The Estate of Children of Church Members and their Right to Baptism, Treatise · Part 1 · Chapter 3 · Section 9

The Estate of Children of Church Members and their Right to Baptism · Treatise · Part 1 · Chapter 3 · Section 9

p. 75SECT. IX. The Childrens Covenant eſtate in Goſpel.

Concluſ. 7. THat the Covenant intereſt, at leaſt externall and eccleſiaſticall, of Infants of inchurched beleevers, is Goſpell as well as ſuch covenant intereſt of growne perſons. Now becauſe Antipaedobaptiſts, or rather Anabaptiſts wholly deny the Covenant-right of Infants of beleevers; let us here alſo addeſome particulars for further clearing of this propoſition. But firſt let us conſider of that place, Deut. 30. 6. 11, 12, 13, 14. compared with Rom. 10. 6. 7. 8. the matter of the promiſe, ſcil. inward power of grace, inabling to love the Lord intirely, to purge away and mortifie heart ſinnes, and ſheweth it was a very Goſpel promiſe like that, Heb. 8. 10, 11, 12. of writing the Law of grace in the heart: now this was made to the ſeed or children of theſe Church-members aſſembled, as Chap. 29. 14, 15. here is not any evaſion as is uſuall in mentioning Abrahams ſeed, to ſay hee meant their Allegoricall and their ſpirituall ſeede, &c. this people to whom this was made being not ſo ſpirituall themſelves. Nor was it ſome bare tender, but it was in way of ſpeciall Covenant and oath on Gods part, as Deut. 29. 14, 15. ſheweth, nay it was of a ſoveraigne nature, to bring about what God in his ſecret counſell intended, hence called a commandement, Deut. 30. 11. like that Pſal. 105. 8. the covenant and the commanded word were one; and leſt any doubt ſhould ariſe, how this ſhould bee ratified and made good, Moſes prophetically ſetteth out Chriſt as dead and riſen in whom this covenant was virtually ratified, verſ. 12, 13. all which the Apoſtle further explaineth: when to ſet forth the p. 76way of Gods free Covenant grace in Chriſt without workes, Rom. 10. 6, 7, 8. calling it the righteouſneſſe of faith or Covenant of grace in Chriſt, which juſtifying faith is to improve the righteouſneſſe of faith ſpeaketh on this wiſe: ſay not, who ſhall, &c. where was this ſpoken, but in Deut. 30. 11, 12, 13, 14. That commandement or covenant was not farre off, that any ſhould ſay, who, &c. but it was nigh them, &c. and that commandement which was not farre off, verſ. 11. that any need ſpeake as verſe 12, 13. who ſhall aſcend, &c. was the ſame word, which was nigh them in their mouth and heart, verſ. 14. this the Apoſtle expounds to bee the righteouſneſſe of faith, Rom. 10. 6. and word of faith, verſe 8. or covenant and promiſe of grace in Chriſt deſcending into the grave, noting his humiliation, aſcending into heaven, noting his exaltation, verſe 6, 7. which faith was to beleeve, and that very doctrine of faith, was that which the Apoſtles preached: as Paul ſaith, this is the word of faith which [wee] preach, this then, albeit called in Deut. 30. a commandement, yet was it a covenant, and that not of workes, nor a bare ſubſervient covenant, but the very Goſpell covenant ratified in Chriſt, the very object of faith, and that which the Apoſtle preached; now what this commandement or Covenant was, that circumſtance noteth, Deut. 30. 11. this commandement or covenant which I have commanded this day: for Moſes had that day propounded it in a Church-way, and as a mutuall covenant betwixt them and God, as well as God and them, the parents ſtipulating therein in behalfe of themſelves and children; and ſo in reference to them alſo, a conditionall covenant made that day in the plaines of Moab, Deut. 29. 1. 9, 10, 11, 12, 13, 14, 15. 29. and 30. 6, 7, 8, 9, 10, 11, 12, 13, 14. ſo that the places compared evidently prove, 1. That the covenant intereſt of inchurched ſtipulating parents children is Goſpel. And ſecondly, that the Apoſtles preached this doctrine. Thirdly, that beleevers are to eye the Covenant in ſuch a latitude, as to their children with them by faith? Fourthly, that the eſſentials of the Covenant of grace, in the latitude of the extent thereof to covenant parents with their children, held forth in the old Teſtament, was delivered and held forth as valid to the faith of the Saints in the new, and after Chriſts incarnation. This ſecond and fourth particular here mentioned might bee further confirmed both by rule, in that it being proved to bee Goſpel by the places now compared, it muſt needs bee, that the Apoſtles preached the ſame; p. 77being injoyned to preach the Goſpel, Marke 16. unleſſe they either diſobeyed Chriſts charge; or hid ſome part of Gods Evangelicall mind from his people; contrary to Rom. 10. 15. 18. and Acts 20. 27. 2 In that alſo Peter being to call upon his hearers to repent, and conſequently to beleeve, hee propounds the word of their faith in ſuch a Latitude as with reference to their children, Acts 2. 38, 39. The like doctrine doth Paul hold forth to the Saints at Rome, and inchurched beleevers there touching ſuch children, Rom. 5. 14, 15. even touching the abounding of the graces of Chriſt to them. And the like virtually alſo is held forth by him, Rom. 11. 16, 17, 18, 19. as elſewhere is proved, and ſo 1 Cor. 7. 14.

