AN ESSAY To Revive the Primitive Doctrine and practice of INFANT-BAPTISM In the Resolution of four QUESTIONS.  

I. What are the Reasons of God's appointing the Token of the Covenant to be applied to the Infant-seed of his People?  
II. What is the Good or Benefit they receive thereby?  
III. What is the duty of Parents towards their Children as bearing the Token of the Covenant?  
IU. What is the Improvement that Children as grown up to years of Maturity, may and aught to make of the Token, as applied to them in their Infancy.   
By Joseph Whiston, Minister of the Gospel.  Many shall run to and fro, and knowledge shall be increased, Daniel 12.4. Nil erubescit veritas nisi abscondi, Tertul. 
LONDON, Printed for Jonathan Robinson, at the Golden-Lion in St. Paul's Churchyard. 1676.   

TO THE Judicious Reader.  
THe Subject matters treated of in these Essays are confessedly weighty and important: somethings in them, it must be acknowledged to many, if not to most in this age will seem new, and at least, before a through weighing of the whole, and diligent collation of one thing with another, somewhat strange; and no wonder, seeing none of late have professedly handled the two former questions (wherein what is dubious and subject to censure will especially be found) here discussed. Whence I cannot but expect that some, possibly not a few, so soon as they understand how high I have carried the privileges of the seed of Believers, and how great a good I have assigned to them, and that universally, will reject the whole as novel, unsound and erroneous, though upon no other account than the different apprehensions themselves have hitherto had together with a prejudicated persuasion of the impossibility of yielding so much to the Seed of Believers, and that universally, and yet maintaining those great doctrines of Election, etc. So long contended for by the generality of Protestants. To such I have little to say, save only to assure them that I hold, and am ready, according to that small Talon I have received to contend with them for those, Doctrines, as to the Sum and Substance of them, that they are justly jealous of having any breach made upon, and had I apprehended any inconsistency between what is here offered and those Doctrines, these Papers had never seen the Light: But as for others, who by humility, sense of imperfections, and consciousness to themselves of not having made so thorough an inquiry into these matters as may be made, are kept apprehensive of a possibility of receiving an addition to that light they have received about them; I hope I may without offence humbly recommend these Essays to their serious perusal, not desiring a sudden compliance from any; that a through-search be made into what is here offered, and things duly compared the one with the other, is all that I expect. That some Essays of this nature should be made seems necessary, it being sufficiently known by all how great a let to the embracement and comfortable walking in the practice of Infant Baptism the want of a satisfactory resolution of these questions hath been and still is. What more frequent in the mouths of the unwary rejectors of that practice than such questions as these? For what reason can it be imagined, that God should appoint such a solemn and weighty Ordinance as that of Baptism is, to be applied to Ignorant Babes, who can make no use or improvement of it? or what good have they by it? or if we will assign any good to them that is worth contending for, how can we maintain those doctrines of Election and special Grace, etc. we so zealously assert? The removal of of which stumbling-blocks seems necessary, and is here designed. That the Infant-Seed of believing Parents are interested in the Covenant of Grace, or are confederaies with their Parents, and have a right to the token of the Covenant, which now is Baptism, are here taken for granted, and lie as the Foundation to the ensuing discourse: and indeed both these now appear with so much clearness of evidence, and meet with such feeble opposition from Men contrary-minded, that I cannot see how any can rationally expect the further establishment of either, but may justly expect we should build upon those Foundations laid. And to nothing can the steadfastness of the generality of judicious Christians, whether learned or unlearned, in their Judgements and Practices respective to the Covenant-Interest and Baptism of the Infants we speak of, be so properly, and according to any principles of Christianity, attributed on this side the watchful eye of the great Shepherd of the Flock, as to the clearness of that evidence, especially considering how little inquiry hath been made into, and how little satisfaction hath been given about the question here debated. Neither ought nor rationally can any different apprehensions discernible about the resolution of these questions, wherein the structure to be raised doth consist, be interpreted as a weakening to the Foundation laid, though such an evil construction is put upon them by some. For myself, however I may be apprehended, by such especially that stand aloof off, and view my work at a distance, to have built but Hay and Stubble; yet upon a through scrutiny and just trial I cannot but hope, yea, and am greatly persuaded, it will be found what will abide the Fire. Indeed in my search after the good, benefits, and advantages accrueing to the Seed of Believers by their Covenant-Interest and Baptism, I have walked in a Path much unfrequented of latter years by the Foot of Man, and have seen many dangerous Rocks and Precipices both on my right hand and on my left, and that not at a great distance only, but very near, which how to avoid I must say hath cost me some serious thoughts: besides my way hath been not a little obscured and obstructed, by the various cross traversings to and fro both by Friends and Foes. Yet I hope through the good hand of God upon me, and that light be hath afforded me, my way is safe; Yet this I shall freely acknowledge? 'tis not onlypossible, but very probable that such as shall adventure into this search, will discern my steps have unt been so even, but that they will see it necessary sometimes to tread out of the very Steps that I have taken: yet this I am much persuaded of, that as they will find the Good, Benefits and Privileges assigned by me to the Seed of Believers, do indeed appertain unto them; so they must walk at least very nigh the Path I have gone in, Yet I shall not be positive and peremptory, that the Infant Seed of Believers can have no interest in the Covenant, nor right to Baptism, unless they are granted to have all that good, and all those benefits and Privileges that I have assigned to them; much less will I say that no other mediums-can be found out to evince the necessary redundancy of all that good, and all those Benefits and Privileges from their Covenant-state and Baptism, than what I have made use of; only this I must say, I cannot at present see how we can maintain the former, and not grant the latter. 'Tis true, the good, Benefits and Advantages I have assigned them are great and glorious; but the serious consideration that it is a Covenant of Grace that is extended to them, and taking due measures of the unsearchable Riches of the Grace of God, the showing forth and illustration of which is designed by his entering Covenant with Man, will be of no small use unto any that shall pursue the enquiry I have entered upon. 'Tis certain, 'tis a most glorious expression of the Grace of God, that be should extend his Covenant to the seed of his People with themselves, and grant so much good to them thereby, Yea I think it may be said, 'tis one of the most glorious expressions God hath made of his Grace to Men, next to that unspeakable Gift the Son of his Love. But seeing 'tis a Covenant of Grace, and God the Author of it is so unsearchably rich in Grace, why should the Glory of it obstruct our belief? Why should it seem incredible, that God should extend his Covenant to Infants, and grant them all that good that hath been assigned freely, though themselves are utterly uncapable of performing any duty antecedently as the condition, or consequently immediately by way of gratitude, when where he doth impose a condition as in respect of the adult, yet himself gives it, and what fruit of gratitude he receives, is found (as the Prophet Hosea speaks) in himself? It's true some of our opposers, to the prejudicing of their own minds, and for the laying stumbling-blocks in the way of others, have pretended that we hold the same conditions are incumbent upon Infants even in their Infant state, that are incumbent upon the Adult, only that Parents are taken as proxies to perform the condition in the room and stead of their Children. A great mistake. We say the Covenant is wholly free to Children during their pure Infant-state, and that no condition at all is incumbent upon them, only that they be the Seed of Believers. Hence, when we speak of the condition of children's Covenant-Interest, we mean no more, but that it is necessary that they be the Seed of Believers, the promises being to Abraham's Seed (and such confessedly true Believers are,) in their Generations. And why the greatness and glory of that Good, and those Privileges and Benefits assigned to them, should stumble any, I can see no just reason, if it be considered that it is the Covenant of Grace that is extended to them, and due measures of the Grace of God be-taken, and both considered in conjunction with his design in establishing his Covenant with, and granting all the Grace and Blessings of it unto Men. Though truth, as its Author neither needs, nor is much advantaged as to its entertainment by those, whose care it is to receive the Law from the mouth of the Supreme Lawgiver by the testimony of Men; yet when any Man hath a Call to expose to public view, what he conceives to be so, which carries an appearance of dissonancy from the known sentiments of the generality of Orthodox Divines contemporary with him, to evidence the correspondency thereof with the Principles and Judgements of former Divines, of equal repute for Orthodoxy and Soundness in the Faith, may be useful, both as a means to secure himself from the censure of singularity; and what be exposeth to view from rejection, before a through-enquiry be made into it. As for what I have asserted, I am willing it should undergo the most severe Scrutiny by all  and judicious lovers of Truth, and answerably that it should be rejected, or embraced, according to the Evidence it carries along with it. Neither shall I make much search after the Judgement either of ancient or modern Divines; neither have I, as the Case at present stands with me, a convenient opportunity to do it: Yet this may be said in the general, 'tis well known to all that have any considerable acquaintance with their Writings, that the generality, if not the universality of the Father's living in the first Ages, did grant, yea assert the full of what I have done, and, as most think somewhat more; but therein I doubt not but they will be acknowledged by those I have now a special respect unto to have exceeded the bounds of Truth, and consequently that what they have allowed beyond what I have asserted, must be reckoned inter naevos. That wherein (it is true) they have declared their Judgements most clearly and fully in and about, is those two Benefits I have assigned to the infant-Seed of Believers, viz. Their discharge from the guilt and condemning power of Original sin, and a right to future Salvation, and consequently their infallible enjoyment of it, in case of their death in their pure Infant-states. But they that have granted them these two Benefits, cannot be rationally supposed to deny the third, viz. Their interest and propriety in God, seeing pardon of sin and propriety in God are inseparable. And yet that they did universally assert the necessity of their personal Faith, and closure in with the Covenant, when come to years of maturity, is undoubted. So that, I conceive, it will be readily granted, that the Judgement of the generality, if not the universality of the Primitive Fathers, lies on my side; and that wherein I descent from them, they themselves dissented from the Truth. Indeed it must not be denied that at least too many seem to, possibly some really did, ascribe these things too abstractedly to Baptism, not having that regard to the Covenant that they ought to have had; but that all, yea, or the major part, especially in the purer Ages of the Church, did so, is not only more than can be proved, but the contrary may be rationally concluded from variety of passages scattered up and down in their Writings. As for our modern Divines, especially those of the present Age, I shall readily grant they have been, and still are, as to the major part of them otherwise minded. Their mistakes I humbly conceive need rectifying in order to a through establashment of the minds of Men in the practice I in common with them plead for; and therefore their bare testimonies ought not to be improved against me. Yet I am not wholly singular, some in this present age, and more in the ages last foregoing, have sufficiently declared their Judgements in a nigh if not exact correspondency to what I have affirmed. The 17 Article of the Synod of Dort, in their first bead of Doctrine, viz. Predestination, come up fully to part of what I have affirmed, and therefore I think meet to transcribe it: It is this, Quandoquidem de veritate Dei ex verbo ipsius nobis est judicandum, quod testatur liberos fidelium esse Sanctos, non quidem naturâ, sed beneficio foederis gratuity, in quo illi cum parentibus comprehenduntur pii parentes de Elections & salute suorum liberorum, quos Deus in infantiâ ex hâc vitâ evocat, dubitare non debent. Which seems necessarily to require, as might easily be made out, considering their judgements in all those five controverted points, that they should hold the full of what I do. And as these worthy Divines expressly declare their Judgements to be for the Election and infallible Salvation of all the Infant-Seed of Believers dying in their Infancy; So I shall quote one famous in his day (to let pass particular Divines of that Synod) exactly concurring with what I have said concerning the discharge of all Infants we now speak of from the guilt of Original Sin; that is famous Ursin; His words are these. Peccatum Originale in Baptismo formale tollitur, sed materiale manet; that is, as himself expounds, tollitur quoad reatum, manet quoad pravitatem. Some others of the same mind with me as to the main Good, Benefits and Privileges assigned to the seed of Believers might be mentioned, and a further search into the Judgement of Authors concerning that way I have proceeded in, to secure myself from those Rocks bordering upon it, was intended; but an unexpected Providential removal of me from my study, when I was about to put the last hand to the ensuing sheeets, prevented, by means whereof the Book appears more naked than otherwise it might have done. But to hasten. The Reader may take notice, that the first draught of the solution here given of the two first questions was drawn up about four or five years since; but I was not without some hopes that some abler Pen might have performed this Work, and when I saw a call to it, I was willing rather to go gradatim than run, that I might tread more securely. Upon both which accounts, with some others, my first promise hath been so long unperformed, and now at last it being performed, I must say two things greatly check my expectations as to the desired effects of this my undertaking.  
The first is the cursory reading and overly perusal of Books by the generality of Readers. How few shall we find that will be at the pains, or allow themselves sufficient time throughly to weigh and well digest what they read, and with the noble Bereans search the Scriptures daily, whether the things they read be so? How do most cursorily read Books coming to their hands? and if any thing appear to correspond with their precedent sentiments, they readily embrace that or if any thing disagree therefrom, they as suddenly reject without a due weighing of what is written, and comparing one thing with another: But alas! Divine Truths, especially that lie more towards the bottom of those Golden Mines contained in the Scriptures, or are obscured by the different sentiments and reasonings of Men, will not be found out or discerned in themselves, and distinguished from errors at so easy a rate.  
The second is those gross neglects, that Parents are generally guilty of towards their Children. Oh the murders even of their own Children that most Parents will be found guilty of! I mean it not of their Bodies, but of their Souls. Causa Causae est Causa Causati is a sure maxim. The Apostasy of Children is the cause of their Death, but the neglect of Parents is the great cause of their Apostasy. Parents will possibly catch at what makes for their comfort with reference to their Children, especially such of them as have been either carried from the Womb to, or taken out of the Cradle, and laid asleep in the Grave; yet I much fear but few will be stirred up and effectually moved to a vigorous performance of their duty towards those whose lives are prolonged, and that arrive to that ripeness of age, that capacifies them for the performance of the conditions of the Covenant themselves. Let but Parents throughly study their children's Privileges as Confederates with themselves, and faithfully apply themselves to the discharge of their duty towards them, and it will give good ground of hope that both he that hath sown, and they that reap, viz. both Parents and Children, shall have a time, or rather an Eternity to rejoice together.  
Thine in the Service of Christ for thine own and thy children's Souls, Jo. Whiston. December 14. 1675.   

The Principal Erratas.  
PAge 42. Line ult. for in read on. p. 64. l. 32. for visible r. invisible. p. 107. l. 5. for sense r. love p. 112. l. 10. for assured r. offered. p. 134. l. 5. for not r. at. p. 165. l. 11. for it r. he. p. 189. l. 4. for or r. are. p. 194. l. 25. for for r. or. p. 199. l. 29. after be add the.  
The Erratas of least Concernment.  
Pag. 8. l. 1. for yet. p. 23. l. 16. for is r. was. p. 25. l. ult. for four r. three. p. 39 l. 12. blot out of. p. 111. l. 3. for application r. explication. p. 112. l. 16. for usu r. esse. p. 151. l. 1. for by r. has.  
Erratas in the Contents of the Chapters.  
Pag. 110. l. 2. after Covenant add state. p. 132. l. 6. after all add that. p. 162. l. 2. for impossibility r. improbàbility.  
The Author having not seen the first and the three last sheets 'tis probable some faults are there escaped, which the Ingenuous Reader is desired to pardon, or amend.   

The Author hath two other Treatises Entitled,  
I. Infant-Baptism from Heaven and not of Men; Or a Moderate Discourse concerning the Baptism of the Infant-feed of Believers. Whereunto is prefixed a large Introductory Preface, preparing the Readers way to a more profitable perusal of that Treatise.  
II. Infant-Baptism from Heaven and not of Men, the second Part: Or, an Answer to Mr. Danvers' Treatise of Baptism. Wherein, as the vanity of his Authorities are, though briefly, yet sufficiently detected; so his Doctrinal Part is especially examined and confuted, and Infants Right to Baptism further confirmed.  
Both sold by Jonathan Robinson at the Golden-Lion in St. Paul's Churchyard.   

An Essay to revive the Primitive Doctrine of Infant-Baptism.  

CHAP. I. An Introduction to the whole ensuing Discourse. The four grand Inquiries proposed. The Reasons of God's ordaining the Application of the token of the Covenant to the Infant-seed of his People, reduced to three heads: The first (viz.) those respecting God, entered upon, three Reasons respecting God assigned. First, his own Goodness, Grace, and Sovereign pleasure. 2. The Reference that the Application of the token of the Covenant hath to his Glory, the Ways how it refers thereunto, opened. 3. The reference it hath to the supportation and enlargement of the Kingdom of his Son Jesus Christ.  
THat all Ordinances and Institutions that are indeed of Divine Original, have a direct reference to the glory of God, and are signally expressive of his good will unto Men, is above all controversy among those that bear the name of Christians: yet wherein their reference, at least of some of them to that end, and of what use and advantage they are unto Men, and consequently what good will is expressed by them, is not discerned by many who have the truth of Grace. Hence it comes to pass sometimes, that some Ordinances whose claim to that Original is most just, yet are neglected by some, and utterly rejected by others, and that with the greatest fierceness of opposition, as judged of a quite contrary reference and signification. This (especially of later years) hath been the lot of that great Ordinance of Infant-Baptism; the main reason whereof seems to be the sad Corruption, or rather utter loss of the true Doctrine of the Covenant, especially of the Signs and Seals thereof, under that Antichristian darkness, that so long prevailed over the face of the Christian World. Neither is it to be thought strange, that a practice which is not apprehended to have any reference unto the glory of God, or the good and benefit of men, should be suspected as to its Original, and answerably rejected by Conscientious Christians. Hence the revival of the true Doctrine of the Covenant, and initiatory Seal, and Token hereof, at least so far as the seed of Believers are concerned in the one or the other, must needs have a great conducency to the establishing of the practice itself, as well as to the due improvement of it both by Parents and Children.  
Some small essays of that nature are at present designed; only the Doctrine of the Covenant shall be no further launched out into than the resolution of four Inquiries relating to the Application of the Seal and Token thereof to Infants (the discussion of which hath been sometimes since promised) makes necessary. The rosolution of those Inquiries is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the ensuing Discourse, whereby I am nor without some hope, that at least, some little light may shine forth for the discovery of what reference this Ordinance hath to the glory of God, and how great a signification it carries, and signal expression it is of his good will to men. And as previous to a more clear procedure in what is intended, it must be remembered, that three things are at present presupposed, and taken for granted as being elsewhere proved.  

1. That the Infant-seed of Believers are Joynt-Confederats with their Parents in the Covenant of Grace, or have a true and proper interest in the Covenant of Grace.  
2. That as Circumcision of old was, so Baptism now is the outward Sign or Token of that Covenant.  
3. That Infants as being within the Covenant, and under the promise of it, aught to have the outward Sign or Token applied unto them.   
The things being already proved, I shall immediately come to the discussion of the aforesaid inquiries, which are.  

1. What are the reasons of Gods appointing the Application of the Token of the Covenant to the Infant-seed of his People.  
2. What are the Benefits and Advantages arising and accrueing to them thereby.  
3. What is the duty of Parents towards their Children as bearing the Token of the Covenant.  
4. What is the Improvement that Children themselves, may and aught to make of the Token of the Covenant applied to them in their Infancy, as they grow up to years of Maturity. To bigin with   
1. The first, viz. Why God hath appointed, or what are the reasons of his appointing the Application of the Token of the Covenant to the Infant-seed of his People?  
Answ. That all the Laws and Ordinances of Divine Institution, yea even those, of which no other reason can be assigned by us but the sole will of the Legislator, are most rational, as agreeing with the highest and most perfect Principles of true Reason, is abundantly secured by their alone Relation to him as his, who is the only wise God. Nothing irrational can be the effect of Infinite Wisdom. Hence, are we assured that any practice is of Divine Institution, we ought, and so far as our hearts by renewing Grace are brought to their due obedience and allegiance unto God, we shall readily comply with them, as acquiescing in their rationality as commanded by him, who is wise in Heart, as well as mighty in Power or Authority. And hence it must needs be our Wisdom, as well as our Duty to bend our inquiries more after the will of God, constitution what shall be our Duty, than the reasons of his constituting this or that to be so. Are we assured of his will, his Wisdom secures his willing nothing but what is most rational, or what there is sufficient reason he should command; and his will alone is a sufficient warrant for our obedience. But yet God having made Man a rational and intelligent Creature, and given him eyes to see withal, he deals not with him according to mere Sovereignty, but indulgeth him a liberty, or rather enjoins it as a duty to inquire after, and satisfy himself about the rationality of his commands: only a twofold Proviso being attended unto.  
1. That he keep himself within the bounds of Sobriety, 
Non sapit qui plus justo sapit.  and presume not to be wise above what is written.  
Secondly, That in case the rationality of this or that command appear not, either as not revealed by God, or as above the reach of his shallow understanding to discern it, he yield to mere Sovereignty, and answerably resolve to obey, though he see no other reason, but only this that God hath commanded it. And for Christians still attending to these Prouisoes, to search after, and acquaint themselves with the reasonableness of Divine Commands, or the reasons of God's commanding this or that as a duty, conduceth not a little, as to their cheerful and complacential walking in ways of Obedience; so to their pleasing and honouring God in any by that their obedience: For though it is true, Reason as darkened and corrupted in fallen man riseth up with a strong opposition against what ever is of God, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle speaks, Rom. 8.7. The wisdom or reason of the flesh, that is carnal or corrupted wisdom or reason being enmity against God: yet reason sanctified and regulated by Supernatural light is highly serviceable unto men in matters of Religion, and greatly subserves their yielding unto God due honour and glory in and by Universal Obedience to all his Commands. The more of sanctified reason any man hath, the more clearly (supposing his due use and improvement of it) will he discern the rationality of Divine Commands, and confequently the more fully and freely will he own and ascribe unto God the glory of his wisdom appearing in the commands, and cheerfully submit to his Sovereignty as commanding, and answerably honour him by a complacential obedience, dience. Hence Christians of the highest reason, supposing them proportionably renewed and sanctified, will be most to the honour of God, and walk with the greatest delight and satisfaction to themselves in his ways. To bring what hath been said to the instance before us, though the alone Revelations that God hath made in his Word of his Will, that the token of the Covenant should be applied to the Insant-seed of his People, (did not reasons of that his Will appear) would be sufficient warrant for our practice, and aught to oblige all men to a compliance therewith; yet to make some inquiry into the rationality of that practice, or the reasons of Gods enjoining of it, will be greatly useful as to the establishing the practice itself, so to Believers chearsul walking therein, and honouring God thereby. The reasons than may be considered, either with respect unto God instituting, or the Parents, to whose Seed the Token is to be applied, or the Seed to whom the Application is to be made.  
1. For the reasons respecting God, and thus a threefold reason may be assigned.  
1. His own Goodness, free Grace, and sovereign good pleasure. One special reason of all divine Institutions, yea of all that God hath done, or doth, whether as Ligislator or Benefactor, with reference to the benefit of fallen man, must be resolved into his Goodness, free Grace, and sovereign Will and pleasure. Thou art good (saith the Psalmist speaking unto God, Psal. 119.68.) and dost good. God doth good, because he is good, He worketh all things according to Council of his own Will, saith the Apostle, Eph. 1.11. As the mere goodness of God is the Fountain and original Spring of all the good he communicates to, or any way expresseth towards the children of men; so he worketh in the various communications and expressions thereof after the alone Counsel of his own Will. Hence as the vouchsafement of the Covenant with a Sign and Token, so the commands requiring the Application of this Token to Infants, as well as to the adult, must be ascribed both to his Grace and Goodness, and also to the pleasure of his Will. The Protomartyr Stephen enumerates the giving unto Abraham the Covenant of Circumcision among the various expressions of the goodness and kindness of God to him, 
Foedus Graetia quod obsignavit ei Circumsione. Piscator in loco.  and his seed; for it was given to him not only for himself, but for his seed also: Acts 7.8. He gave unto Abraham the Covenant of Circumcision, the Covenant sealed and confirmed by Circumcision. For God to give to Abraham and his Seed the Covenant, was a glorious expression of his goodness to him and them; but to add an outward Sign for the confirmation of it was an aggravation of that his goodness. The confirmation of the Covenant by an outward Sign adds to the value of the Covenant itself, and is a higher expression of the goodness of God both to his people and their seed. Hence for Patents to accept of and apply the Covenant with the Sign and Token thereof only for and to themselves, but to refuse to do the like for or to their Seed, is to reject no small part of that goodness he designed for them, and had by the true tenor of the Covenant granted to them; which supposing it may not be interpreted such a despising of his goodness as the Apostle upbraids the Centiles with, and by which, as he tells them in Rom. 2.4, 5. They treasured up to themselves wrath, against the day of wrath, and revelation of the righteous judgement of God: yet it comes foe nigh to, and participates so much of it, as should make all tender Conscientious Christians greatly cautious of it. We see how much God was provoked by Ahaz in refusing a Sign when offered for the confirmation of a particular promise. How much more provoking may it be, when Parents not only refuse the Sign of his Covenant, but his Covenant also though not for themselves yet for their? 'Tis above question to me, that it is less dangerous to err on the right had, and would be vastly less displeasing unto God, for Parents to claim the Covenant for their Children, and apply the Token of it to them, upon a supposal of their interest therein, supposing the one not to extend, nor the other to appertain to them; than to reject and refuse the one and the other, supposing the one doth extend, and the other appertains to them. Favores sunt ampliandi, Favours are to be enlarged. 'Tis certainly more dangerous to narrow and straiten the savours of God to men, than to overamplify them in cases that are dark and doubtful, though here I conceive the case is not so, but I speak upon supposition that it were indeed so. The undervaluing or refusing any expression of the Grace and goodness of God unto men is greatly provoking to him. Esau to this day bears the brand of a profane person for parting at so low a rate which his birth right, Heb. 12.16. 'Tis dangerous either to have our eye evil because God is good to others, or to undervalue or reject any expression of his goodness to ourselves, or ours, but that's by the way. Now I say it is from the goodness and free Grace of God, guided in the various expressions thereof by the alone Council of his own will, that he hath extended his Covenant with an ourward Sign and Token annexed, either to Believers, or their Seed, so one special reason of the one and the other must be assigned thereunto.  
But than secondly, The next reason respecting God is the reference and subserviency that the Application of the Token of the Covenant to the Infant-seed of Believers hath to his own glory, he is greatly glorified thereby, and that several ways.  
1. His Goodness, Grace and Love in extending his Covenant unto them is made more manifest and conspicuous unto men. As in the administration of the Lords Supper, the death of Christ is openly shown forth (as often as ye eat this bread, and drink this cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye openly declare, preach or show forth the Lords death, saith the Apostle, 1 Cor. 11.26.) and consequently both the Grace and Love of the Father in sending his only begotten Son, and the Grace and Love of the Son in giving himself to be a Propitiatory Sacrifice for the sins of men is publicly manifested, and made after a sort visible unto men. So by the Application of the Token of the Covenant, whether to the adult, or to Infants, the Covenant between God and them is publicly solemnised, and thereby his Goodness, Grace, and Love, in entering it with them respectively is openly declared, and made more conspicuous unto men. And consequently as God's extending his Covenant to the Infant-seed of his People is a further and higher expression of his Goodness and Love, than his entering it only with themselves; so by the Application of the Token to them there is a further manifestation of that his Goodness Grace and Love made unto them: and by how much the more clearly and openly any of the Attributes of God are manifested unto men, by so much the more meet objects they become for their acknowledgements, admiration, and adoration; and consequently such a manifestation of his Attributes hath a direct reference to his glory, and it is the duty of all men to yield him the glory of his Attributes by suitable acknowledgements, admiration, and adoration according to the manifestations he makes of them. Oh! Sing unto the Lord a new song, for he hath done marvellous thing: his right hand, and his holy arm hath gotten him the Victory. The Lord hath made known his Salvation: his Righteousness hath he openly shown in the sight of the Heathen, saith the Psalmist Psalm. 98. 1, 2. The full explication of this Scripture is not designed. That which alone concerns our present purpose is, the Psalmist's exciting men to sing a new song unto the Lord, upon this ground, or for this reason, that he hath made known his Salvation, and openly shown his Righteousness in the sight or before the eyes of the Heathen; by making known his Salvation he hath openly shown his Righteousness. The more visible God makes any of his Attributes unto men, be the way or means by which he doth it what they will, he more is he to be praised, admired, and adored by them: So Rev. 15.3, 4. when God hath executed judgements upon Babylon, the blessed Assembly of Victors over the Beast are brought in as singing the song of Moses, and the song of the Lamb, part of which is, Who shall not fear thee O Lord and glorify thy Name? as if he should say, surely every one would do it; or oh how great is the stupidity of men that they do not do it? And what is the matter? 
Accusant Mundi stuporem, quod consideratione mirabilium Dei operum ad eum timendum & glorificandum non permoventur.  why should men fear God and glorify his Name now rather, or more than formerly? They give the reason. Thy Judgements, and consequently thy Justice, Holiness, and Power in the execution of them are manifest. The more visible God makes his Attributes, the more he is to be glorified by men, and the more inexcusable is their stupidity in case of failure therein. Now I say by the Solemnisation of the Covenant, as extended to, and entered with the Seed of Believers, by the Application of the Token thereof unto them, the Goodness, Grace, and Love of God is made more manifest, or is openly shown in the sight, or before the eyes of men, and consequently hath a peculliar subserviency to his glory. And let it be farther observed, that as God's extending his Covenant to, and entering it with the Infant-seed of his People is an expression of greater Goodness, Grace, and Love, than the entering it with the Parents alone would have been; so there is somewhat in that his extending his Covenant to Infants for the Illustration and Manifestation of the riches, and freenesses his Goodness, Grace, and Love, beyond what there is in his entering it with Parents, or any adult persons whatsoever. But of that more hereafter.  
2. Hereby the Sovereign Headship of our Lord Christ is publicly owned, and practically acknowledged by Parents, who in obedience to his revealed Will have the Token of the Covenant applied to their Seed, and that two ways.  
1. By the solemn and visible dedication of theirs unto him, and entering them as Subjects of his Kingdom. The Apostle tells us that for this end Christ both died, and rose and revived, that he might be Lord both of the dead and living, Rom. 4.9. As the Father hath given him an Universal Headship over all Creatures; so he hath acquired the actual exercise thereof by his Death and Resurrection. Now as the adult by receiving the Token of the Covenant, and dedicating themselves thereby unto Christ as his Subjects and Servants do publicly own, and practically acknowledge his Headship over themselves; so by having the Token of the Covenant applied unto theirs, and dedicating them unto Christ thereby, and entering them as joint Subjects of his Kingdom, they alike own and acknowledge his Headship over theirs, and consequently openly own and acknowledge the Universal Headship of Christ. They have only an absolute power over, and right to dedicate themselves and theirs, who, as the Apostle speaks, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their, or of them, unto Christ and unto God in him. And hence they go to the utmost bounds of that power and right that God in Nature, or his Word hath invested them with, in their endeavours to promote, and propagate the Headship of Christ over all. Now thus publicly to own, and practically to acknowledge the Sovereign and Universal Headship of Christ greatly redounds not only to the glory of Christ as Mediator, but to the glory of God the Father. God hath highly exalted him, and given him a Name above every name, that every tongue should confess that Jesus is the Lord to the glory of God the Father, Phil. 2.9, 11. And let me say, hath our Lord Christ deserved so ill at their hands, whom he hath redeemed with no less price than his own precious Blood, that they should grudge him his Universal Headship, or should refuse to dedicate them up to him, and enter them as Subjects of his Kingdom, whom God and Nature hath invested with a power and right so to do.  
2. By a solemn dedicating of their Infants unto Christ, and entering them as Subjects of his Kingdom, by a Right or Ceremony of his own Institution, they do visibly own, and practically acknowledge his Headship over his own House or Kingdom, as Lord and Lawgiver thereof, which again greatly redounds as to his, so to his Father's glory. The Apostle enforceth his exhortation to Liberality to the Poor by this argument, that they, viz. the poor would glorify God for their professed subjection to the Gospel of Christ, 2 Cor. 9.13. A practical profession of our subjection to the Gospel of Christ, or to the Laws and Ordinances of his Kingdom, redounds more to his and his Father's glory then a mere verbal profession doth. A verbal profession may be without the belief of the heart, but practice evidenceth a real belief of what is professed in words. And as by realizing our belief of his Sovereignty and Headship over his Church, we do ourselves more immediately honour and glorify Christ; so others will be provoked and stirred up to glorify God for that our professed subjection to his Gospel. And here let it be observed, that as in practice to submit to any Command and Ordinance of Christ is so far an owning and acknowledging of his Headship and Sovereignty: so by how much the mote purely such a Command or Ordinance proceeds from his sovereign will and pleasure, by so much the more full and apparent is our owning and acknowledging of his absolute Sovereignty. Hence in as much as positive commands (and such is that concerning the Application of the Token of the Covenant) do more especially proceed from the sovereign will and pleasure of Christ, we by our professed subjection unto them do eminently own and acknowledge that his absolute sovereignty.  
On which account it seems to be (a thing not unworthy our observation,) that all more especial probations, or trials of men have been made by some positive command. And yet further, some Laws and Ordinances of this kind (at lest quoad nos,) proceed more purely and absolutely from the mere sovereign will and pleasure of Christ than others do. Some have the reason, yea (consideratis considerandis) necessity of their Institution engraven in legible Characters upon them, and men by a little use and exercise of their own reason may be convined of the necessity of submitting to them, in order to their enjoying the good conveyed by them; and answerably may submit rather out of self-love, then from a sense of the sovereignty of Christ; whence their submitting to them is not so evident an acknowledgement of his Sovereignty. But now others, however alike rational, and necessary in themselves, yet their rationality and necessariness lies more remote from ordinary observation, yea may possibly seem (at least to many) to be if not irrational, yet useless and unnecessary. Yea it must be further observed in respect of most, if not all Laws of this kind, (viz. Positive Laws,) though satisfactory reason of their institution may be assigned, yet somewhat of sovereign will and pleasure must be owned as the original ground of their institution. And this is necessary, that as men beholding their rationality, and seeing how they are adapted and suited to that end whereunto they are ordained, should admire the wisdom that appears in them; so being nonplussed in their inquiries after the full reason of them should yield unto Christ the honour of his sovereignty by a ready submission to that, the full reason of the institution of which must be resolved into his Sovereign will and pleasure, who is the supreme Ruler in Jacob. An instance hereof we have in this Command, requiring the Application of the Token of the Covenant, especially as these particular rights, Circumcision of old and Baptism now was and is the Token, and Infants were, and are the Subjects to whom the one was, and the other is to be applied; for though a satisfactory account of these particular rights being appointed, and of the Application of the one and the other to Infants as Confederates with their Parents may be given, yet the command must be granted to carry no obscure impressions of absolute sovereignty; After our utmost inquiries after the reasons either of such rights being instituted, or of their Application to Infants, we must leave somew hat to absolute Sovereignty. And answerably Parents by dedicating their Infant-seed unto Christ, and entering them as Subjects of his Kingdom, by such a particular Right or Ceremony, as they openly own, and practically acknowledge his Headsip over his own House in common with their subjection to any other of his Commands; so in a special manner they own and acknowledge the absolutness, of that his Sovereign Headship, that his alone will and pleasure instamps such Authority on his Commands, as that on the sole account thereof all men ought to submit, and yield cheerful obedience unto them. By our cheerful and ready obedience to such commands, as we eminently evidence our own sincerity, so we both glorify Christ as Mediator, and God the Father who hath put all power into his hand.  
3. Hereby Parents give a public commendatory Testimony to the Covenant of Grace, they openly testify their approbation and liking of it, they practically profess their high value of it, they declare their willingness that their Children should come under the bond of it, and that they should enjoy the good promised upon the terms required in it, and consequently that it is a great good, and advantage unto men to enjoy that good upon those terms. Now that is a great commendation to the Covenant, and doth redound to the glory of God establishing of it. As in case a man hath had a lease of a Manor or Farm during his life, and when he grows old, and comes to die, he is willing and desirous his son should have the lease renewed to him, and that upon the same terms and conditions himself had possessed it, he thereby gives a commendatory Testimony to his lease. So when a Believer shall put his Children under the bond of the Covenant, and do what in him lies to interest them in the good contained in it, and that upon the terms and conditions himself hath enjoyed that good, he thereby commends the Covenant, and openly declares its worthiness of all acceptation. It was no little commendation to the service of God, for Joshua to make that public profession, that whatsoever choice the people should make as to the God they would serve, yet not himself only would, but his house should serve the Lord, Josh. 24, 15. As for me and my house, we will serve the Lord. He would not only continue in his service himself, but he would do what in him lay to oblige his Children to the service of the same God. Now this did greatly commend the service of God to the people, hence we see what an influence it had upon them, how resolvedly thev express themselves: Then the people answered, and said, God forbidden that we should forsake the Lord to serve other gods. When people are unto only resolvedly steadfast to the service of God themselves, but are willing and desirous that their Children should, and answerably use their utmost endeavours chat they may engage with them in the same Service, 'tis a high commendation to the Service of God. So when Parents shall enter their Children into, and bring them under the bond of that Covenant, which themselves have already taken hold of, it is a very great commendation to the Covenant; they thereby publicly show their approbation and value of it. Before I pass this, let me only say to those who do so zealously oppose their children's interest in the Covenant, and reject the Token, by the Application of which God hath ordained they should be brought under the bond of it, as the Lord said to his People of old, when they apostatised from him, what iniquity have your fathers found in me, that they are gone far from me? Jer. 2.5. So let me say, what iniquity have you sound in God, that you should be so averse to your children's being brought nigh unto him? What iniquity have you found in his Covenant, that you are so willing that the Entail of it to your Children should be cut off? Surely it may well discourage Sinners from taking hold of the Covenant, when you, that profess yourselves to understand it, shall put so low a value upon it, and shall account Interest in it such an indifferent thing; yea should seem to be so averse to yours having an interest in it. Is the Good promised so small? or are the Terms required so hard and difficult, as that the Good is no: worth having upon those Terms? Alas! that Professors should understand the Covenant no better. I doubt not but many Parents, that now in their darkness reject, yea dispute against their children's interest in the Covenant, and deride their Baptism would go through Fire and Water, as we say, that they might enjoy the one and the other, did they but fully understand of what benefit and advantage they would be unto them: But now through their misguided zeal they greatly reflect upon the Covenant, and consequently upon God the Author of it: whereas Parents by bringing their Children under the bond of it, by the Application of the Token to them do give a public commendation of it, and thereby honour and glorify God as extending it to them.  
4. Hereby Parents do publicly own, and practically acknowledge their belief of such things, which for men professedly to believe, own, and acknowledge doth greatly redound to the glory of God.  
I shall only instance in such things as more especially are owned and acknowledged by the Application of the Token of the Covenant to Infants, Thus.  
1. They publicly own and practically profess their belief of the Doctrine of Original fin, that there is indeed such a thing as Original sin communicated from Adam to all his posterity, and that by means thereof all men by Nature are Children of Wrath. As Circumcision of old, so Baptism now hath a special reference to Original fin, especially as Infants were and are the Subjects of the one and of the other. And the very Application of the one and the other to them doth presuppose them under the guilt of it; and consequently Parents by having the Token of the Covenant applied to their Infants do publicly own, and practically profess their belief, that though they have not, as the Apostle speaks Rom. 5.14. sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after or according to the similitude of Adam 's transgression, that is actually in the external violation of any precept of the Law, yet are subject to the curse of the Law and Wrath of God: Now for men publicly to own, and visibly to profess their belief of this Doctrine greatly redounds to the glory of God. Their guiltiness of that sin justifies him in all penal evils he lays upon them. What sad complaints have some Heathens made concerning Man's birth, and the variety of Miseries attending him, above what attend other Creatures, and thereby greatly reflected upon God his Creaior, as though he had not been so good to Man, as to other Creatures, and this from their ignorance of the Doctrine of Orginal sin? They evidently perceived the sad fruits and effects of Original sin, but knew not Original sin as the cause of those effect. But now by owning and professing our belief of this Doctrine we do implicitly justify God in all the miseries he hath subjected men unto, which must needs greatly redound to his honour and glory.  
2. They do hereby publicly own, and practically profess their belief of the Doctrine of free Grace. It's sufficiently evident that Infants in their pure Infant-state are incapable of Merit, what God doth for them, he must needs do freely. Saith the Apostle, speaking of the difference that God put between Jacob and Esau in respect of Election and Preterition, and his consequent deal with then respectively, the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth, it was said unto her, viz. Rebekah, the elder shall serve the younger, Rom. 9.11, 12. That which I only design from these words is, to show that what God doth for Infants, either in regard of Election before time, or actual Donation in time, he doth it not for or according to the Merit or desert of works, but freely of his own good pleasure, either merely of his Grace and good pleasure as in respect of Election, or of his mere Grace and good pleasure through the interposal of the mediation of Christ as in respect of actual Donation. If he should do what he doth for them of works, that is for, or according to the Merit or desert of works, it must be either the works of the Infants themselves, or the works of their Parents; not the works of Infants themselves, for they have neither done any good or evil; not the works of their Parents, 
Vigilantissime ait ex uno concubitu, geminy enim conceptierant, ne vel paternis meritis tribueretur. Si quisquam forte diceret, ideo talis natus est filius, qui à pater it à erat affectus illo tempore cum sevit in utero matris, aut erat ita mater affecta cum concepit, simul enim ambo sunt uno tempore concepti. Austin reserente Beda ex Epistolâ ad Simpl.  that appears from the difference he puts in his love and hatred, as the Apostle speaks between Children begotten, conceived, and born, not only from the same Parents, but at one and the same time, as in the case of Twins. If he deal with Children according to the deserts of Parents, he would deal alike with all Children that are so begotten, conceived, and born: So that what God doth for Infants cannot be of works, neither of Parents, nor Children, but must be wholly free, of his mere Grace and goodness through the Mediation of Christ.  
3. Hereby they publicly own, and practically profess their faith in, and belief of the Truth, Faithfulness, and Power of God, his Truth and Faithfulness in his Word whether of threatening or promise, his Power as to accomplish his Word, so to bless and make effectual his own Institutions for that end whereunto they are appointed. Christ is the only refuge for fallen man to betake himself to for security from the wrath to come, and the way, whereby man betakes himself to this refuge, is by taking hold of the Covenant, and thereby getting under the promises of it made in Christ. Hence as by Baptism persons are visibly admitted into the Covenant, and that their admission is solemnised by coming unto Baptism, they are said to flee from the wrath to come, Mat. 3.7. Saith John Baptist to the Pharisees and Sadducees coming to his Baptism, who hath warned you to flee from the wrath to come? Baptism is a visible incorporation of Persons into Christ, and solemnisation of their Covenant-elation with God in him, by means whereof they visibly come under the shadow of his wings, and under the promises made in him, whereby they are secured from the wrath to come: And Parents by taking hold of the Covenant for their Children, and solemnly dedicating them unto God in Christ, by the Application of the Token of the Covenant to them, bring them under the same refuge with themselves, they carry them along with them into this refuge from the wrath to come. New as this proceeds from, so it is a visible and practical profession of their Faith, (I mean in respect of such who do indeed act from true principles, as all believers are supposed to do,) that they do believe she threaten denouncing wrath against man as said and guilty of fin; so that the Promises made in Christ are true and faithful, as also that God is able to bless and make effectual his own Institutions to those ends and purposes they are appointed to in subserviency to man's freedom from that wrath. If Parents did not believe their Children were under the guilt of fin, and the threaten declaring and denouncing Wrath against them, as under that guilt, why should they put them under the Wings of Christ by a solemn dedieation of them to him for the securing them from Wrath? And of they did not believe Christ to be a sure Refuge, and that the Promises in him are true and faithful, to what purpose should they put them under his Wings, or carry them under the Covert of the Promises? And if they did not believe that the Application of the Token of the Covenant was appointed in some kind of subserviency to their freedom from Wrath, at least as growing up unto years of Maturity, and that God is able to bless and make effectual that Institution for the use and end he hath appointed it, why should they mind it, or take any care about it? Who will flee himself, or carry his Children to a Refuge, unless he apprehend some danger? who will make that a Refuge to himself or his, that he apprehends not safety in? who will take any course for the securing himself or his under any refuge, that he doth not apprehend will be effectual for that end? Hence I say Parents by the Application of the Token of the Covenant to their Seed do visibly and practically profess, their Faith in, and Belief of the Truth, Faithfulness and Power of God. It is said of Moses, Heb. 11.28. Through Faith he kept the Passover, ad the sprinkling of Blood, lest he that destroyed the firstborn should touch them; believing the threaten denounced against Egypt concerning the destruction of their firstborn, and believing the promises made to themselves concerning their own freedom from that Plague, upon their sprinkling the blood of the Paschal Lamb upon the posts of their doors, he keeps the Passover, and sprinkleth, or takes care that the blood of the Paschal Lamb be sprinkled upon their door posts accordingly. And as he did this through Faith, so his doing it was a visible and practical profession of his Faith, Pari fide & nobis circa Sacramenta est opus, saith Pareus. As there is a need of the like Faith, so the like Faith is visibly and practically professed by the Application of the Token of the Covenant to the Seed of Believers, and this greatly redounds to the glory of God. This is mentioned as a peculiar discovery of the excellency of Moses his Faith, implying that much, or as our Lord Christ speaks, a great Faith is required unto, and discovered by his observation of that Institution. And let me say, did Parents act in the Application of the Token of the Covenant to their Infant-seed from so pure a Principle of Faith as they ought to do, and did they act their Faith as they ought with reference to the Token as applied to them, their Faith would be found to have a very excellency in it, they might be well renowned for the excellency of their Faith. Now at the greater rate of excellency Faith acts, the more is God honoured and glorified thereby, see Rom 4.19, and 20. From what hath been said we may evidently see what a direct, yea how great a reference the Application of the Token of the Covenant to the Infant-seed of Believers hath to the glory of God, and from that reference it hath to his glory it is in part that he requires it.  
3. The third and last reason of this Institution respecting God may be its re●erence and subserviency to the supportation and enlargement of the Kingdom of his Son Jesus Christ. The supportation and enlargement of the Kingdom of our Lord Christ here in the World is greatly subserved hereby. Look for what end and purpose the Covenant was extended to the Seed both of Abraham, and of all his Spiritual Seed, 
See Mr. Carter his Abraham's Covenant opened. pag. 36. and so on.  with reference, and in subserviency to the same ends and purposes is the Token of the Covenant to be applied to them. Now one end of the extensiveness of the Covenant is the multiplication of the Seed of Abraham in order to the supportation and enlargement of the Kingdom of Christ, and answerably the Application of the Token of the Covenant to them hath a direct reference and subserviency to that end. What reference and subserviency it hath to that end will appear more hereafter. But let that suffice for the first Head of Reasons of God's appointing the Token of the Covenant to be applied unto the Infant-seed of his People, viz. Such as respect God himself.   

