THE COVENANT OF GRACE. OPENED: WHEREIN These particulars are handled; viz. 

1. What the Covenant of GRACE. is,  
2. What the Seals of the Covenant are,  
3. Who are the Parties and Subjects fit to receive these Seals.    
From all which Particulars Infant's Baptism is fully proved and vindicated.  
Being several Sermons preached at Hartford in New-England.  
By that Reverend and faithful Minister of the Gospel, Mr THOMAS HOOKER.  
LONDON, Printed by G. Dawson, and are to be sold at the Crown in Popes-head Alley. 1649.   

THE Covenant of Grace opened in several Sermons.  G●nes. 17.23. 
And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house, and Circumcised the flesh of their foreskin, in the selfsame day, as God had said unto him.  
THe scope of this Chapter is to show the establishment of the Covenant with Abraham, by adding the seal of Circumcision, and it's instituted by the cutting off the foreskin of every male in his house; where we may see the obedience of Abraham, he does it without any neglect upon all the males in his house: The occasion of this is, because there are a generation of Anabaptists that do go about secretly to seduce persons, and lead them into error; and secrecy is a mark they are known by. Ephes. 4.14. That we be no more children carried about with every wind of Doctrine, by the sleight of men, and cunning craftiness whereby they lie in wait to deceive: the word is taken from Cheators, that by cunning deceive men; and therefore to clear the coast, and so prove the lawfulness of the Baptising of children against such deceivers.  
Doctr. There is no weakness of Faith in persons received into the Church, nor want of years in those that are born of them that should hinder them from receiving the ●●●l of the Covenant of grace.  
You may see here Abraham and all his family circumcised, now you may judge in yourselves, whether in such 〈…〉 Abraham had, it be not likely there were some weal so 〈◊〉, and some, if not many doubting, being clouded b● reason of f●●, and were ●●●lesse; in which regard, they might have been hindered: & also it may be thought there were many children in the family, being so large, for he had 300. when he went to rescue Lot, and this was some good space of time after; and the text saith, All were circumcised, none were hindered: and what was said of Abraham in this truth, the same way be said of all truths of the same kind; this is the point.  
Now for the opening of it, 

1. what this Covenant of Grace is, whether it be the same that Abraham had, that we have now in the times of the Gospel?  
2. What are the seals of this Covenant, or are they of the same nature now as they were then?  
3. The Parties and subjects fit to receive these seals; all the men and children in a family; whether they are not the same at this day?  
4. In case some should be unworthy; yet if they walk so, as in the judgement of charity, there do nothing appear that make them unworthy; whether may not the Church in that case give them the Seals?  
5. We will show you the reasons of the point.    
First, What is meant by the Covenant of Grace? this Covenant of Grace, so much as serves my turn at this time, it is the 〈…〉 communication of God to a people, that he will choose such, whereby 〈◊〉 engages himself to be their God, and to make them to 〈◊〉 people.  
I add that, to make them to be his people, because that is it, that bears up the Covenant and confirms it.  
Secondly, When God gave a covenant to Adam, it was do and live; and if he had improved that, he and his posterity might have had life thereby: but now in the covenant of grace it is otherwise now, God gives himself freely to his, and makes them to be his people, so that he will be our God, and make us to be his people; this is the covenant of grace, and it may be considered in a double notion: I find a double covenant, an inward, and an outward.  
1. Inward, standing in a spiritual institution of it between God and man▪ wherein God calls a people, and makes them answer his call, and makes himself really their God by Faith, and so they have uninterest in God, and he performs it in them, and makes himself theirs by Faith; so that the work is his▪ and those 〈◊〉 are partakers of this covenant shall never ●all; but this is to his 〈…〉  
2. There is an outward covenant, and this is tho●e large; the dispensation of this, God gives on his part to Christians, and then engagement on their part, is subjection to him; and by this, God does advance a people: by outward dispensation he declares himself to be their God, and thereby takes them to be his people in a choice manner, and peculiar to himself. Exodus 19. 5●● Now a handfore, if you will hear my voice indeed, and keep my covenants, 〈◊〉 you shall be my chief treasure above all people, though all the 〈◊〉 mine. He will discover himself to them, and impropriate them unto himself: hence they are called the lot of his inheritance, Deutr. 32.9. and God is said to know them above all the Nations in the world; Amos 3.2. He doth engage himself unto them, and if they answer the outward privilege, he will make them a choice people, and own them in that engagement, and improve himself for their good; if they yield their Allegiance to him, he will enlarge himself to them in his dispensations to them; and doth avouch himself to be theirs, as they avouch the Lord to be their God; Deutr. 26.17.118. This is done by the outward covenant, and it is if they keep his command●●tents; hence, when they embrace the ordinances, God is said to draw near to them, Deutr. 4.78. and they near to him: all nations may be said to be far from God that want these outward covenants, and he from them; and therefore he is said to dwell among them, and they to dwell with him, Ps. 84.10. A day in thy Courts is better than a thousand: God takes special notice of them, and he w●ere 〈◊〉 every moment, and keeps them night and day: hence they are said to come under the wing of God, that is under the special expressions of his favour.  
The former of these covenants should always be between God and his people; and where it is, it never fails, if they receive the spirit working of it in them.  
But this outward is more large, the inward is more sure; the outward is larger, and may issue from false grounds, and may aim at false ends; sometime yield in conviction, thus D●utr. 5.27. God near and hear all that God shall say, and 〈◊〉 it unto us; and we will hear it and 〈◊〉 it:  
3. So they were convinced, for the Lord saith in the following verse, they have well said all that they have said. When they 〈◊〉 the mountain burning, their consciences began to be awakened, and this made them speak wall; but oh that there were such a heart in them, but their heart would not hear to submit: sometimes men hear for novelties, and that prevails. But we s●e Joshua when he was to take his leave of the world, and to draw near to his death; J●sh. 〈◊〉 15● he saith, If it seem evil unto you to serve the Lord, choose you this day whom you will serve, etc. the answer is, the Lord forbid that we should serve other Gods, for he brought us out of the land of Egypt▪ etc. So he●e was a convicting conscience; and sometime God honouring of them, makes them say, we will serve the Lord, but yet they would not do what they said. Thus we see, this outward covenant is more large, and may arise from false grounds, Hosea 2.13. though she was married to God, yet her heart was not with him; so in Deutr. 29.4. Yet the Lord hath not given an heart to perceive, nor eyes to see, nor ears to hear unto this day.  
Here may be a question, whether the Covenant of grace be the same in the time of the Gospel, with that in the time of the Law?  
Answer, In regard of the substance it is the same; though it may differ in some outward ceremonies or circumstances, yet there is no difference in the substance of it. Now the Anabaptists to overthrow it; call it a carnal covenant, in regard of this that is now▪ but as one hath said, it is a carnal conceit in them that think so; but this is too fulsome, and therefore the wisest of them will not own it, but do it mincingly, because they would avoid the dint of it; they stoop because they have not power to make good the ground.  
1. That the covenant made with Abraham and with us, is the same, we may see the text for it is plain, if we look Galat. 38. The scripture foreseeing that God would justify the Gentiles through Faith, preached the Gospel unto Abraham, saying, in thy seed, etc. so it was Gospel he preached to Abraham: therefore it is a Gospel covenant, and not a carnal covenant; God did foresee the frailty of poor ignorant men, that would call the gospel a new covenant; and therefore he having declared this to be gospel, in thy seed shalt all the nations of the earth be blessed, the same that is now with the gospel: that covenant abides for ever; Thus the scripture foreseeing of their folly hath made this plain.  
