Vindication of the Interest of Children of Believers, Text (3 of 3)

Vindication of the Interest of Children of Believers · Text (3 of 3)

p. 964. The next abſurdity from the Doctrine of turning Infants out of Covenant is this, It doth not only hinder them, from being Members of Chriſt; but makes them the miſerable off-ſpring and Members of Satan. Thoſe that deny Childrens Covenantſhip, by which they be Foederally holy, pretend ſome kindneſs unto them; in as much as they would not have them to be baſtards, they would not have them to be the product and Children of harlots, and whoremongers; but they indeavuor to make them the Children of the Devil, they cannot be the Members of the Body of Chriſt, if not in Covenant; becauſe all that are his he receives them p. 97by, injoys them in, and communicates to them through a Covenant: Doth he pardon them? Doth he Adopt them? Doth he ſanctifie them? Doth he preſerve them? All is through a bleſſed Covenant, without which they muſt be plung'd into a miſerable condition; God is not their God and Father, Chriſt is not their Redeemer and Advocate, they be remote and far diſtant from God, they be in the Tents of the Egyptians, of the Synagogue of Satan and his Children, if they be not in the Covenant of Grace, they cannot be in the Kingdom of God, but muſt be in the Kingdom of Satan, the God of the World, and the Prince of Darkneſs, that rules in the Hearts of the Children of Diſobedience. Until the converted Epheſians were called out of Sin, they were without the Covenant, and without a Promiſe, yea, without God and Chriſt, and all hope in the World, both for themſelves and Children alſo.

5. This takes from, and defeats godly Parents of all ground of hope, concerning the Eternal Happineſs of their dying Babes, Children and Little Ones. A Pagan, an Infidel may by this Doctrine have as good a Foundation to build their Hopes of Happineſs upon, as to their deceaſed Little Ones, as the moſt holy Saints of God in the World: For what is that, which can give any one great hopes of another, but a viſible Covenant-State, where all Salvation is lodg'd and founded? To turn Infants out of the Covenant, and to make them Strangers thereby to all the ſalvificable Promiſes thereof, is the way to leave them no hope, nor their Parents for them. I wonder what hopes in an ordinary manner (and we muſt not build upon extraordinary things) they can have concerning their Departed Infants, who before they were diſmiſt out of the World, were by them diſmiſt out of the Covenant. For my p. 98part, I do comfortably profeſs, that the hopes that I have of the Salvation of my dear Young Ones, that are out of the Body, is purely built upon the Grace of God in this Covenant, which I would not be without for Ten Thouſand Worlds. Oh! Chriſtians, Chriſtians let not this Hold of Mercy go, as ever you would incourage your ſelves to hope, that your dear Expired Babes are in the Boſom of Chriſt.

6. And by conſequence, according to this Doctrine of our Adverſaries, we can have no hope of ſeeing our buried Infants again in comfort, when we dye, or at the Bleſſed Coming and the Glorious Appearance of the Lord Jeſus in the laſt and ultimate Day. What hopes can we have that our deceaſed Infants are fallen aſleep in the Arms of Chriſt, and that he will bring them again with him, and you ſhall enjoy them eternally? If they be not incloſed and intrencht in the Covenant of Grace, vain are the hopes of all in this matter without it. But whereas the Lord in covenant, hath in a moſt gracious manner proclaim'd himſelf thus, I am the God of Abraham, of Iſaac, and Jacob, and of their Seed for ever; this is ſufficient ground to comfort our ſelves that we ſhall have a bleſſed freſh View, and a glorious Enjoyment of our little abſent Ones, and that for ever. There can be no ground of a happy Reſurrection to Eternal Life for our ſelves, or Infants, but by and through a Covenant; without this, Parents can have no warrantable, nor comfortable expectation of ſeeing their Infants at the Right hand of Chriſt, in the Great Day, but on the Left, among them that were never in covenant, but lived and died afar off from Chriſt, and ſo without all hope. What can we expect to hear of our Little Ones, when Chriſt ſhall judge the World in Righteouſneſs, if they be then found without the Pale of the Covenant, but a formidable, p. 99though a righteous, Doom pronounced againſt them, to inhabit the Flames of Eternal Burnings?

Thus I have inſiſted upon ſome of the groſs Abſurdities, that do fall in with their cruel and unwarrantable turning the Children of Believers out of the Bleſſed Covenant of Abraham, the Father of us all. I wiſh that all that have heard me may ſeriouſly, and impartially without all prejudice, ponder upon theſe things. I perſwade my ſelf, did but Chriſtians throughly conſider theſe Matters, it would not be that many durſt be ſo prompt, and bold, to disfranchiſe Infants of this Covenant Charter, as they are. Many make nothing to make Breaches upon the Lords gracious Incloſure, that they may turn the Lambs forth into the Herds of the Goats and Wolves. Thus I have done with the Second General Head, propounded to be obſerved in the Method of this my Diſcourſe, and ſo I proceed.

III. To the Third General Head, the foreign of this Matter, which is to give ſome Reaſons to ſhew, why it is ſo, why the Lord doth take Inſants into covenant with their Parents. Many good Reaſons might be given for this: But I have been large upon the immediate preceding Head, that was in this Controverſie chiefly to be inſiſted upon; inſomuch, that I deſign much brevity in this; but however, I judge it very ſuitable to give you a few Reaſons of this good and precious Point of Goſpel Truth.

1. Reaſon Shall be taken from the Rich and abundant Grace of God; that is the inward moving Cauſe of all this Covenant, is all of pure Grace; and it is a great Birth from the Infinite Womb of Grace. Here is an unconceivable Inſtance of the Riches of the Grace of God to p. 100Sinners. Oh! what but unſearchable Grace did the Lord manifeſt in calling Abraham out of an idolatrous place and Nation, and to eſtabliſh his Covenant with him, and his Seed for ever, and make him to be the Father of many Nations, Kindreds and Tongues? Away with that pitiful Notion of a Covenant of Works, and outward Bleſſings made with Abraham and his Seed, in Gen. 17. whereas the very Tenor of that Covenant repreſenteth it to be a Sparkling Conſtellation of the Shining Refulgency of the Grace of God. The God of Grace takes whom he will, and impales in this Covenant; firſt he was pleas'd to take the Jews into it, and leave out all the World beſides, to enter into covenant with them, and to be their God; then Grace took the Gentiles in among the Jews, and into the place from which ſome through unbelief were broken off, Rom. 11.17. The caſting away of ſome of the Jews was the reconciling of the World; God would ſhew his Goodneſs and his Severity to whom he pleaſed, and who can ſay unto him, What doſt thou? — he gives no account of his matters, Job 33.13. Grace hath accepted of the Gentiles, and of their Seed to be holy, under the Adminiſtration of the Goſpel. Is Grace leſs abounding, giving out leſs Priviledges now, under the New, than under the Old Teſtament? Hath Grace contracted the Covenant more now than before? Hath Grace no Covenant-Bleſſings for the Children of Believers now? And muſt their poor Off-ſpring ſuffer a cutting off of the Entail of the Covenant? Hath Jacob carried away all the Bleſſing, and none left for the Children of the inchurched and incovenanted Gentiles? Surely Grace is not now ſtraitned. Our dear Lord and Saviour hath the ſame Bowels of Mercy to poor tender Babes that ever he had, and as he had then, when he ſaid, Suffer them to come unto me, p. 101and forbid them not, and declared that of ſuch are the Kingdom of Heaven, Mat. 19.13, 14. He took them up into his Arms, and put them into his Boſom, as we may well ſuppoſe, when he laid his Hands upon them and bleſſed them: Hath not Grace the ſame effects as to Children, as when he ſent his Apoſtle to tell the poor awaken'd and bleeding Sinners, that the Promiſe was to them, and their children? As when it graffed in the Gentiles among the Jews, to partake with them of the Juice and Fatneſs of the Olive-tree, it hath not ſpent all its Fatneſs upon them; but if there be any Fatneſs, Nouriſhment, Satisfaction, and Comfort, to have hope in God from the Covenant for poor Little Ones, we have it, and the Apoſtle comforts trembling Creatures in our Text with it, and ſo the Apoſtle Paul in telling the Gentiles, that they be inſerted in this Covenant among the Jews, and are Partakers of the ſame Fatneſs with them. This therefore doth Anſwer them, that demand and queſtion How natural generation can entitle a Man to Covenant-Priviledges? I demand, How doth natural generation entitle a Man to the Curſe? A corrupt Man under the Curſe of the Firſt Covenant begets a Child in his own likeneſs as corrupt, and as accurſed as himſelf; How comes this to paſs, but through the Juſtice of God, in imputing to Children the Curſe of that Covenant, under which they were born? So é contra, a Believer under the Covenant of Grace, begets a Child, though corrupt as from him, yet by vertue of the Grace of the New Covenant, under which he is born, he hath a Foederal Holineſs, and is a Partaker of the Priviledges of the ſame Covenant. So Grace in the appointed time, ſhall re-aſſume the Jews that be caſt out, and graff them again into their Old Stock, and they ſhall be a Glorious People.

p. 1022. Reaſon, Shall be taken from the final Cauſe, there is a double final Cauſe of it.

1. That the Lord may have and reap the Glory of his Grace, of this high expreſſion, and ſignification of his grace, Viz. in taking Infants into Covenant with their Parents; which they do rob him of, that deny this grace to Infants, they do greatly abbreviate, extenuate and vail the grace of God, that will only admit the Adult believing, and repenting▪ Parent into Covenant; but by no means will their Seed and Little Ones: This is the way to congeal the divine bowels that be full of inward yearnings to incloſed Little Ones. That the Apoſtle in my Text might adminiſter the beſt, and ſo the moſt expedient Cordial to the broken and afflicted Jews; who were greatly concerned not only about their own, but the ſafety and Salvation of their Children; tells them, That the promiſe was to them, and their children: The belief and exerciſe of faith about this matter, is the ready way to promote, an excellent Revenue of praiſe and honour for the grace of God: What wrong and indignity is offered to the grace of God, by ſhutting of poor Infants that cannot plead for themſelves, for whom the grace of God and blood of the Covenant of the eternal Son will effectually plead, out of this Covenant? Let men talk what they will of the Spiritual Seed, of the grace of God in Chriſt, yet ſo long as they labour to abandon an innumerable multitude of the Subjects of it, they are great Prevaricators from, and perverters of that grace; and ſo become grand obſtructers of that Crop and harveſt of praiſe and honour, that he expects from his Covenant-tranſactions of grace with Parents and their Children.