Firſt then, that which beleevers, as ſuch, have, doe and ought to beleeve as a branch of the covenant of grace, that is Goſpel; but this is of that nature, ergo. The major needs no proofe: the former Texts alſo clearing the ſame: the minor, de jure, it's evident: they ought to beleeve the whole Covenant made with them, as is evident, faith muſt bee as large as it's object, the Covenant is the word of faith. A beleever in the exerciſe of faith ſhould as well have reſpect to the whole covenant, as in the exerciſe of the obedience of faith; reſpect the whole word of commandement, hee doth not elſe beleeve rightly which doth not deſire and indeavour this: this therefore being one branch of Gods Covenant, to beleevers as beleeving and inchurched, as theſe Scriptures compared ſhew they ought to beleeve this, which reſpecteth their ſeed, as well as that which reſpecting themſelves if they beleeve aright. God in making a covenant, in a Church reference eſpecially, as was that with Abraham, Gen. 17. 7. hee taketh in their ſeed or children as joynt covenanters. Hence the phraſe of ſeed in their generations: taking in parents generating and children begotten, as thoſe in and by whom Churches are likely to bee continued; whence God, when to ſpeake in reference to the Church ſeed, as well as to the choyce elect ſeed of Iſaccs line in which the viſible, and not meerly the inviſible Church was to bee continued, hee ſaith, hee will eſtabliſh his covenant with Iſaac, not with Iſhmael; Iſhmael was Abrahams ſeed too, and therefore externally in the covenant, and therefore ſealed; but God knowing that Iſhmael would reject this, hee warneth Abraham of it a little before, that it might not trouble him afterwards: It is not to bee with him in his generations: for that cauſe, Gen. 17. 18. compared with Gen. 21. 9, 10, 11, 12, 13. but with Iſaac in his generations; God not oppoſing therein Iſaac p. 78to his Church-ſeed, but to Iſhmael, who by rejecting the covenant will and did come, hee and his to bee caſt out; hence when God ſpeaketh in reference to our times after Chriſts incarnation when a woman compaſt a man, Jer. 31. 22. hee ſaith, hee will bee a God, not to the families in Judah or Iſrael meerly, but to thoſe throughout the earth. It's the old phraſe in Abrahams covenant expounded and enlarged: I will be a God to thee and to thy ſeed, in their generations. Hee ſaith not barely, to thee and to thy ſeed in regeneration, but, in their generations. Now in that Abrahams ſeed were to bee gentile believers alſo, in their generations: in Jeremy it is, I will bee a God to the families of all the earth, ſcil. where the Goſpel ſhall take ſo farre place to bring on the parent or parents to him and to his Church; not but that it may fall out, that in a beleevers family, ſome may come to hate their parents, as Matth. 10. for Religion, yet ordinarily it ſhould bee and is otherwiſe; and God ſpeaketh of things as they ordinarily come to paſſe: extraordinary caſes breake not ſquare here. Yet even in that caſe too it followeth not but that the children were externally in covenant and Church eſtate when very children: But apoſtatiſing when growne up, they prove the deſperateſt enemies to the Goſpel, even to perſecute their owne parents. So it may bee the wife may remaine a Pagan, and ſo an enemy. But uſually the Goſpell when it commeth ſeaſoneth the wife as well as the husband, and ſo ſervants as well as maſters. Hence ſuch frequent mention in holy ſtory, when ſpeaking of perſons which had families to whom the Apoſtles came, that their families were Goſpelled as well as themſelves; witneſſe that of Cornelius, Stephanus, Criſpus, and the Jayler, &c. And even Anabaptiſts deny it not to bee verified in all the adult perſons of the families mentioned uſually: then by their owne confeſſion wives and ſervants were uſually others at preſent, at leaſt then Pagans, or perſecuters, which ſufficeth to for anſwer Hen. Dens objection, touching the deſparitie of yokefellowes or maſters and ſervants. It was uſually otherwiſe, and God ſpeakes of things as they uſually prove: extraordinary occurrents croſſe not ſuch a rule, hence that teſtimony of the Angell to Cornelius, Acts 11. Hee ſhall ſpeake words unto thee whereby thou and all thy houſe ſhall bee ſaved, verſe 14▪ And ſo Pauls phraſe runs in that notion, Beleeve in the Lord Jeſus and thou ſhall bee ſaved, and thy houſe, Acts 16. 31. ſo Chriſts teſtimony is to like purpoſe, This day is ſalvation come to this houſe, inaſmuch as he alſo is become a ſon of p. 79Abraham; where by the comming of ſalvation to the houſe, hee doth not meane the bare comming of Chriſt, who is called the ſalvation, Luke 2. 30. to the materiall houſe of Zachaeus, as if that were ſuch a notable priviledge of Zacheus as a beleever; ſince Chriſt went to many other houſes then ſuch as were the beleeving ſons of Abraham, Luke 14. 1. and 7. 36. 39. and yet no ſuch ſingular note upon the ſame as here. Nor by ſalvation come to his houſe is meant the comming of ſalvation to himſelfe: as if hee and his houſe were all one: nor doe I know any parallel Scripture ſpeaking in ſuch language, that when the ſcope and intent is to mention the comming of ſuch or ſuch a mercy to ſuch a perſon, that phraſe is uſed to denote the ſame; that ſuch or ſuch a mercy is come to his houſe. What need ſuch a circumlocution? If ſo intended, the word might more plainely have been ſet downe, this day is ſalvation come to this Publican, this perſon, this man, or the like, inaſmuch as hee alſo is become a ſonne of Abraham: And what though the Greeke word bee uſed in Acts 2. 45. and 4. 35. for ſecundum according as, yet not for quatenus or in quantum: foraſmuch as; the Texts and ſenſe thereof are cleare, that it noteth proportion of ſuch adminiſtration, not meerly the cauſe or reaſon thereof. Or if it be ſuppoſed to imply the cauſe or reaſon thereof, it's evident it noteth the proportion alſo, they gave to every one as, or according as the needed, ſcil. proprortionably to their need: It being regular as to give to the needy, ſo to give them according to the meaſure of their preſent neceſſitie. But how that ſenſe will here bee fitly applicable I ſee not, to ſay that ſalvation is come to his houſe or to him according as hee is a beleever, but rather as our tranſlaters render it, it's to be taken as a reaſon of the former, ſalvation is come to this houſe foraſmuch as he is a ſonne of Abraham. Yea, but will it not then follow that one mans faith ſaveth others as well as himſelfe? No verily. Paul when hee ſpake ſo to the Jaylor, If thou beleeveſt thou ſhalt bee ſaved and thy houſe, Acts 16. 31. hee ſpeakes more likely to ſuch a purpoſe, as it may ſeeme; yet verily hee entended not any ſuch doctrine, of others being actually ſaved onelyonly by his faith; but that hee imbracing the covenant of grace in Chriſt, and by faith laying hold of the ſame, his whole houſe, even wife or ſervants and all (as it is uſuall) ſhall fare the better, and come in the Goſpels way: but if hee have children which are the continuers and upholders of the houſe in eſpeciall, there is a more direct Covenant-line, and p. 80therefore ordinary meanes of ſalvation runs unto them by virtue of Abrahams Covenant, and ſo if hee beleeve, not barely in the Lord Jeſus, without reference to the promiſe, but as held out in the promiſe of ratifying of the promiſe, or covenant of grace, in this ſenſe his houſe, Synecdochically, ſhall be ſaved, and brought within this covenant road and ordinary meane of ſalvation. None ordinarily can be ſaved but in ſuch a way. It's the word of covenant which muſt inſtrumentally bee effectuall thereto, that is Gods order, Rom. 9. 