The Estate of Children of Church Members and their Right to Baptism, Treatise · Part 2 · Chapter 1

The Estate of Children of Church Members and their Right to Baptism · Treatise · Part 2 · Chapter 1

p. 127CHAP. 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, unto 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 covenanting 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 appliable 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 ſucceſſively 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, touching circumciſion or baptiſme, or the ſanctification of the Sabbath, &c.

p. 128This 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 injoyned initiatory viſible ſeale, of which they are outwardly capable, and ought not to bee denyed the uſe and benefit thereof; ordinary 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 extraordinary 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 initiatory viſible ſeale is propounded, not all the ſeales or Church priviledges; as choyſe of officers, and voting in other Church occaſions, &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 capable thereof: otherwiſe albeit the parties have a covenant right unto it in the generall; yet in that caſe of incapability, it's peculiar and their jus in re: juſtly ſuſpended from being perſonally elicited, and this doth not make the ordinary rule and ground of right to the initiatory ſeale to bee invalid: ſuppoſe an adult beleeving Pagan or Turke to joyne to our oppoſite Churches; who make totall immerſion eſſentiall to baptiſme, and that they were p. 129baniſhed 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? ſurely no, unleſſe they would bee guilty of his death. But why not baptized? becauſe you will ſay it's not ſimply neceſſary to ſalvation: There being no contempt of it, but onelyonly a naturall and corporall 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 ſuperfluous foreskin of their fleſh, and not the females which are naturally 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 circumſtantiall, & vaniſhing, ſome part ſubſtantiall & abiding, the latter is binding to us, ſince Chriſts time, albeit the former be not. A ſeventh 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 commanded 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 commanded a ſtrict holy worſhip on the Sabbath, Exod. 34. 21, &c. he commands 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 commandement inforceth all the ſubſtantialls in ſeales or worſhip injoyned, nor doth Chriſt in that ſenſe aboliſh a title of the Law.

p. 130SECT. III.

THat conſequentiall commandements grounded on Scripture are Scripture commandements; as even conſequentiall articles 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 commanded, 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 onelyonly 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 command to celebrate the Lords Supper often: and not, as in ſome places, 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 onelyonly; 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 Sadduces which deny it? verily an old Teſtament proofe Chriſt maketh 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 conſequence. Thus the orthodox fathers dealt againſt the Arrians denying Chriſt to bee eſſentially one with the Father, they held him forth to bee foreign 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 p. 131was 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 foreign virorum, not foreign 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 Philippians, Coloſſians, Epheſians, &c. ſurely had the Lords Supper adminiſtred 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 nothing 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 private 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 worſhip that is excluded which is not expreſſed; doe not ſuch even grant conſequences?

p. 132SECT. 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 ſanctified, 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 adminiſtration was circumciſion, was it not? [And] the priviledges in reſpect 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 beleevers, and as large and honorable as then. Theſe ſpeeches indeed 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 Abraham in ſpeciall wiſe belonged to the Jewes, and that was a covenant 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 nameſake 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 people 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 children mentioned, Deut. 30. 6, &c. were not of the ſubſtance of the p. 133covenant 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 covenant: for ſo are the Church priviledges rather, which are before 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 initiatory 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 adminiſtration 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 themſelves? 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 Chieftaine, 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 reference to the other times mentioned, was the ſame of the ſame account, as wee have ſhewed from Ezek. 37. 25, 26, 27.

p. 134SECT. V.

4. THat Baptiſme is now the onelyonly 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 Chriſtianitie 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 circumciſed Jewes; to ſhew it was in the eſſentialls of ſealing Abrahams covenant to them, but the ſame with circumciſion in a manner; onelyonly 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 promiſe 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 therefore 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 covenant, hence called by the name, Acts 7. 8. 1 Cor. 11. 25.