2. That ſo by this means he might allure and graciouſly intiee men and women to accept of, and to come under this Covenant: This is indeed a ſweet decoy, that a gracious God is pleaſed to p. 103make us of in this affair; this is to inſinuate the minds of men into a well liking of, and acceptation of the Covenant, and the Goſpel adminiſtration of it: This is the ſcope of the Apoſtle in my Text. Here the Apoſtle was alluring his penſive and weeping Auditory to accept of this; therefore he milks out of this breaſt of Conſolation that which might taſte ſweet upon the Palates of them, whoſe Sins were now bitter as Wormwood and Gall, and were under Soul-ſinking fears about their own and their Childrens eternal welfare and condition. Well ſaid the Apoſtle, I diſcern your trembling and aking hearts, your overwhelming doubts and fears; but be ſtill, ſedate, and compoſe your minds and thoughts, accept of the Goſpel diſpenſation, and for your comprehenſive encouragement and compleat ſatisfaction, I ſay unto you, The promiſe is to you, and your children. Oh! methinks, how did this revive their diſconſolate and dejected hearts, and drooping ſinking ſpirits, quickly melting their wills into a ready complyance with the Apoſtles Exhortation, as we find preſently after our Text. If this priviledge were cut off, the Jews would have little incouragement to leave Moſes to follow Chriſt; to forſake the Old, and to cleave to the New Diſpenſation of the Covenant which was then ſetting on foot, and which they were exhorted unto. They well knew before, that they themſelves, and alſo their Children, were in Covenant with God; and the Apoſtle ſpeaks unto them as ſo inſtructed and eſtabliſhed; therefore ſaid he, The promiſe is to you, and your children. As if he had ſaid, I know that this is an Article of your Faith, that which all the Jews do very tenaciouſly adhere unto, and this ſhall be continued unto you. This the Apoſtle doth firmly aſſure them of, to win them over; telling them that they ſhould be no loſers by coming under p. 104this Diſpenſation; ſeeing the priviledge of having the Promiſe to them, and their Children, ſhould not be taken from, but confirmed unto them. This removed all impediments out of their way, and ſo they did readily and unanimouſly fall in with the Apoſtles Exhortation.

3. Reaſon. Becauſe the Lord would diſcover his peculiar love to, and care of the Children of his own People. This is a peculiar priviledge, and it is to demonſtrate peculiar love and affection: It is alſo (as I ſhall ſhew you preſently) that the Lord may diſcover his peculiar love to the believing Parents. Here is the diſtinguiſhing love and kindneſs of God to them both. God hath ſuch a love for pious Parents and their Children, that he hath not for the reſt of the World; therefore he takes them both into Covenant with himſelf. Covenant Love is alwayes expreſt in the Scriptures to be peculiar Love, that God might ſhew even to the face of all the World; that diſtinct and ſpecial Love, which out of infinite and ſpecial Grace and Favour he had lodg'd in his heart to Abraham and his Seed; he was pleaſed to take them both into Covenant with himſelf; and ſo they came under a bleſſed Marriage Bond, which doth not only denote a near Relation, but alſo Conjugal Affection. God hath a peculiar Love for them, will make them his Church and People, therefore brings them under a Covenant Bond, and Compact, and Engagement; Deut. 4.37. And becauſe he loved thy fathers, therefore he choſe their ſeed after them. This hath been the way of the Lord, to expreſs his peculiar love that he hath to and care over a People to enter into Covenant with them, which is of a diſtinguiſhing and of a diſcriminating nature from the reſt of the World and their Seed; Ezek. 16.8. I entered into covenant with p. 105thee, and thou becameſt mine. Mine and Covenant do alwayes go together.

4. Reaſon. Becauſe the Lord may lay a good and ſure foundation for the hope, comfort and joy of pious Parents concerning their Children. God knows how much the hearts of good men are concerned about their little ones the Lord is pleaſed to beſtow upon them; how much and how deeply they be taken up in their conſiderate and ſtudious minds about their Eternal State. Religious Parents know what immortal and never dying Souls their Children are inſpired withal, that muſt be everlaſtingly happy or miſerable; that muſt live with Saints and Angels, or Devils for ever; they know not how ſoon it may pleaſe the Lord to demand them back again from them, and conſign them to an unalterable ſtation; they know that they have conveyed and communicated to them a ſinful Nature, and as they are deſcended from them, they be plunged in the filthy labyrinth of Sin, and that they be born under the guilt of Sin, by Nature Children of Wrath: Theſe, and ſuch like matters cannot but oftentimes ſink and overwhelm the thoughts of good Parents, and occaſion penſive meditations about their little ones: Now for them to ſit down and contemplate what grounds of hope God hath been pleaſed to give them, in relation to the Souls of their Children; oh how comfortable is it? And they find that all their hopes muſt center in this bleſſed Covenant, which the Lord hath been graciouſly pleaſed to make with Parents and their Children. A Covenant abundantly inriched with all Temporal, Spiritual and Eternal Bleſſings and Priviledges, which may give full ſolace, and acquieſcing content and ſatisfaction to godly Parents that are thus concerned about their Children. There is enough in that promiſe p. 106of the Covenant, I will be thy God, and the God of thy ſeed. By reaſon of the Covenant of Grace, Believers may look upon their Children to be the gracious gifts of God unto them: So did Jacob, Gen. 33.5. ſaid he unto Eſau, Theſe are the children which God hath graciouſly given thy ſervant; and by reaſon of this Covenant they may hope and believe, that God will graciouſly take care of and provide for them. If Parents did believe that their Children were not in Covenant with the Lord, and that the promiſes and priviledges did no more appertain unto them, than unto the Children of Pagans and Infidels, as ſome do too impiouſly aſſert; I know not what joy and comfort they can conceive in their minds about their Children, nor what can feed their Faith in crying unto and wreſtling with God for them: What comfort can poor grieved Parents take concerning that miſerable ſtate they receive their Children into the World in? unleſs they find ſweet and comfortable ſupport and relief from the everlaſtingly gracious Covenant; which doth wonderfully magnifie the Grace of God to Parents, in that he hath taken their Children with them into it, and makes abundantly for their peace and conſolation. This was that which ſatisfied, and even raviſhed the heart of David with joy, concerning his Family and Children; 2 Sam. 12.23. when his Child was dead, he was greatly comforted and ſatisfied, ſaying, I ſhall go to him, but he ſhall not come to me; which words, as I apprehend, denote the good hopes that quieted his mind, through the thoughts he had of the eternal happineſs of his Child, and that he ſhould ſhortly go to him, and injoy the ſame happineſs with him. This good man David did meet with great diſappointment in his Houſe and Family; but from the conſideration of the Covenant, he had a never-failing ſpring of joy p. 107and comfort, which did exhilarate his Spirits in their depreſſing ſinkings; 2 Sam. 23.5. Although my houſe be not ſo with God; yet he hath made with me an everlaſting covenant, ordered in all things, and ſure; for this is all my ſalvation, and all my deſire, although he make it not to grow. This is a full breaſt of conſolation, upon which all godly Parents may hang, and ſuck, and draw a fullneſs of peace and comfort for themſelves and Family in their moſt diſcouraging and dying diſpenſations.

5. Reaſon. Becauſe by this means the Lord may provide for a perpetual and an uninterrupted ſucceſſion for his Church and Kingdom in the World. That God will have a Church unto the end of the World is founded upon his Eternal Purpoſe, the Mediatory Tranſactions of his ever bleſſed Son, and upon the infallible Promiſes of the neverfailing Word: But this is the way and expedient, that he is pleaſed to pitch and fix upon, for the preſervation and perpetual propagation of it; he hath taken his Church into Covenant with himſelf, the Parents and their Children, the latter of which are to promote and to provide for its continual ſucceſſion; that ſo when Parents have finiſht the work of their generation, and ſhall deſcend the ſtage of the World, their Children may take place, and fill up the vacancy in the Church of God. This was one great reaſon why the Lord did take Adam, Noah, Abraham; Iſaac and Jacob into Covenant with their Children, that out of their Loins might iſſue a Seed to populate, and to ſecure the Church as to a perpetual ſucceſſion in Gods Family, Houſe and Kingdom: So the Covenant in the new Diſpenſation of it takes in the Parents and their Seed, for the ſame end, and purpoſe. For the great built of the Elect, and body for the future proviſion p. 108of the Church, are provided from the Covenan… Seed: Therefore as it hath before been proved that Children are Members of the Kingdom and Church of God, this is one great end why the Lord hath inſtituted Marriage for Covenant Parents, that he might provide a conſtant Seed for his Church. The Metaphors by which the Church is illuſtrated, deſcribed and lively repreſented do abundantly demonſtrate this; ſometimes the Church is compared to a Vineyard, ſometimes to an Orchard, and ſometimes to a Garden; ſee Cant. 4.13. Pſal. 80.15. Iſa. 5.1, 7. Matth 21.33. Cant. 4.12, 16. and 5.1. and 6.2, 11. now we know that thoſe that have the care of Orchards, Vineyards and Gardens, one principal thing that they have in their eye and endeavour, is a ſucceſſion, either of Trees, Plants, Herbs or Flowers, therefore they have their Nurſeries and their Seeds. Oh! ſo it is here, the great God that takes care of his Orchard, Vineyard or Garden, hath a curious regard of, and reſpect to a conſtant ſucceſſion; and the Infants and Children of his incloſed and impal'd Covenant ones, are his Nurſery and his Seed to ſecure a perpetual ſupply for all vacancies, that frequently by Death are incident to his Church and Kingdom: though the Lord doth not ſo confine himſelf, but that he doth ſometimes take a wild Plant, and ſet in his Garden, ſuch a one as he may find in the Wilderneſs or Foreſt of the World; but we ſpeak of his uſual way of proviſion in this matter; and becauſe of this, Parents in Covenant with the Lord, muſt be careful in their educating and admoniſhing of their Children, which are the Lords Nurſery, that they may be a viſible and hopeful proviſion for a ſucceſſion in the Church of God. For this very end they ought to have a ſingular reſpect unto, and a careful and diligent complyance with that holy command, Eph. 6.4. And p. 109ye fathers, provoke not your children to wrath; bu… bring them up in the nurture and admonition of the Lord: Thus they muſt endeavour to do that; and when they ſhall have finiſht their work and courſe in the World, that then their Children may ſtand up in their room and place, as the immediate ſucceſſors to them in the Church, in the work and ſervice of the Lord in their Generation. So much for the Third General Head propounded in my Diſcourſe, and for the Doctrinal part of it; now we approach unto the Uſe of this Point, which is the laſt thing I promiſed and propounded in this matter.