6. and Epheſ. 5. 25, 26. and ſo in the eaſe of Zacheus; whence that periphraſis of his being a beleever, that hee was become a ſonne of Abraham, and ſo an heire of Abrahams covenant, Gen. 17. 7. Nor is this ſenſe of ſalvation, for covenant meanes of ſalvation, or the covenant and promiſe it ſelfe unuſuall in Scripture. The ſalvation which Chriſt and his Apoſtles preached, and thoſe, Heb. 2. 3. neglected, was not barely ſalvation it ſelf, but the promiſes holding the ſame forth, for Acts 28. 28. the ſalvation to bee ſent and heard by the gentiles was the promiſes, and covenant and Goſpell holding the ſame forth, this was that mercy, and riches, and ſalvation alſo which came to the Gentiles, as rejected by the Jewes, Rom. 11. 11, 12, 17. 19 30. Verſes compared. So Eſay 51. 6. 8. Gods ſalvation is his promiſe, or covenant on which their ſalvation did depend, Calvin in locum. 2 Sam. 23. 5. David ſpeaking of his houſe or poſteritie, which albeit it were not ſo orient then, yet God had made a covenant with him, ſcil in reference to his houſe ordered in all things and ſure; And this, ſcil. this covenant with mee and my houſe, is all my ſalvation, and all my deſire, albeit he maketh my houſe not to grow or flouriſh in ſuch ſort: this covenant then was his ſalvation, objective cauſaliter or Inſtrumentaliter. Albeit a parents faith bee not a principall cauſe, yet it may bee an occaſionall meanes to ſtave off deſtruction from and to further the ſalvation of their children; hence the faith of Moſes parents preſerved him in the waters, when a babe, Heb. 11. 23. hence that typicall ſprinkling of the houſes, repreſenting the preſervation of the firſt born, from other manner of deſtruction then meerely bodily: yet Moſes his faith with other beleeving Iſraelites, as verſe 27. 25. compared ſheweth, had a great ſtroake therein. And the like in that typicall paſſage of theirs with their children through the red Sea, verſe 28. As much might bee ſaid of that caſe of the beleeling Ninivites, Jon. 3. and 4. So in that typicall ſaving of Noahs houſe by Noahs faith, Heb. 11. 7. But to returne to the p. 81houſes mentioned, ſhall it then be yeelded, that ſuch benefit ſhould come as was before ſpoken of, to adult ſervants of the houſe, &c. & is here no reference to the poor babes by reaſon of their tender age? hath the mercifull God revealed no ordinary helpe for them? They are excluded from that actuall rejoycing and beleeving Jaylours houſe, Acts 16. whence Anabaptiſts doe therefore exclude them from the baptized houſe of the Jaylour; and why not as well exclude them by reaſon of want of actuall faith, from the ſaved houſe of the Jaylour? verſ. 31. which I ſuppoſe they will not doe. Nay, why not rather ſo? ſince it's peremptorily ſaid, He that beleeveth not ſhall bee damned; and, Without faith it is impoſſible to pleaſe God, Marke 16. and Heb. 11. when it's no where ſaid that, without faith it's impoſſible to bee baptized; or, hee that beleeveth not ſhall never bee baptized. Surely the Apoſtle adding that as an incouragement to the troubled Jaylour to beleeve, becauſe of the ſaving of his houſe in ſuch ſort at leaſt as wee mentioned, it had beene little incouragement to ſuppoſe an outward way and meane of the good of his very ſervants by occaſion thereof, and no ſuch meane at all thereby to his owne children. For the Apoſtle ſpeaketh as ſuppoſing even that alſo: children being moſt uſually ſuppoſed to bee included in that notion of the houſe: and if hee had none, yet the Apoſtles ſpeech reacheth them as if hee had them. Some will ſay, the children might bee elected and that might comfort him: or they might bee included amongſt the redeemed by Chriſt. Yea, but theſe are all ſecrets, here is nothing viſibly to comfort him, in reſpect of any inſtrumentall meanes of their good; as was intimated in the caſe of the ſervants. And they are revealed, not ſecret things which beleevers as ſuch muſt looke to in reſpect of their children, Deut. 29. Nor is it expreſly ſaid that the Jaylours houſe beleeved before they were baptized, but afterwards; and ſuppoſe they did ſo before, yet it followeth not that what is applicable to the adult perſons in the houſe, ſcil. that joy of faith, muſt exclude the children of the houſe from baptiſme, whereof they were capable; no more then when it's ſaid, Deut. 12. 7. that they and their houſholds were to eate before the Lord and to rejoyce in all they put their hands to, &c. becauſe therefore their little children could not ſo actually expreſſe joy in what they put their hand unto, therefore they were none of the houſhold which did eate before the Lord. Anabaptiſts would not like this arguing: which urge the joynt communion of the Jewiſh children p. 82in all ſorts of Church ordinances. Suppoſe a mans houſhold, men, women and children, all diſeaſed and cured at the Bath, and afterwards the houſhold expreſſeth their joy for it by leaping and dancing for joy; and it bee ſaid, ſuch a man, hee and all his were waſhed at ſuch a Bath, and hee and his whole houſhold afterwards even danced for joy: None will ſay, that becauſe his little ones could not ſo leape for joy, and are excluded from the notion of the [whole houſhold] in this latter, therefore they were not in the account of [all his] in the former. Who will ſay that Jacob carried not the little children in his family to Bethel, from that imminent danger to his houſe, becauſe that the houſhold at Bethel are ſaid to bee ſuch which had their ſtrange gods, but upon his motion they put them away, which is not applicable to little ones, Gen. 34. 30. with Chap. 35. 1, 2, 3, 4. Sure I am it's moſt uſuall in Scripture in mentioning this and that as done in or to the houſe, when ſpeaking of ſuch things which are applicable to Infants, to intend them therein, albeit not expreſſed, as Gen. 30. 30. and 45. 11. 18. with 19. Exod. 1. 1. 1 Sam. 27. 3. Prov. 31. 15. Luke 12. 42. It would bee too much to cite the many Scriptures which ſpeake this; nay the Scripture oft-times in ſuch things under the notion of houſe intendeth, if not onelyonly, yet chiefly the children in it, as 1 Sam. 20. 15. and 2 Sam. 9. 9. 1 King. 17. 12, 13. 15. compared, Pſal. 127. 1. 3. Prov. 12. 7. Eſay 31. 2. Hoſ. 1. 4. Hab. 2. 9, 10. 1 Tim. 3. 4, 5. and 5. 4. 8. compared, alſo verſe 14. 2 Tim. 1. 16. And ſometimes againe when ſome parts of the family are expreſly inſtanced in, and children not withall mentioned: yet they are included and intended, as Gen. 14. 16. And there is more reaſon to conceive the ſame in caſes of this nature; ſince the children are the ordinary inſtruments as to perpetuate and continue and hold up the houſe in naturall and civill reſpects, ſo in religious and Church reſpects alſo; they are builders of the houſe both wayes, as the Hebrew radix [foreign] from whence the word uſed for ſonnes and daughters commeth, doth ſignifie; whence alſo that phraſe of Gods building the women houſes, Exodus 1. 21. Yea the covenant expreſſions of ſeed, and ſeed in their generations, doe more directly reach them, as ſuch; then either wives or ſervants as ſuch, Gen. 17. 7. Deut. 30. 6. Eſay 59. 20, 21. compared with Rom. 11. 26, 27. Eſay 65. 23. Thus much for further clearing of that, ſo much queſtioned by ſome, how children are included in that notion of houſe and families, and if ſo the covenant p. 83made, Jerem. 31. 