CHAP. TWO The Reasons of God's ordaining the Application of the Token of the Covenant to the Infant-seed of his People respecting the Parent from three Reasons now assigned. 1. The advantages arising therefrom to their Faith. Howgreatly their Faith is advantaged thereby showed. 2. It is for the advantage of their Joy and Comfort in their Children. 3. It is that God may thereby lay greater Obligations upon them to endeavour the Conversion of their Children and their Personal Embracement of the Covenant as growing up to years of Maturity. Thy variety of Obligations lying upon Paedo-Baptists so to do above what Anti-Paedo-Baptists can apprehend themselves to lie under opened. How much greater ground of hope for success in their endeavours Paedo-Baptists have, than Anti-Pedo-Baptists according to their Principle can have, showed. The third Head of Reasons, viz. Such as respect the Seed of Believers mentioned.  
THe second Head of Reasons, viz. Such as respect the Parents, to whose Seed the Token is to be applied, and thus these four Reasons lie obvious  
1. First it is for the advantge of their Faith to be acted with reference to their Seed; by the Application of the Token of the Covenant to their Seed, they have a visible Ratification and Confirmation of the Covenant and Promises thereof, as extended and made to them. And that we may more fully discover what advantage the Application of the Token of the Covenant to the Seed of Believers is to their Faith to be acted with reference to them, we many observe that the Promises of the Covernant respecting the Seed of Believers are considerable two ways.  
1. The Promises respecting the Seed of Believers are made to Parents with reference to, and on the behalf of their Seed.  
2. They are made to the Seed themselves as descended from such Parents.  
1. The Promises respecting the Seed of Believers are firstly and primarily made to their Parents, and are particular branches of the Covenant estableshed with them. The Covenant confists in more Promises than one, or is comprehenfive of several distinct Promises, some of which only concern Believers themselves, or contain some good to be enjoy only by themselves in their own persons; other respect theirs, though the Promises are firstly made to them, yet the good contained in them redounds to and is enjoyed by theirs. Thus when God promiseth to be a God to Abraham's Seed aster him, the promise is first made to Abraham himself, though the good contained therein redound to, and is enjoyed by his Seed. And the same is true of the Promises as continued to Believers, they are firstly made to Parents. Saith God concerning Abraham, I know him, that the will command his children and his household after him, and they shall keep the way of the Lord to do Judgement and Justice, that the Lord may bring upon Abraham that which he hath spoken of him, that is, that which he hath promised to him, Gen, 18.19. Now what was it that God had spoken of or Promised to Abraham? why not only that he would be a God to him as personally considered, but a God to his Seed or Household after him, and would give unto them the Land of Canaan for an everlasting Possession. This twofold good of God's being a God to his Seed, and giving them the Land of Canaan for an everlasting Possession, though enjoyed by his Seed, yet was firstly promised to him with reference to, and on their behasf. Children stand at so little a distance from Parents, that they are said to be the Parents themselves multiplied. Parents do after a sort subsist in their Children, and answerably the good or evil of Children is accounted both in Scripture, and according to the di ctates of Nature, the good or evilof their Parents. Have mercy upon me, saith the Syrophenician, when she came to Christ for cure for her afflicted Daughter, Matth. 15.22. She accounts her Daughter's affliction her own, and the Daughter's cure would be the Mother's Mercy. Hence promises of good to, and th●●●●tnings of evil against Children are frequently firstly made to, or denounced against the Parents themselves as a good or evil unto them. So here the Promises of the Covenant respecting the Seed are particular and distinct branches of the Covenant as established with Believers themselves: But  
2. These Promises may be considered as made to the Seed, they are not made only to their Parents, but also to their Seed with them, and hence Parents and Childaen are to be looked upon as Joynt-Confederates with God. Hence saith the Lord to Abraham: I will establish my Covenant between me and thee, and thy Seed after thee, in their Generations, Gen. 17.7. The Covenant was established with Abraham's Seed, as well with Abraham himself, and Seed here includes his immediate Children as well as mediate; and hence again the Promise is said to be to the Children of Believers as well as to Believers themselves. The Promise is to you and to your Children, Acts 2.39. And Children, as they grow up to years of maturity, may and ougth to lay claim to the Promises as made to themselves as well as made to their Parents on their behalf. Now according to this twofold consideration of the Promises of the Covenant, there is a twofold use and end of the Application of the Token of the Covenant to the Seed of Believers.  
1. Thereby that part of the Covenant entered with Parents respecting their Seed is ratified, sealed, and confirmed to the Parents. Hence in Gen. 17.10. saith the Lord, This is my Covenant, which ye shall keep between me and you, and thy Seed after thee, every Manchild among you shall be circumcised. You, in the former 〈…〉 the Verse intends both Abraham and his Seed as distinguished from his and their respective Natural Childre. This is said to be the Covenant that they should keep between God and them, viz. that every Manchild among them should be circumcised. Hence it is evident that the Circumcision of their Male children was the Covenant to be kept by them. And how was the Circumicision of their Children said to be the Covenant between God and them, to be kept by them? why partlyas that is in part the restipulation of the Covenant required on their part, and partly as it is the Ratification, and Confirmation of the Covenant made with them, viz. that part of the Covenant respecting their Seed: so that Circumcision of their Male children was in part their duty, or a part of the restipulation to be performed by them, and also a confirmation of the Promises (viz. those respecting their Seed) made unto them. And what is here said of Circumcision, is true of Baptism, in as much as Circumcision, is here spoken of as considered under that general notion, viz. the Token of the Covenant. And what is spoken of Circumcision as considered in that general notion is alike applicable to Baptism: It succeeds Circumicsion in that notion, and there is a very great aptness and fitness in the Application of the Token of the Covenant to the Seed, to seal and confirm unto Believers this part of the Covenant entered with them on the behalf, or with respect to their Seed, when God shall add to his Promises a Token to be applied not only to Believers themselves, but to their Seed, that must needs have a very great aptness and fitness further to confirm and establish the Promises to them respecting their Seed. And a twofold reason may be assigned of Gods ratifying and confirming to Believers this part or branch of the Covenant respecting their Seed by the Application of the Sign or Token of the Covenant to them.  
1. That the Sign or Token of the Covenant, might be proportionable to the Covenant, of which it is the Sign or Token.  
The Covenant entered with Believers consists (as I have said) in two branches. The first respects themselves; The second their Seed. Now the Sign or Token as applied only to themselves, though it is true, it doth ratify and confirm the whole Covenant, yet it hath a peculiar respect to that branch respecting themselves. There is nothing in the Token as applied to themselves signifying their being blessings to their Seed, and consequently that branch of the Covenant would not have been confirmed, at least so expressly and clearly as was necessary for the help and advantage of their Faith, by the sole Applicatin of the Token to themselves, because then the Token had not been fully proportionate to the Covenant. Hence that the Token might be proportionate to the Covenant, and answerably more fully advantageous to the Faith of Believers, God hath ordained the Application of it to the Seed as well as to the Parents themselves.  
2. The great addition, that by these Promises of the Covenant respecting their Seed is made to the good of the Covenant, seems to make such a superadditional confirmation necessary. So great an addition is made to the good of the Covenant as entered with Parents by the extension of it to their Seed, that the Promises might have even nonplussed their Faith, had not this superadditional confirmation been given. We see how David stands even amazed as not knowing what to say, when he not only reviews what God had already done for him, but considers the Promise further made to his House for so long a time to come, 2 Sam. 7.18, 19 So for God not only to promise to be a God to Believers themselves, but to make their Children, and that as such, Fellow-heirs with them of the same Promise, might have even nonplussed their Faith, had he not expressly ratified and confirmed that branch by the Application of the Token to their Seed. The glory of the Covenant might have overcome a weak Faith, had it not been suitable confirmed. But  
2. The other endand use of the Application of the Token of the Covenant to the Seed of Believers is the ratificatio and confirmatiou of the Promises as made unto them, and consequently for the more full securing of the good promised to them, and it ought to be so looked upon, and improved by them as they grow up to years of Maturity, of which more hereafter.  
Now then to bring what hath been said to our present purpose; we may see what advantage Believers have to their Faith, as to be acted with reserence to their Seed, or the good promised to them, by the Application of the Token of the Covenant to them; they have not only that part of the Covenant respecting their Seed ratified and confirmed to themselves, but they also see the Covenant as entered with, and the Promises as made to their Seed ratiried and confirmed unto them: How far Faith is to be acted by Parents with reference to their Seed will appear, when we consider what Promises are made unto them, with the good contained in them, and consequently conveyed to and settled upon them by those Promises. But how far, or in what Sense soever Faith is to be acted, we see Believers have no little advantage for it. By the Application of the Token of the Covenant to their Seed they have not only the Promises as made to themselves with reserence to their Seed confirmed to themselves, but those Promises as made to their Seed confirmed unto them.  
2. Another reason may be, that God hereby might provide for, and lay a sure foundation unto the joy and comfort of his People in their Children, according to what Faith Believers can act with reference to their Children, and the advantage they have to that their Faith, so will their joy and comfort in them be. Children are great Blessings, choice Mercies, and peculiar Comforts unto Men: We see how Jacob looks upon the gift of Children; he accounts it a gracious Gift, when Esau seeing his Wives and Children puts the question, Who are these? saith he, They are the Children, that God hath graciously given me, Gen. 32.5. He accounts his children as an effect or great Grace and Mercy to him: So our Lord Christ tells us; a Woman when she is in travel hath sorrow, because her hour is come; but when she is delivered of a Child, she remembers no more her anguish for joy that a Man is born into the World, John 16.21. The joy that a Man is born swallows up the remembrance of her sorrows: Children are Parents joys and comforts. But now were it so indeed that Infants (I mean such as are born of believing Parents) have no interest in the Covenant, nor any security thereby from thedreadful effects of their natural states and conditions, the apprehension and consideration of what their states and conditions are, must needs greatly allay, if not utterly destroy the joy and comfort of Parents in them: For Parents to see the fruit of their bodies is matter of joy, but when they reflect upon their Natural conditios, and remember they are Children of Wrath, this must needs greatly weaken, or rather utterly destroy that joy. And it is no little matter of admiratio, how any, that know and believe the Scriptures declaring, how the whole race of Mankind are involved in the guilt of Adam's sin as being virtually and seminally in him, as also how humane Nature is vitiated and corrupted with sin, and so propagated from Parents to Children, and consequently how all as born into the World are guilty before God, and children of Wrath: I say, how any, that know and believe these things, can have any joy, or rake any comfort in their Children, unless they have some hope, that through the Covenant of Grace they are freed from the guilt, and under at least a probability of security from the dreadful effects of that their state. As for that supposition of some, that only Natural death was threatened against Adam in case of sin, and consequently that no other kind of death is come upon all Mankind through his fall, and hereupon that that is the only kind of death that Infants are subject to: Or that supposition of others, that the guilt of Original sin is wholly de facto taken away from all Manking by Christ, and consequently that all are born in a state of Peace with God, and under the same Love, and Favour that Adam was under in his state of Innocency; what relief soever the one or the other yields, can only arise from the darkness and error of the understanding and judgement, having no true foundation in the Word of God; neither, were they granted, would they contribute in the least degree so much to they joy and comfort of Parents in their Children, as the Covenant if truly underst odd will do. And as for those which fetch their relief from the Doctrine of Election, though that Doctrine be certainly true, and may be improved as a considerable relief against that sorrow and grief, that must rationally arise to believing Parents from the apprehension of the natural states and conditions of their Children; yet I doubt, if all things be well weighted, it will be found greatly wanting as to the yielding that plenary relief that it hath been useuslly endeavoured to be improved unto; in as much as Election neither secures any from death in their Infant-state, nor can be looked upon according to any Scripture-ground as a security against the dreadful effects of that state and condition, in case of death in that state: However this seems evident, that the relief to be fetched from thence is alike to unbelievers with respect to their Children as to Believers with respect to theirs. Set aside interest in the Covenant and the Promises thereof, and a Believer hath no more assurance from Scripture that his Seed belongs to the Election of Grace, than any other man hath; or suppose he sehould, yet that such as die in their Infancy do belong thereunto, he hath rather ground to fear than to hope: yea the ground he hath to fear they do not is vastly greater, than the ground he hath to hope that they do. And for Believers to have a clearer knowledge and apprehension of the lost estate of their Children as born Children of Wrath than others have, and yet to have no other ground of hope concerning them than others have, muse needs greatly allay their comfort and joy in them; yea they must rationally have less joy and take less comfort in their Children, than others have or do take in theirs. But now the Covenant as entered with Believers, extending to, and taking in their Children with them, and that as sealed and confirmed by an outward and visible Sign or Token both to them and their Seed, is a precious ground of hope to them concernign their Children, and may, if not wholly, yet in a great measure relieve them under that sorrow and grief that other wise would arise from the consideration of their jost states by Nature. Now they may rationally rejoice and take comfort in them, as will appear more fully hereafter. To have had a bare promise belonging ot their Children would have conduced greatly to their comfort and joy in them; but to have the Promises confirmed, and that such various ways, must need s greatly surther their joy and comfort. And God is willing that his People should have the full joy and comfort of the Mercies and Elessings he gives them, and in particular of their Children, they being to be reckoned among the choicest of those Mercies and Blessings. This made Isaac and Jacob, the one his own child, the other his grandchild, so graced comforts to Abraham, viz. that he could look upon them as Heirs with him of the same Promise. Can Parents only look upon their Children as children of Wrath, alas! what comfort or joy could they take in them? But now seeing them Heirs of the same Promises with themselves, and these Promises alike sealed and confirmed to them as to themselves, now they may rationally rejoice and take comfort in them; and that may be one reason why God hath not only extended his Coventant, but appointed the Application of the Token thereof to them, that they many have solid comfort and joy in them.  
3. God may have appointed the Applicatio of the Token of the Covenant to the Infant-seed of his People, that he might thereby lay a greater obligation upon them, and more effectually provoke them to a diligent use of all those means, and a vigorous performance of all those duties himself hath directed them to, subservient to their children's embracement of the Covenant, and giving themselves up to him according to the tenor thereof, as they grow up to years of maturity. The multiplication of the Seed of Abraham, and thereby the supportation and increase of the Kingdom of Christ, the reductio of fallen Man from the power of sin and Satan unto himself, and thereby delivering them from the Wrath to come, and bringing them to eternal happiness and blessedness to the praise of his own Grace; are the great ends of God both in extending the Covenant to the Seed of his People, and ordaining the Application of the Token thereof unto them; the attainment of all which ends is greatly subserved by the Application of the Token of the Covenant, as thereby Parents become under a greater obligation to bring them up (as the Apostle speaks) in the nurture and admonition of the Lord. This I shall the rather infist upon, because the late Author, whose Treatise hath been afore examined, hath seen meet (upon what grounds he declares not) to charge our Practice of Infant-Baptism as laying a foundation to Ignorance and Profaneness; though himself a little after (as was there observed) sufficiently insinuates, or rather plainly confesseth the injustice and unreasonableness of that charge: and whether our Judgement and Practice, or our opposers be thore justly chargeable with that mischief, shall now (God willing) be inquired into, only premising these two things.  
1. First, That that cannot with any show of reason be charged upon any Practice or Doctrine, as a mischief attending the one or the other, which is noly consequential of some particular mistakes of particular persons owning that doctrine, or walking in such a Practice. Let it be granted, as I shall not deny, but some Paedo-Baptists have fallen into, and maintained such gross mistakes about the uses and ends of Baptism, as have a too evident tendency to further Ignorance and Profaneness among those that profess the Christian Doctrine. Yet two things may be observed:  
1. That they are only the mistakes of some particular men that can be justly charged to be of that tendency.  
2. That those mistakes respect Baptism in general, and not as applied to Infants rather than to grown persons. And what an unrighteous charge that is, when that is imputed to the practice of Infant-Baptism, which may only possibly ensue from the mistakes of some particular men, and those respecting the Baptism of Infants no more than the Baptism of grown persons, is obvious to all. Such Doctrines and Practices as indeed lay the strongest obligations upon men to their duty either towards God or Man, may through the mistakes of some about them seem not only to countenance the neglect of that duty, but be taken to give an absolute discharge from it, yea to encourage to the direct contrary fins and impieties. To give instances is superfluous. But to charge such Doctrines or Practices with the mischief of laying a soundation to such fins and impieties, against which they most strongly oblige; which only through the mstakes of men about them, have been improved by some to such an ill purpose, is most irrational and absurd.  
2. It must also be premised, that men's living in the neglect of their duty, or in sinsand impieties lying opposite thereunto, is no safe rule according to which to judge of the tendency of their avowed Judgements and Practices. Thus to make the actions or carriages of some owning the Doctrine and Practice of Infant-Baptism towards their Children the rule according to which they judge of the tendency of that D ctrine and Practice, is not only unsafe but altogether unreasonable. 'Tis possible that some that own that Doctrine and Practice, may not understand how great an obligation lies upon them thereby, to the unmost care and diligence in the education of their Children. And it is alike possible that others that do understand that obligation, may greatly neglect that duty they know themselves obliged to. And let me say, I cannot but think that there are few of our opposers will be very forward to have the actions and carriages of Parents towards their Children made the Tecmerion or test of the soundness or unsoundness of their or our Judgement and Practice, neither will they be willing that the controversy shall be determined by that rule. It is too notorious that some have prosessedly declared their judgements to be against Catechising, and the likeways of instructing Children in the Mysteries of the Gospel, and against an authorative requiring them so much as to use and attend upon the means appointed by God for the working of Grace in the hearts of Men, as well as against the Baptism of Infants. And how evident a foundation is laid thereby to Ignorance and Profaneness is not difficult to apprehend; neither dare any of our opposers (as I suppose) affirm that the generality of Anti-Paedo-Baptists go beyond the generality of Paedo-Baptists in care and diligence in instructing their Children, or using the means subserving their conversion, and taking hold of the Covenant as they grow to years of materity. Let us then set aside the mistakes of some, and wilful neglects of others on the one, and on the other side, and inquire whether the Doctrine and Practice maintained by us, or by them, as truly stated, may be more deservedly charged with the mischief aforementioned. And here two things offer themselves to our enquiry.  
1. Whether Paedo-Baptists or Anti-Paedo-Baptists, according to their respective Judgements and Practices, lie under the greater obligations, and have the more effectual motives to provoke and stir them up to the diligent use of all means, and faithful performance of all duties subserving their children's conversion, and personal embracement of the Covenant as they grow up to years of maturity.  
2. Whether have they greater and surer ground of hope, or are under a greater probability that their use of means and performance of duty shall be effectual to the ends mentioned. That it is the duty of all men to endeavour the conversion of their Children, and use of all means in order thereunto, and that the success and efficacy of all end eavours of that nature, and use of means for that end, depend upon the blessing of God, is at present taken for granted. Our only enoviries are, whether Parents of the one or the other perswafion, have the stronger obligations, and more effectual motives to provoke and stir them up to the use of means, and performance of their duties subserving the forementioned ends, and whether have the greater ground to hope for success therein, and consequently whether the one or the other's use of means and performance of duty may be rationally concluded to be ordinarily more effectual and successful. To begin with the  
1. First, Which how it ought to be refolved will easily appear by a double consideration.  
1. That whatever obligations Anti-Paedo-Baptists can plead, or pretend themselves to lie under, or whatever motives they can according to their judgement and practice rationally improve, to proulke and stir up themselves to the diligent use of means, and performance of their duty in order to the conversion of their Children, the same obligations lie upon, and the same motives may as rationally be improved by Paedo-Baptists for the provoking and stirring up themselves to alike diligent use of means, and performance of their duties in order to the conversion of their Children.  
I can at present call to mind only two things, that can with any show of reason be pretended to lie as obligations upon, and be improved as Motives by Anti-Paedo-Baptists for the purposes mentioned beyond what confessedly lie upon, or may be improved by Paedo-Baptists. The  
1. Is their professed owning and acknowledging their Children as such to have no interest in the Covenant, or right to the Token thereof. Now it may be said, those that professedly disclaim their children's having an interest in the Covenant, and right to the Seal thereof, and answerably apprehend them to be in the same condition with the rest of Mankind, who are yet strangers to the Covenants of Promise, must rationally be under a stronger obligation to endeavour their conversion, that so they may come regularly to an interest in both the Covenant, and token thereof, than those who take their Children to be already in the Covenant, and answerably have applied the Token of the Covenant to them. Can a man that conveives his Children to be already in Covenant with God, and hath answerably applied the Token of the Covenant to them, apprehend himself under such an obligation to instruct them, and use the means for their conversion; as a man must needs apprehend himself to be, that utterly disclaims any present interest that they havei in it, and anserably suspends the Application of the Token to them? But to that I answer. It is true the judgement and praactice of Auti-Pedo-Baptists lays no small obligation upon them to use their utmost endeavours after the early conversion of their Children. Those that suppose their children to have no interest in, or benefit by the Covenant as descended from them, sure are greatly concerned to use all means the Scriptures direct them to, whereby they may be brought into Covenant with God, through their own personal performance of the conditions of it themselves. And it is well if the men of that persuasion would seriously consider the obligations they are under, and how they acquit themselves with reference thereunto. But let it be observed, that to endeavour the conversion of their Children, and that they do personally take hold of the Covenant, equally concerns Paedo-Baptists, as it doth Anti-Paedo-Baptists, though not with reference to one and the same end. Anti-Paedo-Baptists are to endeavour the conversion of their Children, and their personal embracement of the Covenant, that they may come under the benefits and blessings of it. Paedo-Baptists are to endeavour the conversion of their Children, and their personal embracement of the Covenant, that their Covenant-state may be continued to them, and consequently that they may enjoy the blessings and benefits of the Covenant. So that both are equally obliged to seek and endeavour their children's personal embracement of the Covenant, only the one in order to their coming into, the other in order to the continuance of their Covenant-state. It's true, in the imagination of the late Author it is a contradiction to hold the Doctrine of Perseverance, to baptise the Children of Believers, as including them in the Covevenant of Grace, and yet after teach them conversion, to keep to his phrase. But this imagination ariseth merely from ignorance about the Covenant, as entered with the Seed of Believers. Their Covenant-state simply and absolutely of itself infallibly secures not their Regeneration, or a saving work of Grace upon their hearts, during their pure Infant-state. The condition of their Covenant-interest is wholly without them, viz. in their Parents; but as they come to years of maturity, it is devolved upon themselves; and there is a necessity of a saving close with Christ, and sincere resignation of themselves to God in him as his, on their parts in order to the continuance of their Covenant-state: which that they may do, their Parents are to endeavour in the use of all means God hath directed them to. And the necessity hereof is an equal obligation upon Parents to use those means in order thereunto, that the necessity of such a close with Christ is upon those who disclaim their present interest in the Covenant, to use the means in order to that their closing in with Christ, that they may be brought into Covenant with God. So that I say both Paedo-Baptists and Anti-Paedo-Baptists are equally obliged to seek and endeavour the conversion of their Children, or to bring them to a saving personal close with Christ, though the one doth it that his Children may have an interest in the Covenant, which before he apprehended them to want: the other that their Children may be continued in Covenant, and answerably enjoy the full benefits and blessings of it. That which so strongly obligeth Parents to endeavour their children's interest in the Covenant, is their enjoyments of the benefits and blessings of it; and continuance in Covenant is of equal necessity unto that, as the first admission into it is. Hence the obligation in the general is one and the same on all Parents, be their judgements for or against their children's interest in the Covenant, and right to the Sign and Token of it, to endeavour, and answerably use all means in order to their children's conversion, and saving close with Christ; only the one doth it that his Children may have admission into, the other that they may be continued in a Covenant-state.  
2. The other thing pleadable as a greater obligation upon and motive to Anti-Paedo-Baptists, to provoke and engage them to a diligent use and performance of all duties in order to their children's Faith and Repentance, is their denial of them to have as such any Membership in the Church, and any right to the blessings, privileges, and benefits attending the necessity of Regeneration, Faith, and Repentance, in order to their admission thereinto, and enjoyment of those benefits and blessings. Now it may be said, sure those who are of this persuasion must needs be more strongly obliged, and have more effectual motives to provoke them to endeavour the conversion of their Children, than those that conveive their Children already members of the Church, and answerably are already interested in those benefits and blessings. To this I shall only say as before, that the obligations upon, and motives to the one and the other to endeavour the conversion of their Children are one and the same, though the ends are different; for to wave that question, whether Infants are admitted into the universal, or into a particular Church, this is certain, that the want of Faith and Repentance, when grown up to years of maturity, disannuls all right, Coram Deo, to their Membership in the Church, be it universal, or particular, and forefeits their right to all the blessings, benefits, and privileges that as admitted thereunto they had a right to, and interest in. Now it is a right to, and enjoyment of those blessings and privileges that is the obligation and motive to Parents to endeavour the conversion of their Children. Church-membership absolutely considered siguifies nothing; 'tis interest in, and the enjoyment of the aforesaid benefits, blessings and privileges that makes Church-membership a good unto men, whether old or young. Now I say, Conversion, Faith and Repentance are as necessary to the continuing an interest in, and actually enjoying them to those who are already Members of the Church, as they are for their first admission thereinto, and thereby coming to an interest in, and the enjoyment of them, who afore were Aliens, as the Apostle speaks, from the Common wealth of Israel, or wholly out of the Church. So that the obligations upon, and motives engaging Parents to endeavour the conversion of their Children, or bring them to true Faith and Repentance, as they grow up to years of maturity, are the same to all men, whether of the one, or the other persuasion. But then,  
2. The other consideration I would offer is, That there are several obligations lying upon, and several motives improvable by Paedo-Baptists, beyond what those of the contrary persuasion can apprehend themselves under, or can be rationally improved by them, to provoke them diligenly to use all means, and vigorously perform all duties, they are in the Scriptures directed to in order to their children's conversion, Faith and Repentance.  
1. First, There is that special interest, and propriety that God hath in their Children, God lays claim to a special propriety in the Seed of his People, they are his. Hence he aggravates the sin of his ancient People, in offering up their children to Idols, by the consideration of his own propriety in them, (Ezek. 16.20, and 21.) Moreover thou hast taken thy sons and thy daughters whom thou hast born unto me, and these baste thou sacrificed unto them to be devoured, (viz. to their Idols) is this of thy whoredoms a small matter, that thou hast slain my children? They were theirs by Generation, but his by Adoption. To offer any sacrifice to Idols is exceeding bad, but to offer humane sacifices is worse; but to offer their children that proceed from their own bowels, is yet a higher aggravation of their sin. There was not only cruelty, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that even in the highest degree. And yet further, that which greatly aggravated their sin was, that those they sacrificed were not in their own power, they were, God's children that they sacrificed, and answerably here was the highest injustice, I may call it Sacrilege, a robbing God to honour their Idols. But this we see, God claims a peculiar interest and propriety in the Seed of his People, and they are not only his, as all Creatures are, but they are his by special choice of them for his own use and service; therefore Believers, including their Seed, are said to be a chosen generation (I Pet. 2.9.) and according to a special relation they stand in towards him, they are called his servants, (Levit. 25.41.) Now this interest and propriety that God hath in the Seed of his People is a strong obligation upon them to bring them up for God, for his use and service, that they may answer the relation wherein they stand towards him. God gives his People children, and intrusteth them with them, but it is to bring them up for him. Hence to neglect the holy education of Children, is not only to transgress a command, but to be unfaithful in a trust, which aggravates the sin.  
A trust lays a peculiar obligation upon men to be faithful in it, It is required in Stewards that a man be found faithful, saith the Apostle (1 Cor. 4.2.) when a man hath entrusted his child with another to be educated and instructed by him in any Art or Science, he expects faithfulness in him: and the very consideration of the child's being entrusted with him for such an end or purpose would strongly oblige him thereunto. Thus the Seed of Believers are God's, he claims propriety in them, and entrusts them with Parents to be brought up for himself; and both Justice and Faithfulness requires that they do bring them up accordingly. The Apostle improves it as an argument to engage Believers to glorify God both with soul and body, because both are his, (1 Cor. 6.19, 20.) Now as they are to glorify God both with foul and body; so they are to endeavour after such a fitness and disposition of both, that they may be more apt and meet to glorify him with both: So their Children being the Lord's, they ought to endeavour after their fitness and meetness for his use and service, and answerably to educate and bring them up: And that interest and propriety that God hath in them, with the consideration of their being entrusted with them for him, is a strong obligation upon them so to do: Sure it must be grievous to tender hearts to think that God's own servants should prove enemies to him, especially this being through any neglect on their part, that those that God hath designed for himself, should rebel against him through a failure on their part in respect of their duty towards them. But  
2. There is the Parents own act in dedicating theirs unto God, and ratifying and solemnising that dedication of them by the Application of the Token of the Covenant. They are not only God's by virtue of his choice, but by virtue of their Parent's resignation and dedication of them to him; which dedication they have made of them to God, they have also ratified and confirmed in an outward and solemn way by applying the Token of the Covenant to them, and that must needs (supposing them to understand what they do) more strongly oblige, and more effectually move then to bring them up for God. They give them up to God to be his under their own hands and seals, as I may so speak. Now Parents thus dedicating and giving up their children to God, doth necessarily imply and include a purpose to bring them up for God, otherwise their giving them up to him would be mere hypocrisy and deceit. And therefore when Elkanah and Hannah had dedicated Samuel unto God, to serve him in the Tabernacle from his very Childhood, they bring him up betimes to the Tabernacle, probably before he was capable of perfoming any service there: It was immediately as he was weaned, therefore he is said to be young, (1 Sam. 1.24.) a child a child, as the Hebrew 
* Hebraei, cum superlativis careant, pro iis geminatione utuntur.  is, that is, a very young child; and the reason of their bringing him up so early, is conceived to be, that he might be instructed in the Law, and thereby fitted and prepared for future service; having given him up to God, they were careful to bring him up for God, to bring him up so, as he might be fitted for his service. And this sincerity and uprightness in the dedication that Parents made of their Children unto God doth indispensibly require. I know Abraham, saith God, that he will command his Children and his boushold after him, (Gen. 18.19.) as if the Lord should say, I know him to be a faithful and upright man; hence having given up his Children and Household to me, he will use the means that they may serve me. So when Jepthah had vowed that whosoever came first out of his door to meet him should be the Lords, though it proved to be his daughter, and she his only Child, yet he will give her up to God, according to the intendment of his vow (what that was I determine not) and he gives this reason, I have opened my mouth to the Lord, and I cannot go back, Judg. 11.35. His own act in dedicating his daughter, though it was but an implicit dedication of her in particular, is to him an indispensible obligation to give her up to God. So Parents actual dedication of their Children unto God, especially having ratified and solemnised that dedication by the Application of the Token of the Covenant to them, adds greatly to the obligation that they are under to bring them up so, as that they may be the Lord's, may give up themselves to serve and honour him when they grow up to a capacity so to do.  
3. There are the great advantages that their Children are under, in order to the enjoyment of all the grace, benefits, and blessings of the Covenant, as a further obligation upon, and motive to believing Parents, diligently to use the means, and perform their duty subservient thereunto. What these advantages are, shall (if the Lord will) be showed hereafter. At present I say for Parents to see their Children under special advantages in order to their enjoyment of the Grace, benefits, and blessions of the Covenant, must needs strongly oblige, and powerfully move as well as encourage them to endeavour that they may come to the actual enjoyment of them. When a man either seethe himself, or his Children, in a fair way, and under special advantages to enjoy any good, he is thereby provoked to greater diligence in the use of means, that either himself, or his child may enjoy that good. This was that which at least in part quickened Moses to so great importunity that he might go over Jordan, to see the good Land, viz. Canaan, because God had begun to show him his greatness, and his mighty hand, (Deut. 3.24. Oh Lord, saith he, thou hast begun to show thy servant thy greatness, and thy mighty hand, I pray thee let me go over, and see the good land that is beyond Jordan: as if he should say, thou hast brought me through all the difficulties and dangers of the Wilderness, thou hast begun to make way to thy People's entrance into, and possession of this good Land, and must I now, when so nigh unto it, and in such a fair way with the rest of thy people to come to the possession and enjoyment of it, yet be cut off, and never come to it? The loss of falling short of a mercy, when a man comes nigh to it, and is under peculiar advantages for the enjoyment of it, troubles more than the non-injoyment of the same, ot like Mercy, when a man is under no probability, or hath no peculiar advantages ever to in joy it. Hence to be nigh to, or under peculiar advantages for the enjoyment of any mercy, quickens to diligence in the use of means, that we may not then fall short of it, but may actually enjoy it. And this holds true whether the mercy respects a man's self, or his Children, or near Relations. Now I say the Children of Believers are near to, and under more peculiar advantages for the enjoyment of the Grace, benefits and blessings of the Covenant, than the Seed of others are: Parents have (as I may so speak) some kind os hold of that grace, and those blessings and benefics for their Children; and Children have some hold for themselves: and when a man hath any hold of a good for himself or his, he is loath to let it go. Saith the Apostle to Timothy, and in him to all Christians, Fight the good fight of Faith, lay hold on eternal life, 1 Tim. 6.12. The latter branch of this exhortation, viz. To lay hold on eternal life, may be taken as directive to Christians what to do more effectually to engage and quicken themselves to a vigorous prosecution of their Spiritual Warsare, they are to lay hold on eternal life: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Apostle, which may be done by Christians while in this life. There are several ways whereby Believers may lay hold on eternal lfe, while in the World, as by an applicatory Faith, whereby they apply and appropriate the promises of eternal life to themselves, as the Psalmist, Psalm. 16. so Psalm. 37.24. So the Apostle, 2 Tim. 4.8. So again eternal light is laid hold on by ardency of affection and desire, by possessing ourselves of the first fruits of it, etc. Now to lay hold on eternal life these or the like ways puts lise into Believers endeavours, so to fight this good fight of Faith, as thereby to come to the full enjoyment of that life in Heaven. When a man hath got any hold of any good for himself or his, he will strive and tug hard rather than part with it. Now I say Believers have some hold of the Grace and blessings of the Covenant for their Children, they see their Children have some hold through the extent of the Covenant to them, hence they must needs be more effectually engaged and provoked to greater diligence in the use of means, that their Children may come to the actual enjoyment of that Grace, those blessings and privileges, than they would be, had not either themselves or Children any such hold of that Grace, and those blessings and benefits.  
4. There is the goodness love and kindness of God in extending his Covenant to their Seed, and vouchsafing the ratification and confirmation of it, by the Application of the Token thereof unto them, as a strong obligation upon, and motive to Parents to use their utmost diligence in order to their children's embracement of the Covenant, and giving up themselves to God as his People, as thereby the Kingdom of Christ may be enlarged and his Interest promoted in the World. The love and kindness of God, how or which way soever expressed, either towards themselves or theirs, is greatly obliging to sincere Believers, to endeavour to their utmost power the promotion of the Interest, and enlargement of the Kingdom of Christ in the World. Love is of a constraining nature, it hath a compulsive force and power in it, We love him, because he loved us first, saith John. Love begets and excites love, and love is industrious and laborious; hence we read of the labour of love, (1 Thess. 1.3.) The Apostle gives it as the great reason of their so zealous preaching the Gospel, that to some they seemed to be beside themselves, viz. because the love of Christ did constrain them, 2 Cor. 5.14, 15. It is true, the love that God hath expressed towards a Believer, in the things he hath done for, and the good he hath vouchsafed to himself as personally considered in and by Christ, may and aught to have a constraining force upon him to live to him, and answerably to endeavour to his utmost power according to the capacity wherein he stands to promote the Interest and Kingdom of Christ in the World. But yet God's extending his Covenant to their Seed, and confirming it by the Application of the Token thereof unto them, must rationally greatly add to the compulsive force and efficacy that his love hath upon them, and that for a twofold reason.  
1. Because his love to themselves is greatly heightened thereby. To all he hath done for, and vouchsafed to themselves, there is the addition of that Grace vouchsafed unto theirs: and the greater the love of God is, and appears to be to a Believer, the areater efficacy and power it hath to excite his love unto God, and constrain him to lay out himself for the advantage of the Interest and Kingdom of Christ in the World.  
2. Because God's making the Seed of Believers partakers of the same Grace and Goodness vouchsafed to them, makes it alike reasonable that they, as they grow up to years of maturity, should live to him, as they themselves desire to do.  
There is a meetness and fitness that those that partake of the Grace and Goodness of God should live to him. And Parents seeing their Children made partakers of the same Grace and Goodness of God that themselves do partake of have the same Covenant extended to them, that is entered with themselves, and that ratified and confirmed to them the same way, as it is ratified and confirmed to themselves, they must needs judge it alike reasonable, and meet that theirs should live unto God, as well as themselves. Hence they must needs be more effectually stirred up, and provoked to use their utmost endeavours that they may so do. So that I say the Love, Grace and Goodness of God in extending his Covenant to the Seed of his People, and ratifying and confirming it by the Application of the Token thereof to them, is a very great obligation upon, and may and aught to be improved as a powerful motive by them, to provoke and engage themselves to the utmost diligence, in using all means that their Children may personally embrace the Covenant, and give up themselves to God as his People, as they grow up to years of maturity, as thereby the Interest of Christ is promoted, and his Kingdom enlarged. And yet further there are three things, the consideration of which may and will still heighten and increase the constraining efficacy and force, that the Love, Grace, and Goodness of God hath upon the hearts of believing Parents to move and provoke them to the  diligence.  
1. That it is the Interest of their Redeemer that is promoted, and his Kingdom that is enlarged thereby.  
2. That God hath extended his Covenant and appointed the Application of the Token thereof the Seed of Believers, with reference to this very end, viz. the increase and enlargement of the Kingdom of Christ in the World, and that in pursuance of that promise made to him, that he should have the Heathen for his Inheritance, and the utmost ends of the earth for his Possession.  
3. That they are their own Children, those that came out of their own bowels, towards whom they are to use the means, in order to the ends mentioned. The Love and Goodness of God hath a constraining power upon the hearts of Believers, to do his will however revealed, or whatever reference their doing of it hath. But when the things, whereabout his will is revealed, relate to the promotion of the Interest and enlargement of the Kingdom of their Lord and Redeemer Jesus Christ, and the increase and enlargement of his Kingdom was designed by his expressing his love and goodness to them in the ways he hath done; and they are their Children the fruit of their own bodies, that are the objects of their duty, which in obedience to the will of God they are to perrorm; surely now the Love, Grace, and Goodness of God must needs have the greatest efficacy and power in it, to engage, yea constrain them to a vigorous and diligent performance of that their duty.  
5. There is the aggravation that the sin of the Seed of Believers in not accepting of the Covenant, and performing the conditions of it, receives from their precedent Covenant-state, further to oblige and provoke Parents, who own that their Covenant-state, and have applied the Token of the Covenant on the account thereof, to endeavour to the utmost of their power, that they may accept of and perform the conditions of it. Not to accept of the Covenant, but on the other hand to reject it, is a greater sin in those, that have a precedent interest in it, than in those that have no such interest. It was a greater sin in Esau to despise his Birthright and Blessing, than the bore not taking hold of the Covenant was to those that had no such birth-priviledg. To despise or reject a good granted, is more than the bore not receiving any good offered. Now Parents considering how greatly the sin of their Children will be aggravated, in case they perform not the conditions of, but on the other hand reject the Covenant, and consequently that their condemnation will be greater than the condemnation of others, must needs strongly oblige, and more effectually provoke them to greater diligence in the discharge of their duty towards them, in order to the preventing their rejection; and on the other hand in order to their accepting and performing the conditions of the Covenant.  
6. There is the reference that Parents faithful discharge of their duty towards their Children hath to their children's preservation in their Covenant-state, and consequenly enjoying the full good and benefit thereof, as they grow up to years of maturity, as a farther obligation upon, and motive to provoke them thereunto. God hath taken the Seed of Believers into Covenant with himself, as they are their Seed, and continues their Covenant-state during their Infancy, on the account of their Parents Faith. But when they grow up to years of maturity, the condition of their continuance in that Covenant-state and consequently in joying the blessings of the Covenant, is devolved upon themselves; they must in their own persons embrace and take hold of the Covenant, and perform the conditions of it, which that they may do, God requires their Parents to teach them his way, and command them to walk in it; which duty of Parents in teaching and commanding their Children is the first and most proper means appointed of God in order to their personal embracement, and taking hold of his Covenant; and hence in case Parents fail in the discharge of their duty, their Children are deprived of the first and most proper means subservient to their prefervation in their Covenant-state. And though it may seem hard to say, that God will not vouchsafe other means, and bless them to the attaining of that end; yet this I must say, there is more depending upon Parents discharge of their duty, than most are ware of; and that God will vouchsafe other means and bless them to supply the defect of Parent's duty, is (as I judge) more than they have warrant to expect. However the depriving them of the first and most proper means must needs be extremely hazardous, and is usually given as a main reason of so many of the Seed of the Righteous proving wicked. And did Parents but understand, and seriously consider this, how great an obligation must it needs be to them faithfully to discharge their duty towards their Children?  
7. And lastly, There is the dishonour redounding unto God, by children's rejecting the Covenant, and falling off to ways of sin and profaneness, yet farther to oblige Parents to a faithful discharge of their duty towards them. When men hear the Covenant-interest of the Seed of Believers asserted, and see the Token thereof applied to them, and yet after see them to run into the same ways of sin and ungodliness with the Children of others, they are apt to reflect upon God, and to charge him with unfaithfulness in his promises, or deluding the World with a show of extending more Grace to Believers than indeed he doth. And this very thing, viz. the frequent apostasies of the Seed of Believers, and their walking in the same ways of impiety with the Children of others, though wholly groundlessly, yet I conceive is no little stumbling-block in the way of those whose judgement and practice lies opposite to what hath been pleaded for. Now the preventing this dishonour redounding unto God, and removing this stumbling-block out of the way of the weak, is a strong obligation upon Parents to a faithful performance of their duty towards their Children. And the laying these and the like obligations upon Parents to a diligent performance of that their duty towards their Children, may be one special reason of God's appointing the Application of the Token of the Covenant to them. And by what hath been said we may see how much greater obligations are upon Believers, who own their children's interest in the Covenant, and have the Token thereof applied to them upon that account, and how many motives are improveable by them to provoke and stir up themselves to a faithful discharge of their duty towards them; than what are upon, or improveable by the contrary minded, according to their respective judgements and practices.  
2. The other enquiry is, whether Paedo-Baptists, or Anti-Paedo-Baptists, according to what they respectively hold with reference to their Children, have greater and surer ground to hope, and expect that the means used, or duties performed by them, shall be effectual and successful; or whether the means used, and duties performed by the one, or the other, be more likely to prove effectual and successful for the accomplishing the ends aimed at?  
Answ. Now for this that the advantages lie on the side of the Paedo-Baptists will be undeniably evident by a double consideration, which I shall but as it were mention, because they must both be more fully insisted upon in a more proper place.  
1. Consider that Paedo-Baptists, according to what they hold with reference to their Children, have vastly more means to use in order to their conversion and embracement of the Covenant, and giving themselves up to God according to the tenor of it, than Anti-Paedo-Baptists have; they have many more motives, arguments, and encouragements to propose, apply to, and press upon their Children, than the contrary-minded have. And where the means are greater and more effectual in themselves, their efficacy and success may, according to the ordinary way of God's working upon men, be expected to be answerable.  
2. They have many promises both made to themselves with reference to their Children and households, and to their Children, as under the Covenant, and of the visible Church and Kingdom of Christ, beyond what the contrary-minded can according to their judgements and principles apply to themselves or theirs: wh●●● promises, though they should not infallibly secure Grace to all the Seed of Believers, how careful soever they may be in the use of means, and how faithful soever in the discharge of their duty towards them, yet they are vastly greater ground to hope for success, than there would be, supposing no such promises were made either to Parents or Children. But these things shall (if the Lord will) be more cleared up hereafter. Now then let all men judge how unrighteous and unreasonable that charge laid upon Paedo-Baptism is, viz. that it lays a foundation to Ignorance and Profaneness; and how much more justly that charge may be laid upon the contrary judgement and practice. We see Paedo-Baptists are under vastly greater obligations to a diligent use of means, and performance of duty in order to the conversion of their Children, and their personal embracement of the Covenant, than the contrary-minded can according to their judgement look upon themselves as under, and have vastly more ground to expect that their use of means, and performance of duty shall be successful, than they have. But let that suffice for the reasons of Gods appointing the Application of the Token of the Covenant to the Infant-seed of his People, as they respect the Parents, to whose Seed that Application is to be made.  
3. The reasons respecting the Children themselves, to whom the Token of the Covenant is to be applied; and thus the great reason is their good, benefit, and advantage. But that brings me to the second grand enquiry. From what hath been said, we may evidently see, that the rationality of this Institution is not only secured to us by the infinite wisdom of God instituting, but sufficient reason for it lies obvious to all serious considerate minds.   