IV. The Fourth General Thing to conclude this Point, is to make ſome uſeful improvement of it by way of Application. I did not, neither do I intend to be large in this particular, only I thought it was pity that ſuch a Truth ſhould be wholly overlook'd without ſome, though but little Application.

1. Ʋſe, By way of Information. This Doctrine doth inform us of many precious Truths; it is a Field out of which we may gather moſt rare and excellent Flowers; it is a full Fountain, from whence doth iſſue variety of Streams: Some of thoſe things that may be deduced and inferred from it, I ſhall ſet before you.

1. This doth inform us of the exceeding Riches of the Grace of God, both as to Believers and their Seed. The Grace of God hath alwayes been expreſt in a Covenant way; here is Grace abounding and running over to Parents, thoſe that God hath taken into Covenant with himſelf; here it is intended to all ſorts and degrees of the Children of Men; here is help to the poor helpleſs Infant, even to him that ſucketh upon the breaſt, and a ground of hope adminiſtered to tender and p. 110concerned Parents to their dying Little Ones. In this Covenant is lodged a bleſſed plethory of Grace, a full proviſion made for the ſmalleſt as well as for the greateſt, not only for electing, but for calling, juſtifying and ſanctifying Mercies; here is that which is ſufficient to ſupply the leaſt twig with liquor, to fill all ſorts of veſſels: There was a fullneſs of Oyl poured out in a Covenant way upon the head of our great High Prieſt, that ran down and extended it ſelf to the uttermoſt skirts of the garments, Pſal. 133.2. It was of wonderful Grace, that God was pleaſed to ſingle out Abraham, to eſtabliſh his Covenant with; and that it might appear in its cleareſt beauty, and be moſt tranſparent, it did comprehend his Seed for ever. So in our Text, when the Apoſtle would give his awakened and almoſt ſuccumbing Hearers the moſt ſuitable and ſupporting relief, he opens the boſom of Grace in the Covenant extent of it, telling them, The promiſe is to them and their children.

2. This doth inſtruct us into the high honour that the Lord is pleaſed to confer upon his People. It was not only an Act of Grace, but alſo of Honour, that God was pleaſed to admit Abraham unto, when he took him and his Seed into this Covenant with him: This is that which made the Nation of the Jews ſo honourable, as it was above all the Nations of the World beſides, they and theirs were the Lords incloſure and Covenant People; and ſo were diſcriminated and diſtinguiſhed from all the reſt of the World: I may allude to that place, Pſal. 149.9. This honour have all the ſaints; praiſe ye the Lord. Oh I Chriſtians, you that do injoy this high preferment, though you have never ſo ſmall a proportion of the matters of the World, yet God hath gratified you with greater honour than if your Families had appertained to Crowned Heads, and Sceptred p. 111Hands; Ezek. 16.8. And I entered into covenant with thee, ſaith the Lord God: Then did the Lord deck her with all manner of rich and noble Ornaments; and ver. 14. it is ſaid, Thy renown went forth among the heathens, for thy beauty was perfect, through my comelineſs which I put upon thee.

3. This doth inform us of the great miſtake of thoſe that deny the Children of Believers, as ſuch, to have any intereſt in the Covenant of Grace. This is the Doctrine of our Friends the Anabaptiſts; but we have (I hope) ſufficiently proved, that God is ſo gracious as to take them into Covenant with their Parents: They be not left out, till they be ſo adult as to make profeſſion of their Faith, Repentance and Obedience, and until then to be looked upon as the miſerable off-ſpring of Heathens, Infidels and Pagans. They that oppoſe this Truth, ſhut out the Natural and talk of a Spiritual Seed, and ſo out of a pretence to magnifie the Grace of God, they do greatly eclipſe and reſtrain it. I might have inſiſted upon the many evils, and the dangers of this, but I muſt not inlarge or diſtinctly ſtand upon particulars; I might have told you, and proved;

(1.) That our Adverſaries herein make another Covenant than what the Lord hath made, a Covenant of Grace, excluding all the Children of thoſe that are taken into it. It would be eaſie to ſhew that from the Lords making of a Covenant at firſt, and ſo all along, both in the Old and New Teſtament, he never made one leaving out of the Children.

(2.) That by this means there is very great and apparent wrong done unto the Infant Children, which are the Seed and Embryo of the Church of God. It's ſad for thoſe that take upon them the power and exerciſe of the Keyes, to exclude and ſhut them all out together. Into what a miſerable ſtate and condition muſt they be eaſt into? p. 112Our great Champion and Challenger hath laboured extreamly in this matter; but how poorly and weakly is eaſie to be apprehended by any competently endowed with Covenant-Knowledge.

(3.) That by this means the ordinary way and diſpenſation of conveying and communicating the Fruits of Chriſts Death to Children, even to all the Infant part of his Church, is cut off. How can they partake of the Blood of Chriſt for their renewing, cleanſing, ſanctification, juſtification and remiſſion of Sins? Theſe be ſome of the great and ſingular Bleſſings of the Covenant of Grace, through which the Blood of Chriſt, which is the Blood of the Everlaſting Covenant, doth in an ordinary way run.

(4.) By this means Men do undermine and labour to deſtroy the validity and efficacy of all that God hath been pleaſed graciouſly to determine, and hath done in a Covenant for Babes: Indeed the foundation of God ſtands ſure, and God knows who are his: Though Men may labour to cut off the Seed of Gods People from the Covenant, yet the Lord is more merciful to them than men are. I make no queſtion but the infinite Grace of God doth (through a Covenant) ſave many of thoſe poor Children that their cruel Parents do indeavour to ſhut out.

(5.) This cuts off the hopes that Parents from this Covenant may and ought to have concerning their dying Children, this being the ground for their anchor hope to be caſt out into; and this cuts off their hopes as to the Sanctification and Regeneration of thoſe that are living.

(6.) This is the way to render the Prayers of Parents, and of the Church of God for Little Ones, to be altogether inſignificant and vain; this doth paſs a Sentence of condemnation upon them all. There ought always to be poured out a Flood of Prayers for the Seed of the Church. It p. 113is a very dangerous thing to condemn the Prayers of pious Parents, and of the whole Church, daily pour'd out upon this account, for thoſe Children of the Covenant that have paſs'd under the Seal of it, and by the ſame have been devoted and dedicated in a ſolemn manner unto God. Let ſome think as contemptuouſly of it as they pleaſe, and reproach it with never ſo much ſcurrility and contempt; I would humbly adviſe ſuch, to conſider what is ſaid, Rev. 13.6. And he opened his mouth in blaſphemy againſt God, to blaſpheme his name, and his tabernacle, and them that dwell in heaven; viz. them that dwell in the Church. Infants they dwell in the Church, they be a Multitude of the bleſſed Inhabitants of it.

(7.) By this means how do Men undermine all the Churches of Chriſt, that adhere to this Doctrine of Infants, and for their Baptiſm. Many of the Anabaptiſts do Found their Churches in renouncing Infant-Baptiſm; accounting it no better than Antichriſtian, and impoſing another Baptiſm, which they make to be an eſſential part of the Foundation that their Church Structure is built upon, and the only Door to admit into the ſame; nay, many of them do ſay, that ours are no True Churches of Chriſt, and all becauſe we differ with them as to the Subject of Baptiſm, and that we are but as Heaps or Herds of uncircumciſed Philiſtines.

(8.) By this means there is a great Stumbling-block laid in the way of the Jews, in coming over unto the Meſſiah, and accepting of the New and Goſpel-Adminiſtration of the Covenant: They (viz. the Jews) are for the Old Teſtament in the latitude, and full extent of it; therefore they are for the Seal of the Covenant to be fixt ſtill unto the Infant; which accordingly in their way, they do ſtrictly obſerve and practice to this very day; but to Aſſert another Covenant, p. 114which excludes, all their Infant-Seed, this will never go down with them, neither would it with theſe here in the Text, had the Apoſtle mentioned to them a Covenant without their Children. This would have been but faint and cold Encouragement to them, to have accepted of the Apoſtles Exhortation, Thoughts of the Excluſion of their Children would have made them to hang back.

(9.) This makes the Caſe of the Jews worſe, ſince the owning of the Meſſiah, than it was before; and this in the Days of the Goſpel, greatly contracts and narrows the Grace of God, as to Believers.

(10.) This bereaves the Church of God of a Multitude of its Members; for Children are the declared Members of the Viſible Church, by Chriſt himſelf, as I have ſhewn. Oh! what a cruelty is here offered to, and an Invaſion made upon the Church of God? If Infants be not in this Covenant, they cannot be in the Church; this is to make ſuch a Church that God never planted, one that is only conſtituted, and made up with Adult Members. I am apt to believe, that the greateſt number of the Church is comprehended in the Infant-Seed of it: The Body of Chriſt is but ſmall reſpectively, but this is the way to make it ſmall indeed. Many more things might have been here added; but I have ſaid ſomething before in this Affair, and ſhall therefore at preſent ſay no more.