1. in reference to theſe times, reacheth them as inſtated, at leaſt externally and Eccleſiaſtically therein: as much appeares too from Ezek. 16. 1, 2, 3, 4, 5, 6, 7, 8. that live-making covenant and not that killing letter and miniſtration of condemnation which was againe and againe made to the fathers long before, yet was it made with reference to thoſe Jewes, in Ezekiels time; for in thoſe covenanting fathers of old, hee ſaid to that Jeruſalem then, Live: as in the ſame fathers hee had ſaid to the Iſraelites of old, Live: the ſame mercy and truth ingaged to Abraham and Jacob, did God both ſweare to other Jew fathers of families, and bound himſelfe to performe to thoſe of their loines in Micahs dayes long after, Mica. 7. 20. neither was it other then the covenant of grace, thus ingaged: even ſuch a covenant wherein pardon of ſinnes and ſubduing iniquities, &c. was, at leaſt externally, made over to them, and therefore pleaded there for that end, verſ. 18, 19. that covenant which God made in Bethel, Gen. 35. 9. to 16. hee ſpake it not barely to, but with them, or covenanted it with them, in Hoſeahs time which were of the poſteritie of Jacob, Hoſ. 12. 4. God found him in Bethel and there hee ſpake [with us.] As much might be ſaid of that, 2 Sam. 23. 4, 5. the covenant was made with David the father: yet in reference to his houſe or children, whence it was that his faith, as a beleeving father of his family, was the evidence of things not ſeene. Hee beleeveth that whatever his houſe bee at preſent, yet it ſhall excell in grace, both of Gods feare and juſtice, Verſ. 3. as in the glory of government, &c. nor was this other then a covenant of grace here mentioned, ſince it had not elſe been to him as all his deſire and ſalvation; whence it was that in ſaddeſt times this covenant was pleaded by the Prophets, in behalfe of Davids poſteritie, Pſal. 89. verſ. 38, 39. 49. 50. ſee more, verſ. 20. 28. and ſo on: if the parents and the children both may thus act forth, and muſt in the covenant ſo made, it's a ſigne parents and children were joyntly intereſted therein. And ſo I come to inſtance as well in ſuch as de facto have done ſo, as to ſhew, de jure they ſhould doe it; to let paſſe Davids example here, the inſtance of our grandmother Eve is paſt exception: her ſonne Cain being diſcovenanted and diſcharged hee and his, and Abel ſlaine, ſhee beleeved the promiſe of God, Gen. 3. 15. at firſt made to her: and when infant Seth was borne, ſhee beleeved that God had for his covenant ſake lookt on her in that covenant babe: and therefore as ſoone as borne, ſhe calls his name Seth: for ſaith ſhee p. 84God hath appointed mee another ſeed in ſtead of Abel whom Cain ſlew, Gen. 4. 25. ſhee ſpake not thus, in reference to him, as a meere naturall babe borne of her as a ſinfull woman, but as of a Covenant and Church ſeed, therefore comparing him to Abel, not to Cain: and calls him by ſuch a name as ſignified her faith touching the Covenant eſtate of this babe, even whilſt a very babe; nor did ſhee faile in her faith therein as appeares by the ſequell, verſ. 26. whence the Church ſeed continued in his loynes, externally at leaſt, albeit much degenerating, as that diſtinction of ſonnes of God and daughters of men doth ſhew, Gen. 6. 1, 2. And as Eve beleeved this way, ſo did Lamech, Gen. 5. 28, 29. as ſoone as Noah was borne, hee from ſaith in that promiſe of God, Gen. 3. 15. **See Geneva Bible notes on the place.gave the babe that name of Noah; beleeved that that child ſhould bee a root, as it were, to the Church, albeit that corrupt world were to bee deſtroyed. Another example of the Saints faith touching their childrens federall eſtate, ſee in Pſal. 102. 25, 26, 27. with Heb. 1. 10, 11, 12. which referred unto Chriſt as in whom they pleaded, and expected this touching their children. And it's evident, that thoſe Saints did expreſſe their faith in Chriſt, touching their children and ſeeds being eſtabliſhed before him, nor did they exerciſe their faith touching the vaniſhing temporall good of their children barely, verſ 25, 26. but in reference to induring mercies of Chriſt to them, laſting when heaven and earth ſhould diſſolve. Now did they take the riſe of this their faith from poſſibilities of election or redemption without foothold from the covenant? verily no, they ought not to ground their faith on any thing but God his revealed will touching themſelves or theirs, Deut. 29. 29. the Covenant and promiſe, is that which faith in its acts of beleeving, doth build, and reſt upon, and faith, albeit it muſt goe as farre, yet no further that way then the word of faith, Rom. 10. 8. ſecrets of poſſibilities of election, and redemption of the children would not, might not, have cauſed in them, ſuch a concluſive apprehenſion of faith, but the revealed covenant, and teſtament, and will of Gods grace in Chriſt, election and redemption, though things which faith beleeveth, yet not grounds in themſelves conſidered without reference to the covenant revealed of any mans faith touching himſelfe or others, as being ſecrets; It's not the election of faith, but the word of faith, nor beleefe of election as ſuch: for as ſuch it's a ſecre… act of God: hid within himſelfe; but the beleefe of the truth, or revealed promiſe. Another p. 85argument of the federall intereſt of beleevers Infants to bee Goſpell, and therefore of perpetuall validitie, now as well as at any time, may be, in that it was held forth as Goſpel in the beginning of the world, and ſo will bee in the purer times of the Goſpell, towards the very end of the world, and therefore it's Goſpell to us now. The conſequence is evident, both from the everlaſtingneſſe of the Goſpell, and covenant of grace, of which this was, and will bee made a branch, which covenant of grace is Goſpell, Heb. 13. 20. Revel. 14. 6. and from the eſſentiall ſameneſſe, and oneneſſe of the covenant of grace from the beginning of the world to the end: for ſo farre forth as any thing partaketh of everlaſtingneſſe, it partaketh ſo farre of immutabilitie. Now the covenant is not in nature the ſame, if the covenant, the confederate perſons are not ſpecifically the ſame, the covenant in the nature of it ſuppoſing God as one partie, and ſuch or ſuch a ſort of perſons as other parties betwixt whom that covenant is drawn, and made; if it were ſuppoſable that there were not the ſame God covenanting with man, or not the ſame ſorts of perſons, ſpecifically accepted of by God into termes of covenant grace with him, the covenant were not in nature the ſame. Albeit it bee not ſhut up in families, as of old in Adams, Seths, Enoſhes, Kenans, Mahaleels, Jareds, Enochs, Methuſelahs, Lamechs, Noahs, &c. or in the poſteritie of Abraham, Iſaac, & Jacob, in reſpect of Church intereſt in, and adminiſtration of it, but inlarged to all the families of Goſpeld perſons, yet if the perſons admitted to covenant, bee not ſpecifically the ſame, even that ſort of inadult, as well as adult perſons, whether male or female, bond or free, then is not the covenant in nature the ſame. Now to prove the propoſition in both its branches; and firſt that it was held forth as Goſpell, that the ſpecies of the Infants of beleevers in Church-eſtate were taken into the verge of the covenant of grace, Gen. 3. 