seene, that circumcision was to them a Cove∣nant, and yet but a signe of another covenant, scil. that of grace. As if these two expressions were as wide as a covenant, which cir∣cumcision it selfe was, and a signe of another covenant; when every one that hath read catecheticall doctrine will say, that when in one verse it's said of circumcision in their flesh, that it was his Covenant in their flesh: it is a usuall Metonymy in speaking of Sacraments to call the outward sacramentall signe and seale, by the name of the thing signified and sealed. As the cup is called the te∣stament of Christs blood, 1 Cor. 11. 25. that is, the visible signe or seale of it. The bread is called Christs body, ver. 24. So in menti∣oning that extraordinary sacrament, the rock is called Christ, 1 Cor. 10. and here in Gen. 17. 11. Circumcision is called a token or sacramentall signe of the covenant, in Rom. 4. 11. The seale of the righteousnesse of faith, where the Scripture speaketh plain∣ly, and explicitely. Yet here A. R. will have Christ himselfe to hold forth other doctrine then is usuall in speaking of Sacraments. Fourthly, that God made with Abraham and those Jewes another Covenant distinct from that everlasting covenant, scil. that covenant of circumcision. And yet also made with Abraham and his spirituall seed that other everlasting covenant, of which the circumcision of Jewes was a signe; as if God at one and the same time made with one and the same person Abraham two distinct co∣venants, one which was not the everlasting covenant or covenant

of grace, namely the covenant of circumcision, as 'tis called; and the other which was that everlasting covenant it selfe: And like∣wise that circumcision was given by God who said it shall bee a signe to them, to bee a signe of a covenant made, not between God and them that by his appointment were thus circumcised, but of a covenant made betwixt God and others: when the letter of the Text is thus, Gen. 17. 11. It shall bee a token of the covenant be∣tween mee and you. What covenant was that? was it that Vers. 10. where it's said, This is my covenant which you shall keep between me and you and thy seed after thee? nay, that was a dutie and condition of the covenant rather, which they were to keepe or observe, as it followes: this is my covenant, every manchild a∣mongst you shall bee circumcised, Vers. 11. yee shall circumcise the foreskin of your flesh: So then circumcision is but a branch of the covenant or a condition of the covenant on their part, which in the sacramentall nature of it is a signe, not of that mentioned which was their dutie in being circumcised, and so circumcising their flesh, Vers. 11. should bee a signe of being circumcised, Vers. 10. which were absurd; But rather it is a signe of the covenant of God, even that covenant mentioned Vers. 7. scil. of Gods becom∣ming a God to them: which is essentially the very everlasting co∣venant of grace. And whereas A. R. his Pseudo-Christus saith, that circumcision in their flesh was to bee an everlasting covenant in their flesh, and yet to bee but a signe of that everlasting Covenant, &c. grounding upon that Vers. 13. my covenant in your flesh shall bee for an everlasting covenant: As if it should meane, that that eternall covenant was not made with them that had that signe of the covenant at the present, but yet it was to bee made with o∣thers, when yet the same phrase used in mentioning the signe is used in expressing the forme of the covenant it selfe, Vers. 7. I will establish my covenant between mee and thee, and thy seed after thee in their generations 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in faedus seculi, unto or for a covenant of perpetuitie, to bee a God to thee and to thy seed after thee. Here the phrase for an everlasting covenant evidently noteth, not any future covenant, which is not here held forth, but the qualification rather of that covenant, which God saith hee will establish at present with Abraham and his seed; for having mentioned the covenants, hee expresseth the qualifications of the covenant it selfe, that it is of no temporary but of an everlasting nature. And then setteth downe the matter of his Covenant thus

made with him and his seed, scil. that hee will bee a God to them, and that vers. 13. is but a Sacramentall phrasing of the same thing.

SECT. III.

Conclu. 2. THat the covenant of grace in Gen. 17. is to be con∣sidered as invested with Church-covenant, and therefore mention is made of this covenant as to bee kept by them, vers. 9. which is further expressed in one particular thereof, vers. 10. Not as if this were all which God required of Abraham and of his seed, but because this was the first initiating condition, and that which did as an initiatory sacramentall signe, in a more peculiar way, incorporate him and them into one instituted Church-body at present, which should more fully bee carried on for after time in Isaacs time, ver. 19. 21. and 21. 12. Besides, this made them fur∣ther capable afterwards of partaking of other Church ordinances. Hence also if others desired to partake of that Church ordinance of the passeover, albeit they might bee otherwise godly, yet they might not bee admitted to the same, unlesse by circumcision ini∣tiated into their Church body, Exod. 12. 44. 48. Hence when the Scripture would speake of the Jewish Church, it sets them forth by that name, those of the circumcision, Act. 11. 2. Rom. 15. 8. and 3. 30. Gal. 2. 17. But verily in requiring circumcision many other duties lay upon them virtually. As first, the knowledge of their owne undone estate by nature: as being persons whose blood not of one member of their body alone, but even of their whole man, the life of body and soule might in justice bee requi∣red of them, and this not so much in regard of actuall sins of their owne, as in regard also of Adams sinne derived to them by pro∣pagation; if they had no more guilt then that they deserved to die. Secondly also, knowledge of their extreame need of Christ, whose blood as the blood of the principall seed of Abraham, was to bee shed in fulnesse of time, and by virtue whereof that cove∣nant was at present ratified, Gal. 3. 4. 17. Hence also faith was re∣quired of them to apply that benefit of Christ and his blood, Rom. 3. 30. Those of the Jewish Church had faith required of them to justification, as well as the baptized Gentiles; all duties and branches and acts of repentance and mortification, were there∣in required also, of persons admitted to the seale of circumcision; hence such exhortations thereon grounded, Deut. 10. 16. All in∣ward acts and branches of renovation and sanctification were

therein also involved as that which they were bound to endeavour and attaine, Rom. 2. 29. And all outward obedience of faith to the Law as a rule of life, was therein also required. Whence that, Rom. 2. 25. The profitable use of circumcision is to keepe the Law, the righteousnesse of it: What, as that whereby they should be ju∣stified? No verily, God gave it not to them for that end, but such a keeping thereof as the godly gentiles, who being not circumcised but baptized, it shall bee all one as if they had beene externally circumcised, Rom. 2. 26, 27, 28.

SECT. IV.

Conclu. 3. THat there is a bare externall being in the covenant of grace of persons who possibly never shall be sa∣ved. Hence the promise is said to belong to those Jewes, Rom. 9. 4. on whom yet the word tooke no saving effect, vers. 6. hence by opposition to the Gentiles they were those which were not stran∣gers to the Church, but of it. They were not strangers to the co∣venant of promise, but in the same, Ephes. 2. 11, 12. hence God saith hee maketh his covenant with them all; Deut. 29. 10, 12, 13, 14, 15. speaking there of that solemne renuall of the covenant of grace, as Deut. 30. 6. 10. 12, 13, 14. compared with Rom. 10. 6, 7, 8. evinceth. So Ezek. 16. 8. hee made a Covenant with that Church and peo∣ple, many whereof proved very base, as that Chapter sheweth. Now this was a covenant of grace, albeit invested with Church-covenant, as appeares in that vers. 60. that God for that his cove∣nant sake considered as his, will deale so gratiously with them af∣ter all their provocations, as vers. 62, 63. Albeit, hee did not thus properly for the sake of that investure of his covenant annexed: scil. Thy covenant, the Churches covenant abstractively considered vers. 61. see more Ezek. 36. from vers. 17. to the Chapters end. There is an externall being in the covenant of grace, as there is an externall being in Christ, John 15. 2. and partaking of Christ, hence that of Heb. 13. 14. An externall belonging to Christ: hence those Jewish refusers to beleeve in Christ, yet called his owne, John 1. 11. As there is an externall being called, Matth. 22. 14. an externall being sanctified by the blood of the Covenant, Heb. 10. 29. an externall being purged from sinne, 2 Pet. 1. 9. an ex∣ternall being purchased by Christ, 2 Pet. 2. 1. an externall Saint∣ship, Deut. 33. 3. And therefore both are joyned, being Saints, and making a Covenant with God, Psal. 50. 5. and such as had Gods

covenant made with them to glory of, verse 16. yet what persons many of them were that Psalme doth declare. There are those invi∣sible Churches which are as Isaac was, children of the promise, Gal. 3. 28. children of the Gospel Church, verse 31. and 26. this must bee verified in all the members of the Galatian Churches, unto whom Paul wrote that Epistle, Gal. 1. 2. for hee spake this of them all; Jerusalem which is the mother of us [all] verse 26, 27, 28. compared: They then were all such either effectually and savingly: And then there were some particular visible Churches in which were no hypocrites. Contrary to the very scope of the parable of the Tares, and Net, and Virgins, and Wedding, and varietie of vessels in the Church visible as an house of God, 1 Tim. 3. 15. com∣pared with 2 Tim. 2. 20. Yea then there should bee a possibilitie that such as are savingly interessed in the covenant of grace should end in the flesh, Gal. 3. 3. suffer many things in vaine, verse 4. have Apostolicall labour bestowed on them in vaine, Gal. 4. 11. fall from grace, and have no profit to salvation by Christ, Gal. 5. 2. 4. for if there were not a possibilitie of some such members and cases to bee found in the Galatian Churches; why doth the Apostle speake such things as there are mentioned? but there is no possibilitie of fatall seducing the elect one, savingly interested in the covenant and Church. 2 Tim. 2. 16. 19, 20. 1 John 2. 19. Matth. 24. 24. So then it must needs follow that according to God, some were such indeed, but externally and according to men all were children of the promise. In which sense the promise of grace and glory may bee to one as ones legacy, or portion externally, and accor∣ding to men, of the saving good whereof it is possible one may fall short, Heb. 4. 1. 4. When Antipaedobaptists admit any to the seales of Church and covenant fellowship, is it not possible that some false brethren may creepe in unawares, Jude 4. some wolves enter in, and of their owne selves some turne seducers? Act. 20. 29, 30. can it be otherwise but that in visible Churches with us or them, there will bee some unapproved ones to God? 1 Cor. 11. 18, 19. yet you admit them to the fellowship of covenant, but without ground, unlesse to them they are in covenant. Will you ordinarily put seales to blankes? and the seale must follow the covenant, Gen. 17. 7. 9, 10, 11. 13. Acts 2. 38, 39. 1 Cor. 11. 25. You will surely say, they appeared to us, to bee in the covenant of grace; wee judged them to bee in it: else wee had not admitted them. So then according to your selves, persons may bee externally and quoad homines in

the Covenant of grace, which are not savingly so; I plead for no more; wee are then thus farre agreed; I yeeld no more advan∣tage to Arminius, nor undermine perseverance in grace, nor the Po∣lemicall doctrine of our choyse Divines more then you doe, nor then Amesius, Chamier, Luther, Calvin, Beza, and then your owne Tertullian, as you count him, doth; who in his booke De Anima, Chap. 21, 22. urgeth that Text, 1 Cor. 7. 14. for a peculiar cleannesse of beleevers children by priviledge of seed, as the rest which I have named: to whom Pareus, Peter Martyr, Bucer, Melancton, Mr. Philpot, besides many others might bee added, who pleading for Infants baptisme, urge it from their interest in the Covenant. As many of the ancients, Cyprian, Gregory, Nazianzen, Jerome, Austine and others which plead for Paedobaptisme from the argument of circumcision, must need implicitly, if not expresly, maintaine In∣fants Covenant estate, to which the baptisme of the one as the circumcision of the other was ex natura rei, a sacramentall signe, Gen. 17. 11. And yet they held not, that all such were infallibly sa∣ved, and therefore must maintaine with mee, an externall inbeing of some in covenant which possibly may never be saved.

But leaving humane authorities to returne to Scripture proofe of this third conclusion; let our opposites consider of Gods breaking that gratious Covenant which hee had made with his people of old, which was as his staffe of beautie, Zach. 11: 10, whether it can be verified of a legall covenant of workes and not rather of his covenant of grace in respect at least of the externall administration thereof amongst them, as verse 9. and their exter∣nall right in that his covenant. And whence else is there any sup∣posall of some interested in that same covenant of God wherein the upright are faithfull, stable, and perminent, but others are false, treacherous, and apostatising? Psal. 44. 17. Dan. 11. 30, 31, 32, 33. If they were never in this holy covenant, how came they to for∣sake it, to deale falsely in it? or was this Covenant wherein they together with those true beleevers were interested in communion, other then the covenant of grace? If it were not that from Sion, was it that from mount Sinai, which are the Apostles membra di∣videntia of the covenant, Gal. 4. 24. If so, then beleevers, which as beleevers must necessarily be in the free covenant of life and grace, yet also at the same time are under a contrary covenant of bondage and death and curse; if this covenant in which they were with true beleevers were a covenant of grace, as is evident, then were

hypocrites externally in it, for internally and efficaciously they were not; and whence else were they charged with breaking the ever∣lasting covenant, cat••exochen, if they were never in that bond; And if in it, it was but externally, else had they never so fatally broken this covenant which is thus plainely described by the old periphrasis of Abrahams covenant, Gen. 17. 7. 13. and whence also are some charged with not beleeving the faith or ingaged truth, the covenant of God, Rom. 7. 3. if it were not plighted with them? which notwithstanding tooke saving effect onely in the elect and in the beleeving: Nor will any say that it was other then the cove∣nant of grace which tooke such effect, Rom. 9. 6. And what need that preoccupation of the Apostle, when speaking before of the promise indefinitely, as belonging even to those refuse Jews, he saith: not that the word of God tooke none effect, scil. in the persons to whom it belonged: As if his meaning were thus, to prevent all objection, I yeeld that many to whom the word of Gods gratious covenant did externally belong, never got any saving good by it, as appeareth by their sad case at present, verse 1, 2, 3. but yet this will not follow, that Gods covenant had none effect at all, namely in others which were savingly interested therein. And the reason hee giveth is added, for they are not all Israel which are of Israel: as if hee would say, they are indeed Israelites; or of called, covenant, in-churched Israel, verse 4. and 6. compared, but they are not all elected Israel; so then, that the word of covenant taketh not sa∣vingly in such like persons, it is neither in that they were not in that covenant externally; for the promise belonged to them, verse 4. nor that the word of Gods covenant is not per se efficacious; since it doth take effect in as many as are the choyse seed, principal∣ly intended in that Covenant; but here rather is the secret ground of it: They are not, nor never were elected of God, and such as in his secret counsell hee intended and ordained to extend eternall mercy to: for had they been of that number they could never (according to the objection included) have so fallen as to reject and cast off so irrecoverably the revealed grace and mercy of Gods covenant as ratified in Christ, Rom. 15. 8. Acts 4. 45, 46, 47, 48. and Rom. 11. 20. and 9. 31, 32, 33. 1 Pet. 2. 7, 8. compared: This here said may serve for answer to Mr. B. his distinction of the Cove∣nant of grace and an outward Covenant, &c. they are not two di∣stinct covenants, but the covenant of grace made with the elect in respect of their saving interest in that, I will bee a God to them;

the same is made with others, in respect both of visible interest, and the visible administration of it; nor is Gen. 17. 10. a proofe of an outward covenant, distinct from the covenant of grace, verse 7. but it is the covenant or conditionall part and dutie of the same co∣venant on their parts. As God had before told Abraham what was his part of the covenant, both more personally respecting Abraham, verse 4, 5, 6. As for me, or my part: behold my Covenant is with thee, and more parentally and radically in respect to him conside∣red with his seed, verse 7, 8. So verse 9. hee telleth Abraham, what is his and his seeds part of the covenant, thou shalt keepe my co∣venant and thy seed &c. If Abraham demand, What is that his and his seeds part? It is answered verse 10. &c.

From the same principle may sundry objections of I. S. against the truth in question bee answered; as, that there is but one way of entring into covenant, scil. by a true and lively faith. The contrary whereof here appeares in that persons may bee said to bee in covenant with God in respect of externall right which never came to beleeve actually nor savingly. Of like nature is that; the promise being yea and amen in Christ, 2 Cor. 1. 20. such as have not true faith in him, as Infants &c. have not, they cannot bee in∣terested in the covenant, to which purpose also, Gal. 3. 9. 27. 29. is brought; now taking that of saving faith, wee see others may bee called the children of God, Ezek. 16. 20, 21. 23. Rom. 9. 4. yea children of the promise, Acts 3. 25. Gal. 4. 28. then such as doe at∣taine to saving faith, as before was cleared. Of the like nature is that, that wee by our doctrine doe set up another way of salva∣tion then by regeneration; which is a meere non sequitur, since un∣regenerate persons may bee in covenant with God, on whom the word never taketh effect, Rom. 9. 4. and 6. compared, and no o∣ther is our doctrine; we disclaime that conclusion, that all that are externally in covenant attaine salvation; nor doth that sequell of universall redemption follow from our doctrine of Federall holi∣nesse since wee maintaine no other but that whatever such are quoad homines counted redeemed of the Lord, and sometimes so stiled, as that visible Church of Ephesus is said to bee purchased by the blood of Christ, Acts 20. 28, &c. yet in that and other visible Churches many prove otherwise, even rent-members, verse 29, 30. so 2 Pet. 2. 1. If these had not been externally in Covenant, they had not been in the Churches. And albeit they were so, yet the effect proved they were not internally of the number of redeemed

ones. Hitherto that Dilemma being reduced may receive answer. That according to our doctrine beleevers children being in the covenant of grace: that covenant is made with them, either con∣ditionally or absolutely; if conditionally, then either on condi∣tion of faith, or workes. Not of workes, none will affirme that, then of faith: and that is nugatory to say this Covenant is to be∣leevers seed, if beleevers; to which branch wee answer, the Cove∣nant is theirs externally, and quoad homines: considered as invested with Church-covenant, and in reference to Covenant Ordinances, whereof they are capable, as of old they were of Circumcision, and are now of baptisme.

Thus it's theirs at present, in respect of the visible faith and in∣terest of the parent or parents in the Covenant, and for the future, it's theirs in the further grace of the Covenant, upon condition of their beleeving if they live to yeeres of discretion: If absolutely, then God either keepes it, and so all the seed of beleevers should bee saved, which is false, or hee doth not keepe what hee absolutely covenanted, which to affirme were blasphemy. Wee answer, God may bee said absolutely to covenant with beleevers seed, collective∣ly and specifically considered; and yet all the Individuall children not saved. It is absolutely made, and made good, that that sort of persons shall bee and are saved by vertue of Gods Covenant, for some of them are infallibly saved: The Covenant is to the in∣definite collective seed or children, in respect of the internall sa∣ving interest: else none of them dying Infants should bee saved. Supposing they are the Israel of God, a part of the elect seed, yet the meanes of saving effect in and upon them is the word of Co∣venant, Rom. 9. 6. It's thorough the effectuall word and ingaged truth of God that that part of the Church are savingly purged, Ephes. 5. 25, 26. The Covenant is to the individuall seede, all and each of them in respect of externall interest, and yet many of them not saved, nor yet is Gods faithfulnesse impeached or impaired, nor need the faith of beleevers bee shaken, if this or that child should prove, live and die wicked, the force of the Covenant is not to bee measured by the fatall miscarrying of many of Abra∣hams Church seed. To bee sure it taketh in some of his Church-seed, as the Apostle reasoneth, Rom. 9. 4. 6. compared, Whether our doctrine herein or the adversaries which deny any interest at all to any beleevers Infants in the Covenant, bee more uncomfor∣table, let the world judge. And therefore to affirme with Paul, if

taken in the strict of elect ones, and of sincere beleevers, that they onely are Abrahams choyce seed, yet it's no other then Gospell to af∣firme as much as wee have done of others: ye they also are Abra∣hams Church seed.

SE••T. V.

4. A Fourth Conclusion is, that the Church in dispensing an enjoyned Initiatory seale of the Covenant of grace, loo∣keth unto visibilitie of interest in the Covenant to guide her in the application thereof. Nor is it the saving interest of the per∣sons in view which is her rule by which shee is therein to proceed. The matter to bee dispenced is not an Initiatory seale of the Co∣venant before it bee commanded, as before Circumcision or bap∣tisme bee commanded: but supposing that de facto they are com∣manded, the rule of judging of the jus of persons propounded to the Church, with desire of her admission by her officers, to the fellowship of the initiatory seale of the Covenant; it is not the internall and saving state of the partie, or parties, but the visibility of covenant right and estate; saving right, consisting in Gods electing act which is a very secret: in saving interest in Christ and his death: in saving influences and operations of his spirit and the like, all which incurre not to outward discerning, nor can be infallibly known by man being things per se invisible to others, John 3. 8. John Baptist did and might lawfully baptize those mul∣titudes, albeit in the generall hee knew that many, yea most of them would prove false and frothy, Matth. 3. 5, 6, 7, 8, 9, 10, 11, 12. It sufficeth that albeit hee were perswaded in the generall, that many were unworthy members of that floore, and Church of Christ amongst them all; yet they having appearances of a bet∣ter estate, and hee not being able to say in the particular persons presented to baptisme, which of them notwithstanding would prove chaffie and vile, hee baptized them. Albeit wee may think in the generall that to bee sure in all visible Churches there will bee some vessells of dishonour sometimes, and yet Ministers which are the Churches, as well as Christs servants, they are not there∣fore to refuse, to dispense Church-Ordinances; since they are in the face of the Church, such utensils, as the Lord may have and hath need of. Hence the Apostles which as extraordinary persons, knew the guile of persons secret from the Church, witnesse that act against Ananias and Saphira, Act. 5. 1, 2, 3, 4, 5. to 11. Yet in administring the Church-seale of Baptisme they refused not Ana∣nias

and Saphira, no nor Simon Magus, Act. 8. nor thousands of others of the Jewes, amongst whom, how many proved false, let Acts 2. 41. and 4. 1, 2, 3, 4. compared, 21. 20, 21, 22, 23, 24. 28. 30, 31. 36. and 22. 20. 22. and 23. 12, 13. witnesse. Nor could the Apostles imagine otherwise in the generall, but many of them would prove such. Yea Christ himselfe, who by his divine know∣ledge, knew Judas to bee a devill, John 6. 70, 71. and 13. 18. yet hee ministred to him that Supper; whether the Pascall Lambe or the Lords Supper, Verse 1. 2. 26. and 21. compared with Luke 22. 19, 20, 21. I determine not; one of them it appeares it was; Au∣stin and others thinke Judas was admitted to the Lords Supper, and that he did partake of the bread of the Lord, albeit, not of the Lord that spirituall bread: so thinkes Mr. Cartwright from that connexion, Luke 23. 19, 20, 21. but if admitted by Christ to the Passeover which Christ administred to him formerly, and at that time, it sufficeth to our purpose. Christ ministring as man, dea∣leth with Judas in his ministration of the Sacrament as man, and as Judas was according to man, and to the rest of that family to which hee then in speciall sort ministred. Ishmael God discovered by a divine revelation to Abraham, Esau to Rebeckah, not to bee Gods elect seed of the Covenant; yet Abraham and Isaac as Pro∣phets and Priests at that time to the Church in their families, cir∣cumcise them; extraordinary cases brake not ordinary rules. If Peter kill bodily any persons, or Phinehas or Elias; It's not a warrant for Ministers to bee executioners, or orderers of civill ju∣stice: It's the Magistrate is to do that by ordinary rule. Rom. 13. If Ananias a private Disciple by extraordinary call in a vision, bap∣tize Paul, yet it's no crosse to that ordinary rule of ministring bap∣tisme onely by preaching ministers, Matth. 28. 19, 20. So here in extraordinary cases persons to bee admitted to the seales of the old or new Testament, may bee discovered to bee false hearted as was Ishmael, Esau and Judas: yet that hinders not, but being in facie Ecclesiae visibly interested in the Covenant, the seales are to bee ad∣ministred unto them. The Church in Abraham and Isaacs house had not that revealed to them touching Ishmael and Esau; as nei∣ther the family of Christ knew that of Judas: therefore as to them they had visible right to those seales, so were they administred to them. A Minister may see much good or evill in persons which are to partake of the seales: yet if this bee not as well visible to the Church, as to himselfe, hee cannot of himselfe admit or reject

them regularly; hee is not the Church, but acteth in admission & rejections to or from the fellowship of Church-Ordinances such as the seales are, by and with their consent. A person Ecclesiasti∣cally holy is admittable, and hee may not refuse them upon his owne private surmises. It were to breed confusions in Churches, and lay foundations of enthusiasmes. The ordinary Elders of that visible Church of Ephesus must feede the Church in the dispensati∣on of the word or seales occasionally. Albeit, many admitted to that fellowship, many among themselves will prove Apostates, Acts 20. 28, 29, 30. If particular persons saving interest in Gods promise and Covenant of grace were the rule, it were either to necessitate ministers to come under guilt of sinne or Anomie, breach of rule or for avoiding of that, which they must needs doe with such breach of rule, never to administer any Church-ordinan∣ces; since they sometimes shall breake that rule in administring the same to hypocrites, and albeit they doe sometimes administer them to elect ones, yet not being able to know that secret infalli∣bly, they observe not that rule in faith, but doubtingly, and so can have little comfort of any such of their administrations.

