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.

CHAP. I. Sect. I. Touching Childrens Baptismall right.

HAving discoursed of the doctrine of the Federall and Ecclesiasticall holinesse of the Children of visible beleeving and inchurched parents and cleared the same, let us addresse our selves a while to consider of the externall & Church right of such little ones, un∣to the initiatory seale of such covenant & Church right, which followeth thence. The initiatory seale followeth the covenant, wee speake not of an extraordinary time of the Church, when either it hath no particular expresse initiatory seale distinct from another sealing ordinance; as before that solemne covenan∣ting of God in reference to the Church in Isaacs race, Gen. 17. 7, 8, 9, &c. with 19. so there is some peculiar state of the time not ap∣pliable to the ordinary time and way of a visible politicall Church and its administrations: as then also were family Churches, as that in Melchisedecs and Jobs family; which not being successive∣ly to continue, were not so immediatly eyed in point of solemne institution and Church lawes, as was this of Abraham, Isaac and Jacobs race, wherein the visible Church was to bee continued: such extraordinary cases and times, are very impertinently urged by some to infringe the force of ordinary rules, and principles: they know an extraordinary case of eating shewbread by such as were not Priests, of plucking eares of corne on the Sabbath day, of a private Disciple's baptizing upon an extraordinary and immediate call, as did Ananias, Acts 9. of Zipporah's circumcising, and these doe not nullifie and invalidate ordinary rules and principles, touch∣ing circumcision or baptisme, or the sanctification of the Sab∣bath, &c.

This proposition then I shall lay downe for further proofe: that in ordinary times and cases, respecting the politicall visible Church, and its administrations; such little ones as are of parents in such visible Church estate, they have externall right unto the in∣joyned initiatory visible seale, of which they are outwardly capa∣ble, and ought not to bee denyed the use and benefit thereof; or∣dinary times then and not extraordinary are here considered: let none object then, children of members of an ordinary politicall visible Church are here considered: let none object an extraordi∣nary case of Johs or Melchisedecks family; a visible seale enjoyned, not a case wherein actually any such seale is not injoyned is here also considered; but either actually injoyned, or at least in view at the present making of the covenant with Church reference as in the case, Gen. 17. 7, 8, 9, &c. let none object Adam and Noahs time and cases against our thesis, externall right in such a Church seale is propounded; let none confound this with internall and saving right, which is visible to God and not to meere men; the initiato∣ry visible seale is propounded, not all the seales or Church privi∣ledges; as choyse of officers, and voting in other Church occasi∣ons, &c. A male child of eight dayes old might bee circumcised, but was never intended to bee injoyned personall appearance at the solemne celebration of the passeover, there to goe up, and not to bee carried or to have others appeare in their stead, Deut. 16. 16, 17. all the males which were to bee at that feast were as well to bee at the feast of tabernacles, Ibid. where such as kept that feast were to carry boughes to make Booths or Tabernacles to dwell in, Deut. 16. 16, 17. compared with Levit. 23. 34, 35. 38, 39, 40. which none will say was Infants worke. Let none then object, that you may as well plead for Infants comming to the Lords Supper, as in Cyprians time, and was the corruption of the time, as was crossing, rebaptizing, &c. in use in his time too, and as the Jewes Infants partooke of the passeover, the contrary whereof appeares in a word wee spake of initiatory sealing of persons outwardly ca∣pable thereof: otherwise albeit the parties have a covenant right unto it in the generall; yet in that case of incapability, it's pecu∣liar and their jus in re: justly suspended from being personally eli∣cited, and this doth not make the ordinary rule and ground of right to the initiatory seale to bee invalid: suppose an adult be∣leeving Pagan or Turke to joyne to our opposite Churches; who make totall immersion essentiall to baptisme, and that they were

banished into Freezeland or Greenland or some such cold countrey: if this person bee very weake and sick, yet desireth to joyne to them ere hee die, I demand whether hee hath right to baptisme or no? this will not bee denyed: Yea but is this right to bee elicited? sure∣ly no, unlesse they would bee guilty of his death. But why not baptized? because you will say it's not simply necessary to salvati∣on: There being no contempt of it, but onely a naturall and cor∣porall incapacitie thereof; but this crosseth not that ordinary rule, ground, and way of baptizing. Very true, but then let none object against such Infants covenant right to the initiatory seale; the case of the females of Abrahams seed, which albeit in Abrahams covenant yet not circumcised: for when God injoyned cutting away of the superfluous foreskin of the flesh to bee the seale of his covenant, the very nature of the command doth in reason, if the notion of males had never beene expressed, reach the case of the males, which have such a super∣fluous foreskin of their flesh, and not the females which are na∣turally and corporally uncapable thereof: as having by nature no such superfluous foreskin, and so in that case as in some others, that law of circumcision had some things peculiar in it, albeit it had other things in common with that of baptisme. For the clearer handling of this thesis propounded wee shall lay downe a few other propositions or conclusions.

SECT. II.

1. THat mixt commands of God having some part circumstan∣tiall, & vanishing, some part substantiall & abiding, the lat∣ter is binding to us, since Christs time, albeit the former be not. A se∣venth day which God shall single out to bee holy is binding to us; not the very seventh day of the week to be that day, he that com∣manded the sanctification of the seventh day, hee commanded a seventh day of his owne choosing, and that to bee that seventh day: the former stands in the fall of the latter. Hee that comman∣ded a strict holy worship on the Sabbath, Exod. 34. 21, &c. he com∣mands sutable worship to the day and strictnesse of worship, in such and such a manner of expressions; the former was perpetuall, the latter temporary; the moralitie of the second commande∣ment inforceth all the substantialls in seales or worship injoyned, nor doth Christ in that sense abolish a title of the Law.

SECT. III.