CHAP. III. The second Question proposed. A brief Introduction to the Answer of it. The first benefit that the Seed of Believers receive by the Application of the Token of the Covenant to them declared, viz. They have thereby a solemn admission into, and Membership in the visible Church, Kingdom, or Family of Christ. An Objection answered. The good redounding to them by that their admission and Membership shown in two Instances. 1. They are comprehended in, and have an equal benefit with the rest of the Members of the Church, by all these prayers put up for the Church in general. 2. They are under that special providential care that Christ exerciseth over his Church. 3. Questions relating thereunto resolved.  
Quest. 2. WHat are the Benefits, and advantages arising to the Infant-feed of Believers, from the Application of the Tokens of the Covenant to them, or what good do they receive thereby?  
Answ. That all Ordinances of Divine Original, are a signification and signal expression of the good will of God unto men; and consequently aim at, and tend to the good and benefit of those that are the due and proper subjects of them, hath been intimated already, and may be alike infallibly concluded from the goodness, as their rationality from the wisdom of the Institutor. As for that special Ordinance under our present consideration, the Apostles answer to much the same question, put with respect to Circumcision, is applicable to, and may be given, as a more general solution of the question now put, respective to both Circumcision and Baptism, as applied to Infants: the advantage they have thereby is much, and that every way. What that good and advantage is, and wherein it doth consist is now to be inquired into: and in general, or as to the sum and substance of it, it's threefold.  
1. First, They thereby are solemnly admitted into, and incorporated in the visible Church, Kingdom, or Family of Christ, and thereupon become, to use the Aposltes phrase, Fellow-citizens of the Saints, and of the Household of God. That Baptism now is as Circumcision of old was, a solemn right for the initiation, and admission of all those that are rightful Subjects of it, into the visible Church, or body of Christ, is agreed on on all hands; which that the Infants we now speak of are, hath been already proved, and is now taken for granted, which being granted, that they have this good and benefit by it will receive a ready acknowledgement from all, and indeed that to have a Membership in the Church, or to be Fellow-citizens with the Saints, and of the Household of God, is a good, or advantage unto men, cannot be rationally questioned by any, though wherein the good and advantage of it in the case of Infants does consist, is not obvious unto all. And therefore must now be more throughly searched into, and declared. But before I proceed to that, one objection must be removed out of our way, which seems in the judgement of some, strongly to oppose Infant's enjoyment of that privilege, and consequently their right to that Ordinance, appointed for the solemn admission of men into it: And it is this.  
Object. It may be said, that it may seem that Infants as such cannot rightfully be admitted into, or incorporated in the visible Church or body of Christ, or be of his Household, and Family as visible, and that for this reason: Because membership in the visible Church, Body or Kingdom of Christ does presuppose membership in his invisible Body, seeing to be a member of his visible Body, is nothing else but visibly to appear to be a real member of his invisible Body: that distinction of visible and invisible not being distinctio rei, sed tantum nominis, only a distinction of one and the same Church, à duplici modo unionis & communionis cum Christo capite (still) interno & externo; so that the Church by these terms of visible, and invisible, is only distinguished of, in regard of a certain adjunct, viz. The manner or kind of union and communion that the several members it is constituted of, have with Christ the head, viz. internal, and real, or only external, or appearing: Hence all that are, or aught to be received as members of the visible Church, they are and aught to be such, as visibly appear to have real internal Union and Communion with Christ. Now it will be said, that Infants as such seem incapable of any such Union, and Communion with him; or suppose them simply, or absolutely capable; yet whether any actually have, especially which of them in particular have such a Union, and Communion with Chest, is wholly unknown to us, and then how can they be said visibly to appear members of the invisible Body of Christ? which they must do in case they have a right to membership in his visible Body.  
Answ. In answer to this Objection I would say these three or four things.  
1. First, That the difficulty of resolving some doubts, that may arise with reference to persons right to, or enjoyment of Gospel-priviledges, ought not to be pleased for the overthrowing, or disannulling their right to them, when God hath evidently declared them in his Word, to have such a right to, or to have had, by his own approbation the actual possession and enjoyment of them: God may have plainly revealed their right, and yet more darkly revealed many things relating to that their right. Instances would not be wanting, would I insist upon them, of Gospel-priviledges, that the Scriptures evidently declare persons so and so qualified to have a real right to, and to have the actual possession and enjoyment of, and yet doubts of no easy resolution may be raised with reference to their right to them, and the way and manner of their coming to the possession of them.  
2. But secondly, And rather that the case of Infants of Believers now, is no otherwise concerned in this Objection, than the case of the Infant-seed of the Church and people of God under the first Testament were, and it may be pleaded with equal strength against their having been Members of the visible Church, or Body of Christ then, as against the right of Infant-seed of Believers to membership in the visible Church, or body of Christ now; the Church then constituted, and made up of the natural posterity of Abraham, with the addition of some few Proselytes from among the Gentiles, was the visible Body of Christ then, as well as the Church made up of Jews and Gentiles under the new Testament is. This I have so fully evidenced elsewhere, that nothing more need be added here, and indeed the Apostle in Eph. 3.6. is so plain and express, that the Gentiles, as converted to the Faith, are of the same body with the Jews under the first Testament; that to deny them to have been the body of Christ, is to deny the Church now to be so; and that the Apostle speaks there of the visible body of Christ, is undeniable, in that what he speaks of the Gentiles more generally, he applies to that Church of the Ephesians in particular, Chap. 2.19. Each individual member of which Church that they did belong to the invisible Body of Christ he would not affirm, but plainly intimates his suspicion of the contrary, Acts 20. ult. Yet he speaks indefinitely, or universally of this Church as enjoying this privilege, to be of the same body, viz. of Christ, that the Jews afore were of: an undoubted evidence that he speaks of the body of Christ as visible: so that the Jews, or the Jewish Church under the first Testament, was the visible body of Christ; for the Gentiles as converted to the Faith, and gathered into particular Churches, are of the same body. Now it is passed all rational contradiction, that the Infant-seed both of Jews, and proselited Gentiles were Members of the same body with their Parents: hence let it be resolved how far, or in what sense membership in the visible Body of Christ, and Union, and Communion with him as the Head was necessary, or presupposed to their membership in his visible Body, the same, and no other is necessary, and must be presupposed to Infant's membership in the visible Body of Christ still: the same answer than that will satisfy this Objection, as they were concerned in it, will alike satisfy it, as the Infant-seed of Believers now are concerned in it, in as much as they are equally and alike concerned in it.  
3. Thirdly and lastly, I answer, that it may be granted, yea, I conceive, it must be affirmed; that the Infant-seed of Believers, and that universally, have by virtue of the Covenant entered with them, a real and proper Union with Christ, and answerably may be looked upon, and reputed in some sense, as Members of his invisible body, and on that ground are to be admitted into his visible Body, Church or Kingdom; only here, that all mistakes may be obviated, we must distinguish of Union with Christ, it is either Political, or Physical: 
* It a Christo Ecclesia unita est, ut in ea unione extet exemplum utriusque unionis, scilicet Polit cae & Physicae, Vide Camer. de Ecclesiae. p. 225.  By that Union I call Political, I intent that Union, which consists in those mutual Relations, wherein Christ and his Church stand related each to other, as King and Subjects, Master and Servants, Shepherd and Sheep: the ratio fundendi, or fundamentum proximum of this Union, is the mutual consent of Christ, and those that are thus united to him, either in their own persons, as in the case of the adult, or on their behalf, by those cujus juris sunt, as in the case of Infants, to accept and take each other in these respective Relations; and this is that Union properly constituted by the Covenant.  
By that Union I call Physical, I intent a higher kind of Union, viz. cujus vinculum est Spiritus sanctus, that which is made by the indwelling of the same Spirit that was first poured out upon Christ in the soul, which is proper to those that are truly regenerated; in regard of which, they are compared to branches, and Christ to a Vine, and Christ and they are said to be one spirit, 1 Cor. 6.17. or one spiritual body: and though it is true, that in respect of the adult, those that have a Political Union with Christ, are supposed also to have a Physical Union; yet it is not necessary that all that have the former should have the latter: Jesus Christ may take men into what degree or kind of Union with himself he sees mere. Now when I say the Infant-seed of Believers have a real Union with Christ, I mean it only of a Political, which we may call a mere relative Union; he is their King, they are his Subjects; he their Master, they his Servants; he their Shepherd, they his Sheep: and this Union they have with Christ is the proper ground of their admission into the Church visible, or into the Kingdom, Family, Household, or, as I may so speak, Sheepfold of Christ; and that the Infant-seed of Believers, and that universally, have such a Union with Christ, may be evidenced by a twofold argument.  
1. First all those, by whom, or on whose behalf the conditions of the Covenant are really and truly performed, have a real and true Union with Christ; but though not by (for that's not required of them) yet on the behalf of the Infant-seed of Believers, and that universally, the conditions of the Covenant are really and truly performed. Therefore, etc.  
Both Propositions carry their own evidence with so much clearness, that as I cannot at present apprehend what can be replied to; so I conceive the adding of any thing for the proof of either would be superfluous; surely the conditions of the Covenant between Christ, and God in him, and the Seed of Believers, being performed, though not by them, yet on their behalf, which is all one as though by them there must needs immediately result such a Union with Christ. Take it in all instances of this kind of Union, and the mutual acceptation and performance of the Covenant, or contracts by which that Union is constituted, and the Union itself, necessarily results and flows therefrom.  
Now that the conditions of the Covenant are really and truly performed on the behalf of the Seed of Believers, needs no other proof, than that they are Believers, whose Seed we now speak of; it is the Faith and Repentance of Parents, that are the conditions of the Seed's acceptation into Covenant.  
2. The same Union, that the Covenant constitutes between Christ and some, it constitutes between him and all, with whom it is equally, and alike established; but the Covenant constitutes a true and real Union between Christ and some, viz. adult Believers, therefore it constitutes the same Union between Christ and others, viz. their Infant-seed, it being equally and alike established with them, as it is with Believers themselves. This argument carries its evidence with the same clearness as the former. For though it is true, the conditions of the Covenant, as established with adult Believers, differ from the conditions of it, as established with Infants; yet that hinders not, but that the Union constituted between Christ and them, is one and the same with that constituted between him and adult Believers. In as much as the Covenant accepts of the Parents Faith, as the condition of the Child's admission thereinto, as will as the Faith of grown Persons for their own admission thereinto; now it is the Covenant as absolutely considered, and not as requiring such and such conditions, that constitutes this kind of Union between Christ and men, be they adult or Infants; neither can that higher kind of Union, (viz. Physical,) that Believers have with Christ, be pleaded as a prejudice to Infant's enjoyment of this lower kind of Union with him, seeing neither the antecedent operations, or consequent indwelling of the Spirit in the soul, whereby that higher kind of Union is effected, are any otherwise necessary to this lower kind of Union, which I call Political or merely relative, than the performance of the conditions of the Covenant by the adult, and the Promises of the Covenant appertaining to them having personally performed them, make so to be, when the conditions of the Covenant may be truly and really performed without such operations of the Spirit, as in the case of Infants they may, and there is no promise of the indwelling presence of the Spirit, as is also their case; there a political Union may be really constituted, and yet no higher Union granted: so that Infants have a real Political Union with Christ is evident, and indeed to grant them an interest in the Covenant, and yet deny them such a Union, would be absolutely contradictory. What Objections carry any appearance of opposition against what hath been now granted, yea asserted, shall be considered hereafter.  
This I say at present, that the Infant-seed of Believers may be granted, yea must be affirmed to have a true and real Political, or relative Union with Christ the Head of the Church, which as it gives them a right to membership, so is a sufficient warrant for their admission into the actual possession of that their right in the Church, Kingdom, or Family of Christ as visible here upon earth: neither are we concerned, as I conceive, to inquire, or determine how far, or in what sense they may be said by virtue of this Union, to be Members of the Church, or Body of Christ as invisible, seeing our judgement and practice relating unto them have divine revelation for their ground and rule. This objection being removed out of our way, I shall now proceed to inquire, what good, benefit, or advantage the Infant-seed of Believers have by their membership in the visible Church, Body, or Kingdom of Christ; and it may be reduced to these three heads.  
1. First, which I shall but touch upon, they, as Members of the visible Church, are comprehended in, and have the benefit of those prayers, that are continually made for the whole Israel of God, or the Church of God in general, as it is the duty of Believers in their more general Assemblies, so of each particular Believer, to make known their requests unto God for themselves, or on his own behalf, by prayer, supplication with thanksgiving, as the Apostle speaks, Phil. 4. So to pray for Jerusalem, or the Church of God in general, pray for the peace of Jerusalem, in Psal. 122.6. By Jerusalem we are to understand the Church of God in general, and as this is the duty of Believers, so that love both to Christ the head, and to the whole Body of which each in particular is a Member, that is the inseparable effect of regeneration, obliges and constrains them to the performance of it, hence it is but seldom but sincere Saints especially in their more solemn addresses unto God 〈◊〉 leave some 〈…〉 in the Psalmist, Psal. 51.18. So in the Apostle, Gal. 1.16. Though the one was only making application to God for relief in a particular case, the other leaving his valedictory benediction with those he had written to; yet Zion, or the Israel of God, shall not be forgotten by the one or the other. Hence there is, as I may so speak, a stock of Prayers, (not treasury of Merits) continually treasuring up for the Church of God, in which the Infant-seed of Believers have their interest and share, and this is no small benefit to have so many thousands, whom the Lord hath appointed as his remembrancers, daily putting him in mind of his Covenant and Promises, as made with and to his Church, whereof they are Members, as well as of the Covenant and Promises made with, and to them in special, as the Seed of such Parents: and this, if duly considered, might yield great comfort to believing Parents, that theirs, as well as themselves, are daily presented before the Throne of Grace by so many, who are under the promise of having the ear of God open to them.  
2. And rather being Members of the visible Church, Kingdom or Family of our Lord Christ, they have a joint interest with all other members in that special providential care, that he exercises over his own house. That the work of providence is put into the hand of Christ by the Father, is evident; as from variety of other Scriptures, so in special from that, John 5.22. where Christ himself tells us, that the Father judgeth no man, but hath committed all judgement unto the Son; yet not so, as to cease to work himself, for the Father works in and by the Son: but that the work of Providence is put into the hand of the Son, is evident; and this work of Providence, or providential care of Christ is twofold.  
1. First more general, and so it extends to the utmost bounds and limits of the creation of God; no creature that received its being from God, but it is under providence, as administered by Christ, as all things are made by him, so by him do all things consist.  
2. Secondly more special, and thus the Church is the proper object of the special providential care of Christ; therefore he is said by way of Emphasis to be the keeper of Israel, Psal. 121.4. He that keepeth Israel (or as the words may be read, he that is keeping Israel) neither slumbreth nor sleepeth: as we have here the special object of divine Providence, (viz.) Israel, that is the Church, so the exactness and speciality of that providential care exercised towards, or over that object intimated, partly in the word keepeth, or keeping, that is carefully, and diligently keeping, 
* Curam solicitudinem, & diligentiam connotat.  more fully declared in the following words, neither slumbreth nor sleepeth: a man though he fall not asleep, yet, if he stumber, is greatly indisposed to discharge any work he is engaged in: a shepherd though he be not fast asleep, as we say, yet, if in a slumber, his sheep are exposed to danger: but to show the exactness of that providential care that our Lord Christ exerciseth over his Church, it is here said of him, nec dormit, nec dormitat, he neither sleeps, nor slumbers; And hence again the Lord promiseth to keep his Church, speaking of it under the notion of a Vineyard, night and day, Isa. 27.3. as his eye is always open, he is always awake, not in the least slumbering; so his eye is always upon his Church, he keeps it night and day; now night and day divide time: from all which we may see, that the Church is the special object of the providential care of Christ, the Church is his special charge, so his care is answerable towards, or over it, he exercises a most exact providential care towards or over his own Family. And here we may further observe, that as the work of Providence is put into the hand of Christ; so he employs the Angels as his Ministers in the administration thereof, he maketh his Angel's spirits, and his Ministers a flame of fire, Heb. 1.7. according to their essences and natures, so he employs them as his Servants and Ministers, in managing the work of Providence put into his hands; hence as the Church is the object of his special providential care, so the Angels perform their Ministry with a special respect to, and for the good and benefit of it; hence said to be sent forth to minister for them, who shall be heirs of Salvation, Heb. 1.14. though they serve Christ in the whole work of Providence, yet they have their service, and Ministry especially assigned them, with respect to the good and benefit of the Church, and the particular members thereof, as those that are to be heirs of Salvation; now the Infant-seed of Believers being rightful members of the visible Church, or body of Christ, have the wings of his special providence stretched over them, and have a joint interest in this service, and Ministry of Angels with the adult members; yea at least, as some, if not most of our best Expositors understand that passage of our Lord Christ in Mat. 18.10. Infants have a more special interest in their Ministry, their states incapacifying them to take any care of themselves are more especially committed to the charge of Angels; Take heed says our Lord Christ, that ye despise not one of these little ones: for I say unto you, that in Heaven their Angels do always behold the face of my Father which is in Heaven: by these little ones, are understood little Children, if not alone intended, yet as included and comprehended, they have their Angels, that in Heaven behold the face of God in Heaven, that is, stand always ready to receive commands from God, for their guidance in their service and ministration unto these little ones, to whose care and charge they are committed, Videre faciem Patris, id est, astare Deo tanquam Regi observantes ejus nutum, ut capessant ipsius mandata de ipsis emittendis ad custodiam puerorum, saith Piscator: 
* Vide Bulling. in loco, Junius his Irenicum Meditatio in Ps. 121.2. Gerhard de Baptismo, Mr. Perkins, Doct. Prideux in their Sermons upon this place, etc.  But whether we are to understand our Lord Christ as speaking of little ones in a literal and proper sense or no; yet that his providential care exercised towards, or over his Church or Family, does extend to them in common with the rest of the members thereof, is sufficiently evident from the universality of that phrase, he keepeth Israel; none that appertain to his Israel are from under his care, or excluded from the service or ministration of the Angels, and surely this is no little benefit, that the Seed of Believers have by their membership in the visible Church, they are under that special providential care he exercises over his own house: but for the further clearing up of this, the resolution of two or three questions may be necessary.  
First, Whether this Providential care of Christ over his Church be extended equally and alike to all that are visible members of it, or whether he hath not a peculiar respect to election, and a real work of Grace upon the heart, and consequently, seeing we deny Infants, as such, to have a real work of Grace upon their hearts, and affirm that there is an election of Grace among them, unto which some do, others do not appertain, whether this providential care of Christ be not appropriated only to the Elect among them?  
Answ. In the resolution of this question several things might be considered, which yet I shall wave and shall only observe, that the Angels, whom our Lord Christ employs as his Servants and Ministers in the work of Providence, do act in their ministration, either according to a more general commission and charge they have received, or else according to particular commands relating to the good and benefit of each particular person, hic & nunc; and that Angels do act according to a more general commission, as well as according to particular commands they receive from Christ, for the good and benefit of his Church, is not only consonant to reason, but may be evidenced from Scripture: and hence our Divines distinguish of their Ministry; 
* Ministerium Angelorum est duplex, ordinarium, & extraordinartum, Junii Eccles. cap. 4. pag. 1548.  it is either, say they, ordinary or extraordinary; their ordinary Ministry is, that they perform by virtue, and in pursuance of their more general commission; their extraordinary Ministry is that they perform in obedience to, and in pursuance of particular commands and directions they receive from Christ, whether relating to the Church in general, or any part of it in this or that nation, or any particular member.  
Now suppose we grant, that Angels have many particular commands relating to the good of the Elect, beyond what they have relating to the good of the Non-elect, yet, so far as they perform their Ministry according to their more general commission, they have an equal respect to all, without consideration had to election, or nonelection, which are secrets to them as well as to us; yea it may be further observed, that our Lord Christ himself, in the exercise of this his providential care over his Church, hath a greater respect to the Non-elect Infant members, (I may add to the Non-elect adult, supposing their ways and actions do not openly proclaim the Hypocrisy of their hearts) than he hath to those that are wholly Aliens (whether Infants, or adult) to the Commonwealth of Israel, and answerably does give many particular directions to his Angels relating to their good, beyond what he gives relating to the good of those that are, as the Apostle speaks, without: the truth of what is now affirmed is established upon a twofold ground.  
1. First the ordinary way of Christ's dealing with men, especially in his outward dispensations towards them; he deals with them according to what they are, or appear to be, not according to what he foresees they will be, or will do; hence says the Lord by the Prophet Azariah, to Asa, Judah and Benjamin, the Lord is with you, while you be with him, 2 Chron. 15.2. Though there might be, as doubtless there were, many whose hearts were not sound nor upright with God, yet this promise is made to them in general, that while they should keep with God in the observation of his commands, he would be with them.  
2. Secondly, The other ground, upon which what hath been affirmed is established, is the indefinitness of the Apostle's expression, Heb. 1.14. Where speaking of the Angels, are they not, saith he, ministering spirits, sent forth for the good of them that shall be heirs of Salvation? The Angels minister unto men, as considered and eyed under that notion, viz. as heirs of Salvation; the Apostle speaketh not of them as elect, nor yet absolutely as Believers; 
* 〈…〉  their Election is secret, hid with God, the truth of their Faith may not 〈…〉 known to Angels, it is God alone that so 〈…〉 perfectly to know the hearts of men, and what 〈…〉; hence the Angels minister to the 〈…〉 as appearing so to them. Now 〈…〉 their Infant-state, are visibly heirs of Salvation, or visibly appear to be such who shall be heirs of Salvation, as may further appear hereafter. And answerably the Angels in pursuance of their general commission do minister to them, as eyeing them under that notion, viz. as heirs of Salvation; so that though I deny not, but elect Infants may have a more full benefit by this special providential care that our Lord Christ exercises over his own Family, than the Non-elect have: yet this I say, that the Infant-seed of Believers in general, or universally, being admitted visible members of his Family, and appearing as heirs of Salvation, before they have made a forfeiture of their Covenant-interest, have an equal interest in the service, and ministration of Angels, so far as that is performed according to their more general commission, with the rest of the members thereof, besides many particular services done by the Angels, according to particular directions from Christ, beyond what the rest of mankind, yet strangers to the Covenants of Promise, have.  
2. Whether this special providential care of Christ be not extended to Elect-Infants, born unto unbelievers, as well as to those that are visible members of his Church, and if so, than such would have the same benefit, that they have being admitted.  
Answ. It is not to be doubted, but that our Lord Christ knows who are his by election, as well as by vocation, and that he hath a respect to them as such, antecedent to their Union with him, and admission into the Church visible; but yet let these three things be considered.  
1. First, That how far, or in what sense soever the providential care of Christ is extended to, and exercised over such, yet supposing the Infant-seed of Believers excluded from his Church and Family, that his care would be but particular, and not universal, it would reach only to the elect, and not to all their Seed, and consequently the privilege of the Seed of Believers would be greatly narrowed and lessened beyond what now it is, yea, the Seed of Believers, as such, would have no benefit by the special providential care of Christ, beyond what the Seed of others have, neither could their Parents take any comfort in, or make any improvement of the consideration of their Seed's enjoyment of this privilege, in as much as they should not then enjoy it as their Seed, but only as elected, and who or whether any of their Seed were elected, each particular Believer would be uncertain.  
2. Secondly, The case of Infants and of the adult in this regard is one and the same, no doubt, but our Lord Christ hath a respect to the Elect, whether in their infancy, or as grown up, beyond what he hath to others; and yet we find the Church, and that as visible, greatly magnified, yea even admired on the account of this privilege, Oh Israel who is like unto thee, a people saved by the Lord, the shield of thy help? Deut. 33.29. It is primarily meant of this providential care that our Lord Christ exerciseth over his Church as visible, and what is said of the Church in general, is true of, and applicable to each particular member, as sharing in the common privileges of the whole, and therefore  
3. Thirdly, I answer, that neither Infants nor grown persons, though as pertaining to the election of Grace, have an equal interest in, and benefit by this care of Christ, while strangers to the Commonwealth of Israel, with those that are actual members of that Commonwealth; it is Israel, that the excellency of God is over, Psal. 68.34. This will clearly appear in the case of Ruth the Moabitess, that she appertained to the election of Grace, will not, as I suppose, be questioned by any, and yet shall we think she had the same benefit by this special providential care of God over his Church, antecedent to her coming to trust under the wing of the God of Israel, as Boaz speaks in Ruth 2.12. that she had, after she was actually come? what benefit then had she in that respect, by her forsaking her own people, and joining herself with the people of God? And as I said the case of Infants and of grown persons is one and the same, so that this is no small good or benefit that the Infant-seed of Believers have by their admission into the visible Church, above and beyond what the Seed of others that are without do enjoy, that thereby they are brought under that special providential care that our Lord Christ does exercise over his Church, Kingdom or Family.  
Quest. 3. It may be farther inquired, wherein does the good or benefit of being under this providential care of Christ consist? what difference is put thereby, between the Infant-seed of Believers, and the Infant-seed of others?  
Answ. To that I shall only say in general, that it is a good and benefit to be under this care of Christ, cannot rationally be doubted of, by any who with their hearts believe, that God hath raised him up from the dead, and given him to be the head over all things to the Church, though the effects thereof be not always obvious unto sense. Some indeed have not been ashamed to put the question, where is the God of Judgement? not being able to discern any difference in his providential dispensations towards the righteous and the wicked: But will any man, that is initiated in the School of Christ, and hath learned in any measure to walk by Faith, and not by Sense, infer herefrom, that either there is no providential care exercised over the righteous, or that they have no benefit thereby? The non-appearing unto sense of any difference between the Seed of Believers, and the Seed of unbelievers, is no rational ground for any to conclude, either that there is no such special care extended to, or exercised over the former, or that they receive no benefit or advantage thereby, The ways of God are in the Seas, his paths in the deep Waters; as for his footsteps they are not known, Psal. 77.19. How many glorious designs does our Lord Christ carry on for the good of his Family, and the several members thereof, when yet, neither the time when the first foundation of them was laid, nor the various workings of Providence in their accomplishment, is discerned or observed, either by the men of the World, yea, or by Saints themselves? only when they are brought to their intended perfection, they give abundant cause, to those who reap the fruit of them, to admire and say, it was good for them that they ever had a place in that Kingdom or Family, over which is the excellency of that God, who rideth upon the Heaven of Heavens, and whose strength is in the Clouds. Who, that hath any true knowledge of Christ, and hath his senses at all exercised to discern between things that differ, would willingly be removed from under this special providential care of Christ, though it were to be set over the greatest Empire in the World, yea though yet continued under that general providence, that extends to the whole Creation of God?  
So that, not to descend to particulars, to be under the special providence of Christ must be granted to be a singular good by all those that will not disclaim Christianity, and avow themselves open Infidels.  
Now, I say, the Infant-seed of Believers, as admitted into the visible Church, Kingdom and Family of Christ, are under that special providential care he exercises over it; but now Parents by disclaiming their Seed's interest in the Covenant, and refusing on that account to admit them into the visible Church by the Application of the Token of the Covenant to them, do, if not absolutely, yet at lest what in them lies, deprive them of this privilege, and leave them under only that general and common providence, that is exercised over the dark places of the earth, that are full of the habitations of cruelty, and oh that men, yea that Christians should become so cruel to the fruit of their own bodies.   

CHAP. IU. The good redounding to the Infant-seed of Believers from their admission into, and membership in the visible Church, Kingdom, or Family of Christ, further opened in a third instance, viz. They stand nigher than the rest of Mankind to, and are the more especial Objects of the Promises of saving Grace. Some of these Promises mentioned. The full Good contained in them unfolded. That the Seed of Believers, as members of the visible Church, do stand nigher to them, than the rest of Mankind, fully proved. An exaggeration of Parents evil in rejecting their children's Church-membership.  
3. THirdly and especially, the Infant-seed of Believers, as members of the visible Church, stand nigher than the rest of Mankind do to, and answerably are the more especial objects of, the Promises of saving Grace. The Promises I have reference to, are such as these, Isa. 54.13. Jer. 31.31. That the very first special or saving Grace, I mean inherent or renewing Grace, whereby the Image of God is renewed in, and reinstamped upon the soul, is originally from God, and not from Man himself, needs no other proof, than the bare recital of those Scriptures that affirm it, John 3.3, 7. compared with John 1.13. Ephes. 2.8, 10. James 1.17, 18. etc. That the Promises aforementioned, and unto which I have reference, do contain and hold forth saving Grace, and at least that Isai. 54.13. the very first special or saving Grace, is sufficiently evident from the words themselves; so from the application our Lord Christ makes of that Promise in John 6.44, 45. where we see our Lord Christ applies these teachings of God to those effectual teachings and drawings of the Father, whereby sinners are brought to him, and which whosoever do enjoy, do actually come to him, and shall be raised up by him at the last day; that is, unto Life and Glory. And yet farther, that these Promises I now reser unto, have their accomplishment in New-Testament-times, and that during the present administration, is undeniably secured both by our Lord Christ, and the Apostles interpretation and application of them: compare those forecited Texts with John 6.44, 45. Heb. 8.11. So that as all special, or saving Grace, especially that first, whereby the soul is drawn and united unto Christ, is originally from God; so these Promises do hold forth and assure that Grace unto some in New-Testament-times, during the present administration of the Covenant of Grace: Now, I say, the Infant-seed of Believers, as incorporated into the visible Church by the Application of the Token of the Covenant to them, do stand nigher to these Promises than the rest of Mankind do, and are the more especial Objects of them, and consequently they have, and (were Parent's saithful in the discharge of their duty) would more abundantly have their accomplishment especially among them. But that we may more clearly see, how great a good and advantage the Seed of Believers in this respect have by their membership in the visible Church, I shall do two things:  
1. First, show more particularly what is the good that is contained in these Promises, and  
2. Secondly, prove that the Seed of Believers do stand nigher to them, than the rest of Mankind. To begin with the first, viz.  
What the good contained in these Promises is: and that is twofold, the former employed and presupposed; the latter more plainly expressed.  
First, the good contained in these Promises is the vouchsafement of such outward means, as are ape and sufficient, according to the ordinary deal of God with, and his ordinary ways of working Grace in Men, instrumentally to convey Grace to, and work it in the heart: these means in the general are the outward communication or publication of the Doctrine of Redemption, and Salvation by Christ. The Doctrine of the Gospel, declaring the way of Redemption and Salvation by Christ, as some ways communicated to the understanding, and applied to the soul, is the means by, and through which God does ordinarily work Grace in those, whose Salvation he intends; I mean it of such whose capacities admit of their reception of Grace that way. Now when God promises Grace, he implicitly promises the means, by which it may, according to the ordinary way of his deal with men, be wrought in those intended in the Promises. But before I proceed, it may not be altogether unuseful to remove one objection that may possibly arise in the minds at least of some men.  
Obj. Possibly it may be said, These Promises seem rather to exclude than include any external means; for it is expressly said, when these Promises come to have their accomplishment, men shall not teach every one his neighbour, or his brother, saying, know the Lord, they shall be all taught of God, and that shall be the only teaching they shall have, or stand in need of.  
Answ. To this I shall only say two things.  
First, That the Promises of the Covenant of Grace have a gradual accomplishment: they had a lower accomplishment under the first Testament, they have a higher and more full accomplishment under the New, during the present administration: what further intendment they may have, and how accomplished in the ages yet to come, is not without its difficulty to determine: Be sure, in Heaven there shall be no need of outward means: Promissiones novi faederis inchoantur in hac vita, implentur autem in vita futura, Cam. in Heb. 8.11. And therefore  
2. Secondly, These words only note a more abundant pouring forth of the Spirit under the New Testament, beyond what was granted under the first: 
* Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro non solum frequenter accipitur, & in altero, quod per adversitivam opponitur, quaedam praeeminentia prae priori intelligitur. Glass.  and the meaning is only this, as if the Lord should say, they shall not only be taught of men; but my Spirit shall accompany the teaching of men, by means whereof they shall have my Law put in their minds, and written in their hearts, and shall know me from the least to the greatest. And that the Spirit of God designed not the exclusion of ontward means is sufficiently evident from our Lord Christ's instituting the Gospel-Ministry, at that very time to which these Promises had a direct reference, and were to have at least a lower accomplishment; the end of which Institution, and the time of its duration, the Apostle expressly declares in Eph. 4.11, 12, 13. So that though these Promises seem to exclude, yet they do indeed include, such outward means, as whereby according to the ordinary way of God's working in, and upon men, the main good intended in them may be communicated to them. As when God commands any duty from men, that Command requires the due use and improvement of all means necessarily subserving their performance of the duty commanded: so when he promises any good, especially when the Promise is absolute, as I conceive these are, in the promise of that good is included the necessary means of man's enjoyment of it: so that when God promises that all the Children of his Church shall be taught of him, and that so, as to know him from the greatest to the least, and that he will put his Laws in their minds, and write them in their hearts, he does implicitly promise a sufficiency of means, whereby the main Good intended may be communicated to them: and these means in the general, as I have said, are the communication, or publication of the Doctrine of the Gospel, at least so far as is absolutely and simply necessary to the working of a saving work of Grace in the heart. The various ways whereby the Doctrine of the Gospel may be communicated unto men, whether young or old, are not necessary to be insisted upon.  
The most proper and ordained way in respect of the Seed of Believers hath been already intimated to be Parental Instruction, though I shall not say, God hath confined himself to that way alone. But let it suffice to know in the general, that in these Promises is included the vouchsafement of a sufficiency of means, whereby these spiritual blessings may in an ordinary way be communicated to those designed for their enjoyment.  
2. Secondly, The main and principal good intended in these Promises is the effectual operations of the Soirit of God in a concurtence with, and by those means, together with their inseparable Effects and Fruits, these Promises, both as at first given forth by those two Prophets, and also as interpreted by Christ and the Apostle Paul, evidently intent some good beyond the bare vouchsasement of outward means; for otherwise they would assure of nothing, with reference to the ends whereunto they were given forth, beyond what was enjoyed by the people of God under the Old Testament; they had then the Oracles of God committed to them, as well as the Church of God now hath; so that it must needs be, some good that is princepally intended in these Promises, beyond what was vouchsafed to the Church under the Old-Testament-administration, and which does advance the New-Testament-administration to an excellency and glory above that of the Old, which can be nothing else, but the more plentiful effusion of the Spirit of God, and his effectual Operations with their inseparable Fruits and Effects, here declared to be the saving knowledge of God, the abiding of the Law in the mind, and its Inscription in the heart. But let that suffice for the good intended in these Promises.  
2. Secondly, That the Seed of Believers, as Members of the Church, stand nigher than the rest of Mankind, (I mean, that are, as the Apostle speaks, without to) and are the more especial Objects of these Promises: Now this will appear two ways.  
1. First more generally, from the consideration of the more general Objects of them, and that is the Church, or House of Israel, of which the Seed of Believers are Members; thus in that Isa. 54.13. All thy Children shall be taught of God: whose Children the Prophet speaks of, is evident, as from the Context, so from that discourse of the Apostle in Gal. 4. ult. they are the Children of Jerusalem which is from above, that is the Gospel-Church; and that it is meant of the Gospel-Church as visible, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. And that he means the Church As visible, is evident from what follows.  is evident from Isa. 54.11. It is the Church tossed to and fro with Tempest, that is, Afflictions, Persecutions, etc. which are only compatible to the Church as visible. Now they are the Children of the Church, as so considered, that are the Objects of this Promise, they shall be taught of God, and that so, as to know him from the least to the greatest. Some indeed have understood by these Children, the natural Children of the Church, or of the Members of the Church: and though I doubt not, but that the Holy Ghost has a considerable respect unto them, yet I conceive not merely as such, but as Members of the visible Church, it being usual in Scripture to speak of the Church collectively taken, under the notion of a Mother, and the several Members under the notion of her Children: and that we are so to understand it in this place, is evident both from the Context, and that discourse of the Apostle before mentioned; so that let it be granted that this Promise does not appertain to the Seed of Believers merely as such; yet as the Covenant of Grace is extended to them, and they, by the Application of the Token thereof are admitted into the visible Church, so it does appertain, yea in a special manner appertains to them: so again in that Heb. 8.11. the Covenant wherein these Promises of putting the Law in the mind, and writing it in the heart, are contained, as made with the House of Israel, and by House of Israel, we are again to understand the visible Church, that term House being frequently applied to the visible, but never, as I remember, to the invisible Church, at least merely as such: Now the Seed of Believers being of this House of Israel, they have a joint interest in this Covenant, and the Promises contained in it, with the whole House, and answerably stand nigher to, and are the more especial Objects of these Promises, than the rest of Mankind are, who are not of this House of Israel. Only let it be observed, that though the Church or House of Israel be the proper Object of these Promises, yet I would not be understood, as excluding all others from partaking of the good contained in them: for though the actual enjoyment of that good be peculiar and proper to those that are of the Church or House of Israel; yet by the very vouchsafement of it, others that were without are converted and brought into it: those that God hath designed a place in his House, are effectually taught by him, and by means thereof, are brought into it: But though God does vouchsafe the good contained in these Promises to Foreigners as the means whereby they are brought into his House; yet they in a peculiar and special manner belong to his House, or to such as are already in his House, and consequently to the Seed of Believers as Members thereof.  
Obj. But possibly some may say, If so be God hath made the Covenant with the Church as visible, and therein hath promised not only the outward means of Grace, but the effectual operations of the Spirit in a concurrence with those means; and consequently saving Grace as the inseparable Fruit of those operations, and the Seed of Believers have this Covenant, with the Promises thereof extended unto them in common with the adult Members of the Church; than it may seem, either that God fails in making good his Covenant, or else we must say, they are all savingly taught of God, and have true Grace wrought in their hearts; and if so, we must necessarily hold falling from Grace.  
Answ. This Objection I have in part obviated already in a fromer Treatise; yet let me speak a little more distinctly to it at present: and for a more full answer to it, we must distinguish of the Covenant thus; It is either made with the Church in general, or with particular, Persons, and answerably there are some Promises appertaining to the Church in general as a collective Body, and are to be interpreted, and understood in an indefinite notion; but then there are other Promises appertaining to particular Persons, and are to be understood in a definite notion: and here we may observe a threefold difference between the Covenant as made with the Church in general, and the Promises of it as so made, and as made with particular Persons, and the Promises of it as so made.  
1. First, There is a difference in respect of the good covenanted, or promised as thus: the Covenant, as made with the Church in general, contains Promises of the first saving or special Grace, as the Promises I have at present reference unto; these appertain to the Covenant as made with the Church in general: but now the Covenant as made with particular persons contains no Promises of the first Grace, but only of consequential Grace, such as the pardon of sin, the indwelling presence of the Spirit, and the like, and does presuppose the first Grace already wrought as the condition of it on Man's part, as in the case of the Adult, or else does presuppose the condition of it, some other way performed, as in the case of the Infant-seed of Believers, viz. by the Faith of their Parents.  
2. Secondly, There is a difference in respect of the interest that Persons have in, and title they have to it, and answerably in the way and manner of God's performing of it, or giving the good promised in it: as it is made with the Church in general, so none have a particulsr actual interest in, or title to it, as taken severally by themselves, they have only a more general interest in, and title to it as Members of that Collective Body with which it is made; but now, as made with particular Persons, each one, with whom it is so made, hath an actual interest in, and title to it, as taken apart by themselurs, without respect had to their relation to the Church in general; and answerably as it is made with the Church in general, God hath reserved a liberty to himself to, and answerably does make it good, or give the good promised to particular Persons, according to the good pleasure of his Will, in a compliance with his eternal Purposes, and Decrees. What may be objected against this, from the universality of the expressions, they shall be all taught of God, hath been answered elsewhere, to which I must refer the Reader. 
* Infant Baptism from Heaven. p. 59, 60, 61. so also p. 108, 109, 110, 111.  But as it is made with particular Persons, so it does infallibly secure the good covenanted and promised to each in particular, upon supposition of a non-failure on their part in the performance of the duties required.  
3. Thirdly, There is a difference in respect of the tenor of the Covenant and Promises thereof. As made with, or to the Church in general they are absolute; but as made with or to particular Persons, conditional. Yet let me say, that though the Promises of the Covenant, as made with the Church in general, are absolute as to the Church, as so considered, that is, no Condition is imposed upon the Church in general, or as collectively considered, in order to God's making good these Promise; yet that hinders not, but that somewhat of duty may be required of particular Members in order to their own or theirs enjoying the good promised, in which failing, either themselves, or theirs may be denied that good, though yet the Promises shall have their accomplishment, and others shall enjoy the good of them, though they do not. But to return, having then distinguished of the Covenant, and the Promises of it, the answer to the foregoing objection is this: That the Promises under our present consideration do appertain to the Covenant as made with the Church in general, and answerably are to be interpreted, and understood in an indefinite notion, and have their accomplishment among those to whom in general they do appertain according to the good pleasure of God, in a compliance with his eternal Purposes and Decrees.  
Promises of a like nature with these frequently occur in Scripture, the consideration of which, may farther clear up what hath been said. See Mark 16.17, 18. John 14.12. which Promises, though they may seem to be definite as made to each particular Believer, yet are to be understood indefinitely, and have their accomplishment, in that some have had a power of working Miracles, or in that such a power hath been exerted in the Church, though possibly not in the fullness of it, by any one particular Believer: So in our present case, the Covenant as made with, and Promises as made to the Church or House of Israel, as a Collective Body being indefinite, they do not infallibly secure the good contained in them to every individual Member, only such a good to the Church in general, and answerably every individual Member stands night to, and is a more especial object of them, than those that are without.  
And yet for the farther clearing up and confirming of what hath been said, we may observe, that that twofold Good before mentioned, intended in these Promises, is distinctly promised to the Church as a Collective body.  
1. First, For the outward means of Grace thus, in that Psal. 147.17. He hath showed his Judgements unto Jacob, and his Statutes unto Israel: he hath not done so to every Nation. I conceive we are to take these words, not barely as Historical of what God did for the Church of the Jews, but Promissory, wherein God does graciously engage himself, to vouchsafe such outward means to his Church throughout all ages, as shall be sufficient through the concurring operations of the Spirit to convey the saving knowledge of himself in Christ to, and work Grace in the hearts of the several Members thereof; however, this seems evident, that the Psalmist speaks not of God's showing his Judgements to Jacob, and Statutes to Israel as a Privilege peculiar and proper to the Jewish Church, but as the Church of God, and answerably declares what is one of the great Privileges of the Church throughout all ages, viz. to enjoy the Oracles of God, or the outward means of Grace: And hence it is, that the Apostle tells the Jews, as than not unchurched, that it was necessary, or of necessity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the Gospel should be first preached unto them. Acts 13.46. and why was this necessary or of necessity, but because they, yet appertaining to the visible Church, should, while they so continued, have a sufficiency of outward means, whereby the saving Knowledge of God in Christ, and a work of Grace might be communicated to, and wrought in them, God having granted that to his Church as one of her great Privileges here upon earth.  
2. Secondly, For the effectual operations of the Spirit, with their inseparable Fruits and sffects: and thus our Lord Christ hath promised the constant and perpetual presence of the Spirit in, and with his Church, I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, John 14.16. We are not to understand this as a Promise to particular Believers; though in whomsoever the Spirit of God doth dwell, he dwells and abides for ever; yet of that indwelling presence of the Spirit in the hearts of particular Believers I conceive our Lord Christ does not here speak, but of his presence in, and with his Church in general, in which sense Christ is said to walk in the midst of the golden Candlesticks: Now the great end of the Spirit's presence in, and with the Church is to make effectual by his internal operations the external means of Grace for the ends whereunto they are vouchsased; so that we see the Promises of saving Grace, both of the external means whereby that Grace is wrought, and of the Spirit by whose operations those means are made effectual, do in a particular and special manner appertain to the visible Church, and consequently the Seed of Believers being Members thereof, they must needs stand nigher to, and be more especially the Objects of those Promises, than the rest of Mankind, who are Aliens from the Commonwealth of Israel: and surely it can be no small benefit, or advantage to stand in so nigh a capacity to these Promises, to be of that Body, or Family to whom they do belong, though the good contained in them be not infallibly secured to every individual. To be of any Body Politic, Corporation or Society, unto which any peculiar Grants do belong, is looked upon as a great Privilege and Advantage, though the Good granted be not infallibly secured to every individual Member; yet every one in particular is in a nigher and greater capacity to enjoy that Good, than those that are not of such a Body, Corporation, or Society: the case is the same here.  
2. But secondly, and more particularly: And thus we shall find, that these Promises do yet in a more especial and peculiar manner belong to that part of, or species of Members in the visible Church that consists in the Seed of Believers: the Adult are supposed already to have the first Grace; and therefore, these Promises, at least as they hold forth the first Grace, have a more especial respect to the Seed of Believers: Hence we shall find Promises of that twosold Good before mentioned expressly and particularly made unto them: thus Isa. 44.4, 5. Says the Lord, I will pour out my Spirit upon thy Seed, and my blessing upon thy Offspring. Seed and Offspring here are synonimous terms, they intent the same Subjects, and by both the natural Seed of Believers is intended, as is evident, in as much as that term Offspring is never used in any other sense, than to signify natural Children or Posterity, and by Spirit and Blessing the same good is intended, only the latter term is explicative of the former, I will pour out my Spirit and Blessing, is as much as to say, I will pour out my Spirit, who, as poured out upon, shall be a blessing to them; and in this promise of the Spirit is employed the vouchsafement of the outward means, through and by which God does pour out his Spirit upon his People. The Doctrine of the Gospel as some way communicated unto men, is the ministration of the Spirit to them; 2 Cor. 3.8. And hence the Promise of the Spirit does necessarily imply, and include in it, such a communication of the Gospel, as through which, according to the ordinary way of God's dealing with men, the Spirit may be ministered to those to whom the Promise doth appertain: and as the Spirit is here expressly promised to the Seed of Believers, and the outward means of Grace employed therein, so in Isa. 59 ult. this twofold good is exprefsly, and in terminis promised, My Spirit which is upon thee, and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy Seed, nor out of the mouth of thy Seed's Seed, from henceforth, and for ever, saith the Lord. It is a promise made to the universal Church, and declares the way, and means how, and whereby God does uphold, maintain and perpetuate his Church in the World, it is by vouchsafing his Word, or the outward means of Grace, and his Spirit in a concurrence with them, to his People, and their Seed successively from one generation to another. To those that consider the nature of these Promises, or that they are tobe interpreted and understood not in a definite, but in an indefinite notion, and do impartially observe the way of God's procedure in the dispensation of his Grace towards men, any endeavours to vindicate the Faithfulness of God in their performance would be needless and superfluous; for though some have contemned that observation that others have made, viz. that that Seed that God hath reserved out of the posterity of fallen man to serve him, is in a considerable measure raised out of the Families of the Faithful, yet it is indeed of great weight, and so evident to  Observers, that it may be no little confirmation of the sense and meaning now given of these Promises, and is an abundant vindication of the Truth and Faithfulness of God in them.  
And as it hath in all ages passed given, so still gives him the just Name and Repute of a God keeping Covenant and Mercy for ever. But to put a close to this third Benefit that the Seed of Believers have by their Membership in the visible Church, I say they are thereby brought nigher to the Promises of saving Grace, than the rest of Mankind are: they are os that Collective Body or Society of men unto whom these Promises do in the general appertain; and not only so, but are that special part of, or species of Members in that Body or Society, to whom these Promises in a more especial manner do belong: they are nigh to the Promises as they are of the visible Church, but they are yet nigher, as they are specified and pointed out to be the Persons peculiarly intended in them: and according to their nignness to these Promises, so especially, when Parents are faithful in their duty towards them, is their enjoyment of the good promised. How rarely is it found when Parents with Abraham are faithful in instructing, and commanding their Children to walk in way of the Lord; but if not all, yet some, (though sometimes more sometimes sewer, according to the number they are blessed with) are found through the blessing of God accompanying of those instructions walking in these ways; yea, how many instances might be given of Parents so performing their duty, who can walk in the World, as in a strange land with comfortable hopes that all theirs are heirs with them of the same Promises?  
Now then, how strange is it that believing Parents should have their understandings so far darkened, and their Judgements so far blinded, to make that which sometimes was the Gentiles, and is now the Jews misery, (viz. to be far from God, and strangers to the Covenants of Promise) their choice, though not for themselves, yet for theirs; and should, what in them lies, set them at the utmost distance from those Promises that are the great grounds of hope to fallen Man, that he may Obrain an exchange of his Sin and Misery for Grace and Glory, and leave them to take their Lot among those that are afar off? We may well call to the Heavens to be astonished at this, and to the Earth to be moved out of its place. But to pass from this first Head of Benefies accrueing to the Seed of Believers: From the application of the token of the Covenant to them they have admission into, and become Members of the Church visible; and God by commanding the Application of the Token of the Covenant to the Seed of his People, speaks to them with respect to their Seed, as Jacob to Joseph with reference to his two Sons, Bring your Children near to me that I may bless them: bring them into my House and Family, and as they then shall have an interest in all the Prayers put up for it; so they shall have the special providential care of my Son over them, he shall give his Angels a charge concerning them, they shall come into a nigher capacity to enjoy Grace promised, than the rest of Mankind; and be you faithful in your duties, and I will be faithful in my Promises. Now shall any reject such a Gracious Invitation, how justly may Children cnrse the day they were ever brought forth by such Parents?   