2. This is the main scope of that in the 4 of the Romans, and in the beginning, he makes good this doctrine: the Apostle in the three former ch●p●ers he had endeavoured to prove justification by Faith; here he brings in the example of Abraham, he proves it to be in the same manner as to Abraham; he is called the father of the faithful not by natural generation, for so he was not a father to the Gentiles, but by imitation, as is said of the Jews, their father was an Amorite, and their mother was an Hittite: so all the faith full may be said to be justified as he was, all the Saints of God may say so, it is cautious in the 11, and 12, verses he disputes the reason why he did receive it; that he might be the father of all them that believe: the question was when Abraham did receive it; it was before he was circumcised, Genes. 17. This was the reason he is called the father of them that believe, though they were not circumcised; and after he received circumcision, the scope and aim of God was not to hinder any, but he that was circumcised was saved by Faith, and he that was uncircumcisied should be saved by Faith; all should be saved one way; there is one way to all in Christ, if we attend the 22, 23, 24. verses, we shall see there is no hole unstopped; it was not imputed to him alone, but for us also, so that the scope of God is one to all that believe; for that it is imputed to us also, as to him, in the same way; so that what was to him, is to me; there is the same way of justification to all; that is clear here.  
3. If the sum of the Gospel be contained in the Law and the Prophets than it is the same to us, as it is to them: but that it is so, the proof is Acts 26.22. Paul did preach what Moses and the Prophets did say should come, that Christ should suffer and rise from the dead, etc. so as this was the sum of Paul's preaching, that they had spoken.  
4. If there be one Mediator, than there is one covenant; he in whom the covenant is made, and he by whom the covenant is performed: but so it is, we have one Mediator also, Rom. 3. ●9. Is God the God of the Jews only, is he not the God of the Gentiles: so as all is of God, so he will save the Jews by Faith, and the Gentiles also by Faith; so they are all saved by one and the same manner, and Isa. 49.6. It is asmal thing that thou shouldest be my servant to raise up the tribes of Jacob, and raise up the desolations of Israel: I will also give thee a light for the Gentiles that thou mayest be my salvation to the end of the world▪ so that we see, it is through him it is performed, so that as it is the same God and Christ, so there is but one covenant with them: And now  
5. The covenant of Abraham does contain the perfection of all spiritual and saving grace that belongs to the Saints of God, Matt. 23.32. Christ disputes about the Resurrection of the dead, he saith, He is the God of Abraham, he is not the God of the dead but of the living: he disputes from the perfection of the covenant, it includes 〈◊〉 the rest. This may suffice to sh●w the covenant of grace is the same.  
2. Difference is in the manner of the dispensation, therein it differs in regard of the circumstances of it.  
1 In regard of the Ordinance, it is divers from Baptism: in that there was cutting away, here is washing away; that was to the male, this is to all; that was to be done on the eighth day, this may be on any day. But these things do not make another Sacrament, though the manner be divers in administration of them; that look● at Christ to come; that he should be incarnate, was sealed by that: but by baptism is sealed that Christ is come, and hath suffered, and is raised and set at the right hand of God.  
2 Hence the outward dispensation was in many types and ceremonies, Christ being to come, the ordinances went before in types; and in their ordinances they had many types: nay, the very nation and their land was typical; the nation of the Jews was a type of Gods elect; and Gods calling and choosing them from among other nations, was a type of his calling and choosing his elect from out of the men of the world, Deut. 7.6, 7. The Lord hath chosen you because he loved you, etc. And therefore be you separate from all other nations, though they rebel, yet be you separate from them. And they might not make any marriages with them that were of the Gentiles. Jacob shall dwell alone in ordinances, privileges, and separation. Ezra 10.11, 12. Give praises unto the God of your Fathers, and do his will, and separate yourselves from the people of the land, and from the strange wives: And the people answered▪ We will do according to thy words. And Acts 10.28. it was unlawful for a Jew to keep company with a Gentile. And therefore God prepared Peter, by letting down asheet, to go to Cornelius, by which he made it clearly appear, the difference was taken away. And not only so, but the Land of Canaan was a type of the Kingdom of Heaven, because God chose that land for them, and gave it them, as their proper right, and therefore when they shall be called, they may fight for it again by divine right; it differs not now, for they are a peculiar people, and a choice people, and that is a choice and peculiar Land, and separate from all other. Ephes. 2.11, 12. The Jews call them Vncirumcision, and without the covenant, in an external manner; but look we at the substance of the covenant, and there is no alteration, the Jew i● saved by faith, and the Gentile through faith; so as the case is clear, the covenant is the same. If any dispute and say, that is nothing here; for all is from a covenant of grace, it was the same with Abraham when he lived.  
2. Whether the seals of the covenant with Abraham be of the like efficacy with ours in the times of the Gospel? The answer is in three things: 

1. Their Sacraments and ours are not alike in the degrees of efficacy, but ours exceed theirs in the efficacy of them, for ours seal 1. more clearly,  
2. more largely,  
3. more lively.    
1. In the Clearness, they shown Christ to come in the flesh; but ours manifest Christ is come, and is dead and is risen, and ascended, and sits in heaven, and will not leave till he have wrought it in us; so as it is more clear to us then the law could set it forth, and therefore they were called shadows: so it shows there is a body, but when the body is come, the shadows go away. But in the Gospel, Christ represents things more near, and things that are more near are more clearly seen. All the Sacraments in the law are said to be dark, 1 Pet. 1. 1●. We have a more sure word, to which you do well to attend unto, as to a light that shineth in a dark place, until the Daystar arise, etc. where the Law is compared to night, and the Gospel to the Daystar. Hence Numbers 24 17. I shall see him, but not now; I shall behold him, but not near, etc. The Law endured till John, but now the Starlight is gone. Hence our Saviour saith, H●● that is least in the Kingdom of Heaven, is greater than he, that is, in the times of the Gospel. So as by all this it is plain, the light is more clear now then in the time of the Law. Hence all the types of the Law led people about. John 16.23, 24. I say unto you, whatsoever you shall ask in my Name, he will give it to you. Hitherto you have asked nothing in my Name, etc. Hence Interpreters say, he alludes to the Law, that led men about, but not directly to Christ: but we are led directly to Christ; they led not to Christ nextly, but in types. Some think he means, they have asked no great ma●ters: but the mind of God is, in that day, that 〈◊〉, when I shall see you again after my death, you shall ask nothing but it shall be given you; that is, when he was dead and risen again▪ they did question it before, about seeing him again, but they shall never question it more after his resurrection; for than they shall see it clearly, they shall look at Christ as come into the world, and dead, and risen again; you have asked nothing in the name of a Saviour that hath satisfied. And some think, and I think they have the truth; but after they shall ask in the name of a Saviour that hath satisfied, and fitting at the right hand of God; hence they are called better promises, H●●r. ●. 6. because now it is not what should be done, but now he hath performed it, and therefore it is better in that regard. This is the ground of the Sacraments in the Gospel, and so it is more clearly.  
2. Ours in the time of the Gospel, is of a larger measure, more abundant then in Abraham's time they were: after the great work of our redemption was accomplished, then was the season for the full accomplishment of a larger measure of grace to be declared. By death Christ did conquer, by his resurrection he did triumph, and by his ascending he went into his own country, and then was a full time for the large communication of all grace to his Church: therefore it is said, the Spirit was not given, because Christ was not yet glorified. Ephes. 4.8. When he ascended upon high, etc. Hence Paul saith, The Law made nothing perfect▪ but when Christ came, he perfected all things, Heb. 11.40. The Saints under the Law had imitiation, but not perfection, they heard of Christ to come, but if he had not come, they had not been perfect; but we are in the time of perfection now in the time of the Gospel.  