THat consequentiall commandements grounded on Scripture are Scripture commandements; as even consequentiall arti∣cles of faith are articles of faith: and in a word all consequences drawne as necessarily flowing from, or grounded upon Scripture principles, these are of Scripturall warrant. Paul, Act. 13. 46, 47. maketh a promise, yea an old testament promise, to bee virtually a command, yea a new Testament commandement: Loe wee turne to the Gentiles; why so? For God hath so commanded us; How doth that appeare, or where? It followeth, so hath God com∣manded, saying, I have set thee for a light to the Gentiles, that thou shouldest bee my salvation to the ends of the earth: this was spoken too in Esay 42. and 49. and it was a gracious promise in the letter of it; yea but Paul rightly drew the force of a command as included in it, according to the old rule; Hee which promiseth the end, hee commandeth the meanes tending to that end; but of this more hereafter, but here wee see what ground worke is made use of in way of authorising so great and waighty a matter upon. It's verily the mind of God and Christ that Baptisme and the Lords Supper should bee administred to the worlds end; yet is it onely to bee drawne by Scripture consequence from such like places, as Matth. 28. 19, 20. and 1 Cor. 11. 26. So when it's said, As oft as yee doe this: our Divines make account it is a virtuall com∣mand to celebrate the Lords Supper often: and not, as in some pla∣ces, twice or thrice a yeare. That sisters as well as brethren should in case bee ecclesiastically censured it is of Scripture warrant; yet by consequence onely; for the rule is of a brother offending, &c. nor is [brother] of the common gender, Matth. 18. 15. 2. Thes. 3. 6. 14. And as in matter of practise, so of faith, it is thus; in Christs time there was no other Scripture, how then should that great article of the resurrection bee convincingly proved, even to learned Sad∣duces which deny it? verily an old Testament proofe Christ ma∣keth account sufficeth, as that Matth. 22. 29. 31, 32. compared with Exod. 3. 6, &c. and Luke 22. 37. yet this was but drawne by con∣sequence. Thus the orthodox fathers dealt against the Arrians de∣nying Christ to bee essentially one with the Father, they held him forth to bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 consubstantiall or coessentiall with the Father, yet no direct Scriptures are for the same expresly: so in reasoning against such as denyed the deity of the holy Ghost, or that hee

was to bee worshipped they did the like: And where is it otherwise then by consequence to bee drawne from Scripture, that there are three distinct persons or substances in that one God? or that Christ hath two natures essentially distinguished, and yet united in one Person, &c? Circumcision is called a signe of the covenant, how did Paul in speaking of Abraham mention circumcision as the seale of the righteousnesse of his faith? whence drew hee that, that circumcision was in the nature of it; else it had not beene so to Abraham or any other, any such thing? verily it was from Scripture consequence. And as in matters of faith and practise, so in matters of fact, the same rule holds, Acts 4. 4. there were foure thousands 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 virorum, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hominum, a word of the common gender, which beleeved: What no woman among them, none of their wives? that were very strange, but were they not baptized? Anabaptists will yeeld surely they were, yea but that must bee drawne by consequence. The Church of the Philip∣pians, Colossians, Ephesians, &c. surely had the Lords Supper admi∣nistred among them, so the Thessalonians, the seven Asian Churches had baptisme administred to and among them, yet this must bee drawne by consequence, or no way, according to that true rule all this is regular, scil. Scripture is not the letter alone, but the minde and intent thereof drawne by consequence, according to the Analogy of faith, and by this rule wee are to hold forth the doctrine of faith and rule of manners and worship, &c. Rom. 12. 6. Else as well many absurdities would follow. Must wee actually sell all, taking up a Gibbet daily, lend freely, looking for no∣thing againe, turne the other cheeke to him which smiteth one, plucke out our eyes, cut off right hands, &c? Analogy of faith must helpe here. Hence Evangelicall duties are not alwayes grounded upon expresse commandements, either in old or new Testament, but from consequences drawne from either: such as are praying morning and evening in the family, and also in the closet alone; constant, daily and set meditation; daily reading of the Scriptures in the family: holy vowing, setting a part solemne dayes in pri∣vate or publique for thanksgiving, &c. much lesse are many of these come over againe, as some phrase it, in the new Testament, with mention of the persons thereunto oblieged: thereby receiving their binding virtue; nor is that therefore sound that in point of wor∣ship that is excluded which is not expressed; doe not such even grant consequences?

SECT. IIII.

3. THat Federall ordinances, such as are the seales, are as well priviledges as precepts; hence circumcision is reckoned as the fathers priviledge, Acts 7. 2. 8. hence Rom. 3. 1, 2, 3, 4. see more Acts 2. 38, 39. this some which oppose us acknowledge when such speeches as these are used:

that it is certaine the Jewes had by Gods appointment the priviledge of circumcision, and the covenant made with Abraham did belong to them in speciall manner, and that children of parents not matrimonially sancti∣fied, as Zara and Pharez, were in the covenant of saving grace, and Church-priviledges; surely then circumcision was one, which these babes did partake of. [And] the Jewes had this priviledge, to bee reckoned in the outward administration as branches of the Olive:

and one of the wayes of that administra∣tion was circumcision, was it not?

[And] the priviledges in re∣spect of the administration of the covenant are now many wayes inlarged, and made more honorable; and a little before, the promises of the covenant of grace being of the substance, not of the administrations, are priviledges and the same now to belee∣vers, and as large and honorable as then.

These speeches in∣deed seeme not so consonant to some passages before, and some after:

that it is no priviledge to us, to have any thing in lieu of that administration, but Christ already come, who is in stead of all.

But let mee reason of these things a little, the covenant of A∣braham in speciall wise belonged to the Jewes, and that was a co∣venant of grace, scil. to bee a God to them and theirs, as I have proved; was this no priviledge to them? or was that, Deut. 29. 14. with 30. 6. no priviledge? was it no priviledge for this name∣sake of God to have such ingagements, not meerely for temporalls but spiritualls, even when they had provoked him? Ezek. 36. from the 17. to the end. Were they with theirs so peculiar a peo∣ple in these respects, and yet were these no priviledges? Deut. 14. 2. see more Chap. 7. 6, 7, 8. it's reckoned as a choyce fruit of his love: And were even sundry Infants of theirs base borne, in the covenant of saving grace, and Church priviledges, and was this no priviledge to them, if so? since the promises of the covenant of grace, are priviledges, and the same now to beleevers, and as large and honorable as then, either these promises to their chil∣dren mentioned, Deut. 30. 6, &c. were not of the substance of the