If this therfore bee not the rule of Church administration of the Initiatory injoyned seale of the Covenant; then the other of visi∣bility of interest is that which wee must goe by therein. Which may suffice for answer to what A. R. suggested to the contrary. And I say, visibility of the parties interest in the Covenant, I say not meere visibilitie of faith or repentance. The Initiatory seale is not primarily and properly the seale of mans faith, or repentance or obedience, but of Gods Covenant rather; the seale is to the co∣venant, even Abrahams Circumcision was not primarily a seale to his faith of righteousnesse; but to the righteousnesse of faith ex∣hibited and offered in the covenant; yea to the Covenant it selfe or promise, which hee had beleeved unto righteousnesse; hence the covenant of grace is called the righteousnesse of faith, Rom. 10. 6, 7, 8. The righteousnesse of faith speaketh on this wise, verse 8. and it's called the word of faith: hence albeit Abraham must walke before God, who is now about to enlarge the Covenant to his, as well as to make it to him, in a Church reference, Gen. 17. 1. &c. yet the Initiatory seale in his as well as in their flesh is Gods Co∣venant, verse 13. or a Sacramentall signe firstly and expresly of Gods Covenant, Verse 11. and 7. compared; albeit, it implicitly oblige him and them to other duties formerly mentioned.

Hence Act. 2. 38, 39. the seale of baptisme is put to the promise, as the choyse matter and foundation in view, and as that was a ground of repentance it selfe. Repent and bee baptized, for the promise is to you: Not, for you have repented, as if that were the thing to bee firstly sealed by baptisme, but the promise rather: and when wee speake of visibilitie of Covenant right, as such a rule to goe by, wee exclude not the lowest and least degree of visibilitie, since degrees doe not vary the species of any thing; if we propound a higher degree where shall wee stay and pitch? Why not a higher degree as well as that? wee must looke to it, that not the least of Gods Covenant little ones bee left out unfolded in the Church visible. Wee were better seeme to bee remisse in respect of Church care of 99. which are but seemingly just ones, then neglect any, and leave out any which possibly is savingly as well as seemingly of the flock of the covenant Church; the least of Gods visible fa∣mily or Church must have their portion as of the family; if Mi∣nisters bee faithful in their office; the least visible measure of grace must occasion our judgement of charitie to judge them gratious, so the least degree of visibilitie of covenant right may challenge the like charitie; not in word and in tongue but in deed and act of expression, Wee put a difference betwixt those in Heb. 6. 4. and Infants in degrees of visibilitie of this right, but in the nature of the visibilitie wee say they are all one, all are visibly in covenant, albeit that visibilitie in point of degree bee not in all equall. God putteth a difference in point of degree of faith in justifyed per∣sons, but in his act of justifying of persons hee puts no difference, the least sparke in Flax is enough that way: For if it were more it would flame as well as make a smoake, and yet if but so much it's not sleighted by the Lord. I might apply the same in point of degrees of visibilitie of Covenant right, in reference to the Chur∣ches act of approbation; It's a higher degree indeed of visibility of interest in the Covenant to make personall profession and confession of faith in the Covenant, as it is in Adultis, then to have onely the visible testimony of God in his word of Covenant expressing his mind of grace, touching the seed of Abraham to bee a God to them. And to adde the•…•… •…•…sible testimony of his provi∣dence, that these children are of th•…•… race and parentage▪ to which also Abraham and other inchurched parents, by visible owning of the covenant in the Latitude upon the termes of it, and as now Christian Parents doe make profession of their parentall faith in the

Covenant as made to them and their children, and this profession of theirs may not bee (possibly) sincere, yet it's visibly a federall confession, and such an avouching of God to bee their Covenant God as taketh in their children, as that did, Deut. 26. 17. and that Deut. 29. 10, 11, 12, &c. And this is to the Church a degree of their childrens visibilitie of covenant right and Church right; albeit, not so high as the former, and not varying the species of visibili∣tie, it sufficeth, not to vary the species of Church admission to fellowship of the initiatory Church-seale. Judgement of charitie reacheth further then to judge of persons estates by their own per∣sonall words or workes: Charitie beleeveth all things in way of testimony if they give any testimony; as that of God who testify∣eth more absolutely for that species of beleevers children, that they are such as hee doth covenant to bee a God to them. And the parents testifie als•• for them in the profession of their faith in that covenant of God for their seed. The Churches also owne them as visibly such, leaving secrets to God; which particular In∣fant is not the elect seed principally intended; here charitie as it beleeveth all things witnessed, so it hopeth all things of the par∣ticular persons which are themselves dumbe, but are included in the testimony of others mouths opened for them, nothing being of counter-force to the contrary touching this point of visibilitie of their covenant and Church interest. And I the more wonder that any which confesse that it's not to be denyed, that God would have Infants of beleevers in some sense to bee accounted his, to belong to his Church and family, and not to the devills, as true in facie ecclesi•…•… visibilis, &c. yet doe oppose us in this particular now in question.

SECT. VI.

Conclus. 5. THat Christ is in Scripture considered as head of the visible Church in which are many members of Christ the head in that respect, which prove unsound, as well as in other respects, hee is considered as head of the visible Church, wherein are none but elect ones: And when Gal. 3. 16. it's said, to Abraham and to his seed, which is Christ, were the promises made, it's not meant of Christ personall, as if the promises, as that of pardon of sinne, &c. were made to Christ personally considered: or the promises were first made to Abraham and unto Christ per∣sonall, as the Text hath it.

Promises were made to Abraham and to his seed Christ. Nay Christ personally considered is rather Abrahams seed, not to, but in which the promises are confirmed, Gal. 3. 17. with 16. But rather of Christ with his body the Church, whether of Gentiles or Jewes, Gal. 3. 14. which though many personally yet make but one seed, and not many seeds, being all one in Christ the head of the Church, Verse 16. 28. compared, like as Gen. 3. 15. the seed of Eve, is Christ with his members in and with him, So 1 Cor. 12. 12, 13. the name of Christ is not ascribed to the head the Lord Jesus without his bo∣dy the Church: or to the Church of Jewes and Gentiles without him the head, but collectively considered. Quaeritur, whether this in Gal. 3. and 1 Cor. 12. be spoken of the visible or invisible Church. I answer, to me it seemes that the places admit of the consideration of the Church as visible. First, in that the Apostle speaketh of all the Galatian Church-members as well as others, as one in Christ, Gal. 3. 28. Now were all those members elected, will any say? I suppose not, yet all are one in Christ their head. Secondly, in that hee speakes of them all as Sacramentally one with Christ in bap∣tisme, Gal. 3. 27, 28. compared, so 1 Cor. 12. 12, 13. Now albeit, the spirit bee the cause of the internall and saving union with Christ, in all which are united: As Ecclesiastically all the Corin∣thian members were judged to bee; yet indeed and in truth there were many of them not approved to God, 1 Cor. 11. 18, 19. com∣pared. But in both places the Apostle considering them as a bap∣tized Caecus: intimateth the consideration thereof as a visible, and not as an invisible Church: Baptisme being the seale committed to the visible Church by her officers to bee dispensed, and not to the invisible Church which hath no Officers in it, as such. And bap∣tisme being by the Church administred to persons as visible, and not as invisible members of the Church. Thirdly, in that Christ hath head-like influences into the officers and members, many whereof are not savingly joyned to him. Fourthly, in that it is the Church wherein hee hath set diversitie of Church-officers, which are not set in the invisible, but visible Church: that Church being not invisible but visible where Church-officers are set and chosen, and act. From this consideration it followeth, that albeit a mans owne personall faith uniteth him to Christ, in respect of saving and invisible union, yet the profession and confession of faith before and in a visible Church, in reference to visible com∣munion therewith, this doth unite a person to Christ as head of

the visible Church; whether the party bee sincere or no. Hence also a Parent, making profession of faith in the covenant of grace, as invested with Church-covenant in reference to his children it doth unite them also to Christ, as head of the visible Church so farre, as to give right to solemne imitation of them, into the fel∣lowship of the Church in circumcision as of old, or baptisme as now. Parents acts in this case being in the face of the vi•…•…ble Church, their childrens acts, as the places quoted, Deut. 26. 17, 18. and 29. 10, 11, 12, 13, 14 and 16, 16, 17 declared. Whence contrariwise, the parents neglect of ci••cumcision of a babe, not capable of per∣sonall neglect, was c••unted the childs neglect, the uncircumcised manchild, whose flesh of his foreskin is not circumcised [that soule shall bee cut off ••rom his people [Hee] hath broken my covenant. And as in other cases the Lord Christ who required personall faith in growne ones to their cure, yet in case of children is contented, that their parents beleeve on their behalfe, John 4. Marke 9. from verse 12. to 18. so Matth. 15. 22. to 29. so is it in the case of this externall Church benefit. Albeit, the just onely live an effectuall life of grace, and attaine the vertue of the seale by their owne faith, yet that hindreth not, but a child may attaine, as it were a Church-life, and pertake of the visible interest and use of that ini∣tiating Church-seale, by his parents covenant and Church faith, or that faith which is such to the Church. Nor yet doe wee here∣by establish (as some say) a meriting faith, no more then we make visibilitie of personall faith, to merit personall right to baptisme, &c. But rather the parents professing to apply the covenant as made to him and his, there doth result a parentall as well as a per∣sonall right. Such weight there is in the covenant applyed, as by vertue of the covenant of grace invested with Church-covenant thus professedly applyed, there doth arise such a union, as of the parent, so of the child (quoad homines) unto Christ, as head of the visible Church. And looke as the covenant laid hold upon, by the lively faith of gracious parents, as made with respect to their children hath mighty force to effect very gratious things in the elect seed, yea albeit dying young, as sundry of those elect ones of Abrahams race did, Rom. 9. 6. yea so as to make their outward wa∣shings to become effectuall in Christ to an inward clensing, Ephes. 5. 25, 26. yea so as to bring in and bring home many of such cove∣nant children. Whence those revolters beloved for their covenant fathers sake, as such, Rom. 11. 28. and hence made as a ground of

their returne, verse 15, 16. So is there such validitie in the cove∣nant invested with Church-covenant, albeit but unworthily oft∣times held forth by the parents, which doth beget upon the chil∣dren an externall filiall relation unto God, and to his spouse the visible Church; whence that respect of children of God and his Church, by vertue of that Espousall covenant, Ezek. 16. 8. Even in the children of Idolatrous members, verse 20, 21. 23. Great is the force of this way of the covenant so clothed. Albeit many unwor∣thy members are girt up in it, to hold them and theirs in externall Church-communion, Jer. 13. 11. untill either that Church bee di∣vorced from God, or the particular members disfranchised by some Church censure, of such a Church-covenant priviledge. This consideration with the former mentioned in that first conclusion, may also satisfie M. B. that our doctrine touching Infants covenant and Church-right to baptisme doth not necessarily produce, ei∣ther that absurdity of a state of grace and remission of sinnes be∣fore calling, or of birth grace (as J. I. hath it) conveyed from pa∣rent to child: understanding it of grace absolute and grace in them and not of grace upon them, or relative grace. And if of grace up∣on them, yet if understanding what hee saith as meant of justifi∣cation and saving adoption, and not of externall adoption and covenant administration, the former they convey not, as neither doth a free Denison his personall gifts of wisedome, &c. the later hee may; not as a man barely, but with this reduplication, consi∣dered as a parent in covenant and Church and spirituall citie e∣state; for so by vertue of the covenant hee is in, together with the professed parentall application and challenge of it, as to him and his, hee may convey such an externall right formerly mentioned. Nor is that absurditie ours, that wee make such visible members of Christs church before calling, for if hee meane it of effectuall cal∣ling; he, if invisible Church fellowship will come under that absur∣ditie too; unlesse hee could wholly exclude hypocrites from visi∣ble Churches, or suppose such a Church where neither are nor can come any false brethren. If hee intendeth it of externall cal∣ling, so visible beleevers and in churched parents Infants, are with and in their parents call, to the externall fellowship of Church-covenant, implicitely called with them. As before they were a farre off together from covenant and Church, so now are they made nigh together th••s farre. Of the like nature is that imaginary ab∣surditie, of entailing grace to generation not to regeneration or of

upholding a nationall Church; hee knowes wee in New-England which hold the one, yet doe not maintaine the other in the usuall sense of a nationall Church. And this which hath been here said also may answer that of I. S. that Infants have not union with Christ, as not having faith, and therefore may not have any com∣munion in Church-ordinances; if hee intend it of saving faith, his sequele is weake, since many which doe not savingly beleeve are in respect of their in-being in the visible Church, to which also Christ is head, in Christ as the head of that body, in which they are vi∣sible members, whence also that John 15. 2. But to speake to the proposition it selfe, I say Infants without actuall faith, are of Christs body the Church, of which more afterwards, and so in Christ as the head of the visible Church. Their parents professed application of the covenant with reference to them, as well as to themselves, they are together with themselves Ecclesiastically one with Christ as the head of the visible Church.

SECT. VII.

Conclus. 6. THat the body of the Jewish Church to old was un∣der the covenant of grace, as invested with Church covenant, in respect of externall interest therein. It was not (as some say) that they onely had a covenant of grace among them, which was made to some choyce ones among them, but that which was made with and dispensed to the body of the Jewes, was a covenant of works and not of grace; for the contrary appeareth, 1. In that the covenant was made with Abraham, Isaac and Iacob, in reference to their whole seed at least in respect of externall and ecclesiasticall right, as before wee proved. And hence God appointed them all to receive the visible seale thereof, see Gen. 17. 7, 8, 9, 10, 11, 12, 13. and 26. 3, 4, 5. and 28. 12, 13, 14. either then these covenant fathers receiving the covenant in reference to their chil∣dren, had a contrary covenant of life and death, grace and works, made with them, and so at one and the same time were externally under the blessing and curse of God, and so were not one root to their seed, nor first fruits of one sort; but as their branches and lumpe in the body of them, are supposed to have the covenant of workes dispensed to them, so are they to them as a legall root and first-fruits of that sort: yet sundry of the branches being elect ones, to them they are an Evangelicall roote, and first-fruits of another sort, contrary to that letter of the Text, Rom. 11. 16. or if not both,

then either receiving a covenant of workes alone, in reference to them all elected, or not: or it must be granted, that they received the covenant of grace with Ecclesiasticall respect to them all.

2. The very substance of the covenant made and enjoyned to be sealed upon all the children of those fathers, Acts 7. 8. with Gen. 17. 7, 8, 9, 10. was (as hath been proved) not a Legall but an Evangeli∣call covenant. It was not, Doe this and live, or else bee accur∣sed, Gal. 3. 10, 11, 12. but I will bee a God to thy seed, not to Isaac of Abraham alone; nor to Jacob of Isaac alone, in that Church-right and way, but to thy seede in their generations. It was their covenant-right to have the Tabernacle of God, or Ordinances as their priviledge, yea and his presence therein. Hence that Exod. 40. 34, 35. 38. and Num. 6. 6. 9. and Levit. 9. 14. hence that filling of their Temple with smoak, with the glory of God, 1 King. 8. 10, 11. so Isa. 6. 1, 2, 3, 4. hence that same testifying of the presence of God in the Churches, after Christs ascension, in a way of mercy to his people, and for their sakes in a way of justic•• against his and their enemies, Revel. 15. 8. Hence the frequent answers made to them, and for them by Oracle from Gods mercy-seate, Exod. 23. 21, 22. see Deut. 4. 7. Christ himselfe went with them whither soe∣ver they went, 1 Cor. 10. 4. whence they are said to tempt him, verse 9. see Exod. 33. 15, 16. besides those extraordinary Sacraments in which they shared as spirituall things, 1 Cor. 1, 2, 3, 4. onely those fathers so partaking of them, which to Egyptians, and beasts were not of that nature. It was their covenant-right to have such deliverances flowing thence, as that from Egypt, Exod. 6. 7. albeit afterward too God continued in other respects as well as that, their covenant God, Exod. 29. 45, 46. Levit. 26. 11, 12. so in and after that Babylonish deliverance, Ier. 24. 7. which deliverances of theirs, were not of any common nature to other people, but by vertue of Christ the Anointing, the Mediator (virtually) of that cove∣•…•… Isa. 10. 27. see Ier. 24. 7. and 15. 17, 18, 19, 20. see more Deut. 29. with 30. 6. Acts 2. 38, 39. hence that, Rom. 3. 29, 30. see Heb. 4. 1, 2. Acts 3. 25. Rom. 9. 4. not meaning the Law or two Tables of it, but distinguishing those promises from the other; nor was Cana∣an all which God promised them, as some have said. For,

First, it was promised them as an everlasting possession, when yet many, even the best of them, never enjoyed it constantly, if at all, Heb. 11. 9, 10. Num. 20. 12. the promise of Canaan was ratifi∣ed in Christ, as are other temporall blessings to us now, 1 Cor. 3. 21, 22.

hence Christ's said to drive out their enemies thence from them, Exod. 23. 20, 21. hence called Immanuels land, Esay 8. 8. hence sundry of them excluded thence for that Gospel sin of unbeliefe, Heb. 3. last compared with Chap. 42. Hence God promised to bee a God to them, and as one branch thereof, instanceth in giving them Canaan, Gen. 17. 7. 8. yet to shew that was not all hee pro∣mised, hee againe addeth after that; And I will be a God to them. Hence those expectations of faith beyond the same, Heb. 11. 9, 10. Ps. 142. 5.

Secondly, the Proselyted strangers were to have Abrahams cove∣nant sealed to them and theirs by Circumcision, Gen. 17. 7, 8, 9, ••0, 11, 12, 13. yet they might not have lots there, nor keepe them, •…•…t returne them at the Jubilee, Iosh. 13. 6. Numb. 36. 2. and •…•….53.

Thirdly, Christ was the mediator of that covenant of Abraham made with them and so held out to them all, witnesse their sacri∣fices expiatory, and propitiatory, injoyned the whole congregati∣on in case of sinne, Levit. 4. 13. unto 22. witnesse the two Goates, one for a sinne offering for the whole congregation, and the other the scape goate, over which all the sinnes of the children of Israel, were confessed by the Priests, and then it was in a typicall way to carry away all their sinnes, into a place farre remote, Levit. 16. 15, 21, 22, &c. what this did externally signifie, none is ignorant which knowes the Scriptures. And albeit all made not effectuall use of it by saving faith, yet God herein testified what a covenant they were under, even that of grace confirmed in Christ, and to what they had according to men externall right. Hence the high Priest in type of Christ, bare the names of the 12. Tribes, and made intercession and atonement for them upon the like ground. Adam, with whom that covenant of workes was made, had no such sacrifices, Gal. 3. 16, 17. the Apostle speaking of the promises to Abraham, not excluding this, Gen. 17. albeit more especially re∣lating to Gen. 12. 2. 31. saith not, they were [to bee confirmed] in Christ, as if not at all ratified in Christ to them of old: but saith the covenant [was confirmed] long before the Law in Christ, so as that could not disanull the validitie of it, and Acts 3. 25. they are said to bee children of the Gospell promise, Gen. 12. 3 hence Luke 1. 54, 55. 67, 68. unto the 76 Verse, and Christ as a Mini∣ster, not of circumcising, for he neither circumcised, nor baptized personally, Iohn 4. 1. but of the circumcision, that is the Jewish

Church and people, Gal. 2. 7. hee came actually and personally to confirme those promises made to the fathers, as Gen. 17, 7, 8. which hee had before virtually confirmed, Gal. 3. 16, 17. And which is observable, the Apostle, Rom. 15. 9, 10, 11, 12. brings in foure rea∣sons, to prove the receiving in of the Gentiles to the fellowship of the covenant and Gospel, as that which was opposed much, but to confirme that of the Jewish covenant estate, verse 8. hee brings no further reason, then that, taken from one end of Christs com∣ming in the flesh: as if to deny the former were to question the later. And how can it bee imagined that such an Evangelicall co∣venant as that, Gen. 17. 7. made with reference to them, should bee made without respect to Christ, in whom salvation was really exhibited to the elect among them, Acts 4. 10. 1 Pet. 23, 24 with Isa. 40. 8. Psal. 115 8. to 16. and 111. 3, 4 & 44. 17, 18. 22 with Rom. 8. 36 Heb. 11. per totum. Johns converts were but turned to the wise∣dome or faith of their righteous fathers, Luk. 1. 17 and to the rest externally ministred in the visible seales and types thereof; to shew, it was their visible covenant and Church-right also, if they had hearts to improve it, and that they should answer dearely for re∣jecting their owne mercy if despisers, &c. as they afterwards did, Rom. 11. 20. hitherto was their injunction of the brazen Serpent, and their looking upon it, Numb. 21. 7, 8, 9, 10. with Iohn 3. 14, 15.

Fourthly, the covenant of workes holds out no pardon or mer∣cy to transgressors, as did this covenant made and dispensed to the Jewes, Gen. 17. 7. as before wee shewed, so Acts 2. 38, 39.

Fiftly, the covenant of works required not either faith in Christ or repentance, those Gospel duties Mac. 1. but perfect personall obedience, much lesse did it offer grace inabling to repent, but this their covenant did both require and offer the same, Deut. Chap. 30. Verse 6. as I. S. confesseth, see more Acts Chap. 3. Verse 25, 26.

Sixtly, No salvation at all to any, by acceptance of the termes of the covenant of workes, nor possibilitie of it, Gal. 3. 10. but h••re was rest and salvation in the word to them dispensed, if they had hearts to have improved it, else none had ever been saved by it, contrary to Heb. 11. yea chap. 12. 1, 2. they are mad•• our patternes and leaders that way, that was Gospel, even glad tidings of salva∣tion by Christ to come, which was dispensed to them; albeit it were not Gospel strictly taken for the revelation of Christ as actu∣ally

incarnates and personally ratifying the same, Rom. 1. 16, 17. Revel. 14. 6. Heb. 4. 2. compared with 2 Tim. 1. 10. and 1 Pet. 1. 10.

Seventhly, all the Jewes best and worst, had the same dispensers of the covenant, as their Ministers in whom they were all intere∣sted, and by whom they were ministerially urged, with their co∣venant-right in common, Exod. 19. 5, 6. and 24. 7, 8. with Heb. 9. 15, 16, 17. 20. Psal. 50. 5. 16. and 44. 17. Isa. 24. 1. Ier. 31. 37. and 33. 25, 26. Ezek. 16. 8. 59. 60. 62. Zach. 9. 11.