CHAP. V The second Good or Benefit accrueing to the Seed of Believers by the Application of the Token of the Covenant proposed, viz. They have thereby the Covenant, with the Promises thereof appertaining to them, ratified sealed and confirmed. An Enquiry made, whether the Covenant and Promises are entered with, and made to the Seed of Believers, definitly or only indefinitely. The various judgements of Paedo-Baptists about it. That they are entered and made definitely, proved two ways. First, In the instance of Abraham's Seed immediately proceeding from his own Loins: where two Reasons are offered. Secondly, It is further proved by three Reasons respecting both Abraham's and all other Believers Seed. The forementioned good accrueing to the Seed of Believers opened in the resolution of two Questions. The former proposed, viz. What the Token of the Covenant has reference unto. That it has a twofold reference showed. First, To the Covenant as abstractly and absolutely considered. The thing ratified, sealed and confirmed by it, as considered in that its reference, determined to be their Covenant. That the necessary result of which is proved by two Arguments to be their discharge from the guilt and condemning power of Originalsin, and that both Originans and Originatum.  
2. THe second Good or Benefit, that the Seed of Believers have by the Application of the Token of the Covenant, is this, viz. They have thereby the Covenant with the Promises thereof appertaining to them sealed and confirmed to them. But before I proceed to a particular unfolding of this Good or Benefit, it may not be unuseful, but seems necessary, that I should give a brief account of the different apprehensions of Poedo-Baptists themselves about the nature of the Covenant and Promises, as entered with, and made to the Infant-seed of Believers; for that they are not all of one mind and judgement about that must be granted: And according to their different apprehensions about the nature of the Covenant and Promises, they are differently persuaded as to the Good accrueing to Infants by their Covenant-interest, and their having the Token of the Covenant applied to them, which I shall also briefly take notice of as I go along.  
1. First, Some conserve that the Covenant is entered with the Seed of Believers only indefinitely, and anfwerably that the Promises appertaining to them are to be interpreted and understood in an indefinite notion; that is, as having a respect to them as generally and collectively considered, but not made to any of them in particular. And of those that go this way, some conceive that the Covenant and Promises appertain only to the Elect, and secure to them only the future enjoyment of all the saving Fruits and Benefits purchased by Christ; but do not necessarily convey to, or confer upon them any of those Fruits or Beaefits for the present, and consequently, that by the Application of the Token of the Covenant, only Jus ad rem, not Jus in re is sealed and confirmed: But others conceive that as the Covenant and Promises thereof have only an indefinite respect to the Seed of Believers, so that at least some of them have those saving Benefits and Blessings actually granted to and conferred upon them, and consequently that they are actually regenerated, and have a full and complete Union with Christ, the Remission of sins, the Love and Favour of God, etc. And some having there Benefits and Blessings actually conferred upon them in their Infance, we are to presume it may be so with each one in pqrticular; and on that ground are to apply the Token of the Covenant to them universally. And this Opinion, could it be clearly proved from Scripture, would free the Controversy about Infant Baptism from many difficulties it must be confessed it is otherwise attended with: And on that account I should readily comply with it: but for the reasons after to be given, I cannot, but at present lay it aside cum pace tantorum virorum.  
2. Secondly, others conceive that the Covenant is entered with the Seed of Believers definitely, and answerably that the Promises appertaining to them are to be interpreted and understood in a definite notion; and consequently, that as the Covenant, as at first established with Abraham, did extend to Ishmael, as well as to Isaac, so is still continued to all Believers, and each one of their Seed in particular. And some of these that go this way conceive, that all the Infants of Believers have true Grace, in particular true Faith, wrought in them either antecedent to the Application of the Token of the Covenant, or at the time of its Application, if not by, yet in a concurrence with it. But this opinion necessarily inferring a possibility to lose, and fall from the truth of Grace, is rejected by the generality of Protestants, especially that bear the denomination of Calvinists.  
Yet some grant, yea assert some kind of supernatural Operations of the Spirit to antecede, at least accompany the Application of the Token of the Covenant to them, whereby at least a posse agere, or some dispositions facilitating their saving acting of Grace are wrought. But others distinguish of the Covenant: it is say they, internum, out externum, it is either Internal, or External: by the Internal Covenant, they seem to mean the Covenant as really and truly entered with the Elect, ensuring to them Grace and Glory: by the External Covenant they seem to mean the Covenant as visibly appearing to be made with Men, whether Infants, or Adult, when as it is not indeed really entered mutually between God and them. This latter way of God's entering Covenant with Men, whether young or old, is expressed by some, by entering Covenant with them in or according to an Ecclesiastical Dispensation, that is, as they express themselves in a visible Churchway.  
Again others, and sometimes the same Men distinguish of the Good contained in and conveyed by the Promises of the Covenant appertaining to the Seed of Believers: it is, say they, either Spiritual and Saving, or else only External and Ecclesiastical; as Membership in the visible Church, a right to the outward Ordinances and Privileges of the Church, and the like. And they conceive that the Covenant, as containing saving Spiritual Mercies, only appertains to the Elect; but, as containing External Ecclesiastical Privileges, it appertains to all the Seed of Believers: hence they call it, as entered with them, a Covenant of Privileges. This latter Opinion concerning the definiteness of the Covenant I take to be according to truth, though to distinguish either of the Covenant, or the good contained in it, as entered with, or extended to Infants, I see no ground, neither do I think it is at all necessary; but I say, as to the nature of the Covenant, I doubt not, but that it is entered with, and extended to the Infant-seed os Believers definitely, and answerably that the Promises appertaining to them are to be interpreted and understood in a definite notion, as appertaining equally and alike to each one in particular: I speak of the Covenant and Promises, as entered with and made to the Seed of Believers merely as such. There are, it's true, some Promises of the Covenant appertaining unto them, which are to be interpreted and understood in an indefinite notion, as has been afore declared; but those appertain not to them merely as the Seed of such Parents, but as Members of the visible Church, as was there showed: But now for the Covenant as extended to them as the Seed of believing Parents, so it is extended to them definitely, and answerably the Promises of the Covenant appertaining to them are to be interpreted, and understood in a definite notion. 
Infant Baptism from Heaven. Book 1. Chap. 2.  This I have in part proyed already, yet I shall add somewhat morefor the further confirmation of it. And it may be, as I conceive, proved two ways.  
1. In the Instance of Abraham's natural Children, proceeding immediately from his own Loins.  
2. By some further Reasons equally respecting Abraham's, and all other Believers Infant-seed.  
1. Let us see it in that particular instance of Abraham's Infant-seed; and thus I shall only offer these two reasons, beyond what I have given in the Treatise forecited.  
1. Unless the Covenant had been entered definitely with Abraham's natural Seed, immediately proceeding from his own Loins, there had been no rational ground for Ishmael's Circumcision. That Circumcision was the Token of the Covenant is expressly asserted by the Lord himself; and answerably that the Application of it did presuppose the Subjects to whom it was to be applied to be in Covenant, at least according to visible appearance, or according to arational Judgement of Charity, is above any rational doubt evident. This I have also proved elsewhere. But now unless the Covenant did extend unto Ishmael in particular, there was no appearance at all of his being in Covenant, but an undeniable discovery of the contrary, and that from the mouth of God himself: By promising Abraham a Son of Sarah, and that, as the Mother of that Son, she should be a Mother of Nations, he did set aside Ishmael, and exclude him from the number of those that should inherit the Good promised, and was so understood by Abraham, which was the ground of his prayer for him, and is accordingly interpreted by the Apostle, in that Rom. 9.1. Hence had not the Covenant extended to Ishmael in particular, there had been no ground for the Application of Circumcision to him, especially under that notion, viz. As the Token of the Covenant, under which notion it was yet applied to him; he could not be looked upon as an Heir designed to inherit the Good of the Promise now made; much less to have true Grace already wrought in him, seeing he was excluded by God himself from inheriting the Good promised. The rationality of God's extending the Covenant to him, and granting the Token of it, when yet he intended not that he should inherit the Good promised, is no way difficult to declare, but is not necessary here to be insisted upon. It is enough to our present purpose that he was in particular taken into Covenant as well as Isaac, and as the Covenant was entered with Abraham and his natural Seed; so it is entered with all Believers, and their natural Seed.  
2. This is further evident, because under this term Seed in the Promise, Abraham's mystical Seed was intended and included with his natural; this the Apostle expressly declares, Gal. 3.16. Hence look under what notion the Covenant was made with the one species or sort of his Seed, in the same notion it was made with the other: but now it is undeniable, that, as made with his mystical Seed, it is to be interpreted and understood definitly, and answerably was so made with his natural Seed. We may suppose all Abraham's mystical Seed, as well as his natural, then actually existing (as in the sight of God they were, to whom things future are present,) and now standing with Abraham in the presence of God, and apprehend him as speaking to him with reference to them all, I will be thy God, and the God of all these that are thy Seed: Now how can we without warrant from Scripture, as here we have none, interpret or understand him as promising to one species or sort of this Seed of Abraham definitely, that he would be a God to them; but to the other only indefinitely: So that as without great prejudice to the Faith and Comfort of Saints we cannot interpret the Promise as extending unto them only in a definite notion: So not without great violence to the Text can we interpret it as intending Abraham's natural Seed any otherwise then we do as intending his mystical Seed. Hence whatever difficulties may be supposed to attend our expounding the Promise in a definite notion as extending to the natural Seed of Believers, the same difficulties did attend it as so made to Abraham's natural Seed; and yet that it was so made to them, seems evident from the reasons now given, taken in conjunction with what has been formerly argued.  
2. But secondly let me yet surther offer some Reasons equally respecting Abraham's and all other Believers Seed: and I shall not produce all those Reasons which offer themselves to serve in the design in hand; I shall only single out these three, which I conceive sufficient to confirm what is now asserted.  
1. If the Promises of the Covenant were only made indefinitely to the Seed of Believers, than there would be in variety of instances an absolute failure on God's part in the performance of them: This appears thus, as indefinite Promises do not infallibly secure the Good contained in them to every individual Person to whom in common with others they do appertain: So they do infallibly secure that Good, at least to some one, if not more, of those to whom in general they are made. Suppose a man come to another and say, I will do good, or I will be bountiful to you and to your Children; suppose he should do good or be bountiful according to the utmost intent of the promise only to the man himself, but wholly neglect, or do no good at all to any one of his Children; he would hardly be accounted a man faithful to his Promise: the Promise being only an indefinite Promise, would not its 〈◊〉 oblige him to do good or extend his bounty to every individual Child, yet to some one or more it would. But now that all Believers have some one or more of their Seed immediately proceeding from their own Loins partaking with them in the Spiritual and saving Benefits and Blessings of the Covenant of Grace, I suppose cannot be affirmed; the contrary is too evident in several instances; and how God with respect to such can be said to be a God keeping Covenant, I cannot apprehend, supposing the Promises be only indefinite.  
2. If the Promises appertaining to the Seed of Believers were only indefinite, than they would pertain to them when Adult, yea, let their ways and practices be what they will, as well as while in their Infancy; and answerably it may seem they would have the same right to the Token of the Covenant then, that they have in their Infant-state. That the Promises would equally and alike appertain to them when Adult, as when Infants, yea let their ways and practices be what they will, must as I conceive be necessarily granted: for they appertain to them either as the Seed of such Parents, or as performing the condition of the Covenant themselves: not the latter, for than none of the Seed of Believers would have an interest in them till themselves had Grace; and consequently Grace would not be given in a pursuance of the Promises, but must precede their mterest in them: and therrfore they must needs appertain to them as the Seed of such Parents; and consequently must necessarily appertain to them while they are such, which they are when grown up, as well as when Infants, be their lives and conversations what they will: and while the Promises appertain to them, especially while they visibly and apparently appertain to them, they seem evidently to have a right to the Token of the Covenant.  
Obj. And if any shall say, that will not follow; for the Promises of the Covenant may indefinitely appertain to those, who yet by their wickedness may forfeit their right to the Token of the Covenant, in as much as their right to it does suppose them to have the truth of Grace.  
Ausw. To that I would say two things.  
1. That I conceive, that it is interest in the Covenant and Promises thereof that gives right to the Token: Be Baptised, for the Promise is to you and to your Children, saith the Apostle, Acts 2.38, 39 He seems evidenly to ground his Exhortation to them to be Bapzed, upon their interest in the Promises. But for this see more in my first Treatise concerning Infant-Baptism, Pag. 263. etc.  
2. That in respect of the Seed of Believers, supposing the Promise indefinitely appertaining to them, it may be charitably hoped they may have the truth of Grace, and consequently a real Union with Christ, though greatly apostatising from the ways of Grace and Holiness, and at present walking in the ways of sin and ungodlliness: This hope may be rationally grounded upon the Promise appertaining to their (I speak upon that supposition, that they do appertain to them indefinitely, and that God in a pursuance of them done so frequently work Grace in the hearts of the Seed of his People, as is a rational ground for the Application of the Token of the Covenant to them universally in their Infancy with respect to Grace already wrought) taken in conjunction with the indubitable experiences of all ages, that those who have a real work of Grace may greatly apostatise from the ways of Grace and Holiness, and sometimes be found walking, and that for a great while (how long 'tis hard to say) in the ways of sin and ungodliness, is past all rational doubt in variety of instances; as that of Solomon and others. And if so be this supposition, that God has wrought Grace in this or that Infant, be a sufficient ground to apply the Token of the Covenant to them in their Infancy; why may not the same Judgement of Charity be exercised towards the same, Persons, as grown up, though at present greatly apostatised from the ways of Grace and Holiness, and supposing the Promises alike appertaining to them, as they did in their Infancy, and the same Judgement of Charity to be exercised towards them as may be exercised during their Infant-state? Though it be granted their case be more doubtful, yet I say it will be hardly proved by Scripture that they ought not to have the Token of the Covenant applied to them; and yet to grant them this privilege, their case being as now put, will be attended with no small inconveniency.  
3. If the Promises are made only indefinitely to the Seed of Believers, than they seem evidently to appertain alike to their mediate as to their immediate Seed. In Abraham's case 'tis undeniable, that, as taken in an indefinite notion, they did equally and alike appertain to his Seed and Posterity mediately descended from him, as to his immediate Seed: neither had his immediate Seed any other interest in them then his mediate. Now the Apostle tells us expressly that the blessing of Abraham is come upon believing Gentiles; or suppose we can from any Scripture-warrant limit the Promises as made only to the immediate Seed of Believers under the New Testament, yet seeing we cannot limit them to Abraham's immdeiate, but must grant them equally and alike to respect, and be extended to his mediate as to his immediate Seed, it will certainly follow, that all the Seed of the Jews to this very day, have an equal and alike interest in the Promises that Isaac and Jacob and the rest of both Abraham's and Isaac's Children had. And if so, I conceive, no reason can possibly be assigned, why the same Judgement of Charity may not be exercised towards these, as was exercised towards them; and consequently they would be as due and proper Subjects of the Token of the Covenant as they were, and aught to have it applied unto them: And if so be we cannot limit the Promise to the immediate Seed of Believers, as I much think we cannot, in case we grant them to be only indefinitely made to Abraham's natural Seed; then there will be laid a fair ground for the Application of the Token of the Covenant, which now is Baptism, to all Infants universally, as may be easily showed if necessary. But I shall not enlarge upon this. These reasons convince me past all rational contradiction, that the Covenant and Promises thereof neither were entered with, nor made to either the natural Seed of Abraham, or any other Believers in a mere indefinite notion: but however God might have and still has a more general respect both to Abraham's and all Believers Seed mediately descending from them respectively; yet as entered with and made both to his and their immediate Seed; so they are to be interpreted ad understood in a definite notion, reaching and taking in each one of their Seed in particular. This Question being resolved, I shall now proceed to the Application and unfolding of this second Benefit assigned to the Infant-seed of Believers by the Application of the Token of the Covenant to them: and here two things are to be enquired into.  
1. What the Token of the Covenant has reference to; or what it is that is ratified sealed and confirmed to Infants thereby.  
2. Wherein the Good Benefit and Advantage of having that (whatever it be) that the Token of the Covenant hath reference unto, ratified sealed and confirmed by an outward Sign and Token does consist.  
1. For the first, And thus the Token of the Covenant has a double reference. First, To the Covenant it fells, as more generally and absolutely considered. Secondly, To the particular Promises contained in it.  
1. I say, the Token has reference to the Covenant itself, as absolutely and more generally considered: And hence, that which is firstly and primarily ratified sealed and confirmed to Infants (and the same is true of the Adult) by the Application of the Token of the Covenant to them, is the Covenant itself, as more generally and absolutely considered; and consequently, and as the immediate and necessary result thereof, that which is Ratified and Confirmed is their Covenant-state, They are (as I may so speak) solemnly invested and sealed in a Covenant-state with God; they are absolutely the presenti removed from under the first Covenant entered with all Mankind in Adam, and solemnly invested with, and initiated into a new Covenant-state. Hence Circumcision (and the same is true of Baptism) is said to be the Token of the Covenant, as absolutely considered, Gen. 17.11. as the one had, so the other has a first and primary respect and reference to the Covenant as absolutely taken; and consequentially to the state of those that are taken into Covenant; they are thereby solemnly put, and settled in a new Covenant-state and relation Godward: though I deny not, but that the new Covenant or Covenant of Grace is conditionally made with all, or rather offered to Mankind; there is an offer and tender of Christ with all his Benefits to all men upon condition of Faith and Repentance: Go, says Christ, preach the Gospel to every Creature: he that believes and is baptised, shall be saved; but he that believes not, shall be damned, in that Mark. 16.15, 16. But condionale nihil ponit in usu. A conditional Covenant, though it makes a great alteration in the cases of Men, they are not now under a necessity of standing or falling according to the tenor or terms of the first Covenant; yet that does not change their state, they are yet Heirs of the curse denounced in case of the transgression of that Covenant; they are yet Children of wrath, the wrath of God abideth upon them, John 3.36. 
* Non dixit it a Dei veniet ad eum, sed it a Dei manet super eum. Omnes qui nascuntur mortales habent secum iram Dei. Quam iram Dei? quam excepit primus homo Adam August. in loco.  But the Seed of Believers are actually received into the Covenant of Grace, solemnised, ratified and confirmed by the Application of the Token of the Covenant to them and from this change in their states I conceive a discharge and immunity from the condemning power of Original sin, whether originans or originatum, does necessarily arise and result unto them. How far or in what sense Mankind in general is freed from the sanction of the first Covenant by the new Covenant, as made conditionally with all Men, is not absolutely necessary for me to decermine, and I shall endeavour to wave all controversies excentrical to my present design: this seems evident, that however others are, yet all those that are actually under the Covenant of Grace, as definitely entered with them, are de presenti freed from it. seeing there is an absolute inconsistency between being under the Law, and under Grace, at one and the same time. The Apostle, Rom, 6.14. sets these two States in a direct antithesis or opposition the one to the other; whether we understand by Law here, the Mosaical Law, or the Law as given at Mount Sinai, wherein there was a reveal of the Law of Works made with Adam in innocency, or that first Law or Covenant as so made with Adam; yet by Grace I conceive we must understand the Covenant of Grace, and them 'tis all one as to my present purpose: no man can be under two Covenants that are in nature or kind directly opposite the one to the other, at one and the same time. Hence I say, the Infants of Believers, being under the Covenant of Grace, they must needs be set free from the first Covenant in the same sense that all Believers are; and as for the Covenant of Grace that threatneth condemnation against none but either final rejecters of it, as in the case of those that are yet strangers to it, or total and final violators of it, as in case of those that are actually under it, and being free from the sanction of the first Covenant, and not under any obligation to suffer future condemnation, either as rejecters, or violators of the second, I conceive their immunity from the condemning power of Original sin, yea of whatever sin, whether Original or Actual they fall under the guilt of, during their pure Infant-states, must necessarily ensue, though no express Promise of parden (which I conceive it is not necessary to inquire after) should appertain unto them, cessante obligatione legis & non obligante novo foedere, there can be no condemnation to them on the account of any sin chargeable upon them. The sum of what has been said may be reduced into this Argument.  
Arg. 1. All those that are neither under the curse of the Law, nor under the curse threatened in the first Covenant, nor condemnable by the Covenant of Grace, must needs be free from the condemning power of Original sin, yea of any sin they are at present chargeable with: but such is the case of the Infant-seed of Believers, during their pure Infant-state: therefore during that state, they are free from the condemning power of Original sin, yea of whatsoever sin they, during that state, are chargeable with.  
The major Proposition will be readily granted on all hands, seeing fin, be it Original or Actual, receives its power to condemn, or has its strength, as the Apostle speaks, from some Law or Covenant under which the Person guilty is; as where there is no Law, there is no transgression: So where the Law threatens not condemnation, there is no condemnation; and condemnation must be either threatened in the Covenant of Works, or the Covenant of Grace: Hence if neither of these Laws or Covenants threaten condemnation unto men for any sin they are guilty of, their sin has not power to condemn them, or they must needs be free from the condemning power of any sin they are guilty of. So that I conceive the major Proposition stands firm. For the minor, that is evident from what has been already said: the Law threatens not condemnation to the Infant-seed of Believers, because they are not under it; they are freed from the sanction of it, wherein future death is threatened. The Covenant of Grace threatens not condemnation to them, because they are neither Rejecters nor Violators of it: but on the other hand, the conditions of it are performed, though not by them, yet on their behalf which the Covenant accepts as though performed by themselves in their own persons. Whence the Conclusion is undeniable. Again, that the Infant-seed of Believers are freed from the condemning power of Original sin, may be proved thus.  
Arg. 2. All those that are under the condemning power of any sin, are in a state of enmity with God, or have God as an enemy to them: but the Infant-seed of Believers are not in such a state, neither have they God as an enemy to them; therefore they are not under the condemning power of any sin, and consequently not of Original sin.  
The major Proposition as evident thus: God is only said to be an enemy unto Men, as he is obliged either in respect of his Essential Justice, or some Law given to, or Covenant made with him to punish according to the due desert of sin. God is not an enemy to Man merely as Man; nor yet merely as vitiated and corrupted with sin; for than he should be an enemy to all Men; yea to the regenerate as well as the unregenerate: but he is an enemy as under an obligation to punish according to the due desert of sin. Hence, he is an enemy to all those, and to those only, whom he is according to their present states and conditions obliged so to punish. Now while any are under the condemning power of sin; that is, have the guilt of sin remaining upon them, God is under an obligation to punish them according to the due desert of their sin; I say, he is so while the guilt of their sin remains upon them, guilt being removed that obligation ceaseth. How God may be under such an obligation, and yet give Faith and Repentance whereby that guilt may be removed, is obvious to all, and need not here be declared: but I say, while guilt remains, while sin has a power to condemn, God stands related as an enemy unto Men, or they are in a state of enmity with him. But now, which is our minor Proposition, the Infant-seed of Believers are not in such a state. This is not only evident from what has been already said, but from the absolute inconsistency between a state of enmity, and that mutual relation between God and them, as he is their God, and they his People, of which more by and by. Now than the Premises being true, the Conclusion is certain.  
I might further argue from the special reference, that the Token of the Covenant, whether Circumcision or Baptism, had and has to the remission and pardon of sin. Circumcision is said to be a Seal of the righteousness of Faith, which at least includes the remission of sin. Saith the Apostle Peter to these awakened Jews, Be baptised for the remission of sin, Acts 2. Arise and be baptised, and wash away thy sins, says Ananias to Paul, Acts 22.16. Now the Token of the Covenant having such a particular and special reference to the pardon and remission of sin, it may (suppose it will not demonstrate it itself, yet) much confirm us in this truth, that the Infant-seed of Believers are freed from the guilt and condemning power of that sin they are guilty of, and have that (if not directly, yet) consequently sealed and confirmed to them by the Application of the Token of the Covenant to them. And that the Infant-seed of Believers have this Good or Benefit, viz. Immunity from the condemning power of Original sin, sealed and confirmed to them by the Token of the Covenant, is not only according to the judgements of the generality, if not universality of all the Ancients, but of many of our Modern Divines, as the Lutherans, the Divines of the Synod of Dort, with many others, is so commonly known, that to produce particular testimonies is wholly needless.   

CHAP. VI The second reference of the Token of the Covenant declared, where two Questions are resolved. Frist, What Promises appertain to the Seed of Believers as such. These determined to be only two. First, That God will be a God to them. Secondly, That they shall be saved. The second Question, (viz.) What is the Good contained in these Promises. The Good contained in the latter more briefly showed. The Good contained in the former, more largely insisted upon. A twofold Good determined to be contained in it. First, A Covenant-relation is constituted by it between God and the Seed of Believers. Secondly, God by it has put himself under an obligation to communicate himself to, and act for their Good and Benefit. Those communications of himself to, and these actings for their Good and Benefit that God has obliged himself to, shown to be limited three ways. Where it is showed, that this Promise of God's being a God to his People, whether Infants or Adult, does not, as taken absolutely and by itself, either for the present confer, or for the future absolutely ensure, any particular Good contained in any of the Promises of the Gospel upon, or to any interested in it; but is only an obligation upon God to make them all good according to their true tenor, and upon supposition of their condition being performed by man. This proved more generally by one Argument. That confirmed in the several branches of it.  
2. AS the Covenant as abstractly considered, and consequentially their Covenant-state, with a full discharge and freedom from the guilt and condemning power of Original sin, as the Inseparable and necessary effect and consequence thereof, is ratified, sealed and confirmed to the Infant-seed of Believers by the Application of the Token of the Covenant to them: So the particular Promises of the Covenant appertaining to them. are alike sealed and confirmed to them thereby. Now here two things must be enquired into.  
First, What Promises of the Covenant do appertain to them.  
Secondly, What is the proper good contained in, and answerably conferred upon, or assured to them by those Promises.  
For the first, I find only these two Promises made unto them, merely as the Seed of such Parents: There are it's true, other Promises that have an indefinite respect unto them, nigher unto which they stand than the rest of Mankind, as has been before observed: but for Promises made definitely to them, and which do appertain unto them, merely as the Seed of believing Parents; so I conceive there are only these two.  
1. That God will be a God to them. Thus when the Lord first established his Covenant with Abraham the Father of the Faithful, he not only promises to be a God to him, but to his Seed after him; I will establish my Covenant between me and thee, and thy Seed after thee in their Generations, for an everlasting Covenant, to be a God to thee and to thy Seed after thee, Gen. 17.7. So that this Promise of God's being a God to them is as expressly made to Abraham's Seed (and that he intends his natural See, immediately proceeding from his own loins, as well as his mystical, has been sufficiently proved elsewhere) as to Abraham himself; and is so continued to all Believers and their natural Seed, as has been also proved. So that that is the first Promise of the Covenant appertaining to the Infant-seed of Believers as such.  
2. The other is, that God will give them the Land of Canaan; that is, as that Promise is explained in the New Testament, they shall be saved. The Land of Canaan was a Type of heaven, and the main and principal good intended in that Promise of Canaan was Heaven: And hence it was that Abraham from this Promise raises his hope and expectation of a City that has foundations, whose Maker and Builder is God, Hebr. 11.10. And did not the Promise principally intent Heaven, or future Salvation, it had signified nothing either to Abraham himself, or any of his Seed, for upward of four hundred years; besides 'tis said to be given for an everlasting possession, which in respect of that Land literally taken was not true. And hence again, the Apostle Paul plainly intimates, or rather expressly declares, that all Believers are Heirs to, and have an equal interest in that Promise with Abraham himself, Heb. 6.13. to the end of the Chapter, compared with Gen. 22.16, 17. He tells us the reason of Gods confirming this Promise to Abraham (having respect to this very Promise) with an oath was, that we (that betake ourselves to this hope that is set before us; that is, do renounce the World, and the things thereof, and betake ourselves to Christ and his ways in hope of Heaven) might have more strong consolation: Now unless we were joint-heirs with Abraham of this Promise, the confirmation of it to him by an oath had made nothing to our consolation: And this will yet be more evident if we consider, that as God promised to bless Abraham, so to multiply his Seed, and give them to possess the gates of their enemies; that is, he would give them the Land of Canaan; and Believers are Abraham's Seed, and as such Heirs with him of that Promise: and hence in confirming that Promise unto him with an oath, he alike confirmed it unto us. From all which it is evident that the Promise of the Land of Canaan was, according to the true mind and meaning of God in it, a promise of Heaven: So that I say, that is the other Promise appertaining to the Seed of Believers as such, viz. the promise of the Land of Canaan, or of Heaven, of future Salvation. Hence the Apostle tells the Jailor, that upon his believing both himself and his house should be saved, Acts 16.31. But that is the first thing to be enquired into, viz. What Promises of the Covenant appertain to the Seed of Believers as such? They are these two.  
1. That God will be a God to them, and they shall possess the Land of Canaan; or, as Abraham understands it, a City that has foundations, whose Maker and Builder is God; that is, Heaven; which in other words, is, they shall be saved. The former of these Promises respects the time present; the latter the time to come: for the present God will be a God to them; for the future they shall be saved: that is, upon supposition of their performance of the conditions of the Covenant.  
2. What is the Good intended in, and consequently conveyed and made over to the Seed of Believers by these Promises?  
1. For the latter of these Promises, viz. that of future Salvation. To begin with that first, because there is no difficulty in it (as to what concerns our present purpose) requiring a large discussion of it: and therefore in brief, by Salvation we are to understand, all that Glory, Happiness and Blessedness, whether consisting in liberation and freedom from evil, or any positive Good, that God has purposed, and Christ has purchased for his People, to be possessed and enjoyed by them in Heaven, or in the life to come; which though we may rationally suppose will gradually differ as enjoyed by Infants from that to be possessed and enjoyed by Adult Believers; especially who have attained to higher degrees in Grace and Holiness; or have done, and suffered much for Christ here in the World: yet as it will be the same for kind, so it will be exceeding great. Though the Glory, Happiness and Blessedness of the Saved, as well as the Misery of the Damned will differ gradually, yet the lowest degree of Glory, Happiness and Blessedness to be enjoyed in Heaven, as also of Misery to be suffered in Hell will be unconceivably great. The Holy Ghost tells us, eye hath not seen, nor ear heard, neither have entered into the heart of man, the things that God has prepared for them that love him; that is, for all them that love him. In what latitude we are to understand these things, said to be prepared for them that love God, we need not inquire: be sure 'tis true of the things prepared and reserved for Saints in Heaven, they are things that eye hath not seen, nor ear heard, neither have they entered into heart of man, not into the heart of a merely natural man, so as to conceive what, much less how great they are: but not into the heart of spiritual or regenerate men so as fully to apprehend what or how great and excellent they are. And as this is true of things that God has prepared for them that love him: So it is alike true of the things prepared for them that are beloved of him, though through the immaturity of their age they are incapable of an actual love to him. The Glory, Happiness and Blessedness of the lowest Saint in Heaven, whether dying in Infancy, or living to years of Maturity, will quite surpass the present thoughts and apprehensions of the most enlightened understanding. And I say, all that Glory, Happiness and Blessedness, is included and intended in this term Salvation, they shall be saved, that is, perfectly freed and delivered from all misery that man through sin is become subject to; and instated in the contrary state of Glory, Happiness and Blessedness. But  
2. For the other Promise, viz. That of God's being a God to them; there is more difficulty in determining what is that Good contained in, and granted to the Infant-seed of Believers by it: In the general this seems plain, that it must be interpreted and understood as appertaining to Infants, as it is to be interpreted and understood as appertaining to the Adult, seeing we have no warrant from the Scripture, neither does the different capacity of Infants and the Adult necessitate us to interpret and understand it otherwise as appertaining to the one, than we do as appertaining to the other: and therefore we must a little inquire into, and endeavour to state the true sense and meaning of this grand Promise of the Covenant, wherein God promises to be a God to his People, whether as appertaining to Infants or Adult Believers; and thus taking the Covenant in a strict and proper sense, for a mutual engagement between God and Man, so I conceive only these two things are intended, and included in it.  
1. A mutual Relation between God and his People is constituted and established thereby: and as by the constitution of this Relation between God and his People, they are brought nigh to him, and he is nigh to them. Hence they are said to be near to God, He also exalteth the Horn of his People, the praise of all his Saints, even of the Children of Israel, a People near unto him, Psal. 148.14. And if they are near to him, he must needs be nigh to them: so they have a mutual propriety and interest each in other. Hence are those appropriating terms in Scripture, and that on both parts. Hence on God's part, says he, yea I swore unto thee, and entered into a Covenant with thee, and thou becamest mine, Ezek. 16.8. Though God has a propriety in all Creatures, they are all his: yet we see he lays a peculiar claim to his People, as having a more especial interest and propriety in them above what he has in others, and that by virtue of the Covenant entered with them: So on the People of God's part, My Beloved is mine, saith the Spouse, Cant. 2.16. Oh my soul, thou hast said unto the Lord, thou art my Lord, Psal. 16.2. And the like appropriating terms we have frequently in Scripture. Man by his sin has lost his propriety and interest in God; hence whosoever now has an interest and propriety in him, it must be by virtue of his own free Gift and Promise: they only can groundedly lay claim to interest and propriety in him to whom he promises to be a God. Hence his People hold their interest in him, not by virtue of their relation to him as his Creatures, but by the Covenant entered with them, wherein he has promised to be a God to them, and take them to be his People. And that is the first good contained in, and conveyed to the Infant-seed of Believers by this Promises, there is a mutual relation constituted thereby between God and them: by means whereof they have a mutual interest and propriety each in other, as they are God's, and therefore said to be born to him, and to be his Children, Ezek. 16.20, 21. so he is theirs: and how great a Good is that for God to give himself to the Seed of his People, as well as to them themselves? That the great God quantus, quantus est, is and may be said to be in a proper sense, their God, their Portion and Inheritance?  
2. The Good of, or contained in this Promise, is this; that God thereby has put himself under an obligation to his People to communicate himself to them, and act for their good, benefit and advantage, according to his own infinite Perfections, the true tenor of the Covenant made with them, and their capacity to receive: or thus, he has by this Promise put himself under an obligation to his People, to improve and employ all his Attributes for their good, benefit and advantage, in a way agreeable to the whole Covenant, and their capability of receiving any good, benefit and advantage by that improvement, and employment of his several Attributes for them. So that the communications that God by this Promise has obliged himself to make of himself to his People, and these actings for their good, benefic and advantage, that he by the same Promise has obliged himself to, are limited three ways.  
1. By his own infinite Perfections: and thus it is impossible for him to communicate his Deity to them, as the Deity of the Father is communicated to the Son; and the Deity of the Father and the Son to the Spirit; the infinity of the Deity renders it incommunicable to any being extrase, without itself: but for his actings for the Good, Benefit and Advantage of his People they receive no limitations from his Perfections as absolutely considered in themselves; because they are all infinite in themselves, and should he act ad ultimum virium, no other bounds or limits are assignable to them by the Creature than their non Deification. And therefore,  
2. The communications of God to, and his actings for the Good, Benefit and Advantage of his People, are limited by the Covenanant he has made with them; and that both in regard of the Good he will communicate to, or do for them, and also in regard of the terms and conditions upon which he will communicate that Good to, and do it for them. Hence no more good can be expected from God, than what is contained in some Promise of the Covenant as made either indefinitely with the house of Israel in general, or definitely with particular and individual persons; though 'tis true, the full Good contained in some Promises, especially those relating to the life to come, cannot be comprehended by any, while in this life: and therefore it is said, Christ shall come to be admired in them that believe, 2 Thess. 1.10. the Good they then receive from him, exceeding their present expectations: but yet whatever Good they do, or then shall receive, is contained in some Promise. The Covenant is norma judicii, both in respect of rewarding the Righteous and punishing the Wicked. And  
2. As the communications God makes of himself to, and his acting for the Good, Benefit and Advantage of his People, are limited by the Covenant, in regard of the Good communicated to, and done for them: So in regard of the terms and conditions upon which he does, and will communicate himself to them, and act for their Good, Benefit and Advantage, that the Covenant of Grace as definitely made with particular Persons is conditional, or does require somewhat of duty on man's part in order to the enjoyment of the Good promised, is to me past all rational doubt, and generally granted on all hands. I shall not therefore add any thing to prove it, but though God in some cases may, and sometimes does give the Good of some Promise, where man either wholly or in a great measure fails in performing the conditious prefixed to them; yet he is not obliged either by this grand Promise nor any other so to do: and in respect of the great sundamental Blessings of the Covenant, as pardon of Sin, future Glory, etc. He never gives them but upon supposition of the real and true performance of the conditions required in the Covenant on man's part. Hence I conceive it will necessarily follow, that as no particular persons whether Infants or Adult, have ana actual interest in this Promise; but such as either for or by whom the fundamental conditions required to a Covenant-state are performed: so this Promise not specifying any particular Good, it does not simply and absolutely of itself confer or give an immediate right to any Good contained in any of the Promises of the Covenant to those that have an interest in it; it only constitutes a Covenant-relation between God and Man, and thereby gives them a mutual interest and propriety in each other, and then obliges God to communicate himself to, and act for the Good, Benefit and Advantage of those that are under it, or interested in it, according to the tenor of the whole Covenant, or the various Promises contained therein: so that though this Promise does virtually include and comprehend the whole Good of the Covenant whether consisting in Spiritual or Temporal Blessings, yet does not merely or absolutely of itself confer, or ensure the Good of any one Promise appertaining to the Covenant upon or to any individual or particular Persons whatsoever; it secures the enjoyment of all the Good contained in the several and various Promises of the Covenant to those, for or by whom the conditions or duties required therein are performed; but does not absolutely confer or ensure the enjoyment of the Good contained in any one Promise. And hence, with submission to better judgements, I conceive, that the Covenant-state of the Imfant-seed of Believers does not indispensibly require any operations of the Spirit upon their hearts either for the disposing them to act, or facilitating their acting of Grace, as they become capable to do it; or for the renovation of their natures, and effecting Grace in them. No such operations are necessary in order to their having or performing the conditions of a Covenant-state; seeing the condition of their Covenant-state is without them, and is their Parent's Faith; no such operations are included in, or assured by this Promise of God's being a God to them; nor as I conceive, in that other concerning their future Salvation: for though 'tis true, Regeneration is absolutely necessary to admission into, and the actual possession of Heaven; yet that may be wrought in transitu, (as the relics of indwelling sin are purged away in Believers) or at any time anteceding when God sees meet: But of this more by and by.  
And that this Promise of God's being a God to his People, whether Infants or Adult Believers, does not of itself either immediately confer, or for the future absolutely ensure the Good contained in any of the various Promises of the Covenant made to them, and consequently only lays such an obligation upon God as is afore expressed, I shall first prove by one more general Argument, and then clear it up in some particular instances.  
Arg. Whatever Good is either conferred or granted for the present, or insured for the future, by any Promise as taken absolutely and by itself, must be expressly held forth, or necessarily employed in the Terms in which it is made, or else must in some other place of Scripture be declared to be intended in it: But in this Promise no particular Good, etc.  
For the major Proposition, the enumeration being full and sufficient, that cannot be gainsaid.  
For the minor, the truth of that will appear in the particular Branches of it.  
First, That no particular Good contained in any of the Promises of the Covenant is expressly held forth in the Terms of this Promise itself, is obvious unto all: God's promising to be a God to any neither specifies, nor particularly expresses any particular Good he will vouchsafe to, or bestow upon them: it is only a more general assurance of some Good, but what that Good is, or upon what terms it shall be enjoyed is not expressed.  
2. That no particular Good is necessarily employed or included in the Terms of the Promise is evident thus. It must be employed and included either merely sub notione boni, or sub notione boni promissi, either as a Good in the general, or as a promised Good: but no particular Good can be employed or included under either of these notions; for then all Good in general, at least all promised Good, must be employed and included à quatenùs ad omne valet consequentia, and then all Good, at least all promised Good, would be either actually conferred, or a right thereunto would be given, or the future enjoyment thereof would be infallibly secured upon or to all those that have an Interest in this Promise; the contrary whereunto is not only evident to every one's observation, but undeniably evident from Scripture, as shall be showed more fully by and by.  
3. That any particular Good contained in any of the Promises of the Covenant is declared in any Scripture to be employed or included in this Promise cannot be affirmed; because no such Declaration is to be sound. Whatever Scriptures may be produced for that purpose, I doubt not, but it will be easily made to appear they prove not the thing they are produced for the proof of. Hence I conclude, that this Promise, as taken absolutely and by itself, does neither actually confer, nor give a right to, nor absolutely secure any particular Good contained in any of the Promises of the Covenant upon or to those that have an Interest in it: but is only an obligation upon God to communicate himself to them, and act or improve and employ his several Attributes for their Good, Benefit and Advantage, according to the true tenor of the Covenant and the various Promises contained in it.   