covenant of grace; and then how could even base borne children bee in the covenant of saving grace? or they are no priviledge; neither of which I suppose will bee affirmed: if these promises to Church children bee not barely of the administration of the co∣venant: for so are the Church priviledges rather, which are be∣fore made distinct from their inbeing in the covenant of grace, but of the substance. Then why not now the same and larger rather? Why are beleevers children then excluded the covenant? And are the priviledges in respect of administration of the covenant now inlarged, &c. Then either that administration of the covenant ini∣tiatory seale, as such, to their children, was no priviledge: or there must be such a like priviledge and not straitned, at least not wholly excluded, as that of a like, I say not the same, but a like admini∣stration of the initiatory covenant seale to inchurched beleevers children now. And suppose it bee no priviledge to have any thing in lieu of circumcision of Infants, but Christ; yet is it no priviledge to have any other thing then Christ to beleevers them∣selves? Circumcision is confessed to bee an appointed seale of initiation to them that entered into covenant with God before Christs incarnation, and baptisme such a seale since; and that it signified sanctification by the Spirit, justification and salvation by Christ, and faith in him, but as to come, and baptisme as come, &c. and is this no priviledge to beleevers, that now they have not that manner of initiation by circumcision; yea but in a better way they have, scil. by baptisme? Christ indeed was then to the Saints, and so hee is now all in all ordinances and priviledges; the Chief∣taine, that first, or principall one, Esay 41. Cant. 5. Psal. 73. 25. but it was not therefore no priviledge, nor is now the like, to have together with Christ many pretious ordinances dispensed to them and us: and verily the Scripture in old and new Testament, accounteth it no small priviledge, to have Gods Tabernacle and Sanctuary, Church and Church ordinances with us; and persons to bee in and under the same; hence promised as a reward and a fruit, yea part of the ratification of his covenant with them, Levit. 26. 9. 11. and therefore in the choyse times of the Gospel, it's so reckoned, Revel. 21. 3. yea and as of old the childrens Church estate and priviledge was therein included as of that nature: so in refe∣rence to the other times mentioned, was the same of the same ac∣count, as wee have shewed from Ezek. 37. 25, 26, 27.

SECT. V.

4. THat Baptisme is now the onely initiatory visible seale of the covenant; which being once administred, there needs no more renewing of it.

First, it is a seale of the covenant, no bare badge of Christiani∣tie as some have said, albeit the more judicious of our opposites yeeld this, that

the covenant of grace is said properly to bee sealed in Baptisme, and that Baptisme since Christs incarnation, is the appointed seale of God to such as enter into covenant with him.

And it appeares so, 1. In that it agreeth in the essentialls with circumcision as an initiatory seale, Col. 2. 11, 12. whence baptized Gentiles are said to be of the circumcision, Phil. 3. and Jewes said to bee baptized, 1 Cor. 12. hence first instituted for a seale to the cir∣cumcised Jewes; to shew it was in the essentialls of sealing Abra∣hams covenant to them, but the same with circumcision in a man∣ner; onely as that sealed it to them visibly in Christ, as to come, this did it in like sort in reference to Christ as come: that was the seale of the righteousnesse of Abrahams faith, or that whereon his faith acted to righteousnes of justification, Rom. 4. 11. even the promise of grace in Christ, Rom. 10. 6, 7. with Deut. 30. 14. hence when Christ is called the Minister of circumcicision, it is thus explained by the end of the signe administred, scil. to confirme the promises made unto the fathers, Rom. 15. 8. Acts 7. 8. Gen. 17. 11. hence the pro∣mise premised, and then baptisme annexed as the seale, Acts 2. 38. hence that washing annexed to the word, Ephes. 5. 25, 26. 2. It's a Baptizing in the name or covenant fellowship of God the Father, Sonne and Spirit: hee having exalted his word above all his name, Psal. 138. 2. 3. It's a seale of remission of sinnes, and there∣fore of the promise tendering the same, hence joyned, Acts 2. 38, 39. Acts 22. 4. The nature of it sheweth the same, it being a Gospell Sacrament, and that is a visible seale, and the seale is to the cove∣nant, hence called by the name, Acts 7. 8. 1 Cor. 11. 25.

Secondly, it is an initiatory seale: as first, annexed to the Gos∣pell dispensed, with reference to covenant fellowship with God in Trinitie; not first, Disciple them, and then, let them come to my Table, but baptizing them, scil. so soone as ever brought into co∣venant and Church estate, and seale them up thereby unto cove∣nant fellowship with the Father, Sonne and Spirit. Hence repent and bee baptized, for the promise is to you; not, repent and come to

the Lords Table; for the promise is to you. Hence that order observed of communion in breaking of bread after they were bap∣tized, vers. 41, 42, 43, 44. there John began in any sealing way, Matth. 3. Marke 1. As of old circumcision long before the Passeo∣ver, hence called the washing of regeneration; metonymically at∣tributing the thing sealed, to the visible seale, Tit. 3. 5. the new birth is the first fruits of the spirit of promise: nor is this ascribed to the other Sacrament as that which is its proper Sacramentall worke initiatorily to seale; albeit after it bee thus initiatorily sealed by baptisme, the other doth also virtually confirme it.

Thirdly, this being once administred needs never bee renewed, as if two initiations or beginnings, or regenerations, or first ente∣rances into covenant, or first ingraffings into Christ, &c. as there was not Iterations of circumcision. It were but to take the name of God in vaine, and a wilworship indeed, if ever before dispensed in the truth of the essentialls of the ordinance, and it were unsafe to say, wee may renew that one baptisme, as wee may renue that one faith of ours, unlesse as many times in a day: and as in variety of occurrents, changes, services, sufferings, temptations, ordinan∣ces, businesses, &c. wee are to renue our faith, so wee should re∣nue our baptisme, nor will the 19. of the Acts beare out any such practise. Luke mentions Pauls discourse touching the manner of Johns baptisme, scil. to hold forth the duty which God required in reference to the Lord Jesus, and accordingly they were by John baptized into the name of Jesus, whom John held forth, as vers. 4, 5. compared shewes, and as the annexing of Pauls name, 1. to this declaration, vers. 4, 5. and then 2. to his act which hee then did, vers. 6. •…•…inceth: It's not said, then Paul baptized them, but then Paul laid his hands upon them. It's said of the other seale, As oft as yee doe this, 1 Cor. 11. But not a whisper that way touching being oft baptized. The Apostle in mentioning of one spirit, body, hope of our calling, metonymically put for the thing hoped for, even glory, which is but one essentially, as one faith: which I sup∣pose is taken, as oft in Scripture, for the doctrine of faith, which is but one, Gal. 1. 6. 7, 8. Jude 3. and so one Lord and one God: hee mentions one baptisme: and why doth hee not as well say one Lords Supper too, which albeit oft renewed to the same persons, yet it's but one institution and the same ordinance still: if no fur∣ther matter bee in that onenesse of baptisme, but to signifie, that it's one and the same baptisme indeed, but yet so as that it hinders

not, but it may often bee renued upon one and the same person warrantably, though it were before orderly administred to him.

Fourthly, that baptisme is the onely initiatory seale: I never heard this yet so much as questioned by any which deny it not to bee a seale, therefore I need not speake any further in confirmation thereof.

SECT. VI.