Eighthly, the covenant of works was made with all men without distinction in Adam, but this covenant was a peculiar covenant, made with the seed of Abraham, Isaac and Jacob, as before was shewed.

N•…•…thly, the cause of the Jewes not profiting by the Gospell so ministred to them as their priviledge was, not their not doing, (which is the defect of the condition of the legall covenant) but their not beleeving, or want of the condition of the Evangelicall covenant, H••b. 4. 2 And lest any should say: yea true, the Gospel was preached to them, as it is or may be to Indians with us, which have not so much as externall right in it; I say, they were cast off from their Evangelicall covenant priviledges, not for not doing, but for not beleeving, hence cut out of their root, and cast off from the priviledge of their first fruits Abraham, Isaac and Jacob, not as be∣getting, and naturall fathers: for they are still their children thus, even the worst of them, John 8. 37. but from them as covenant spi∣rituall fathers, Rom. 11. 20. And observe that hee speaketh, that if the worst part of the Jewes, as if they accepted interest in the pro∣per object of faith, scil. the covenant, not of workes but of grace, out of which they are broken by their Gospel sinne of unbeleefe.

Tenthly, the refuse Jewes thus cut and cast off, I demand from what they are cast, and into what estate they are now put? to the former, none will say they are cut out and cast off from a visible right, or estate of a covenant of workes, and the dispensation thereof: that were well for them, if so: So then their former pri∣viledged estate for their covenant fathers, from which they were cast by reason of unbeleefe, was not barely a ceremoniall yoake, the which our opposites urge as grievous to them all and a privi∣ledge rather to bend thereof: Nor the bare subservient covenant at Mount Sinai, (as Cameron calleth it.) For first, the branch privi∣ledge which they had in reference to those covenant fathers, as

such was long before Moses or his fathers were borne, and that is that to which Rom. 11. 15, 16. 28. speakes to, as even our opposites will confesse. Secondly, according to Camerons grounds de Triplici faedere, Thes. 68. many things are in that subservient covenant, which was 430. yeeres after the promise to Abraham, Gen. 12, &c. which are not applyable to that covenant, Gen. 17. 7. as that: that convinced of sinne and cleared divine justice: but that covenant of grace tendred pardon, &c. And so did that covenant, I will bee a God to thy seed, as before: that sheweth dutie, but not grace to performe, as doth the covenant of grace: yea and as did that, Gen. 17. 7. as before, yea, and as did that covenant made with all Is∣rael. After and besides that covenant in Horeb, Deut. 29. 1, 2. with 30. 6. that had the stipulation of Doe and live, not so in the cove∣nant of grace, Gen. 17. no nor in that, Deut. 30. 6. see Gen. 12. 3. with Gal. 3. 8. That was a carnall Symboll of the Jewish Church (comparatively) but that in Gen. 17. and Deut. 30. 6. more spirituall; that shewed sinne and misery, but this happinesse in remission of sinnes, as well as misery without it, Rom. 4. 6, 7, 8. 11. 13. of that was Moses, of this was Christ, Mediator, Gal. 3. 16, 17. Rom. 15. 8. Hence those of the first borne of that Hebrew Church of old, Heb. 12. 23. priviledged in the blood and Mediator, verse 14. That Co∣venant was imbondaging, not so that in Gen. 17. 7. we now inhe∣riting the same by faith in him, not bondage in or by it, nor sor∣row, but comfort, see 2 Sam. 23. 4, 5. that sheweth the way of wor∣ship, but this grace to act it as before, so Gen. 17. so Deut. 30. 6. that was against us, yea but this was for us, Gen. 17. 7. as is evi∣dent, and so was for them, whence the same subjects in that Deut. 30. 6. Even parents and children; That held out Temporalls, yea but this Eternalls, Gen. 17. 7. with Heb. 11. 16. Matth. 22. 31. hence Abrahams bosome is heaven, opposed to hell, Luke 16. 22, 23. Hence heavens glory, is sitting downe with Abraham, Isaac and Ja∣cob in Gods kingdome, Luke 13. 25. 16. 27. Yea all our opposites contend for the rigour and burdensomnesse of Sinai's covenant, no such sore punishment of Jewish unbeleefe to bee rid of that: nay they count it their glory at this day to retaine it and bee zealous for it, but as was said they were discarded a former right and pri∣viledge and cast into a contrary estate. I enlarge here to cleare mistakes.

11. The better part of the Jewes which abode in their covenant estate from which they were not broken off, Rom. 11. 7. 17. 20. they

changed not their estate in the substantialls of it, but abode there∣in unbroken off. Now I demand, was this their priviledge estate in which they abode, an estate of a covenant of workes; or at best was it an estate of a subservient Sinai covenant, as Cameron phra∣seth it, the condition whereof was no other according to him, then do and live, or else die, which if so, was in effect as the covenant of workes strictly taken, I suppose none will affirme that: verily then what ever ceremoniall vailes were super-addded in Moses dayes, yet that could not invalidate Abrahams covenant, in which they with the rest of their fellow-members then cast out, were inte∣rested in common; albeit these had a more peculiar benefit there∣by, which the other fell short of by that unbeleefe.

12. The Gospelled Gentiles stood in that very condition by faith, and came into the very same kingdome estate, for the na∣ture or essentialls of it, out of which the worser part of the Jewes, were broken and cast, they were gaffed in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the place, or roome of those broken branches: as Beza hath it, Rom. 11. 17. see vers. 19, 20. Matth. 8. 11, 12. and 21. 43. but such Gentiles are not in such a preternaturall way, Rom. 11. 24. brought under a bare co∣venant of workes, or at most under Sinai covenant considered in the legall part of it: but into a state of the covenant of grace, and the externall right and priviledge thereof. Therefore in the essen∣tialls of that covenant estate the same. Lastly, God remembred the worst of them for good, when in the worst estate by sinne, and made it as I may say frequently a motive to himselfe, to shew them this and that especiall favour, even the respect to his covenant with them, and with their fathers in their stead. If this covenant made with them had beene as Adams or Sinai's covenant, in the legall part of it, a covenant of meere doing, and living by it, or else perishing, &c. that being minded by God, would have called for justice against them in their just destruction, and have urged God, even for respect to his justice, to have then cut off all such Idolatrous Apostates. But verily, in that it was a covenant pre∣vayling for mercy and grace, rather to bee freely extended to them, albeit so unworthy, what was it other, then that free covenant of Gods grace, which when they failed of their part of the covenant in all Ecclesiasticall respects, Ezek. 16. 8. 59. 6, &c. yet God will out of respect to his owne part of the covenant made with them, shew them favour? vers. 60. 62, 63. so Ezek. 36. 17, 18, 19, 20, 21, 22, 23, 24, 25, 26. and 31, &c. And marke what the phrase is, spea∣king

to that church-body, of which Ezek. 16. 67. 8, 9, &c. he saith, I will remember my covenant made with [thee:] not with this or that particular Jew: but with them all in an Ecclesiasticall way, and in respect of externall right: albeit some onely had the saving benefit thereof, as being the select covenanters mainely intended. So Esay 48. 1, 2, 3, 4, &c. God considers that people as Iron sinewed, and refusing to heare, &c. Yet for his owne name or covenanted grace and truth and honours sake, he saith, hee will extend such and such patience and mercy to them, verse 9, 10, 11. Against this are objected.

SECT. 8. Objections against the Iewes co∣venant-state remo∣ved.

1. Object. They were the children of the flesh, not of God, and of his promise, Rom. 9. 7, 8.

Answ. If wee take children of God, for such as were savingly regenerate and adopted, or children of the promise, for such as were of the elect seed, in whom the promise tooke saving effect: So it's true onely of some of the Jewes, John 1. 12, 13. Rom. 9. 6, 7, 8. &c. But if you take it of the Church-seed of the promise, and such as were externally adopted of God, and instated in the covenant of grace, as invested also with Church-covenant: so they were children even of that free covenant of blessing in Christ, Acts 3. 25, 26. and had the promises indefinitely, as Deut. 30. 6. Jer. 31. 37. Gen. 17. 7, &c. belonging to them, Rom. 9. 4. and were children of God, Christs owne, &c. even the worst of them, John 1. 12. Deut. 32. 19, 20. Isa. 1. 2. and 43. 6. Ezek. 16. 20, 21. 23. Matth. 15. 26. Christs chickens, Matth. 23. end; not Gods children meerely by creation, as neither were that Church-seed of old, called the sons of God for that, Gen. 6. 1, 2. in opposition to the daughters of men, or of those without the Church: For so all were of God, Mal. 2. 10. Heb. 12. 9. nor yet by regeneration, and saving adoption such: but by externall filiation, and adoption. The argument then is a dicto secundum quid. They are not children of the promise, or of God, savingly and in respect of the effect of the promise, and of their covenant and Church estate to salvation, therefore not at all children of God or of his promise, which followeth not.

2 Object. They were children onely after the flesh, and of the Sinai-covenant, John 8. Gal. 4. now Abrahams spirituall seed onely are in the covenant of grace, Rom. 9.

Answ. If children after the flesh be taken properly, so even Isaac and Jacob were such. They had Abraham to their father, as well as the Jewes. If taken exclusively, as if no more but children of the

flesh, wee have already proved, in what sense they were children of God, and of his free covenant. If children of the flesh allegori∣cally, so I deny that the Apostles intent, Gal. 4. is to compare the state of the Jewes from Abrahams time downward, to Ishmaels of Hagar, as neither were they as Ishmael of Hagar the bondwoman, but of Sarah the freewoman, even as Isaac was, Esa. 51. 1, 2. Hebr. 11. 11, 12. Esa. 10. 22. 23. So neither doth the Apostle consider them, in reference to their first covenant estate in Abraham, but to their degenerate estate into a legall frame and way, scil. as adhering to the morall Law, delivered in mount Sinai, not as a rule of holy life, as there it was propounded and intended; but as the substance of the covenant of workes, so as to looke for life by it, in which way God never intended it to his covenant people. And likewise considering them, as abusing the ceremoniall law, not as given of God at Sinai, to represent the Messiah, before his comming in the flesh, as one, in whose blood virtually they might, and ought to have looked for life and grace, and by it to bee led to him, when come in the flesh, as hee, in whom all those shadowes were fulfilled and so to cease; but they abusing both morall and ceremoniall Law, so as to seeke to bee justified, after Christs comming thereby, and not by Christ, and persecuting such as held forth the contra∣ry, in this allegoricall sense, not Hierusalem, or the Church of old, but Jerusalem which then was, when Paul wrote this, long af∣ter Christs time; As might be shewed by comparing Gal. 1. 17. 18. and 2. 1. with other Scriptures. This Hierusalem which then was, and her children, Hierusalem which now is and her children, and verse 29. and so it is now, not so was it of old, verse 29. Those which did as Rom. 9. 31, 32, 33. and 11. 20. which were enemies to the Gospel-church, v. 21. 1 Thes. 2. 14, 15, 16. These which would bee under the Law, in that sense, not under Christ, Gal. 4. 21. to 26. These were the persons here intended. Yea, it's evident, that hee considereth not the Jew-Church of old, as in covenant with God, but that Allegoricall Hierusalem, in that hee applyeth this to all Legalists, whether Jewes or Gentiles. Those of Galatian Churches which are and will bee of that straine, they were such children also, Gal. 4. 21. Tell mee, saith Paul to them, [yee] that desire to bee under the Law, &c. where hee applyeth that further, verse 2, 3, 4, &c. whence also that, Gal. 5. 2, 3, 4, &c. In a word, it's one thing to bee under the morall or ceremoniall Law, as a tutor, another thing to bee under it as a parent, both the Church-seed

of Abraham, and his choyce elect seed, were all in common under the Law in the former sense, and so to the outward face of reason, and comparatively, they were as servants, Gal. 4. 1, 2, 3, 4. scil. not so free from vayles and manifold ceremonious burdens and servi∣ces. They were a royall nation, under a Princely covenant and estate, Exod. 19. 5, 6. They were then children, yea and heires as to Canaan, so to greater things also: in respect of externall right, Gal. 4. 1, 2, 3. But yet as Princes children at schoole, or as great mens sonnes, at a kind of service. Thus they were under the Law as a Tutor. ibid. but under it as a parent and mother, v. 23, 24, &c. scil. such as were only of the Sinai covenant in the legall part of it, and were to inherit by vertue thereof, or no way. Thus those Jewes, as of Abraham, Isaac & Jacob considered as covenant-fathers, they were of other manner of seed, scil. such like as Gen. 17. 7 and Deut. 36, &c. and were externally instated to another manner of inheritance.

3 Object. They were under the old and first covenant, which was formerly, &c. and not under the new, or in the covenant of grace.

Answ. Even that Sinai covenant could not disanuall that cove∣nant formerly made with them in Abraham, as being much later then it, Gal. 4. 16, 17. That was upon their comming out of Egypt, Jer. 31. 32. This above 400. yeeres before it. The covenant of Abraham, Isaac and Jacob, in reference to their Church seed, was in the essentialls of it, the same with that dispensed to us now, and as to them before Abraham, an everlasting covenant and Gospel, Heb. 13. 20. Rev. 14. 6. The Lord, as others which are wise and not variable, made but one testament, or covenant, or will of grace, yet he caused it to be writ in divers characters, & some more legible and perspicuous. The royall charter and grant was and is the same, but renewed: so that the phrases [new and old] import not, new, in nature and substance, but in accidents and qualities, or new, that is, renewed. As the same grace in nature, it is said to be new or renewed every morning, Lam. 3. 22, 23. so the commandement of love, the same in nature, both old from the beginning, & yet also new, •• John 2. 7, 8. so, the new way, Heb. 10. 20. yet the old way too, Heb. 13. 8. 20. Christ is not two wayes but one way, John 14. 6. so new heavens and earth, scil. refined: new churches, yet the same essentially with those of old, as wee sometimes call garments new, which are but old ones new trimmed. When the covenant is said to be new and old, it is not divisio generis in species, but subjecti in adjuncta: So the phrases [first, and second] Heb. 9. note that two testaments

specifically different, but numerically, as the first and second per∣son in the Trinitie are called first and second, yet are not two Gods essentially, but one. Besides, it's called a first and second testa∣ment, scil. in order of succession. So, the former is said to bee faulty comparatively, not absolutely. In a word, in way and manner of dispensation, that was different from the covenant now di∣spensed, in respect of ceremony of administration, not in the essentialls. And this which hath been said, may take off divers empty scruples, which may make against Gods covenant of old, with the Jewes, as if not of any force to our purpose.

4 Object. It was not the same covenant made with them, as with Abraham, Isaac and Iacob.

Answ. It was a covenant made for ever, and the same with that unto Abraham, and with that oath unto Isaac; and it was that which God remembred, for their good, and so an Evangelicall covenant; yea, it was a soveraigne commanding word of grace, and certaine. Therefore said to bee commanded. For which see, Psal. 105. 8, 9, 10. And of the phrase of commandment, taken for the promise, see Psal. 119. 54. 66. 92, 93. 96. and Psal. 94. 19. and 133. 3. meaning of the Law of faith or of the promife, Rom. 3. 27. which is mighty to effect, notwithstanding other lets, Rom. 3. 3. True, you will say, in respect of Canaan promised, there was such a covenant with them, Psal. 105. 11.

Answ. That covenant was of another nature, then meerely such: else, not lasting in such sort to 1000. generations, verse 8. whereas Matthew noteth but 42. generations from Adam to Christ.

5 Object. It was a nationall covenant, say some, Ergo, a cove∣nant of workes.

Answ. It followeth not ex natura rei; for that Gospell covenant, Gal. 3. 8. was of a nationall nature, Gen. 12. 2, 3. being a promise to Abraham, to make a nation of him; and not excluding a Church respect of that nation, yet did not God make two contrary cove∣nants of workes and grace with him; nor if it had beene a cove∣nant of workes, which was made with that nation, as it had not held them so long together by the strength of it, Ier. 13. 11. so neither durst any have pleaded it in the revolted estate of that Church, as hee did Ier. 14. 19, 20, 21.

6 Object. It threatned and executed corporall punishments, as well as rewards.

Answ. And so doth the Gospel also, Iohn 3. 18. 36. Marke 16. 15, 16.

2 Thes. 1. 8. Rev. 11. 3, 4, 5, 6. Hebr. 2. 1, 2, 3. 1 Cor. 11. 29. 1 Tim. 4. 8, &c.

7 Object. That admitted of a fleshly seed, and such as proved carnall, this onely of a spirituall seed, and such as beleeve.

Answ. That, as invested with Church covenant, admitted none but a Church-seed, and Church-members, to the fellowship of the covenant externally dispensed: And so much, and no more is done, if rightly done now. Againe, if the Author take fleshly seed, for s•…•…h as came of Abraham, Isaac and Iacob; so in admitting all, it must needs admit the elect seed of Abaham also, unlesse any deny, that there were any such of that Church. Contrary to Rom. 9. 6, 7, 8, &c. And so it did not admit onely of such as proved carnall, but as well of beleevers also. If he take it in an allegoricall sense, as Gal. 4. so also it admitted of others, then such. And on the other side the covenant now, as invested with Church-covenant, and so most authoritatively administred; it admitteth, as of children, which come of good parents, so of carnall hypocrites, yea of fleshly legalists, which defy ordinances, and rest in, and trust unto them, and to their Church, and family, and closet duties, &c. the Galatian Churches had such legalists, Gal. 4. 21, 22, 23. Many are called into covenant fellowship, which are not chosen, Mat. 22. 13.

8 Object. That was in the flesh, this in the heart.

Answ. Was that onely in the flesh? was not the word of Cove∣nant as well in their heart? as Moses judging ecclesiastically avow∣eth of Israel, Deut. 29. 10, 11, &c. with 30. 11, 12, 13, 14. so Isa. 51. 7. Gods covenant now, is to write his Law in our hearts, Heb. 8. but is not all that included in this, I will bee your God? whence all is closed up in that phrase, ibid. or was not this first made to the Jewes after their returne from captivitie more expres∣ly, Ier. 31. as before more implicitely, Gen. 17. Yea, but God did not actually write such holy dispositions in them. Suppose he did not: that is the execution of the covenant, as for the very berith, or covenant it selfe; it is the promise hereof dispense to them, and this they had, both Gen. 17. and Deut. 30. 6. To circumcise the heart to love God, is to imprint gratious dispositions; to promise the same to them is to covenant to imprint it, and so he did cove∣nant with them and theirs, ibid. Besides, is not Gods covenant now also Sacramentally on our bodies too, and in many no further? which are onely baptized with water, but their soules filthy and

chaffie, Matth. 3. 11, 12. which have barely the washing of the flesh, not the heart. Answer, as some call it, 1 Pet. 3. 21.

9 Object. That was in their Generations, Gen. 7. not so now.

Answ. As that was to Abraham and Isaacs seed in their generati∣ons, till they actually became obstinate, perversely rejecting the covenant-grace and Christ, so it is now, Rom. 11. from 16. to 24. As In-churched Cain, who was of Adams house-Church, was then together with his, and not till then, rejected, Gen. 4. 15, 16. com∣pared with Gen. 6. 1, 2. where his posteritie are called daughters of men, as contra-distinct from the children of God, or of the Church. Then also, and not till then, was Ishmael, together with his rejected, scil. when hee mockt at both the head Christ, and the body the Church, in Isaac, in whose race it was promised, the covenant should bee confirmed, and by them carried on, see Gen. 17, 18, 19, 20, 21. compared with 21. 9, 10, 11, 12. and Gal. 4. And then, and not till then, was Esau, with his rejected, Hebr. 12. 15, 16, 17.

10 Object. That was a conditionall covenant, this an absolute. That had a commandement, as the instrumentall meanes, or cause of interest in the Covenant, and that required onely a male of eight dayes old, to interest them in the covenant of their fathers, and for that end to bee circumcised, &c. but now, not so.

Answ. If the intent of the objectors be to exclude all conditions, surely now the Gospell requireth faith and repentance, and so it did then. To externall interest personall faith was not required, witnesse that, Deut. 29. and 30. 6. But to effectuall interest, it was in adultis, Heb. 4. 2. But it's false to say the commandement gave right to covenant-interest, since covenant-right was first premised and declared, to bee the ground of that commanded service, of the initiatory seale, Gen. 17. 7, 8, 9, 10, 11, &c. Thou shalt therefore keepe my covenant. Hee doth not say you must bee, or are cir∣cumcised, and therefore will bee your God: But I will be a God to thee and thy seed, therefore thou and they shall bee circumcised; the nature of a seale supposeth a covenant to bee sealed. Againe, that also is of like truth, which is said, that it required onely a male of eight dayes old. The promise being made indefinitely to the seed, whether male or female, and not to the eighth day old seed, but to the seed, albeit but a day old, else, what had become of them, if they died then, in respect of that ordinary covenant meanes of their good? Rom. 9. 6.

11 Object. That promised temporall things to both seeds, as Canaan; this spirituall.

Answ. Was not Canaan typicall to both seeds, as you call them? Else, why were any condemned for their unbeleefe? Heb. 3. last, and 4. 1, 2. compared. Or were temporall things all that was pro∣mised, in this [I will bee your God?] or was hearts circumcision promised them, Deut. 30. a temporall thing? or doth not the Gospel now promise, and exhibite temporall things also? 1 Cor. 3. 21, 22. 1 Tim. 4. 8.

12 Object. With the Jewes, the Church and the State were the same, but not so now.

Answ. God never confounded Church and civill state, either then or now. Who dare make God the author of confusion, which is the God of Order? Hee then kept them severall, paling in the civill state with the judicialls, with which the Church as such, dealt not, but as civill cases came under a Church-consideration. Shee had her ceremonialls and moralls to regulate her Kings and Princes, Priests, Levites, and Elders, had their proper worke, and moved onely in their owne spheres. The Elders of the assemblies knew and acted in their places Ecclesiastically, without interrup∣tion from civill officers, or intruding upon civill offices, as such, Josh. 9. and 16. 1. 2. Act. 14. Luke 4. the matters of the King and of the Lord, were carefully bounded and sundred, 2 Chron. 17. 11.

And because I. S. maketh many of these objections, let us see whether what himselfe affirmeth, will not necessarily confirme much of what wee have said, and undermine many things, which hee and others of his mind doe hold.

[To bee a God to them] saith I. S. was to fulfill his promise to Abraham in particular, or to his seed in generall. Citing for that, Nehem. 9, 8. Psal. 105. 9, 10, 11, 42. Luke 1. 72, 73, 74. In token of which God annexed Circumcision as a seale to confirme the same, Gen. 17. 11. And againe, unto which covenant circumcision was added, to put the people alwayes in mind of the said covenant, Gen. 17. 11. and a seale to confirme the covenant on both sides, God to be a God to them, as aforesaid, and they to be his owne people above o∣thers, and so to performe the same condition of faith and obe∣dience, as Abraham their father did, and to walke as such circum∣cised in heart, unto which they were ingaged by that ordinance, Rom. 2. 25, 26, 27, 28, 29. otherwise that covenant stood not in force, &c.