CHAP. VII. That the foremenioned Good, and that only, is contained in that grand Promise of the Covenant, further confirmed in some particular Instances. The first Instance proposed. No special or saving influences or operations of the Spirit are included in this Promise, so as by it, as taken absolutely and by itself, to be conferred upon, or absolutely insured to any interested in it. The several uses and ends of these influences and operations, declared. What is affirmed, proved. First, more generally. Secondly, more particularly. One Objection answered. A second Instance proposed: where it is proved, That no Love that is peculiar and proper to the Elect, is expressed or insured in or by this grand Promise of the Covenant, as taken absolutely and by itself, to all interested in it. This largely insisted upon. What may be pleaded against it, answered. A brief Recapitulation of that Good redounding to the Seed of Believers, as received into Covenant with their Parents, and having these two Promises appertaining to them. That Good summed up under four Heads. That the Seed of Believers have all Good, proved by four Arguments. The second Question for the unfolding this second Good or Benefit arising to the Seed of Believers from the Application of the Token of the Covenant, proposed: where it is showed wherein the Benefit and Advantage of having the Covenant with the Promise of it ratified, sealed and confirmed by an outward Sign or Token, does consist. What hazard is run by the neglect of the Application of the Token of the Covenant, showed.  
FOr the further clearing up and confirming of what is affirmed, I shall instance in some particular Good things promised in the Covenant of Grace, which of all things promised may seem most probably included in, and consequently granted and insured by this Promise to those that have an interest in it, and show that they are not so included in it, as by it, as absolutely taken, to be conferred upon, granted or insured to any that are interested in it.  
1. First, Let us instance in the special and saving operations and influences of the Spirit of God. These are a Good which of all Good things promised in the Covenant may seem to be most essential to this Promise, and yet we shall find it to be otherwise. And for clearing up of this we may observe, that these saving influences and operations of the Spirit are vouchsafed for a threefold end and purpose in the general.  
1. First, For the effecting and producing the first Grace, as the first saving Illumination of the Mind, the Renovation of the Nature by Regeneration.  
2. Secondly, For the maintaining the Seed and truth of Grace in the Soul, whereby its Union with Christ is continued.  
3. Thirdly, For the managing and carrying on the further spiritual concerns of the Soul, consisting in higher degrees of Sanctification, Assurance, Peace, Joy, the due performance of holy Duties and the like. Now that these saving influences and operations of the Spirit for any of, or for all these several ends and purposes are not so included in this Promise of God's being 2 God to his People, as to be actually granted or insured by it, as taken absolutely and by itself, to any of those that have an Interest in it, will appear two ways.  
First, more generally, and we may argue thus: If any of these saving influences and operations of the Spirit are included in, and absolutely insured by this Promise, as taken absolutely and by itself; then they are all alike included in, and absolutely insured by it: But all these influences and operations of the Spirit are not included in, or absolutely insured by it; and therefore not any.  
The Minor is undeniable: for if all these saving influences and operations of the Spirit are included in, and absolutely insured by this Promise, as taken absolutely and by itself, than all that have an interest in the Promise would enjoy all those influences and operations of the Spirit, and that in the highest degree, or else God must be supposed to fail in the performance of the Promise: but now it is passed all rational contradiction, that all that have an Interest in this Promise, do not enjoy all these influences and operations of the Spirit, possibly some, if not all, yet in a very low degree, and then much less in the highestdegree; neither can it without blasphemy be supposed that God does at any time fail in the performance of his Promises: therefore undoubtedly they are not all, especially in the highest degree, in which they may be enjoyed by men in this life, included in, nor absolutely insured by this Promise.  
The Consequence in the Major Proposition is evident; because the Promise, as taken absolutely and by itself, neither specifieth nor particularizeth any of these influences or operations of the Spirit, neither is there any thing in the Promise itself, nor in any explication or interpretation that God himself in any other place of Scripture makes of it, is a ground for us to distinguish and say, such influences and operations of the Spirit are included in, and absolutely insured by it, and not others; and where neither the Promise itself distinguisheth, nor are we in any other place of Scripture warranted to distinguish of the good contained in, and insured by the Promise, there we are not at all to distinguish; and hence, as in case any of these influences and operations of the Spirit are included in, and absolutely insured by this Promise, we have no reason from the Promise itself, why we should not conclude that they are all included in, and insured by it: so seeing it is certain they are not all included in, and insured by it, we have no reason to conclude nor suppose that any are. But  
Secondly, more particularly: And thus we shall find this true in respect of these influences and operations of the Spirit, as vouchsafed for these several ends and purposes before mentioned, distinctly considered.  
First, For those influences and operations of the Spirit vouchsafed for the effecting and producing the first Grace; that these influences and operations of the Spirit cannot be included in, or insured by this Promise, is evident; Because in respect of the Adult they are indispensibly presupposed to an Interest in it, and the Promise cannot secure to any a Good that is indispensibly required antecedent to an Interest in it; for than it would secure the Good contained in it to these to whom at present it does not appertain, which is impossible; for then a Man must be supposed to have an Interest in the Promise before he has that which is indispensibly necessary to his having an Interest in it, which is an absolute contradiction. Now if this Promise does not secure these influences and operations of the Spirit to such, it cannot be rationally supposed to secure them to any others, and consequently they cannot be included in, or insured to any by it, as taken absolutely and by itself.  
Secondly, For those influences of the Sppirit vouchsafed, for the maintaining the seed and truth of Grace in the Soul wherein it is already wrought, whereby its Union with Christ is maintained: that those influences and operations of the Spirit are not included in, nor insured by this Promise, as taken absolutely and by itself, is alike evident with the former, and that upon the same ground, viz. the necessary precedency of the Soul's union with Christ, and consequently of these influences and operations of the Spirit nècessary to the maintaining of that union, at least in order of nature to its holding its interest in the Promise; If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father, 1 John 2.24. The remaining or abiding of the Word, viz. in that effect or fruit of it, habitual Grace in the Soul, is the condition of, and consequently must necessarily be considered as antecedent to (at least in order of nature) its union with and interest in both the Son and the Father. Hence should these influences and operatious of the Spirit be included in, and insured by this Promise, as taken absolutely and by itself, it would cease to be conditional and become an absolute Promise, and consequently discharge the People of God from all duty subordinate to their maintaining their Union with Christ and interest in this Promise: to talk of an absolute Promise which requires duty on Man's part in order to his enjoying the Good contained in it, is an absolute contradiction.  
3. Thirdly, For the third Head of the Spirit's influences and operations, viz. such as are vouchsased for the carrying on and managing the further and higher concerns of the Soul, in the various degrees of Sanctification, Assurance, Peace, Joy, spiritual performance of holy duties and the like, that these are not included in this grand Promise of the Covenant so as to be conferred, or absolutely insured thereby, as taken absoultely and by itself, to all that have an interest in it, is evident from the undeniable experiences of many, if not most Believers. 'Tis possible that true Believers may for a time be so far deserted, as to enjoy only such influences and operations of the Spirit as are simply and absolutely necessary to the maintaining the life of Grace in them, and that in the very habit and seed thereof, which could not be, in case these influences and operations of the Spirit vouchsafed for these higher ends and purposes were included in, and absolutely secured by this Promise, as taken absolutely and by itself: so that the truth affirmed is sufficiently evident in this first instance. None of the saving influences or operations of the Spirit are included in this Promise of God's being a God to his People, so as by it as taken absolutely and by itself, to be conferred upon, or absolutely insured to any interested in it.  
Obj. But possibly some may object, that this Promise seems to be called the Promise of the Spirit, Gal. 3.14. And therefore, sure it must necessarily include at least some of the saving influences and operations of the Spirit, and consequently secure them to all that have an interest in it.  
Answ. That any of the saving operations of the Spirit are included in this Promise cannot be concluded from that Scripture, will appear by a brief view of the several interpretations that it will admit of, and are put upon it by our best Interpreters. Thus some conceive that a distinct Good is intended in this Promise of the Spirit, from that blessing of Abraham, said to come upon the Gentiles through Christ. By the blessing of Abraham we are to understand the Good contained in this grand Promise of the Covenant, viz. That God would be a God to him and his Seed; but then by the Promise of the Spirit, they conceive a further consequential Good is intended, viz. the indwelling presence of the Spirit, with those saving influences and operations that are consequential thereunto 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostom. . And for the right understanding of this, we must observe, that the Apostle here speaks to Adult Believers, and tells them that the blessing of Abraham was come upon them, through Christ they were made Heirs of this Promise, as the Seed of Abraham they were now under this Promise of God's being a God to them and their natural Seed, as he was to Abraham, and as consequential to their interest in this Promise they were under another Promise, viz. that of the Spirit: So that the Apostle speaks here of the Promise of the Spirit as appertaining to Adult Believers consequential to Abraham's blessing being come upon them. Of this Opinion were Chrysostom of old, and Beza of late; but others suppose that one and the same Good is intended in both parts of the Verse, and answerably that by the Promise of the Spirit is meant the blessing of Abraham said to be come upon the Gentiles. And taking the words thus, a twofold sense may be given of them.  
First, This blessing of Abraham may be called the Promise of the Spirit, only to denote the nature or kind of that blessing promised, 'tis a spiritual Blessing, or a Promise of a spiritual Good, so Pareus; or else that Blessing may be called the Promise of the Spirit, only to denote the Author of it, it was given by the Spirit, and by his Inspiration left upon Record in the Scriptures: so that take the sense which way we will, there is no necessity that we should take that Promise including a Promise of the Spirit. But let that suffice for the first instance.  
Secondly, Let us take another instance in the Love and Favour of God, that is a peculiar Good promised in the Covenant of Grace, I will love them freely, Hos. 14.4. Now here again we shall find that this Promise taken absolutely and by itself, does not necessarily imply or include, and consequently does not absolutely ensure to all that have an interest in it, such Love or Favour from God as is peculiar and proper to the Elect: The Aplstle John indeed tells us, that God is Love, and as he is essentially Love, so he expresses his Love, as in various ways, so in various degrees and measures towards his Creatures, according to the good pleasure of his Will: Now it is readily granted, that God does express more Love, or does vouchsafe higher and greater effects and fruits of his Love to those to whom he has extended his Covenant, or between himself and whom he hath constituted a Covenant-relation. than he has done to the rest of Mankind, between himself and whom there is no such Covenant-relation. Thus the very extending his Covenant to the Infant-seed of Believers, and giving them a present propriety in, and taking them to be a peculiar People to himself, are glorious expressions or fruits of his Love to them; besides various other expressions and fruits of his Love vouchsased to them as in a Covernantstate, and Members of the Church and Family of Christ as visible here upon earth, and while the Covenant-relation, with the privileges attending it are continued to them, the Love expressed in it and them is continued to them: But yet, as these expressions and fruits of his Love and Favour are not peculiar and proper to the Elect, but may be common to others with them, and may be, and answerably are withdrawn from them. upon a failure in the performance of the conditions of the Covenant by them; so no more or no further Love is insured by this Promise, than what is actually expressed in giving it to them, and constituting thereby a Covenat-relation between him and them, and vouchsafing them the Token of his Covenant, and thereby admission into his Church, Kingdom and Family as visible here upon earth. So that I have here two things to prove.  
1. First, That God may extend his Covenant to the Non-elect, so as to constiture thereby a true Covenant-relation between himself and them, and may thereupon vouchsafe them tjhe Token of his Covenant, and thereby admission into the visible Church, and consequently that what Love and Favour is expressed in these things is no peculiar to the Elect.  
2. Secondly, That this grand Promise of the Covenant, as taken absolutely and by itself, does not necessarily include, and consepuently does not ensure any further Love or Favour peculiar and proper to the Elect to any of those to whom it is made, and to whom it does appertain.  
For the first, that is proved thus: If for God so to extend his Covenant to, or enter it with some Non-elect, as to constitute a true and proper Covenant-relation between himself and them, and to vouchsafe them thereupon the Token of it, and thereby admit them as Members of the Church visible, be simply and absolutely possible in itself, and be no way inconsistent with what himself has revealed and declared in his Word, whither concerning the subjects or nature and tenor of the Covenant, or concerning the Good vouchsafed, or to be vouchsafed to those who are taken in as subjects of it, than he may extend it in the sense before expressed to some Non-elect, and answerably vouchsafe them the Token of it: But the former is true; therefore the Latter. The Minor Proposition alone needs proof: and here we have in the general two things to prove.  
First, That for God to extend his Covenant to the Non-elect and vouchsafe them the Token of it, is simply and absolutely possible in itself; Now for this, that this is simply and absolutely possible is unquestionable. The Sovereignty of God and his absolute freedom to deal with his Creatures as himself pleases, secures this past all rational doubt; if he may (as who questions but that he may) enter Covenant conditionally with all Men, why may he not go somewhat further with some, and actually take them into a Covenant-relation with himself, and vouchsafe them the Token of his Covenant whom yet he has not-ordained to Salvation?  
Secondly, That for God thus to do is no way inconsistent with what he has revealed and declared in his Word, either concerning the subjects or the nature and tenor of the Covenant, or concerning the Good vouchsafed, or to be vouchsafed to those that are taken in as the subjects of it. The truth of this will appear in the particular branches: And thus,  
First, For God to extend his Covenant to some Non-elect, and answerably vouchsafe them the Token of it, is no way inconsistent with what he has declared in his Word concerning the subjects of it: This is sufficiently wvident, because whatever God has declared in his Word concerning the subjects of his Covenant, yet he has no where declared that he would not take in any as the subjects of it that were not elected; he has no where limited his Covenant to the Elect. If there be any such declaration in the Scriptures let it be showed.  
Secondly, That for God so to extend his Covenant to some Non-elect, is no way inconfistent with what he has declared in his Word concerning the nature and tenor of the Covenant itself. That which alone can be pleaded, as opposing God's extending his Covenant in the sense expressed to the Non-elect, is, what he has declared concerning the everlastingness and unchangeableness of it, with the provision made, and security given, that it shall never be broken by those that are taken in as subjects of it; And there is indeed a seeming inconsistency between what is now affirmed concerning Gods extending his Covenant to the Non-elect, and those things so frequently asserted and inculcated in the Scriptures; and thus much shall be readily granted, that those things so frequently decleared and repeated in the Scriptures concerning the Covenant, do infallibly prove that the Covenant as entered with some, shall stand firm and remain inviolate, shall never be broken; yet I coneive all that is delcared in Scripture of this nature concerning the Covenant, will not prove but that God may, and that in a consistency with his Word, extend it in the sense expressed to some that are not elected. For  
First, As for what the Scriptures declare concerning the everlastingness of the Covenant: And thus it's true, the Covenant of Grace is frequently affirmed to be an everlasting Covenant, Gen. 17.7. Isa. 55.3. Jer. 32.40. But to that I would say three things.  
First, That the Covenant may be called an everlasting Covenant on either of these two accounts.  
First, On the account of the Good promised in it: The Good promised in the Covenant is not a mere temporal, or temporary Good, but an eternal or everlasting Good, even everlasting blessedness and happiness: Thus the Land of Canaan is said to be an everlasting Possession, because the Good typified by, and principally intended in the Promise of that Land, is everlasting Happiness and Blessedness: Or  
Secondly, The Covenant may be said to be an everlasting Covenant, on the account of the duration of it throughout all ages, and that as to the essence or substance of it invariable, whether we respect the Promises on God's part, or the duties to be performed on Man's part: though there has been, and may be some variations in the administrations of the Covenant, yet it is as to the substance of it one and the same, and so shall continue while Abraham has a Seed upon the earth; and on either of these accounts it may be called an everlasting Covenant.  
Obj. But it may be some will say, if we grant that the Covenant is not called an everlasting Covenant from the constancy and immutability of it as made with particular Persons, the foundation of the Doctrine of Perseverance will be greatly shaken thereby.  
Answ. To that I shall only say two or three things.  
First, That its true we must have an equal respect unto all the Doctrines of the Gospel, especially that are of equal weight and importance: and answerably take heed that we do not establish one Doctrine upon the ruins of another; that we do not by end eavouring to establish one Doctrine shake the foundations of another; and hence as we must be careful, that, while we end eavour to establish the Doctrine of Infant-Baptism, we do not shake the Doctrine of Perseverance, and so vice versa; both Doctrines may be sufficiently established upon Scripture grounds without prejudice each to other: And therefore  
Secondly, Though we grant the Scriptures affirming the Covenant to be an everlasting Covenant, will not infallibly prove its constancy and immutability, as made with particular persons, yet the Doctrine of Saints perseverance may be established against all rational opposition upon other Scripture grounds: Of which more hereafter; and therefore  
Thirdly, We may grant, yea affirm, that the Covenant is said to be everlasting from its constancy and immutability, as made with particular persons, and yet hold and maintain that God may extend it in the sense expressed to some that are not elected, and answerably an Argument may be drawn from this property of the Covenant, 
See my Infant-Baptism from Heaven. Book 1. Page 50.  viz. its Eternity, for the establishing the Doctrine of Perseverance, without any prejudice to the Doctrine of Insant-Baptism; only than we must dinstinguish between the Covenant as completely made with the Adult, and as less completely entered with Infants as the Seed of believing Parents. And that when the Covenant is called an everlasting Covenant, it's to be understood of the Covenant as completely made with the Adult, is evident from the way it comes to be so; and that is by God's putting his Laws in the minds, and writing them in the hearts of those with whom it is made. Now these Promises of putting the Law in the mind, and writing it in the heart, as they are only made indefinitely to the Church in general, and consequently secure not the Good contaived in them to each individual person to whom in common with others they do appertain; so they are at least ordinarily only made good to the Adult, and to whomsoever they are made good the Covenant abides firm, and as established between God and them, may be truly called an everlasting Covenant: But this brings me to the third Branch of this second thing proposed for proof of the minor Proposition of our foregoing Argument; so that what is declared in the Scriptures concerning the everlastingness of the Covenant, may very well consist with what is affirmed concerning God's extending it to the Non-elect. It may be said to be an everlasting Covenant on several accounts, but grant it to be so called on the account of its constancy and immutability as made with particular persons, yet it must then be taken as made only with the Adult. God has made his Covenant conditionally with all mankind, whereby though all men as absolutely considered are put in a capacity or possibility of being saved, yet Salvation is absolutely secured to none; he has so extended his Covenant to the Seed of Believers as thereby to constitute a true and proper Covenant-relation between himself and them, when yet, the Covenant being not fully complete, their state is mutable: when the condition deulves upon themselves, they may fail in the performance of it, and thereupon be cast out; but when once the Covenant becomes complete, is mutually plighted between God and an Adult person, through the saving operations of the Spirit upon the heart, now it is an unchangeable and everlasting Covenant, the soul's performance of the conditions being secured by the abiding presence of the Spirit in it. But  
Thirdly, That for God so to extend his Covenant to some that are not elected, as to constitute a true and proper Covenant-relation between himself and them, is no way inconsistent with what the Scriptures declare concerning any Good vouchsafed or to be vouchsafed to those that are taken in as Subjects of it. And here again a twofold Good can only, as I judge be pleaded, as opposing what is affirmed.  
First, Their discharge and immunity from the guilt and concemning power of Original sin, resulting from their Covenant-state.  
Secondly, Saving Grace. The former is a Good actually vouchsafed; the latter may be supposed to be necessarily vouchsafed, by virtue of the Promise made to the Covenant-people of God.  
But for the former, I shall only say, 'tis sufficient that God has no where declared in his Word, that all that are or may be discharged of, and have an immunity from the guilt and condemning power of any, however of Original sin, shall infallibly be preserved in a Covenant-state, and thereby brought to Salvation at last. I know in part what is said as to this, but let me say, to bottom the Doctrine of Perseverance upon such a supposition is altogether unsafe. Whether the guilt of Original sin do revive and be recharged upon such of the Seed of Believers as do, when they grow up to years of Maturity, neglect to take hold of the Covenant, and thereby forfeit their interest in it, is a question of more difficulty to resolve, than usefulness when resolved; and therefore I shall pass it by.  
For the latter Good, which may be supposed to be necessarily vouchsafed to all that are taken in as Subjects of the Covenant, viz. saving Grace, I have said so much to it once and again, I need add no more at present; that may suffice that the Promises containing that Good, at least as it is meant of the first Grace, are not made to any in particular, they are made to the Church in general, and answerably secure the Good contained in them only to the Elect; and that hinders not but that God may extend his Covenant in the sense intended to some that are not elected: But let that suffice for the first thing to be proved.  
Secondly, That this Promise, as taken absolutely and by itself, does not necessarily include or secure to all those to whom it is made, or to whom it does appertain, any surther Love and Favour from God that is peculiar and proper to the Elect: as it does not nevessarily imply or infer Election, or that all these to whom it is made are elected, and consequently beloved with the Love of Election, so it doew not necessarily include or secureany consequent Love or Favour that is peculiar and proper to the Elect. This will appear, if we consider, what Love and Favour is peculiar and proper to the Elect; and that falls under a twofold consideration. First, As a love of Beneficence. Secondly, As a love of Complacence.  
For the first, And thus the Love and Favour of God, as expressed in a way of Beneficence to the Elect, differs from that common Love and Favour vouchsased to men in general, only in degree, and those fruits and effects wherein it is expressed; 'tis acted more intensely (to speak of God after the manner of men, and according to our shallow apprhensions of him) and in different effects and fruits, than it is acted and expressed towards men in general; these Effects and Fruits, which we are at present only concerned in, may in the general be reduced to these three Heads, Regeneration to a state of life, Preservation in that state, and future Glorfication. Now none of these Effects and Fruits of the Love and Favour of God are necessarily included in, or secured by this Promise as taken absolutely and by itself, this has been sufficiently proved already: for if the first, viz. Regeneration be not included in, or secured by it, neither of the two latter can, in as much as they necessarity presuppose the antecedency of this. Now that this first Fruit and Effect of that special Love and Favour of God peculiar and proper to the Elect is not necessarity included in, or secured by this Promise, is sufficiectly evident from what has been already said, therefore I shall add no more.  
Secondly, For the latter, viz. The Love and Favour of God as expressed in a way of complacency and delight: and under this Head we may comprehend all those things wherein this Love and Favour of God is expressed, or whereby it is signified to those to whom it is vouchsased, as the signal manifestations of himself in Christ in his smiles upon the Soul, the sheddings abroad of his Love in the heart, and the like. Now that the Love and Favour of God, as expressed this way, is not necessarily included in, or secured by this Promise, as taken absolutely and by itself, will necessarily follow from what has been already said. This Love and Favour of God to Men always supposes them truly regenerrte and sanctified, and consequently cannot be included in, or secured by that Promise in which Regeneration and Sanctification are not included, or by which they are not secured; or at lest which does not presuppose them already wrought, and is acted and expressed according to the degree of Sanctification attained, to the lively exercise of Grace, due performance of Obedience and the like. Hence those that are truly regenerated, may so sink and degenerate in their Sanctification, exercise of Grace, and performance of Obedience, as that this Love shall be acted and expressed (if at all, yet) in a very low and remiss degree; whereas were it included in, and secered by this Promise, as taken absolutely and by itself, it would be acted and expressed always alike towards all, to whom this Promise does appertain: So that to come to a close of this, we may evidently see, that as Interest in this Promise does not universally flow from the eleuting Love of God, he may make this Promise to some that are not elected, and thereby constitute a true and proper Covenant-relation between himself & them, and answerably vouchsafe them the Token of his Covenant, and by the Application of that to them solemnly admit them into his Church visible; so no further or consequent Love or Favour that is peculiar and proper to the Elect, is necessarily included in, nor secured by that Promise, and consequently (which is the thing asserted) this Promise as taken absolutely and by itself, does not necessarily imply, that all to whom it does appertain, are under, or do enjoy any of that Love and Favour that is peculiar and proper to the Elect, neither is that Love and Favour necessarily included in, or secured by it, to those to whom it does appertain. But that is a second instance to prove what is afferted, viz. That no particular Good contained in any of the Promises of the Covenant is either employed in, or secured by this grand Promise, as taken absolutely and by itself to any to whom it does appertain. I had intended to have proceeded somewhat furcher, but I am loath to be over tedious, and I conceive what has been said may suffice. I suppose it will be granted, that in case neither any of the saving influences and operations of the Spirit, nor any of that special Love and Favour that is peculiar and proper to the Elect, which are two of the most essential Good things of the Covenant, be employed in, or secured to any, to whom this Promise does appertain by it, as taken absolutely and by itself; then no other Good contained in any other Promise of the Covenant is employed or included in, or secured by it, as so taken: And therefore let that suffice for the second way, how the communications of himself to, and his actings for the Good, Benefit and Advantage of his Covenant-people, whereunto God has obliged himself by this Promise. are limited; they are limited by the tenor of the Covenant, and of the various Promises contained therein, and consequently, no particular Good contained in any of the Promises of the Covenant, being necessarily employed or included in, or secured by this Promise, as taken absolutely and by itself; it will undeniably follow that this Promise is only a more general obligation upon God to perform and make good the whole Covenant, yet not absolutely, but according to the true tenor of it, and of the various Promises contained in it: so that as none by virtue of this Promise can lay claim to any Good, but what is somewhere promised, so none can expect any Good promised, but according to the tenor of, and terms upon which the Promise containing such a Good is made. But,  
Thirdly. There is another way how the communications of himself to, and his actings for the Good Benefit and Advantage of those this Promise appertains to, whereunto by this Promise God has obliged himself, are limited, and that is the capacity of the Subject to receive, Vnumquodque recipitur secundum modum recipientis. But this being excentrical to my present design, I shall wholly pass it by. From the whole of what has been hitherto said, as to this second Good or Benefit that the Insant-seed of Believers have by the Application of the Token of the Covenant to them, we see what the Token of the Covenant, as applied to them by reference and relation to, and therein what Promises of the Covenant appertain to them, and also what is the Good contained in, and consequently granted to, or settled upon them by those Promises, and that was the first thing enquired into. Now as a close of this, and before I proceed to the second enquiry, I conceive it is necessary that I should reflect a little back, and sum up and give a distinct and particular account of what Good the Infant-seed of Believers have, as received with their Parents into the Covenant of Grace, and as having in particular those Promises aforementioned made unto unto them; and also add something further to prove that they indeed have all that Good, as so received into Covenant, and as having those Promises made to them: As for the Good they have, that is fourfold.  
First, They are put into a New-Covenant state, they are absolutely for the present removed from under the Covenant of Works, or the Covenant entered with Man in the state of Innocency, and taken into, as the actual Subjects of, the second Covenant, or Covenant of Grace; that is their present state, they are actually under the Covenant of Grace, and as the necessary effect and consequence thereof are freed and discharged from the guilt and condemning power of Original sin.  
Secondly, They have at present true real and proper interest and propriety in God: as they are his, so he is theirs, there is a mutual propriety and interest in each other.  
Thirdly, They have God under an actual obligation, viz. of his Promise to improve and employ all his Attributes for their Good Benefit and Advantage according, or in a way agreeable to the true tenor of the Covenant and of the various Promises of it.  
Fouthly, They have a present Interst in, and Right to Salvation, and answerably, in case of their death before a sorfeiture be made of that their Interest and Right, they shall be infallibly saved. This Promise of Salvation being made to them as the Seed of believing Parents, requires nothing on their part to the enjoyment of the Good contained in it; and God having engaged by Promise to be a God unto them, he has thereby obliged himself to make good this Promise to them: Now though upon supposition that the Covenant and Promises thereof appertaining to the Seed of Believers be entered with, and made to them definitely, that is, with and to each one in particular, (which that they are, has been before proved, and is now taken for granted) I cannot apprehend how it can with any show of reason be denied, but must necessarily be granted, that they have all that Good now declared and assigned to them; and consequently any further proof may seem to be superfluous; yet ex abundanti, I shall add these three or four Arguments.  
Arg. 1. First what Good is, either according to the literal and most proper sense and signification of the words, contained in these Promises of the Covenant, or does necessarily and inseparably arise and flow from the very establishment of the Covenant with the Infant-seed of Believers, that Good they have, as received thereunto with their Parents, and as having those Promises made unto them: but all that Good aforementioned either according to the literal or most proper sense an signification of the words, is contained in the Promises of the Covenant, or else does necessarily and inscparably arise and flow from the very establishment of the Covenant with the Seed of believing Parents; therefore they have all that Good as received into the Covenant with their Parents, and as having these Promises made unto them. Both these Propositions carry their own evidence with so much clearness, that I need add nothing for the confirmation of either of them. Certainly when God promises to be a God to the Seed of his People, according to the literal and most proper sense and signification of these words, he means himself, and to interpret that Promise of any lower Good would be to offer apparent violence to it; and the like may be said of the Promise of Salvation, and that a New-Covenant-state, Propriety and Interest in God, with an obligation upon him to improve all his Attributes for the Good, Benefit and Advantage of those to whom the Promise is made, and a Right to Salvation, do necessarily arise and flow from the very establishment of the Covenant, and making these Promises with, or to any, whether Infants or Adult, will as I suppose be questioned by none: And therefore  
Arg. 2. Secondly, If believing Parents have all that Good as received into Covenant, and as having those Promises made unto them; then so have their Insant-see, they being alike received into Covenant, and having the same Promises made alike to them: but the former is true, therefore the latter.  
The antecedent is secured from any opposition not only by evidence of Scripture light, but by the universal acknowledgement of all Christians; neither do I see any ground from Scripture, or right Reason to doubt of the consequence: This is undoubred to me, that Poedo-Baptists assigning one kind of Good to Parents and another to Infants, while yet they plead for Infants having the same Interest in the Covenant and these grand Promises of it that Parents have, has not a little promoted the error of Anti-Poado-Baptism. But  
Arg. 3. Thirdly, Unless the Infant-seed of believing Parents have that Good afore declared, they have no interest at all in the Covenant: but the Infant-seed of believing Parents have a true and real interest in the Covenant; Ergo.  
The consequence in the Major Proposition will not be questioned by Poedo-Baptists, for whose sake I now write as well as for the sake of Anti-Poedo-Baptists: But that is evident thus.  
Those that have no Good, that is of the essence and substance of the Covenant, have no present interest in the Covenant: but unless Infants have that Good afore declared, they have no Good that is of the essence and substance of the Covenant; Ergo. This Argument in the whole of it is so obvious to every ordinary understanding, at least will so evidently appear upon a diligent search, that I shall surcease the proof it, and only add one more Argument, and proceed to the second enquiry.  
Arg. 4. If the Insant-seed of Believers, as received into Coivenant, and as having those Promises made to them, have not the Good afore expressed, than the Covenant would be no security to any of them, nor any ground of hope to their Parents as to their future happiness in case of their death in their pure Infant-state, before they have personally taken haold of the Covenant themselves: but the Covenant is some security to the Insant-seed of believing parents, and may be some ground of hope to their Parents as to their future happiness in case of their death in their pure Infant-state; Ergo. If the Seed of Believers have neither a discharge from the guilt of Original sin, nor any Propriety or Interest in God, nor Right to Salvation by the Covenant and Promises thereof entered with, or made to them; how is it possible that either the Covenant or any Promise of it should be any security to them, or any ground of hope to their Parents that they shall be saved in case of death in their pure Infant-state? and if they have no security, nor their Parents any ground of hope as to their future happiness from the Covenant, than the Covenant and Promises would be wholly insignificant, and of no use or advantage at all either to Parents or Children, in respect of all those that die in that state; and how considerable a part of the Seed of Believers as well as of others die in that state, is known to all men. But now it seems to be altogether unreasonable to imagine that God should extend his Covenant to the Seed of his People, and seal it by an outward Sign or Token, and yet neither the Covenant nor any one Promise of it be of any use or advantage at all, either to Parents or Children in respect of so great a part of their Seed. From all I conceive it will undeniably follow, that the Infant-seed of Believers and that universally have, as received into Covenant, and having these two grand Promises of it in special made unto them as the Seed of such Parents, the whole Good afore declared: as for their state, they are actually under the Covenant of Grace, and have and absolute discharge from the guilt of Original sin; as the inseparable effect and consequence thereof, they have a present actual propriety in God; he is their God, and as such under an obligation to make good unto them the whole Covenant according to the true tenor of it, they have a present Right to future Salvation, and answerably under an infallible certainty of enjoying it, supposing their non-forseiture of that their Right, which during their pure Infant-state they are incapable to do. But to proceed.  
Secondly, Wherein does the Good of having the Covenant with the Promises thereof appertaining to them ratified, sealed and confirmed to the Infant-seed of Believers by an outward Sign or Token consist?  
As previous to the resolution of this question, two things may be observed in general.  
First, That Adult-Believers are equally and alike concerned in it with Infants; inasmuch as whatever Good the Adult have by the ratification, sealing and confirmation of the Covenant and Promises thereof unto them, the same Good have Infants by the sealing, ratification and confirmation of the Covenant and Promises thereof by an outward Sign and Token unto them and so vice versa.  
Secondly, That to have the Covenant and promises of it ratified, sealed and confirmed by an outward Sign and Token, is a Good, is sufficiently secured by the very Institution of a Sign and Token for that end and purpose, taken in conjunction with the Wisdom and Goodness of God instituting: and Infinite wise and good God would not institute an outward Sign and Token for such and end and purpose, did it not, as serving to that end and purpose, conduce to the Good and Benefit of his People whether Infants or Adult; so that it is a Good, is certain, though we should not fully apprehend wherein that Good does consist: But more particularly and directly to the question.  
The great Good of having the Covenant and promises ra●ified, sealed and confirmed by an outward Sign or Token, I conceive, consists in the additional assurance given unto Men thereby of their enjoyment of that Good granted to, and settled upon them by the Covenant and promises; for though it is certain the verity and faithfulness of God is a full and infallible assurance unto Men of their enjoyment of whatever Good is covenanted and promised to them, supposing the performance of what duty is required on their parts, he is a God that cannot lie; but yet the ratification and confirmation of the Covenant and Promises by an outward Sign is, quoad homines, an additional assurance to them that they shall enjoy that Good. The case is one and the same, both in respect of the confirmation by a Seal and Token, and by an Oath, the Promises as absolutely considered, were as sure and certain before the Oath of God was given as after, yet the Apostle tells us that God confirmed his Promise with an Oath, and shows the Good designed to us thereby, viz. That we might have more strong Consolation, Heb. 6.16, 17, 18. God deals with Men after the manner of Men, and with respect to their present state of Imperfection. Now the addition of a Seal does add to the confirmation of any Promises or Contracts among Men, and gives greater assurance of the persormance of them, and consequently of their enjoyment of the Good promised to whom or with whom such Promises and Contracts are made, than they would do were there no Seal annexed: hence we may say, that the Covenant and Promises of God as taken absolutely in themselves, without consideration to their Author, are strengthened and confirmed by the Seal or Token annexed, and consequently the Seal or Token is a further assurance to those with or to whom they are made that they shall enjoy the Good covenanted and promised: and besides, while the People of God are in this state of Imperfection, their Knowledge and Faith are imperfect, they are apt to frame their notions of God by what they see and experience among Men; hence the adding of a Seal or Token to the Covenant is of great advantage to their Faith.  
Object. If any shall say, It's true, to have the Covenant and Promises thereof sealed and confirmed by an outward Sign or Token is in this respect a great Good to Adult-Believers, who have a capacity to reflect upon the Sign or Token, and improve it for the advantage of their Faith; but what does this concern Infants, who can make no such use or improvement of it as applied to them? and than what Good is it to them, or wherein does the Good of its being applied to them consist? Supposing the Promises to appertain to them, they of themselves are an infallible security to them as to their enjoyment of the Good promised, and as for the Sign and Token, as they have no Faith to strengthen, so had they any, yet they are utterly incapable of making any improvement of it to that purpose.  
To that I shall only say: First, that the Covenant and-Promises, as entered with and made to them, taken absolutely in themselves, being ratified, sealed and confirmed by an outward Sign or Token, the Good contained in them is more fully afcertained and assured to them. But,  
Secondly, Let it be observed what reference and subserviency according to the revealed will of God the Application of the Token of the Covenant to Infants has to his continuing unto them their Covenant-state, and answerably vouchsafing them the Good covenanted and promised to them: The Lord himself tells Abraham, that the Manchild that was not circumcised had broken the Covenant, Gen. 17.14. Whether that will prove that the Infant-seed of the People of God their having the Token of the Covenant applied to them, and bearing it, be an indispensible condition of their holding their Covenant-interest and state, and enjoying the Good promised, I shall not determine; only this may be said, that the bare privation or want of Circumcision was not to be accounted a breach of the Covenant; for then all dying before the eighth day had been deprived of the Benefit of the Covenant, and consequently David could not have comforted himself by that Consideration, that he should go to his Child, and not it return to him, says Gerhard, Eam (scil.) comminationem quae de Circumcisione extat, Gen. 17.14. Non ad casum privationis, sed ad contemptum Sacramenti pertinere; but whether the neglect of it from error as well as contempt, might not be of such a fatal consequence to the Child, will appear at that day, when things now hidden are brought to light. This must be added, that 'tis a passage might justly make the hearts not only of Contemners, but of all Neglecters of Infant-Baptism to tremble; we know not but that God may have made the Application of the Token of the Covenant to the Infant-seed of his People absolutely necessary to his continuing his Covenant to them, and to his vouchsafing them the Benefits of it; he may ostablish his Covenant upon what terms himself pleases; and if this should be found true, it is easy to apprehend how much the interest of the Seed of Believers in the Covenant and Promises is strengthened by the Application of the Token of the Covenant to them, and consequently how great a Good it is to them: The sprinkling of the blood of the Paschal Lamb upon the door-posts of the houses of the Israelites could not be improved by any of their firstborn who were yet in their pure Infant-state, yet was necessary to their security from the destroying Angel: there may be an indispensible connexion between some duties and the enjoyment of Good promised, the reason of which lies in the alone Will and Pleasure of God, at least is reserved as a secret in his own breast: Two things are plain to me, and a third is doubtful.  
First, 'Tis plain to me, that in case the Seed of Believers have no interest in the Covenant, nor are to have the Token of it applied, Parents have no other ground in Scripture for their hope that they shall reap any of the saving Benefics purchased by Christ, at least that die in their Infancy, then may be acted with reference to the Seed of the worst of Heathens.  
Secondly, This is alike plain to me, that all the Seed of Believers through their interest in the Covenant and Promises thereof and having the Token of the Covenant applied to them, do, supposing their death in their pure Infant-state, infallibly enjoy all those Blessings and Benefits.  
Thirdly, This is doubtful to me, how God will deal with, and what is the case of their Infant-seed, who through the darkness of their understandings disclaim their Interest in the Covenant, and neglect thereupon to apply the Token of the Covenant to them; I would hope the best, but I must say the Scriptures to me give more ground of fear than of hope.  
In the last place it must be considered, that the Token of the Covenant is applied to the Infant-seed of Believers not only with reference to their Good and Benefit during their pure Infant-state, but also with reference to their Good as they grow up to years of Maturity, when they are capable of making an improvement of it; and how great it may be, and, if they were instructed in the use they are to make of it, it will be then unto them, shall if the Lord will be showed under the next general Head. But before I proceed to that, some doubts that may arise from, and some Objections that may seem to oppose what has been hitherto said. must be satisfied and removed out of the way. We have seen a twofold Good and Benefit that the Infant-seed of Believers have by the Application of the Token of the Covenant to them. First, They have thereby a solemn admission and incorporation into the visible Body, Kingdom or Family of Christ, whereunto, and as the ground of which, they are supposed and granted, yea affirmed to have a Political or Relative Union with Christ the Head. Secondly, They have thereby the Covenant with the Promises thereof sealed and confirmed to them in the ratification of the Covenant; they have consequently a discharge and immunity from the guilt and condemning power of Original sin sealed and confirmed to them in the ratification and confirmation of the Promises; they have a present interest and propriety in God, and right to future Salvation sealed and confirmed to them.   