5. THat the Application of such an initiatory seale of the co∣venant of grace made in reference to an ordinary politi∣call visible Church which God shall appoint, and whereof the se∣verall parties in that covenant are capable; this is an externall con∣dition of that covenant, and to bee so farre forth kept by all that are externally interested in the same, and that for that very reason and ground, because they are in such sort interested in that co∣venant. Ere wee confirme this, let us premise that, that covenant Gen. 17. was a covenant of grace, and it was made with reference to an ordinary politicall visible Church, as we have before shewed. And albeit that Church, quà such a politicall Church & nationall, &c. differ from congregationall Churches: yet quâ visibil•…•… ecclesia politica, & ordinaria; so it was essentially the same with ours; hence then needs no scrupling or startling. As for their externall interest also in the covenant of saving grace, it hath been likewise cleared, & that also need not breed contention upon the point of disparity.

This being premised, the proposition may more easily proceed, Gen. 17. 7. God propoundeth his gratious covenant, vers. 9. hee in∣formeth of one externall condition to bee observed, by persons taken into that gratious covenant, and inferreth the condition upon the premised covenant: thou Abraham and thy seed after thee: and when Isaac with whom — this covenant is established, vers. 19. as in whose race the Church and Church seed is to bee continued hath seed; then it is thou, and thy seed: and when Jacob hath his seed, it is still the same, thou and thy seed, in such covenant lan∣guage, what hee speaketh to one father hee speaketh to others; all are but Abraham and his seed still: yea and as then the same to Abrahams beleeving seed with their children, so it's but the same now; thou beleever and thy seed after thee, are the same parties as Abraham and his seed; yea thou Abraham and thy seed after thee, scil. in their generations; wherein fathers and children be∣getting and begotten are comprehended: And so now Abrahams

spirituall seed in their generations, are Abraham and his seed; thus farre it's the same: yea, but what must Abraham and this his seed doe, and therefore doe because in covenant? they must keepe the covenant. But some are Infants there intended in the seed af∣ter thee, and seed in their generations, how can they keepe cove∣nant? Yes verily in the sense intended they may, scil. receive such a covenant and Church initiatory seale, as he shall appoint to them, according to their outward capacitie, else to imagine any other externall way of their keeping of covenant, it were vaine. Abraham and his adult beleeving seed, which so farre forth hee as com∣munis persona did therein represent, they may keepe Gods covenant many other wayes; but the Infant seed of Abraham and of his belee∣ving children, then or now cannot externally and actually keepe the covenant and externall condition thereof otherwise.

And let it bee attended, that the wise, gratious covenanter, and Law giver of his Church, hee distinctly layeth downe; first, this ge∣nerall rule and principle with the ground of it; before hee instance in, or pitch upon any particular way or branch thereof. Where∣fore this generall being with greatest wisedome thus laid downe, it must have its distinct consideration and weight by, and in it selfe, absolutè, as well as any particular branch thereof may, and doth ad∣mit of the like, or as even this generall may have its consideration also, comparatè, in reference to any such particular. Hee that were to preach of this Text, Gen. 17. 9. might and would so handle it, and raise distinct observations from it: if one were to deale with an adult person, a seeker; which denyeth all visible Church ordi∣nances, &c. and onely pleads interest in the promise, in Christ, and the Spirit and Father, spirituall illuminations, and consolati∣ons, and quicknings promised; this Scripture ground amongst others, might now bee urged: Thou shalt therefore, even because of the promise and covenant, keepe my covenant, saith the Lord. Yea suppose it were some Jew that should bee converted, and not deny the ordinances of Baptisme, but like as many in former times, as Constantine, Theodosius, and divers others did upon unwarranta∣ble grounds, hee should deferre his baptisme too long, and nelect it too much, pleading the fulnesse of the covenant: and that all in all ordinances is their and in the branches of it, the promises, as in the well-springs, Esay 12. 3. this, Gen. 17. 9. might bee very perti∣nently urged to him, Thou shalt therefore keepe my covenant; ei∣ther then hee must deny this Sacrament to bee any externall con∣dition

of the covenant, on our parts, as well as a visible seale thereof on Gods part; which were ridiculous or if it bee yeelded to bee a dutie on mans part externally in covenant, then it is manifest indignitie to God, yea a breach of covenant to neg∣lect it, as receiving the initiatory Sacrament, is a speciall branch of keeping Gods covenant, so neglect or contempt thereof, must bee acknowledged to bee a speciall breach of it, and as much might bee urged in respect of neglect or contempt of the initiatory sea∣ling of their seed, or children; both are equally made Gods cove∣nant to bee kept, or the covenant condition and dutie which most immediatly and necessarily and properly doth follow thence. Hence this is firstly, and principally here included, as the keeping of Gods covenant, by the persons interested therein according to their outward capacitie of it.

This royall generall covenant Law, was not ceremoniall, nor was the ground work of it ceremonial: that covenant, I will be a God to thee and thy seed, was not ceremoniall & vanishing, but an everla∣sting, & if everlasting then an immutable covenant, even the same to the worlds end; that inference of this covenant duty, laying upon such as were externally interested in it, as propounded with Church reference; Thou shalt therefore keepe my covenant, and thy seed after thee; this was not ceremoniall. That covenant du∣tie in the generall, and the keeping of it, I meane an initiatory visible seale of the covenant, and the receiving of it, was not in the nature of it ceremoniall; for then every species of this subalterne genus an initiatory covenant seale, had been abolished by Christs comming, and so not circumcision onely in the symboll, and cir∣cumstance of it, but in the genericall nature of it as an initiatory seale and sense of the righteousnesse of faith, interest in the cove∣nant, &c. and so baptisme too, had never been instituted: because it had been then to revive abolished ceremonies, &c. this generall Law was never repealed or abolished. Say then that particular way of initiation first pitched upon on this ground worke: namely cut∣ting away of the foreskin of the flesh, and that of males of eight dayes old, &c. were ceremoniall, yet this generall covenant Law, must not run parallel with it too. I conclude then that particular way also of initiation unto covenant, and Church fellowship by Baptisme of confederate parents and their seed as it is a covenant duty, of which more anon, so it depends upon externall covenant interest; nor let any here interrupt the proceeding hereof with

the old cavill touching covenant females; it hath been said their naturall incapacity of that former way of initiation, exempted them then, and yet not now. Nor yet doth that any way invali∣date the conclusion propounded, no more doth the objecting of Job. It's likely hee had a family Church which was not to abide, and was a peculiarity of those times, and no ordinary visible po∣liticall Church in reference whereunto wee speake: So to what some object about any beleevers in Rome or India, &c. we say, such pearles are not ordinarily looked for in such dunghils, nor would any seeke such living ones amongst those dead persons, they are not a formed matter of a politicall visible Church, but they are as materia informis. They are quoad homines actually without, and not within any politicall visible Church. The covenant of grace nakedly con∣sidered giveth a person which is actually in it, a remote right to the initiatory seale, but it doth not give an immediate right there∣to, for so the covenant of grace as invested with Church cove∣nant onely giveth this proximate right to that seale. God being the God of order, will have that his Church seale to bee attained in a way of order; as of old strangers might not bee circumcised, but with some submission to that Church order explicitly or im∣plicitly, and so now; the orderly and ordinary dispensation of the seale is committed to the visible Church, Matth. 28. 19, 20. so that what ever right any have to the seale, which are not of any particular visible Church, yet they must come by the use of their right in a way of order.