Secondly, it is an initiatory ſeale: as firſt, annexed to the Goſpell 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 covenant and Church eſtate, and ſeale them up thereby unto covenant fellowſhip with the Father, Sonne and Spirit. Hence repent and bee baptized, for the promiſe is to you; not, repent and come to p. 135the Lords Table; for the promiſe is to you. Hence that order obſerved of communion in breaking of bread after they were baptized, verſ. 41, 42, 43, 44. there John began in any ſealing way, Matth. 3. Marke 1. As of old circumciſion long before the Paſſeover, hence called the waſhing of regeneration; metonymically attributing 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 enterances 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, ordinances, buſineſſes, &c. wee are to renue our faith, ſo wee ſhould renue 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 ſuppoſe 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 further 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 p. 136not, 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 onelyonly 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 covenant of grace made in reference to an ordinary politicall viſible Church which God ſhall appoint, and whereof the ſeverall parties in that covenant are capable; this is an externall condition 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 covenant. 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 informeth 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 language, 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 begetting and begotten are comprehended: And ſo now Abrahams p. 137ſpirituall 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 after thee, and ſeed in their generations, how can they keepe covenant? 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 communis perſona did therein repreſent, they may keepe Gods covenant many other wayes; but the Infant ſeed of Abraham and of his beleeving 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 generall rule and principle with the ground of it; before hee inſtance in, or pitch upon any particular way or branch thereof. Wherefore 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 admit 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 ordinances, &c. and onelyonly pleads intereſt in the promiſe, in Chriſt, and the Spirit and Father, ſpirituall illuminations, and conſolations, 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 unwarrantable 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 pertinently urged to him, Thou ſhalt therefore keepe my covenant; either then hee muſt deny this Sacrament to bee any externall condition p. 138of 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 neglect 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 ſealing of their ſeed, or children; both are equally made Gods covenant 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 everlaſting, & 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 dutie 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 onelyonly in the ſymboll, and circumſtance of it, but in the genericall nature of it as an initiatory ſeale and ſenſe of the righteouſneſſe of faith, intereſt in the covenant, &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 cutting 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 p. 139the 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 invalidate 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 politicall 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 conſidered giveth a perſon which is actually in it, a remote right to the initiatory ſeale, but it doth not give an immediate right thereto, for ſo the covenant of grace as inveſted with Church covenant onelyonly 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 implicitly, 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 Infants, 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 application p. 140of 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 injoyned initiatory ſeale, and therefore muſt bee of like force in the particular branches and wayes of ſuch initiatory ſealing, as circumciſing then and baptizing.