CHAP. VIII. Several Objections answered. The first raised from the impossibility that God should do so much for the Seed of Believers, and yet not regenerate them. That answered, and the contrary thereunto showed to be highly rational. The second is, that what they have is only according to a visible appearance, but not in reality and truth. That answered, where it is showed what they appear or seem to have, they must needs have in reality and truth. The third raised from the inconsistency of granting the Infant seed of Believers so much with the Doctrine of Saints Perseverance. That fully answered. The fourth raised from the inconsistency of granting so much to all the Seed of Believers with the Doctrine of Election. That fully answered. The fifth is, that the Infants of Believers have nothing beyond what the Seed of others have. That briefly answered.  
Obj. 1. POssibly some, notwithstanding all that hath been said, will yet urge utter improbability that God should proceed so far in the expressions of his Grace and Love to the Infant-seed of his People, and grant them so great and so many Privileges, as hath been affirmed he doth, and yet not regenerate and sanctify them, if not in their Infancy, yet as they grow up to years of Maturity; and consequently the Baptism of Infants, as grounded upon a supposition of their being confederates with their Parents in the Covenant of Grace. will very probably prove. or rather absolutely necessitate the Doctrine of falling from, and losing saving Grace, and overthrow the Doctrine of Saints Perseverance. And may be they will say, this may be rationally concluded on a fourfold ground yet unanswered.  
1. That it is utterly improbable that any should have an union with Christ, a discharge from the guilt of Original sin, a propriety in God, be owned by him as his People, and have an actual right to Salvation, who are not regenerated and sanctified.  
2. That it is alike utterly improbable that God should express so much Grace and Love to, do so much for, and confer so great Privileges and Benefits upon any that he hath not elected, nor ever intended to bring to Salvation; but on the other hand purposed to, and answerably doth leave them to themselves to be fitted by their own sin and apostasy as vessels of wrath and destruction.  
3. That it is alike improbable that any should be in Covenant with the Holy Ghost, and yet have no benefit by him, either in regard of his saving Operations, or any other Operations that have a direct tendency to their future Salvation.  
4. That the Token of the Covenant hath such a reference to Regeneration and Sanctification, as that doth, if not necessarily, yet very probably prove that they are, at least shall be regenerated and sanctified, who have coram Deo a right to it.  
Answ. Though I conceive this Objection hath been sufficiently obviated by what hath been already said, yet seeing the grounds it is bottomed upon are plausible, and have a seeming weight in them, I shall speak a little more to it, and shall  
1. Show the insufficiency of these grounds to prove what is inferred and concluded from them.  
2. I shall show the rationality, yea necessariness, (Consideratis considerandis) that God should proceed so far in his vouchsafements to the Infant-seed of his People, and yet not proceed to their universal Regeneration, or Sanctification, no nor absolutely oblige himself to regenerate or sanctify any of them. To begin with the  
1. First, And thus the insufficiency of these grounds will appear by a distinct consideration of them.  
1. Then what is said, viz. that in case God hath done so much for, and vouchsafed so much to the Infant-seed of Believers as hath been affirmed, than it may seem utterly improbable but that he should regenerate and sanctify them: for can it be imagined that God should grant unto any an union with Christ, discharge them from the guilt of sin, bring them so nigh to, and give them a propriety in himself, and a right to future Salvation, who are not renewed and sanctified; but on the other hand are in their natural pollution, deprived of his Image, vitiated and corrupted with the seeds and principles of all manner of sin? will an infinitely holy God do all that for unholy ones, for those that are unregenerated, spiritually dead, and in their blood? Sure it cannot be; either they must be regenerated, and at least the seeds and habits of Grace wrought in them, or no such Privileges can be rationally supposed to be granted to them.  
Answ. Were but the thoughts and imaginations of men wholly subdued unto Christ, no other reply were necessary, save only what our Lord Christ made to him that murmured, when those that came last into the Vineyard had an equal reward with those that came first, Mat. 20.15. Is it not lawful to do what he will with his own? Shall any man's eye be evil, because he is good? If God will do so much for the Infant-seed of his People, though it goes no farther, who can with any show of reason except against him? nay have not all cause to admire and adore his goodness and condescension. Shall vain man undertake to dictate unto God, or enjoin him his way? And therefore this may well be dismissed as wholly insufficient to prove the conclusion inferred from it. I shall therefore only add; If we consider the infinite Goodness of God to sinners, yea Adult as well as Infants, and that it is only during their Infant-state, or before the habits and principles of sin exert themselves in dutward gross acts to an apostatising from him that all this is done for, and vouchsafed to them; as also that what he doth for them is in a peculiar manner out of love and respect to their Parents; we should soon see this is so far from being improbable, that it is rather highly probable.  
2. To the second thing pleaded, namely the improbability that God should go so far, and vouchsafe so great Privileges to those that he hath not elected, or appointed to Salvation, and whom, after he hath done so much for, he will yet leave to themselves, and suffer them to fall away and finally perish. And thus it may be said, if God bears no other love to them than he doth to the Non-elect, why doth he do so much for them, and grant them so great Privileges? if he doth bear a greater love to them than he bears to the rest of Mankind, why doth he leave them to themselves, and suffer them to forfeit the Privileges he hath afore vouchsafed to them?  
Answ. I cannot apprehend why this should be looked upon at all as improbable, especially if we consider these three or four things.  
1. What a blessed state Man at his first Creation was put into; how great Privileges were granted to him, and to all Mankind in him; and yet we know God did after suffer him to fall, and all Mankind in him.  
2. If we consider how much God doth still for, and how great Privileges he still vouchsafes to the Non-elect, as well as the Elect, and that in a subserviency to their future Salvation. And what is pleaded to evince the improbability of God's going so far, and doing so much for the Non-elect Seed of Believers, and yet after leaving them to themselves, may with the like strength of reason be pleaded against his doing so much for, and granting such Privileges to the Adult, who are not elected, and answerably who are left to the blindness of their own minds, and hardness of their own hearts to their final ruin and destruction. This is undeniable, that as for the external means of Salvation, with various Privileges and Advantages subordinate thereunto, they are indifferently vouchsafed both to the Elect and the Non-elect. How great and how many Privileges and Advantages had the Jews in general subserving their Salvation, and yet how great a number of them appertained not to the election of Grace, is known unto all. And hence,  
3. That God should do so much for, and vouchsafe so great Privileges to the Seed of Believers in general, and that with a direct reference to their future Salvation, though many among them appertain not to the election of Grace, will appear less improbable, if we consider the rationality that God should do more, and vouchsafe greater Privileges and Advantages unto them, and that with reference to their Salvation, than he doth for, and vouchsafe to the rest of Mankind. The peculiar Love and Favour he bears to his People makes this very rational, yea, I may say, somewhat necessary. It cannot be rationally supposed, but that, when God bears so great a love to Parents, he should do somewhat more, and vouchsafe greater Advantages to their Seed, in a subserviency to their future Salvation, than he doth for, and vouchsafes to others. And yet  
4. This will seem less improbable, if we consider that in what God doth for, and vouchsafes to the Seed of his People, he hath a peculiar respect to the Elect among them. 'Tis in special for their sakes that the Privileges of the Seed of Believers are so great. It hath pleased God to make his choice of Persons to Salvation very much in the lines of particular Persons; hence he usually casts Elect Children upon Elect Parents; though he hath left a liberty to himself to pass by whom he pleaseth, and sometimes to take in such who are of the lines and posterity of the wicked; yet his Election lies very much in and among the Seed of Elect Parents, and for their sakes, and in a subserviency to their Salvations, he doth so much for, and vouchsafes so great Privileges to the Seed of his People in general. That all the Seed of Believers should have been elected to Salvation, would have been attended with great inconveniencies, and that upon divers accounts, as might easily be showed; yet it hath pleased God to lay his Election very much among them. 'Tis rare but that some one or more of the Seed of believing Parents evidence their Election by a personal taking hold of the Covenant, as they grow up to years of Maturity. Yea it is sometimes found, that all the Seed of some believing Parents give good ground to hope they are such as God hath ordained to life. Now with respect to them, and for their sakes God hath done so much, and vouchsafed so great Privileges to their Seed in general: so that all things considered, that God should grant the Privileges assigned to the Seed of Believers, and yet after leave some of them to themselves, and suffer them to forfeit their own Mercies, and finally perish, carries not the least improbability in it.  
3. For that which may yet further be pleaded, viz. The improbability that any should be in Covenant with the holy Spirit, and yet have no benefit by him, either in regard of any saving, no, nor any common operations that have a direct conducency to their future Salvation. To that I would say in the general, that how improbable soever this may seem to be, yet no sound Argument can be drawn therefrom, to prove the Conclusion inferred in the forementioned Objection. God may receive the Infant-seed of Believers into Covenant with himself, and that universally, and vouchsafe them all the Good and all the Privileges afore assigned to them, and yet it will not necessarily follow from thence, that any such Operations of the Spirit should be granted to them. This is evident from what hath been already said, yea let me say, this is no way improbable. This will appear, if we consider two or three things.  
1. What interest and hand the Spirit of God hath in all that is done for, and vouchsafed to them; hence it cannot be said they have no benefit by him. This might be abundantly evidenced, but that I should enlarge this discourse quite beyond the bounds designed for it: And therefore  
2. Consider the special office and work of the Spirit; and thus we shall find the office and work of the Spirit more especially relate to the fitting and preparing the Elect unto Glory, through their Sanctification, and cheerful performance of holy obedience unto God in Christ, 2 Thess. 2.13. with 1 Pet. 1.2. Now it is vastly more improbable, that the Spirit should perform any part of that work whereunto he is designed for the preparing vessels of Mercy unto Glory upon the hearts of the Non-elect, than that, though in Covenant with him, he should suspend the performance of that work in or upon them: Especially if we consider  
3. What hath been already said, viz. That the Promises of the Covenant constituting a Covenant-relation between God, both absolutely and personally considered, and the Seed of Believers, as taken absolutely and by themselves only, oblige the several persons in the divine essence to act for their Good, Benefit and Advantage, according to the tenor of the Covenant, that is according to the distinct Promises of the Covenant, and the terms or conditions upon which they are made. Now there being no Promise made to the individual Infants of Believers, assuring them of any such Operations of the Spirit, hence the Spirit is under no obligation to vouchsafe them to this or that individual Infant, antecedent to their personal taking hold of the Covenant; which that the Elect shall do, is secured as by the Covenant between the Father and the Son; so by those indefinite Promises of divine teachings and the like, made to the Church in general, of which before; so that here is yet nothing improbable.  
4. And lastly, That which is pleaded to countenance the Conclusion in the Objection, is the reference that the Token of the Covenant, whether Circumcision, or Baptism, had or hath to Regeneration and Sanctification. And thus it is supposed by many to have such a reference as lays a sure ground for the Conclusion, viz. that in case Infants have such an union with Christ, and Covenant-relation unto, and interest in God as entitles them to the Token of the Covenant, they must be granted to be regenerated, and thereby initially sanctified.  
Answ. That the Token of the Covenant hath some reference to Regeneration and Sanctification is evident from those Texts usually insisted upon; John 3.5. Eph. 5.26. Tit. 3.5. but what that reference is, is not agreed on by all. Some say it is an outward Sign or Symbol of Regeneration, and consequently an evidence of the Party's present Regeneration to whom it is applied, and sometimes it is called by the men of this persuasion a Seal of Regeneration. Others attribute the conferring of the holy Spirit to it, by whom Regeneration is wrought, and so they conceive the Spirit is ordinarily communicated, if not by, yet in a concomitancy with the Application of the Token of the Covenant, by means whereof at least the Seeds and Principles of Regeneration, at least some kind of disposition leading thereunto, are wrought in all that have it rightfully applied to them. Now I shall not stay upon a particular discussion of these different apprehensions of Men. It may suffice to show that the Token of the Covenant may have and hath a true and proper reference to Regeneration, on the account of which those allusions to it, made use of by Christ, and the Apostle in the places forementioned, are genuine and proper; and yet the Conclusion pleaded for cannot be rationally inferred therefrom. And thus we may allow the Token of the Covenant to have a twofold reference to Regeneration and Sanctification.  
1. It is significative of both, as the way through which the Elect are prepared for, and brought into Glory. Hence that Allusion requires not that Regeneration antecede, nor yet that the Spirit be conferred by, or in a concomitancy with the Application of the Token of the Covenant, it only supposeth the Token to be of such use, viz. to signify and represent the way through which God doth bring his Elect to Salvation; and it is only a Sign of present Regeneration to the Adult, as the Application of it to them doth suppose them Heirs of Salvation that way, viz. through Regeneration and renewing of the Spirit; but in respect of those that are Heirs another way, viz. through the Promise made to them as the Seed of such Parents, it only signifies and represents the way how they shall, supposing them ordained thereunto, be brought to Salvation; but whether they are already regenerated, or yet to be regenerated, cannot be determined from that Allusion.  
2. The Token of the Covenant refers to Regeneration as it is a seal and confirmation of the Promises of Regeneration; but than it can only seal and confirm those Promises according to their nature and tenor, and consequently the Promises being only indefinite, respecting the Seed of Believers in general, as Members of the visible Church, the sealing and confirmation must be answerable. And thus it shall be granted, that God by the Token of the Covenant as applied to the Seed of his People, doth seal and confirm unto them those Promises of divine teachings, putting his Laws in the minds, and writing them in the hearts of their Seed. Hence the Promise Deut. 30.6. is expressed in that phrase, I will circumcise thy heart, and the heart of thy Seed; plainly showing that Circumcision (and the same is true of Baptism) hath some reference to the Conversion and Regeneration of their Seed; and that was this; it did seal and confirm the Promises concerning the Conversion and Regeneration of their Seed, which Promises being (as I have said) only indefinite, the sealing must needs be proportionable: So that though we grant, yea affirm, that the Infant-seed of Believers have all that Good, and all those Privileges afore expressed vouchsafed to them, yet it will not necessarily follow, neither can it be certainly concluded from thence, that they are, or shall be truly regenerated or sanctified. God may proceed so far in the expressions of his Grace and Love to them, and yet there is no necessity he should proceed to their Regeneration or Sanctification; nor yet oblige himself thereunto. As for those preparatory Operations of the Spirit, whereby some kind of predispositions towards a work of Grace, or a posse agere are wrought in them, though I conceive they may be granted without prejudice to those great Doctrines of special Grace and Perseverance; seeing it is certain, thore are many common works of the Spirit granted to those that never attain to true Grace, yet I conceive it is not necessary, that we do hold them to be granted to all the Infant-seed of Believers, no not to all, yea or any of the Elect among them. God may take the Infant-seed of his People into Covenant with himself together with their Parents, and thereby set them free from the condemning power of Original sin, put himself under an obligation to act as a God towards them, according to the tenor of the Covenant into which they are taken, appoint the Token of the Covenant to be applied to them, and thereby admit them into the Church or Kingdom of Christ as visible, and vouchsafe them all those Privileges of his Church aforementioned, and yet not vouchsafe them any Operations of the Spirit whether special or common.  
2. That it is very rational to suppose, that though God hath expressed his Grace and Love to the Infant-seed of his People in all those glorious vouchsafements before expressed, yet that he should not proceed to their universal Regeneration and Sanctification, but should leave to himself a liberty, savingly to work upon whom he pleaseth, in a compliance with his eternal Purpose and Decree, and that when, and by what means he pleaseth, as himself sees meet. This will appear from a threefold Consideration,  
1. First, That it is altogether unreasonable to suppose, yea morally impossible, that God should constitute a conditional Covenant between himself and Men, whether Infants or Adult, and yet should include the condition required of Men in, and thereby secure their performance of it by any Promise that is of the essence and substance of the Covenant as so considered. This is evident from what hath been already said, for this would quite alter and change the nature of the Covenant, it would not then be a conditional, and consequently any Covenant at all in a proper sense, but an absolute Covenant, or rather a compendium, or synopsis of absolute Promises. And besides, persons must be supposed to have an Interest in the Covenant, before the condition of their Interest is performed by them, which (as I have said) is an absolute contradiction. Hence it will undeniably follow, that the Promises of the first Grace are not of the essence of the Covenant as conditionally made with particular persons, but appertain to the Covenant, as made with the Church or House of Israel collectively considered, and secure to the Elect the Grace required on Man's part to his admission into, or continuance in the Covenant, as conditionally made with particular Persons.  
2. Consider how rational it is to suppose that God should (as it is certain he doth) require something of duty from Parents towards their Children, or something of duty from Children themselves, if not from both; upon the performance of, or failing in which he should continue, or discontinue their Covenant-state when they grow up to years of Maturity. The rationality of this supposal appears from the conformity and agreeableness of his so doing, to his deal with all those he either offers his Covenant to, or enters Covenant with. Take it of Unbelievers to whom the Covenant is offered, there is something of duty required on their parts in order to their reception into Covenant, they are to take hold of it. Take it of Believers with whom the Covenant is actually entered; thus. There is no good promised, but something of duty is required on their parts in order to the enjoyment of it, and upon their non-performance of that duty, they may be and usually are deprived of it: And why should it not be alike rational, that God should require somewhat of duty from them towards their Children, upon the non-performance of which he should withhold the Good promised, or should not bring upon them (as God speaks concerning Abraham) the Good promised? Yea in order to the continuance of that Covenant-state between God and themselves, there is somewhat of duty required on their parts, the performance of which, it's true, is secured to them another way; but however duty is required on their parts, upon their non-performance of which (might we suppose that possible) their Covenant-state would be discontinued, or they would be cast out of Covenant. And why should it not be alike rational for God to require somewhat of duty from Children themselves, in order to the continuance of their Covenant-state, when they grow up to a capacity of performing it, which that they shall universally do, it is no way necessary should be secured to them, as we may see more by and by. So that God's deal with reference to the Seed of Believers are altogether rational, as suiting with his deal with all Men to whom he offers his Covenant, or with whom he doth actually establish it.  
3. Consider, that in case either God had not proceeded so far in extending his Covenant and Promises, and thereby vouchsafing to the Infant-seed of his People that Good and those Privileges afore declared; or had proceeded further, viz. to their universal Regeneration, or to the securing it unto them; one of these inconveniencies would have necessarily followed thereupon, either  
1. No Infants must have died in their Infancy, which yet that innumerable do, our daily observation assures us: Or else,  
2. All Infants dying in their Infancy must have eternally perished, and been everlastingly separated from the presence of God and the glory of his Power: Or,  
3. In case any were saved, it must be, not by virtue of the Covenant of Grace entered with, or any Promise made unto them, but merely from an absolute power and prerogative in God to save or condemn whom he will of fallen Mankind, without respect had to the Covenant of Grace established in the Blood of Christ: Or,  
4. All the Seed of Believers, whether dying in their Infancy, or living to years of Maturity, must infallibly be saved: Or,  
Lastly, Some might be truly regenerated, and have a saving work of Grace upon their hearts, and yet after finally fall away and eternally perish. In case he should not have extended his Covenant to the Seed of his People, as our Opposers imagine, or if he had extended it to them definitely, and yet they should not have had that Good, and those Privileges pleaded for; then one of the three former inconveniencies would have followed: or if having so extended his Covenant to them, he should thereby have obliged himself to work Grace in them universally; then the one or the other of the two latter inconveniences would have followed.  
Obj. But it may be said, the Covenant and Promises may be made indefinitely with, and to the Seed of Believers, and then none of these inconeniences will follow.  
Answ. To that I answer. I have before proved that they do appertain to them definitely; or suppose we should grant them to appertain to them only indefinitely, yet this inconveniency would follow, viz. That as the Covenant gives no assurance that any of their Infants (who have one or more surviving their pure Infant-state, and growing up to years of Maturity) dying in their Infancy shall be saved: So Parents have no certain ground to hope that any one of theirs so dying are saved. That none have any certain ground to hope for what the Covenant gives no assurance of, will be readily granted on all hands. Now suppose the Covenant or Promises are entered with, and made to the Seed of Believers only indefinitely, that they give no assurance that all, yea or any of the Seed of such Believers dying in their Infancy shall be saved, will evidently appear thus; because the Covenant may stand firm, and the Promises of it fully accomplished in the Conversion and Salvation of some one or more of those that survive their Infant-state, and grow up to years of Maturity. And hence by the way, how can a supposal of that be a sufficient ground for the Application of the Token of the Covenant, of which the Covenant gives no assurance? And further I conceive, it will and must be granted by those that conceive the Covenant is entered only indefinitely with the Seed of Believers, that it gives assurance of Salvation to Infants dying in their Infancy, only so far as it gives assurance to them of Regeneration in their Infancy. Now it is evident that the Covenant gives no assurance of Regeneration to any of the Seed of Believers in their pure Infant state: If it give assurance to any of Regeneration in that state, it is either as they are Elect, or as they are the Seed of such Parents, or by virtue of some Revelation that God hath made in his Word, that he will regenerate, at least some of the Seed of his People, as having the Covenant so entered with them in their Infancy: But now it is evident,  
1. That the Covenant doth not assure any of Regeneration in their Infancy, as they are Elect, for then all the Elect Seed of Believers should be regenerated in their Infancy; the contrary whereunto is evident, in that many of the Seed of Believers, in whom there is not the least show or appearance of Grace from their very Infancy till they come to full age, yea possibly till they come to old age, are yet at last converted and brought to a saving close with Christ. To say that these might have a work of Grace in their Infancy will be attended with too bad consequences than to be granted, without better proof than I suppose can be brought.  
2. That the Covenant doth not give assurance of Regeneration to the Seed of Believers in their Infancy, as such, will, I doubt not, be readily granted without further proof.  
3. That God hath no where revealed that he would regenerate any of the Seed of his People in their Infancy, is sufficiently proved from the utter silence of the Scriptures as to any such Revelation. And for any to plead experience or observation in this case, that can signify but little, inasmuch as that Grace some of the Seed of Believers have, of the time or means, when or whereby it was wrought, they can give no account; it might yet be wrought either by Parental Instruction, or some other means vouchsafed consequent to their pure Infant-state. Now than the Covenant giving no assurance of the Regeneration of any of the Seed of Believers in their pure Infant-state, it gives no assurance of any of their Salvation, and consequently Parents have no certain ground to bottom a hope upon, that any of theirs dying in their Infant-state are saved. All the hope they can have hath only a possibility, or at utmost a probability for its foundation; and that, it may be too, weakened by a greater probability of the contrary, it seeming vastly more rational to me to suppose, that, in case the Covenant were entered with them only indefinitely, seeing God hath given no assurance that he would regenerate any in their Infancy, and in doing it when they come to years of Maturity, he makes good his Promise as fully, as though he did it in their Infancy; he should suffer those that he hath ordained to Salvation to live to years of Maturity, and answerably bring them to Glory according to his ordinary way, viz. through Sanctification of the Spirit, and belief of the Truth, called thereunto by the Gospel, than that he should go out of his ordinary way, and regenerate them immediately by his Spirit, without the subserviency of any outward means, especially considering what inconveniencies would attend, through the corruption of Men, a supposition of his so doing, and consequently that believing Parents, if they must not mourn as those that have no hope, yet they could not but mourn, as having but little hope. But now according to the way that I have proceeded in, allowing the Covenant and Promises to be entered and made to the Seed of Believers definitely, and allowing them to have all that Good assigned to them by virtue of their Interest in the Covenant and Promises thereof, and yet bounding that Good, as I have done, unspeakable Good accrues to them by that their Covenant-interest, and the Application of the Token of the Covenant, and yet none of these inconveniencies ensue thereupon. From the whole of what hath been said, as we see it cannot be rationally concluded, that, in case God goes so far in the expressions of his Love and Grace to the Seed of his People, as to grant them that Good, those Privileges and Benefits, as hath been declared he doth, that then he must necessarily go further, and actually regenerate and sanctify them, either in their Infancy, or as they grow up to years of Maturity: So that it is very rational to suppose that he should go so far, as hath been expressed, and yet should go no further, but should reserve a liberty to himself, as to regenerate and sanctify whom he pleaseth, so to do it when, and by what means himself pleaseth.  
And from all, I conceive, an Argument might be drawn, an answer unto which would (if I mistake not) be clogged with no small difficulties, both to prove the Covenant-interest of the Seed of Believers, and the dueness of the Application of the Token thereof to them upon the account thereof, and also to confirm their enjoyment of all that Good, and all those Privileges and Benefits affirmed to accrue to them. But I shall not stay upon it: I conceive both are sufficiently done already. Let me rather excite all Men to admire the Goodness and Wisdom of God in doing so much for the Seed of his People, and yet providing for the free exercise of his own Sovereignty over and among them, as well as others, and his Justice in condemning none, but such as wilfully sin away their own Mercies.  
Obj. 1. It will be said, 'Tis true the Infant-seed of Believers, and that universally, visibly appear to us, and may be hoped according to a judgement of Charity, to have all that Good, and all those Benefits and Privileges afore assigned to them, as they are the Seed of such Parents, conferred upon and insured to them by the Covenant, as confirmed by the Application of the Token thereof to them: but that they have all that Good, and all those Benefits and Privileges really and truly actually granted to, and conferred upon them in their pure Infant-state, is more than we can affirm; inasmuch as secret things belong to God, but things revealed to us and our Children.  
Answ. I confess, most that have pleaded for Infant-Baptism upon this ground, viz. their Interest in the Covenant, do too commonly express themselves to this purpose; but it seems passed all rational doubt, and is so to me, that what they visibly appear to have by virtue of their Interest in the Covenant, that they have in reality and truth. Hence as they do not so much as visibly appear to have a real work of Grace upon their hearts, there being no Promise securing that to them; so for all the Good and all the Benefits and Blessings afore assigned to them, they have them in reality and truth. This is evident from a double Consideration;  
1. First, That they are the Seed of true Believers, such as have truly and really performed the conditions of the Covenant of Grace, and consequently are really and internally in Covenant themselves.  
2. That the Seed of Believers Interest in the Covenent, and having all that Good, and all those Benefits granted and conferred upon them thereby, depends not at all upon any qualifications in, or any act or duty performed by them themselves, but flows merely from the Promises of the Covenant appertaining to them as the Seed of such Parents. Hence in case they only visibly appear to us to have all that Good, and all those Privileges before mentioned granted to, and conferred upon them, it must be either, because the Promises only visibly appear to us to appertain to them; or that all that Good, and all those Blessings only seem, or visibly appear to us to be contained in, granted and conferred by those Promises; or lastly, because the Promises of God do but seem or visibly appear to us to be true and faithful, but seem, or visibly appear to us to grant to, or confer upon those that are truly and really interested in them, that Good that is really contained in and intended by them. None of which things can be granted. Not the first, for I have before proved that the Promises do appertain to all the Seed of Believers, (I mean it still of true Believers, as Abraham was) and that definitely to each one, or to every one of them in particular. Not the second, for undoubtedly God intends that very Good the Promises mention. Not the third, for the Promises are true and faithful, they do really and truly convey or confer an actual right to the Good contained in them to those, to whom they do really and truly appertain. And from hence it will unavoidably follow, that there is no place for a judgement of Charity to be exercised immediately and directly towards Infants. It's true, where we can only exercise a judgement of Charity towards Parents, there we can only exercise the same judgement of Charity towards their Children; but where Parents are known to be true Believers, (as in the instance of Abraham) there a judgement of Charity hath nothing to do with reference to their Seed. And we speak of the case of the Seed of Believers according to what their Parents are in deed and in truth, or are known to God to be. A judgement of Charity can only be acted towards Men with reference to, or in regard of their having performed the condition of the Promises, and consequently to their right to those Promises: But in the case of the Infants I speak of both these are certain. Hence undeniably what they visibly appear to have, they have in reality and truth.  
Obj. 2. It may be objected, That to grant the Infant-seed of Believers, and that universally, all those Benefits and Privileges afore assigned to them in truth and reality, will greatly weaken, if not utterly overthrow the Doctrine of Saints Perseverance: For we must then grant that some, who had a true and real Union with Christ, are discharged from the guilt and condemning power of sin; have a true and proper Interest in God as their God; and a present right to Salvation, may yet fall away and finally perish: For so it is certain some of the Seed of Believers do. Now if Union with Christ, a Covenant-state with God, a discharge from the guilt of sin, Propriety in God, and right to future Salvation, will secure none from Apostasy and finally perishing, what assurance can any have that they shall not fall away and finally perish? And thus while we endeavour to promote the joy and comfort of Saints one way, we shall destroy it another: while we endeavour to promote their joy and comfort, by establishing their children's Interest in the Covenant of Grace, and assigning them so much Good, and so many Privileges as interested therein, we shall destroy their joy and comfort by weakening the grounds of assurance, that themselves have had of their own continuance in their Covenant-state Godwards; while we endeavour to establish their children's Covenant-state, we shall leave them destitute of any sure ground that themselves shall be continued in theirs.  
Answ. What Union the Infant-seed of Believers, as such have with Christ; what sins they are discharged from the guilt and condemning power of; from whence their discharge from the guilt and condemning power of sin doth arise and accrue to them; how far, and upon what terms the Promises giving them an Interest and Propriety in God lays an obligation upon him to communicate himself to, or act for their Good; as also what right they have to future Salvation, with the terms upon which they alone can actually enjoy it (supposing their growth up to years of Maturity) are, hath been already declared, and must be carefully remembered: which being remembered and well weighed, I see no just reason, why the assignment of any or all those Benefits and Privileges, as afore explained and limited to them, should be looked upon as of the tendency mentioned. This I doubt not to affirm, though we grant all that hath been assigned to the Infant-seed of Believers, and that universally, and merely as such; yet the Doctrine of Saints Perseverance may be founded upon such sure bases, and maintained by such Scripture demonstrations, as that it shall stand firm, maugre the utmost opposition that can be made against it; so that nothing, but their own deficiency in point of Faith, and assurance that themselves are such, and the due improvement of that assurance, can justly deprive any true Believer of the highest plerophory, that the Scriptures give an encouragement to endeavour after. To attempt the fixing of that Doctrine upon its true basis, or improving and managing the various Arguments by which it may be established, would be excentrical to my present undertaking: yet let me say only thus much, that the assurance the Scripture gives us,  
1. That there is an Election of Grace, not only of Persons so and so qualified, but of individual Persons to be so and so qualified.  
2. That all appertaining thereunto are given of the Father unto Christ, with an explicit expression of his will to him, that he should lose none of them, but should raise them up at the last day, viz. to the life of Glory.  
3. That the Covenant of Grace is immutable, when once that, viz. the Spirit, which renders it so, is actually given.  
4. That the spiritual life of all Believers is laid up, and hidden with Christ in God, and that both in respect of the principle, and conserving cause of it; and hence,  
5. That there is an unseparable connexion between effectual Vocation and Glorification; I say, the assurance that the Scriptures give us of these things, with several others of the like importance, secures that Doctrine, to the joy and comfort, yea and that unspeakable and full of Glory, of all Saints, though all the Benefits and Privileges afore declared are granied to all the Infant-seed of Believers, among whom yet many finally fall away and perish: So that I conceive, that as what hath been granted to the Infant-seed of Believers, may greatly promote their Parent's joy and comfort in them; so the granting of it hath no just tendency to allay their joy and comfort. The assurance of their own standing in their Covenant-state Godward hath an aptitude to yield their Children may have all that Good, and yet their own assurance of Perseverance in Grace, and infallibly coming to Glory, be no way weakened or prejudiced thereby.  
Obj. 3. Possibly some may further say, To affirm that all the Seed of believing Parents have so much Good, and so many Benefits and Privileges by their Interest in the Covenant, and the Application of the Token of it unto them, seems inconsistent with the Doctrine of Election: for among other things it has been affirmed, that they have all universally, without any respect to Election or Preterition, a present right to Salvation, and that ratified, sealed and comfirmed by the Token of the Covenant; and consequently that in case of their death in their pure Infant-state, they are infallibly saved. Which if so, we must either grant that some, that appertain not to the Election of Grace, are saved, which overthrows that Doctrine; or else affirm that all that die in their Infancy are elected: which as it is improbable in itself; so cannot be proved from Scripture.  
Answ. That all the Infant-seed of true Believers dying in their pure Infant-state are infallibly saved, is past all rational doubt to me: and as for the Doctrine of Election, I apprehend not any solid reason, why it should seem at all inconsistent with it, seeing it is very rational to suppose, that all such Infants dying in that state do indeed appertain to the Election of Grace. As for what is objected concerning the improbability of that, and the want of Scripture to prove it, I conceive the quite contrary may be easily made to appear, viz. that it is not only highly probable in itself, but hath countenance from Scripture.  
1. That it is not at all improbable, but rather highly probable, appears two ways.  
1. From the confessed deal of God with the Adult; that no Adult person can be saved without Regeneration, Faith and Repentance, is positively affirmed by our Lord Christ, John 3.3. Luke 13.3. with Mark 16.16. Hence it must necessarily follow, and is granted by all that own the Doctrine of Election, that God does so order his Providence towards Men, that none among the Adult that appertain to the Election of Grace do die before a work of Regeneration be wrought in them, which is and must be done according to the ordinary way of God's working upon Man by the Word, as some way communicated to them: and how often is it found that Men and Women, whose lot is cast in places wholly remote from all ordinary means of Conversion, are yet possibly after many years, either brought to the means of Grace, or they carried to them, whereby they are savingly wrought upon, and thereby declared to have appertained to the Election of Grace? Now if so be the Providence of God for so long a time watcheth over such Men, whereby they are preserved from death: why should it seem at all improbable? But on the other hand it is highly probable, that God should order his Providence after the like manner towards Infants, and answerably continue life to the Non-elect, that so their falling short of the Good promised should be chargeable upon themselves; and take away by death only the Elect, whose Salvation is secured by the Promise made to them, as the Seed of such Parents: hereby the Salvation of the Elect is secured, and the Grace of God therein greatly magnified; when the Non-elect apostatising from God, his Justice in their condemnation will shine forth in greater brightness and Glory. So that for God so to order his Providence towards the Seed of Believers is so far from any improbability, that it is greatly probable.  
2. This will further appear, if we consider on the one hand, the infinite Goodness as well as Faithfulness of God, in conjunction with the Covenant and Promises entered with, and made to the Seed of Believers: and on the other hand, how many of those of their Seed that live to years of Maturity do apostatise, grow wicked, and consequently never enjoy the Good covenanted and promised to them. It is not unusally, though very much without ground pleaded by our Opposers, as a reason why they cannot embrace the Doctrine and Practice of Infant-Baptism, that they can see little difference between the Children of Believers, and the Children of Unbelievers; the Children of the one prove wicked, as well as the Children of the other. Now though this be groundless, and proceeds in a great measure from mere prejudice, an evident difference being ordinarily to be seen: yet it must be confessed it may be very rationally expected, that in case God has, as we affirm he has, extended his Covenant and Promises universally to the Seed of his People, more should enjoy the Good of them, than can be rationally hoped do, in respect of, or among those that live to years of Maturity; though according to the true tenor of the Covenant, the Good of it is not infallibly secured to all, no nor to any that grow up to years of Maturity; and consequently the Apostasy of some, no way reflects upon the Faithfulness of God; yet when he has extended his Covenant and Promises to them, considering how Good, and ready to do Good he is, it may not without the appearance of reason seem strange, that no more enjoy that Good, than may be supposed to do, of those that live to years of Maturity. Hence it is highly probable, that all that die in their Infancy, or such as do indeed appertain to the Election of Grace, and answerably do enjoy the full Good of the Covenant: and if we take in all that die in their Infancy, with those that growing up to years of Maturity do give assurance of their personal taking hold of the Covenant, not only the Faithfulness but the Goodness of God in extending and making good his Covenant to the Seed of his People, will shine forth in their glory and lustre. And how great a Good is it for the Seed of Believers to be taken into the same Covenant with their Parents will abundantly appear. The day of Judgement will, I doubt not, fully vindicate the Doctrine and Practice of Infant-Baptism from those unjust reproaches 'tis now by Men, yea by some good Men, in their darkness loaded with. But,  
2. As this, viz. that only such among the Seed of Believers, as appertain to the Election of Grace, are taken away by death in their pure Infant-state, and consequently that all that are not elected do live to years of Maturity, wants not countenance from Scripture: for let it be observed, that we read in Scripture only of two of the Seed of true Believers, whose preterition was intimated or made known by special Revelation from God; and both these expressly recorded to have lived to years of Maturity, and to have forfeited their Interest in the Promises, by their own sin and Apostasy, these were Ishmael and Esau; the one forfeits his Interest by persecuting his Brother, the other by a profane selling his Birthright. That the Preterition, or Nonelection of both these are signified by immediate Revelation from God, the Apostle shows Rom. 9.9, 10, 11, 12, 13. That both lived to years of Maturity, and forfeited their Interest the ways forementioned, is expressly declared, Gen. 21.9. compared with Gal. 4.29. Gen. 25.29, 30, etc. with Heb. 12.16. And it is very rational to suppose, that as it was with these two, the leading Instances and Patterns of God's deal with the Non-elect-Seed of his People: So it is answerably with all that are not elected. And as we read only of these two, whose Preterition or Nonelection were signified by special Revelation; and we see both of them live to years of Maturity, and forfeit their Interest in the Promises, by their own sin and Apostasy: So the Scripture particularly mentions the death only of one of the Seed of true Believers in their pure Infant-state, and gives sufficient ground to believe that that did appertain to the Election of Grace: This was David's child by Bathsheba: that that child did belong to the Election of Grace, David questions not, but takes it for granted, as appears by his comforting himself upon its death, and professing his Faith, that he should go to it, and not it return to him.  
Obj. 4. Possibly some will say, What hath been pleaded for on the behalf of the Infant-seed of Believers, is nothing but what is common to all Infants universally; in as much as all Mankind universally, as born into the World, are by Christ freed from the condemning power of Original sin, restored to the Love and Favour of God, and put into a state of Life and Salvation. And consequently if any Infants ought to have the Token of the Covenant applied to them, than all ought alike to have it applied unto them: and on the other hand, if all ought not, than none ought to have it applied unto them: Or suppose it should be granted, that some aught to have it applied, yet their states and conditions would be no way bettered thereby, seeing what Good they are supposed to receive by it, is common to all.  
Answ. I suppose this Objection will not be owned by many, but to those few that may, I would reply, by only ask this one Question; viz. How all Mankind come by all that Good? have they it by the Covenant of Grace? or by any other Covenant or Promise distinguished from and independent upon the Covenant of Grace? or have they it by. a mere resultancy from Christ, undertaking and performing his Mediatory Office?  
1. I say, have they it by the Covenant of Grace? sure that cannot be; for the Covenant of Grace is only actually established between God and Abraham and his Seed in their generations. Behold, saith God, I establish my Covenant between me and thee, and thy Seed after thee in their generations. Now if so be the Covenant of Grace had been afore established with all Mankind, here had been no new Privilege, or no Privilege beyond what was common to Man in general, granted unto Abraham, or to any of his Seed. The establishment of the Covenant with Abraham and his Seed in their generations, as contradistinguished from the rest of Mankind, evidently proves 'tis not established with all Mankind; for then the establishing of it with him and his Seed had been a mere superfluous and insignificant thing, seeing it had been afore established with him and his Seed as of the number of Mankind, and that in the same sense, and with the like advantage both to him and them as now it is. How far the Covenant is conditionally made, or rather offered to all Men concerns not our present purpose; seeing as so made or offered, it actually conveys not the Good promised to any, until themselves have performed the conditions of it: But that it is actually made, or entered with all Mankind as such, is not only destitute of any proof from Scripture, but is directly contrary to the whole tenor of Scriptures. The Gentiles are said to be strangers to the Covenants of Promise antecedent to their Faith in Christ, and thereby becoming Abraham's Seed. The Promises are said to be made to Christ, and consequently appertain to Men only as in him. Hence taking hold of the Covenant is made necessary to a right to the Promises. But to insist upon this may well be accounted superfluous, as being a denial of what no body hath affirmed. Now then, if so be the Covenant of Grace, (wherein all the Good aforementioned is contained) be not actually entered and established with all Mankind as such, than neither all, nor any part of that Good can be come upon all Men, merely as such by the Covenant of Grace.  
2. Have they it by virtue of any other Covenant or Promise contradistinct from, or independent upon the Covenant of Grace? That cannot be, because no such Covenant or Promise is to be found throughout the whole Scriptures. Let any such Covenant or Promise be showed, and it shall be attended to. The only Scripture (so far as I can call to mind) that gives the least countenance to this supposal, is Rom. 5.15, 16, 17, 18. But to that I shall only say two things. First, That the Apostle's bare using of the universal Particle all, is too weak a ground to lay such an Assertion upon, especially when no Covenant or Promise can be found, by, or according to which the gift there spoken of is conferred upon all Men; And seeing it is evident that that term is sometimes used, when yet it is to be interpreted and understood in a limited sense, I need not cite places to those that are at all acquainted with the Scriptures. Secondly, I answer, that the Apostle's design is not to show that the free Gift by Christ is of equal extent in the Donation of it with the condemnation arising from Adam's sin: but his design is to compare Adam's sin, and the purchase made by Christ, in regard of their respective efficacies, or in point of their respective causalities, or power to produce their different effects. In brief his design is only to show, that seeing the offence of one Man, viz. Adam's, was effective of the condemnation of all his Posterity; then the Grace of God and the Righteousness of Christ, (who is not merely Man, but God-Man) must needs be more effectual for their Justification and Life, who have an Interest in, and Union with him. That this is the Apostle's design, appears two ways.  
First, From his assignment of a pre-eminence or superabundance to the Grace of God and this free Gift by Christ, above what is predicable of the Offence of Adam; which must needs respect the power and efficacy of the Grace of God and the free Gift by Christ to justify and save; and of the Offence of Adam to condemn: for if so be we consider the Persons upon whom condemnation is come by Adam's Offence, and the persons upon whom the free Gift is come unto Justification of Life, no such assignment of a pre-eminence and superabundancy to the Grace of God and the free Gift by Christ could be made, inasmuch as that condemnation is come upon all by Adam's Offence, and the free Gift can come but upon all. And where the Objects and Persons concerned are of equal extent, no preeminency can be assigned with respect unto them.  
Secondly, This appears from the Apostle's variation of his phrase from many to all, and again from all to many, which plainly shows he had not so much respect to the Persons upon whom either Condemnation or the free Gift is come, as either to the things come upon them, or to the causes and means, from whence, or whereby those things are come upon them respectively.  
Thirdly, I answer, Though the Apostle tells us the free Gift is come upon all to justification of Life; yet he tells us not how, or in what sense, or upon what terms it is come: He may only mean it is come upon all in respect of the conditional offer and tender of it: So we may understand that of the Apostle, Tit. 2.11. The Grace of God hath appeared, bringing Salvation to all Men, for so the Greek exactly runs. The Grace of God hath brought Salvation to all Men in regard of the offer and tender of it, Preach the Gospel to every Creature: See the like passage, Rom. 3.22. The Righteousness of God is revealed to all: So here the free Gift is come upon all, that is in respect of the offer and tender of it. For the Apostle may suppose the condition already performed, and only intent its being come upon all them that believe, according to that of the Apostle before mentioned, The Righteousness of God is manifiest unto all, and upon all that believe, and there is no difference: So here the free Gift is come upon all to justification of Life, viz. upon all that believe, and there is no difference. From the whole we may evidently see, this Scripture will not prove what is affirmed, viz. That all Mankind, and that universally as born into the World, are freed from the condemnation of the Law, and restored to a state of Favour and Life by Christ: So that as the Covenant of Grace is not entered with all Mankind in general; so there is no other Covenant or Promise recorded, or mentioned in the Scriptures, by virtue of which any one, much less all Mankind, can have the Good assigned to the Infant-seed of Believers granted to, or settled upon them.  
Thirdly, Have they it by a mere resultancy from Christ's undertaking and performing the work of Mediation? Sure the grossness of such a supposition renders any reply to it superfluous. It would be a mere loss of time to suppose that which is of itself too absurd to be affirmed by any. To put then a period to this, If the Covenant of Grace be not actually entered with all Mankind, and that as such; If there be no other Covenant or Promise to be found in Scripture, by virtue of which any uninterested in the Covenant of Grace can lay claim to that Good and those Benefits and Privileges granted to, and settled upon the Seed of Believers, as Confederates with their Parents; If that Good, and those Benefits come not upon any by a mere resultancy from the Death and Sufferings of Christ, without the intervening of some Covenant or Promise; then there is no ground to affirm, that the Seed of Believers have as under the Covenant signed and sealed by the Sign and Token of it, nothing but what is common to Mankind in general. Only let me add, what will be the case of all Infants born of Unbelieving Parents, and dying in their Infancy, and how God will deal with them in respect of their eternal states, I shall not determine. This is all that I affirm, that as to what God hath revealed in his Word, the Good, Benefits and Privileges assigned to the Infant-seed of Believers are peculiar and proper unto them, and not common to all Infants in general, they only having an actual Interest in the Covenant of Grace; and consequently as they alone have a right to the Sign and Token of the Covenant, so an unspeakable advantage by that their Covenant-interest, and the Application of the Token thereof unto them, above what all other Infants, as to what the Scripture reveals, have. But let that suffice for the second Benefit or Advantage accrueing to the Infant-seed of Believers by the Application of the Token of the Covenant to them upon a precedent Interest they have in the Covenant itself.   