15. ſheweth. Adam and Eve were eyed by God, as a ſeminall viſible Church, by whom, as well the Church, as the world was to bee built up, and God, that he might eſpecially glorifie his grace, even in the weakeſt, mentioneth Eve as one, touching whom, hee firſt expreſſed his revealed minde of grace to her, and her ſeed, not intending meerely the principall ſeed Chriſt, in and by whom it was ratified, and fulfilled, but her Church ſeed whom the ſame promiſe alſo did comprehend togegether with Eve, in whoſe hearing, God uttered theſe things to the Serpent. And hence Eve, by faith did thus interpret the ſcope p. 86of that promiſe, as made in refernce to her Infant Church ſeed, as was Seth, as before wee proved, Gen. 4. 25, 26. And the oppoſition ſheweth what kind of ſeed the promiſe reached, ſcil. Infant, as well as adult ſeed, the Serpents ſeed being as well the leaſt Snake, &c. as the moſt venemous, and overgrowne; and the antipathie being naturall and forcible betweene even little children, and any ſort of Serpents, as is evident, this then was held out as Goſpel, even in the beginning of the viſible Church and world: hence alſo in the beginning of the renewed world, as I may call it, after the flood, the ſame doctrine is implicitely held forth, Gen. 9. in the oppoſition of the ſervill condition of Canaan, or 25, 26. to the future Church eſtate of Japhet, verſ. 27. the one accurſed parent and child to ſervitude, ſo that Chams babes as ſoone as borne were to bee ſlaves, but Japhet, parent and child, are prophetically devoted to Church eſtate in Sems Tents, ſo that inchurched Japhets babes are actually within Sems tents, ſo ſoone as borne; As God would accurſe collective Canaan, Noah propheſieth that God would inlarge, or cauſe collective Japhet to turne into the Tents of Sem; which interpreters expound of the joyning of the Gentiles unto the viſible Church. Now viſible Church eſtate, ſuppoſeth viſible covenant eſtate, as is evident. The like oppoſition was allegorically made in the primitive times after Chriſts aſcenſion, Gal. 4. 23, 24. betweene collective naturall Iſhmael of the bond-woman in type, and collective legall Iſhmael, in antitype: And collective naturall Iſaac in type, and collective Evangelicall Iſaac in antitype. In the types, the oppoſition is undeniably verified: that Iſhmael with his children are expunged and caſt out from a civill family priviledge, and portion in Abrahams houſe; and onelyonly Iſaac and his children are to have that civill and naturall priviledge of inheritance therein: The ſonne of the bondwoman ſhall not bee heire with my ſon Iſaac, Gen. 21. 10. And in the antitype, even perſons formerly in Gods family the Church, if rejecting Chriſt and the covenant in him, and imbracing and adhering obſtinately to any thing in a way inconſiſtent with him, ſuch are caſt out, and diſchurched, they and theirs, as was verified in that legall Ieruſalem and her children, even the body of the Jewes, adult and Infant. Thus far à typo ad veritatem, the argument is undeniable; and what reaſon then to make the other branch of the allegory diſſonant onelyonly, that there à typo ad veritatem, the argument holdeth not, that all inchurched perſons, which are goſpelled, hold forth the free covenant in p. 87reference to Goſpel Church eſtate; are as Iſaac and his poſteritie, viſibly priviledged, and inſtated in the Church heritage of the Lords family, the viſible politicall Goſpell Church? As in Iſaac, Abrahams ſeed naturall is called, in point of civill heritage all of them, and as in the ſame Iſaac, not Iſhmael, Abrahams Church ſeed was called, and ſo all of them called to the externall fellowſhip, of covenant, and Church; and as in a reſtrained ſenſe, Abrahams elect ſeed were called not in Iſhmael but Iſaac, Rom. 9. 7. ſo in the Eccleſiaſticall Iſaac, as I may ſay, in theſe dayes, the Church ſeed are counted, and not in pagans without the Church: and according to ordinary diſpenſation, and in mans count, in the ſame line are Gods elect ſeed counted; all the individuall children in the former: that ſpecies of Church children, and none other in the ſenſe mentioned, are of the latter account.

But to haſten to the latter branch, that the ſame doctrine is held forth as Goſpell to bee diſpenſed and fulfilled in the purer times of the Goſpell, towards the latter end of the world, that Eſay 56. 20. is a promiſe referring to the purer times of the Goſpel Church, and probably to the times of the comming in of the Jewes, verſ. 17, 18, 19. when albeit there may bee ſome accurſed ones, yet the Churches children though Infants of dayes, not allegoricall Infants in humilitie or by imitation of beleevers, &c. that ſort of perſons too dying in Infancie, yet God promiſeth they ſhall die in a holy maturitie of covenant grace, and bliſſe, as if elder by many yeeres. When elder ones, ſome die ripened for the cauſe of God: the like ſingular account doth the Lord expreſly make, as of parents in his Church, ſo of their off-ſpring, verſ. 13. ſee Eſay 61. 9. God promiſeth not onelyonly that the growne perſons ſhould bee had in account, but their ſeed and off-ſpring, not meaning it of allegoricall ſeed, amongſt the Gentiles; for it's not ſaid they ſhall bee knowne to convert Gentiles, &c. but their ſeed ſhall bee knowne among the Gentiles: yet not meaning pagan Gentiles, but rather inchurched Goſpelled Gentiles, the Hebrew word for knowing, being uſed to ſignifie ſpeciall owning of perſons either by God, Jer. 24. 5. or by men, Pſal. 142. 5. Ruth 2. 10. 19. Deut. 21. 17. and 1. 17. Prov. 24. 23. now none will ſay the worſer part of the Gentiles would thus owne the members of the Church, or their children, with ſuch choyce reſpect, but the better part rather of the Gentiles, they are then the perſons acknowledging the ſeed, not the allegoricall ſeed acknowledged; ſo Ezek. 37. 20, 21. 27. p. 88when all the ſcattered of the Tribes of Iſrael, and Judah ſhall become as the two ſticks joyned in one in Eccleſiaſticall reſpects, at leaſt, under the diſcipline of Chriſt, God in reference to that time re… the old Charter of Abrahams covenant to bee a God to th… … which promiſe hee includeth their children, they being a… their parents ſcattered among the heathen, verſ. 21. and to bee gathered to their Land, and parts of the nations and kingdomes, as of old to bee then joyned, yea verſ. 25. expreſly their children, and childrens children are by covenant put under Chriſt as their Prince, with them is the covenant of peace made, and that of no temporall but of an everlaſting nature, and all this in reference to Church eſtate and adminiſtration, whence that branch of the old Charter now actually renewed of ſetting his Tabernacle and Sanctuary in the midſt of them, verſ. 26, 27. and that in a very glorious and perſpicuous manner, as perſons thereto, ex confeſſo, to the very heathen, ſanctified and ſequeſtred by the Lord, verſ. 28. the very ſame [they] which ſhall dwell in the Land are children with their parents, [their] Prince will David or Chriſt bee, with [them] is that everlaſting covenant of peace, verſ. 26. amongſt [them] will Gods Sanctuary and Tabernacle by vertue of covenant be placed, verſ. 26, 27. [their] God will God bee, and [they] ſhall bee his people, or hee their covenant God, and they his covenant people, verſ. 27. and all this in reference to Church adminiſtrations of Sanctuary and Tabernacle ordinances, as they are capable thereof, by which they ſhall become a viſible Church or ſanctified and ſequeſtred people in the very view of the heathen, which cannot, nor doe not attend to gratious efficacies, but externall adminiſtrations, and diſpenſations and priviledges; and the like, ſee verſ. 28. other places to like purpoſe might bee quoted, but I forbeare.