3. They are now more lively and more vigorous than they were then, Heb. 8.13. In that he saith a New Testament, he hath abrogated the Old, &c The Old is decayed, but now it is New and fresh. Hence we see the measure of it, I will put my law in your heart, and all shall know me. We need not say, know me, for all shall know me, they shall all know the things of God and grace. Thus ours exceed theirs in the time of the Law in the degrees of efficacy.  
The 2d proposition wherein the pinch lieth, the Sacraments in the old Testament, and ours agree, they have the like spiritual efficacy in the kind, though in the degree ours exceed theirs: The opening of this will scatter the cavils of Papists and Anabaptists. What is meant by spiritual kind? two things: First, the things of the covenant that were to be sealed. Secondly, the manner of the conveyance. 1. Christ, interest in him, and participation of the fruit and benefit of his merits and obedience: by consequence all outward benefits are consequences of the covenant of grace, life and peace. Malac. 2.5. My covenant was with him of life and peace, etc. The covenant of Grace being conveyed unto them; Christ is now the Prince of peace, the pith of all the covenant of grace: the same I proved, that the possession of Christ is the establishment of the heart in it, there lies the power of the Sacrament.  
2. The manner of it, as theirs did in the old, so ours in the new, it lies in three things. 

1. It signifies God and grace:  
2. it conveys:  
And 3. it exhibits grace; the same spiritual efficacy in those in the law and of ours, and of the like virtue. Gen. 17. compared with Rom. 4 12 And the Father of Circumcision, not unto them only that were of the Circumcision, etc. it was the seal of the covenant of Faith, it exhibits the meaning there in the law, and so theirs and ours are alike insignifying, sealing, & exhibiting to the party an interest in Christ; as in the Law, so in the Gospel. Here they are alike: in degree they differ, but for the kind they are the same. This I proved to you, I will clear it by reason.    
In 1 Cor. 10.1, 2, 3, 4. I would not have you ignorant, that all our fathers were under the Cloud, and all passed through the Sea, etc. I will show you the scope of the Apostle; His aim is to pull a way the carnal confidence which they placed in their privileges, which they thought would preserve them from plagues: They could say, we have Baptism and the Supper of the Lord, we eat the flesh of Christ, and drink his blood, and are advanced, so that we shall be preserved from such plagues. No (saith the Apostle) these will not do it; for I can show you a people had these as well as you, which were overthrown and destroyed in the wilderness; they were as eminent as you, and yet they were destroyed, they had the Cloud and the Sea, as well as you have Baptism; and they had Manna, and the water out of the Rock, as well as you have bread and wine in the Supper of the Lord; yet their privileges would not preserve them; no more will yours preserve you. This is the meaning of God in the words; so as it is a folly for us to think, if we sin as they did, that we should not be plagued as they were. They that are truly said to be truly baptised in the right use of their Sacraments, their Sacraments are the like with ours: but so they are said to be by the Spirit of God: Thry were baptised, are the words of the Text, and therefore if we should deny it, we deny the words of the Spirit of God, which is blasphemy to do. The reason lies in the phrase: not because the signs are the same, though the same thing be signified: instead of Baptism is the Cloud and Sea; the red Sea held forth the like good to them, as ours to us, the force is the same; there is the like virtue in the one, as in the other: They are the flesh of Christ, and drank the blood of Christ, as we do: The Manna, and the Water out of the Rock, was the same with our Supper of the Lord; for the good of the Suuper is Christ, he is there, and our spirits feast; His flesh is meat indeed, and his blood is drink indeed; the whole does signify and exhibit CHRIST it is like ours, the elements are not the same, but there is the same spiritual food, and they seal up the same Christ to them as to us, Christ is presented as spiritual refreshing to them and us. It is a dream of Bellarmine, they were not the same with ours; for though theirs were extraordinary: yet that hinders not the Argument; we look at it as a Sacrament, not at the extraordinariness of it.  
The third Argument: That sense that overthrows the sense of the Apostle, that is to be rejected: But to say that Israel did not enjoy the same privileges in the kind of them, is to make the sense of the Apostle void, and therefore it is to be rejected: The Jews provoking God, shall be punished, so shall you. It had been easy to have answered, they are not of that excellency that ours be; and therefore though theirs could not preserve them, ours may. But now if ye attend the mind of God, it is clear, theirs are the same with outs in the kind of them. And this is the first thing that may prevent all cavils.  
The second is from that, Rom 4 11. Abraham received the sign of Circumcision, as the seal of the righteousness of faith, etc. that is, the righteousness of Christ received by faith, sealed by circumcision, that was the seal of the righteousnesle of faith by God's appointment, so as they have spiritual efficacy with baptism, they have the utmost power a Sacrament hath, to signify, seal, and exhibit the spiritual good of the covenant of Grace: it is a seal God appointed and it doth exhibit. When a man hath set to his Seal, he stands engaged this promise he do accomplish. Every promise a man makes, if he perform it not, it is because he is feeble and cannot, or because he is unfaithful and will not, but these cannot befall God: so there is exhibition where there is sealing, if it be appointed for the same; and baptism can do no more but signify, seal, and exhibit: so is circumcision a covenant of Faith, so there is no gainsaying, but the Argument is plain in the Text. I will make some collections.  
1. Hence it is plain, that Abraham had, was the covenant of the Gospel and Grace: It is proved thus, That which was the Covenant of the righteousness of faith, is the covenant of the Gospel; that this is so, we may see it by the Apostle, If it be of works, it is not of faith; if it be of faith, it is not of works, Rom. 3, But Abraham's covenant is a covenant of the righteousness of faith: That which circumcision sealed, was a covenant to Abraham; to say it was a carnal covenant, is gross; and to say it was not a covenant of Faith, is to deny the text, and dig it up by the roots. So we see that it was a covenant of grace.  
2. The Sacraments in the old Testament require and presume, and presuppose in the right use of them, Faith in the receiver, as being the righteousness of God, I know not how any can deny it, it is so clear theirs did require faith as well as ours do. The efficacy of a Sacrament rightly used, is to seal up our salvation; but abused, it sealts up our condemnation. The right use of it is to establish our hearts, but the abuse of it doth hasten our condemnation.  
3. Some persons my rightly use a Sacrament with allowance from God, and may receive the good thereof, that have not the exercise of reason, as Infants, as we may see in Abraham's time: And this will give an answer to all them that shall say, How can infants get good by Baptism, when they have not the use of reason? Abraham's children had the good of the Sacrament sealed up unto them, and yet they had not the use of reason; yet they had a right unto it by allowance from God.  
4 According to a right rule from God, and right Reason, persons may have faith in the course of charity, that have not the use of reason: they in Abraham's time had grace, and that was the grace of Faith; if it seal up, some may have it; but that some children are thus fitted, and faith is sealed unto them in circumcision, if any will deny it, they must deny the Text, and that is impudence itself. If so, why not in Baptism as well as Circumcision; for Circumcision must have faith, so must they in Baptism?  
5 There is more required of some persons then there is of other in receving of the same sacrament in the allowance of God, & according to right Reason; there is more required of men, than there is of children: Take a man that is to join in the covenant of the people, he is bound to stoop to the Ordinance, Esay 56.67. The strangers that were to join, they must keep the Sabbath, and embrace the Covenant, etc. This is to make a proselyte, Matth. 23.15. they are made of the same profession. Men of years must approve of the things of God, and walk accordingly; all this is required of men of years, and then to offer themselves to the ordinances, for they did never force them: but in children this is not required, if the Father had embraced the Faith. So as you may see these things are plain, wkich if they be observed, it will make you cast away Anabaptism.  