CHAP. IX. The third Benefit accrueing to the Seed of Believers by the Application of the Token of the Covenant to them, proposed. A threefold subserviency thereof to their embracement of the Covenant, as they grow up to years of Maturity, showed. First, Such Pre-ingagements as would obstruct that their embracement of the Covenant are obviated and prevented. What Pre-ingagements Children are subject to. The spring of them discovered. How obviated by the Application of the Token, declared. Secondly, Their embracement of the Covenant by the Application of the Token subserved by way of Obligation. The several Obligations that the Seed of Believers are under, as bearing the Token of the Covenant, to embrace the Covenant, opened. Thirdly, The same end subserved by the Application of the Token of the Covenant by way of Encouragement. What Encouragements the Seed of Believers have to embrace the Covenant, showed.  
3. THe third and last Benefit or Advantage, that I shall take notice of, that the Seed of Believers have by the Application of the Token of the Covenant to them, as antecedently interested in the Covenant itself, is the subserviency thereof to their personal embracement of the Covenant, and enjoyment of all the Good of it, as they grow up to years of Maturity. And here I shall only take notice of a threefold subserviency, that the Application of the Token of the Covenant to Infants (supposing them duly instructed in the end and uses of it) hath to their taking hold of the Covenant, and giving up themselves to God according to the tenor of it as they grow up to years of Maturity.  
I. It hath a potent tendency to obviate and prevent all such Pre-ingagements as would be obstructive and prejudicial to their embracement of the Covenant. And here we may observe, that they are liable to be preingaged three ways.  
First, In ways of Idolatry. Secondly, In a pursuance of the good things of the World. Thirdly, In ways of moral Impieties and Debauchries. Now to be preingaged, especially fixed in any of these ways, must needs be greatly obstructive and prejudicial to their embracement of the Covenant that God hath established between himself and his People. What ways and courses Men engage, at least are fixed in from their Childhood, they are not easily brought to relinquish: Hath a Nation changed their God? Jer. 2.11. That God in whose worship and service Men have been engaged from their youth, they will not easily change: So to be engaged and accustomed to atheistical, irreligious and profane ways and courses from their youth, is not a little obstructive and prejudicial to their embracement of the Covenant: Can the Ethiopian change his skin, or the Leopard his spots? then may you also do good who are accustomed to do evil. Jer. 13.23. And the like is true of children's being early engaged in the pursuance of the World, and the things thereof. To show the various ways, how to be preingaged in any of these ways from a Man's Childhood, obstructs and opposeth his embracement of the Covenant and giving up himself to God in Christ in a Covenant-way, is a matter of no great difficulty, but would be somewhat excentrical to my present purpose: But this I say, how obstructive and prejudicial soever such an engagement, especially fixing in any of these ways from men's Childhood, would be to their embracement of the Covenant; (and engage they will in one or the other of them, and that early too, unless the free Grace of God blessing the means subserving their taking hold of the Covenant prevent) yet the Application of the Token of the Covenant to Infants hath a potent tendency to prevent any such pre-ingagements they are liable to: For let us but take a brief view of the original springs or causes whence men's so early engaging in one or another of the ways and courses mentioned doth proceed.  
1. It proceeds from certain natural and imbred notions of a Deity engraven upon the minds of all Men; at least from a natural disposedness of the faculties of the rational Soul to comply with that notion when suggested from without.  
2. From a sense and feeling of self-emptiness and insufficiency as to that Happiness and Blessedness they soon perceive themselves capable of.  
3. From the inapprehensiveness and insensibleness of any cogent obligation to the contrary. Man from his very Childhood is prone to look upon and exalt himself as God, to say of his whole self, as those in the Psalm of their tongues, I am mine own, who is Lord over me? And according to various circumstances that Children fall under, so from this threefold spring they engage in one or another of the ways mentioned. But now the bringing them under the bond of the Covenant, and engaging them to the true God in Christ by the Application of the Token to them, hath a potent tendency to obviate and prevent their engaging or fixing in any of these ways. Let us see it in some Instances.  
1. The true God is first presented to their minds. Now it's usual for Man, as through the fall become not only dark, but darkness itself, and consequently as having lost the knowledge of the true God, to comply and fall in with, and choose that God to himself, whether it be true, or any false God that is first presented to his mind, or that is first proposed to him under the notion of a Deity. Hence it is, that the same God is embraced and worshipped as their God by several Nations successively from one Generation to another: Hath a Nation changed their God? It is not often found that they have. Children usually fall in with and worship that God their Parents have done, and from hence it is, that the true God is owned and worshipped successively from one Generation to another in Nations and Places where the Scriptures are received, and the Christian Doctrine embraced. They own and worship him, not as being convinced that he is indeed the true God by rational demonstrations, much less as being savingly taught and enlightened by himself; but he is that God that is first presented to their minds, and that they first apprehend under the notion of a Deity: and this, though it is true, through the subtlety of Satan, and corruption in the hearts of Men, too often is utterly useless to them in order to their eternal Happiness; yet in itself hath a singular subserviency thereunto, and would be of no small advantage to Men, were it well improved. Yet further, the true God is not only first presented to the minds of the Seed of Believers, but he is presented to their minds as standing in a Covenant-relation towards them, and consequently they find themselves in a Covenant-relation with him (for Covenant-relations are always mutual.) Hence as they find him obliged by Covenant to be theirs: so themselves obliged to be his; which must needs have a potent tendency, as to check any Inquiries that they would otherwise be prone to make after, so to keep them from attending to any proposals that might be made by others of any false god, and also from the choice of any false god by themselves. To have the true God first presented to the mind is of no small advantage to prevent men's enquiring after, and attending to the proposal of any false god to them; especially considering the suiteableness of those discoveries God hath made of himself in his Word (and as revealed therein he is supposed to be presented to their minds) to those notions of a God in the general, that are either found engraven upon the minds of Men as born into the World, or are taken up by the free use of the rational powers and faculties of the Soul. Now for Children so soon as capable of reflecting upon themselves, and acting rationally with reference to their own future welfare and wellbeing, to find an antecedent mutual relation between this God and themselves, wherein he stands related to them as their God, and they stand related to him as his People, Subjects and Servants, will add greatly to the more effectual prevention of their engaging in any ways of Idolatry they (as Youth is) are prone to comply and fall in with that God that is first presented to the mind, or that the mind hath the first notice of: so the notion under which the true God is presented to their minds suiting so well with those antecedent notions they have of a God in the general, will greatly conduce to their compliance and falling in with him and his worship and service: But when they find a mutual relation already established between him and them, that will yet further their compliance; and consequently their inquiries after, or attendance to what may be proposed or offered to them concerning any other God, will be obviated and prevented. And though this may seem of small importance to Children born in Places and Nations where the true God is only owned worshipped and served, there being no danger of their first engaging in any ways of Idolatry in such Places and Nations: yet we must remember, that God in the establishment of his Covenant had respect to his People and their Seed, not only as inhabiting such Places and Nations, but as inhabiting Places and Nations where false gods are owned, worshipped and served. 2. God's being under an obligation to communicate himself to, and act for their good according to the tenor of the Covenant, will give them assurance of a fullness of Blessedness and Happiness in their alone cleaving to, worshipping and serving him; whence they may be easily convinced of the unnecessariness of either applying themselves to the worship of any false god, or to the World, or any ways of sensuality for the gaining that Happiness they find themselves capable of, but insufficient unto as of themselves. Man, so soon as capable of reflecting upon himself, or taking any account of his own case and condition, finds himself utterly destitute of a selfsufficiency, sees himself capable of more good than he is furnished with, and subject to variety of evils, which of himself without some  aid he cannot secure himself from, nor deliver himself out of: hence he is forced to look without, and cast about him to find out which way, or from whence he may be supplied with that good he finds himself defective in, and delivered out of, or secured from that evil he finds himself under or subject to: and according to various circumstances that Men are under, so they betake themselves to, and engage in various ways and courses, yet with reference to the same general end, viz. the gaining of Happiness and Blessedness. Now Children, if left to the mere conduct of nature as now corrupted, will certainly and unavoidably betake themselves to one or other of the aforementioned ways, which must needs be greatly obstructive and prejudicial to their embracement of the Covenant of Grace. But now for the Seed of Believers to find God under such a precedent obligation to communicate himself to, and act for their good, as he hath put himself under towards them must needs have a powerful tendency to obviate and prevent their engaging in any such way; because they will find their Happiness & Blessedness fully secured by that obligation, supposing them not to reject, but actually to own the Covenant established with them.  
3. The Covenant under the bond of which they already are, strongly obligeth them against applying themselves to, or engaging in any of the ways mentioned; But of this more hereafter. So that we may see how great a tendency the Application of the Token of the Covenant to the Infant-seed of Believers, upon a precedent Interest they have in the Covenant itself, hath to the obviating and preventing their engaging or fixing in any ways obstructive and prejudicial to their embracing of the Covenant as they grow up to years of Maturity; those ways they are naturally prone to engage in (their engagement in which would oppose their embracing of the Covenant) are hedged up. When God hedgeth up the way of his People after their Lovers, than they resolve upon returning to and seeking him, Hos. 2.6, 7. So for Children to have their engaging in any destructive ways obviated and prevented, highly conduceth to their taking hold of the Covenant, and applying themselves to the worship and service of God.  
II. The Covenant-relation, wherein the Seed of Believers stands Godwards, as solemnised, ratified and confirmed by the Application of the Token, subserves their personal embracement, and taking hold of the Covenant, and answerably giving up themselves to God in Christ according to the tenor of it by way of obligation: they hereby become under the strongest obligation to do it; and we may observe a fourfold obligation that they are under, beyond what the Children of others are.  
1. First, There is all that Love, Grace and Goodness of God expressed in the extending the Covenant with the Sign and Token thereof unto them, and granting them all the Good aforementioned, as an obligation upon them. As this Grace, Love, and Goodness of God is a powerful engagement to Parents to endeavour the conversion of their Children, and bring them to a personal embracement of the Covenant; so it is alike powerful engagement to Children themselves to embrace it, and give up themselves to the worship and service of God according to the tenor of it. How great Grace, Love and Goodness God hath expressed to the Seed of Believers in his extending his Covenant unto them with the Token thereof, hath been already declared. Now when they become capable of understanding, and reflecting upon that Love, Grace and Goodness, the apprehension and consideration of it hath a potent tendency to excite their love to, and engage them to take this God for their God, and to worship and serve him. Love hath a constraining power, and Children are capable of receiving early impressions from their apprehensions of what Grace and Love is expressed towards them as well as grown persons.  
2. There is their Parent's acceptation of the Covenant for them, and their entering them into it, and giving them up to God according to the tenor of it, as another obligation upon them. Parent's acts on the behalf of, or with reference to their Children, are an obligation upon them to comply with, and stand to what is done by their Parents on their behalf, and with reference to them. Hence Samuel complyes with Hannah's vow, and gives himself freely to serve the Lord in his Tabernacle, according to the dedication she had made of him. Yea Jepthah's daughter complies with her Father's vow, though (as most think) it was to be offered up in Sacrifice: My Father (saith she) if thou hast opened thy mouth to the Lord, do to me according to that which hath proceeded out of thy mouth, Judg. 11.36. As Parents have a power to dispose of their Children in a subordination unto God: so Children are obliged to comply with that disposal they make of them. And as the confidence Nature itself reacheth them to have in their Parents as to their prudence, love, etc. so their duty towards them obligeth them so to do. Hence their Parents having accepted of the Covenant for them, and answerably entered them into it, they are under a powerful obligation to comply with what their Parents have done, and answerably personally embrace the Covenant, and give up themselves to God in Christ to worship and serve him.  
3. There is the Token of the Covenant as applied to, and born by them, as a further obligation upon them. One use and end of the Token of the Covenant, whether Circumcision or Baptism, according to divine Institution, was, and is to oblige and ingate the Persons to whom it was and is applied to cleave and adhere to God in Christ, his worship and service. The Token of the Covenant is equivalent to Press-mony given to Soldiers: God by it obligeth his People to himself, and to serve under Christ the Captain of their Salvation: From this use or end of the Token or Seals of the Covenant, they seem to have received their denomination of Sacraments; which word is conceived to be borrowed from the ancient Romans, among whom it was used to signify the oath by which, together with certain rights and a prescript form of words, Soldiers did engage themselves, or were engaged to do whatsoever the Emperor or General should command, and not forsake their Colours till the Wars were ended. Tertullian is supposed to be the first that brought the word into the Church, and applied it to a spiritual use. But however the Word is not improper nor unfit, it fully expressing this end and use of the Tokens of the Covenant, they were, and are for the engaging men to God in Christ. God by them engageth and ties his People to himself. Now the Seed of Believers when they come to years of Maturity finding themselves under this bond, and that as put upon them by Divine Institution, must needs be more strongly obliged to take God in Christ as their God, and give up themselves to him, to be his, to worship and serve him according to the tenor of the Covenant. God's having pressed them (as I may so speak) into his own service, and obliged them to himself by such a solemn right, is a strong obligation upon them to serve him; and give themselves to him. Hence we read of the Martyr, who to all his temptations to deny Christ makes no reply but this, Baptizatus sum.  
4. There is the great aggravation that their sin in rojecting the Covenant they had, as the Seed of such Parents, admission into, and forsaking God and his ways, above that the sin of others in neglecting to take hold of the Covenant doth admit of; and consequently the greatness of their condemnation above the condemnation of others in case they should so do, as a further obligation upon them to embrace the Covanant, and walk in the ways of God they are afore-obliged to. Their sin in rejecting the Covenant into which they were taken admits of variety of aggravations, beyond what the sin of others in not taking hold of the Covenant admits of, which they being made sensible the apprehonsive of, hath a potent tendency strongly to oblige them to embrace it. But of this I may touch more again hereafter. But  
3. And lastly, The interest that the Seed of Believers have in the Covenant as ratified, sealed and confirmed to them by the Application of the Token, highly subserves their personal embracement of it by way of encouragement; they have peculiar encouragements thereunto beyond what others have. To instance in some few of them.  
1. First, They find themselves already in a state of peace with God. Their work is not so much to gain, or make peace with God, as to maintain it. Their peace is already made by being received into the Covenant of Grace, the Law hath nothing to charge upon them to their condemnation, they are not under the Law but under Grace; they are discharged from the condemning power of whatever guilt might hitherto be charged upon them. And how great an encouragement must that needs be to them to close in with Christ? what ground of hope have they that God will accept of them and grant them his Spirit for their Renovation and Sanctification? 'Tis none of the least discouragements to Adult sinners to come unto Christ, that they lie under so much guilt as they are conscious to themselves of: were they assured their guilt were removed, that God were not obliged to deal with them as enemies, what encouragements and what hopes would they have, that God might give them his Spirit for their Regeneration and Sanctification. Now that discouragement is removed out of the way of the Seed of Believers, finding themselves already in a state of peace with God; how can they then rationally entertain any jealousies about his readiness to do them good, and continue them in that state?  
2. There is the mutual Love and Friendship that hath been between God and theri Parents as a further encouragement to them. The special Love and Favour that God bears to their Parents, is a choice encouragement to Children, that, accepting of the Covenant, and giving up themselves to God in Christ according to the tenor of it, they shall not be rejected, but readily accepted by him. As God hath granted and actually vouchsafed many choice Mercies and Favours to Children for their Parent's sake: so Children have improved the consideration of their relation to such Parents as a help to their Faith and Hope in their seeking unto God for Mercy. Thus, though Ishmael by his persecuting of Isaac had forfeited his interest in the Covenant, and was cast out both of Abraham's Family and the Covenant; yet God promised to make him a Nation, because he was Abraham's Seed, Gen. 21.13. So we find God for the sake both of Abraham and David showing Mercy to their respective Posterity, though guilty of great provocations against him, Psalm. 105.42. Isa. 37.35. Hence are such Petitions in Scritpture, Oh turn unto me, and have Mercy upon me, give thy strength to they Servant, and save the Son of thy Handmaid, Psal. 86.16. As the consideration of his own relation to God as his Servant, so the consideration of his delcent from her that was his Handmaid, was a great encouragement to him, and a great advantage to his Faith and Hope in petitioning for Mercy. For Children to consider their relation to such Parents, between God and whom there hath been or is a mutual special Love and Friendship, is a singular encouragement to them in taking hold of the Covenant, and applying themselves to God for the Mercies and Blessings of it. The Love that God bears to believing Parents is a very great engagement to him to a ready doing Good to their Children.  
3. There is all that God hath already done for them as the Seed of such Parents signally expressive and significative of his special good will towards them, as a further encouragement to them God's extending his Covenant to them, and thereby freeing them from the condemning power of Original sin, giving them an interest in himself, and a right to future Salvation, and thereby securing their Salvation in case of their death in Infancy, are glorious significations of his special good will unto them, and willingness that they in particular should be saved, and consequently may be improved as choice encouragements to them to take hold of the Covenant: They have not the least ground to suspect God's readiness to receive them, and proceed on in his goodness and kindness to them, seeing he hath secured their Salvation by his Covenant and Promise, while they were uncapable of performing the conditions of it in their own Persons, be sure he will not reject them, or refuse to continue his Grace to them, in order to their future Salvation, when they are willing to accept of and perform the conditions of the Covenant themselves. Paul strengtheneth his Faith and Hope as to God's delivering him from every evil work, and preserving him to his Heavenly Kingdom by the consideration of what he had done for him in delivering him from that great Tyrant Nero, 2 Tim. 4.16, 17, 18. And surely much more may the Seed of Believers encourage themselves and strengthen their Faith and Hope as to God's acceptation of them, and giving them Grace and Glory, themselves being now willing to accept of and perform the conditions of the Covenant by the consideration of what he hath already done for them.  
4. They may, if not positively assure themselves, yet comfortably hope that they are yet actually under the Promises of God's being a God to them, and giving them future Salvation; And how great an encouragement must that needs be to them? They have the faithfulness of God engaged to make good his Promises, unless they by their wilful rejection of Christ and the Terms of the Covenant forseit their own Interest in them.  
Obj. But it may be said, Though hitherto they have been actually under the Promises, and consequently might have encouraged themselves by the consideration of the faithfulness of God: but now they can no longer lay claim to the Promises, but upon supposition of their own performance of the conditions of the Covenant.  
Answ. It is true, but yet let this be considered, That God in the Promise speaks more determinately, expressly and particularly to them, than he doth to others. The language of God to each one of them is this, I am thy God, only do not now reject my Covenant, and the relation between me and thee shall be continued. To others he speaks more generally and indefinitely, He that believes shall be saved. Him that cometh unto me I will in no wise cast out. Whosoever will, let him come and take of the Water of Life. Now, though it is true, these general and indefinite Promises and Invitations are sufficient encouragements to all to come unto and close in with Christ, and cast themselves upon him for Pardon, Life and Salvation; yet we find by experience, poor awakened sinners are hardly persuaded that themselves are in particular intended in those more general and indefinite Promises and Calls. Were they assured themselves were intended, it would be a mighty encouragement to them; but that they are hardly brought to believe. The more we can appropriate any Promises to ourselves in particular, the greater efficacy they will have upon our hearts for our encouragement. It is a mighty encouragement to the Jailor, when the Apostle shall speak particularly to him, and assure him if he should believe, he should be saved and all his house. Now God speaks particularly and determinately to the Seed of Believers, and not only offers to be a God to them, but assures them he is so already, only requires their personal performance of the conditions of the Covenant, in order to the continuance of that Relation between himself and them, and that they may have the actual enjoyment of that Salvation, they are, as the Seed of such Parents, the Heirs of. And if it should be said, that they may have forfeited their Covenant-state and Relation already by their not sooner actually and explicitly recognising the Covenant, and giving up themselves to God in Christ according to the tenor of it; and fears of that will render this consideration of little use to them. That Objection shall be answered by and by.  
Obj. If it be yet said, That what encouragements soever they have to believe and take hold of the Covenant, yet they will soon find by experience their own inability to do it, they will find they cannot do it without the special Teachings and Operations of the Spirit; and what encouragement have they to hope for these Teachings and Operations beyond what others have? To that I add in a fifth encouragement that they have above others, and that is this: They stand nearer than the rest of Mankind to, and are the more especial Objects of the Promises of saving Grace. This I have spoken so largely to already, that I need add no more. But besides, all those other encouragements they have to believe may be improved as a help to their hope for Grace to enable them thereunto. Surely then finding themselves in a state of Peace with God, remembering what a mutual Friendship and Love there hath been between God and their Parents, considering what he hath already done for them as a signal signification of his good will towards them, and having a particular Promise to assure them in particular, that as God at present is, so he will continue to be a God to them, unless by their voluntary rejecting the Covenant they disannul that their Interest; may not only be choice encouragements to them to believe and take hold of the Covenant, but to hope that God will readily vouchsafe them the Teachings and effectual Operations of his Spirit to enable them so to do, they waiting upon him in his own way. But to put a close to this second Question. We now see how great Good, what glorious Benefits and Advantages the Seed of Believers have by the Application of the Token of the Covenant to them; and from all we may conclude, that Infant-Baptism is a practice well worthy enquiring into, and contending for by all Parents that have any respect to the spiritual and eternal welfare of their Children.   

CHAP. X. The third grand Question proposed. The duty of Parents towards their Children reduced to two Heads. Their duty to be performed immediately and directly towards them again reduced to two Heads. What they are to teach and instruct them in and about: As also what means they are to use for the rendering. Instructions given them, opened. Some rules for their right management of them in the performance of their duty, laid down. Their duty to be performed immediately towards God on the behalf of their Children, showed. Some Motives to press them to a faithful performance of their duty, urged.  
Quest. 3. WHat is the duty of Parents towards their Children, as under the bond of the Covenant and bearing the Token of it?  
Answ. This and the next Question being frequently and largely treated of by others, I shall speak the more sparingly to them. For this Question then, the duty of Parents is considerable two ways.  

1. First, As to be performed immediately, and directly towards their Children.  
2. Secondly, As to be performed more immediately towards God, but with reference to, and on the behalf of their Children, they are to deal with their Children in the Name, and on the behalf of God, and to deal with God, with reference to, and on the behalf of their Children.   
First, For their duty immediately and directly respecting their Children, the Apostle summarily comprehends it under these two terms, Nurture and Admonition, and both must be of the Lord, Eph. 6.3. And ye Fathers provoke not your Children to wrath, but bring them up in the nurture and admonition of the Lord. Though the Apostle here speaks expressly only unto Fathers, yet Mothers are not exempted, but included: As they are alike interested in their Children with their Husbands; so they are to join with them in the holy education of them; and says the Apostle, bring up your Children in or with the nurture and admonition of the Lord; as if the Apostle should say, to your seeding, clothing and providing necessaries for their bodies, and a comfortable subsistence in this life, add the nurture and admonition of the Lord.  
Here I shall do two things. 1. Briefly open their duty. 2. Add some Rules for a more successful performance of it.  
1. For the first, under these two terms, we are to comprehend two things in the general.  
1. First, Instruction.  
2. Secondly, The Use and Application of all due and apt means subserving or conducing to their embracing, acting and practising according to instructions given them: 
* Hortatur ut eos educent cum institutione & commonefactione Domini, hoc est, ut eos instituant, & erudiant in Doctrinâ Christianâ, & subinde piis commonefactionibus ad officia pietatis forment. Pisca. in loco.  so that the duty of Parents towards their Children consists in two things in the general.  
First, In teaching and instructing them. And though they are to teach and instruct them in their whole duty both towards God and Man; yet I shall only instance in five things, wherein they are in a peculiar manner to instruct them.  
1. First, They are to teach and instruct them in the knowledge of God, acquaint them with the Being of God, endeavour to convince them that there is a supreme Being whom we call God, who is the Creator and Governor of all things, from whom themselves have originally received their Being's, whose they are, and upon whom they depend, whom they must worship, and who will judge them at the last day, and then reward them according as they have obeyed or disobeyed his Commands. And as they are to instruct them in the Being of a God; so to acquaint them with the manner of his Substence and Nature, as revealed by his Names, Titles and Properties, as they are able to bear it. And we find Children soon comply with the notions of a Deity, and not altogether unreadily entertain especially such notions of and about his Nature, as are discoverable by, and agreeable to the light and dictates of Nature. Some have observed, that all Religion is ingraffed upon the stock of Nature; God hath left somewhat of those Original Principles of Religion implanted in the Nature of Man at his first Creation, which facilitates the reception of the first fundamental Principles upon which all Religion is built; as a brand sooner inkindles than the green wood that hath never been in the fire. Hence Parents are to begin with the revival of such principles and Notions as are not utterly obliterated and blotted out of the Nature of Man, and such are these concerning the Being of God, his Nature and Relations towards Man as his Creator and Governor, etc. Let but these Principles and Notions be throughly revived, and more fully fixed and reveted in the minds and Consciences of Children; it will greatly facilitate their reception of all higher Truths and Doctrines revealed in the Scriptures.  
2. They are to teach and instruct them in the way of God's dealing with Man as his Creature, that it always hath been and still is according to some Covenant, wherein he promises somewhat of Good unto Men upon condition of their performing that duty himself hath prescribed and enjoined; having always annexed rewards and punishments to the performance or non-performance of that duty. For Parents to instruct their Children and make them apprehensive and sensible that this always hath been, and still is the way of God's dealing with Men, will greatly conduce to their more ready entertainment of what shall be showed them concerning the several Covenants God hath made with Men, and their states, conditions and duties as interested in the one or the other Covenant that God hath made with Man.  
3. They are to teach and instruct them in and about the Covenant of Nature, or the Law of Works established with Man at his first Creation; and here they are to instruct them, in that happy estate Man was in as under that Covenant, how happy he should have been had he performed the conditions of it; what penalty was annexed to the transgression of that Law; how that Covenant was broken by Adam the first Parent of Mankind; how far all his posterity are concerned in that breach; what the penalty is that all Mankind as born into the World are under, and farther subject to, as involved in that breach; how the guilt of Adam's sin redounds to them; how their Natures are corruped and depraved; how that corruption and depravation of their Natures flows from that first breach of that Covenant; how they are Children of Wrath, as under that guilt, and as having their Natures so vitiated and depraved.  
4. They are to instruct them, in and about the Covenant of Grace, as established in the Sacrifice, Death and Sufferings of a Mediator; and here they are to instruct them, in the Person, Offices and Works of this Mediator; what are the terms and conditions of this Covenant; how far themselves are interested in it, as the Seed of believing Parents; what Good they have already granted to them by it; upon what terms that Good was granted, and hath been hitherto continued to them; what is now required of them to the preservation of their Covenant-state.  
5. They are to teach and instruct them in the uses and ends of their Baptism; 
* Doctrinam Baptismi teneant Baptizati. Hild.  what is signified by it; how the Covenant they are received into, is sealed and confirmed by it; what assurance they have thereby of enjoying all the Good, Benefits and Blessings promised, unless they forfeit them by the non-performance of that duty God requires on their parts; what encouragements they have to perform that duty; what obligations lie upon them to take hold of the Covenant, and give up themselves to God; what their sin and misery will be in case they do it not; how happy they shall be in case they do it. Thus the Lord commands the People of Israel to instruct their Children in the use and ends of the Passover, and the same they were doubtless to do in respect of Circumcision, and other Sacramental sings in use among them, Exod. 12.26, 27. And it shall come to pass, when your Children say unto you, What mean you by this service? then ye shall say, It is the Sacrifice of the Lord's Passover, who passed over the houses of the Children of Israel, when he smote the Egyptians, and delivered our houses. And here we may observe the usefulness of bringing Children to the administration of Baptism: to others it may occasion their enquiry after the meaning of that Ordinance; but however, whether they inquire or no, it is the duty of Parents to let them behold the administration of it, and thereupon take occasion to instruct them in the uses and ends of it. But  
2. For the Use and Application of all due and apt means conducing to their embracing, acting and practising according to these instructions given them. And thus  
1. They are to keep them, as much as may be, from any notice or knowledge of any Objects, Principles, or Doctrines, as also from any such notions, or apprehensions of, and about earthly things, as by means whereof, they may be obstructed and prejudiced in their closing in with God in Christ, embracing the Covenant, and giving themselves up to God according to the terms of it.  
Preserve their minds and affections, as much as may be, from anticipations or pre-ingagements, by means of which their embracing, acting and practising according to what they are taught, would be prejudiced.  
Thus, suppose Believers to have their lot cast in places where some false God is worshipped, their duty would be, to keep their Children from any notice of such a God: so where corrupt Principles and Doctrines, whether relating to worship or manners, are preached or maintained, it is the duty of Parents, what in them lies, to keep their Children from any knowledge of them, lest their minds and judgements should be infected with them; So to keep them from the sight of such things as have a tendency to vitiate their minds, and excite the corruptions of their hearts. For this reason Aristotle tells us a Lawgiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. lest the minds of youth should be vitiated, and they should first learn to speak filthily, and then to act filthily. So again, to keep them from any such notions or apprehensions of, and about earthly things, as tend to engage their affections to them. Parents are not a little prejudicial to their Children, to appland their bravery, on the account of fine clothes and the like: so by insinuating the worth and excellency of Money, Estates, Honours and the like; they should rather endeavour to convince them of the nothingness, insignificancy and vanity of these things. When children's minds are prepossessed with notions and apprehensions of a worth and excellency in such things, their desires run out after them, and they begin to promise to themselves a kind of felicity in them; whence they soon engage in a pursuance of them, to the neglect of Christ, and that inheritance above they are born Heirs unto.  
2. Frequent repetitions and inculcations of the same things greatly conduce to the ends mentioned: Children, as they receive but little at a time, so they need frequent repetitions and inculacations of the same things; their understandings are weak, their memories slippery, and what impressions may be made upon their hearts and affections, soon wear off again: hence the same things must be often repeated and inculcated upon them. Indeed repetitions and inculcations of the same things are useful to the Adult: To write the same things to you, saith the Apostle to the Philippians, to me indeed is not grievous, but for you it is safe, Phil. 3.1. Men it is true are desighted in variety, and in the newness of things proposed, but saith the Apostle, to write the same things is safe for you: yet the same things may be written, or spoken in variety of phrases and different expressions, and so to do, is useful to prevent tediousness, and loathing; but to have the same things frequently repeated and inculcated, if not in the same, yet in different phrases and expressions, is exceeding safe for grown Christians, and much more for Children; yea to repeat the same things, in the same words and expressions, supposing purdence be used, is useful for them. The Lord, speaking of the Commandments, Statutes and Judgements he had given his ancient People, gives them this charge about them, that they should teach them diligently to their Children, Deut. 6.7. and what he means by teaching them diligently, he explains in the following words, thou shalt talk of them (viz. to thy Children) when thou sittest in thy house, and when thou walkest by the way, when thou liest down, and when thou risest up; as much as to say, thou shalt be frequently talking of, and inculcating them upon thy Children. The capacities of Children require a frequent repetition and inculcation of the same things, as in respect of their natural sood: As they can receive and digest but a little at a time, so they must be frequently fed: So in respect of instructions, which are the food of their souls, they must be frequently instructed in the same things.  
3. The intermingling Exhortations, Persuasions, Entreaties, Commands, etc. with Instructions, tends greatly to render those Instructions more effectual; it is not enough to enlighten the understanding, and inform the judgement, but the affections and passions must be wrought upon, and excited. We find the working upon, and exciting of the affections and passions in grown persons is highly serviceable to their conversion, embracement of, and steadfastness in the ways of God; and much more must it be so in Children. Now the aflections and passions are wrought upon by the means now mentioned. These Exhortations, Persuasions, Commands, etc. are conceived to be included in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we translate admonition; Parents are to bring up up their Children in the admonition as well as nurture of the Lord: so saith God of Abraham, I know Abraham that he will command his Children and his Household; and what the issue of that shall be he tells us, they shall keep the way of the Lord, Gen. 18.19. of which more by and by. Such Persuasions and Exhortations, Entreaties and Commands are expressive of the affections of Parents towards, as well as their authority over their Children; and the more Children are sensible of their Parent's affection towards, and authority over them, the greater efficacy will their Instructions have upon their hearts. Their Parents are present with them, and visible to them; God is out of their sight, their apprehensions of him can be supposed to be but low, and confused; they live by sense, and not by Faith. Hence an affectionate Exhortation, or Entreaty from their Parents, may, and possibly will do more with them, than the bare Commands of God; however such Exhortations and Commands, etc. from their Parents added to the Exhortations and Commands from God in his Word, must needs rationally be more effectual. There is their Parent's affection answered by a natural storge and filial affection towards them, and Paternal authority answered by a natural kind of instinct, or inclination to obey, superadded to the efficacy of those dawnings of Light, let into their understandings by Instructions given them, and of those morning-apprehensions they have of God, more effectually to induce and engage them to act and practise accordingly. Hence this intermixture of Exhortations, Persuasions, Entreaties and Commands must needs greatly further their conversion and embracement of the Covenant.  
4. Good Examples are great furtherances to children's falling in with, and embracement of the ways of God; and indeed neither instructions, nor the use of any other means can be rationally expected to be successful, without this example conduce to the rendering Instructions effectual two ways.  
1. They reallize to children's apprehensions the things they are instructed in, and about: for Parents to speak of a God infinitely holy, and a perfect hater of sin; to speak of God infinitely just, and a severe avenger of sin, etc. and yet not express any fear towards him themselves, nor take heed of what is sinful, will signify little; Children will quickly apprehend the inconsistency between what is spoken of, or concerning God, and their Parents ways and actions. Now how can Parents expect their Children should believe, what their own ways and actions declare themselves believe not?  
2. Examplies induce and provoke to Imitation, Exempla magis movent quàm documenta, is peculiarly true, as applied to Children; we see how prone they are to Imitation, their manners are much form by example; 
* Aristotle would have youth kept even from the sight of all Pictures of any Limner, excepting of such an one who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, represents the honest manners of worthy Men.  hence good examples not only from Parents, but others highly further their falling in with, and embracing of the ways of God.  
5. To put Children upon and inure them to holy exercises, will greatly further the ends aimed at: hence Parents should put their Children upon the practice of what they have taught them, thus they are to cause them to join in holy duties both public and private.  
It is prejudicial to Children to be excluded from Family duties, at least when they are capable to join in them, without causing distractions; and let me say for Parents to plead Children will be troublesome, when the fault is in themselves, in not bringing of them under their command, will be but a bad excuse at the last.  
So again, Parents should inure them to holy exercises themselves, as Reading and Praying, and direct them in a right performance of that duty: we find both our Lord Christ, and John Baptist instructed their Disciples in performance of that duty, and probably betimes, Luk. 11.1. Let them know that all Good must come from God, and put them upon the seeking for it from him; let them know their continuance in a Covenant-state depends upon their performance of the conditions themselves, but let them know withal that it is God must give what himself requires.  
6. The adding of due Correction as the case may require, will yet promote the same ends; the Rod is the Child's ordinance, hence so frequently recommended by Solomon. Though correction conveys not Grace to, nor can it work Grace in the soul, yet it highly subserves their gaining of Grace.  
2. But secondly, Let me just touch upon some few Rules, that may be of use unto Parents in their right and successful performance of their duty towards their Children.  
1. By grave and serious dealing with them about the concerns of God and their souls, with a gravity and seriousness becoming matters of such an importance. It is said of a Bishop, he must be one who ruleth well his own house, having his Children in subjection with all gravity, 1 Tim. 3.4. the same is the duty of all Christian Parents, though eminently required in the Ministers of the Gospel. Some deal with their Children in soul-affaires, as though they were rather in jest than earnest; and no wonder though Children are neither serious, nor in good earnest in ●●●ending to, or practising such instructions: Parents should labour to carry it so in all their words 〈…〉, as that their Children may perceive the weight and importance of the things they deal with them about.  
Instructing and chastising Children requires the utmost gravity and seriousness.  
2. Show as much love to God, as also as much affection towards your Children, but as little of self and passion as possibly you can: the more Children are apprehensive of these things (and quickly apprehensive they will be) the more weight will instructions have upon their hearts; the less of God, and the more of self appears in any Instructions, Counsels, Persuasions or Commands, the less will they be attended to, and regarded, sic vice versâ.  
3. Exercise Wisdom and Prudence. Wisdom and Prudence is required hardly in any thing, if in any thing at all, more than in the education and bringing up of Children; yet I shall not attempt to give any Reles in this case, neither is it in the power of any man to give such Rules and Directions, as may sufficiently furnish all Parents with that Wisdom and Prudence necessary to the right managing of themselves in the discharge of their duty towards their Children; they must have it from God, or after all, they will be greatly defective therein. I shall only intimate some Cases wherein special Wisdom is requried.  
1. In beginning with such Instructions as those principles connatural to them will subserve their embracement of, to kindle the brand, if I may so speak, where it hath the greatest disposition to take fire.  
2. Again, Wisdom is required in so repeatîng and inculcating Instructions, as that they may be most useful for the enlightening their minds, and working upon their affections; and yet may not beget tediousness or slightness of spirit.  
3. Again, much Wisdom is required in intermingling such instructions; and so administering them, as may keep up their love to, and delight in Religion, with such instructions as may keep up a holy awe and fear in their hearts Godward.  
4. Again, Wisdom is required in keeping up their encouragements, and yet preventing their presumption and formality.  
5. Once again, much Wisdom is required in dealing with Children according to their different tempers and constitutions; some are more easily wrought upon by love, others by fear; some by gentle, others by more severe means; some need more of the rod, others less: and variety of the like instances might be given. This is certain, the success of Parents discharge of their duty towards their Children, very much depends upon the Wisdom they are endued with, and do exercise therein.  
4. Begin with your Children betimes, Chasten thy Child betimes, saith Solomon; so instruct him betimes. Parents should endeavour (were it possible) to anticipate Satan, and put a check to the very first buddings forth of corruption, Quò semel est imbuta recens, etc. 'Tis the folly of most Parents to leave themseles only an aftergame to play; they sow not till the thorns have got such rooting, as that they check the seed sown; their children's minds are so vitiated, that their in structions meet with stronger opposition than otherwise they would do: therefore begin with them betimes, In the morning sow they seed. 'Tis applicable to our present purpose, Children have ears to hear before they have tongues to speak. That may be received by the ear and eye which the tongue cannot express; hence Parents should not forbear instructions till their Children are capable of returning answers. But  
2. The duty of Parents more immediately respects God, yet to be performed on the behalf of their Children, and thus their great duty is Prayer; and two things in the general they are to pray for:  
1. The bestowment of such endownents upon themselves, as may capacifie them for the due performance foe their duty towards their Children. And of all gifts and endowments they ought to be peculiarly importunate for Wisdom and Prudence. He that gives wisdom to the Husbandman for the casting in the Fetches and scattering the Cummin, etc. when he hath ploughed his ground and made plain the face thereof, must teach Parents wisdom to manage their duty aright towards their Children. Lower abilities managed with wisdom prove more effectual than greater without it. What encouragement parents have to be importunate for this gift the Apostle James shows us, Jam. 1.5.  
2. They are to pray for a blessing upon the performance of their duty towards their Children, with the concurrence of the Spirit to make all means used effectual. Prayer and Instruction; yea Prayer and Correction ought to go together. The most faithful, diligent and wise discharge of duty will leave Children graceless, unless God add his blessing. Now though a Covenant-state be hereditary, yet Grace is not so, that's from God, given to whom he pleaseth in a cpmpliance with his eternal Purpose and Decrees. But these being secret, hid in the breast of God, are not to be parents rule in the performance of their duty, they are to perform it equally and alike unto all. Let me add, the more Faith there is in Prayer, the more prevalent it will be; and how far Faith may be acted with reference to Children, may be gathered from what hath been already said. Among other things they may believe, that the promises of the first Grace do appertain to them indefinitely, as members of that Collective Body to which those Promises are made. And hence, though they cannot positively believe that these Promises shall be made good to every one of their Children, yet they may and aught to believe the truth and faithfulness of God, and answerably act a dependence upon him, with a comfortable hopethat the Good promised shall be givent to each one of their Children. I shall only add two or three Motives to press Parents to a faithful discharge of their duty, and so pass from this third Question.  
1. Consider the manifold obligations lying upon you to be faithful, conscientious, and diligent therein; and to pass by all others, an account of which I have already given, let me only remind you of, and a little press upon you that reference and subserviency that your discharge of your duty hath to your children's embracement of the Covenant, and consequently to God's bringing upon you in vouchsafing unto them the Good promised. That passage of God's concerning Abraham cannot well be too often inculcated upon believing Parents, Gen. 18.19. There are two things peculiarly remarkable in this Scripture.  
1. To mention that in the first place which is set down in the latter part of the Verse, the subserviency of Parents faithful performance of their duty to God's bringing upon them the Good promised, viz. with reference to their Children, That the Lord may bring upon him what be hath spoken of him; as if God could not (keeping exactly to the terms of the Covenant) vouchsafe the Good promised to Children, unless that Parents be faithful in the performance of their duty towards them. It seems at least very probable to infer an absolute necessity of Parent's performance of their duty in order to God's giving them the Good promised in pursuance of the Promise made to them on the behalf of their Children; however this must be said, that children's forfeiture of their Covenant-state, and all the Good annexed thereunto, is greatly hazarded by Parents failing therein. It's true, God may extend Mercy to them, and answerably supply the neglect of Parents, by the vouchsafement of t'other means, as he doth to others born of unbelieving Parents, unto whom he is under no obligation by virtue of any peculiar Promise made to them: But it may seem that Parents neglect of their duty dischargeth God from that obligation the is under by his Promise made to them on the behalf of their Children, and that must needs extremely hazard their ever enjoying the Good of the Covenant. Now surely if any thing will cause sorrow, or allay the joy of believing Parents at that day, against which joy is sown for the Righteous, and gladness for the upright in heart; this will do it, to miss their Children in that day of Triumph, and that through their own desault in point of duty towards them. Let me say, Is all the Good of the Covenant of so small a value, as that a  affectio shall supersede the discharge of your duty towards your Children? Or is everlasting separation from the presence of God, and the glory of his Power so small a matter, as that rather than you will put yourselves to a little pains, or impose any difficulty upon your Children. you will hazard that? Will their roaring in Hell be a less evil than their crying under the smart of the Rod? Alas! what do Parents think of Heaven or Hell, that they will hazard their children's loss of the one, and undergoing the other upon such trivial accounts?  
2. Consider, what excellent encouragements you have to a vigorous, faithful, and conscientious performance of your duty towards them, which is the other thing remarkable in the forementioned Scripture, viz. the issue and fruit of the discharge of your duty, They shall keep the way of the Lord, implying at least the usual concurrence of a blessing from God with the discharge of your duty, and concurrence of the Sapirit to make the means used effectual. God would not assert the efficacy of the means, but upon a supposition of his concurrence with them by his own Spirit and Blessing. It may possibly seem strange to some, should I say, whether ever any of the Seed of the Righteous apostatise from the ways of God, and thereby forfeit their Covenant-state, but upon a failure in Parents in the due discharge of their duty, is a question of more difficult determination, than is usually apprehended, or appears at the first proposal of it. But besides the encouragement you have from this Scripture, how much more means have you subserving the conversion of your Children, than others, who either are unbelievers themselves, or deny their children's Covenant-interest, have? how many Motives have you to press upon them? what encouragements to preopose to them? and consequently what ground have you to hope for success, that you shall not labour in vain? These things I had sometimes intended to have enlarged upon, but for some reasons I shall contract. You may be sufficiently furnished with encouragements from what hath been already said. And therefore,  
3. Consider, how great a good your children's conversion will be to yourselves as well as unto them. Doth not the comfort of your lives depend much upon the welfare of your Children? will it not highly advance your comfort, to be able to live in the World as in a strange Land, as Heirs yourselves, and as seeing your Children joint-heirs with you of an everlasting ingheritance in Heaven? would it not be your joy to see the Kingdom of Christ upheld, his Church continued and propagated by those that proceed out of your own loins? Besides converting Grace will make them useful and serviceable unto you both in temporals and spirituals, See Philemon 11. Will it not doubly strengthen your weak hands and feeble knees, when old age comes, to have them strengthened and supported by the gracious words of your own Children? And surely, seeing Mothers have usually most need of comfort from their Children, they should be peculiarly careful to perform their duty towards them.   