3. Argument, if the Infants and little ones of viſibly beleeving parents in church eſtate before they can make any perſonall confeſſion or profeſſion of faith in the Covenant, yet then are Abrahams Church ſeed, then is it Goſpell that the promiſes belong to them; but the former is true, Ergo the latter. The major is in ſubſtance the Apoſtles, Gal. 3. 16. to Abraham and his ſeed are the promiſes made: the minor is proved; 1. In thoſe of Abrahams loynes, in the elect ſeed. I ſhould thinke it ſhould not bee queſtioned but yet it hath by ſome; that Infants while Infants and till beleevers are not in the covenant, &c. and by ſuch other ſpeeches p. 89of our adverſaries in this point, the covenant right not only of the individuall Infants of beleevers, but the covenant eſtates of that ſpecies, and ſort of perſons is wholly denied, and ſo ſince it's evident and acknowledged that ſome are elected of that ſort, yet it's denied that they have part in the word of Gods Covenant, ſo that if they die in Infancie, as many of the choyce ſeed of Abraham and Iſaac, and Jacob did, &c. yet that ordinary meanes of ſaving efficacie in all the ſaved elect is denyed them, contrary to that principle, Rom. 9. 6. but more hereof anon: but Rom. 9. 7, 8, 9, 10, 11. is ſo cleare for it, I wonder any deny it, Iſaac and Jacob are made precedentiall inſtances of intereſt not onelyonly of election, but of Gods calling unto the fellowſhip of his free covenant, without reſpect either to their deſire, or indeavour of it perſonally, verſ. 16. It was that God might ſhew, not barely in the act of his chooſing of them in his ſecret counſell, but in the act of his covenanting grace likewiſe, that it was not of their workes but of him that called them unto that covenant eſtate: in the example of Jacob moſt fully; when God would ſhew the riſe of that his covenant grace to him the younger, that hee ſhould have the preheminence, verſ. 12. hee verſ. 11. inſtanceth in the time when that was revealed, with ſo perſonall a reference to Jacob, even whilſt in the wombe, and expreſſeth the forenamed cauſe as the reaſon why: and ſo God expreſly mentioneth his covenant as to bee eſtabliſhed with Iſaac in Infancy, or with Iſaac to bee borne the next yeare of Sarah, Gen. 17. 21. And hence when Iſaac was growen, and was actually a beleever, hee hath indeed then more actuall benefit of his owne improvement of the covenant by faith, but hee did not then firſt enter into covenant, but hee had intereſt in the covenant before made to his father with reference to him; that being to be minded in covenant expreſſions uttered, the perſons ſpoken unto, and underſtanding what is ſpoken: are not the onelyonly covenanters ingaged, but aſwell the perſons ſpoken of with covenant reference in the declaring of the covenant; ſo in Gen. 17. 7. 21. and 21. 12. and 26. 3, 4. and 20. 13, 14. and Deut. 29. 9, 10, 11, 12, 13, 14, 15, &c. Now that Iſaac had ſuch a former covenant intereſt appeareth in that, Gen. 26. 3. when God ſpake ſo expreſly to him touching his covenant, hee ſaith not, I now make a covenant with thee, or ſweare to do ſuch and ſuch things for thee, but I will performe the oath, which I ſware to Abraham thy father, hee referreth him to a former grant and ingagement of grace to him, ſee verſe 4, 5. p. 90hee doth not retract any thing, but confirmeth in ſolemne wiſe the validitie of the former bond, and the like might bee ſaid of all the reſt of the elect ſeed: if all the elect ſeed were not involved in that covenant, Gen. 7. 7. then the Apoſtles reaſoning ſhould bee undermined, Rom. 9. 6, 7, 8. who is ſo farre from denying the elect ſeed to bee theſe choyce children of the promiſe, Gen. 17. 7. and 21. 12. that he maketh that choyce company of the children of the promiſe to bee the onelyonly elect ſeed; now if all the elect ſeed bee included in that, Gen. 17. 7. and 21. 12. then ſince ſome of Abrahams and Iſaacs ſeed died in Infancie, either none of thoſe were elect and ſaved, which none dare avow, or if ſome bee ſuppoſed to bee ſaved and elect, then were they in Infancie, and as Infants of Abraham and Iſaac, children of the promiſe; Sith the promiſe and covenant runs to them as Abrahams ſeed, not as elect, alſo ſuppoſing they were circumciſed before they died, that was no ſeale to a blanke, albeit they being Infants had no actuall faith, &c. but rather a ſeale of the covenant of grace or promiſe, of which they moſt properly were children. Yea to all the reſt which were in an Eccleſiaſticall reſpect, children of the covenant: that injoyned circumciſion was to be that his covenant or the viſible Sacramentall ſigne and ſeale of the righteouſneſſe of faith, or the covenant of God holding the ſame forth, Gen. 17. 7, 8, 9, 10, 11, 12, 13. Rom. 4. 11. and 10. 6, 7, 8. and Deut. 29. and 30. 6. 11. 12, 13, 14. compared. And what is true of them, of Abrahams and Iſaacs loynes as Infants of Abraham and Iſaac conſidered as beleeving, and inchurched, is true of the Infants of others, as beleevers and in church eſtate, the formalis natio of the intereſt of the Infants of the former, as ſuch, is as valid in thoſe of the latter, the formalis natio being the ſame in both, as alſo the covenant of grace in the eſſentialls thereof, is the ſame, and therefore Abram had then firſt his name changed to Abraham, and then firſt was called a father of nations, in reference to this covenant of grace to bee made with him and his in this politicall Church way and latitude of Church intereſt, and diſpenſation thereof, as Gen. 17. 4, 5, 6, 7, &c. compared, and then firſt propounded as a father, and exemplar to other beleevers of other nations, Rom. 4. And albeit it were a name given him before hee was actually circumciſed, yet it was not to intimate that there was no need of a viſible ſeale to his children and ſeed, whether of his loynes or otherwiſe, for hee was a father aſwell of thoſe of the circumciſion, Rom. 4. 