The third Scripture is in Coloss. 2.11, 12. if the effects of the Sacraments of the old Testament and the new, be the same, than they are the same: the effect done by the thing, shows the thing: if the things wrought be the same, than it is alike; but the things done are the same. The Apostle in the Text shows it is the same in Circumcision, as in Baptism, both seal up the death of Christ; there was decaying, both were for the mastering, or lessening and decaying of sin, so doth circumcision by cutting off the foreskin in the same operation.  
Now there are two objections to be answered from several Texts, it appears they are the same with ours. The first is that in 1 Corinth. 7.19. Circumcision is nothing, nor uncircumcision, but the keeping of the command of God. The Apostle speaking to persons to keep in the same Calling God had called them, he saith, Circumcision is nothing, etc. The next is Galat, 6.13. they make nothing of it. Galat. 5.6. For in Christ Circumcision nor uncircumcision availeth any thing, but faith that worketh by love: that is, say they, it is weak, and can do nothing, Galat. 5.2. Christ shall profit them nothing if they be circumcised; and the Apostle says, Beware of Circumcision, by way of Irony, so as he accounts it as nothing. All these places are of the same nature, and may receive the same answer to them all. God looks upon all these Sacraments to be attended according to a double time and consideration. First, in the first institution they had an eye to, and did seal up Christ to come in the flesh, when they were first ordained by God, 2ly. God looks at them as having attained their end and appointment, which was Christ to come: therefore when he was come, they had an end. Therefore now they were of no use, being out of date; and now they could not be used without sin: he appoints now therefore to abrogate them, they were to cease because Christ was come: though they were alike at the first, now they were out of date, now they were not to be used. To this purpose are all these places of Scripture.  
1 Cor 7.19. If thou be called being uncircumcised, be not circumcised: if you were circumcised when it was in date, then seek not to be uncircumcised: if you be uncircumcised, be not circumcised now it is out of date. It cannot be taken the Apostle for bad circumcision when it was in date; for than he had spoken against the command of God, Gen. 17. He commanded them to be circumcised. So Gal. 6.15. For in Christ Jesus neither circumcision, etc. availeth any thing, but a new creature. For though they were given to the Jews, yet now they were gone out of the world, and so now they availed not. And besides, to set them up now, was to set up that which God had destroyed. So that now nothing availed, but faith and a new creature. And Gal, 5.4. He is fallen from Grace; but now he doth not attend the first institution, if he do, he nullifies the nature of Christ, because when Christ is come, it is to deny Christ to be come in the flesh. This is a heinous thing, Christ shall do him no good, Christ will not save him. In the last place, he speaks this to false Apostles, that would have men partly saved by Christ, and partly by works; and so they nullify Christ, and the work of grace: for he must have all or none, you cannot join works and grace together.  
Objection 2. From the witness of the word, Coloss. 2.17. Which were but a shadow of things to come, but the body is Christ. And in Heb. 7.18 they are said to be weak. And Heb. 9.10, 13. called a carnal covenant. And if it be so, than they are not alike with ours in the new Testament, they are of another nature, the spiritual work of the soul. For answer, the Sacraments are apprehended in a double sense, as included, or as separate from the thing signified; but the Apostle looks at them as carnal now, as Heb 7.18, 19 he saith, The Law was weak, and made nothing perfect but the bringing in of a better hope, etc. that is, Christ he accompl●sheth all, and brings in a better hope of the pardon of our sins. So 1 Pet. 3.21, 22. it is not the water, but the thing signified by the water. So the sign is weak, but the thing signified is strong. So the case is clear.  
3 Conclusion. The spiritual efficacy of the Sacraments in the old and new Testament, proceed not from themselves immediately used in the working of any good, but as they are used by the holy Ghost. The consideration whereof will help in the main point, to show the manner of the working of the Sacrament, for it is a great secret, and the want of the knowledge hereof, is the cause persons get so little good by the Sacrament. This proposition hath two parts.  
First, the spiritual influence the Sacraments put forth, is not from themselves immediately, but as they are used by the Spirit. For the better understanding of this first part, consider it in some things.  
1 The Sacrament is not a principal, but an instrumental cause in any spiritual work: they do not set themselves a work, but they work under the principal agent; as a tool in the hand of a man, so in the work of the Sacrament, it is by the mediation of the Spirit, and the means of faith, Mark 10.16. He that believes and is baptised, etc. But he that believeth not, etc. And Eph. 5.26. That he might sanctify it and cleanse it by water through the word.  
2. The Sacraments as instruments, put forth a spiritual efficacy, when they are lawfully used according to God: but not when they are abused in an unlawful manner, and unworthily received; then they do not put forth any spiritual efficacy. Thus the Supper of the Lord puts forth spiritual efficacy when it is ordered in a lawful manner, as the Apostle saith, Is is not the communion of the body of Christ? And the Cup of blessing is the same, and yet be that receives is 〈◊〉 worthily, eats and drinks his own damnation, and makes himself guilty of the body and blood of Christ, because he abuses the seal. He that abuses the King's seal is punished, and therefore much more these. The Gospel is the power of God to salvation, but it must be mixed with faith, and then it is the savour of life unto life, but without it, is the savour of death unto death. And so is the Sacrament; therefore when a thing is lawfully done, it is no sin, but if it be abused, than it is sinful: therefore that the Sacrament is abused, it is from sin; but the spiritual work of a Sacrament helps forward to salvation.  
3 The spiritual efficacy a Sacrament puts forth, is not as a Physical instrument, but as a Moral. I put it in these terms, that I might clear it up in their terms which they use which darken the truth. Now see the explication, Instruments are of a double nature, some have qualities inherent, that is, sticking in them by nature; as some physical herbs are of a purging nature, others comfortable, they have it in their nature put into them so to work, and it abides in them, but other are made serviceable by Art, they are made sharp or sweet: Or in tools, some are made sharp, fit for use, as a bone will not cut our bread, but we must have something made sharp: so things are made physical either by Nature or by Art. The Papists call it Physical in the Sacrament: they say the Sacraments work naturally, if taken, they have a quality to convey grace: the Sacrament taken, they say, will work of itself; but it is a gross conceit to satisfy a carnal heart: then a drunken wretch must have grace, if he can but have the use of the Sacrament. Thus the Papists derogate from Christ, by making a quality to be inherent in the Sacraments, to convey grace into any man that receives them.  
The 2d distinction is, they are morally good, as some instruments that have no power of themselves, but as they are stated by way of ordination, as he that uses them doth appoint them: As a piece of wax is appointed to seal up a bargain, the Wax conveys nothing, it is appointed to be a witness to set forth the truth as the party is engaged according to agreement: as Elijahs Cloak divided the waters, it was not in the Cloak, but it was a sign to intimate that God would be with him. So the Brazen Serpent was appointed of God for the people that were stung, by looking on it they should be healed: there was no virtue in the brass to heal them: for afterwards in He●●ekiahs days, he called it Nehushtan, a piece of brass: But by God's institution, God used it as a means to work by, but the virtue was in himself; there was no inherent virtue in the brass, but God appointed it for this end as a moral instrument.  
4 When the Sacraments are thus taken for such an end, and to such a work, there is a divine virtue goes along with them for that end, the same power that did appoint them, will go along with them, and will work in them for that end. There be three things in the institution of them.  