Object. Yea but the Catechumens were in covenant and visible Church estate, yet were not presently baptized.

Answ. If they were in covenant and Church estate, they had then and thereby right so farre forth to the seale: but there might bee some other actuall causes why such adult new commers on from Paganisme, might bee suspended a while, the use and actuall benefit of their right; yet that hinders not but that in covenant In∣fants, in whom there are no such actuall impediments, that they should be suspended, much lesse wholly denied, as by Anabaptists they are, either any right, or use of their right to Baptisme.

SECT. VII.

6. ANd because in this particular, some stresse of the maine case is put, 1. I shall indeavour yet further to confirme it, that covenant interest carryeth a maine stroake in point of ap∣plication

of that seale, to persons interested therein, and not uncapable thereof in any bodily respect.

First, then it is the ground worke given to the generall Law, about an initiatory covenant duty, scil. application of some injoy∣ned initiatory seale, and therefore must bee of like force in the par∣ticular branches and wayes of such initiatory sealing, as circumci∣sing then and baptizing.

Secondly, the covenant in such sort invested with Church cove∣nant, now it is the forme of a politicall visible Church body; gi∣ving therefore, both a Church being as I may say, as naturall formes doe a naturall being, and withall the priviledge of a mem∣ber of such a Church body, suitable to its memberly estate, as is this of the Church initiatory seale, even to the least member there∣of, although they are not yet so perfect in all actuall energy of compleat members, and so neither in all actuall priviledges of such compleat members. I suppose what ever others deny this way, yet our opposites doe not deny, that Church covenant explicit or im∣plicit is the forme of a visible politicall Church as such; so that till that be, they are not so incorporated as to be fit for Church dispen∣sations, or acts of peculiar Church power over each other, more then over others, over whom they can have no power unlesse they had given explicit, or implicit consent thereto: as reason will evince.

Thirdly, even in doubtfull cases, where the extent of the com∣mand is questionable, yet interest in the covenant casts the scoales. As for instance, in strangers which proved religious, albe∣it not of their family servants, and so under the Law, Gen. 17. 12, 13. they might bee circumcised, if they desired other Church or∣dinances, &c. yet were they else free, unlesse in such a case of their owne desire that way, Exod. 12. end. Hence Cornelius a godly Gen∣tile, living neare the Jewes, yet not circumcised, as Acts 10. 1, 2, 3, 4. compared with Chap. 11. 3. 14, 15. 18.

Yea but if the command bound them, why were they at such li∣bertie? and if no binding command for their circumcision, why were they circumcised? suppose Exod. 12. gave some libertie to the Church guides that way, for such strangers as more usually dwelt amongst them; yet such as 1 Kings 8, 41, 42, 43. which came from farre, in a meere transient way, for some temporary religious worship at the Temple, as that proselyted Eunuch, Acts 8. 27. those were surely circumcised, else how admitted to temple wor∣ship?

since that was counted an abomination, for any other so much as to come there, Acts 21 28. and if circumcised at any time by any of the godly Church guides consent, what gave them right to it? not the commandement, Gen. 17. 12, 13, 14. no nor that Exod. 12. what was that to an Eunuchs case and others which ne∣ver sojourned with them for any space? were they then unlawfully circumcised? no verily, no whisper of that in Scripture, God al∣lowed of that passage in Solomons prayer, touching the strangers temple service, 1 Kings 8. and 9. explained. It was then their ex∣ternall interest in Gods gratious covenant, which gave rise to that application of the seale, and not the commandment; contrary to what▪ some say, that not the covenant but the commandment of God onely, was the ground of circumcision.

Fourthly, it appeares from the nature of an initiatory seale of the covenant, which must bee as large as the covenant, and so reach all the parties comprehended actually by vertue of covenant; according as such children are, as before declared: especially since it is the seale of Gods people, and visible Church as before shewed, given first for the Church, in giving of pastors and teachers onely to the Church, which alone can administer the seales in ordinary dispensations, Matth. 28. end, and giving them withall to the Church, as from her to bee dispensed by her officers, to such as desire the same. Now Gods people are knowne, either by actu∣all personall profession and confession of their owne, as adults are; or by Gods promise, and by parents avouching God as theirs in covenant and their childrens, Gen. 17. 9, 10. thou shalt doe thus and thus, and thy seed also; to which he submitteth afterwards, and so his also with him, and after him, besides the maine in the ini∣tiatory seale to bee firstly and properly attended, as it is a cove∣nant and Church seale, is covenant and Church interest. Hence called by the name of covenant, when yet it is but a Sacramentall signe and seale of it, Gen. 17. 13. Acts 7, 8. that is first held out and sealed as the convoy of all other desired good, 2 Pet. 1. 4. But especially in that initiatory seale, the signatum of the covenant, is of more considerable weight, then the externall Symboll, ceremo∣ny and circumstance: either of cutting or washing absolutely, or relatively considered. If washing of a person in the name of the Trinitie bee a clearer, and easier Symboll then that of cutting the flesh, yet not of such weight as is the covenant sealed, both by the one and by the other, And to shew that the covenant is the maine