4. This Doctrine doth inform us, how cruel they may be lookt upon to be, that exclude themſelves and Children out of this great Priviledge; I mean all wicked and ungodly Parents; for by their ſin and wickedneſs they deprive themſelves and Children of the Bleſſings of the Covenant, the only ordinary way of their Welfare and Happineſs. Wicked and ungodly Parents do not only p. 115labour to ruine themſelves, but alſo their Children, by cutting off themſelves and Little Ones (ſo far as they can) by their Sins, from all the Grace and Mercy of the Covenant. It may well be ſaid of ſuch, They are not Parentes, ſed Peremptores, they have not the Love, the Bowels, and Care of Parents, that they may be Inſtruments of their Childrens Salvation, which they are bound by all Bonds and Obligations unto; but they labour to deſtroy themſelves and theirs for ever. Ungodly Parents are more ſavage and cruel to their Little Ones than the moſt unnatural and cruel Brutes, or Beaſts in the World: All that they do in their wicked ways and practices, hath not only a tendency to their own, but alſo to their Childrens eternal miſery and deſtruction; ſuch declare, that they themſelves are not in covenant with God, and they endeavour by this means to exclude their Children for ever.

5. This informs us of the great Sin of thoſe that were the Seed of the Godly, and are become Adult, but do not walk in the Steps of their Parents, nor obſerve the Covenant-Obligations, that they be under to ſerve, to fear, to honour, and to walk with God, that do not obſerve their dedication to the Lord, and to be the Lords by their baptiſmal Vow. What Parents did ingage to endeavour that they ſhould do, they have no regard of, or reſpect unto; but violate the Sacred Bonds of the Covenant by a wilful perpetrating of, and a voluntary giving up of themſelves unto all Sin and Impieties; all that they do is effectually to accompliſh their Excluſion by the juſt Procedure of God againſt them, even their utter Excluſion out of the Covenant. How ſad will it be with ſuch, when God ſhall reckon with them, and avenge the Quarrel of his Covenant! This is a Sin that a Jealous God doth reſent with great complaint, and with high diſpleaſure, p. 116Pſal. 78.37. For their heart was not right with him, neither were they ſtedfaſt in his covenant: Ezek. 44.7. Iſa. 24.5. The earth alſo is defiled under the inhabitants thereof: becauſe they have tranſgreſſed the laws, changed the ordinance, broken the everlaſting covenant. Jer. 31.32. Not according to the covenant I made with their fathers in the day that I took them by the hand, to bring them out of the land of Egypt, which covenant they brake, though I was a husband unto them. How unkindly did God take this of them, in breaking ſuch a Covenant, in which the Lord ſtood in the gracious relation unto them of a husband, which ſhould have obliged them to Honour, Chaſtity, and Obedience for ever.

6. This doth inform us of one great ground that we have, and proceed upon for the baptizing of the Infants of believing Parents, that be in covenant with God; becauſe their Children are in covenant with them. This is very evident in our Text, Acts 2.39. Thoſe the Apoſtle had here to deal withal, he doth exhort them to repent, and be baptized, and ſo to enter into the then Eſtabliſhing Adminiſtration of the Covenant, they and their Children alſo, for the Promiſe was to both. Children that are taken into covenant with their believing Parents, ought to partake of this Seal of the Covenant with them, for the Covenant is to the Children, as well as unto them. If Children be Foederati, then they ought to be Signati, there is a neceſſary connection between the Covenant and the Seal; when the Lord was pleaſed to take Abraham and his Seed into covenant with himſelf, the Seal of the Covenant was (upon ſtrict command) to be Adminiſtred unto the Infant-Seed, Gen. 17.10. The neglect of which was very diſpleaſing to God. To talk of being in covenant, and to deny the Seal to ſuch that are, is very abſurd; for this is to croſs and contradict p. 117the Expreſs Command and Inſtitution of God. Therefore our Friends the Anabaptiſts, being very apprehenſive of this, endeavour to evade the Stroke of this Blow by their miſerable Shifts, and fruitleſs Attempts, to prove that that Covenant in Gen. 17. made with Abraham, was a Covenant of Works; herein they have laboured in the Fire, altogether in vain, for the Tenor and Circumſtances of that Covenant do loudly proclaim it to be a Covenant of Grace, and the natural Language of it, if it be ſincerely hearken'd unto, will be Grace, Grace. Abraham's Natural Seed were in covenant with God, therefore had the Seal of the Covenant, which was Circumciſion injoin'd them, as a Singular Priviledge: So in proportion thereunto in Goſpel-days, the Seed of Believers in covenant with God, ought to have, and to injoy the Seal of it, which is Baptiſm. 'Tis brought in as a great Objection againſt Infant-Baptiſm, That there is no Command for it; but if Men will but lay aſide all prejudice, and make uſe of the Reaſon that God hath furniſh'd them withal, they may here ſee a clear Command for it, (though it be by conſequence,) Was it not the manifeſt Will of God, that they to whom the Covenant belonged ſhould partake of the Seal of the Covenant? Therefore the Seal is called the Covenant, Gen. 17.10. as if to have the Seal was to have the Covenant, or to be in it, there is ſuch an inſeparable communion and connexion between them; nay, we may carry it home here, we may eaſily ſee a clear Command for it; for it was the obvious and the undoubted Command of God that thoſe in covenant ſhould have the Seal of the Covenant, tho' the Seal be altered, as to the Inſtrument, yet not as to the Subſtance, and the Command for the affixing of it remains inviolable: As in the Sabbath, though the Day of it be changed, yet the p. 118Command for it remains untouched, not in the leaſt abrogated. If we renounce the baptizing of Infants upon a preſumption, that it can only be prov'd by conſequential Commands, then we ſhall involve our ſelves into an inextricable plunge, and intanglement of other great Truths of the Goſpel, which can chiefly be proved this way; that the Adminiſtration of the Lords Supper muſt continue to the End of the World, muſt be drawn conſequentially from ſuch places as Mat. 28.19, 20. 1 Cor. 11.26. So when it is ſaid, As often as ye do this, our Divines do infer a Command that it ought often to be done, and not once, or twice, or thrice a Year, as the manner of ſome is. What Rule can we have of dealing with Women, and cenſuring them, in caſe they offend, but by the way of conſequence, for the Rule is expreſſy, If a Brother doth offend thee, &c. Nor is a Brother of the common Gender, Mat. 18.15. 2 Theſſ. 3.6. Here I might make mention of ſome great Things in matters of Faith, That Great Doctrine of the Reſurrection of the Dead, that was ſomething ſparingly, and darkly expreſſed in the Old Testament, our Lord and Saviour proves by undeniable conſequence to the Learned Sadducees, that were vehement Deniers of it, Mat. 22.31, 32. But as touching the reſurrection of the dead, have ye not read that which was ſpoken to you by God, ſaying, I am the God of Abraham, and the God of Iſaac, and the God of Jacob? God is not the God of the dead, but of the living. Mark, this is founded by way of conſequence upon that place, Exod. 3.6. Thus the Fathers proved againſt the Arrians that denied Chriſt to be Eſſentially one with the Father, they held him out to be foreign, conſubſtantial, or co-eſſential with the Father: This is a great Point of Divinity, and a great Article of our Faith; yet there is no direct Scripture to prove it. This p. 119is the way that is taken in Reaſoning with thoſe that deny and diſpute againſt the Deity of the Holy Ghoſt; How can it be proved, but by infallible conſequence of the Scripture, that there are Three diſtinct Perſons in One Divine Eſſence, or Godhead, or that there is in our Bleſſed Mediatour but one Perſon, and yet Two diſtinct Natures Eſſentially diſtinguiſhed? Thus, alſo we may read in Matters of Fact, where the ſame Rule doth hold, and muſt be ſtrictly obſerved, as for Inſtance, where it is ſaid, Acts 4.4. Howbeit, many of them which heard the word, believed; and the number of the men was about five thouſand. What were there no Women among them, none of their Wives? The word here is not the common Gender that might comprehend the Woman, for it is foreign not foreign. It is ſtrange if here ſhould be no Woman, that did at this time believe, and were baptized. I perſwade my ſelf the Anabaptiſts will yeild that here might be ſome Women; Ay, but that muſt be drawn by conſequence. Certainly we muſt not doubt, but that in the Churches of Epheſus; Philippi, Coloſs, and all the Churches of Aſia had Baptiſm among them, yet this muſt be concluded by conſequences, or no way as I underſtand. According to the Analogy of Faith, Evangelical Duties are not alwayes grounded upon Expreſs Commands, either in Old or New Teſtament, but from conſequences drawn from either; as the Duties of praying Morning and Evening in the Family, and alſo in the Cloſet alone, daily reading of the Scriptures, and prefix'd time of Meditation, ſetting apart a Time or Day to ſeek God by Prayer, in a more than ordinary manner. Many more things might have been mentioned and improved in this Affair; How can any Man that is ſo prove himſelf to be a Miniſter of Chriſt? Or any ſerious and pious Chriſtian, that he hath p. 120an Intereſt in Chriſt, that he hath Saving and Special Grace, and is an Heir of Heaven, but by conſequence? How many Arguments do the Anabaptiſts found upon conſequences to prove their Believers Baptiſm? When they make for them, then they can cleave to them, and make the utmoſt Improvement, but when they make againſt them, then they be of no uſe or validity, but they cry out, Give us plain and poſitive Proofs, and an abſolute Command for ſuch Infant-ſprinkling, (as reproachfully they phraſe it,) which my Antagoniſt is wonderfully ſubject to. One great Reaſon why many well-minded Chriſtians run away with their Notion of rejecting Infants Baptiſm is their not wiſely conſidering, and pondering upon what I have (though in much weakneſs) ſaid of the Covenant, and of the new Adminiſtration of it in the Times of the Goſpel: An Excellent Specimen we have of it in our Text, where the Goſpel that never was before, in its recent Adminiſtration is preached and believed by thoſe that never were before baptized, there the Adult do enter into covenant, with their Children, and both ought to be baptized, and afterwards this is confirmed by whole Families that were ſo. Alas: it followeth not that becauſe we read that thoſe that were never under the Goſpel Adminiſtration were never baptized before, but many were Heathens and Gentiles, and were upon their Faith and Repentance admitted into covenant, and received the Seal of it, that therefore their Children that enter into the ſame Covenant muſt be excluded the ſame Token or Seal of the Covenant, but the quite contrary is true, for ſtill the Promiſe runs to you and your Children.