1 God appointing them out according to his will, in wisdom and power, the bread signifying the body of Christ as meat; the water signifying the blood of Christ washing a way the guilt and filth of our sins, the wisdom and good pleasure of God going along with them for that end.  
2 They are seals of God's engagement to man, that is signified by these his Faithfulness and Truth always go with it, Rom. 4. It is called, The Seal of the Righteousness of Faith: So as it is as sure as that.  
3 There is the accomplishment and performance thereof; here shall we find the good Spirit of God going along with this ordinance to see it done, Matth. 3 11. He shall baptise you with the holy Ghost, etc. And Rom. 2.29. That is Circumcision that is of the heart, etc. So as the Sacrament is stated for that use, it hath always this, the good Spirit of God going along with it, & carrying it to the understanding, it signifies all spiritual good to the understanding to a man that worthily receives it: it carries it sacramentally: So as it is plain, no man can institute a Sacrament to have the good of it as the Seal; the Spirit of God must make good God's engagement, so as the heart cannot get away from the goodness.   
3 The Sacrament exhibits grace, so the Spirit of God go along with it, and see it accomplished; thus theirs is the same with ours, for theirs and ours comunicate the virtue of it by the Spirit of God: And hence it follows, that it is of force as under the motion of that blessed Spirit, so that there is no more of the Bread, nor of the Wine that have this fruit, but so much as is used to this end. And as the Brazen Serpent was not of that use to heal, but at that time the Lord had set it apart for that use, and therefore afterwards it was called Nehushtan. Hence follows a threefold collection.  
1 Hence this will be a means to ●●se and help you to see how the Spirit can work in Baptism.  
The main worker is the Spirit, all is possible to him, he can secretly do it to a child: he is not confined to our work, he can overshadow the heart of a Child as he did the Virgin.  
2 In the manner of the working, in which we may see four thing, for our help.  

1 The Sacrament of Baptism is a seal of our first entrance; and the Supper is our nourishing in the family of Christ: And this being the scope of Baptism sealing our first work into Christ, that whereby we are implanted into Christ; in which work we are meetly passive: but when we are settled on Christ, the truth is this, we have a gracious principle put into us, and so we work by ourselves, and by the help of the Spirit: but at the first the Spirit makes us willing that we may will it. This is the confession of all our orthodox Divines.  
2 In this first grace wherein we are passive, God works in us without us, all the works we are passive in.  
3 Hence we may see the Spirit may as well seal within us without us as well as work within us without us, without any opposition, there is the same reason for the one as the other; I know nothing to oppose, but if he do the one; he may do the other.  
4 Hence we may see, if this be true, that he can seal within us, without us, it may be conceived, that though there be no saving quality comes from the Sacrament, the Spirit may work in himself, and from himself, without the work of the child. This makes it easy to a man's apprehension: it is indeed secret first in God, in baptism this is wrought, and the Spirit can seal as well as work it in the soul.   
The third Position: There is no quality in the Sacrament as a Sacrament, but meetly an instrument, a ministerial work; but the Spirit can work it with ease: that way he did work in the old and new Testament, in the very same he worketh now.  
Now to the third Head, where the main stress lies, and that is in the persons that are capable of the covenant of Grace, and that we heard was no weakness of faith, nor want of years; Who be they then that be capable subjects? For the opening the point,  

1 We will explicate the point.  
2 We will answer the objections of the adversaries, those that would destroy the comforts of the faithful.   
1 Who be the subjects capable for this Covenant, and we will speak of it.  
1 In general: 2ly, in particular. And this general shall be as a Torch set on the top of a pair of stairs, that gives light almost to all the rooms in the house for passage.  
The first conclusion is, That the Seals do● not give the first grace; but do presuppose that such as do receive them, are within the covenant of Grace; which covenant hath ever in the old, and now in like manner in the new, sealed up the covenant to them that are partakers of it: in which we must consider three things.  
1 The seals of the covenant do not give the first grace: I will not look at grace as it is in God, but as it is communicated unto us; it presumes a former favour that they bring in them, and being in the covenant, they receive God by it. Ezek. 16.8. I looked upon thee, and thy time was the time of love, and I spread my skirt over thee, and made a covenant with thee, and thou becamest mine. First, it was a time of love, and then he takes them into covenant. Psal. 106.4.5. Remember me with the favour of thy people, etc. And if the Sacrament give the first grace, than it should be given to all people, the Church could hinder none, because than they should hinder their coming to God, and the Apostle affirms the contrary by saying, (1 Corinth. 5: 12, 13.) What have I to do to judge them that are without, etc. The preaching of the Gospel must be to every creature, because that is a means to bring men to Christ; but the Seals are to be given to them that are within. When any of the Heathen came to join with the Jews, it was lawful for them to become Proselytes, they were to turn Jew's, that was, to profess the same faith with the Jews: And when they were joined, than it was lawful to circumcise them, but else it was not lawful. First, they must have a being in the Covenant, and then they might have the seals.  
The second part of the Proposition is, the Seal presupposes all those to be in the covenant of grace, that have the Seals: for the Seals do not make the Covenant, but establish the Covenant; it is only given to them that be in the Covenant: there is no seal put to a blank; so a seal here is taken for granted they are in the covenant. Hence baptism, Coloss. 2.11. In whom you were circumcised, etc. Hence we are said to put on Christ, Galat. 3.27. so as all our incision and adoption is sealed up by baptism, and it stablisheth the heart. Acts 8.37. If thou believe with all thy heart thou mayest, etc. It is not therefore a carnal covenant, it supposes how after ward they ought to carry themselves, Rom. 4.11, 12. It is the seal of the righteousness of Faith, so as by faith they receive it.  
They take it for granted. Abraham had faith, how could it be sealed up! and therefore, I wonder, at the speech of the Author of a book come lately to my hand: It is in the fifth page. I do not find the word 〈◊〉, that he did believe in the s●●●, or that it was required he should so do, when the words are so plain, Rom. 4.11. By the word which he had, being uncircumcised; every part of the sentence shows it forth, that faith, that did make Abraham a father of the faithful and a pattern, did look to Christ as the Object of it; and it looks mainly there: but Abraham was a pattern, and therefore we look at Christ, as the blessed seed: that faith which he had, being uncircumcised, by which he was a father to them that were uncircumcised, that faith is supposed to be the faith of the seed; I know not how any body is able to avoid it, Philip. 3.9. That I might be found in him, not having my own righteousness, etc. that faith of Abraham did look at the blessed seed. That man speaks doubtfully, which makes me fear he would have said it was a carnal Covenant, but that he durst not, seeing what was coming down the Hill upon him, which he was not able to avoid: but the case is clear, that which is presupposed to be in Abraham, before he was circumcised, is presupposed to be in all that are allowed to receive as Abraham did, he being a pattern: if circumcision did presuppose faith in Abraham, it doth so to all that are to receive: the reason is, if the same covenant and the same seal was to the rest, as was to Abraham; the same is required that was in Abraham, the same thing seal up one and the same, it never differed, the same seal, it did seal to all alike; so as the second part is plain in the text, Gen. 17, 10, 11.12. This shall be a token of my Covenant, etc. there was not one covenant for him, and another for them, but all is one and the same. Here it is objected, it was a seal to Abraham, he had saith, but how was it to his family? Answer is, The scope of God in the place, is to discover a standing rule, how sacraments were to be, not how they were to be to unworthy persons, but how they were to be to persons that receive them aright, look at Gods appointing of them, in regard of the nature of the seals, they do seal up the same covenant of grace to all that receive them: if some pretend they had grace, and yet they crept in, and had no grace, inwardly they deprived themselves of the benefit of the Ordinance, yet in the nature of it, it aims at this; but if the receiver hinder and stop the benefit, it is his fault, the sacrament is the same: for Children we must look at them, as God allows us, and then they were within the covenant, for none could say the contrary, if there be any inconveniency against Baptism in this, I say, if they had it according to their own desire, to men of years, I will say, as much for children, as they for them; it is a seal of remission of sins; suppose hypocrites offer themselves to it, as Sym●n Magus did, how did it seal up him, when he was still in the ga●le of bitterness; so as there is the same inconveniency in men, professing faith; if we say therefore, baptism is not a seal of our incision, it is blasphemy; if we look at baptism as from God, it intends it the unworthiness of it doth hinder, but God intends it. As the Gospel, it is the favour of life unto life, if it be worthily received, but if it be abused, than it is the savour of death unto death: If men creep into the Church, that are unworthy, and hinder the benefit, yet it hinders not the seal. As the Charter of a City is, all that serve out their years, and sue out their liberty, shall be made free: a man comes out of his time, and gets out this freedom; if after, the Master come in, and show how he dealt basely with him in his service, and he forfeit all his freedom; will you say, such a City's Charter is broken? No, but his bare carriage was the cause▪ so the ordinance of God is the same, and is not to be blamed, although the receiver be unworthy. So in the Supper of the Lord, He that receives it unworthily eats and drinks his own damnation, and is guilty of the body and blood of the Lord, and it is sealed up to him, and yet the fault is not in the Seal.  