Secondly, the covenant in ſuch ſort inveſted with Church covenant, now it is the forme of a politicall viſible Church body; giving therefore, both a Church being as I may ſay, as naturall formes doe a naturall being, and withall the priviledge of a member of ſuch a Church body, ſuitable to its memberly eſtate, as is this of the Church initiatory ſeale, even to the leaſt member thereof, 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 implicit 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 diſpenſations, 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 command is queſtionable, yet intereſt in the covenant caſts the ſcoales. As for inſtance, in ſtrangers which proved religious, albeit not of their family ſervants, and ſo under the Law, Gen. 17. 12, 13. they might bee circumciſed, if they deſired other Church ordinances, &c. yet were they elſe free, unleſſe in ſuch a caſe of their owne deſire that way, Exod. 12. end. Hence Cornelius a godly Gentile, 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 libertie? 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 worſhip? p. 141ſince 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 never ſojourned with them for any ſpace? were they then unlawfully circumciſed? no verily, no whiſper of that in Scripture, God allowed of that paſſage in Solomons prayer, touching the ſtrangers temple ſervice, 1 Kings 8. and 9. explained. It was then their externall 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 onelyonly, 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 onelyonly 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 actuall 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 initiatory ſeale to bee firſtly and properly attended, as it is a covenant 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, ceremony 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 p. 142thing 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. Therefore, 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 covenant 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. Waſhing of regeneration is not grounded on any thing in us or without 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 every baptized perſon, prove hee elect or reprobate, yet is thus externally 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 p. 143their 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 commandement, 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 application of the initiatory ſeale? by externall intereſt in the covenant, 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 expounded in the favour of the principall, or leſſe principall counter-parties unleſſe any exception bee made of perſons or priviledges by him, which was the covenant maker. It's ſo in all other 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 diſtinguiſhing covenant, to bee made with firſt reference unto that people 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 precious; Hence Exod. 19. 16. Deut. 7. 6, 7, 8. Amos 3. 2. hence ſuch peculiar judgements brought on them, and theirs for groſſe contempts 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 p. 144with whom the covenant priviledge ſhall abide, hee is ſo excepted: 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 eccleſiaſtically diſcovered, the covenant is ſealed upon him perſonally, but before ever hee have children, hee is diſcovenanted, and diſchurched 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 externall 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 covenant made with Church reference, to inchurched confederate parents, 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 externall p. 145way 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 ſtumbling 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 inchurching 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 circumciſed 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 propheticall, as well as parentall way upon the ſonnes of Joſeph, Ephraim 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 covenant 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 p. 146with 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 naturally capable thereof, are to be ſo initiated & ſealed unto covenant and Church fellowſhip. It was onelyonly 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 common and repreſentative perſon alſo, imbracing and owning a gratious 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 generall 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 viſible Church eſtate. Hence in mentioning that particular way of initiation by circumciſion, firſt pitcht upon, plurall phraſes are uſed, when Abraham onelyonly 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 betwixt 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 preſent, 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 parent 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 unlawfull, that even their children alſo were diſcarded, yet was it not morally and of it ſelfe of that nature, even amongſt the members 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 p. 147himſelfe is angry with Moſes here, becauſe his ſonne by that Aegyptian wife was not circumciſed. And long after it was counted offenſive 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 controverted 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 moved 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 baptized, for the promiſe is to you, and to your children: why putteth hee that groundworke ſo largely, but to ſhew that the viſible initiatory 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 themſelves. 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 covenant ground, as themſelves had been urged thereto. Noah alone muſt not bee baptized in that extraordinary and typicall baptiſme, 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 ſtranger-ſervant bee circumciſed himſelfe, hee may eate the paſſeover: for hee was not ſo bound as the Jewes, by command to either circumciſion 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, reaſon 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 deſiring that his males ſhould eate of the Paſſeover, but that himſelfe might doe it, if hee, not if they, will eate of the Paſſeover: and the Text is cleare otherwiſe; let his males bee circumciſed, p. 148and 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 Paſſeover, when as the law herein is expreſly ſaid to bee the ſame to Iſraelites 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 albeit hee bee circumciſed himſelfe, as is ſuppoſed in verſe 44. yet if it bee the caſe of one circumciſed himſelfe, which hath male children to bee circumciſed; albeit as perſonally circumciſed, he might eate, verſ. 43, 44 yet in this caſe of deſiring the Paſſeover, but refuſing 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 together with him. In which reſpects hee is as one uncircumciſed; hee may not eate the paſſeover. Hence, when the Lord was to expreſſe 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 generations, 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 inchurched Gentiles, as to the inchurched Jewes, and proſelytes: in point of covenant intereſt, and ingagement from covenant intereſt, unto the receiving of Gods initiatory ſeale by parents 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 principall covenanter, or covenant maker on the other part: Then, p. 149if the parents onelyonly 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 initiatony 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 onelyonly 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 covenant, 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 ſhewed, 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 Miniſters of Chriſt, to the objection about women being not circumciſed, 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 covenant, 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 having a thing virtually, gr…t as much, that if they have baptiſme virtually in their parents, they have a right as well to receive baptiſme actually themſelves? For hee is ſaid, ſaith one learned antagoniſt, 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 granted, p. 150that an Infant may bee ſealed or baptized virtually in his parent, 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 regularly 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 beleevers 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 intereſted 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 fellowſhip 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.