First then, there was a covenant of grace, which onely

requireth faith and repentance, made with Abrahams seed in gene∣rall, and so with the body of the Jewes, Infants and all, as be∣ing then particulars of that seed of Abraham in generall: God anexing circumcision in token thereof as his mind touching them whilst Infants, visibly to confirme the same to them whether they proved elect or reprobate, Gen. 17. 11. Secondly, then the Initiato∣ry seale of the covenant of grace, was not alwayes of present actu∣all grace in the party sealed, but unto future grace, and with con∣dition of future actings of faith and repentance: Albeit, not then able practically and personally to restipulate otherwise then passive∣ly, and in their parents. It being confessed to bee a seale on both seeds of Gods being a God to them, &c. And putting the people circumcised in mind, scil. afterwards of the covenant, and to per∣forme the conditions of it, of faith, and repentance &c. 3 Then circumcision sealed spirituall things, even that covenant [I will bee a God to them] and so fulfill my promises to them: such like as Luke 1. 72, 73, 74. In token whereof circumcision was annexed to confirme the same. And surely it confirming a promise of such mercies as Luke 1. 72, &c. it did confirme very spirituall things to them, and so not temporall things onely, as Canaan, &c. as sun∣dry have affirmed. Also, then circumcision, ingaging the circum∣cised persons to beleeve as Abraham did, and to bee in heart cir∣cumcised, &c. as I. S. cited that place for that purpose, Rom. 2. 25. to the end: Hee else-where contradicteth himselfe, affirming that faith in the blessed seed, was not required either in Abraham or others to be circumcised. If it ingaged them to his faith, then hee and adult proselytes stood prae-ingaged to the same faith. Like∣wise Infants, albeit not actually beleeving at present, yet that seale was on them virtually, as a present ingagement to after faith &c. Nor doth this accord with what I. S. elsewhere affirmeth, that cir∣cumcision required, not the second birth but first. Since, it inga∣ging to the hearts circumcision, this could not bee without a se∣cond birth supposed. This which hath been said, accordeth with much of that which wee speake, touching baptisme, that it sealeth the covenant indefinitely to all sorts, and that it sealeth on Infants present federall Grace, and unto future grace: likewise unto growne ones, it sealeth personall grace lesse principally, covenant grace principally.

From what hath beene said in this sixth proposition it ap∣peares, that the Infants of Abraham, Isaac and Jacobs loynes, were

as well as their covenant and Church-seed as any others; * 1.4 hence the covenant runs in the indefinite notion of seed, and the same seed to which Canaan was to bee given for an outward inheritance, whereof children were heires as well as parents; hence upon that ground of Gods being a covenant-God to them, was the injun∣ction of their being sealed by Circumcision, Gen. 17. 7, 8, 9, 10, 11, &c. hence in that way is the Covenant of grace renewed to all Is∣rael in the termes of you and your seed, Deut. 30. 6. I have beene the larger in this matter of Gods covenant with the Jewes as con∣ceiving the contrary opinion to have beene a great ground both of Anabaptisme and Familisme.

SECT. IX. The Childrens Covenant estate in Gospel.

Conclus. 7. THat the Covenant interest, at least externall and ecclesiasticall, of Infants of inchurched beleevers, is Gospell as well as such covenant interest of growne persons. Now because Antipaedobaptists, or rather Anabaptists wholly de∣ny the Covenant-right of Infants of beleevers; let us here also addesome particulars for further clearing of this proposition. But first let us consider of that place, Deut. 30. 6. 11, 12, 13, 14. compa∣red with Rom. 10. 6. 7. 8. the matter of the promise, scil. inward power of grace, inabling to love the Lord intirely, to purge away and mortifie heart sinnes, and sheweth it was a very Gospel promise like that, Heb. 8. 10, 11, 12. of writing the Law of grace in the heart: now this was made to the seed or children of these Church-members assembled, as Chap. 29. 14, 15. here is not any evasion as is usuall in mentioning Abrahams seed, to say hee meant their Allegoricall and their spirituall seede, &c. this people to whom this was made being not so spirituall themselves. Nor was it some bare tender, but it was in way of speciall Covenant and oath on Gods part, as Deut. 29. 14, 15. sheweth, nay it was of a soveraigne nature, to bring about what God in his secret counsell intended, hence called a commandement, Deut. 30. 11. like that Psal. 105. 8. the covenant and the commanded word were one; and lest any doubt should arise, how this should bee ratified and made good, Moses prophetically setteth out Christ as dead and risen in whom this covenant was virtually ratified, vers. 12, 13. all which the Apostle further explaineth: when to set forth the

way of Gods free Covenant grace in Christ without workes, Rom. 10. 6, 7, 8. calling it the righteousnesse of faith or Covenant of grace in Christ, which justifying faith is to improve the righteous∣nesse of faith speaketh on this wise: say not, who shall, &c. where was this spoken, but in Deut. 30. 11, 12, 13, 14. That commande∣ment or covenant was not farre off, that any should say, who, &c. but it was nigh them, &c. and that commandement which was not farre off, vers. 11. that any need speake as verse 12, 13. who shall ascend, &c. was the same word, which was nigh them in their mouth and heart, vers. 14. this the Apostle expounds to bee the righteousnesse of faith, Rom. 10. 6. and word of faith, verse 8. or covenant and promise of grace in Christ descending into the grave, noting his humiliation, ascending into heaven, noting his exal∣tation, verse 6, 7. which faith was to beleeve, and that very do∣ctrine of faith, was that which the Apostles preached: as Paul saith, this is the word of faith which [wee] preach, this then, albeit called in Deut. 30. a commandement, yet was it a covenant, and that not of workes, nor a bare subservient covenant, but the very Gospell covenant ratified in Christ, the very object of faith, and that which the Apostle preached; now what this commande∣ment or Covenant was, that circumstance noteth, Deut. 30. 11. this commandement or covenant which I have commanded this day: for Moses had that day propounded it in a Church-way, and as a mutuall covenant betwixt them and God, as well as God and them, the parents stipulating therein in behalfe of themselves and children; and so in reference to them also, a conditionall cove∣nant made that day in the plaines of Moab, Deut. 29. 1. 9, 10, 11, 12, 13, 14, 15. 29. and 30. 6, 7, 8, 9, 10, 11, 12, 13, 14. so that the places compared evidently prove, 1. That the covenant interest of inchurched stipulating parents children is Gospel. And se∣condly, that the Apostles preached this doctrine. Thirdly, that beleevers are to eye the Covenant in such a latitude, as to their children with them by faith? Fourthly, that the essentials of the Covenant of grace, in the latitude of the extent thereof to covenant parents with their children, held forth in the old Testa∣ment, was delivered and held forth as valid to the faith of the Saints in the new, and after Christs incarnation. This second and fourth particular here mentioned might bee further confirmed both by rule, in that it being proved to bee Gospel by the places now compared, it must needs bee, that the Apostles preached the same;

being injoyned to preach the Gospel, Marke 16. unlesse they either disobeyed Christs charge; or hid some part of Gods Evangelicall mind from his people; contrary to Rom. 10. 15. 18. and Acts 20. 27. 2 In that also Peter being to call upon his hearers to repent, and consequently to beleeve, hee propounds the word of their faith in such a Latitude as with reference to their children, Acts 2. 38, 39. The like doctrine doth Paul hold forth to the Saints at Rome, and inchurched beleevers there touching such children, Rom. 5. 14, 15. even touching the abounding of the graces of Christ to them. And the like virtually also is held forth by him, Rom. 11. 16, 17, 18, 19. as elsewhere is proved, and so 1 Cor. 7. 14.

First then, that which beleevers, as such, have, doe and ought to beleeve as a branch of the covenant of grace, that is Gospel; but this is of that nature, ergo. The major needs no proofe: the for∣mer Texts also clearing the same: the minor, de jure, it's evident: they ought to beleeve the whole Covenant made with them, as is evident, faith must bee as large as it's object, the Covenant is the word of faith. A beleever in the exercise of faith should as well have respect to the whole covenant, as in the exercise of the obedi∣ence of faith; respect the whole word of commandement, hee doth not else beleeve rightly which doth not desire and indeavour this: this therefore being one branch of Gods Covenant, to belee∣vers as beleeving and inchurched, as these Scriptures compared shew they ought to beleeve this, which respecteth their seed, as well as that which respecting themselves if they beleeve aright. God in making a covenant, in a Church reference especially, as was that with Abraham, Gen. 17. 7. hee taketh in their seed or children as joynt covenanters. Hence the phrase of seed in their generations: taking in parents generating and children begotten, as those in and by whom Churches are likely to bee continued; whence God, when to speake in reference to the Church seed, as well as to the choyce elect seed of Isaccs line in which the visible, and not meer∣ly the invisible Church was to bee continued, hee saith, hee will establish his covenant with Isaac, not with Ishmael; Ishmael was Abrahams seed too, and therefore externally in the covenant, and therefore sealed; but God knowing that Ishmael would reject this, hee warneth Abraham of it a little before, that it might not trou∣ble him afterwards: It is not to bee with him in his generations: for that cause, Gen. 17. 18. compared with Gen. 21. 9, 10, 11, 12, 13. but with Isaac in his generations; God not opposing therein Isaac

to his Church-seed, but to Ishmael, who by rejecting the covenant will and did come, hee and his to bee cast out; hence when God speaketh in reference to our times after Christs incarnation when a woman compast a man, Jer. 31. 22. hee saith, hee will bee a God, not to the families in Judah or Israel meerly, but to those through∣out the earth. It's the old phrase in Abrahams covenant expounded and enlarged: I will be a God to thee and to thy seed, in their gene∣rations. Hee saith not barely, to thee and to thy seed in regenera∣tion, but, in their generations. Now in that Abrahams seed were to bee gentile believers also, in their generations: in Jeremy it is, I will bee a God to the families of all the earth, scil. where the Gos∣pel shall take so farre place to bring on the parent or parents to him and to his Church; not but that it may fall out, that in a beleevers family, some may come to hate their parents, as Matth. 10. for Religion, yet ordinarily it should bee and is otherwise; and God speaketh of things as they ordinarily come to passe: ex∣traordinary cases breake not square here. Yet even in that case too it followeth not but that the children were externally in co∣venant and Church estate when very children: But apostatising when growne up, they prove the desperatest enemies to the Gospel, even to persecute their owne parents. So it may bee the wife may remaine a Pagan, and so an enemy. But usually the Gospell when it commeth seasoneth the wife as well as the husband, and so ser∣vants as well as masters. Hence such frequent mention in holy story, when speaking of persons which had families to whom the Apostles came, that their families were Gospelled as well as them∣selves; witnesse that of Cornelius, Stephanus, Crispus, and the Jay∣ler, &c. And even Anabaptists deny it not to bee verified in all the adult persons of the families mentioned usually: then by their owne confession wives and servants were usually others at present, at least then Pagans, or persecuters, which sufficeth to for answer Hen. Dens objection, touching the desparitie of yokefellowes or masters and servants. It was usually otherwise, and God speakes of things as they usually prove: extraordinary occurrents crosse not such a rule, hence that testimony of the Angell to Cornelius, Acts 11. Hee shall speake words unto thee whereby thou and all thy house shall bee saved, verse 14▪ And so Pauls phrase runs in that notion, Be∣leeve in the Lord Jesus and thou shall bee saved, and thy house, Acts 16. 31. so Christs testimony is to like purpose, This day is salvation come to this house, inasmuch as he also is become a son of

Abraham; where by the comming of salvation to the house, hee doth not meane the bare comming of Christ, who is called the salvation, Luke 2. 30. to the materiall house of Zachaeus, as if that were such a notable priviledge of Zacheus as a beleever; since Christ went to many other houses then such as were the beleeving sons of Abraham, Luke 14. 1. and 7. 36. 39. and yet no such singular note upon the same as here. Nor by salvation come to his house is meant the comming of salvation to himselfe: as if hee and his house were all one: nor doe I know any parallel Scripture speaking in such language, that when the scope and intent is to mention the com∣ming of such or such a mercy to such a person, that phrase is used to denote the same; that such or such a mercy is come to his house. What need such a circumlocution? If so intended, the word might more plainely have been set downe, this day is salvation come to this Publican, this person, this man, or the like, inas∣much as hee also is become a sonne of Abraham: And what though the Greeke word bee used in Acts 2. 45. and 4. 35. for secundum according as, yet not for quatenus or in quantum: foras∣much as; the Texts and sense thereof are cleare, that it noteth pro∣portion of such administration, not meerly the cause or reason thereof. Or if it be supposed to imply the cause or reason thereof, it's evident it noteth the proportion also, they gave to every one as, or according as the needed, scil. proprortionably to their need: It being regular as to give to the needy, so to give them ac∣cording to the measure of their present necessitie. But how that sense will here bee fitly applicable I see not, to say that salvation is come to his house or to him according as hee is a beleever, but rather as our translaters render it, it's to be taken as a reason of the former, salvation is come to this house forasmuch as he is a sonne of Abraham. Yea, but will it not then follow that one mans faith saveth others as well as himselfe? No verily. Paul when hee spake so to the Jaylor, If thou beleevest thou shalt bee saved and thy house, Acts 16. 31. hee speakes more likely to such a pur∣pose, as it may seeme; yet verily hee entended not any such do∣ctrine, of others being actually saved onely by his faith; but that hee imbracing the covenant of grace in Christ, and by faith laying hold of the same, his whole house, even wife or servants and all (as it is usuall) shall fare the better, and come in the Gospels way: but if hee have children which are the continuers and upholders of the house in especiall, there is a more direct Covenant-line, and

therefore ordinary meanes of salvation runs unto them by virtue of Abrahams Covenant, and so if hee beleeve, not barely in the Lord Jesus, without reference to the promise, but as held out in the promise of ratifying of the promise, or covenant of grace, in this sense his house, Synecdochically, shall be saved, and brought within this covenant road and ordinary meane of salvation. None ordinarily can be saved but in such a way. It's the word of cove∣nant which must instrumentally bee effectuall thereto, that is Gods order, Rom. 9. 6. and Ephes. 5. 25, 26. and so in the ease of Zacheus; whence that periphrasis of his being a beleever, that hee was become a sonne of Abraham, and so an heire of Abrahams co∣venant, Gen. 17. 7. Nor is this sense of salvation, for covenant meanes of salvation, or the covenant and promise it selfe unusuall in Scripture. The salvation which Christ and his Apostles preach∣ed, and those, Heb. 2. 3. neglected, was not barely salvation it self, but the promises holding the same forth, for Acts 28. 28. the sal∣vation to bee sent and heard by the gentiles was the promises, and covenant and Gospell holding the same forth, this was that mer∣cy, and riches, and salvation also which came to the Gentiles, as rejected by the Jewes, Rom. 11. 11, 12, 17. 19 30. Verses compared. So Esay 51. 6. 8. Gods salvation is his promise, or covenant on which their salvation did depend, Calvin in locum. 2 Sam. 23. 5. David speaking of his house or posteritie, which albeit it were not so orient then, yet God had made a covenant with him, scil in re∣ference to his house ordered in all things and sure; And this, scil. this covenant with mee and my house, is all my salvation, and all my desire, albeit he maketh my house not to grow or flourish in such sort: this covenant then was his salvation, objective causa∣liter or Instrumentaliter. Albeit a parents faith bee not a princi∣pall cause, yet it may bee an occasionall meanes to stave off destru∣ction from and to further the salvation of their children; hence the faith of Moses parents preserved him in the waters, when a babe, Heb. 11. 23. hence that typicall sprinkling of the houses, representing the preservation of the first born, from other manner of destruction then meerely bodily: yet Moses his faith with other beleeving Israe∣lites, as verse 27. 25. compared sheweth, had a great stroake therein. And the like in that typicall passage of theirs with their children through the red Sea, verse 28. As much might bee said of that case of the beleeling Ninivites, Jon. 3. and 4. So in that typicall saving of Noahs house by Noahs faith, Heb. 11. 7. But to returne to the

houses mentioned, shall it then be yeelded, that such benefit should come as was before spoken of, to adult servants of the house, &c. & is here no reference to the poor babes by reason of their tender age? hath the mercifull God revealed no ordinary helpe for them? They are excluded from that actuall rejoycing and beleeving Jay∣lours house, Acts 16. whence Anabaptists doe therefore exclude them from the baptized house of the Jaylour; and why not as well exclude them by reason of want of actuall faith, from the saved house of the Jaylour? vers. 31. which I suppose they will not doe. Nay, why not rather so? since it's peremptorily said, He that beleeveth not shall bee damned; and, Without faith it is impos∣sible to please God, Marke 16. and Heb. 11. when it's no where said that, without faith it's impossible to bee baptized; or, hee that beleeveth not shall never bee baptized. Surely the Apostle adding that as an incouragement to the troubled Jaylour to beleeve, be∣cause of the saving of his house in such sort at least as wee mentio∣ned, it had beene little incouragement to suppose an outward way and meane of the good of his very servants by occasion thereof, and no such meane at all thereby to his owne children. For the Apo∣stle speaketh as supposing even that also: children being most usu∣ally supposed to bee included in that notion of the house: and if hee had none, yet the Apostles speech reacheth them as if hee had them. Some will say, the children might bee elected and that might comfort him: or they might bee included amongst the re∣deemed by Christ. Yea, but these are all secrets, here is nothing visibly to comfort him, in respect of any instrumentall meanes of their good; as was intimated in the case of the servants. And they are revealed, not secret things which beleevers as such must looke to in respect of their children, Deut. 29. Nor is it expresly said that the Jaylours house beleeved before they were baptized, but af∣terwards; and suppose they did so before, yet it followeth not that what is applicable to the adult persons in the house, scil. that joy of faith, must exclude the children of the house from baptisme, whereof they were capable; no more then when it's said, Deut. 12. 7. that they and their housholds were to eate before the Lord and to rejoyce in all they put their hands to, &c. because therefore their little children could not so actually expresse joy in what they put their hand unto, therefore they were none of the houshold which did eate before the Lord. Anabaptists would not like this arguing: which urge the joynt communion of the Jewish chil∣dren

in all sorts of Church ordinances. Suppose a mans hous∣hold, men, women and children, all diseased and cured at the Bath, and afterwards the houshold expresseth their joy for it by leaping and dancing for joy; and it bee said, such a man, hee and all his were washed at such a Bath, and hee and his whole houshold af∣terwards even danced for joy: None will say, that because his lit∣tle ones could not so leape for joy, and are excluded from the notion of the [whole houshold] in this latter, therefore they were not in the account of [all his] in the former. Who will say that Jacob carried not the little children in his family to Bethel, from that imminent danger to his house, because that the houshold at Bethel are said to bee such which had their strange gods, but up∣on his motion they put them away, which is not applicable to little ones, Gen. 34. 30. with Chap. 35. 1, 2, 3, 4. Sure I am it's most usuall in Scripture in mentioning this and that as done in or to the house, when speaking of such things which are applicable to Infants, to intend them therein, albeit not expressed, as Gen. 30. 30. and 45. 11. 18. with 19. Exod. 1. 1. 1 Sam. 27. 3. Prov. 31. 15. Luke 12. 42. It would bee too much to cite the many Scriptures which speake this; nay the Scripture oft-times in such things under the notion of house intendeth, if not onely, yet chiefly the children in it, as 1 Sam. 20. 15. and 2 Sam. 9. 9. 1 King. 17. 12, 13. 15. compared, Psal. 127. 1. 3. Prov. 12. 7. Esay 31. 2. Hos. 1. 4. Hab. 2. 9, 10. 1 Tim. 3. 4, 5. and 5. 4. 8. compared, also verse 14. 2 Tim. 1. 16. And sometimes againe when some parts of the fami∣ly are expresly instanced in, and children not withall mentioned: yet they are included and intended, as Gen. 14. 16. And there is more reason to conceive the same in cases of this nature; since the children are the ordinary instruments as to perpetuate and conti∣nue and hold up the house in naturall and civill respects, so in re∣ligious and Church respects also; they are builders of the house both wayes, as the Hebrew radix [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] from whence the word used for sonnes and daughters commeth, doth signifie; whence al∣so that phrase of Gods building the women houses, Exodus 1. 21. Yea the covenant expressions of seed, and seed in their generations, doe more directly reach them, as such; then either wives or ser∣vants as such, Gen. 17. 7. Deut. 30. 6. Esay 59. 20, 21. compared with Rom. 11. 26, 27. Esay 65. 23. Thus much for further clea∣ring of that, so much questioned by some, how children are in∣cluded in that notion of house and families, and if so the cove∣nant

made, Jerem. 31. 1. in reference to these times, reacheth them as instated, at least externally and Ecclesiastically therein: as much appeares too from Ezek. 16. 1, 2, 3, 4, 5, 6, 7, 8. that live-making co∣venant and not that killing letter and ministration of condemna∣tion which was againe and againe made to the fathers long before, yet was it made with reference to those Jewes, in Ezekiels time; for in those covenanting fathers of old, hee said to that Jerusalem then, Live: as in the same fathers hee had said to the Israelites of old, Live: the same mercy and truth ingaged to Abraham and Jacob, did God both sweare to other Jew fathers of families, and bound himselfe to performe to those of their loines in Micahs dayes long after, Mica. 7. 20. neither was it other then the covenant of grace, thus ingaged: even such a covenant wherein pardon of sinnes and subduing iniquities, &c. was, at least externally, made over to them, and therefore pleaded there for that end, vers. 18, 19. that cove∣nant which God made in Bethel, Gen. 35. 9. to 16. hee spake it not barely to, but with them, or covenanted it with them, in Hoseahs time which were of the posteritie of Jacob, Hos. 12. 4. God found him in Bethel and there hee spake [with us.] As much might be said of that, 2 Sam. 23. 4, 5. the covenant was made with David the father: yet in reference to his house or children, whence it was that his faith, as a beleeving father of his family, was the evidence of things not seene. Hee beleeveth that whatever his house bee at present, yet it shall excell in grace, both of Gods feare and justice, Vers. 3. as in the glory of government, &c. nor was this other then a covenant of grace here mentioned, since it had not else been to him as all his desire and salvation; whence it was that in sad∣dest times this covenant was pleaded by the Prophets, in behalfe of Davids posteritie, Psal. 89. vers. 38, 39. 49. 50. see more, vers. 20. 28. and so on: if the parents and the children both may thus act forth, and must in the covenant so made, it's a signe parents and children were joyntly interested therein. And so I come to instance as well in such as de facto have done so, as to shew, de jure they should doe it; to let passe Davids example here, the instance of our grandmother Eve is past exception: her sonne Cain being discovenanted and discharged hee and his, and Abel slaine, shee beleeved the promise of God, Gen. 3. 15. at first made to her: and when infant Seth was borne, shee beleeved that God had for his covenant sake lookt on her in that covenant babe: and therefore as soone as borne, she calls his name Seth: for saith shee