2. Conclusion, is this, being in the covenant of grace, is to be judged according to rational charity, and accordingly it is to be discerned and determined, according to the rule of rational charity; and this liberty God hath deligated to the Church: for the dispensation of it, God gave it to the father of the family in the wilderness; in the time of the New Testament it is given to the Ministers: the seal is outward, because it is impossible for man to search into the heart, and to discover it really: it is the Prerogative of God to search the heart, Jer. 17.10. The heart is deceitful above measure, who can know it? I the Lord search the heart. etc. God knows the heart, many a man judges highly of the things that are naught. God hath commended these to his Church, and it is impossible to search the heart, to find out a close hypocrite: God allows his Church to go to rational charity, to the rule of reason and love: by the bounds of love enlightened by the rule of reason and Religion, and according to the rule, the Church may judge men; thus John took a taste of the men that came to him in Jordan, by confessing their sins; thus we must proceed according to the bounds of love, enlightened by Religion and rational charity.  
3. This judgement according to the rules of rational charity, is liable to mistakes. Paul was long with Demas, and Peter was mistaken by Simon Magus, and it is said, they went out from us, because they were not of us, for if they had been of us, etc. a man may deceive himself. Galas. 6.3. If a man think he is somewhat, etc. yet the Church is bound to go according to Religion: we must judge, and may p●●●tice without sin when we are mistaken, because it is our ru●●; if subtlety of heart go beyond us, it is not the Church's fault, God doth require it; if he deceive himself and me, in the judgement of charity and verity, charity may be outbid, therefore covenant grace is one thing, and saving grace is another; according to the eye of man, and the Church, such a man is fit: Now federal grace is such as all false hypocrites have, federal grace they have enough to show, and may receive the seals; Now it is possible hypocrites may be in the Church, that the Church are not able to condemn; nay suppose there were a thousand Churches in England, and they receive the best according to the rules of charity, in reason there may be many hypocrites come into the Church, for it is as a draw net, it hath bad as well as good, and it is a barn floor that hath chaff, as well as Wheat, if all were admitted, there are millions of persons, we cannot say this man is one sealed for salvation, and here is one sealed for perdition; no man can say this child or this man shall be damned: I cannot say, this or that man is a reprobate, if all the Churches on earth were together; there are many that shall be damned, yet I cannot say this man or that shall be damned.  
4. Conclusion, this judgement of charity must proceed on divers grounds, according to the divers conditions of the men we have to deal withal of necessity; for instance, in the Old Law, no heathen might be made partaker of the privileges, Esay 56.4. Thus saith the Lord to the Eunuches that keep my Sabbaoth, and take hold of my Covenant, etc. before we receive him, we must hear him express himself, as they did not receive him, nor would not until he expressed himself; Ephes. 2 12. They must renounce their Idolatry, and embrace the Law: the child of this man is made partaker of the seal. I must judge him in covenant, how shall I have reasonable charity, here is no profession? there are divers ways of proceed; so that we must proceed upon several grounds: Hence you may observe, men of years must be received by profession, and confession, and practice; and therefore they must be divers from Children: how must it be done on Children? thus, in reference to the covenant of their fathers, from the reference the Child hath to the covenant of the father, it is made partaker of the covenant with the father, and by the father God hath promised, that should be a means, not that the father conveys grace to the child (that is a dream) but he uses the father as a means, and he will communicate himself to the child, as he sees fit: here is my ground, thou art a means to do good to the child; hence again observe, that if according to the judgement of reasonable charity they did judge in Abraham's days, upon the selfsame ground men may and aught to judge children to have right to the covenant; if they might, we may; our grounds are the same, the covenant and seal are the same, then and now: this for the general.  
5. Now to the special, the subjects capable, and they are men of years, and children: First, What makes men of years capable: Secondly, What does make Children capable of this seal of incision; that is my main scope. The Lord Christ hath different seals, he looks to the entertainment of his servants, he suits his own end, and then he provides for them, that is, the supper of the Lord: Baptism is the entrance into his family, there is much more to be looked at, to make a person capable of the supper of the Lord; a man must be able to examine himself, he must not only have grace, but growth of grace: he must have so much perfection in grace, as to search his own heart, and he must be able to discern the Lords body, or else, he is guilty of the body and blood of Christ: so as there is more required in this, for there must be a growth: But Baptism is our entrance, and the lowest degree of grace will serve here in the judgement of charity.  
1. I will show how it must be dispensed to men of years; what must be in them to make them capable, and I shall be short here; because the difficulty lies not here. What makes them capable, and how it is to be discerned, we must consider it in three things, according to the word I speak of, men of years; because if any blackamoors, or of other nations should come and offer themselves, they must be thus admitted.  
First, Those are worthy, that be sensible of then sin and misery that attend upon them, and be willing and ready to bewail their sin, and must be freely willing to know them, and know the manner of the committing of them, and confess them after that manner, that the intelligent hearer, that is judiciously charitable, may think they have true repentance, that he may have good hope his heart is in such a frame of sorrow, as all may pass sentence upon reasonable charity; and then we may practise according to a rule, and not be miss; thus did John, Matth. 3.6. Those that came to him were baptised of 〈◊〉, confessing their sins: and in the 8th verse, he 〈◊〉 them, what they should do; bring forth fruits worthy, etc. as if he should have said, you have professed repentance, let your practices show it, your actions must carry weight for weight, your conversation should hold correspondency with your profession; you make a profession here, make it real by your conversation, let it be as you profess, Acts 2.37. They were pricked in their hearts, etc. so let your carriage be, that we may have hope you are the same within, that you profess outwardly.  