11, 12. But to ſhew that hee was not a p. 91father to thoſe which were bound to bee circumciſed onelyonly, but withall, a father to the Gentiles, albeit neither circumciſed by actuall taking away of the fleſh of their foreskinne, nor yet bound thereto, verſ. 12. It was not then ſpoken to evacuate the force of reaſoning from right to the promiſe, as inveſted, or Church promiſe or covenant unto right to the ſeale, or to ſhew that albeit Gentile beleevers did not partake of the initiatory ſeale of the covenant, yet having the promiſe they therefore have the ſeale in Abraham their father, albeit they never are, nor may bee ſealed in their perſons; the Apoſtles diſcourſe cleareth it to bee otherwiſe, his ſcope being not to infringe any Goſpel right to the Goſpell ſeale, but to take off any reaſoning in point of juſtification from any work of the Law conſidered apart from Chriſt; as the five firſt verſes evince: and becauſe that of circumciſion was chiefely gloried in by the Jewes, hee taketh off any reaſoning that way in oppoſition to faith which is all in all rather, in point of juſtification, whether of Jewes or Gentiles; for which end Abrahams example in the way, and manner of his juſtification is propounded, as verſe 9, 10, 11, 12, 13. declare, as for the ſealing of Abrahams beleevers children the Gentiles, in Abrahams ſealing, if that were intended, as much might have been affirmed of the beleevers Jewiſh children of Abraham, as they were ſuch, and ſo the circumciſing of ſuch Jewes, at leaſt, had been more then needed, ſo farre forth. Yea but the Jewes were commanded to be circumciſed; true, and ſo were the Gentiles to be baptized: yea but they were to be circumciſed, when Infants; yea, and when adult too, in caſe, as Joſhua 5. and in that caſe at leaſt many of them, being actuall beleevers, Joſhua 5. and 6. compared with Heb. 11. 30. might have pleaded exemption, as being, quatenus beleever, circumciſed in the circumciſion of their father Abraham. It was not then ſpoken at all to weaken the bond to an initiatory ſealing of Gentiles, but to [that] initiatory ſealing up of the covenant to them by circumciſion of the foreskin of their fleſh; thus much by the way in anſwer to what ſome thus object. But to returne to the proofe of that propounded, let us ſhew that even in the dayes ſince the time of the fathers before Chriſts time, ſuch children mentioned were, are, and will be eyed by divine approbation as covenant and Church-ſeed of Abraham, God hath promiſed to bleſſe the inchurched nations in Abrahams ſeed Chriſt; behold Chriſt by an outward Symbole teſtifying that the little ones of inchurched viſible beleevers are in Church account p. 92ſuch, witneſſe that act of his, and his offence that any ſuch ſhould bee hindred from any approach to him, in the uſe of any meanes to attaine, at leaſt externally, that bleſſing of him the promiſed ſeed, Luke 18. 15, 16. 7. with Marke 10. 16. hence in the purer dayes of the Goſpel: It was of old propheſied that ſuch children ſhould bee accounted the ſeed which the Lord hath bleſſed aſwell as their parents ſhould come under that account, by the Goſpelled Gentiles, Eſay 61. 9. yea God himſelfe expreſſeth his account as of ſuch parents ſo of their children, to be ſuch Church and covenant ſeed: both are under one account ſo far forth, Eſay 65. 23. beſides, that if ſuch parents, ſuppoſe Jewes or Gentiles, be Abrahams ſpirituall ſeed, Anabaptiſts will grant, then are their children alſo; the parents being not meerely abſtractively conſidered, the covenant ſeed, Gen. 17. 7. but as in reference to their children with them, for the ſeed of Abraham to whom the covenant, Gen. 17. 7. is made, is the ſeed in their generations, which neceſſarily imply, and ſuppoſe as the parents generating, ſo the children begotten of them, the parents make not the generation alone, nor the children alone, but joyntly conſidered together. Here Anabaptiſts ſever the ſubject parties taken into the covenant conſideration, they agree it's Abraham and his ſpirituall ſeed, but leave out that notation of the ſeed, ſcil. ſeed in their generations, the proſelyte gentiles in Abrahams houſe, they were not his carnall ſeed; why are they then ſealed? but as they were rather Abrahams ſpirituall and Church ſeed. Yea but their babes alſo have the viſible ſeale of Abrahams covenant, yet are they not his fleſhly ſeed: nor yet are they his actuall beleeving ſeed, and yet have they the feale of Abrahams ſeed, ſurely then, in and with their parents they are Abrahams Church and ſpirituall ſeed. You will ſay, God commanded them to be ſealed, and therefore ſealed. Anſw. Suppoſe it ſo, yet God commanded their circumciſion to be on them, alſo his covenant or the Sacramentall ſigne of that his covenant ſealed to Abraham, & to his ſeed, in their generation, Gen. 17. 7. 9, 10, 11, 12, 13. either then they which in one ſenſe were not of his ſeed or loynes, v. 12. yet were of his covenant and Church ſeed, verſ. 7. or elſe God ſolemnly enjoyned a ſeale to a blanke or a ſeale to no covenant of his: no other covenant being then in mention to bee ſealed, by circumciſion which was enjoyned to bee his covenant or the Sacramentall ſigne of his covenant, verſ. 11, 12, 13. Yea but they partaked not of the covenant, many of them at leaſt, in their Infancy. p. 93Anſw. If yee ſpeake of ſaving actuall efficacy upon them, then neither did many others, no not of the elect ſeed which lived to maturitie of yeares, ſo partake of the covenant in their Infancy, nor doth that hinder but that circumciſion in the nature of it, and in the inſtitution of it, was a viſible ſeale of the covenant of grace, that which Moſes phraſeth touching circumciſion, that it was a ſigne of the covenant, Paul explaineth, that it was a ſeale of the righteouſneſſe of faith; ſcil. not ſo much, ſubjective as objective, Rom. 4. The baptiſme of Simon Magus was in the nature of it, and in Gods inſtitution, a viſible ſeale of the moſt ſpirituall part of the covenant, and yet did not Iſcariot and Magus partake of the ſpirituall part of the Covenant. It is peculiar to the elect to bee in the covenant, in reſpect of participation of the ſaving efficacy of it, Rom. 9. 6, 7, 8. But it is common to Iſcariot, and reprobates, adult or Infants, to bee externally in the covenant in the face of the Church; as verſe 4. of which before. But as for the viſible ſeale it ſelfe, whether to elect, or reprobate, to ſuch as partake of the ſpirituall good of the covenant, or not; this varieth not, nor multiplyeth, nor nullifieth the nature of the ſeale. The nature of it depends on God the author, not upon the ſealed perſons worthineſſe, or unworthineſſe, ſex or age. Circumciſion was not covenants, but one and the ſame covenant, ex natura rei, nor was it a part, but the covenant, even the whole covenant Sacramentally, to elect or reprobate Infant or adult circumciſed. The commandement of God did not put, or cauſe any difference, but injoyned it all equally to all ſorts. The covenant ſealed was but one, not two covenants: albeit, God did hold forth varietie of covenant bleſſings, as doth the Goſpell; ſome more common to all, and ſome more peculiar to a few; and ſo the ſeale it ſelfe was to Infant and adult, elect or reprobate, but one in nature: albeit in uſe and efficacy it were various, according as the Spirit of God and faith made thereof improvement, or not.