God hath appointed mee another seed in stead of Abel whom Cain slew, Gen. 4. 25. shee spake not thus, in reference to him, as a meere naturall babe borne of her as a sinfull woman, but as of a Covenant and Church seed, therefore comparing him to Abel, not to Cain: and calls him by such a name as signified her faith touch∣ing the Covenant estate of this babe, even whilst a very babe; nor did shee faile in her faith therein as appeares by the sequell, vers. 26. whence the Church seed continued in his loynes, externally at least, albeit much degenerating, as that distinction of sonnes of God and daughters of men doth shew, Gen. 6. 1, 2. And as Eve beleeved this way, so did Lamech, Gen. 5. 28, 29. as soone as Noah was borne, hee from saith in that promise of God, Gen. 3. 15. * 1.5 gave the babe that name of Noah; beleeved that that child should bee a root, as it were, to the Church, albeit that corrupt world were to bee destroyed. Another example of the Saints faith touch∣ing their childrens federall estate, see in Psal. 102. 25, 26, 27. with Heb. 1. 10, 11, 12. which referred unto Christ as in whom they pleaded, and expected this touching their children. And it's evi∣dent, that those Saints did expresse their faith in Christ, touching their children and seeds being established before him, nor did they exercise their faith touching the vanishing temporall good of their children barely, vers 25, 26. but in reference to induring mer∣cies of Christ to them, lasting when heaven and earth should dissolve. Now did they take the rise of this their faith from possi∣bilities of election or redemption without foothold from the co∣venant? verily no, they ought not to ground their faith on any thing but God his revealed will touching themselves or theirs, Deut. 29. 29. the Covenant and promise, is that which faith in its acts of beleeving, doth build, and rest upon, and faith, albeit it must goe as farre, yet no further that way then the word of faith, Rom. 10. 8. secrets of possibilities of election, and redemption of the children would not, might not, have caused in them, such a con∣clusive apprehension of faith, but the revealed covenant, and te∣stament, and will of Gods grace in Christ, election and redemp∣tion, though things which faith beleeveth, yet not grounds in themselves considered without reference to the covenant revealed of any mans faith touching himselfe or others, as being secrets; It's not the election of faith, but the word of faith, nor beleefe of election as such: for as such it's a secre•• act of God: hid within himselfe; but the beleefe of the truth, or revealed promise. Ano∣ther

argument of the federall interest of beleevers Infants to bee Gospell, and therefore of perpetuall validitie, now as well as at any time, may be, in that it was held forth as Gospel in the be∣ginning of the world, and so will bee in the purer times of the Gospell, towards the very end of the world, and therefore it's Gospell to us now. The consequence is evident, both from the everlastingnesse of the Gospell, and covenant of grace, of which this was, and will bee made a branch, which covenant of grace is Gospell, Heb. 13. 20. Revel. 14. 6. and from the essentiall same∣nesse, and onenesse of the covenant of grace from the beginning of the world to the end: for so farre forth as any thing partaketh of everlastingnesse, it partaketh so farre of immutabilitie. Now the covenant is not in nature the same, if the covenant, the confederate persons are not specifically the same, the covenant in the nature of it supposing God as one partie, and such or such a sort of persons as other parties betwixt whom that covenant is drawn, and made; if it were supposable that there were not the same God covenan∣ting with man, or not the same sorts of persons, specifically accep∣ted of by God into termes of covenant grace with him, the cove∣nant were not in nature the same. Albeit it bee not shut up in fa∣milies, as of old in Adams, Seths, Enoshes, Kenans, Mahaleels, Jareds, Enochs, Methuselahs, Lamechs, Noahs, &c. or in the posteritie of Abraham, Isaac, & Jacob, in respect of Church interest in, and admi∣nistration of it, but inlarged to all the families of Gospeld per∣sons, yet if the persons admitted to covenant, bee not specifically the same, even that sort of inadult, as well as adult persons, whe∣ther male or female, bond or free, then is not the covenant in na∣ture the same. Now to prove the proposition in both its branches; and first that it was held forth as Gospell, that the species of the Infants of beleevers in Church-estate were taken into the verge of the covenant of grace, Gen. 3. 15. sheweth. Adam and Eve were eyed by God, as a seminall visible Church, by whom, as well the Church, as the world was to bee built up, and God, that he might especially glorifie his grace, even in the weakest, mentioneth Eve as one, touching whom, hee first expressed his revealed minde of grace to her, and her seed, not intending meerely the principall seed Christ, in and by whom it was ratified, and fulfilled, but her Church seed whom the same promise also did comprehend toge∣gether with Eve, in whose hearing, God uttered these things to the Serpent. And hence Eve, by faith did thus interpret the scope

of that promise, as made in refernce to her Infant Church seed, as was Seth, as before wee proved, Gen. 4. 25, 26. And the opposi∣tion sheweth what kind of seed the promise reached, scil. Infant, as well as adult seed, the Serpents seed being as well the least Snake, &c. as the most venemous, and overgrowne; and the antipathie being naturall and forcible betweene even little children, and any sort of Serpents, as is evident, this then was held out as Gospel, even in the beginning of the visible Church and world: hence al∣so in the beginning of the renewed world, as I may call it, after the flood, the same doctrine is implicitely held forth, Gen. 9. in the opposition of the servill condition of Canaan, or 25, 26. to the future Church estate of Japhet, vers. 27. the one accursed parent and child to servitude, so that Chams babes as soone as borne were to bee slaves, but Japhet, parent and child, are prophetically devo∣ted to Church estate in Sems Tents, so that inchurched Japhets babes are actually within Sems tents, so soone as borne; As God would accurse collective Canaan, Noah prophesieth that God would inlarge, or cause collective Japhet to turne into the Tents of Sem; which interpreters expound of the joyning of the Gentiles un∣to the visible Church. Now visible Church estate, supposeth visible covenant estate, as is evident. The like opposition was allegorical∣ly made in the primitive times after Christs ascension, Gal. 4. 23, 24. betweene collective naturall Ishmael of the bond-woman in type, and collective legall Ishmael, in antitype: And collective naturall Isaac in type, and collective Evangelicall Isaac in antitype. In the types, the opposition is undeniably verified: that Ishmael with his children are expunged and cast out from a civill family priviledge, and portion in Abrahams house; and onely Isaac and his children are to have that civill and naturall priviledge of inheritance there∣in: The sonne of the bondwoman shall not bee heire with my son Isaac, Gen. 21. 10. And in the antitype, even persons formerly in Gods family the Church, if rejecting Christ and the covenant in him, and imbracing and adhering obstinately to any thing in a way inconsistent with him, such are cast out, and dischurched, they and theirs, as was verified in that legall Ierusalem and her children, even the body of the Jewes, adult and Infant. Thus far à typo ad veritatem, the argument is undeniable; and what reason then to make the other branch of the allegory dissonant onely, that there à typo ad veritatem, the argument holdeth not, that all inchur∣ched persons, which are gospelled, hold forth the free covenant in

reference to Gospel Church estate; are as Isaac and his posteritie, visibly priviledged, and instated in the Church heritage of the Lords family, the visible politicall Gospell Church? As in Isaac, Abrahams seed naturall is called, in point of civill heritage all of them, and as in the same Isaac, not Ishmael, Abrahams Church seed was called, and so all of them called to the externall fellowship, of covenant, and Church; and as in a restrained sense, Abrahams elect seed were called not in Ishmael but Isaac, Rom. 9. 7. so in the Ecclesiasticall Isaac, as I may say, in these dayes, the Church seed are counted, and not in pagans without the Church: and accor∣ding to ordinary dispensation, and in mans count, in the same line are Gods elect seed counted; all the individuall children in the former: that species of Church children, and none other in the sense mentioned, are of the latter account.

But to hasten to the latter branch, that the same doctrine is held forth as Gospell to bee dispensed and fulfilled in the purer times of the Gospell, towards the latter end of the world, that Esay 56. 20. is a promise referring to the purer times of the Gospel Church, and probably to the times of the comming in of the Jewes, vers. 17, 18, 19. when albeit there may bee some accursed ones, yet the Churches children though Infants of dayes, not allegoricall In∣fants in humilitie or by imitation of beleevers, &c. that sort of per∣sons too dying in Infancie, yet God promiseth they shall die in a holy maturitie of covenant grace, and blisse, as if elder by ma∣ny yeeres. When elder ones, some die ripened for the cause of God: the like singular account doth the Lord expresly make, as of pa∣rents in his Church, so of their off-spring, vers. 13. see Esay 61. 9. God promiseth not onely that the growne persons should bee had in account, but their seed and off-spring, not meaning it of allego∣ricall seed, amongst the Gentiles; for it's not said they shall bee knowne to convert Gentiles, &c. but their seed shall bee knowne among the Gentiles: yet not meaning pagan Gentiles, but rather inchurched Gospelled Gentiles, the Hebrew word for knowing, being used to signifie speciall owning of persons either by God, Jer. 24. 5. or by men, Psal. 142. 5. Ruth 2. 10. 19. Deut. 21. 17. and 1. 17. Prov. 24. 23. now none will say the worser part of the Gentiles would thus owne the members of the Church, or their children, with such choyce respect, but the better part rather of the Gentiles, they are then the persons acknowledging the seed, not the allegoricall seed acknowledged; so Ezek. 37. 20, 21. 27.

when all the scattered of the Tribes of Israel, and Judah shall be∣come as the two sticks joyned in one in Ecclesiasticall respects, at least, under the discipline of Christ, God in reference to that time re•…•… the old Charter of Abrahams covenant to bee a God to th•…•… 〈◊〉〈◊〉 which promise hee includeth their children, they being a•…•… their parents scattered among the heathen, vers. 21. and to bee gathered to their Land, and parts of the nations and king∣domes, as of old to bee then joyned, yea vers. 25. expresly their children, and childrens children are by covenant put under Christ as their Prince, with them is the covenant of peace made, and that of no temporall but of an everlasting nature, and all this in refe∣rence to Church estate and administration, whence that branch of the old Charter now actually renewed of setting his Tabernacle and Sanctuary in the midst of them, vers. 26, 27. and that in a very glorious and perspicuous manner, as persons thereto, ex confesso, to the very heathen, sanctified and sequestred by the Lord, vers. 28. the very same [they] which shall dwell in the Land are children with their parents, [their] Prince will David or Christ bee, with [them] is that everlasting covenant of peace, vers. 26. amongst [them] will Gods Sanctuary and Tabernacle by vertue of cove∣nant be placed, vers. 26, 27. [their] God will God bee, and [they] shall bee his people, or hee their covenant God, and they his cove∣nant people, vers. 27. and all this in reference to Church admini∣strations of Sanctuary and Tabernacle ordinances, as they are ca∣pable thereof, by which they shall become a visible Church or san∣ctified and sequestred people in the very view of the heathen, which cannot, nor doe not attend to gratious efficacies, but externall administrations, and dispensations and priviledges; and the like, see vers. 28. other places to like purpose might bee quoted, but I forbeare.

3. Argument, if the Infants and little ones of visibly beleeving parents in church estate before they can make any personall con∣fession or profession of faith in the Covenant, yet then are Abra∣hams Church seed, then is it Gospell that the promises belong to them; but the former is true, Ergo the latter. The major is in substance the Apostles, Gal. 3. 16. to Abraham and his seed are the promises made: the minor is proved; 1. In those of Abrahams loynes, in the elect seed. I should thinke it should not bee questi∣oned but yet it hath by some; that Infants while Infants and till beleevers are not in the covenant, &c. and by such other speeches

of our adversaries in this point, the covenant right not only of the individuall Infants of beleevers, but the covenant estates of that species, and sort of persons is wholly denied, and so since it's evi∣dent and acknowledged that some are elected of that sort, yet it's denied that they have part in the word of Gods Covenant, so that if they die in Infancie, as many of the choyce seed of Abraham and Isaac, and Jacob did, &c. yet that ordinary meanes of saving efficacie in all the saved elect is denyed them, contrary to that prin∣ciple, Rom. 9. 6. but more hereof anon: but Rom. 9. 7, 8, 9, 10, 11. is so cleare for it, I wonder any deny it, Isaac and Jacob are made precedentiall instances of interest not onely of election, but of Gods calling unto the fellowship of his free covenant, without respect either to their desire, or indeavour of it personally, vers. 16. It was that God might shew, not barely in the act of his choosing of them in his secret counsell, but in the act of his co∣venanting grace likewise, that it was not of their workes but of him that called them unto that covenant estate: in the example of Jacob most fully; when God would shew the rise of that his cove∣nant grace to him the younger, that hee should have the prehemi∣nence, vers. 12. hee vers. 11. instanceth in the time when that was revealed, with so personall a reference to Jacob, even whilst in the wombe, and expresseth the forenamed cause as the reason why: and so God expresly mentioneth his covenant as to bee established with Isaac in Infancy, or with Isaac to bee borne the next yeare of Sarah, Gen. 17. 21. And hence when Isaac was growen, and was actually a beleever, hee hath indeed then more actuall benefit of his owne improvement of the covenant by faith, but hee did not then first enter into covenant, but hee had interest in the covenant before made to his father with reference to him; that being to be minded in covenant expressions uttered, the persons spoken unto, and understanding what is spoken: are not the onely covenanters ingaged, but aswell the persons spoken of with covenant reference in the declaring of the covenant; so in Gen. 17. 7. 21. and 21. 12. and 26. 3, 4. and 20. 13, 14. and Deut. 29. 9, 10, 11, 12, 13, 14, 15, &c. Now that Isaac had such a former covenant interest appea∣reth in that, Gen. 26. 3. when God spake so expresly to him touch∣ing his covenant, hee saith not, I now make a covenant with thee, or sweare to do such and such things for thee, but I will performe the oath, which I sware to Abraham thy father, hee referreth him to a former grant and ingagement of grace to him, see verse 4, 5.

hee doth not retract any thing, but confirmeth in solemne wise the validitie of the former bond, and the like might bee said of all the rest of the elect seed: if all the elect seed were not involved in that covenant, Gen. 7. 7. then the Apostles reasoning should bee under∣mined, Rom. 9. 6, 7, 8. who is so farre from denying the elect seed to bee these choyce children of the promise, Gen. 17. 7. and 21. 12. that he maketh that choyce company of the children of the promise to bee the onely elect seed; now if all the elect seed bee included in that, Gen. 17. 7. and 21. 12. then since some of Abrahams and Isaacs seed died in Infancie, either none of those were elect and saved, which none dare avow, or if some bee supposed to bee saved and elect, then were they in Infancie, and as Infants of Abraham and Isaac, children of the promise; Sith the promise and covenant runs to them as Abrahams seed, not as elect, also supposing they were circumcised before they died, that was no seale to a blanke, albeit they being Infants had no actuall faith, &c. but rather a seale of the covenant of grace or promise, of which they most pro∣perly were children. Yea to all the rest which were in an Ecclesia∣sticall respect, children of the covenant: that injoyned circumcisi∣on was to be that his covenant or the visible Sacramentall signe and seale of the righteousnesse of faith, or the covenant of God hol∣ding the same forth, Gen. 17. 7, 8, 9, 10, 11, 12, 13. Rom. 4. 11. and 10. 6, 7, 8. and Deut. 29. and 30. 6. 11. 12, 13, 14. compared. And what is true of them, of Abrahams and Isaacs loynes as Infants of Abraham and Isaac considered as beleeving, and inchurched, is true of the Infants of others, as beleevers and in church estate, the formalis natio of the interest of the Infants of the former, as such, is as valid in those of the latter, the formalis natio being the same in both, as also the covenant of grace in the essentialls thereof, is the same, and therefore Abram had then first his name changed to Abraham, and then first was called a father of nations, in re∣ference to this covenant of grace to bee made with him and his in this politicall Church way and latitude of Church interest, and dispensation thereof, as Gen. 17. 4, 5, 6, 7, &c. compared, and then first propounded as a father, and exemplar to other beleevers of other nations, Rom. 4. And albeit it were a name given him be∣fore hee was actually circumcised, yet it was not to intimate that there was no need of a visible seale to his children and seed, whe∣ther of his loynes or otherwise, for hee was a father aswell of those of the circumcision, Rom. 4. 11, 12. But to shew that hee was not a

father to those which were bound to bee circumcised onely, but withall, a father to the Gentiles, albeit neither circumcised by actu∣all taking away of the flesh of their foreskinne, nor yet bound thereto, vers. 12. It was not then spoken to evacuate the force of reasoning from right to the promise, as invested, or Church promise or covenant unto right to the seale, or to shew that albeit Gentile beleevers did not partake of the initiatory seale of the co∣venant, yet having the promise they therefore have the seale in Abraham their father, albeit they never are, nor may bee sealed in their persons; the Apostles discourse cleareth it to bee otherwise, his scope being not to infringe any Gospel right to the Gospell seale, but to take off any reasoning in point of justification from a∣ny work of the Law considered apart from Christ; as the five first verses evince: and because that of circumcision was chiefely glo∣ried in by the Jewes, hee taketh off any reasoning that way in op∣position to faith which is all in all rather, in point of justificati∣on, whether of Jewes or Gentiles; for which end Abrahams ex∣ample in the way, and manner of his justification is propounded, as verse 9, 10, 11, 12, 13. declare, as for the sealing of Abrahams be∣leevers children the Gentiles, in Abrahams sealing, if that were in∣tended, as much might have been affirmed of the beleevers Jewish children of Abraham, as they were such, and so the circumcising of such Jewes, at least, had been more then needed, so farre forth. Yea but the Jewes were commanded to be circumcised; true, and so were the Gentiles to be baptized: yea but they were to be circum∣cised, when Infants; yea, and when adult too, in case, as Joshua 5. and in that case at least many of them, being actuall beleevers, Jo∣shua 5. and 6. compared with Heb. 11. 30. might have pleaded ex∣emption, as being, quatenus beleever, circumcised in the circumci∣sion of their father Abraham. It was not then spoken at all to weaken the bond to an initiatory sealing of Gentiles, but to [that] initiatory sealing up of the covenant to them by circumcision of the foreskin of their flesh; thus much by the way in answer to what some thus object. But to returne to the proofe of that propounded, let us shew that even in the dayes since the time of the fathers before Christs time, such children mentioned were, are, and will be eyed by divine approbation as covenant and Church-seed of Abraham, God hath promised to blesse the inchurched nations in Abrahams seed Christ; behold Christ by an outward Symbole testifying that the little ones of inchurched visible beleevers are in Church account

such, witnesse that act of his, and his offence that any such should bee hindred from any approach to him, in the use of any meanes to attaine, at least externally, that blessing of him the pro∣mised seed, Luke 18. 15, 16. 7. with Marke 10. 16. hence in the pu∣rer dayes of the Gospel: It was of old prophesied that such chil∣dren should bee accounted the seed which the Lord hath blessed as∣well as their parents should come under that account, by the Gos∣pelled Gentiles, Esay 61. 9. yea God himselfe expresseth his account as of such parents so of their children, to be such Church and cove∣nant seed: both are under one account so far forth, Esay 65. 23. besides, that if such parents, suppose Jewes or Gentiles, be Abrahams spirituall seed, Anabaptists will grant, then are their children also; the parents being not meerely abstractively considered, the cove∣nant seed, Gen. 17. 7. but as in reference to their children with them, for the seed of Abraham to whom the covenant, Gen. 17. 7. is made, is the seed in their generations, which necessarily imply, and suppose as the parents generating, so the children begotten of them, the parents make not the generation alone, nor the chil∣dren alone, but joyntly considered together. Here Anabaptists sever the subject parties taken into the covenant consideration, they agree it's Abraham and his spirituall seed, but leave out that notation of the seed, scil. seed in their generations, the prose∣lyte gentiles in Abrahams house, they were not his carnall seed; why are they then sealed? but as they were rather Abrahams spiri∣tuall and Church seed. Yea but their babes also have the visible seale of Abrahams covenant, yet are they not his fleshly seed: nor yet are they his actuall beleeving seed, and yet have they the feale of Abrahams seed, surely then, in and with their parents they are Abrahams Church and spirituall seed. You will say, God com∣manded them to be sealed, and therefore sealed. Answ. Suppose it so, yet God commanded their circumcision to be on them, also his co∣venant or the Sacramentall signe of that his covenant sealed to A∣braham, & to his seed, in their generation, Gen. 17. 7. 9, 10, 11, 12, 13. either then they which in one sense were not of his seed or loynes, v. 12. yet were of his covenant and Church seed, vers. 7. or else God solemnly enjoyned a seale to a blanke or a seale to no covenant of his: no other covenant being then in mention to bee sealed, by circumcision which was enjoyned to bee his covenant or the Sacra∣mentall signe of his covenant, vers. 11, 12, 13. Yea but they parta∣ked not of the covenant, many of them at least, in their Infancy.

Answ. If yee speake of saving actuall efficacy upon them, then neither did many others, no not of the elect seed which lived to maturitie of yeares, so partake of the covenant in their Infancy, nor doth that hinder but that circumcision in the nature of it, and in the institution of it, was a visible seale of the covenant of grace, that which Moses phraseth touching circumcision, that it was a signe of the covenant, Paul explaineth, that it was a seale of the righteousnesse of faith; scil. not so much, subjective as objective, Rom. 4. The baptisme of Simon Magus was in the nature of it, and in Gods institution, a visible seale of the most spirituall part of the covenant, and yet did not Iscariot and Magus partake of the spirituall part of the Covenant. It is peculiar to the elect to bee in the covenant, in respect of participation of the saving efficacy of it, Rom. 9. 6, 7, 8. But it is common to Iscariot, and reprobates, adult or Infants, to bee externally in the covenant in the face of the Church; as verse 4. of which before. But as for the visible seale it selfe, whether to elect, or reprobate, to such as partake of the spirituall good of the covenant, or not; this vari∣eth not, nor multiplyeth, nor nullifieth the nature of the seale. The nature of it depends on God the author, not upon the sea∣led persons worthinesse, or unworthinesse, sex or age. Circum∣cision was not covenants, but one and the same covenant, ex na∣tura rei, nor was it a part, but the covenant, even the whole co∣venant Sacramentally, to elect or reprobate Infant or adult cir∣cumcised. The commandement of God did not put, or cause any difference, but injoyned it all equally to all sorts. The cove∣nant sealed was but one, not two covenants: albeit, God did hold forth varietie of covenant blessings, as doth the Gospell; some more common to all, and some more peculiar to a few; and so the seale it selfe was to Infant and adult, elect or repro∣bate, but one in nature: albeit in use and efficacy it were various, according as the Spirit of God and faith made thereof improve∣ment, or not.

To adde one word more in way of proofe, that Gentile-inchur∣ched-beleevers Infants they are the seed of Abraham: this being wholly denyed by Anabaptists. If I prove that this species or sort of persons, are Abrahams spirituall seed, without personall actu∣all faith, by which onely they say persons come to bee Abrahams seed, quoting for it Gal. 3. 7. 6. 9. 16. 27, 28, 29. it sufficeth. Now the place to mee is full proofe thereof: whole Christ mysticall,

in all the parts of his body, the Apostle maketh it to bee the seed of Abraham, but that sort of persons the Infants of beleevers are a part of Christ mysticall, or Christ considered with his body the Church, as Christ is in Gal. 3. and 1 Cor. 12. 12. compared, as hath beene proved, Ergo that sort of persons as well that other of actuall beleevers are Abrahams spirituall seed. And here suppo∣sing according to them, that Christ is considered there as with his body, the invisible Church; it maketh still more for what I am to prove: since, if that sort of persons bee not of the invisible Church whereof Christ is head, there can none of that sort, not beleevers children at all bee saved; since out of the invisible Church is no salvation at all, as some of the most judicious of our oppo∣sites doe speake, in way of answer to what is brought by our friends, that extra ecclesiam non est salus, that is, say such, extra ec∣clesiam invisibilem, non visibilem. But wee will goe yet further, and take this as meant of Christ considered with his body the visible Church, according as formerly it was proved to bee considerable: And I say, to exelude that sort of persons, scil. beleevers infants, from being a part of the visible Church in generall: is to exclude them from any ordinary state and way of salvation, Nay I will go further, and say; that for any to suppose all the individuall In∣fants and each of them which come of such inchurched parents, not to bee also parts of this body of Christ the visible Church, and consequently, not to bee Abrahams spirituall seed, is to exclude them from a state and way of salvation, in respect to the ordinary course thereof, and so to leave them all under the consideration of such a way to bee saved in, as is onely extraordinary: ordinarily they are not to bee supposed to bee saved, as at least it is not to be supposed, that ordinarily or that in any ordinary way, any Pa∣gans, or Turkes, out of the visible Church, or any in and of Rome, as Tridentine, and Antichristian, should bee saved: yet God may, and sometimes doth, and will have some soules brought on to him thence, and even from amongst Mahumetans, &c. but all will yeeld I suppose that this is an extraordinary case: & so crosseth not that rule, that without even the visible Church there is no salva∣tion; scil. taking the maxime in reference to ordinary times, and withall to the ordinary course and way of attaining unto salva∣tion.