Secondly, They must not only be sensible of their sin, but they must be sensible of their insufficiency to help themselves, and be willing to yield to Christ to help them, Luke 30.9, 10. where the story of John's preaching is recorded; wherein the spirit of God shows his great wisdom to use several expressions from that in Matthew, that we may read all the Evangelists, that we may be acquainted with them, there he calls them a generation of Vipers, and forewarns them of wrath to come, when this word came, than they began to be troubled, and being driven to a stand, see how they speak, the people they come and ask what shall we do? and the soldiers they ask, what shall we do? as if they should say; we see our sins, and here is guilt; we are willing to heat what we shall do? they did not know how to deliver themselves: and so Peter in the Acts 2. Repent and be baptised, for the remission of your sins; that is, see your need of a Saviour, and look to him for help through baptism; that is, your incision into Christ, and having participation of the obedience of Christ, baptism seals up this in men of years: why should we come to Christ else? both these last are required, when Christ gave a commission to his Disciples, Matth. 28.18. Go teach all nations, etc. teach, is make them Disciples or Proselytes, and then Baptism them: the Apostles were sent among the heathen, and they were men of years, make them Disciples for me, and then baptise them, this was their commission.  
Thirdly, It is God's method, to look at people as they are in covenant with the Church, it is a Church ordinance, that is the reason now in these days, that none but Officers of the Church can dispense them, the seal makes good the communion: Hence in the Old Testament it was to the Jews, to Abraham and his seed; if the Gentile be partaker of it, they must first be made Proselytes: so it was to the Jews only, and those that joined with the Jews; the frame of the scriptures jye that way: Ephes. 2.11. Circumcision was the proper name of a Jew, and Uncircumcision was the proper name of a Gentile, and Rom. 3.30. One God justifies Jew and Gentile; that which is said of circumcision may be said of the other ordinances, they are to them that are in a Church estate; Hence it is observed, Exod. 12.43.44. No stranger may eat thereof, but those born in the house, and bought with money might when they were circumcised, so as it is in a Church way, as we shall debate more afterward. If a man come out of the East-Indies, if he were fit to receive the seals, we cannot constrain him to receiv●●hem, the Church hath no power to constrain him to be baptised: But if he will submit to the covenant of the Church, than the Church hath power; but if he refuse to receive the Sacrament, we have no power to constrain him. Now the evidence and equity of the reason is plain: If a Church have no power but in a Churchway, than a person hath no rule to challenge it but in a Churchway: If he say, I will not be baptised, but will deprive himself, we have nopower to impose it upon him; but if he submit, we may, Luke 7.29, 30. The Publicans were baptised, but the Scribes and Pharisees would not, and he did not force them, nor he could not force them: but make Disciples, and then baptise them, bring them into the covenant and then baptise them. Acts 2. They were joined to the Church, and then they continued with the Apostles.  
Use. You see what God calls for of men of years: It is a word of advice to those that be now men of years; Understand what you should do that you may have the benefit of the Ordinances according to God's appointment; do not satisfy yourselves in the judgement of the world, but search your hearts, if you be fitted for a Church estate, how ever the world think of you, labour tobe so really, or else the seals will be uneffectuall to you, circumcision is effectual if you keep the Law, or else it will be nothing: you profess yourselves Christians, your Baptism is good, if you keep the Law, and walk suitable thereunto, otherwise you may deceive yourselves. Galat. 6.3. If he think himself something, etc. therefore try your own hearts; if you be more in show then in substance, you have no cause to joy in the ordinance of God that you do enjoy: and therefore examine yourselves, it is not what other men think or judge of you; for you may lose all the benefit of ordinances, and lose yourselves and all, and lose your profession, and all that you have done in the Gospel, if you do not search yourselves. Rom. 2● 29. He is a Jew that is one within, whose praise is not of Man, but of God; that will give him assurance if he be found in the statutes of God: whose praise is not of man but of God, such a man may have comfort. 1 John 3.21. If our hearts condemns us not, then have we b●lan●sse, etc. otherwise if men think you be good, and you know you are not; if men think you are true, and you know you are false: God knows all things, and will proceed more rigidly against you, he knows more than yourselves do.  
Now to the next Head. Infants are capable: And here is the ma●●● thing of the business, and therefore you must give me leave to expatiate; I will be 〈◊〉 more large where the most difficulty lies, and I will open myself in several propositions how to discern they are capable.  
First, That there is a portion and provision of Grace appointed by God, and bestowed of God on some children, according to the counsel of his own will. Here are two things to be avoided.  

1 Curiosity: for secret things belong to God.  
2 Carelessness: for where God hath a mouth to speak, we must have an ear to heat.   
We must be careful therefore to know this truth: But what the number of Infants be, and after what manner he doth bestow this Grace, I will say nothing; but what the Word hath learned me, I will learn you, That some children are elected, and God will sanctify them, and glorify them; but for the number, and manner, I leave that. Mr Spilsbery opposes two of these, Election and Glorification, when they are against the expressions of the Word; so they are not only errors, but gross errors. In the third page, line 14. his words are, They must be capable of Grace, or else they are not elected. Now he saith, children in their nonage are not subjects of Election, or of Glory. I oppose both; There is a portion of Grace for children, and Glory: If he speak to the purpose, and say, there is no faith in Election; or capability of Glory; I do not think children because they are children, are elected & glorified, there is no show of the question in that ancient men are not elected because they are old, nor glorified because they are old; he will save them from sin, not as they are old, or rich, or honourable, that is not sensible: & therefore his meaning is, that Children fall not within compass of election, nor if they die, to have glory; and that is a gross error. There is a number of children that it is the purpose of God according to election to save them. Rom 9.11, 12. The children being not yet born, it was said, The elder shall serve the younger, etc. And Malach. 1.2, 3. Was not Esau jacob's brother? yet I loved Jacob, and hated Esau. And, Rom. 9.18. Whom he will he hardens. And this is upon children not as children, but while they are such; all the men in the world are either vessels of mercy, or vessels of wrath, according to the good will of God.  
Now if all be under election or reprobation, to say all children are rejected, were gross, Genes. 25.22, 23. The children struggle in her womb, the Lord said, Two Nations are in thy womb, etc. And they were types of the children of light, and the children of darkness, and so must our children be children of light, or children of darkness. Now to say all are rejected, he hath not the face of a man that will say so; for the Word hath taught us the contrary.  
Secondly, if there be a number of children to whom the Kingdom of Heaven belongs unto, than blessedness belongs to children: But that it is so, appears, Mat. 19.14. For of such is the Kingdom of Heaven. Now Anabaptists darken that place, and say, These are not children, but men of years, such as are humble, & of a childlike disposition. But the Gloss does corrupt the Text, and crosses the scope of the place: for Christ spoke it to make it appear they may be blessed here, thus: If to such belong the Kingdom of Heaven, they may be glorified; if they may be glorified, than they may be blessed here. The sense the Anabaptists give, makes it senseless: if it stand thus, the Kingdom of heaven belongs to the humble, it is one thing to be humble. and another thing to be blessed.  
What is this to children of years? If children belong to heaven, they may be blessed here, and therefore our Saviour calls them, and bids them come to him, that he might bless them: and the nature of the thing teacheth it; for there are but two places after this life, Hell or Heaven, except men will follow the dotage of the Papists, to make a Purgatory, which fire was kindled in the Pope's Kitchin. Now to say all children that are dead are in hell, they dare not say so: now that Mr Spilsbery saith, He will say nothing to it: he must say so; for he can say nothing to any purpose, therefore he speaks that to dazzle men's eyes.  
Thirdly, there are some children God will work grace in now, Luke 1 15. it is said of John, That he was filled with the holy Ghost from his mother's womb. Christ did sanctify one, to show there are more that ar● and shall be sanctified here, and therefore it appears there are a number of children that God doth bestow grace upon here, and shall be glorified hereafter.  