7. This Doctrine doth inform us that Children are capable of ſundry Bleſſings of Baptiſm, and that becauſe they are with their Parents graciouſly p. 121taken into Covenant; moſt certainly the God of Grace would never have conferred this priviledge in vain; this Seal is not for blanks, God hath great Grace and Mercy to beſtow upon them, therefore he is pleaſed to impale them in this incloſure, that he may be gracious unto them. I need not ſtand upon this, for I have largely diſcovered to you what ſingular Bleſſings of the Covenant they be capable of, and what exceeding great and precious Promiſes are made unto them; of which if they are not capable then God hath promiſed in vain, and deluded the faith and hopes of good Parents that are built upon them: But who dare be ſo bold as thus to accuſe God? I have ſhewn you, how that to Infants God hath made Promiſes of the Gift of the Holy Ghoſt, of Remiſſion of Sin, of Renovation and Regeneration, of being taught of God, of having the Law of God wrote in their Hearts; though they be not capable of Mans teaching, yet what cannot the Lord do for them? He can as eaſily by his Spirit frame and faſhion the New Creature in them, as he could curiouſly form and faſhion them in their Mothers Womb; and ſo it muſt be, otherwiſe dying Infants can never be ſaved. We have a late confident Writer Mr. H. C. who hath tranſmitted ſuch things into the World, that plainly declare that Infants are not capable of the Bleſſings of this Ordinance, and ſo by conſequence not of the Kingdom of Heaven. I will give a few of his bold Sayings, very fatal to poor Infants: He ſaith, This Ordinance (ſpeaking of Baptiſm) cannot concern Infants, but Believers, becauſe it is a teſtiſication of the Remiſſion of Sins, and Salvation to the worthy Receiver, and Subject of it. What doth he mean by his teſtification but a Sign and Seal of it? then it muſt inevitably follow, that Children are not capable of Habitual Faith, nor of the Pardon of Sin; for here Believers and p. 122Remiſſion of Sin are ſet in oppoſition to Infants (if what he ſaith ſhould be true) as not capable of either. Again he ſaith; That Baptiſm is a lively repreſentation of Regeneration, therefore can only affect Believers, (meaning adult Believers, that he is pleading for, to be the only ſubject of Baptiſm): The Apoſtle (ſaid he) alludes to Baptiſm, when he ſpeaks of the waſhing of Regeneration, Tit. 3.5. his meaning is, that the Ordinance is a lively body, ſymbol and ſign of Regeneration: It is very true, 'tis ſo; but mark how this is brought in, and upon what account it is; viz. to prove that Believers (that is adult ones) that profeſs their Faith, Baptiſm can only affect them, it is ſuch a ſign, body and ſymbol of Regeneration, and the New Birth only: So that here Infants are ſhut out of Regeneration and the New Birth; they muſt not be Baptized, becauſe they are not capable of them, which is the unavoidable conſequence of this deſperate Doctrine. Again he tells us, that in Luke 18. where we read of Infants that were brought to Chriſt; which he took up into his Arms and bleſſed; that the Greek word ſignifieth, a Child capable of teaching. Surely if he, notwithſtanding his flouriſh of Learning, had been able to have examined the Greek word, he would not have been ſo confident as to have ſpoke thus: It is great pride for Men to pretend to have ſuch Learning they never had any Education, nor Opportunity to attain unto. I have ſhewed before the proper and true meaning of the Greek word in that place, and that from good Authority, unto which I refer you, and the ſame that we have in Timothy: Let this Man talk of his Learning among thoſe that are not acquainted with his Education, and from what his immediate acceſs was to the Pulpit. Again he ſaith, If it be their Duty who believe to be Baptized, then I infer, that thoſe that are not capable p. 123of this Grace of Faith are under no Divine Obligation, nor their Parents neither, to Baptize them, it is only a piece of Will-Worſhip which God never required. He ſpeaks of the Grace of Faith in general, and denies that any Infants are capable of it, no not ſo much as Habitual Faith; if ſo, then I underſtand no hopes given to their Parents of their Union with Chriſt, Juſtification, Remiſſion and Salvation. Again he ſaith, That Infants Baptized are not tanght of God, nor made Diſciples of Chriſt. This is directly againſt the expreſs Word of God, Iſa. 54.13. And all thy children ſhall be taught of the Lord: Is not this giving God the lye? ſo in ſaying, They be not the Diſciples of Chriſt, is alſo directly oppoſite to the Word of God; Acts 15.10. Now therefore why tempt ye God, to put a yoke upon the neck of the diſciples; which Diſciples are evidently Children: Here ſtill you may ſee what fatal Doctrine this bold Aſſerter delivereth about poor Infants; can they be ſaved without their being taught of God? Though they be not capable of the teaching of Men, yet they are of Gods, and muſt be taught of him, otherwiſe I underſtand not how there can be any poſſibility of their Salvation. Thus I have given you a few hints of many, that might be brought out of this Authors Works. I think ſuch ſanguine ſayings as theſe are, about Infants in Covenant with God, do loudly call for trembling from me, and Repentance from him.

8. This Doctrine doth inform us, that a great part of the Scripture was written for the good and ſake of Children; God did greatly deſign and intend them in the choiceſt part of his Word. The Covenant of Grace doth comprehend the moſt precious and gracious part of the Word of God; though our late Author, and my Confuter tells us, That they were writ for the Adult, and not for the Infants: His Reaſon (I ſuppoſe) is, p. 124becauſe of their preſent ignorance. This is ſome of this excellent Divines New Doctrine. We may as well ſay, that their Mothers Womb and Breaſts, that the Heavens and the Earth, and all the Elements; that Meat, Drink and Rayment, do not belong unto them; that Eating, Drinking and Sleeping, do not belong unto them: But we may aſcend a great deal higher; if the Scripture was not wrote for their ſakes, what will become of theſe poor Creatures for ever? Can God, can Chriſt, can any ſpecial Grace be theirs? What are the Scriptures relating to the Covenant, the Blood of it, and the gracious Promiſes of Remiſſion, Union with Chriſt, Adoption and Sanctification, not appertaining to them? Were not the Scriptures wrote for their ſake? when there are ſo many Directions and Commands abounding concerning their Parents Duty to them in all things, and all for the good of them, and to demonſtrate the great concernedneſs of a gracious God for them, and the value he hath of them. Surely if we do but confider, what is wrote of Children in the Word, we may eaſily ſee that God did greatly intend them, in writing of it. I will name a few places; Pſal. 78.6. That the generation to come might know him, even the children which ſhall be born. Pſal. 127.3. Lo, children are an heritage of the Lord, and the fruit of the womb is his reward. Prov. 20.7. The juſt man walketh in his integrity, his children are bleſſed after him. Deut. 4.37. And becauſe he loved their fathers, he choſe their ſeed after them. Iſa. 61.9. Pſal. 18.50. A multitude of Scriptures might be brought to ſhow, how that in many Predictions and Promiſes, and other wayes, the Scripture was eminently wrote for the ſake of Infants and Children, and the Seed of Gods People. What doth not thoſe precious Scriptures of Chriſt, taking little children up into his arms, and bleſſing of them, appertain p. 125unto Children? Is it not left upon Divine Record for their ſake? But that which is beyond all may make us all to be amazed, which is this; If the Scriptures were not wrote for the ſake of Infants, what ſhall we ſay of all thoſe Bleſſed Scriptures that were wrote about the Holy Child Jeſus, of his Conception, Birth and Infancy? If it be as this bold Aſſerter would have it, then all Scriptures relating to the ſame, muſt not be the ſubject matter of our Faith and Hope, but all of them ſhould be expunged out of the Word of God, or ſtand upon its record as idle inſignificant Stories. It is clear, that if the Scriptures were not wrote for the ſake of Infants, then our Lord Jeſus Chriſt muſt come in for a ſhare in this Doctrine, which well may be called the Doctrine of Devils. This Man is greatly skilled in propounding ſuch Doctrine, that hath a direct tendency to exclude poor Children and Infants out of the Kingdom of God; not only out of the Kingdom of Grace here, but alſo the Kingdom of Glory hereafter. If the Scripture be not wrote for their ſake, I know not the Duties that are incumbent upon Parents concerning them, neither any hopes of any good here and hereafter can be conceived about them: But one would think the very naming of this, ſhould be more than ſufficient to baffle it, and its Author, from the ſtage of his Preſumption and Confidence.

2. Ʋſe, of the Doctrine; and all that furthermore I ſhall make of it, ſhall be of ſolemn and ſerious Exhortation, and that to thoſe Pious and Godly Parents, who are inriched and honoured with this tranſcendent priviledge of being in Covenant with God, they and their Children alſo: As your Mercy is great, ſo thoſe Duties that do refult from hence are very great. God hath beſtowed much upon you, and he doth expect much p. 126from you: Where much is given, from thence much is expected: The Lord hath done more for you than he hath for others, therefore he doth expect more from you than he doth from others. A few of theſe many Duties that this Covenant, and your Intereſt in it, do call for from you, I would ſet before you, and exhort you to a diligent obſervation and practiſe of.