Such then as exclude all Infants of beleevers, one or other from the notion of Abrahams spirituall seede, from Covenant and

Church estate, they put them in the Pagan Gentiles estate, of which Paul speakes, who being they and theirs strangers from the promise and covenants, and from the visible Church: they place them in that respect in an estate of persons that are without God in the world, and so under the devill the God of the world, and in an hopelesse estate; neither they nor any for them, can have any grounded hope of them, they are without hope, in regard at least of any ordinary way or meane of salvation, Ephes. 2. 11, 12. Nor let it seeme grievous that our friends and brethren in the Lord, of name and worth in the Church, have, as it seemeth, urged, that in case of such an exclusion of beleevers children, they are made as Turkes or Indians so farre forth, in regard that being not in covenant, nor Church estate, the Apostle truely states such persons cases, they are without hope, and without God in the world. Hee maketh no distinction of potentia remota & propinqua, in that case. Yea but hee speakes of Pagan parents, wee of Christian, and there is not the same reason of the childrens estate which are of the one, as of the other. Tell me the difference supposing them actually excluded from covenant and Church estate. It is not in their parents prayers, or in the Churches nakedly considered, without reference to any covenant or Church estate of theirs: for they pray as well for Indians, &c. as for them. Nor is it barely in their instruction, and education of them: for if they have any Indian or Black more bond servants in their house, they must in∣struct both them and their children in Gods feare as they are ca∣pable thereof. Yea but for the one their prayers and instructions, come from a nearer bond, and are carried on with more strength, then in the other: grant that, yet this is but more and lesse, and they vary no species of any formall reason of difference; yea but they may beleeve more for the one then for the other: and why so? because usually the one sort prove religious, when the other is not usuall. This confirmeth what I am to prove, that God is a co∣venant God to the children of his people, and Church; because, al∣beit sometimes some prove vile enough, yet usually they prove religious and pious: and God speakes of things as they more fre∣quently prove. Yea I demand, what is the ordinary revealed in∣strumentall meanes of the saving efficacy which is upon any chil∣dren of Gods people and Church, especially supposing they die very young: is it not the word of Gods covenant as hath beene often said from Rom. 9. 6. and Eph. 5. 25, 26. Yea I would know

whether if beleevers have hope, to take hope most properly, con∣cerning their childrens good, or glorious resurrection by Christ, if they die in Infancy, have they other ground then that of Gods being a God to them? This is Christs demonstration in that case: Luke 20. 36, 37, 38. Is it any other then Scripture hope or com∣fort that way, or must they sorrow as persons without hope? If they draw any waters with joy, Esay 12. 3. must it not bee out of the wells of salvation, the promises? not other promises which concerne not the case, they will not helpe at such a dead lift, but promises pertinent to the case of their children. Yea can they have such hope without faith, or can they have well-grounded faith where they have not a word of faith for it? and when they can∣not beleeve that God should bee so much as externally, much lesse internally and savingly a covenant God to them? or can they con∣jecture that ever any were saved ordinarily, if at all, touching whom God never made any promise, neither in respect of inter∣nall and saving, no nor so much as in respect of externall right therein.

I conclude then, that such children are Abrahams spirituall seed, and that therefore the promises belong to them at least exter∣nally. And so much for proofe of this seventh conclusion, wherein I have been the longer, in that it is the very hinge of the con∣troversie.

It is not then the Gospell of any mortall man deriving its rise from Zwinglius, or any such sinfull sonne of man, albeit pretious in the sight of God and his Saints; nor is it any other Gospel which may bee anathematized, I should feare to bee anathemati∣zed of God if I said so. It's Gospel that beleevers are Abrahams seed, Gal. 3. 6, 7, 8, 9, &c. true but that is not all, and onely the Gos∣pell: this part of the Gospell; their childrens covenant estate, at least ecclesiastically, this is Gospell too, Rom. 10. 6, 7, 8, compared with Deut. 29. and 30. as before: yea the rather is this Gospell, be∣cause the other is: one dependeth and followeth upon the other as hath beene shewed.

SECT. XI.

1 Object. BY what hath been now said, answer is ready to what I. S. objecteth. That if Infants be visibly in the covenant of grace, then at one and the same time one may be visi∣bly under grace, and yet as Ephes. 2. under wrath by nature, and so

by nature bee under two contrary covenants of workes, and of grace. Mr. B. also hath a like objection.

I answer, they are not under two such contrary estates by na∣ture, taken in the same sense: but by nature taken in a diverse sense, they may: take nature for corrupt sinfull nature, and so Paul a Jew and all other Jewes, or Gentiles, [Wee saith Paul] are by na∣ture children of wrath. But take nature for a birth estate of co∣venant-Ancestors: and so Paul and others of Abraham, Isaac, and Jacob, were not sinners or strangers from the covenant of grace, as were those of the Gentiles; but they were Jewes by nature, in∣churched persons. And in their confessing parents confessors and professors, as the word Jew is used, Rom. 2. 9. 28. and Est. 8. 17. Rev. 3. 7. they became Jewes, that is, joyned in a Church estate, &c. sinners they were in that sense, they had by sinfull nature sinne in them, but sinners in opposition to a Jew, or Church and co∣venant estate, at least externally they were not: not Jewes barely, scil. persons of that nation, without further Ecclesiasticall respect, to the administration of the covenant: for then the notion of sin∣ners of the Gentiles, had been unsuitably added; It had sufficed to have said, wee that are Jewes by nature, and not Gentiles, but Jewes by nature rather as above; the elect seed of Abraham of which yet many died in infancy, they were the choyce children of that promise, Gen. 17. 7. with Rom. 9. 7, 8, 9. yet they were also by nature children of wrath. Isaac was visibly the child of the pro∣mise in Infancy borne by promise: interested in the promise, expresly made with reference to him, as soone as borne actually; as before intentionally; yet also by nature, as a sonne of Adam, a child of wrath; but as a sonne of covenant-Abraham, a child of promise. The like may be said of David in the former sense conceived in sinne, Psal. 51. in the latter a child of promise: So of the other Infants of their loynes, whence injoyned whilst Infants to bee sealed with the seale of Abrahams covenant. Yea some of our opposites grant, yea urge it as a reason against the exposition of 1 Cor. 7. 14. which some give thereof: that

children of parents whereof one was not matrimonially sanctified to the other, but came together unchastly, as Pharez and Zara, of Judah and Thamar, Jephtah of Gilead, and many others, were within the covenant of saving grace, and Church priviledges.

Now the author intended not this thus; that they came into the covenant of grace, when they were growne, and came actually

to beleeve: for then there were no colour of argument against Paedobaptists reasoning from 1 Cor. 7. touching such Infants co∣venant estate: and that annexed, that they were in the covenant of saving grace, and Church priviledges, sheweth that to bee his meaning; since all confesse that the Jewes children, did whilst Infants partake of the initiatory Church seale of circumcision, which the author elsewhere counteth their priviledge, saying, that

they had that priviledge to bee reckones in the outward admi∣nistrations, as branches of the Olive by their birth, by vertue of God his appointment, &c.

albeit the author I suppose forgate himselfe: speaking of branches by nature, saith, that it seemeth to him to import, not that the Jewes were in the covenant of grace by nature, but that they had this priviledge to bee reckoned in the outward administration, as branches of the Olive by their birth, &c. when yet even those illegitimately born of Jewes mentioned, are confessed to bee in the covenant of saving grace, as well as Church priviledges, which as was said, must bee spoken of them, as Infants borne of such parents, or else it is not any argument against them, which plead for birth federall holinesse from 1 Cor. 7. 14. So then here are persons by nature children of wrath, but by priviledged nature and birth in the covenant of saving grace.

2 Object. If Infants, saith I. S. be in the covenant of grace, and borne so, then such Infants were borne in the covenant, and ne∣ver out. And besides Gods covenant of saving grace, being abso∣lute and undertaking to give▪ saving grace to such as are in co∣venant with him: all such must bee saved, unlesse God faile of his truth.

Answ. 1. That covenant of grace, as I. S. acknowledgeth it to bee mentioned, Deut. 29. it was made with little ones then un∣borne intentionally, vers. 14, 15. as well as with those then present actually: So that when they were borne, they were born in that co∣venant and never out: as much may bee said of the Infant elect seed, or children of the promise dying Infants, they were borne so and never out of that estate after they were actually existent; yea the rest were all girded in the covenant, Jer. 13.

2. Gods covenant did not barely offer, or promise to covenant, but made a covenant a covenant and an oath with them that day, Deut. 29. 12, 13, 14, 15. and amongst other promises ingaged him∣selfe to circumcise their heart, Chap. 36. 6. yet were not all in heart circumcised, and yet the promise of God failed not; being in the

generall propounded to them conditionally, and not as it is said here absolutely; at least as it had reference to them all in common. The word of promise tooke not effect in as many of the Jewes, to whom the covenant promises externally belonged, yet it follow∣ed not, that therefore it took no effect at all, and that God was un∣faithfull: for it tooke effect in others, Rom. 3. 3. and 9. 6, 7, 8. so here.

3. This argument supposeth, that one cannot bee within the covenant of saving grace externally, but they must bee in a saving estate, the contrary whereto appeareth, Conclus. 3. And it's said of sundry illegitimate Jewish children, that they were within the covenant of saving grace, namely externally: for the author can∣not meane other. And yet of all such who will say, they were all in a saving estate? even Esaus birthright was more then right to Isaacs temporall estate, as borne of Isaac: why else doth the Apo∣stle apply Esaus example of selling his birthright, in such sort, as Heb. 12. 15, 16, 17. hee propoundeth his example to deterre the Hebrewes which were in Church estate, Heb. 10. 25. and 12. 17, 18. from the mischiefe of falling short of the grace of God, not of meere temporall blessings; nay expresly, the thing hee fell short of as his birth heritage, as Isaacs first borne, is said to bee the bles∣sing indefinitely, even Abrahams blessing to his seed, the same bles∣sing, whereof hee rejecting his externall right, Jacob his younger brother came to possesse: which was a Church blessing as well as naturall and civill, Gen. 28. 3, 4. as for temporall blessings he had store of them notwithstanding, nor was Isaacs trembling, when hee saw how strangely God had ordered the blessing of the first borne to Jacob the younger sonne, Gen. 27. occasioned from a bare disappointing him of the externall right to temporalls, but with∣all to spiritualls, and ecclesiasticall good also, whence the Apo∣stle calleth him for his contempt, a prophane person, Heb. 12.

3 Object. But saith I. S. the covenant of grace being a covenant, there must be mutuall agreement betwixt the covenanters, and so knowledge, and consideration of the termes thereof, and restipula∣tion, as in mens covenants. Hen. Den, a little differently, maketh a necessitie of the persons entring into covenant with God, scil. by faith, unto covenant right, and not meerely Gods entring into co∣venant with the creature, for so hee entred into covenant with the beasts, &c. Gen. 9. 10.

Answ. To which I answer, the covenant of grace is as well a testament, 1 Cor. 11. Heb. 9. Now a testament may bee, and useth

to bee made in reference to little ones without knowledge; nor doe any use to deny a childs right in the testators will, because it was taken in amongst other legacies in the bequeathed legacies, be∣fore it understood the same, nor will it bee denyed in the case of the elect seed, the choyce parties in Gods covenant, Gen. 17. that they many of them dying Infants, without actuall knowledge, were not therefore children of the promises, or that that solemne co∣venant, Deut. 29. 9, 10, 11, 12, 13, 14, 15. and 30. 6, 7, 8, 9, 10, &c. with that people, wherein conditions also were propounded on their parts, that therefore the covenant was not made betwixt the little ones there present, because they neither understood nor could actually subscribe to the conditions, the contrary being there expressed: no rather it sufficed, that the childrens covenant estate being the parents priviledge, whence the incouragement to Abra∣ham to walke with God, Gen. 17. 1, &c. From that amongst other incouragements, that God would become his seeds God also, &c. vers. 7. and so, Deut. 29. and 30. amongst other incouragements to the parents that is one, vers. 6. that God will doe thus for their seed also: yea the children being reckoned as in their parents, as Levi payd tithes in Abraham, &c. yea the externall avouching in a co∣venant way of God, being owned as the childrens, Deut. 26. 16, 17. yea the childrens circumcision being as well the covenant dutie: Whence called the covenant, or the covenant parties, cove∣nant part or dutie as well as the token of Gods covenant, Gen. 9. 7. 9, 10, 11. they restipulate in their parents knowing acceptance of the covenant, and professed owning of it upon the covenant termes, as well on their childrens part as their owne, and they restipulate in a passive reception of the covenant condition, and bond to after imitation of their father Abrahams faith and obedience; to which purpose I. S. confessed circumcision was annexed to the covenant. Yea the bastard children of Iudah, and Gilead and others, are ac∣knowledged to bee in the covenant of saving grace, which yet could not personally restipulate, in a way of actuall knowledge or faith, or the like.

4 Obj. Your doctrine would make God the author of sin, partly in causing persons to beleeve untruths: partly in pro∣mising life to the wicked, and so keeping of him from returning. * 1.6 Besides, it will make every beleever an Abraham, and make Christs body to consist of dead members, and even confound the world and the Church as if one.

Answ. To the first wee require the parents in reference to the Church and covenant estate of their children to make confession of their faith in the covenant of God as made with them, and their seed indefinitely according as the termes of the covenant are, and being the termes of the covenant, it's no untruth or sinne to be∣leeve it, in foro dei, or confesse that faith in foro Ecclesiae; which of the beleevers children is elect or saved, or not, it's to us a secret, and our doctrine requireth them to beleeve revealed things, as are those indefinite words of the covenant, leaving secrets to the Lord; and no other was Moses doctrine, having propounded the cove∣nant of God as with parents and children, and being yet further to inlarge, hee joyneth the former and latter part of his speech with that item, that secret things belong to God, but things revealed, scil. touching this his mind of grace indefinitely, these are for us, and for our children. And for further taking off of this cavill to∣gether with the second, I answer, when some say that even bastard children were in the covenant of saving grace, and even I. S. which objecteth the same confesseth that God promiseth to bee a God or to fulfill his promises: even such as Luke 1. 74, 75, &c. and gave them circumcision to confirme the same on both seeds, requiring them to walke in the footsteps of Abrahams faith, &c. I demand, were the carnall seed saved? I. S. will not say so, yet God promised and gave circumcision as a seale, to that end that hee would bee their God, requiring them to beleeve, &c. did not then God faile in his promise, or in requiring them to beleeve an untruth? surely no, so when they were on that ground according to I. S. to walke in the footsteps of Abrahams obedience, and circumcision of heart was required of them, did not this rather further, then hinder their repentance? is it not the Apostles argument to the Jewes to prevaile with them to repent? Repent, for the promise is to you, &c. Act. 2. 38, 39. Nay doth not our doctrine holding forth the interest at least externall of such in covenant thereby hold forth as well an externall interest in that which is in its self a most effectuall meanes to further their saving good, and to bee as a seed of regeneration, and faith, &c. unto them, 1 Pet. 1. to the end, Ephes. 5. 25, 26. Rom. 9. 6. and doe not our opposites rather block up so farre the ordinary way, and debarre beleevers children from the ordinary meanes of their chiefe good, by denying them interest in the word of promise, the which is such a meanes? Nor doe wee by our do∣ctrine make every beleever an Abraham, wee confesse many things

in Abrahams covenant, Gen. 17. to bee more personall, and some more peculiar to those times, yet this no way infringeth the co∣venant right of Abrahams spirituall seed, on the samenesse of that covenant with us in the essentialls of it: then there was such a par∣ticular land promised to him and his; the Gospel holdeth forth temporall mercies to us as well as spirituall, 1 Tim. 4. 8. 1 Cor. 3. end, 2 Cor. 1. 20. 1 Pet. 3. 10, 11, 12. albeit not such a particular land; so the multiplying of Abraham, &c. was of such a peculiar consideration, yet that hinders not onenesse of the covenant, now: that the promise made with Abraham long before the Law should not be to his spirituall seed, our opposites themselves being Judges, the like may bee said of the promise of blessing all nations in his seed, &c. Gal. 3. 8. yet vers. 16, 17. the promises are to the whole seed, so God saith to Abraham, I will make thee a father of many nations, Gen. 17. 4, 5. hee never said so to Isaac or Jacob, &c. what, were not they therefore children of the promise and heires of the covenant of Abraham, that God will become a God as to them, so to their seed? none will say so, or in that they were fathers of the covenant to their posteritie, Rom. 11. 16. 28. that therefore they were Abrahams, or that those Jewes assembled, Deut. 29. to whom God maketh that promise of circumcising their seed, Deut. 30. 6. as one part of his covenant, Deut. 29. 14. so Ezek. 37. 25, 26, 27, 28. God will bee a God to those mentioned parents and chil∣dren, so is Jesse a covenant root to David, Esay 11. 1. yet are not these therefore made Abrahams, no more are inchurched beleevers, by any doctrine of ours. Nor doe wee by our doctrine make Christs body such a body, or make such confusion of world and Church thereby, no more then did God of old, which yet ordai∣ned the Jewes children to bee his, and his Church covenant chil∣dren, Ezek. 16. 20, 21, 23. and how wee distinguish Church and world, let our practise judge and our doctrine which holds forth the covenant of grace as invested with Church covenant, if not explicit, yet implicit, to distinguish the politicall Church and its members from all others.

5 Object. Some in a more Familisticall way object against our proofes as most what in the old Testament, which they make ac∣count are not valid, unlesse the same things were come over in the new.

Answ. 1. Wee have aswell brought grounds of these conclusions touching Gen. 17. from the new Testament. Secondly, Christ

came not to evacuate the morall Law in the old Testament, no not in a title of it, but to fulfill it, and by expounding it in the very spirit of it to establish it, Matth. 5. 17. to the end; and the Law it selfe is established through faith, Rom. 3. 31. and it's spirituall, not carnall, Rom. 7. 14. and what then is the Gospel of which this point in question is part as was shewed, or would Christ make void a title of the Gospel in the old Testament, as if in, and of it selfe not valid unlesse come over againe in the new? of what force then would many pretious promises bee, in the old Testament ex∣pressed, but never againe expressed in the new, as Esay 12. 3. Ezek. 36. 26. and such like?

Thirdly, if such proofes are not valid, why keepe wee a weekely Sabbath, as the Lords day is called, Matth. 24. 20? why keepe wee solemne thanksgiving dayes, &c? why doe the Apostles referre us for proofe even of the new covenant, Heb. 8. 8, 9, 10, 11, 12, &c. to what God saith, scil. in the old Testament, as in Jerem. 31. or why doth Christ fetch his usuall proofes of the maine matters of faith thence, John 5. 46, 47. Luke 24. 44, 45, 46? see more in such way of proofes, Acts 10. 43. and 28. 23. Rom. 1. 16, 17. Rom. 4. 6, 7, 8. and 10. 14. and 16. 16. besides many other like which the Apostles urge this way.

Fourthly, if such proofes bee invalid, wee must blot out such charges and testimonies touching their perfection and validitie, as Psal. 19. 7, 8, 9, 10, 11, 12. spoken before the new Testament was, and yet so perfect was it, and so efficacious, and pretious: so John 5. 39. 46, 47. and Rom. 10, 6, 7, 8. and Luke 16. 29. 31. 2 Tim. 3. 15, 16. Paul makes account the Scriptures, scil. of the old Testament little else being then written, were of sufficiencie to all uses, where∣of a Minister stood in need to make of the word, as Cartwright on the place expounds it, and 2 Pet. 1. 1. 19, 20, 21. speaking of Scripture by men inspired of old, those of the old Testament: Peter maketh them more valid then extraordinary voyces from heaven, touching Christ, &c. and chargeth them to be in perpetuall request with the Saints, see Ames and others in locum. If Hen. Den. within his first part of Antichrist unmasked, had kept to his testimony which hee brings from 2 Pet. 1. 19, 20, 21. against the argument used by Dr. Featly taken from the harmony of confessions, bee had never so miscarried, as in his second part, page 25. as to say, this is the Pro∣phets, to declare repentance as a meanes of remission, Ezek. 18. 21. 22. but this is not the Gospell, &c. And the Law and the Prophets

teach is to repent [for] remission, but the Gospel, repent [unto] remission, &c. to let passe his abuse of the testimonies he alludeth to, this I observe that Prophets, with him, of the old Testament are set in opposition to Gospell as if inconsistent with it, the absurditie of which is apparent enough in the very naming it.

Fifthly, if they bee invalid unlesse come over in the new Testa∣ment, then must all the Saints question their faith and comfort which was occasioned more immediatly from grounds in the old Testament, not eying at that present, nor possibly afterwards, this or that like passage in the new, touching the discovery of their good estate, or otherwise of their spirituall support, contrary to Rom. 15. 4. which Scriptures then mentioned, were of the old Te∣stament.

Sixtly, if so, how did John Baptist and the Apostles convince the Jewes, before yet the new Testament was existing of such, and such things touching their peace, and touching Christs kingdome, and government, yea, what ordinary meanes is left to convince the Jewes, when they are to come in, they denying the new Te∣stament to bee valid? see Acts 18. 26.

Seventhly, the primitive converts and disciples thought not so, touching such was of old testament Scripture proofe, Acts 17. 11. by Scriptures, meaning those of the old Tastament, as those places, John 5. 39. and 10. 35. and 7. 38. and 2. 22. Gal. 3. 8. 22. and 4. 30. Rom. 9. 17. and 10, 11. and 11. 2. and here let mee not forget what A. R. in his second part of Vanitie of childish baptisme, bringeth crosse to what wee have said, hee saith that no beleevers are fathers, scil. in such covenant and Church respects to their children which wee have mentioned, but Abraham onely; and hee maketh Abra∣ham rather a patterne father in other respects to beleevers quoting Scriptures to that end.

But doth A. R. indeed thinke that no others were covenant and Church-fathers but Abraham onely, the Apostle calleth all those inchurched Jewes of old our fathers, fathers to him and to the Gen∣tiles, Corinthian members, 1 Cor. 10. 1, &c. Yea will hee say that Isaac and Jacob, &c. were not such fathers to their seed also as was Abraham in covenant, and Church respects, because that was nei∣ther said to Isaac or to Jacob, I have made thee a father of nations? how then are the Jewes said to be beloved for their [fathers] sakes? surely it was not for their sakes as men, and naturall fathers, but as spirituall and covenant fathers, Rom. 11. 16. 28. compared, of

which more hereafter; yea the covenant is expresly made in those termes to Isaac, and to his seed; to Jacob; and to his seed, Gen. 26. 3, 4, 5. and 28. 13. 14. In respect therefore to their seed they are covenant fathers, yet in respect to Abraham, they themselves were Abrahams covenant and Church seed, to whom together with their father the covenant was made, even with a Church reference Gen. 17. and so are gentiles inchurched beleevers: fathers, as such, to their children; yet seed also in reference to Abraham: nor is it more contradiction to say thus, that the same persons may bee Abrahams seed, and yet fathers in divers respects, then to say the same man may bee a sonne, and yet a father in divers respects, a sonne in respect of his father, and a father in relation to his child. Nor can I perceive otherwise but that A. R. himselfe, layeth in the same place a groundworke crosse to his owne assertion this way:

the covenant (saith he) was not made with Abraham and with his seed, meerely for his being a faithfull man, but for his being such a faithfull man whom the Lord pleased to choose to make a patterne to all beleevers;

hence to me it seemeth, that Abraham is considered in a threefold respect.