thing considerable therein; hence it is that the covenant is first propounded as the groundworke of the commandement it selfe, as of circumcision, so of Baptisme, and much more of the application of either, to any in covenant, Gen. 17. 9, 10, 11. There∣fore, scil. because I have said I will bee your God, I command you to doe thus and thus, not because I have commanded you, that I therefore promise to doe this for you, or doe you thus and thus at my command, and then on, therefore I will doe so and so for you. So the Gospell prophesie and promise is prefaced, and put in the preamble to that injunction of their Baptisme, by John, Luke 3. 3, 4, 5, 6, &c. Hence the Gospell, and so the covenant of grace, h••ld out as grounding Baptisme, Acts 2. 38, 39. And childrens co∣venant right, was held out as one branch of that Gospell, as wee proved; and from the same principle, that they were also to bee sealed by Baptisme; yea albeit the Apostles urged repentance, yet the seale is propounded as to the promise; Peter said, Bee baptized, for the promise is to you; and this was no meere morall motive but a Scripturall groundworke inforcing it, as it was a Scripture groundwork virtually injoyning and requiring them to repent; for the promise is to you, so Act. 10. Peter saith there is no let to their baptisme; and thereof he maketh the visibilitie of that covenant grace, although common to reprobates also in those first times, his groundworke; gathering thereby, that they were not now as formerly prophane, uncleane and outlaries from the covenant, as Ephes. 2. 11, 12. but cleane, and nigh as they themselves were. Wash∣ing of regeneration is not grounded on any thing in us or with∣out us, so much as on Gods grace, and so covenant favour, Tit. 3. 5. Hence also by Baptisme persons are not sealed into any thing in them so much as into the name of the Father, Sonne and Spirit, even into the covenant name of grace, whereby he is knowne, and into covenant fellowship with the blessed Trinitie, to which eve∣ry baptized person, prove hee elect or reprobate, yet is thus exter∣nally sealed. That fellowship with Christ as head of the visible Church by the Spirit in the judgement of veritie, or charitie such; it is all but covenant grace and blessing. Of old the consequent cause of the seale was grace in them and theirs; but the antecedent cause was Gods covenant grace to them and on them, Gen. 17. 7, 8, 9. and Deut. 30. 6. and so now, that part of Abrahams covenant was not then appliable to Infants, scil. Walke before mee, &c. but yet that was then appliable; I will bee their God, I will circumcise

their hearts, and that sufficed them, as Deut. 30. the Analogy holds now; in a word the seale, is a seale not of nor to the commande∣ment, but covenant; this therefore is the maine and principall in the application of it.

It is the covenant which hath the maine instrumentall force, in the fruit of the initiatory seale, and the application of it, Ephes. 5. 25, 26. and why shall not the externall interest in the covenant, have chiefe influence into the externall interest, as well of the ap∣plication of the initiatory seale? by externall interest in the cove∣nant, persons so interested come to have externall interest at least, to the finall causes of Baptisme, as covenant mercy and blessing, the Spirit, Christs resurrection, &c. Tit. 3. 8. 1 Cor. 12. 12, 13. 1 Pet. 3. 21. and therefore as well so farre inrighted in the initiatory seale of it, whether they are adult or Infants.

CHAP. VIII.

7. THat the covenant priviledges of grace are even to bee ex∣pounded in the favour of the principall, or lesse principall counter-parties unlesse any exception bee made of persons or pri∣viledges by him, which was the covenant maker. It's so in all o∣ther royall patents, and grants of princely grace, and bounty, and so here in this, which is of that nature: unlesse any will say it was no priviledge of divine grace to have so peculiar and distin∣guishing covenant, to bee made with first reference unto that peo∣ple of Abraham, Isaac and Jacobs race; & that it was no priviledge to have the same visibly confirmed upon them, and theirs after them; the contrary whereof hath beene granted by some which oppose us and hath been before cleared: What though they many of them made no good use thereof, yet the priviledge was peculiar, and pre∣cious; Hence Exod. 19. 16. Deut. 7. 6, 7, 8. Amos 3. 2. hence such peculiar judgements brought on them, and theirs for grosse con∣tempts and rejectings thereof, Dan. 9. 12, 13. Rom. 11. 20. Matth. 21. 43, 44. and 23. 37, 38, 39. Acts 13. 40, 41, 42. 45, 46, 47. 1 Thes. 2. 15, 16. fulfilling that prophesie, Zach. 11. from 6. verse to the end. Hence that of such peculiar use, fruit and efficacy in many others of them, Rom. 3. 1, 2, 3, 4. and 2. 25. and 9, 4, 5, 6. Royall grants, patents, crownes, immunities and heritages may bee basely used, and forfeited and lost, yet are they peculiar priviledges; so here, but of this before. As touching exceptions, wee see if God will except Ishmael and his race, for being such a Church seed, as

with whom the covenant priviledge shall abide, hee is so excep∣ted: and it was accounted a sore punishment to him and his, as if the contrary were a choyse priviledge, Gen. 21. 9, 10, 11, 12, 13. with Gal. 4. 22, 23, 24, &c. by allusion; before that hee was ecclesiasti∣cally discovered, the covenant is sealed upon him personally, but before ever hee have children, hee is discovenanted, and dischur∣ched for his wickednesse, by Gods hand; &c. Gen. 21. 9, 10, 11, 12, 13, &c. and that was his punishment that hee is a discovenanted, and externally dischurched and open excommunicate person when hee came to have children, and so they have no benefit. Caines exter∣nall discovenanting, and dischurching in a parentall as well as personall way, was his sore punishment, Gen. 4. 12, 13, 14. with 6. 1, 2. his posteritie have the common name of children of men, and not as those of Seth, children of God; such exceptions did God use some way or other, to expresse where hee intended not this covenant priviledge; Verily so long as Gods gracious cove∣nant made with Church reference, to inchurched confederate pa∣rents, and their generations to Abraham and his spirituall seed in their generations for an everlasting covenant, his mind of grace touching an externall initiatory sealing, establishing and ratifying the same to them, abideth: nor may any change, or repeale the same, or infringe, or curtaile the latitude of it, unlesse himselfe doe it, as it is in all other royall grants, and lawes standing in force, untill repealed by them, by whom granted and made; hence that signe is called by the name of the covenant, as virtually in it, and annexed ordinarily to it; extraordinary times as those before, infringe not the ordinary course, as before shewed; hence even that sealing said to be for an everlasting covenant; partly in that it was a seale of that covenant so induring, and partly because presidentially and in the genericall nature of it, to abide, the Church and covenant people of God combined, being never after to want an externall initiatory seale of the covenant. Hence also among other causes God instituteth baptisme, first for the Jewish Church, and so continued the use of it to, and amongst Gentile Churches; there was no interstitium, nor was it ever accounted a branch of the exhibition of New testament grace and a priviledge of covenant inchurched parents, to have their children want, and bee deprived of any externall covenant, and Church interest; but rather that initiatory sealing of inchurched parents, little ones have ever been accounted by all true visible Churches to bee an ex∣ternall

way of exhibition of the grace of God and Christ. Surely, there being so many passages mentioned formerly touching this part of Gods minde of grace once, if they were intended to bee invalid in any such way now, and yet God never expressed his minde for repeale of such substantiall branches of his minde of Grace, towards his people and Churches; there are so far stum∣bling blocks laid before them to occasion mistakes: For who will not take the same for granted, which considers the same advisedly, as indeed the Churches of old have done before? And when was it a fitter time to make exceptions of Infants, then when the in∣churching of the Gentiles is mentioned, Matth. 28. 19? Why should even then the old phrase of nations bee used, if no intent at least of the specificall parts of the nations to be inchurched? what though circumcision bee left out, yet the species of the persons cir∣cumcised are plainely included? If all nations bee to bee blessed in Christ, that sort of persons in the nations, scil. little ones, as well as that of adult persons are included: how else come any of either sort to bee blessed in Christ, or saved by him? so in this case, Matth. 28. 19.