1. Make a great account of the priviledge of this Covenant State; eſteem it very high, tho' ſome, and that too many reproach and trample upon it; yet let it be a matter of wonderful valuation with you. God hath revealed much unto you, if he hath but revealed unto you a right underſtanding of his Covenant; Pſal. 25.14. The ſecret of the Lord is with them that fear him; and he will ſhew them his covenant; or he will make them to know, to underſtand the Covenant in its Nature and Latitude, this is a ſecret that God reveals. All thoſe that enjoy this Bleſſing, had need to eſteem it very highly. What a bleſſed entail is here upon your Children? Thoſe look upon themſelves to be very happy, that be the Heirs of great Eſtates in the World, though they have not a preſent poſſeſſion; yet there is a ſure and certain entail upon them and theirs: But what is this to the entail of the Covenant? and unto the being Heirs to the Promiſe? How glad would ſome be, ſhould they be aſſured, that ſuch a great Lordſhip was continued to them and their Children? Ay, but here is the incomparable and for ever to be eſteemed dignity, viz. The promiſe is to you and your children. Some good Parents when they ſhall come to dye, are like to have but little of the World to leave their Children; but this is their great Comfort, they being in Covenant, that they can caſt them upon the Promiſe. How much better is it to leave them poſſeſt with the Covenant, than with the greateſt Kingdoms p. 127in the World? I marvel with what Peace and Comfort they can leave their Children, when they come to dye, that ſhut them out of the Covenant: Next to a Mans own intereſt in the Covenant, muſt be the intereſt of his Children in it. I know not what a good Man ſhould prize more than the Covenant for himſelf and Family. How ſhould this be valuable to a pious Parent? When he cannot ſay, I can leave my Children in the enjoyment, or an aſſurance of any great matters of the World; yet I can comfortably part with them, leaving them in the Arms, and in the Conjugal Embracement of this Covenant. I would have your eſtimation of this comfortably to remain and continue with you, notwithſtanding the contempt, reproach and dirt that is caſt upon it. Our Adverſury is behind but very few in pouring Odiums upon it. I ſhall at preſent mention a very few of his opprobrious ſayings, not being willing as yet, to expoſe him very much, until he doth neceſſarily oblige me unto it: Take a few of his invidious and foul Speeches. He ſaith, That thoſe that Baptize Infants, Baptize Heathens. Here he calls all the Infants of Believers; Heathens; he cannot keep off from his Infant-damning Doctrine. I wonder in a common ordinary way of Salvation, what aſſurance he can give us of the Salvation of Heathens? I know not that there is Salvation in any but in Chriſt, nor that there is any Name given us under Heaven, by which Men, Women or Children can be ſaved, but the Name of Jeſus. The Covenant was, and ſtill is a diſtinction between the Children of Believers and Heathens: Let ſuch a one turn his own Children out of Covenant, and Heathenize and Paganize them if he pleaſe: through Mercy we know better things. It is worth while to conſider his great Reaſon that he gives to prove, that the Children that are Baptized be Heathens; p. 128becauſe all are the Children of Wrath before born again. If this be a Reaſon, then it ſtands in as full ſtrength againſt Baptizing Believers, as he calls it, becauſe the very beſt of them were Children of Wrath by Nature; ſo the Apoſtle ſaith to the Epheſians to whom he wrote. Thus I might argue with the ſame parity of Reaſon, They that baptize: adult Believers, Baptize Heathens, for they were Children of Wrath by Nature; and how can he know that all of them be born again? I am ſure many of thoſe that he Baptizeth, both in their Knowledge and Converſation, give but ſmall proof of their being born again: But yet every one may ſee, here is a vile ſuggeſtion, that Infants cannot be born again. This doth agree with what he ſaith furthermore, Believers Baptiſm confirms unto them Juſtification, Remiſſion and Salvation; but Infants have none of them confirmed to them in their Baptiſm; and that the Baptiſm of Infants cannot be a ſign of Regeneration to them. Did ever Man ſpeak with more Confidence, and leſſer Senſe in this. World? Is the Seal of the Covenant of no uſe or benefit to the Covenant Seed? It is little matter what raſh Mer. ſay: God hath made it the Seal of the Righteouſneſs of Faith, and ſealeth up all Covenant Bleſſings by it. Ay, but he ſaith, Infant-Baptiſm never was ſealed by God. This is a ſad doom upon Infants, and upon all that are for their Baptiſm. By the Sealing of Baptiſm, I ſuppoſe he muſt mean, the partaking of the Covenant Bleſſings that be ſealed up by Baptiſm: Theſe Bleſſings are either conveyed when Baptiſm is adminiſter'd, or after; as John did baptize unto repentance, Matth. 3.11. But who hath made this Author a Judge, to paſs ſuch a furious Sentence? The beſt of it is, we have but his ſay ſo, without the ſmalleſt attempt of Proof. I doubt not but the experience of many thouſands of Infants in Heaven, and others, and p. 129many now upon the Earth, will teſtifie againſt ſuch an abominable Aſſertion. He addeth further, That Infants weep when they are Baptized, as if they did diſſent. What a Childiſh Expreſſion is this? What think you? had they not as much cauſe of weeping when they were Circumciſed? which put them to the greateſt ſenſe and pain, and gave the greateſt occaſion of weeping. Oh that ever ſuch ſtuff ſhould ſhew its face in the World: Pray conſider, is there not as great a ſign of diſſent in many that he doth Baptize, as a little weeping in ſome Infants? Do they not go into the Water trembling and quaking, and overwhelm'd with fears, when they are plung'd over Head and Ears? So that though he ſpeaks of their joy, a great number of them are otherwiſe poſſeſt with diſmal frights, and want the beſt Cordial that he can adminiſter unto them again. Again he ſaith, That Infants-Baptiſm hath not one Promiſe. Confidently ſaid ſtill, without any Proof, I doubt not but my Text is a ſufficient confutation of this; where 'tis ſaid, The promiſe is to you, and your children; and many more places that have been mentioned. Now we ſhall come to a ſwinging piece of his Divinity. I think, ſaith he, Tranſubſtantiation, Habitual Faith, and the Infant-Seed of Believers in Covenant, are terms equally allowable, and probably equally underſtood among their various Profeſſors. Now this is to ſpeak through, and to diſgorge his Stomach at once. Pray conſider what things or Doctrines he ranks together to be equal with him; by this he gives us to underſtand, that the odious Doctrine of Tranſubſtantiation is as grateful to his Palate as Habitual Faith in Infants, and their being in Covenant with their Parents. Papiſts breaden God, which (by groſs Idolatry) they adore, is of the ſame eſtimation with him as the two others: Oh! let not my Soul enter into his ſecrets; what p. 130Malice and Envy doth this import? and if Infants are not capable of Habitual Faith, which is one bleſſed branch of the New Creature; and if they are not in Covenant, I know not how they can be ſaved. If it be ſo, I muſt confeſs, that I can diſcry no ground of hope of the Salvation of my dear deceaſed Children; but bleſſed be God, I am better acquainted with the Covenant, and precious Graces of the Spirit, than that ſuch froth and ſpittle ſhould in the leaſt degree affect my Hopes. I never read or heard of any Man that profeſſed any Sobriety in Principles and Moderation (to thoſe that in leſſer matters were not of his ſize and meaſure) to ſpeak after this deſperate rate; thus to rank us with Papiſts, and that in one of their moſt deteſtable Principles, which have cauſed the effuſion of Rivers of the Blood of Martyrs, and to render our Children, as we cannot but judge, uncapable of being ſayed, dying in their Infancy. There is ſomething follows cloſe unto this, which is a new invented way of Saving of Infants, though they be not in the Covenant, nor have any Habitual Faith; and that is, to have their Sins done away by an imputed Righteouſneſs: This would be ſomething, had he given us any Proof of his New Invention, but not a word of this: Indeed I think he muſt have a New Goſpel to prove this. I did ſay, when I Preach'd theſe Sermons in my Congregations, That to talk of a Righteouſneſs of Imputation without a Covenant Intereſt and inherent Sanctification, was Mountebank Divinity: And ſo I ſay ſtill, not doubting, but in a ſhort time, I ſhall not only ſay, as he hath, but prove what I ſay, as he hath not: I am ſure the Scripture is abundantly on my ſide. I paſs it by at preſent, becauſe I intend if the Lord pleaſe, ſuddenly to demonſtrate this matter: I am a weary of this pitiful traſh, therefore ſhall ſay no more, till I p. 131ſhall Epitomize his Books, provided I have a further Challenge and Provocation: Only I ſhall give you one branch of his Charity to us, that ſometimes pretendedly he calls Brethren, the Wounds he gives us, and the Darts he would ſtrike into our Hearts, and the Hearts of our Children, diſcover him to be more like an inveterate Enemy, than a kind Brother; for his Pen and Pulpit, as to us, are filled with little leſs than Wormwood and Gall; yea, I may add (from what I have here diſcovered) even with Poyſon: But pray take one touch of his Charity to his Brethren, as he calls them: He ſaith, without the leaſt Proof, That not only the Conformiſts, but alſo the Nonconformiſts, have loſt the Door, and the Subject that ſhould enter the Door: So that we have loſt the very Eſſence of the Ordinance, viz. of Baptiſm; we have neither right Form nor right Subject; and who are they that enter not in by the Door, but climb up, and come in ſome other way? We know the Scripture you refer to, and apply unto us, John 10.7, 8, 9. 'Tis eaſie here to ſee your judgment of us, that we are the Thieves and Robbers that come not in at the right Door. I ſhall ſay but little to this now, for 'tis but the proud and empty ſound of a Man that ſeemeth little to conſider what he ſaith; only I do humbly, in the Name of the great Shepherd, Challenge my bold Challenger, to anſwer this Cenſure he hath put upon all his faithful Servants, that are for Baptizing of Infants at the great Day: Here he doth diſcernably enough Unchurch us, Unminiſter us, and Inordinance us; the Lord lay not this Sin to his door. We have little reaſon to wonder, that he ſhould give us ſuch foul play, when he ventures at the ſame time to deal no more kindly with the Church of England, that is guarded by the ſtrong Walls and Fences of the Laws of the Nation; for he ſaith, That the Conformiſts p. 132alſo have loſt the Door, and the Subject that ſhould enter the Door, and the very Eſſence of the Ordinance, and they their Miniſters enter not in at the Door. Here is a Man that will not only tread over the low Hedge, but will venture upon the ſharps of the Piltes to vent his Unchriſtian and Cenſorious Opinion. Chriſtians, I hope ſuch pitiful, raw, ſpurious and jejune Allegations as theſe I have preſented you withal, will rather turn your Stomachs againſt them, than open your Throats to ſwallow them. Alas, I have given you but a little to what I might have preſented you withal; let not ſuch empty Aſſertions, without the leaſt ſhadow of probation, leſſen your eſteem of this Bleſſed Doctrine I have been upon. Truth is never the leſs precious becauſe it is calumniated by opprobrious and dirty Pens. Look upon this choice Truth by the Light of the Word of God, and you cannot but ſee ſuch a luſtrious beauty in it, as to cauſe an inconceivable eſtimation and value in you for it.