First, as a faithfull man having seed. Secondly, as a faithfull man having the covenant made with him, and his seed. Thirdly, as one, with whom and with his seed the covenant is made, not meerely as a faithfull man, but as a patterne to all beleevers, which to me undeniably seemeth to bee an unwilling grant that as Abrahams seed in covenant with him admit a distinct consideration from all actuall beleevers, as such, whether Jewes or Gentiles: So that Abra∣ham in that consideration of such a faithfull man, with whom the covenant was made, and with his seed so distinguished from all be∣leevers, whether of Jewes or Gentiles, was therein a patterne to all beleevers actually, whether of Jews or Gentiles, yea that he was espe∣cially in such sort a patterne to them all, and had the covenant so made with him, and with that his seed, that hee might bee, or be∣cause hee should bee, therein a patterne to all beleevers whether Jewes or Gentiles: and this is the very truth, which wee affirme, that Abraham in the essentialls of the covenant, was a patterne of interest of beleevers and their children in the covenant of grace, at least externally, and ecclesiastically: but this is crosse to A. R. else∣where, yea in the same place as followeth.

Object.

All beleevers, and onely beleevers, are Abrahams seed, in that as Rom. 4. 16. it is affirmed that the promise is sure to all the seed, and so all the seed are saved.

Answ. But suppose that Abrahams seed intended in the promise were all saved, and so no others but they the seed, yet will it not follow, from what the Apostle saith that the promise is sure to all the seed, that therefore all actuall beleevers, and onely such are saved; wee have before proved from Rom. 9. 6, 7, 8. that all in whom the force of the covenant tooke, so as that they were saved, were the choyce intended children of the promise, or all elect Israel, which came of Abraham, Isaac and Jacobs loynes; yet did not all those live to become actuall beleevers, many such elect ones dying in Infancie. But to come to A. R's. assertion it selfe, I demand whe∣ther the members of the visible Church, of which A R. is officer, or member, be all and each of them Abrahams seed; for if not, I urge his owne plea against us; what right have they to the seale of the covenant made to Abrahams seed? if they be all Abrahams seed, then by A. R's. ground, they must needs be all & each of them saved, it is not possible there should bee any reprobates and hypocrites in a particular visible Church, which to affirme is ridiculous, but let him quit himselfe thereof from his owne principle if hee can: the Apostle saith of the Galatian Churches, and members thereof to whom hee wrote, Gal. 1. 1, 2. that they were children of the pro∣mise and of the free woman, and that Jerusalem above was the mother of him, and them [all] Gal. 4. 26. 28. 31. and that they were Abrahams seed, Gal. 3. 29. now then I demand whether wee must not conclude of them all that they were in a sure estate, and infallibly saved, according to A. R's. ground, comparing Rom. 4. 16. and Heb. 6. 16, 17. with Gal. 3. 29. Yea but why then doth Paul feare and question so much the estate of persons, so sure and infallible, if so it were, because called all Abrahams seed: for hee feareth lest hee had bestowed his labour in vaine, Gal. 4. 11. and that any saving worke, in many of them at least, was not so much as yet begun, that hee must bee faine to travaile againe with them in birth, till Christ bee formed in them, vers. 19. yea why doth he suppose any possibilitie of their suffering in vaine, of their ending in the flesh, Gal. 3. 3, 4, 5. of Christs becomming of none effect to them, Chap. 5. 4. many of them being of such spirits and way whom he there intended, as appeares by Gal. 1. 6, 7, 8. and 3. 1. and 23. 4, 5. and 4. 21? How will A. R. salve it? not by saying hee spake thus in a collective sense onely, understanding the former, of the elect part, and the latter of others. Yea but why then doth hee mention their being baptized into such an estate, Gal. 3. 27, 28, 29?

were none but true beleevers and elect ones in that Church bapti∣zed? for all that were baptized are said to bee one in Christ as ha∣ving put on Christ, and if Christ, then Abrahams seed: either then there were none but elect ones & true beleevers in those Churches, which were absurd, and crosse to the Scriptures before named, or if there were any hypocrites or reprobates in that Church, they were left unbaptized, which were as absurd, to avow it; for how knew they so exactly to distinguish of such divine secrets, in so infallible a way? were they Gods to know the secret guile of hearts? Now if not unbaptized, then they also in baptisme putting on Christ, and putting on Christ, being one with Christ, and so Christs, and being Christs were Abrahams seed; now A. R. must conte with us to say, that when 'tis said that all baptized persons put on Christ, Gal. 3. 27. it was verified in generall of them all Sacramentally and Ecclesiastically, and so when said to bee all one in Christ, and to bee Christs and Abrahams seed, and all chil∣dren of the promise and of Jerusalem which is above, &c. hee must distinguish of persons being such in foro dei, and of persons which are such, in foro & facie ecclesiae visibilis. In the former sense, onely the elect amongst them were such, in the latter sense, all in com∣mon, sound and unsound members, of the Church, they were such; and that the Apostle speakes such things of them in common not by a meere infallible Apostolicall dictate and sentence, as con∣cluding them to bee all such savingly, but ministerially to hold forth what such as members of Christ, as head of the visible Church, were Ecclesiastically.

Object. But will it not bee said that whereas, Gen. 17. 7. maketh but two subjects of the covenant God made, scil. Abraham and his seed, which Paul expounds to bee beleevers, wee by our doctrine doe make three subjects and parties, Abraham and beleevers, and the Infant seed of both.

Answ. To which I answer, that wee doe not make three such distinct subjects now any more then of old there was made be∣fore Christ was incarnated; then Abraham and his beleevers, growne children, and the Infant seed of both made but Abraham and his seed, and so is it with us. Secondly, that the covenant be∣ing made with Abraham and his seed, Abraham sustaining the per∣son of all beleevers, Jewes and Gentiles, which in a sense also were his seed in that covenant, hence therefore the covenant still is onely between Abraham and his seed.

CHAP. IIII. Sect. I. Touching the Explication of Luke 18. 15, 16, 17.

ANother Scripture holding forth the Federall and Ecclesia∣sticall right and holinesse of inchurched visible beleevers little ones is, Luke 18. 15, 16, 17. where the Lord affir∣meth of the children offered to him by those pious min∣ded parents, that of such is the kingdome of God, as Matthew hath it, Chap. 19. of such is the kingdome of heaven, which is here taken for the visible Church, so Matth. 8. 11. 12. and 13. 24. and it see∣meth evident from Luke 18. that hee mentioneth the kingdome of God three wayes, First, a kingdome of which such Infants and such like persons are; namely, as subjects. Secondly, a kingdome which such actuall subjects of that kingdome doe receive. Thirdly, a kingdome unto which in an ordinary way and meanes they come to enter. The first is meant of the visible, not of the invisible Church, and of them as members of the former, and not so properly of the latter; touching which, let it bee remembred that this was not a bare temporary, and present charge, in reference barely to those very children, and onely to that very present approach to Christ, but did respect after approches of such like persons unto Christ, hee saith not, suffer these little children to come (at this time) to mee, for of these is the Kingdome of God, but indefinitely, rather suffer little ones, scil. of this sort, such as these are to come to mee: nor would A. R. and others, which apply it to such like persons for humilitie, &c. restraine it to the occasionall act at that time, but inlarge it in reference to any such persons at any time in a like case that they should not bee hindred from Christ. Now as for the members of the invisible Church, as such they are invisible, and fall not under the proper cognizance of the sons of men to know, which or where they are: and to suppose an injunction of not hin∣dring their approach to Christ, unlesse they came under a visible re∣spect of members of the visible Church that they might bee discer∣ned, and it might bee knowne how and when, and in whom this rule of suffering such to come to Christ, were kept or broken, it were very incongruous, and it's a very improbable conjecture, that Christ spake thus of these very Infants, by an act of divine know∣ledge of them to bee the elect of God: as if a company of children

should bee by an unwonted providence, singled out to bee brought to him, which were every one of them elected to eternall life, and not any of them, in a contrary estate. And by the latitude of the extent of Christs speech, as before wee shewed in reference to after and other times, and examples of like nature as to the present case it appeares, hee neither spake thus as God, or as a meere extraor∣dinary inspired Prophet, but delivered as in ordinary administra∣tion of the mind of God, as at other times, an ordinary rule of ordinary practise and use afterwards, in reference not barely to those very little ones then brought, but to others like them; where∣fore such evasions of C. B. in his fourth answer to this place are fri∣volous. And why should there bee such startling at this place as if it were uncouth doctrine, that children of inchurched members should be counted subjects of Gods kingdom, or members of his vi∣sible Church? the Jews children, as well as parents which were cast out together▪ Matth. 8. 11, 12. were surely in that kingdome toge∣ther, out of which they came to bee cast afterwards; the uncir∣cumcised man child was of the people or Church of God in visible account, else not cut off from his people in that case of neglect, Gen. 17. 14. and in the purer dayes of the Gospell, yet expected, the children are put under David or Christ their Prince as King, and head, and Lord of his visible Church, as well as the parents, as before wee shewed from Ezek. 37. 25, 26, 27. and God accounted them even in very corrupt time, children of his covenant spouse or visible Church, Thy children which thou barest to mee, Ezekiel 16. 8. 20, 21. 23. witnesse the setting to of the initiatory Church seale of circumcision to those children of Abraham, Isaac and Ja∣cobs loynes; and no wonder, in that they were all interested in the covenant of grace, as invested with Church-covenant, which is even the very forme of the Church, giving Church being to per∣sons therein interested; nor is it likely that these children were other then such, being either proselytes children, joyned to the Jewish Church, or children of Jewes, either of them formerly circumcised, and in facie ecclesiae of the Church, the Apostles which used to bee questioning any thing obscure, which they understood not, or seemed to them strange, would in likelihood have inqui∣red after satisfaction therein, of Christ, as their manner was, if it had not been very cleare, convincing, approved, received do∣ctrine, which Christ urged as his reason of reproofe of their act in hindring the little ones approach to him; hee which himselfe

forbad them, Matth. 10. to goe into the way of the Gentiles, no not into Samaria, and when himselfe tooke up the Gentile Ca∣naanite in such sort at first, albeit she a beleever, Matth. 15. 22. if these had beene other then visible beleeving inchurched persons, yea though Gentiles yet inchurched proselytes which brought these children, hee would not have so roundly, and sharpely taken up his Disciples, for assaying to hinder them from him, when the Apostle, 1 Cor. 7. 14. speaketh thus to the Church, and not to the citie as such, which writ to him, and to whom hee writ this back againe; hee saith else [their] children, as appropriating externall adoption, as well as formerly, to others of that sort, Rom. 9. 1, 2, 3, 4. they were the children of that Spouse of Christ, 2 Cor. 11. 2. 3. as those were formerly of that Church, Ezek. 16. 20, 21. she brought forth other children by the ministry, Psal. 87. 5. albeit, not so many as now, and hereafter, Esa. 54. 5. but that way also did the Church beare children to the Lord. And are purer Gentiles Churches wombes in that respect shut up; or doth the Lord lesse affect communion with his Church in that expression of his love now, then hee did to the Church of old? surely no; the Corinthi∣an members as a Church body, had their Church children, and seed: also, the Apostle taketh order with the women, 1 Cor. 14. Let [your] women keepe silence in the Churches; but why [your]? what, because they were the members wives onely? no verily: since some such were Pagans, and without the Church, and hee protesteth against any Church dealing with such, 1 Cor. 5. end; what have wee to doe with them from any Church care, or respect? but rather [your] women as being of the Church, and so here, not [your] children holy: scil. barely of your members in a common naturall way: but yours in a Church relation rather. And let the Apostles division bee further attended, 1 Cor. 5. placing all persons as either within or without the visible Church: For if his division be regular, as who will say otherwise, of the wisest dictates of the holy Ghost? then these membra dividentia take up the whole di∣vision, and there is no middle or neutrall estate actually of per∣sons. And albeit the persons chiefly intended, bee adult persons, yet it must hold, as well of others, or else it is not a compleat di∣vision. So then the little ones which are borne of inchurched per∣sons, they are either actually within the Church, or actually with∣out at present, onely some possibilities as some suppose of their being actuall members, afterward at most: but at present their actu∣all

estate must bee the one, or the other; if actually within the Church, I have what I seeke, if onely potentially such as may come in, but yet actually without, 1. then the children of the Church in primitive times were such as the Apostles, as extraordinary, and now Elders as ordinary officers in the Church, were not, nor are to take any speciall Church care of; since the tie of that Church care, as such, dependeth upon covenant and Church relation, ei∣ther extraordinary, as that of the Apostles, to all the Churches; or ordinary, as that of the officers of this or that Church. 2. Then Churches and their officers are not to deale with any such chil∣dren more then with pagans in any Church way of instruction or admonition when growne up. 3. Then are such so farre forth to bee left as persons without actually, to the more immediate judge∣ment of God; what have wee to doe with such? God judgeth them, and the phrase of Gods judging them, how sad a case it noteth, see Heb. 3. 4. and 10. 29, 30, 31. 4. Then such children being actu∣ally without, they are actually and at present amongst the number of such persons of whom is little hope: as Marke 4. 11, 12. to them without: if hardned persons, in parables: so Revel. 22. without are dogs. The persons left out of Church fellowship by the new Jerusalem are of the worst sort, •…•…vel. 22. 15. 5. Then the Jewish Church is supposed to have a larger share in the charitie of God, and his people, so that their children in relation to Church estate are called and counted God and his Churches children, purer Gentile Churches have no such charitie allowed towards the members children: which absurdities if any will swallow, let them enjoy their conceipts.

SECT. II.

ANd thus farre of the dispensing kingdome of God, as it seemes to bee included, and intended in the first expression, Of such is the kingdome of God: which may serve to answer the scruples of some, as if such an assertion of children of beleevers, to bee of Gods kingdome, should crosse the course of providence, many proving wicked: For this hinders not, but they belong to the visible Church: no more then Christs assertion of all the Jewes, to be the children of the kingdome of heaven, into which the Gentiles from all parts should come after the rejection of the Jews, Matth. 8. 11, 12. nor is this any more crosse to Rom. 9. 6, 7, 8. then that is; yea suppose the Kingdome of heaven bee taken for that

of glory; yet in that covenant and Church estate is theirs, so far also is glory theirs, scil. in foro ecclesiae. And wee have before pro∣ved that Christ spake this as man, not meerely as God, as hee said before of the Jewes, Matth. 8. 11, 12. and after this spake to like purpose, Matth. 21. 43. they were as externally adopted, Rom. 9. 4. externally inrighted to that promise of glory, the promises indefi∣nitely being thus far theirs, & that promised heritage being thus far theirs. If they had not Gods kingdome, in respect of this estating of theirs in it, and right to it; how came they to have it taken from them? was not that in respect of any externall Church right actually theirs unto, or to the dispensation of the covenant hol∣ding the same forth? they were all heires, albeit under tutors, Gal. 4. 1, 2, 3. but to mee the former sense is rather most unquestio∣nable, that of such is the kingdome of God, or of heaven, scil. the visible Church as before was proved; and this may also satisfie that which is objected, that hee might speake this in reference to the future; that is, that they were elect ones, and should in time bee of Gods kingdome, that is, beleevers, or in that they were such as God would blesse: For Christs words are not, Of such may, will or shall bee the kingdome of God, nor that they were of his kingdome, because such as hee would blesse; but rather that they should not bee hindred from being blessed of him, because of such [is] the kingdome of God; as the context and force of that rea∣son in reference to the occasion sheweth: and as for that asserti∣on of their being all elect, the improbabilitie thereof hath before appeared; nor doth Christ seeme to speal: of the kingdome of God as taken for the invisible Church of actuall beleevers▪ but of visible members of the visible Church, as before was shewed. Hee affirmeth that those little ones, de praesenti, were of the king∣dome of God, yet were not they actually beleevers, hee asserteth as much of the Jews to be rejected afterward, that yet at present they were the children of that very kingdome of heaven, where∣into the Gentiles, even the very best of them come to sit; the Church estate in both was the same in the essentialls, and the co∣venant estate the same essentially: the externall right to grace, and glory the very same essentially, and so the reason of the grant here, and assertion, is the same in reference to the little ones, of other visible beleevers, as of these which brought their children to Christ, unlesse God should bee made a respecter of persons; their Infants must come to Christ, and not bee hindred, because they

were Federally and Ecclesiastically priviledged, or because of such is Gods kingdome; the same is valid now, since as adult persons externally in covenant and Church estate, must not accor∣ding to our opposites mindes bee hindred from Christ, because such like as these little ones; so neither beleevers little ones being also such like as well; they may not bee hindred from any such way of initiatory approach to Christ as they are capable of, as is externall baptizing in the name or fellowship, as of the Father, so of Christ the Sonne, and also of the holy Spirit; to which purpose I suppose our Divines had reference, in urging this place for Paedobaptisme, nor was this an affirming of Infants be∣ing saved by their parents faith, but an assenting of their externall Church right, by vertue of the latitude of Gods covenant apply∣ed by the parents, and by occasion of their holding forth of that faith, which did, foro ecclesiae, unite them, and their little ones to Christ, as head of the visible Church, in which may by externall adoption and insition are interested, which are not saved as be∣fore wee shewed; nor will that take off what it seemeth, some worthy Divines, have lately urged from hence for Paedobaptisme; that if Christs mind had beene that Infants should have been bap∣tized, hee would have commanded these little ones to have beene baptized for an example: for according to the principles of C. B. and others, Christ did love these little ones with his everlasting love, they received heaven of free gift, as all that will bee saved must doe: theirs was the kingdome of glory really, and Christ as God, and as an extraordinary Prophet of the Church knew all this, &c. now why should not, or were not these Infants, at least baptized? C. B. will answer, Infants of beleevers may die in their Infancy, and they may live to commit actuall sinnes, &c. and wee not knowing which will live or die, cannot baptize them, what then according to C. B. it seemes the uncertainty of Infants deaths, whilst young, or living to growne yeares, is an impediment to their baptisme. Where did C. B. here or ever read in Scripture or of such a just barre to Infants baptisme? but suppose it were so to us, which know not this, yet C. B. will not say but Christ knew all herein, how matters would prove, therefore that was no just hinderance in the nature of it thereto; for then hee to whom this could bee no hinderance touching these children about whom C. B. saith hee revealed his Fathers eternall live, and good will, hee had caused at least these little ones to have been baptized. Yea I demand upon the grant of those things mentioned, whether C. B.

or others opposing Paedobaptisme, would deny that such as Christ receiveth, and blesseth, and alloweth, the kingdome of heaven in their sense, that is, that of glory, to be theirs, if growne ones, should not therefore bee baptized. Now if this will not be denied, as I suppose, why, supposing the like case of any little ones, and Infants, shall the same bee denyed where there is the same ground of baptisme in both sorts? Nay suppose that by extraordinary re∣velation, C. B. and others of his minde did know as much as here is mentioned, in Marke 10. and Luke 16. that such and such chil∣dren were Gods chosen ones, that they were received, and blessed of Christ, not in any common way, but as the very heires of glo∣ry, as these Infants are by them supposed to bee, and so were actu∣ally blessed with the spirit of grace, &c. would not they baptize these Infants? I suppose the more judicious would, and have said that, in that case, they would doe it, because

such an extraordi∣nary revelation would suffice to warrant the act of baptizing such Infants without profession of faith, and because of Peters principle, Act. 10. 47. Can any forbid that these should bee bap∣zed which have received the holy Ghost as well as wee? and the institution of baptizing Disciples, would in this case beare it out, such sanctified persons being Disciples, &c.

Nor indeed could it bee denyed by them rationally; since in this case Infants are not meerely supposed to bee capable thereof, but really to have received the sublime things visibly sealed in baptisme, even the spi∣rit of grace, love, and blessing of Christ, the promise of grace and glory, &c. And therefore not to bee denied baptisme, especially seeing this their receiving of the thing signified, is also manifested, & so all usuall occasions that way removed. Now then to come to apply what here is granted; First, then persons may come under the notion of Disciples which were never outwardly taught, and cannot personally hold out actuall faith, which our opposites else∣where deny. Secondly, that it is not contrary to Christs minde, and to the rule, that persons, without personall profession of faith should bee baptized. For as the former notion of Disciples, if natura rei, it were not otherwise applyable, then as not ordinari∣ly, so neither extraordinarily: and whether ordinarily, or extra∣ordinarily, if applyable so; it is not simply to bee denyed; so I say in the latter: albeit, extraordinary things done besides rule crosse not ordinary rule; yet neither extraordinarily nor ordinari∣ly, is any thing to be done, which is in it self contrary to rule. It was

beside rule for a Priest to kill Zimri and Cosbi, but not a breach of rule, or any thing contrary to rule. Thirdly, that there was ground why Christ might command those little ones brought to him to bee baptized, yea it was his mind, and according to his will they should bee baptized, albeit it bee not mentioned that they were baptized: who could forbid water that they should bee bap∣tized, which received the holy Ghost, which were Disciples? Christs extraordinary knowledge of it himselfe, and revelation thereof to his Apostles then present, which used to baptize others, John 4. 1. 2. it's granted was sufficient warrant, albeit there had been no rule for it, when yet in this case the rule of baptizing Di∣sciples, John 4. 1. also might suffice. Let it then bee no more said, that if it had been Christs mind, that Infants should bee baptized, hee would have commanded those, Luke 18. to bee baptized, since according to the acknowledged principles, those little ones either were, or might groundedly have been baptized. But wee will suppose Christ did not then expresly injoyne those little ones bap∣tisme, or that they were not then baptized, yet will it not follow that it was not his mind such babes to whom hee expressed such love should not bee baptized, or were not baptized; hee that had his time of blessing them, was free to take his time of injoyning their baptisme. Yea hee gave not any expresse charge, touching any care to bee had of them, by those which brought them: nor touching their being further instructed, in the way of God, and many other things of that nature: And yet none will thence rea∣son that, Ergo, it was not his minde, that any speciall care or re∣ligious indeavour, touching their further good should bee used. No more doth the former follow that it was not his mind that ei∣ther those or any other such like persons should bee baptized, be∣cause hee did not then expresse his mind that way touching those little ones. There might bee diverse other reasons▪ why Christ might not then injoyne the same: possibly their parents themselves, albeit circumcised, yet not baptized, or if baptized, their children also might be baptized when they were. And his reasons to prove that by kingdome of heaven is rather meant that of glory then of grace, are as weake still. First, Because they understand not the Lawes of the kingdome of grace. Secondly, because this kingdome is a locall kingdome, as appeareth by the word entring in. But doth C. B. which saith these Infants did receive the kingdome of God by gift, thinke that they received not the kingdome of grace,

at present before their entrance into glory, they were not yet en∣tred heaven, but on earth then, and long after it may bee, yet hee saith those little ones received it of gift; in what way, or by what meanes could they receive it? without any covenant right? surely no: For there is no inheritance of glory other then that promised inheritance, hence the promise put for glory promised, Heb. 10. 36. nor eternall life, but such as is promised, Tit. 1. 1, 2, 3. yea could they receive it, without the Spirit? which yet they must also partake of by promise, or no way: none are made par∣takers of the Divine nature in any respect but by the promises, 2 Pet. 1. 4. now if thus really, and effectually interested in the co∣venant of grace, and partakers of the spirit, then the kingdome of grace too was theirs: albeit they understood not the Lawes of it. Yea doth Mr. B. thinke that the kingdome of glory belongs to any to whom that of grace belongeth not? must not that bee first ours before the other? yea doth not the phrase of receiving the kingdome note out, that the kingdome of glory is received, in and by the receiving of that of grace, or of the word of the king∣dome the promise, and covenant, &c. else is it not improper to say that those Infants before they entred into Gods kingdome of glory they did receive it? It's a Locall kingdome, as Mr. B. hath it, and is it proper to say that a man receiveth a place, before hee come at it, otherwise then by word of mouth, or writing, or some equivalent ingagement? I conclude then that the kingdome that they received was rather that of grace, even the covenant of grace, if not also grace of the covenant, wherein was plighted, and in∣gaged some right to that of glory, or that it was the kingdome of glory, in reference to such plighting and pledge of it. Nor doth Mr. B. his other reason conclude against what I have said, they were at least externally of Gods kingdome, in that first sense, scil. considered, as his kingdome dispensing, scil. his Church. Second∣ly, they received his kingdome in a second sense, scil. considered as dispensed in the revealed way of Gods plighting of it by word, and initiatory seale at last of Circumcision, if not of Baptisme; and how ever in the externall right to both they are such, which ac∣cording to men at least should enter into glory in respect of actuall fruition of it, which is the kingdome in a third sense, scil. the kingdome to bee possessed, and to which a entring in, in the Text hath indeed reference; but else Mr. Blackwoods reason would not inforce it, that because of that locall expression of entring in; the

kingdome must ergo bee a locall kingdome, or heaven it selfe: there are locall expressions very full, Matth. 8. 11, 12. sitting down of some in the kingdome of heaven, out of which others are cast: yet will not Mr. B. conclude that even the Jewes were in heaven, and so cast out thence, if they had not been first in, they had not been thence cast: in, and out, are here relatives. It was some other kingdome, scil. that of grace in the externall subject of it, the visi∣ble Church; and ingagement of it, the covenant of grace and dispensation of it: the administration of Church ordinances, &c. in which they were by externall adoption and incision, and out of all actuall priviledges whereof they were afterward cast. As for that which others object against us in this point of childrens fe∣derall and ecclesiasticall estate from hence, scil. that Christ saith not of these, but of such, and such like, scil. as A. R. hath it, such like in humilitie, &c. is the kingdome of God, &c. this is as groundlesse an interpretation as some others mentioned.