SECT. IX.

8. THat the childrens federall interest and right; it is firstly the confederating parents priviledge. Hence, given as an incouragement to Abraham to walke in faith and truth with God, Gen. 17. 1. In that God also would bee a God to his seed, vers. 7. and the like was spoken in way of incouragement also, unto those Israelites and proselytes, Deut. 30. 6, 7, 8, 9, 10, 11, &c. And the like course is taken by the Apostles after Christs ascension, Act. 2. 38, 39. Hence, the covenant blessing of Jacob, pronounced in a pro∣pheticall, as well as parentall way upon the sonnes of Joseph, E∣phraim and Manasseh, and their children after them, scil. that the name of Abraham, Isaac and Jacob as covenant and Church fathers, must bee called on them, albeit they had other personall names, as of Ephraim, &c. Now this is yet called Jacobs blessing of Joseph their father, Gen. 48. 15. hee blessed Joseph, scil. in his childrens co∣venant blessing, vers. 16.

SECT. X.

9. THat visibly beleeving and covenanting parents, they are injoyned the use of the initiatory covenant and Church seale, in reference to their childrens initiatory sealing together

with them, according as they are outwardly capable thereof. As it is their priviledge to have it so, so is it their charge and dutie to take wise, faithfull and seasonable care that it be so done. Abraham alone is not to bee circumcised, but his seed also, which are natu∣rally capable thereof, are to be so initiated & sealed unto covenant and Church fellowship. It was onely Abraham to whom God then appeared, and declared his covenant and mind of grace touching his and his seeds sealing, yet Abraham is not spoken to in the one or other respect, as to a meere particular man, but as to a com∣mon and representative person also, imbracing and owning a gra∣tious covenant, and the generall condition at least of it: As on his owne particular behalfe, so on the behalfe both of the choyce seed of his loynes in their generations, together with the rest of his Church seed by Isaac in their generations: as also with gene∣rall reference, in the essentialls of both covenant and condition of it, unto his spirituall seed in their generations, after Christs ascension, which were to bee of the Gentiles, and of the Jewes: both before their rejection, and upon their re-ingraffing into visi∣ble Church estate. Hence in mentioning that particular way of initiation by circumcision, first pitcht upon, plurall phrases are used, when Abraham onely is in presence. The covenant which yee shall keepe, And each manchild amongst you, And my covenant shall bee in your flesh, And it shall bee a token of the covenant be∣twixt mee and you, vers. 10, 11, 12, 13. Abraham must see all this performed, and hee did so, so farre as it could bee done at pre∣sent, vers. 23. Abraham enters into this holy bond, and thereby the obligation became of force upon his children which were not then present. Hence, the parents act of neglect, is temporally at least corrected in the little child, even as the parents bond was the childs obligation, Gen. 7. 14. Hence too, that God might further evince it to bee mainly the parents duty, even godly Moses the pa∣rent is indangered for the neglect of the sealing of his child, Exod. 4. 2. 4, 5, 6. where by the way, let it bee noted, that albeit upon some ceremoniall grounds, the mind of God being that way made knowne, their marriages of old with heathens became so farre un∣lawfull, that even their children also were discarded, yet was it not morally and of it selfe of that nature, even amongst the mem∣bers of that Church, that the children of such Church members, begotten upon heathen wives, not of the Church, were uncleane, and not to bee sealed by that initiatory Church seale. For God

himselfe is angry with Moses here, because his sonne by that Aegyp∣tian wife was not circumcised. And long after it was counted of∣fensive if the sonne of a Jewish wife, even by a Grecian husband, were not that way initiated, Acts 16. 1, 2, 3, which is the very con∣troverted case, occasionally mentioned, 1 Cor. 7. 14. But to returne to the proposition before laid downe.

From the same ground mentioned it was, that when Peter mo∣ved his hearers to bee baptized, hee groundeth that motion, not barely upon their owne interest in the promise, but withall upon their childrens joynt interest with them, Acts 2. 38, 39. Bee bapti∣zed, for the promise is to you, and to your children: why putteth hee that groundworke so largely, but to shew that the visible ini∣tiatory seale of the promise must bee as large as the promise? Their childrens baptisme is virtually called upon too, as well as their owne. The parents are to take care of their baptisme as well as their owne: the children being capable of externall baptisme, that new way of initiation into covenant fellowship, as well as them∣selves. As they were also to carry home, as it were, the same charge upon the same ground touching repentance; urging that upon their children, as they should bee capable of it, from the same co∣venant ground, as themselves had been urged thereto. Noah alone must not bee baptized in that extraordinary and typicall bap∣tisme, but his children with him must in like sort bee baptized, Gen. 7. 1. with 1 Pet. 1. 3. 21. God will have all these fathers, some whereof at that time mentioned were babes, yet in respect to after ages were fathers, to bee baptized in that extraordinary baptisme in the sea, and in the cloud, 1 Cor. 10. 1, 2. Exod. 12. 44. If a stran∣ger-servant bee circumcised himselfe, hee may eate the passeover: for hee was not so bound as the Jewes, by command to either cir∣cumcision or the passeover; but hee is to circumcise his males, with that reason annexed: For no uncircumcised person shall eate thereof. What is the meaning hereof? Is it thus? else none of those his males or male children; for they are most properly his, and in the case of stranger, which was an houshold servant, rea∣son will tell us, such a one had no servants of their owne, none of these being uncircumcised, should eate the passeover? No verily. For 1. That was not the case mentioned, of such a strangers de∣siring that his males should eate of the Passeover, but that him∣selfe might doe it, if hee, not if they, will eate of the Passeover: and the Text is cleare otherwise; let his males bee circumcised,