2. Word of Exhortation I would preſs upon you is, that you would improve this Doctrine in the beſt ways, and unto the beſt advantages that you can. You and your Children being in covenant ought to be made the beſt uſe of, that may be. There be ſeveral ways by which you ought to improve this Doctrine; I ſhall propound ſome of them unto you, begging you to put them into practice.

1. By giving up your Children to God, in the uſe of the Seal of the Covenant; (I mean Baptiſm.) When God did make this Covenant with Abraham, and his Seed, he did ſo, and ſo it was all along when there was opportunity for it; the Covenant is the ſame ſtill for the Subſtance of it, and the Seal ought to be affixt to the Subjects; Let Men never ſo much vilifie and reproach it, calling it Baby-baptiſm, and Sprinkling of Infants, p. 133without the leaſt ſoundneſs of Mind or Judgment. That is a pretty Saying for Children to laugh at, which our Neighbour in one of his Books brings in thus, That it may be very much queſtioned, whether the Jaylor we read of, Acts 16. (that was baptized and all his Houſe) had any Children, ſeeing it hath been obſerved, ſome Years agoe, that for very many Years together, not one Child was born to all the Jaylkeepers in all the County of Eſſex. This is a pretty Obſervation; it ſeems it was ſome Years agoe, I believe he knows not when, however he is not minded to acquaint us of the Authour of this Excellent Story. Let Men talk their fill, pray do you mind your Duty God requires, that your Children that be his by covenant, ſhould be given up to him by the Seal of the Covenant. Chriſtians have many Inducements lying upon them, thus in this Ordinance to devote their Children unto God: (1.) By this they do manifeſtly own, and ſet forth their Belief of the Doctrine of the Covenant. It is Practice that is the beſt Indication of the Belief of Divine Truth; we muſt not only be Knowers and Profeſſors of the Will of God, but muſt be Doers alſo; that Man diſcovers but a ſlender Manifeſtation of his Knowledge of the Covenant, whoſe Actions are not ſomething comporting with the ſame. 'Tis obſerved by ſome, that the reaſon why God met with Moſes, and threatned to kill him, when he was ſending him for the deliverance of his Brethren into Egypt, was becauſe he had not circumciſed his Son, Exod. 4.24, 25. (2.) By this means we do openly ſhew forth the Grace and Goodneſs of God unto us, in making ſuch a Covenant, and the wonderful Love and Kindneſs of Chriſt in dying for us, which Blood is the Blood of the Everlaſting Covenant; as in the other Seal of the Covenant, the Lords Supper, Chriſtians do ſhew forth the Death of Chriſt, 1 Cor. 11.26. p. 134foreign, Ye do openly declare, preach, and publiſh it; ſo by the affixing the Seal to your Children you do ſet out and declare the Infinite Grace, Love, and Goodneſs of God in taking you, and your Seed into the Covenant. (3.) By this you do enter your Children viſibly into the Church of God, or viſibly declare and ſet them out to be ſuch: Chriſt hath declared them to be of the Kingdom of Heaven, that is of his Church, and Parents ought by this Ordinance to repreſent and openly to declare them to be ſuch. This is a viſible incorporating of them into this body, and a liſting them under the Banner of Chriſt, to ſerve and to cleave unto him. They muſt be put into Chriſt's Liſt, and brought under his Banner, though they do him at preſent but little ſervice. Thus we find in the Scripture, when God hath called his People ſolemnly to enter into covenant with him, to love him, to ſerve him, to obey him, they have appeared before the Lord with their Little Ones with them, Deut. 29.10, 11, 12, 13. Children that are brought under the Bonds of the Covenant, and Liſted for the Lord, it is their Duty when they attain to underſtanding to be very ſenſible of the ſame, and to do and manage themſelves accordingly; for God will require their dedication and Parental obligation at their Hands. (4.) By this way Parents do ſhew their right underſtanding of, and do give a good teſtimony unto the covenant which the Lord has been pleas'd to gratifie them withal. Thus did Abraham by his immediate complying with the Lord in the Seal of it; by this they do openly declare their well liking of, and their great pleaſure they take in the covenant, and how joyful and ready they are, that their Children ſhould obtain, and be made the happy partakers of the Bleſſings and Priviledges of it, and be the open and viſible Proprietors with them in it; methinks Parents ſhould commend, p. 135and ſet out the excellency of this covenant, and what ſweetneſs and comfort they have had in it, by being very willing and deſirous, that their children ſhould be within the compaſs of it, and as they have done, partake of the rich and eminent Bleſſings of it. Pious Parents do not know how to live in any condition without the covenant, and the ſuitable and ſeaſonable Promiſes of it; and how can they chuſe then, but be very ſolicitous and deſirous that their children ſhould ſucceed them in ſuch an Enjoyment and Tenour? (5.) By this they do teſtifie their belief of the Truth, and of the Faithfulneſs of God, and the Veracity of all the gracious Promiſes comprehended and lodg'd in the Covenant: Indeed the Seal and Token is to aſſure and to confirm all; therefore when the Lord was pleaſed to eſtabliſh his Covenant with Abraham, and his Seed, there was Circumciſion as the Seal affixt, to be a great Incouragement unto the Faith of Abraham to believe, and expect the Accompliſhment of all the Covenant-Promiſes that God had made with him and his Seed for ever. Now when Parents that be in covenant, do ſuddenly by this Seal devote and give up their Children to God, they do ſignifie and declare their firm and unboubted Faith in all that God hath promiſed to them and their Children; and in this Matter they put up their Requeſts to God, exerciſing Faith in the Promiſes for their Children, and ſo alſo after in their frequent Requeſts for Covenant-Mercies for them. (6.) By this means Parents do as they ought to do, lay great Obligations upon themſelves, unto the greateſt care and diligence that may be, that their Children may partake of the Internal Part and ſaving Bleſſings of the Covenant. What a ſtrict Tye and Bond muſt this be to Parents to be greatly concerned for the Souls and Eternal Salvation of them? They have given them up unto p. 136God, as his Children, in a Covenant-Obligation, and have ingag'd for them, now they muſt look to their Charge and Truſt, that the Souls of their Little Ones do not periſh through their default, by their careleſneſs and negligence in their diſcharge of their weighty and incumbent Duty, that the Living God in this gracious Covenant hath impoſed upon, and injoined them. Abraham had a great reſpect unto this, which cauſed the Lord to give him this commendation, Gen. 18.19. For I know him that he will command his children, and his houſhold after him; and they ſhall keep the way of the Lord, to do juſtice and judgment. It was but in the Chapter before this, that he did enter into covenant with the Lord for himſelf and his: Oh! ſaid God, I know that he hath a ſence of his Covenant-Obligation upon him, that he hath lately received from me, and he will obſerve it, being careful of his Houſhold that they may perform the Duties, and injoy the Bleſſings of the Covenant. What a cloſe and ſtrict Engagement is this to Parents, that they bring up their Children in the Nurture and Admonition of the Lord? How doth this call upon us to prayer, to educate carefully, and to inſtruct our Children in the knowledge and fear of the Lord?

3. Improve this great Bleſſing of the Covenant for the Encouragement of your Hopes as to the Spiritual Birth of your Children. This is the great Concern of pious Parents about their Children, ſo ſoon as they ſee that they be once born, that they may be born again, that they may not only be born of the Fleſh, but alſo of the Spirit, that they may not only have a Natural but alſo a Spiritual Birth: It is for this that godly Parents do groan and travail. You that are thus concerned for your Children, 'tis the Covenant of Grace that muſt be your great Encouragement in beſieging the Throne of Grace for them, your Fangs p. 137for the New Birth in your Children muſt be covenant Ones, it is the Covenant, and the Mediatour, and Blood of it, that muſt animate, quicken, and ſupport your Hopes in this great Affair; you muſt put the Promiſe in ſuit, and plead them with that God of Infinite Grace, Love, and Faithfulneſs, that hath put you and yours into this Feederal Compact. You may humbly go to God, and tell him that he hath promiſed to be your God, and the God of your Seed, to teach you, and your Children, and to circumciſe your Heart, and the Heart of your Children, to love, and to fear him, that he hath promiſed to pour out his Spirit upon your Off-ſpring, and that your Children ſhall be taught of God, Gen. 17.7. Deut. 30.6. Ezek. 36.26, 27. Iſa. 44.3. and 59.21. and 54.13. And many ſuch Golden Promiſes of rich Grace comprehended in the Covenant, as Food for the Faith of Parents that make conſcience daily to purſue and wreſtle with God, for the renewing and ſanctifying of their Children. Wherefore go to God, and plead his Covenant after this manner, Haſt thou not promiſed to be a God to me and mine? Is not the Promiſe to me, and my Children? Thou haſt ſhewn abundance of Mercy in giving them all Natural Parts of the Body, and Endowments of Mind; Ay, but, Bleſſed Lord, thou haſt confer'd greater Mercy than this upon them, Thou haſt put them in thy Covenant, and haſt planted them in thy Houſe and Family, they have a Standing in thy Church: Lord be pleaſed to bedew them with all thoſe Heavenly Bleſſings thou haſt promiſed thoſe whom thou haſt placed and planted in ſuch a capacity ſo near unto thee: Theſe Natural Endowments be great Mercies, but haſt thou not promiſed a New Heart, a New Spirit, alſo to write thy Law, and to put thy fear into their Hearts? Oh! be a God to me and mine in the communication p. 138of all Covenant precious Bleſſings, in the greateſt Latitude of them. When God had ſaid, he will be a God, why may not we hope for the accompliſhment of the fulleſt Senſe thereof? Say to God, Haſt thou not made with me an Everlaſting Covenant, ordered in all things and ſure, and this is all my ſalvation, and all my deſire, 2 Sam. 23.5. We ought to underſtand, believe, and plead the Covenant in the greateſt Latitude of it for our ſelves and ours.