For first, it's evident that Christ maketh these little ones patterns to others like them, in that interest in Gods kingdome, of such or such like is Gods kingdome; now samples must have that verified in themselves, in some sense in which they are examples to others; secondly, they are inclusively made examples of such an initiatory receiving of the kingdome of heaven, as tendeth to a more full fruition, and injoyment thereof, Luke 18. 17. Mark. 10. 15. and and therefore at least externally such, and so qualified themselves now will their paralelling this with, Matth. 18. 3, 4, 5, 6. hold good therein, to say nothing, that that, Matth. 18. 6. may bee read from the Greek, these little ones 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of persons beleeving or of beleevers in mee, scil. of parents beleeving in Christ, which little ones are not to be slighted but received in Christs name, vers. 5. scil. unto Church communion as well as others, as that phrase implyeth, Rom. 15. 7. This is undeniable that the occasion of that speech in Matth. 18. and of this in Matth. 19. Marke 10. Luke 18. was different, and at divers times uttered as the Texts compared shew, nor saith Christ in Matth. 18. as here, hee that receiveth not the kingdome of God as a little child, but thus; unlesse yee bee as children, scil. in humilitie, &c. vers. 3, 4. compared; and that like∣wise in Matth. 18. doth not conclude, ergo the interest of such chil∣dren, more then unto Doves, or sheepe unto whom subjects of Gods kingdome are like, but here as hee saith of such like is Gods kingdome: for withall, hee saith that others must receive Gods

kingdome as they doe, making them patternes as well of receiving of, as interest in Gods kingdome, which was never affirmed of sheepe or doves are harmelesse, if patternes of it. Actuall guile, malice and envie are removed from Infants, they act not such sinnes if they are patternes to others therein, 1 Pet. 2. 1, 2, 3. com∣pared, they are low and little in their owne eyes, not minding great things, &c. if patternes of it, Matth. 18. Psal. 131. 1, 2. so here they are interested in Gods kingdome, doe receive it ex∣ternally at least, both those here mentioned, and such like Infants, if they were made patternes thereof unto others, else the sense of Luke 18. 17. would bee thus, Unlesse any receive Christs king∣dome as a child doth, scil. in a bare resemblance of reception thereof without any realitie therein, so much as supposed, he shall not enter into it. Thirdly, Christ bringeth this as a reason why his Disciples should not hinder little ones as prophane from him, but rather further the approach of those babes, because of such∣like Infants, like them in covenant, and Church interest in God his kingdome. Now if this had beene Christs onely reason there∣of as is imagined, because not of these out of such like little ones by resemblance in humilitie, and harmelesnesse, &c. is Gods king∣dome, therefore further, and doe not hinder their comming to mee; then one might upon the same ground argue, that since oft persons like good seed, and good fish for usefulnesse and fruitful∣nesse, &c. is Gods kingdome, Matth. 13. 24. 38. 47. 49. and since of persons like Eagles for renovation, sight, and seed, &c. Gods kingdome doth consist, therefore further, and doe not hinder the bringing of such seed, fish, and Eagles unto Christ; this were ridi∣culous. Yea suppose any other thing short of what I have for∣merly mentioned touching these babes, wherein some of these creatures are not all out fully resembling the Saints, yet if not in∣terested more then those creatures in the kingdome mentioned, it's not the degrees of more or lesse like which will alter the force of that formall reason of not hindering these creatures therefore from Christ, scil. because bare resemblances of the Saints, as our opposites interpret this. Fourthly, as Christ taking them up in his armes, as the word is translated, sheweth they were little ones indeed, of whom hee spake, and not metaphoricall little ones, even growne persons like them; so other acts shew that hee ex∣pressed as much in effect touching those babes in his acts about them, as in his words hee spake touching them, the expressions of

Christs love toward those persons, whether he tooke them up in his armes or imbraced them, it was no complement in Christ, but a most significant expression of his love; & his blessing of them, do de∣clare that they had some more peculiar interest in some respects, at least in an Ecclesiasticall and Federall way, in him the King, and in that his kingdome mentioned, then to be bare semblances of others which had. Fiftly, the Greeke article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in reference to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 18. 15, 16, 17. the little ones, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in reference to the parents, as Beza noteth on the place, seemeth to shew, that he in∣tended not such allegoricall little ones, as the bringers of them, but the little ones brought in that assertion mentioned.

Object. Yea but Piscator maketh that an argument, in that hee called the little ones, vers. 16. that ergo they were not babes: and beside, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a child capable of teaching, as 2 Tim. 3. 15. from a child thou hast learned the Scriptures, &c. and so your purpose faileth to apply this against Anabaptists denying the covenant, and Church right of babes of inchurched beleevers.

Answ. 1. It's said hee called them, scil. in calling their parents which brought them, albeit, they might not bee all capable of un∣derstanding that invitation; it's usuall in Scripture because of pa∣rents nearest interest in their children to ascribe things to their chil∣dren, which are rather to bee understood of the parents, as when it is said Levi paid tithes in Abraham, Heb. 7, &c. Secondly, albeit, that phrase be used in Tim. thou hast knowne the Scriptures from a child, yet it followes not, that therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not in the ve∣ry naturall proper, and constant use of it signifie a babe more then the like phrases used in Scripture should not have their proper sig∣nification, because something there mentioned is not in strict ac∣ceptation applyable thereunto; as when it's said, thou madest me hope upon my mothers breasts 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or when I was up∣on my mothers breasts, so Psal. 58. 3. the wicked are estranged from the wombe, they goe astray as soone as they are borne spea∣king lies: in these places will it bee hence argued that the Hebrew words rightly translated, and so constantly used as translated, sig∣nifie other then from mothers breasts, and wombe, &c. in that a ve∣ry sucking or new borne child is not capable of actuall hoping in God or going astray actually from him, but rather persons growne up more in yeares; here all will say these species are hy∣perbolicall, shewing that these things were acted thus by them ve∣ry early, and very soone; so what though a little one, which is not a suckling but can speake and understand is capable of knowing

the Scriptures, yet it followeth not that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth any other then a babe, but it sheweth that Timothy was so trained up very early, hee doth not say, thou even a child [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] didst know, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from a child, that is, very soone and early in thy age. Thirdly, the Apostles did not use to hinder little ones which could goe and speake, from comming to Christ, but further them rather: whether the parents were Jewes of Gentiles, yea, and those not proselytes: witnesse that act Mark. 9. Matth. 15. this therefore was an example as they apprehended tending to trouble Christ more then ordinary to meddle with poore shiftlesse babes. Fourth∣ly, if they had been little ones which could goe, yet it sufficeth to prove what Anabaptists deny: that before persons could actually hold forth personall. Faith or repentance, may be actually in co∣venant with God and inrighted to the initiatory seale of it, and that albeit Christ did not actually cause these babes then to be bap∣tized, that they had therefore no right to bee baptized, it follow∣eth not.

But I. S. hee acknowledgeth those children to bee of that king∣dome or members of that Jewish Church, and therefore have right as well as others to temporall blessings, and that these children were brought to Christ for cure producing some Scriptures for that end, where prayer and imposition of hands was used upon that occasion; but doth the Text say, of such or such like was [that] kingdome? no verily, but indefinitely, of such is [the] kingdome of God; and what though those children were of that Church, since Christ inlargeth his speech, as wee shewed, to such like per∣sons, and so to other babes of like condition with those; and had the Jewes, and their babes onely right to temporall blessings will I. S. say: when that Abrahams covenant of God his being a God to them, scil. to fulfill his promises: instancing in that, Luke 1. 73, 74, 75. as one is acknowledged by I. S. elsewhere, to bee by cir∣cumcision visibly sealed upon both seeds, as hee termeth them. True it is that as, 2 King. 5. 11. Matth. 8. 3. and 9. 18. Luke 4. 3••. 40. one way of healing was putting on of hands, and prayer, but is all here meant? the Lord blessed them, scil. in way of cure onely, or the like: other Scriptures mention imposition of hands, and prayer in that way of curing; true, but here is no mention either of the diseases or of the cure of the little ones following upon Christs imposition of hands, as there is in the other Scriptures in other cases; no nor is here prayer mentioned: the parents desired

him to pray, Matth. 19. but hee blessed them saith Marke, whether in prayer way, it's not said, yea since the Scriptures mention these acts of blessing, and imposition of hands in way of ratification of covenant right, and priviledges of the covenant of grace as exter∣nally, at least, the heritage of such and such, witnesse that Gen. 27. 17. and 28. 1. 3, 4. and 48. 14, 15, 16. why should not wee on bet∣ter grounds look at this as comprehended in this act of Christ? and why is I. S. so uncharitable to limit the requests of these pious per∣sons intreating Christ to pray, indefinitely, for the little ones: that this was onely to move him to desire temporall things for them? Christ doth not seeme to make any such interpretation of their request when hee blessed them, as Marke saith, what was that onely in regard of temporals? who would limit Christs bles∣sing within so short a compasse? nor was it the Disciples use to hinder, but further the cure of persons children brought for that end, as the instances in Marke 9. Matth. 15. shew.

Object. But if you make Infants of inchurched beleevers to bee actuall members of a visible Church, doe you not destroy the usu∣all definition of a visible Church; given by Divines, that it's a com∣pany of persons professing the faith, &c.

Answ. Musculus, Aretius, Melancton, Calvin, Beza, Bucer, Dr. Ames, Mr. Cotton, Dr. Whittaker, Peter Martyr, & generally all our Di∣vines which define a visible Church severally, but in substance to like purpose, they yet make that no undermining of their owne do∣ctrine, de ecclesia, or of the descriptions visibilis ecclesiae which they doe give; when the same authors maintaine from Scripture grounds that such Infants are actually members of the visible Church, and externally in the covenant of grace, and such as are to bee baptized: yea such Infants being of the Church; It is not therefore not a company of professors of the faith, since Infants are fideles, as they are rationalls, as some say, scil. actu primo, non secun∣do; yea they confesse and avouch the Lord in their parents avouch∣ing of him, as they did of old, Deut. 26. 16, 17, 18. and 29. 9, 10, 11, 12, 13, 14. they promised to stand to those conditions in their pa∣rents promise made with respect to them.

Object. But if they are of the Church, and in the covenant, and have right to the Seale, then to both as well as to one, to the Lords Supper as well as Baptisme.

Answ. We do not say they are compleat members of the Church, but incompleat as Ames speaketh to this purpose in his Medullâ, & having interest in the Church and covenant, wee say they have

right to the initiatory Seale: but not therefore to all memberly priviledges of voting in Church censures, elections, admonitions, &c. even growne persons that are with us as transient members by communion with other Churches, yet are not reckoned as in full Church communion with us, in all Churches priviledges, as in chusing officers, censuring offenders, &c. Nor will Mr. B. his par∣alleling of Baptisme, and the Lords Supper prove that if to bee ad∣mitted by Church interest unto the one, then also unto the other: for suppose one, and the same thing bee sealed, yet not by one and the same way: the former onely being the initiatory seale of cove∣nant and Church interest, not the latter: nor is it true that the same preparations is required to the former as to the latter: since no where spoken so exclusively of persons to bee baptized as to come to the Lords Supper, Let a man examine himself, and so no otherwise, let him eate; nor doth it follow that because there is but one excommunication, there is but one communion; excommuni∣cation being properly of persons in full communion of all Church priviledges in this or that Church where the offence is committed. For to instance in no other case, but in that of a brother in another Church which is in Church communion in Mr. B's Church by ver∣tue of communion of Churches, yet not in compleat membership, & full communion of all Church priviledges there: he offendeth; will Mr. Blackwood now put him out of Church communion with his Church by actuall censure from his Church? I suppose not: in that the partie hath not personally submitted yet to the Churches pow∣er: but they will withdraw communion rather: this then is a diffe∣rent way of discommunicating, and by Mr. B's grounds, ergo argu∣eth a different communion, and so not the same, which was that hee assayed to prove; nor doe his proofes evince but that others were baptized then did partake of the Lords Supper.

Object. Before wee passe further, let mee remove another ob∣jection which I meet with, scil. that if wee make Infants members of a visible Church, which doe nothing from whence to denomi∣nate the same, but are meerely passive: It will follow that there may bee a visible Church, consisting onely of Infants of beleevers. For a number of visible members make a visible Church.

Answ. This followeth not, since the maine force of such denomi∣nation lyeth in the growne Citizens of God, which use in all Ci∣tie acts publike to carry it personally, and not from the children, which yet are free Deuisons. As for a Church of onely Infants:

it's not supposable their Church right depending upon inchurched parents; nor are the Infants such perfect members of the Church as others: nor do a number of beleevers regularly, make a visible politi∣call Church, but in such a way of actuall combining together either explicitly or implicitely, as in all other bodies politique. Whence a more peculiar relation one to another, and a peculiar ground of memberly care for, & power one over another, in a brotherly way to watch over, or seasonably to admonish each other, and the like.

SECT. III.

TO conclude, let such as oppose us in this doctrine of the faede∣rall and Church holinesse of inchurched beleevers little ones, consider of the absurdities which their opposite Doctrine exposeth them unto.

As first, the deniall of any ordinary way or meanes of the salva∣tion of beleevers Infants, as being neither actually in the visible Church, out of which ordinarily there is no salvation, nor being actually any of them in the covenant of grace, so much as external∣ly, and so excluded from any ordinary meanes, or way, or estate of salvation, as before in part wee shewed: The promises being made to the Church, and the covenant being the Spirits instru∣ment, by which to convey good unto such as ordinarily partake of it. Even before the world was: God, ordered all good to bee con∣veyed to us in a way, and by virtue of his covenant, therefore also called the everlasting covenant, and Gospel, Heb. 13. 20. Revel. 14. 6. hence God was said to bee in Christ reconciling the world to him∣selfe, 2 Cor. 5. 19. hence eternall life said to bee promised before the world was, Tit. 1. 2. Hence that, Ephes. 3. 8, 9. even Christ him∣selfe is his peoples no otherwise then in way of covenant, Esay 42. 6. and 49. 6, 7, 8. his blood is the blood of the everlasting cove∣nant, no interest in it, nor in himselfe, but by way of covenant with it seales, as that wherein, and whereby salvation is ingaged, Heb. 13. 20. mans salvation is onely in his name, Act. 4. 12. and reconciliation in his blood, Colos. 1. 19, 20, 21. and that blood is the blood of the covenant as before, see Zach. 9. 11. hee is a medi∣ator of the new covenant, and Testament, Heb. 9. 15. Heb. 12. 24. if beleevers Infants have not interest in that covenant, no interest in him as Mediator: for hee is no other Mediator but of such a co∣venant, his businesse as Mediator is to confirme a covenant to such to whom hee is a Mediator, Deut. 9. 24. Rom. 15. 8. none can par∣take of the Spirit, nor any influence of it but by the promises, 2 Pet. 1. 4.

nor of a glorious resurrection, but by virtue of, I am their God, Luke 20. 36, 37. nor of glory, but by virtue of the same, Heb. 11. 16. see of both, Act. 26. 6, 7. if therefore that species or sort of persons, covenant inchurched parents Infants, are excluded from right in the covenant, unlesse they come actually and personally to be∣leeve therein: actum est de salute eorum, they are given for lost irre∣coverably, and all the individuall Infants of such persons are left in as bad a case.

Secondly, that sort of growne gentiles being supposed onely to bee made nigh by the blood of Christ in covenant, and Church respects actually: it will argue that that sort onely were actually strangers before, & not their children with them, not only individu∣ally, but specifically considered, since the same sorts at least of Gen∣tiles, formerly strangers, are made nigh, Eph. 21. 11, 22, 13. compared.

Thirdly, then is it supposed that Christ tooke downe the parti∣tion wall which stood betweene growne Jewes and adult Gen∣tiles, but as for the beleeving Gentiles Infants, either there was no such partition wall betwixt them and their parallels the Jewish Infants inchurched, or if there were, it so farre remaines untaken downe as concerning that sort of Infants.

Fourthly, then Divine justice is supposed to have a larger latitude in involving the little ones of such as respect the Covenant under the expressions and visible dispensations of divine displeasure, as in Caines, Ishmaels, Esau's, the Jewes rejection together with their little ones; then divine grace hath in the expressions and dispen∣sations thereof, unto the little ones of such as tooke hold thereof; contrary to all former examples: how long did God continue ex∣ternall adoption, and son-ship in Seths line, Gen. 6. 1. how long in Abrahams, Isaacs and Jacobs, Rom. 9. 4. and not rejecting them till rebelling universally, and fatally?

Fiftly, then it's supposed, that there are two covenants of grace, one with them of old, another with us now, essentially different, which is absurd as before was shewed, and may bee further evinced in that baptisme, that new way of initiatory sealing of the cove∣nant, when first instituted, it was instituted precisely with sole re∣spects to the Jewes, John 1. 33. Matth. 3. 1, 2, 3, 4, 5. John 4. 1. com∣pared with Matth. 10. 5, 6. to shew that there was no other cove∣nant to be sealed by baptisme, then that which was made with the Jewes in the substance of it, Luke 24. 44, 45, 46, 47. Act. 2. 38, 39. the same promise first sealed by baptisme to them before was to them

afarre off, and no other to them afarre off to bee sealed by bap∣tisme then that promise which was to them, and to their children; now if one covenant essentially, then either the Jewes children were not in covenant, no not so much as externally; contrary to what wee shewed before from Acts 2. and in the conclusions laid downe: or if they were, it was meerely ceremonious; now sup∣posing ceremony in the way of sealing, by circumcising of the flesh of their foreskin; yet what ceremony was in the principall part of the covenant it selfe, I will bee a God to thee and to thy seed after thee in their generations? or if it were one part of the covenant, then, but is now abolished by Christ, then it seemes Christ by his comming hath abolished one materiall part of the covenant of grace, without any other thing equivalent to parents as covenant parents in stead thereof.

Sixtly, then God is made a respector of persons looking at Jewes with theirs in covenant respects, but not so eying covenant inchur∣ched Gentiles: Yea hee is made to speake things at large, to bee a God to all the families of the earth, Jer. 31. 1. yet when it commeth to bee Analysed, he is not a covenant God to any more then per∣ticular persons actually beleeving onely: no covenant respect is had so much as externally, no not so much as to the choycest part and prop of the families, scil. children.

Seventhly, then is all former distinction, ever used to bee so care∣fully observed, and held forth, and mentioned, laid aside. Seed of the woman, and of the Serpent in the younglings of both are con∣founded, no distinction of sonnes of God, and of men, of seed of Isaac and Ishmael in the Infant part thereof. No Church distincti∣on of children cleane or incleane; Albeit, that wee mentioned not to the State, but Church at Corinth, as a Church to whom the contrary was noted as absurd; else even the children were as Pa∣gans uncleane, but now they are holy. So Acts 2. To you, and your children, not to others; as afterwards: actually to others with theirs Some onely were nigh in covenant, and politicall Church respects; the rest farre off: nay doe not C. B. Hen. Den, and some others ground upon Rom. 5. 18. whereby to put beleevers children in the same estate without any difference, as such, from any others children? Nay C. B. would know why Turkes, and be∣leevers Infants being alike free from actuall sinne and guilt of ori∣ginall, that they may not partake of the same benefit of free grace, and albeit in them there bee something worthy of damnation, yet

it appeares not from Scripture that any were damned for originall sinne onely, and would know why wee should not thinke as much of Infants in generall, dying infants, as was said of Davids child, 2 Sam. 12. 23. thought by Divines to bee saved, bringing Rom. 5. 18. for a proofe of such generall redemption of dying Infants. Strange charitie beyond all bounds of regular judgement, to all Infants dying, and none to beleevers Infants in generall, so much as of their externall interest in the covenant; but doth Mr. B. expound deaths reigne over Infants, Rom. 5. 14. to bee onely restrained to that of the first death? or might Babylons little ones bee accursed if not under wrath, as such? doth Mr. B. imagine that all the Infants destroyed in the flood, in Sodom and Gomorrah, in the last destructi∣on of Jerusalem, &c. that it is so much as probable they that were saved? are all by nature the children of wrath, and yet all dying in that estate, and under no covenant of grace, so much as exter∣nally it is, so much as probable that all such are saved? Is there any Mediation of Christ, but as a Mediator of a covenant? and are Turkes Infants under the covenant, when as their parents are not? were all Gentiles of old, yong and old, being strangers from the covenants of promise and of the Church, without God, and Christ, and hope: and now the case is so altered that the chrildren of strangers from the covenant are to bee judged hopefull? Doth Mr. B. startle at 1 Cor. 7. 14. that the children of beleevers, yea though dying Infants, yet as beleevers children, they are no more but civilly cleane, and in covenant respects as profane, yet are Pa∣gans children cleane in respect of Covenant mercy? for else how can they bee saved as before wee proved? as for Rom. 5. 18. our Di∣vines have used to answer Arminians, that [all] is taken for [many] as before, vers. 15. But here Mr. B. in the case of dying Infants will have it universall: and if universally true of dying Infants, why not so of all living Infants, why not of all men simply, where will there bee a restraint? If all men simply, in one sort of persons dying bee understood, and not all men that is many: whereas wee are used to bee upbraided with the absurditie of universall redemption; I feare Mr. B's doctrine rather. And so much of the first part of this discourse touching the covenant and Church estate and right of Church members children.

Notes

• * 1.1

  Me thinks these words do savour much of the Popish Ar∣minian Te∣net of fore∣seen faith.
• * 1.2

  Matth. 27. 25.
• * 1.3

  Matth. 10. 6, 7. and 16. 24. Iohn 10. 16.
• * 1.4

  Gen. 17. 7. and 26. 3, 4 and 28. 13, 14.
• * 1.5

  See Ge∣neva Bible notes on the place.
• * 1.6

  I.S. C.B. I.S.C.B. C.B.