and then let him, not let them come neare and eate the Passeover. 2. The rule touching one that eateth the Passeover is there laid downe; Let him eate the Passeover, to the Lord, scil. with holy actuall obedience to the Lords mind, and aimes at his ends, &c. which Infants are not capable of performing: which by the way, note against such as tell us, the Jewish Infants did eate the Passeo∣ver, when as the law herein is expresly said to bee the same to Is∣raelites as to strangers, and what that Law was wee have now seene, verse 48, 49. compared. But who then is the uncircumcised person, which may not in this case eate the passeover, if not the male children? Verily, the stranger parent mentioned, which al∣beit hee bee circumcised himselfe, as is supposed in verse 44. yet if it bee the case of one circumcised himselfe, which hath male chil∣dren to bee circumcised; albeit as personally circumcised, he might eate, vers. 43, 44 yet in this case of desiring the Passeover, but re∣fusing or slighting the mention of circumcising his males, hee is as if himselfe were uncircumcised in that resp••ct; his contempt and disregard of Gods covenant mercy to bee sealed upon his children, maketh his circumcision to bee uncircumcision: and the covenant of grace, by which himselfe especially came to have any right to the initiatory seale: That is not wholly sealed if hee neglect the sealing of his children, joyntly interested in an externall way to∣gether with him. In which respects hee is as one uncircumcised; hee may not eate the passeover. Hence, when the Lord was to ex∣presse his covenant, in reference to the initiatory sealing of it, as on Abraham, so on his Church seed in their generations, he then and never before, that I finde, delivered the Evangelicall covenant in that form, I wil be a God to thee, & to thy seed after thee in their genera∣tions, Gen. 17. 7, 8, 9, 10, 11. And Abraham now hath that propounded, as a groundwork of initiatory sealing, thou shalt therefore keep my covenant, thou and thy seed after thee. And then and not before, is his name changed to Abraham, and he hath then & not till then, the name of father of many nations. As if herein God made him as a common person, as before I said, as well in reference to us in∣churched Gentiles, as to the inchurched Jewes, and prose∣lytes: in point of covenant interest, and ingagement from cove∣nant interest, unto the receiving of Gods initiatory seale by pa∣rents and children. And the reason is consequentiall: If parents and children bee considered, as one covenant partie on the one side, admitted to covenant grace externally at least, with God the prin∣cipall covenanter, or covenant maker on the other part: Then,

if the parents onely bee signed with the initiatory covenant seale, and the children which are capable of that seale are neglected, as opportunitie is offered, to bee likewise sealed; the whole covenant of grace is not sealed unto them so farre, not compleatly, as I may say sealed on themselves. The circumcision of Abraham, his a lone, was not that covenant or the signe of it, but with respect to the circumcision of his seed also. The circumcision of his seed also, was that covenant of God, Gen. 17. 7, 8, 9, 10, 11. In Abrahams ini∣tiatony sealing unto the covenant, that covenant, I will bee a God to thy seed, as well as to thee, was sealed, and so his childrens right with his owne, is thereby sealed in part, but not compleatly, and fully without their sealing also, as capable of it. So in the childrens being circumcised, not onely their owne right in that, I will bee a God to thy seed, was externally sealed, but Abrahams covenant right in that, I will bee a God to thee, was also sealed. So sweetly were they both knit up in one common girdle, and that marked with one and the same marke of God, Jer. 13. 11. As the covenant was one, & not two covenants, sealed on both, Gen. 17. 11. So their sealing was one collective and joynt condition of the cove∣nant, v. 8. And what I say of Abraham and that his seed, the same was true in Abrahams spiritual seed in their generations, those proselyted houshold servants, for such proselytes they were, as hath been shew∣ed, with their children; and such families de jure at least, the rest were to be afterwards according to that p••tterne family of Abrahams.

Some in way of reply to the answer given by some famous Mi∣nisters of Christ, to the objection about women being not cir∣cumcised, yeeld, that if a virtuall sealing or baptizing were all that they would prove:

Wee may grant that say they, wee may say Infants are virtually baptized in their parents, yet it may bee unlawfull to baptize them actually notwithstanding.

But why virtually, and not as well actually? since their interest in the cove∣nant, and generall condition of receiving such an initiatory seale as God shall appoint, and they bee capable of upon that covenant ground, doth joyntly concerne both as hath been proved: yea doe not such in their exposition, which they rightly give of ha∣ving a thing virtually, gr•…•…t as much, that if they have baptisme virtually in their parents, they have a right as well to receive bap∣tisme actually themselves? For hee is said, saith one learned anta∣gonist,

virtually to have a thing by another, as by a proxey, or Atturney, that might receive it by himselfe. Yet quoad effectum juris, anothers receiving is as if hee had received it.

It's gran∣ted,

that an Infant may bee sealed or baptized virtually in his pa∣rent, that is, as is expounded, hee hath the thing [Baptisme] by another as by a proxey, scil. by, or in his parent, which might receive the same thing, scil. Baptisme, by himselfe. Surely, all will grant, that any mans Atturney receiving in his absence such a conveyance or such a summe of money, or the like, the man himselfe doth indeed virtually receive this by his Atturney, but yet if hee himselfe were personally present, hee might very regu∣larly and lawfully receive the said conveyance, or summe, actually himselfe, so in the case mentioned.

SECT. XI.

10. THe Churches or Church officers in admission of belee∣vers children to the initiatory seale of Baptisme, one way of solemne comming into the fellowship and family of the Trinitie, Matth. 28. 19. they are not to expect a convincing ground, that this or that child to be baptized is internally & savingly inte∣rested in the covenant; but it sufficeth, that that sort or species of Infants, scil. such like Infants are in deed and in truth of Christs kingdome. For when Christ would give a reason, why those Infants offered to him to blesse them should come to him, hee giveth this, for of such or such like, even in respect of saving interest also, is the kingdome of God, Luke 18. so, when the Lord prefaceth that coven••nt ground unto the Application of circumcision to Infants, hee saith not, hee will bee a God to this or that child of Abrahams loynes, in the internall and saving interest and efficacy thereof, but to some of that sort, included in that indefinite promise, I will bee a God to thy seed, it is sufficient, that all such have assuredly an externall right in that covenant, and so to this seale of the fel∣lowship of it; wherefore wee may not exclude any of them, lest any of the children of the Kingdome, which bee the peculiar heires, thereby bee indammaged, or indangered. Better 99. who happily have not so peculiar a title thereto, bee folded up in the Church, then that one of such Lambes▪ bee left out in the wide Wildernesse; the proportion of that case, Matthew 18. holds in this.