To adde one word more in way of proofe, that Gentile-inchurched-beleevers Infants they are the ſeed of Abraham: this being wholly denyed by Anabaptiſts. If I prove that this ſpecies or ſort of perſons, are Abrahams ſpirituall ſeed, without perſonall actuall faith, by which onelyonly they ſay perſons come to bee Abrahams ſeed, quoting for it Gal. 3. 7. 6. 9. 16. 27, 28, 29. it ſufficeth. Now the place to mee is full proofe thereof: whole Chriſt myſticall, p. 94in all the parts of his body, the Apoſtle maketh it to bee the ſeed of Abraham, but that ſort of perſons the Infants of beleevers are a part of Chriſt myſticall, or Chriſt conſidered with his body the Church, as Chriſt is in Gal. 3. and 1 Cor. 12. 12. compared, as hath beene proved, Ergo that ſort of perſons as well that other of actuall beleevers are Abrahams ſpirituall ſeed. And here ſuppoſing according to them, that Chriſt is conſidered there as with his body, the inviſible Church; it maketh ſtill more for what I am to prove: ſince, if that ſort of perſons bee not of the inviſible Church whereof Chriſt is head, there can none of that ſort, not beleevers children at all bee ſaved; ſince out of the inviſible Church is no ſalvation at all, as ſome of the moſt judicious of our oppoſites doe ſpeake, in way of anſwer to what is brought by our friends, that extra eccleſiam non eſt ſalus, that is, ſay ſuch, extra eccleſiam inviſibilem, non viſibilem. But wee will goe yet further, and take this as meant of Chriſt conſidered with his body the viſible Church, according as formerly it was proved to bee conſiderable: And I ſay, to exelude that ſort of perſons, ſcil. beleevers infants, from being a part of the viſible Church in generall: is to exclude them from any ordinary ſtate and way of ſalvation, Nay I will go further, and ſay; that for any to ſuppoſe all the individuall Infants and each of them which come of ſuch inchurched parents, not to bee alſo parts of this body of Chriſt the viſible Church, and conſequently, not to bee Abrahams ſpirituall ſeed, is to exclude them from a ſtate and way of ſalvation, in reſpect to the ordinary courſe thereof, and ſo to leave them all under the conſideration of ſuch a way to bee ſaved in, as is onelyonly extraordinary: ordinarily they are not to bee ſuppoſed to bee ſaved, as at leaſt it is not to be ſuppoſed, that ordinarily or that in any ordinary way, any Pagans, or Turkes, out of the viſible Church, or any in and of Rome, as Tridentine, and Antichriſtian, ſhould bee ſaved: yet God may, and ſometimes doth, and will have ſome ſoules brought on to him thence, and even from amongſt Mahumetans, &c. but all will yeeld I ſuppoſe that this is an extraordinary caſe: & ſo croſſeth not that rule, that without even the viſible Church there is no ſalvation; ſcil. taking the maxime in reference to ordinary times, and withall to the ordinary courſe and way of attaining unto ſalvation.

Such then as exclude all Infants of beleevers, one or other from the notion of Abrahams ſpirituall ſeede, from Covenant and p. 95Church eſtate, they put them in the Pagan Gentiles eſtate, of which Paul ſpeakes, who being they and theirs ſtrangers from the promiſe and covenants, and from the viſible Church: they place them in that reſpect in an eſtate of perſons that are without God in the world, and ſo under the devill the God of the world, and in an hopeleſſe eſtate; neither they nor any for them, can have any grounded hope of them, they are without hope, in regard at leaſt of any ordinary way or meane of ſalvation, Epheſ. 2. 11, 12. Nor let it ſeeme grievous that our friends and brethren in the Lord, of name and worth in the Church, have, as it ſeemeth, urged, that in caſe of ſuch an excluſion of beleevers children, they are made as Turkes or Indians ſo farre forth, in regard that being not in covenant, nor Church eſtate, the Apoſtle truely ſtates ſuch perſons caſes, they are without hope, and without God in the world. Hee maketh no diſtinction of potentia remota & propinqua, in that caſe. Yea but hee ſpeakes of Pagan parents, wee of Chriſtian, and there is not the ſame reaſon of the childrens eſtate which are of the one, as of the other. Tell me the difference ſuppoſing them actually excluded from covenant and Church eſtate. It is not in their parents prayers, or in the Churches nakedly conſidered, without reference to any covenant or Church eſtate of theirs: for they pray as well for Indians, &c. as for them. Nor is it barely in their inſtruction, and education of them: for if they have any Indian or Black more bond ſervants in their houſe, they muſt inſtruct both them and their children in Gods feare as they are capable thereof. Yea but for the one their prayers and inſtructions, come from a nearer bond, and are carried on with more ſtrength, then in the other: grant that, yet this is but more and leſſe, and they vary no ſpecies of any formall reaſon of difference; yea but they may beleeve more for the one then for the other: and why ſo? becauſe uſually the one ſort prove religious, when the other is not uſuall. This confirmeth what I am to prove, that God is a covenant God to the children of his people, and Church; becauſe, albeit ſometimes ſome prove vile enough, yet uſually they prove religious and pious: and God ſpeakes of things as they more frequently prove. Yea I demand, what is the ordinary revealed inſtrumentall meanes of the ſaving efficacy which is upon any children of Gods people and Church, eſpecially ſuppoſing they die very young: is it not the word of Gods covenant as hath beene often ſaid from Rom. 9. 6. and Eph. 5. 25, 26. Yea I would know p. 96whether if beleevers have hope, to take hope moſt properly, concerning their childrens good, or glorious reſurrection by Chriſt, if they die in Infancy, have they other ground then that of Gods being a God to them? This is Chriſts demonſtration in that caſe: Luke 20. 36, 37, 38. Is it any other then Scripture hope or comfort that way, or muſt they ſorrow as perſons without hope? If they draw any waters with joy, Eſay 12. 3. muſt it not bee out of the wells of ſalvation, the promiſes? not other promiſes which concerne not the caſe, they will not helpe at ſuch a dead lift, but promiſes pertinent to the caſe of their children. Yea can they have ſuch hope without faith, or can they have well-grounded faith where they have not a word of faith for it? and when they cannot beleeve that God ſhould bee ſo much as externally, much leſſe internally and ſavingly a covenant God to them? or can they conjecture that ever any were ſaved ordinarily, if at all, touching whom God never made any promiſe, neither in reſpect of internall and ſaving, no nor ſo much as in reſpect of externall right therein.

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

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