CHAP. XI. The fourth grand Question proposed. The improvement that the Seed of Believers may and aught to make of their Covenant state, as ratified by the Application of the Token of the Covenant, opened in four particulars. That great Question, how long the Covenant-state of the Seed of Believers is continued to them upon their Parent's account, answered so far as is necessary to prevent such fears as either Parents or Children are subject to, as to the forfeiture of their Covenant-state in their Childhood.  
Quest. 4. WHat use and improvement may and aught the Seed of Believers make of the Token of the Covenant applied to them in their Infancy, as they grow up to years of Maturity?  
Answ. The use and improvement they may and aught to make of it is great and of unspeakable advantage to them. To instance in some few particulars.  
1. They may and aught to improve it as a help to their understandings, that they may better, and more clearly apprehend, and conceive of the means and way through and by which they have the pardon of sin, peace with God, and must come to the actual enjoyment of Salvation, (which as the Seed of such Parents they were born Heirs unto) which are the Blood of Christ, as applied to them for the purging away the guilt of sin, and the Spirit of Christ, as granted for the renovation of their natures. The Sacraments or Seals of the Covenant present to the eye what the Word presents to the ear, and they are for the mutual illustration the one of the other. Now as this way, and these means are considerable under different notions, so they are shadowed and represented by different symbols or signs. The Blood of Christ, as purging away the guilt of sin, was represented in Circumsion as to be shed; but it is represented in Baptism as already shed, and applied to the party baptised. The body of sin was represented in Circumcision under the notion of a superfluity to be amputed and cut off: 'Tis represented in Baptism under the notion of a defilement or pollution, which is removed by washing. But the use of the one and the other in general was and is the same, namely to represent to the mind that way, and those means, by and through which the soul hath remission of sin, peace which God, and is brought to future Salvation. Now Children, when they are instructed about this way and these means, they may and aught to reflect upon their Baptism, and see how both are represented and illustrated thereby, and by means thereof, they may come to more clear notions and conceptions of and about them, Instructions by signs are adapted to the capacities of Children. Indeed the Sacraments are ordained in a compliance with the weakness of Christians in general. But  
2. Which follows upon this, by the consideration of their Baptism they will be kept under a due sense of the indispensible necessity of the Application of the Blood of Christ to them for their discharge from the guilt of sin; and of the Spirit for their Regeneration and Renovation, in order to the continuing of their peace with God, and actual enjoyment of future Salvation. And a threefold advantage will arise herefrom.  
1. They will be put upon serious inquiries, how it is with themselves, whether they have the Blood of Christ so applied or no? and whether they are so washed by Regeneration and the renewing of the Holy Ghost, or no?  
2. How they may attain to the one and the other, and be quickened up to a diligent use of those means, and prformance of those duties they are directed to, subservient thereunto.  
3. They will be kept from any attempts to establish a righteousness of their own, on the one hand, and on the other from presumptuous confiding in Christ without a real work of Regeneration and Sanctification. Baptism preacheth to all the way of pardon, peace with God, and future Salvation, to be by washing; by washing away the guilt of sin by the Blood of Christ, and the filth of sin by Sanctification. And this indeed is the use and improvement that all Christians should make of their Baptism. But  
3. They may and aught to improve their Baptism to engage, provoke, and stir up themselves to a closure in with the Covenant, and use of all means conducing to their enjoyment of the Grace and Blessings of it. As this is a special end of God in appointing the Applicatio of the Token of the Covenant to the Seed of Believers; so they are especially to be taught to make that improvement of it, and answerably they may and aught to do it. What obligations lie upon them to close in with the Covenant, and give up themselves to God in Christ, according to the tenor of it, arising from the Appliscation of the Token to them, have been already declared: And Parents ought diligently to inform and instruct them in and about them; which would they do, and back those instructions with a due use of all the forementioned means to render them effectual, it may be rationally expected, they would have no little weight upon their hearts. And 'tis no small part of the Mercy of the Seed of Believers, as brought under the bond of the Covenant by the Application of the Token thereof unto them, that they have such obligations upon them, whereby to provoke and stir up themselves to an early seeking after God, and enquiring after his ways.  
4. They may and aught to improve their Baptism for the help of their Faith and Hope, and for their encouragement to take hold of the Covenant: as also to seek unto God for Grace to enable them so to do. What an help it may be to their Faith and Hope, and what an encouragement to take hold of the Covenant they have thereby, may be concluded from what hath been already said; and I must still leave it to their Parents to instruct them therein, and shall hasten; only before I put a close to the whole, I shall briefly touch upon one Question, which that I should speak somewhat unto seems necessary. And that is, how long the Covenant-state of the Seed of Believers, and consequently their right to the Sign and Token of the Covenant, is continued to them as the Seed of such Parents? When do the conditions of the Covenant become incumbent upon themselves, so as that upon their failure in the performance of that their Covenant-state is for feited?  
Answ. It must be granted, This is a Question of no easy resolution, neither is it meet upon several accounts that it should be perfectly determined. The exact resolution of it must be left to that day, when all secrets shall be made manifest; and therefore I shall not adventure far into it. I shall only offer some more general things to consideration, which may sufficiently obviate and prevent such doubts and fears that either Parents or Children are subject to, concerning their having forfeited their Covenant-state, as might obstruct their respective due improvement of it for the several uses and ends aforementioned.  
1. Let the unsearchable riches of the Goodness, Grace and Love of God in Christ be considered. The Scripture every where speaks of the Goodness, Grace and Love of God in Christ as investigable, and incomprehensible by any humane understanding. Hence are such passages, Oh how great is thy Goodness? Psal. 31. How precious is thy Grace? Psal. 36. So, God so loved the World. The Love of Christ is said to be past knowledge. And from the consideration of the unsearchable riches of this Goodness, Grace and Love of God in Christ, it may be concluded, at least comfortably hoped, that he hath not been very straight or rigid (if I may so speak) with the Seed of his People, and consequently hath not himsted their standing under the Covenant upon their Parents account to the very first instant of their capability of any actual knowledge of supernatural things, or use of reason. We may rationally suppose, he bathe allowed them some time to attain to some distinct knowledge, and to use their reason in closing in with, or rejecting the terms of the Covenant. And hence it must needs be exceeding useful for Parents to acquaint their Children betimes with the Nature of God, or if you will which is all one, (though that expression hath been most unreasonably quarrelled at by some) it must needs be highly useful to Children to be well acquainted with, and instructed in and about the Person of Christ, into whose hand the administration of the Covenant is put. And here we have an instance of the usefulness of acquaintance with the Person of Christ, with reference to things more darkly revealed in the Scriptures. It is not expressly revealed just when the performance of the condition of the Covenant becomes indispensibly necessary to Children for the preservation of their Covenant-state: but now the knowledge of Christ, or of God in him, as how unsearchable rich in Goodness, Grace and Love he is, may much relieve both Parents and Children under those doubts and fears they are subject to about the forfeiture of their Covenant-state: They may conclude certainly God hath not been so rigid upon them, as to limit their standing in it to so short a time, as that the forfeiture of it shall be little less than necessary, or hardly in an ordinary way unavoidable.  
2. It may be further considered, that it may be reasonably supposed, that God hath so extended the Covenant to the Seed of his People, as that their acceptation or refusal of it should appear to Angels and Men justly and rationally rewardable or punishable. This may be inferred from the Justice and Wisdom of God, taken in conjunction with his ultimate end (viz. the Glorification of all his Attributes) in his deal, especially in a Covenant-way with Man. Now this seems necessarily to require that so much time should be allowed them, as so far to understand, and make a judgement of the Covenant, as containing such Promises upon such terms, as that their acceptation or rejection should be free and voluntary, and not either a mere enforcement of their Parents on the one hand, or on the other not the mere product of Childish weakness and vanity. What may be objected against this from God's punishing Original sin in Infants will receive a ready answer from the difference between their cases, and the cases of the Infant-seed of Believers we now speak of. But  
3. I would ofter at lest as matter of enquiry, whether the Covenant is or can be broken by the Seed of Believers any others ways, than it would be broken by Believers themselves, supposing it possible for them to break it, which we grant, all things considered, it is not. Now it is not the bare suspension of the due acting and exercise of Grace, no nor every commission of sin, no not of particular sins of a very heinous nature, that breaks the Covenant between God and them. One of these three things I conceive are necessary thereunto. Either  
1. A Man must make a free and voluntary choice of some false God, and answerably freely and voluntarily engage in the worship and service of such a God. Or else  
2. Must make a free and voluntary choice of some temporal good as his portion, and answerably set that up in his heart and affections above God, and pursue it as his supreme and chief good. Or else  
3. A Man must with a free and full consent of will engage in some way of moral impieties, as designing, if not explicitly, yet implicitly the utmost of what happiness he expects in this life in the gratification and satisfaction of the lusts of his own heart. 
* See Doctor Preston on the Covenant.  I confess these things require a larger explication, but I can but touch upon them in general at present: But until one or another of these things be done, the Covenant is not broken, nor the Covenant-relation between God and them dissolved. Now I shall not be positive, only propose it as a matter of enquiry, whether the Covenant can be broken any other way by the Seed of Believers? This we may observe, that we have no instance in Scripture of God's rejecting any of the Seed of his People out of Covenant, but upon some overt act on their parts, evidently declaring their rejection of the Covenant one or the other of those ways mentioned, and that when grown up to a capacity of making a free and voluntary choice. Those two instances of Ishmael and Esau are remarkable, and may be useful for the guiding our judgements in this matter. The one, viz. Ishmael evidently declares his rejection of the Covenant by persecuting his brother Isaac. The other, viz. Esau by ceiling his birthright. Now we know both these were grown up to a capacity of making a free and voluntary choice. 'Tis true God may withdraw himself from some, and leave them to such a rejection of the Covenant sooner than he doth others; which may be a caution to all the Seed of Believers to take heed of deferring personaly to take hold of the Covenant. But whether their Covenant-state be forfeited before such an actual rejection of the Covenant, may be questioned.  
4. Let it be considered, that until children's rejection of the Covenant one or another of the ways mentioned become apparent by some overt act on their parts, both their Parents and themselves may comfortably hope (suppose they cannot positively conclude) the Covenant is not broken by them. While their omissions or commissions are only such as are incident to Saints, there is ground to hope the Covenant may stand firm. And there is a double ground for such a hope.  
1. A possibility or probability that the Covenant may yet be continued to them upon their Parent's account. This appears from the aforegoing consideration.  
2. There is a possibility or probability that a seed of Grace may be wrought or implanted in the soul, though it have not exerted itself in any sensible acts, but hath been suppressed and kept under by the vain workings of a childish and youthful mind, and buddings forth of corruption. A seed of Grace may be, and often is sown in the hearts of the Seed of Believers in the very dawning of their Youth or Chilhood, which yet discovers not itself for a long time after, at least in any sensible acts of Grace. And hence it is that so many of the Seed of the Righteous can give no account of the time or means of their conversion. And it may be from this Seed of Grace, that the Soul, though it have not actually recognized the Covenant, nor explicitly closed in with God in Christ, yet is preserved from rejecting the Covenant any of the ways mentioned. Now whilst such as are descended from believing Parents have any rational ground to hope that the Covenant between God and them is inviolate, they may take great encouragement from the consideration of it to close in with Christ, and seek for renewing Grace. Yet  
5. Let me add one thing more, and that is this, While the Seed of Believers are kept from an absolute rejection of the Covenant, though they may have a great while neglected to recognize it, and make an actual saving close with Christ, and answerably may not yet have a saving work of Grace wrought in them, there is ground of hope, they may yet abide for God, and God may abide for them, as the Prophet speaks. Hos. 3.3. And suppose the Covenant should be forfeited according to the exact terms of it, and God might have justly taken the forfeiture, yet the consideration of the Covenant as entered with them in their Infancy, as the Seed of such Parents, may be improved by them as a very great encouragement at last to take hold of the Covenant. God in such cases is exceeding ready to renew his Covenant with the Seed of his People. This seems to be one of the great encouragements that the Jews will have to return unto God, when he takes away the vail from off their hearts; behold, say they, We come unto thee, for thou art the Lord our God, Jer. 3.22. The words are, as an invitation from God to them to return, so a Prophecy of their answering that invitation in the latter age of the World. Now they will not be able to lay claim to an actual Covenant-relation between God and them, for that Covenant was long since broken through their unbelief; but they have abode for God, and God hath abode for them, and as having so abode the one for the other, they call him their God, and encourage themselves by the consideration of the designation (as I may so speak) that God hath made of them for himself, and of himself to be a God and Husband unto them, giving them a kind of incomplete and remote interest in him, to return to God. Those that God hath kept for himself, and for whom he abides, he will readily receive when they return to him: And this may greatly encourage Patents with reference to their Chirldrens as grown up; though they do not evidence any saving work of Grace, ye they are kept from one or another of the ways whereby the Covenant is broken; it may be they abide for God, and he abides for them, he may keep them out of a desgin yet at last to marry them to himself. And as it may encourage Parents in their hopes concerning their Children, so it may greatly encourage Children to close in with Christ, and thereby renew their Covenant with God. So that we may see, though it cannot be properly determined how long the Covenant-interest of Children is continued upon their Parent's account, yet that should be no prejudice to their taking the full encouragement to believe, and close in with Christ, and seek for that Grace promised to enable them thereunto, that their Covenant-state hath an aptitude to yield to them. They may take all the encouragements afore declared that they have, though there be an uncertainty about the precise time when the condition of the Covenant devolves upon themselves. To come then to a close; I shall only speak a few words to the Children of Believers, and let me say to you, You now see what a glorious state you are in asunder the Covenant, and interested in the Promises thereof. Will you now refuse so great Salvation? yea, will you not only refuse so great Grace when offered, but reject it when granted to you, by neglecting to take hold of the Covenant already entered with you, or seeking unto God for his Spirit, through whose assistance your duty will be made easy and delightful to you? and this not only when you are under the greatest obligations to accept of the Covenaut, but when you have so many encouragements above what the rest of Mankind have to hope for a ready acceptation with God, and concurrence of his Spirit and Blessing to assist you in the performance of your duty, and succeed all your endeavours for Grace? Oh how will you of all Persons appear at the great day of the Lord that is ready to come upon you? Where do you think to stand at that day? Were you to get into such an estate, your encouragements would be less; but it is only your continuance in that state that you are to secure. God hath (as I may so speak) brought you again into Paradise, and will you again cast yourselves out? Surely of all Persons in the World you will be least able to relieve your selves under your misery, by pleading the necessity of your ruin, that it was Adam the first Parent of Mankind, that brought it upon you. You are discharged from the guilt you were under as in his loins, you are actual received into the Covenant of Grace. The Law cannot condemn you, 'tis only your rejection of the new Covenant, and that when actually entered with you that can be your condemnation. And if you say we cannot change our own natures; remember you are of that House or Family to which the Promises of saving Grace do appertain, yea you are in a peculiar and especial manner in some respects above the rest of that House or Family the Object of these Promises, and therefore know your own Mercies and Privileges, and do not wilfully cast yourselves out of so glorious an estate, nor deprive yourselves of such a glorious Inheritance, or Inheritance in glory you were born Heirs unto.    

POSTSCRIPT.  
SO great and glorious are those privileges, benefits and advantages that have been assigned to the seed of Believers, as received into the Covenant of Grace, and having the Covenant with the promises appertaining to them ratified sealed and confirmed to them by the application of the token thereof, that it cannot be rationally expected that what hath been said should meet with a ready embracement by conscientious Christians, while either the grounds of that their Covenant Interest and right to the token, or the necessary redundancy of these peiviledges benefits and advantages therefrom remain obscure and inevident to them: As for the necessary redundancy of these privileges benefits and advantages from their Covenant-state, taken in conjunction with the promises appertaining to them, as the one and the other are ratified sealed and confirmed by the application of the token, I conceive that is sufficiently evident from the foregoing discourse. I shall add no more to that; But it seems somewhat necessary that I should a little reflect upon both the grounds laid to their Covenant-Interest, and the dueness of the application of the token to them on the account thereof (for the establishment of which I have amongst others cast in my mite in a Treatise sometime since published) which in the general are these two.  
First, the tenor of the Covenant itself both in respect of the promissory and preceptive part of it.  
Secondly, the practice of the Church and People of God throughout all ages in appropriating the Covenant with the promises of it, and applying the token to their Insant-seed, notified to us partly by Scripture, and partly by Ecclesiastical History; because two late Authots have endeavoured to raise some dust for the obscruing both of them, and hiding their evidence from persons of less piercing understandings and weaker Judgement: As for the one of them, viz. Mr. Danvers, his main design being only to hid the latter of these grounds, and that as the knowledge of it is conveyed to us by Ecclesiastical History which we stand not much upon, it being enough, if so be it evidently appear from Scripture that the tenor of the Covenant be such as necessarily infers the Infant-seed of Believers interest in it, and right to the token of it, and that answerably the practice of the Church and People of God, during the times Scripture-records extend unto, was to appropriate the Covenant, and apply the token of it to their infant Seed. Hence I shall add little beyond what I have elsewhere said for the scattering of that dust raised by him, partly because the main design he hath seen meet to lay out himself in pursuance of is but of an inferior importance, and more especially because of the little ground there is to fear that what he has done in pursuance of his design should be muchregarded in such an age of light as this is, the practice of the Church being so generally among all learned Men known to be otherwise than he endeavours to represent it; besides, his own Book ca●●ies a sufficient Antidote against any evil influence it might otherwise have upon wise Men: and therefore I shall immediately come to the other, viz, Mr. Hutchison; I am more especially concerned in his attempts, which are to obscure that foundation laid to the Covenant-interest and Baptism of the Infant-seed of Believers in the tenor of the Covenant itself, in order whereunto he has made public a small Treatise concerning the Covenant and Baptism, composed Dialogue-wise between a Baptist and an Antipaedobaptist, with some Animadversions upon a late Piece put forth by myself in answer to Mr. Danvers his Treatise of Baptism. As for the Gentleman himself, I am an equal stranger to him as to Mr. Danvers, and therefore can have no prejudice against either of their Persons, neither would I in the least discourage or oppose any in any attempts to further the decision of this great Controversy; why should I grudge any the Eberty that myself have taken? only I could wish that those, that conceive themselves under a call to appear either in the defence of what they conceive to be according to truth, or against what they conceive to be opposite thereunto, would remember that exhortation of the Apostle to timothy, where he exhorts him to show himself a Workman that need not be ashamed. 'Tis true, unavoidable failures will attend humane weakness and imperfection, which may justly cause somewhat of shame; but, notwithstanding them, the design and intendment of that exhortation may be answered. Whether our Author have showed himself such a Workman will presently appear; whether himself be so free from Gall and Vinegar (which he so vehemently impeaches his Opposites writings of) as becomes a reprover, I shall leave to the judgement of others; 'tis what he hath written, not the manner of his writing, that I shall concern myself about. To begin with this Treatise of the Covenant; three things lie so obvious in it, that to me (how it may be to others I know not) it is utterly useless as to the design carried on in it, which I shall only remark, and leave it to every one to value and improve it as they see cause.  
The first is the mistakes he proceeds upon, to give only a twofold instance.  
First, He supposes, the only ground that can be laid to the Church-membership and Baptism of Infants, is their relation to Abraham as his Seed. Hence having, as he supposes, proved that they can stand in no such relation to him, he conceives he has utterly overthrown their Church-membership and Baptism, thus Page 3. A gross mistake, we found their Church-membership and Baptism upon the tenor of the Covenant as made with Abraham's Seed in their Generation, that is, with them and their natural Children, but whether they are to have the denomination of, and are to be reckoned among Abraham's Seed, is another Question. And if it be said  
Obj. But we do account them as Abraham's Seed, though we do not ground their Church-membership and Baptism thereupon.  
Answ. It's true we do so; but than it will be said, how can we avoid the absurdities mentioned, Page the 5.  
Answ. They are no other than what our Author himself fathers upon the Holy Ghost (to use his Phrase) in affirming some Infants to be saved without a personal Faith; for it may be thus argued; If none are saved but such as believe, than no Infants can be saved; but the antecedent is true, Mark 16. He that believes shall be saved: and if it be said that's meant of the Adult; the same supposed absurdity will follow; for, according to our Author, than Christ must be supposed to say, he that believes and he that believes not shall be saved. Let him avoid the absurdity in the one, and we shall alike avoid the absurdity in the other.  
Another mistake that he proceeds upon is, That at least some Paedo-Baptists may ascribe their children's interest in the Covenant to Abraham's Faith, and consequently may plead that though their Children have no right to the Covenant by virtue of their Parent's Faith, yet they may have a right to it by virtue of Abraham's, thus Page 12, and he spends about ten Pages to confute this Plea that he supposes some Paedo-Baptists may make: which is a mere mistake about his Opposers Principles, or rather a mere impertinency; for where hath he found in all the writings of Paedo-Baptists such a Plea managed? and hence whereas he supposes himself to have utterly overthrown the chief grounds laid by Paedo-Baptists to the Covenant-interest and Baptism of the Infant-seed of Believers, and thereupon tells us Page 22. he might end the matter there; the truth is, he hath said nothing at all to the purpose, but proceeded merely upon mistakes; neither the one nor the other of the grounds that he supposes Paedo-Baptists bottom their claim to the Covenant-interest and Baptism of their Infant-seed upon, is the true ground they bottom that their claim upon; whence his discourse hitherto hath been utterly impertinent, of no use at all as to the end he designs by it.  
Another thing rendering his whole discourse useless to me, is his assuming and taking for granted without the least show or proof what he knew, at least might have known, is absolutely denied by at least some if not a considerable part of Paedo-Baptists. I shall instance in three things:  
First, That the Covenant entered with Abraham and his Seed in their Generation did extend to and take in all his Seed at least descended by Isaac and Jacob during their first-Testament-administration, and that merely as his Seed; upon this supposition he proceeds in a considerable part of his Book; but now he knew, at least might have known, that this is absolutely denied, and on the other hand it is affirmed, that Jacob, who was Abraham's grandchild, was not in Covenant merely as he was of Abraham's Posterity, but as he was the child of believing Isaac included with him in that Phrase, thy Seed in their Generations.  
Secondly, He assumes and takes for granted, that the Covenant of Grace is made with the Elect as such, and consequently that all the Elect and only they are in the Covenant of Grace; hence he tells us Page 23. that the Covenant or Promise of eternal Life (which he calls (and I blame him not for it) the Covenant of Grace) is only proper to the Elect. This he might have known would be denied; and it is on the contrary affirmed that no Covenant is actually made with any of the Elect as such.  
Thirdly, He affirms, and takes it for granted, that that Covenant, called by the Apostle the old Covenant, which was then vanishing, is a Covenant made with Abraham, which he might have known is denied, and that it is affirmed, that that Covenant spoken of by the Apostle, is that Covenant made with the People of Israel at Mount Sinai; and his affirming so many things, and proceeding in a considerable part of his Book upon a supposition of the truth of them, when they are all mistakes and unsound suppositions, his whole Discourse must needs be, if not wholly, yet in a great measure useless.  
Thirdly, That which yet further renders his Treatise altogether useless to me, is the great confusion attended with several absurdities and contradictions that it labours under: thus for his whole Discourse upon that of Gen. 17.7. beginning Page 22. and reaching to Page 39 this confusion, with the absurdities and contradictions attending it, will appear, if we take notice of some of his assertions, and compare them one with another, together with what they do, either as taken singly or jointly, necessarily infer and imply, thus:  
First, He positively affirms, that the Covenant of Grace, and its Administration, are two distinct Covenants, thus, Page 23. and tells us Page 93. that the Covenant of Circumcision, which must necessarily intent that Covenant which before he affirmed to be the Administration of the Covenant of Grace, may be called a Covenant of Works, and then a Covenant of Works may be the Administration of the Covenant of Grace; which, whether rational and congruous, I shall leave all Men to judge.  
Secondly, He expressly affirms, that the Administration of the Covenant of Grace under the New Testament is called the New Covenant; thus again, Page 23. where it is evident, he hath reference to Heb. 8.8. and then all those Promises there mentioned by the Apostle of God's putting his Law in the mind are not of the substance, only appertain to the Administration of the Covenant of Grace.  
Thirdly, He affirms, at least necessarily implies, that that grand Promise of the Covenant, wherein God promises to be a God to Abraham and his Seed, as made to one, yea to one and the same Person, as considered under one notion, appertains only to the Administration, but as made to another or to the same Person considered under another notion, is of the essence and substance of the Covenant of Grace, thus Page 26. he tells us (speaking of this very Promise) that in it God promised only to Abraham's fleshly Seed to be a God to them in giving them the Land of Canaan, but to his spiritual Seed to be a God to them in giving unto them eternal Life; and he takes Isaac to be the subject of the Promise as taken both ways, and the Promises as made to Abraham's fleshly Seed he calls the Covenant of Circumcision, which elsewhere he says was but the Administration of the Covenant, and may be called a Covenant of Works. And what confusion and what absurdities this implies, let every one judge. But to get out of these dark labyrinths,  
Fourthly, He affirms, that Isaac himself by virtue of his fleshly descent, as he speaks, had no interest in the Covenant of Grace, so he tells us Page 27. and yet,  
Fifthly, He positively affirms, that none had or have an interest in the Covenant of Grace, but through a personal Faith in Christ, thus Page 28. which as it directly contradicts what he had said of the Covenant of Grace, its being made only with the Elect, and with all them; for sure he will grant some are Elect that are not actual Believers: so it utterly deprives Isaac as well as all the rest of Abraham's Seed, and indeed all Infants whatsoever, of any benefit by the Covenant of Grace, by which yet he affirms them to be saved, supposing their Election and Death in their Infancy. Let us see then what a Good God promised to Isaac as one of Abraham's Children, why only this, that he would be a God to him in giving him the Land of Canaan, which yet he never did, nor ever intended to give him: Of what use such a confused absurd and contradictory discourse can be to any, I cannot imagine. I might yet further show what renders his discourse useless to me, (viz.) his overlooking several of none of the least forcible Scriptures and Scripture-arguments produced by his Opposers in confirmation of their Judgements and Practice; but I shall go no further, but leave his Book to every one to make what use they see meet of it. And proceed to his Animadversions upon my answer to Mr. Danvers. Indeed would but Readers take Mr. Danvers' Book and my Answer, with my former Treatise so often referred to, and his Animadversions, and peruse them with equal and  minds, it would be all that I desire; yet that all Men may see how needless a thing it is to make any Returns to such Replies, as these Animadversions carry a show of, and may know how to regulate their expectations for the future,  
I shall with much brevity review them. My Answer consists of three parts.  
In the first I lay down several considerations with reference to Mr. Danvers' authorities. In the two first, which Mr. Hutchinson more especially takes notice of, I charge him with unfaithfulness and impertinency, in respect of both which Mr. Hutchinson pretends his vindication. For the former, (viz.) his unfaithfulness, I only gave two Instances, and both in his Quotations out of the Magdi-Burgensian History, for the truth of which charges, I shall refer the Reader to that Famous History; with this only remark beyond my Answer itself, that there is a vast difference between, saying, they find they baptised only the Adult, and they only find they baptised the Adult: indeed they neither say the one or the other, but the direct contrary; yet allow our Opposers the utmost they can with the least show of reason desire, it is only the latter that can be said of them; And surely there is a greater difference between saying they find they baptised only the Adult, and they only find the Adult were baptised, than is between two six pences and a shilling: hence no Man can excuse him of unfaithfulness; but he will find at last he hath given just cause to his own Conscience to accuse himself. For the other (viz.) his impertinencies, and thus Mr. Hutchinson pretends his vindication two ways.  
First, By way of Recrimination.  
Secondly, By acquitting his Book of that charge.  
For this latter I shall only refer the Reader to my Book, with the instances there given.  
For the former, I have only this to say: Whether that instance given by Mr. Hutchinson will prove his charge, I shall not be Judge, but this may be said, for me to be guilty only of one impertinency (and but one is charged upon me,) is no just vindication of Mr. Danvers in the multitude I have charged upon him. And this I shall add, that had I known all men's hearts, as well as Mr. Hutchinson pretends to know mine, and had seen no such objection, as that supposed impertinency designs the obviating of, I had not been guilty of that one neither, but that such an objection may possibly enter into the minds of men Mr. Hutchinson's Book abundantly confirms me, and therefore I shall be so far further impertinent, as to tell him, I am yet in statu quo, and consequently if I had any such design as he intimates his suspicion I had, it has miscarried, only I have this in lieu, that being freed from family-intanglements, I have a greater liberty to attend the service of Christ in vindicating his truths from such assailants. But to go on, the second part of my Answer shows the insufficiency of Mr. Danvers proofs for Believers Baptism in opposition to that of Infants, with reference to Mr. Hutchinson's Animadversions. To this part I shall only remark three things, and leave them.  
First, Is his compliance with me, in what he yet seems, and that with severe reflections upon me, to oppose, thus in all those instances I had given of things indeterminable by the Commission for the preaching of the Gospel, and administration of Baptism, to evidence the necessity of taking in other Scriptures for the full understanding of Christ's mind therein.  
Now Mr. Huthinson himself does, what I say we ought to do, neither dares he deny any of those things I offer to consideration to show the invallidity of Mr. Danvers his Argument drawn from that Commission; and yet with what vehemency does he seem to oppose it?  
The second is the gross mistakes Mr. Hutchinson proceeds upon; thus he mistakes my very design in this part of my Book, supposes me to be proving Infant-Baptism, when that is none of my design or business; that he proceeds on this mistake is evident as from variety of Passages, so eminently from that Paragraph Page 21. beginning about line 18. so also from Page 55. upper end, hence what he animadverts with the greatest show of plausability as concerning the baptising of the Children of Unbelievers, Bells, etc. Page 17. is wholly impertinent: Alas! how easy to show, that that will not prove any Doctrine or Practice, which was never designed for that end?  
Again, as he mistakes my design and business, so he mistakes about the ground I would have laid for Infant-Baptism, had it been my work there to prove that Practice; Hence he supposes that I take it for granted, that Infants were Chuch-members under the Law, Page 22. when I neither did, nor had any occasion to meddle with their Church-membership either under the Law, or under the Gospel: And he still goes upon his mistakes in his attempts to show the repeal of that Privilege, from Paul's preaching that the Gentiles ought not to circumcise their Children, he supposes that Circumcision gave a right to, as well as the actual possession of Church-membership, and that we hold the command for Circumcision did virtually include a command for Baptism, both which are gross mistakes. That which gave a right to Church-membership was the Covenant, and it is the command to keep the Covenant that obliges to Baptism: but Mr. Hutchinson either cannot, or will not distinguish between that command as more generally laid down, and reaching all Abraham's Seed, whether natural or mystical, and the command laid upon Abraham's Seed to observe that special Rite of Circumcision, as the Covenant, that is, the Token of the Covenant, then to be kept: and alas! what heed can be given to Men that proceed upon such gross mistakes?  
Thirdly, That which lies alike plain and obvious with both the foregoing particulars is his overlooking what he ought to have taken notice of. Thus he wholly overlooks all that I had written in my former Treatise designedly for the proof of Infant-Baptism, and whereunto I often refer in this my Answer, though he had seen it: So he takes no notice of what intimations I gave of offering something further to public view (which is now made public) concerning the Doctrine of the Covenant, as Infants are concerned therein; and from his overlooking of both a considerable part of his Animadversions are either wholly impertinent, as to me, or in answering a matter before he hath heard it; take for an instance his whole Discourse upon that Promise, Acts 2.39. beginning Page 26. and ending Page 30. yea he overlooks what is written in this very Book he animadverts upon. Hence Page 11. he calls for a reconciliation of our seeming contradictions, which had been needless, had he attended to what he might have found in Page 13, 14, 15 of my Answer; Hence again are those Questions Page 30. about the Salvation of all in the houses of Believers, which are answered at the 113th Page and so on of my Answer; and Men will make but sorry work in their Replies to our Animadversions upon any Book, when they overlook what their Antagonists have written, or declare their intentions to write.  
Thirdly, My Answer consists in a vindication of those grounds laid by Paedo-Baptists for their Judgement and Practice. As to what Mr. Hutchinson animadverts upon this part, I need say little, he seems to have been himself utterly at a loss what to say, yea he seems to be in a kind of maze, witness that Argument, (the only Argument he lays down syllogistically in his Animadversion) Page 39 unless he be greatly abused by the Printer; witness also his crying out Ignoratio Elencht, where no Argument was laid down by me; yet once again witness his reasonings Page 47. Hence he wholly passes over these several Arguments I had occasionally laid down to prove the tenor of the Covenant to be such as infallibly infers the interest of the Seed of Believers in it, excepting only, that afterwards he singles out here and there a passage without due regard to their Contexts, and animadverts upon them at his pleasure, and himself becomes opponent, and pretends to determine three of those four Questions I had said the resolution of which were necessary, and sufficient for the discovery of the grounds laid in the Covenant, as at first established with Abraham, for Infant-Baptism, which he only does by a naked repetition of Mr. Danvers unproved dictates, with the addition of some by discourses which appertain not to the Questions proposed, and yet hath the confidence to conclude Page 47. So then these things being found mere mistakes on Mr. Whistons' side, we may conclude they have no footing in the Covenant for Infant-Baptism.  
And also what does he think of the Men, even of his own persuasion? can he think there is any of them so weak, or so far blinded, as not to see the frivolousness of such Animadversions? But not to tyre the Reader, only I must beg Mr. Hutchinson's patience a little longer, I have a few words to him and have done.  
First, Sir, I assure you I have read, yea had read, long before my Answer to Mr. Danvers saw the light, that Exercitation of Doctor Owen, and in special that part of it you refer me to, and can find nothing in that, or any other of his writings, as a cure to that ignorance you speak of, I am at as great a loss about those Promises Mr. Danvers mentions as I was before, and must tell you, you greatly mistake, and consequently greatly wrong that learned and judicious Author. How you and Mr. Danvers look upon yourselves I know not, but certainly I should be justly censured as a very unworthy Man, should I wrest Author's words, who are yet alive, to countenance my own sentiments in a contradiction to their known practice, before I had consulted the Authors themselves, and known how they would reconcile their words and practice. Will you but read the whole Exercitation, and allow him the liberty that all writers, whether sacred or humane, use, you will find he is vastly more for me than for you; He is only showing how God did preserve Abraham's natural Posterity as grown up in a visible standing under the Covenant till our Lord Christ came, that the Promise made to him concerning the Messiah coming of his loins might be accomplished, he meddles not with the case of Infants, but supposeth them visibly in Covenant as the Seed of Parents visibly so; when will you leave thus to abuse Authors whose names are precious in all the Churches of Christ? But  
Secondly, I have a few things to reccommend to your Conscience, and these are of two sorts.  
First, Such as concern myself, thus Page 3. where you use the Poet's words, so Page 5. line 10, 11. Page 26. line the last, Page 22. line 1, 2. with others of a like nature: can you prove what you have written? if not, what will you call these things?  
Secondly, Such as concern matter of Fact: thus see what you writ Page 3. where do I say Mr. Danvers Book is all forgery, or leave that to the Readers observation? See also Page 4. line 2. again see what you writ Page 34. three last lines, and compare it with my Answer Page 39 and 40. will you or any Man else deny what I there take for granted? Again see what you writ Page 7. line 24, 25. Is the silence of the Scripture, as absolutely considered, my beloved Argument, yea or any Argument at all? I only inquire (and give my Reasons for the affirmation,) whether, supposing the Covenant was extended to the Seed of Believers under the first Testament, (which I judged I had formerly sufficiently proved that it was,) what may be truly said of the silence of the Scripture, (not whether the silence of the Scriptures as absolutely taken) concerning the Baptism of Infants do not make it vastly more probable that they ought, then that they ought not to be baptised: and that supposition being granted, I judge I shall have but few gainsayers. Yet again, see what you writ Page 50. line 1, 2. and compare it with my Answer, Page 117, 118, 119. and see whether there is any such reason given by me or no; you may also reflect upon your 18th Page, and consider, whether what I suppose be a granting that the commission was given only with respect to the Adult. Sir, I cannot think you can have such a value for your Animadversions as you suppose me to have for my Book, as for others I can hardly think there is any one learned Man of your own Persuasion but will blush to see such Animadversions fly abroad from the pen of any of their party. Sir, I have only one thing more, and that is to entreat you not to complain of unmerciful dealing; will you seriously review your Book; you will find I have dealt gently with you; and that you may not say I have wronged you, if you desire it, and can procure the testimony of any two learned Anti-Paedo-Baptists that they judge your Book deserves, or can know that any two conscientious learned Paedo-Baptists judge it deserves a more full consideration, your desire (if providence interpose not) shall be gratified.  
FINIS.   

Some Books lately Printed for, and sold by Jonathan Robinson at the Golden-Lion in St. Paul's Churchyard.  
THe Harmony of the Divine Attributes in contriving Man's Redemption by the Lord Jesus Christ, etc. By W. Bates D.D. in quarto, the second Edition enlarged, with an Alphabetical Table.  
XL Sermons on several occasions, preached at Cambridge, and elsewhere, By the late Reverend and Learned Anthony Tuckney D.D. in quarto.  
Mr. Theoph. Gale's Anatomy of Infidelity. octavo.  
— Idea Theologiae tam Contemplativae tam Activae, etc. in 12 s.  
Mr. J. Fladoes, Quakerism no Christianity. octavo.  
— Vindication of the XXI Divines.  
A Contest for Christianity, or an Account of two great Disputes between the Anabaptists and the Quakers.  
Infant-Baptism Asserted and Vindicated by Scripture and Antiquity, etc. By O. Wills M.A.  
More Proofs for Infant Church-Membership, and consequently their right to Baptism, etc. By R. Baxter.  
Vindiciae Vindiciarum, or Infant-Baptism Reasserted and Vindicatrd. By O. Wills.  
A Treatise of Justifying Righteousness, etc. In answer to Dr. Tully and Mr. Chr. Cartwright. By R. Baxter.  
Principles made Practical, or Directions for plain Christians to pray on most occasions, and to prepare themselves for the Lord's Supper, by the use and knowledge of the Assemblies Catechism.  
The great Concern, or a serious Warning to a timely and through-preparation for Death, etc. By Edw. Pearce.  
A Beam of Divine Glory, or a Treatise of God's Unchangeableness. By the same Author.  
Correction, Instruction, or a Treatise of Affliction. By T. Case in twelves.  
The poor doubting Christian drawn to Christ. By T. Hooker in twelve.  
The worthy Communicant, or a Treatise showing the due order of receiving the Lord's Supper. By Jer. Dyke. in twelves, with a Sacramental Catechism, etc.  
The Barren Figtree, or the fruitless Professor's doom. By John Bunyan, in twelves.  
Solitude improved by Divine Meditations. By N. Ranew, in octavo.  
The Life and Death of Mr. Thomas Tregoss, sometime Minister in Cornwall, in octavo.  
The sinfulness of Sin, and the fullness of Christ, etc. By W. Bridg.  
The lost Sinner sought out by Jesus Christ.