4. Improve the Covenant to Duty and Obedience; let the Promiſes of the Covenant ſtrictly, and for ever bind us to Obedience; where there is the greateſt Grace diſpenced, there is the greateſt Inducement and Obligation to Duty and Obedience. The Covenant that ſaith, God will be our God, requires us, and ours, to be his People; there is a Covenant-engagement upon us, and ours, to be the Lords. But alas! how little is this thought upon? Moſt covet to have their Children to be baptized, and glory in their Baptiſm, but ſeldom make this to be any part of their care, and endeavour, that their Children be the Lords. How little care have many Parents about the holy Education of their Children? How they bring them up in the Fear, Nurture, and Admonition of the Lord? How few command their Children, and Houſhold to walk in the ways of the Lord? What Falſehood and Breach of Covenant is here? That Charge may be drawn up, and Exhibited againſt ſuch careleſs and treacherous Parents, Pſal. 78.36, 37. Nevertheleſs, they did flatter him with their mouth, and they lyed unto them with their tongues. For their heart was not right with him, neither were they ſtedfaſt in his covenant. How many Parents do flatter God, and his Miniſters? Promiſing great Things at the baptizing of their Children, but ſoon forget all, never taking any care according to their Covenant, of the Souls of p. 139their Children, that they may partake of the Bleſſings of the Covenant; they are very earneſt for the Outward Seal, but little concerned for the Inward Grace. What will Baptiſm avail for you, and your Children, if you are contented only with the outward Badge and Mark of the Diſciples and Followers of Chriſt? Rom. 2.28, 29. For he is not a Jow, that is one outwardly; neither is that circumciſion, which is outward in the fleſh: But he is a Jew, that is one inwardly; and circumciſion is that of the heart, in the ſpirit, and not in the letter, whoſe praiſe is not of men but of God. Outward Priviledges and Ordinances will never prove you to be good Chriſtians; you and yours muſt have the Inward Circumciſion of the Heart, Regeneration, the New Birth, and Sanctification, ſhort of which nothing will avail to Salvation, Gal. 5.6. For in Chriſt Jeſus, neither circumciſion availeth any thing, nor uncircumciſion, but a new creature, 2 Cor. 5.17. If any man be in Chriſt, he is a new creature. We are ſaid to be baptized into Chriſt, and to put on Chriſt; we muſt ſee that we have an Union with Chriſt, and are renewed by the Spirit of Chriſt, if ever we hope or deſire to be inriched with the Saving Benefits of Baptiſm.

3. Exhortation is to thoſe that are the happy Poſſeſſors of the Incomparable Mercy of the Covenant, admire and magnifie the Grace of God herein, that he ſhould not be content to ingage his Grace to, and for you, but to yours with you. You and yours were all Rebels and Traitors to God, and he hath received both into Favour and Grace with himſelf; God might have taken you into covenant, and have left out your Children, and that would have been an high Expreſſion of his Grace and Favour unto you, but this is confer'd upon you and your Seed too, this gives you the fulleſt occaſion and obligation to magnifie p. 140him above the Heavens, and to cauſe his Praiſe to be continually in your Hearts and Mouths. How ſhould this alwayes affect and raviſh your Hearts? To conſider many of you, that the Lord ſhould be pleaſed to paſs by you, when you were polluted in your Blood, and ſhould ſay unto you, Live; that when you were in your Blood and Filth, (through your pollution and contamination) fit for nothing, but to be abhorr'd by God, that that ſhould be a Time of Love to you; that he ſhould then ſpread a Skirt of Grace and Favour over you, and cover your Nakedneſs, and ſwear unto you, and enter into Covenant with you, and not only you, but alſo yours, ſhould be taken into the Bonds of the ſame, and become his, Ezek. 16.6, 8, 9, 10, &c. What Grace is this, that we ſhould be taken (poor Gentiles) and cut off the Wild Olive-tree, and graffed into the Good Olive-tree, which is contrary to Nature? That ſome of the natural branches ſhould be broken off, and we ſhould be taken and grafted in in their place, and partake of the root and fatneſs of the Olive-Tree? What matter of perpetual Thankſgiving to God is here adminiſtred to us? Rom. 11.17. &c. Remember oftentimes what you were by Nature, into what a miſerable plunge of all infelicity you were caſt? how remote and diſtant from God, many of you before Converſion were without the Covenant, having no Promiſe? This might be the condition of ſundry of you, born out of the Covenant, and every way in a deſperate condition as to the concerns of your Souls, and Eternal Life. I cannot preſent you with a fuller and a clearer deſcription of your former ſtate, before the Lord brought you under the means of Grace, and effectually called you, then you have in Eph. 2.11, 12, 13. Wherefore remember, that being in times p. 141paſt Gentiles in the fleſh, who are called uncircumciſion, by that which is called the circumciſion in the fleſh made by hands: That at that time ye were without Chriſt, being aliens from the commonwealth of Iſrael, and ſtrangers from the covenants of promiſe, having no hope, and without God in the world: But now in Chriſt Jeſus, ye who ſome times were far off, are made nigh by the blood of Chriſt. The poor Gentiles, of whom we were part, were afar off, becauſe not within the pale of the Covenant. This was the oppoſition that was between the Jew and the Gentile; the former was nigh, being in Covenant; but the other afar off, not being taken into that incloſure, ver. 17. Oh! magnifie God that thou that wert afar off, art brought nigh by the Blood of Chriſt: The Bleſſing of Abraham is come to the Gentiles, and come unto thee, and thy Family, through Chriſt, Gal. 3.14. What cauſe haſt thou to wonder that art yet within the bonds of the Covenant? and thy Little Ones, the Children that the Lord hath graciouſly given thee to be with thee? That thou and thine are become the Children of the Covenant and of the Promiſe, magnifie God for ſo ineſtimable an injoyment, and improve it to the utmoſt advantage of thy ſelf and thine, but be not ignorantly gull'd and trapan'd out of it, as many are in this day.

4. Exhortation. Teach and inſtruct your Children, ſo ſoon as they be capable of it, in the right knowledge and underſtanding of the Covenant. As the Lord hath honoured you, in taking you and your Children into Covenant, you ought to be much in explaining and unfolding the Priviledges and Duties of it to your Children. This is one of (the Magnalia) the great things that God hath written in his Word, viz. that we our ſelves and off-ſpring ſhould be well verſed in, and acquainted p. 142with. This is one great way to diſcover the high eſteem that you have of the Covenant, for your ſelves and Children, when you take delight to ſtudy to arrive unto a good underſtanding of it, and carefully to inſtruct and teach your Children the knowledge of it. Timothy had Conſcientious Parents, or Parent that did ſo teach and inſtruct him, that when he was very little, he was well acquainted with the Scriptures, 2 Tim. 3.15. Many there be that are very deſirous to have their Children to be Baptized, and to partake of the Seal of the Covenant; but little make it their work and buſineſs to admoniſh and inſtruct their Children, ſuitable to that Relative Duty, which they ſtand under the obligation of to their poor Children. One great reaſon why many (as I find) do renounce and reject the Seal of the Covenant, is, becauſe they were never well inſtructed into the knowledge of it, nor the Duties they were bound unto the performance of, by the Seal of it. Few Parents (no not ſome that have the root of the matter in them) do take that care, as they are bound to do, to inform their Children into the Goſpel-adminiſtration of the Covenant, ſince the time of the Incarnation and Aſcenſion of the Meſſiah, and to ſhew the parallel that there is between the Covenant firſt openly eſtabliſh'd with the Jews and their Seed, and now with the Gentiles and their Seed. Whereſoever the Goſpel is ſent (by Divine Conduct) unto any place, and Preach'd, that never had the Beams of its Glorious Light ſhining before; there thoſe that believe and repent muſt be Baptized, and their Children with them, and enter into the Covenant together; for ſaith the Apoſtle, The promiſe is to you and your children, and to thoſe that are afar off, and even to as many as the Lord ſhall caſt. The promiſe, viz. the Covenant, is to p. 143you and your children; ay, and ſo it ſhall be with thoſe that are afar off, even the poor Children of the Gentiles, ſo many as the Lord ſhall call, they with their believing Parents ſhall be received into Covenant with the Lord; Acts 2.38, 39.

I ſhall conclude all with one word of Exhortation, unto ungodly and unconverted Sinners: It is to exhort them in the name and fear of the Lord, that they would convert, repent and turn unto the Lord. To Repent is one of the great Doctrines that is charged upon us in our Commiſſions to Preach to, and urge ſeverely upon Men. John the Baptiſt did much fill up his Miniſtry, in calling upon thoſe that did at any time attend upon it, to repent. Our bleſſed Lord began his Miniſtry in ſounding out the ſame Doctrine. This is a Doctrine, that we that Preach the Goſpel, ought to be ſolemn and inſtant in. How happy would it be, if there were no other contention among Miniſters than this, for every one to ſtrive to bring moſt Souls to Faith and Repentance? It may be matter of lamentation, to ſee how many take upon them the Work of the Miniſtry; ſuch that I fear, though they make nothing to condemn and diſannul the Miniſtry of others, are ſcarce able to prove their own Call thereunto; how they labour abundantly more to proſelyte their followers to their Opinions, than to obtain Converts to Chriſt. But to cloſe all; I do here intreat and beg all that hear me, that be yet out of Chriſt, impenitent Sinners, to repent and turn to God, and take hold upon the Covenant, and the rare Bleſſings and Promiſes of it; and for your encouragement, The promiſe ſhall be unto you, and your children. You and yours will be taken into this Covenant: If you are not in it already, what will you ſtand, and ſtout it out againſt God, under the precious means of Grace, and the rich p. 144tenders of the Goſpel propoſed unto you? and to labour to ruine your ſelves and Children for ever …o far as you can? After all the terrible threatnings of the Word that have been defeated by you, oh let not this be rejected, but let it melt your Hearts into Repentance: This (I ſay of my Text) The promiſe is to you, and your children. Amen.

FINIS.

End of the text · Francis Mence, Vindication of the Interest of Children of Believers (1694)