And although the manner of Gods working upon children be extraordinary 〈◊〉 man's account, yet it is ordinary with God to work it in them, that day he works faith in them, certainly they are as capable of the work of the Spirit, as men are; but the manner of working is secret. But it is Gods common course; and certainly he doth work faith in them. Infants are as capable as men considering the work of the Spirit.  
The second Proposition: Although the manner of working be extraordinary in respect of the means, and the persons upon whom it is wrought, yet in regard of God it is ordinary and easy; and he doth certainly work faith in the hearts of infants that die in their infancy, that are elected; and also in regard of the Spirit that is the worker of it in them.  
1 It is extraordinary in regard of the means; if we have an eye to, the means, that puts not forth that power as it doth when there is a concurrence of all things that are suitable to work with the means; and therefore when this is wanting now to do it, is extraordinary; But infants do not, nor cannot thus concur: for they cannot exercise their understanding, they cannot put it forth as men of years can do, they cannot put forth to the signification, they cannot take it in so far as to affect their hearts with the nature of it: therefore all such power upon their actual apprehensions, signification, taking, & working, of abilities of their own, it is only to men of years, it is beyond the rank and order of infants, and the means cannot work in this regard beyond their order and rank, to do as to men of years they may. And the same may be said of circumcision; for there is the like difference between men of years and infants in that, and yet this did not hinder God's end in that ordinance, nor did it prejudice the good God intended to bestow upon infants, though the abilities of infants could not receive it from the Ordinance, or the Ordinance receive help from them: for this is extraordinary, and beyond the parts of a child, that is the meaning of it.  
2 Yet in regard of God it is his ordinary course, and certainly he doth work faith in the hearts of all elected infants that die in their infancy. Do not stumble that I use the phrases of Ordinary and Extraordinary in regard of the parties and means, it is ordinary with God, for we may see it so in other works of God, as in the work of vocation there is an infusion of a spiritual principle into the soul, which is beyond all the abilities of the nature of any man to bring it into his own soul: but if we look at the work of God, than the way that God hath made known, is ordinary, and a continued course to infuse a principle of grace into the soul. So it is Gods ordinary way to put faith into an infant that is elected, and dies an infant. As for instance, there are many revelations of God, every revelation is a revelation of the Spirit, but it is according to the Word. Now although it is extraordinary in regard of the work of the Spirit revealing; yet it is ordinary with God. Now this comes to the heart of the cause, therefore in this give me leave to do three things.  

1 To open the meaning, and state the question, how God doth put faith into infants.  
2 That it should not seem hard, nor men should not think it hard to say, God works in this manner.  
3 We will give you the reasons of it.   
1 In the meaning of it, the secrecy of God does drive men to much trouble: it is like an unbeaten way to the Seamen, they must sound every part of it.  

1 Some think it is kept in his own secret will.  
2 Some think the Spirit does work it.  
3 Some think God puts in a seed of faith.  
4 Some think there is a habit of faith put into the Soul.  
5 Some think God does pour faith into the heart of infants that die in infancy that be elected, that they shall be converted, and put into Christ: this is the main truth of the question. God does pour it into the soul, and so the soul is converted, and planted into Christ as the head of the covenant. This is the state of the controversy, and this I shall labour to strengthen.   
2 Secondly, it should not be strange, nor need not to be counted hard to any judicious Christian, to assent to this. The reason is, because there is a work alike, in a parity to that which is daily expressed in the course of God's providence, and is acknowledged by all judicious, without doubt. And if it be so, why may he not do the like in this? That there is a like work, and that it is acknowledged, appears thus: It is a confessed truth that the Lord does infuse a soul into the body, and the soul is pure and holy as it comes from him, otherwise God must be the author of sin; yet through the sin and guilt of Adam, the soul is turned from God, and is possessed with original sin, and so sin and guilt is imputed, and the curse justly inflicted. And the soul being thus wholly turned from God, it is wholly possessed with original corruption. It is a delusion to say the soul is propagated. Gen. 5.3. Adam beg at a son in his own image, being wholly turned from God, and turned to sin. And John 3.6. That which is born of the flash is flesh; all comes from the sin of Adam. Now mark, if this be so, that the sin & guilt of Adam is thus conveyed, and the guilt & curse, this is done daily, though we see not the manner how it is done: then why may not Christ convey grace, turn the heart of a child from sin to himself? the party is the same as before, and look to the cause, and it is greater in the latter then in the former: if we look at Christ, there is an advantage in reason to believe the latter rather than the former; and why should it be thought a thing incredible, seeing the first Adam can turn away the soul from God, but that Christ by the power of his merits, may convert Infants to himself; and why then should it be incredible? Now one of these are done from day to day, and none doubt of it, I mean the first; and the second we have more advantage to believe, because the second Adam is above the first, and why then should not the second Adam be as readily assented unto as the first; but every man is forced to yield the first (that is judicious) let us not doubt the second.  
One thing is to be noted in Mr Spilsbery's Book, in the 12th page, 19 lines from the end, where he saith, The word condemns none but for actual sin; if he mean, as he must needs do, no man is condemned but for the sin of the party itself, it is a gross error, Rom. 5.12. For as by one man sin entredinto the world, and death by sin, etc. and so in the 8th verse, If by the fin of one man judgement came upon all, then for the sin of Adam God may justly condemn all, though they never commit actual sin, is the judgement of all that are judicious. Death over spread all by Adam's sin, and therefore we see in infants that die, Adam's sin was actual; and let him shift what he can, the case is clear, and the word condemns men for original sin: The wages of sin is death; so original sin it is the rebelling against the law of out mind, and therefore it must be sin, and to say the contrary, is a gross fulsome error: Mark when such errors come from the pens of men, it shows there is more behind; and he must say, either original sin is no sin, or that infants have no original sin: And if he say so then the sin of the heathen cannot hinder, but that all their children that die, must be saved. If you look in the forenamed place in his book, you may find it: I speak it that men that have the books may find it. And let no man think that these things be strange, seeing the like is done, that you may see with ease.  
3 Now I will give you in the Reasons; but first let me lay some grounds before I dispute it. 

1 Ground, All infants are guilty of sin, and liable to the guilt, and curse, and condemnation for sin; they are all guilty, because they were all in Adam's loins, as in a common root; and therefore they must share with him. Do and live, Do not and die spiritually: And so he falling, all his posterity is possessed with original sin, as Genes. 5. He beg at a son in his own likeness. What was the Image of the first Adam? Ignorance, and unbelief, and stubbornness, etc. As we have born the Image of the earthly, so we must bear the Image of the heavenly; but we have born the image of the earthly, Joh. 3.6. That which is born of the flesh is flesh, etc. And again, none can bring a clean thing out of an uncl●●●; therefore Children dying in sin, the Curse is theirs.  
2d Ground. Children being guilty of sin and the curse, they must be delivered, but they cannot deliver themselves; and therefore they must be delivered by another, and none can deliver them but Christ; for there is no other name whereby we can be saved: Acts 4. and therefore it is he that must save Infants.  
3d Ground. If Infants must be saved by Christ, and have a share in grace and glory, than they must be united unto Christ; for where there is no union, there is no communion; therefore if they have communion, there must be union: He that hath the sonna hath life, and he that hath not the son hath not life; and John 1.12. To as many as receive him, to them he gave prerogative to be the sons of God, even to them that believe on his name.    
4. There is no union with Christ without agreement of both parties, for if there be opposition of one party, it is dissension and not union; and nature cannot unite itself to Christ, and corruption will not, and therefore grace must, nature cannot, 1 Cor. 2.14 The natural man understandeth not the things of God, neither can he, etc. so as nature cannot, it must be a spiritual name, and John 14.17. Christ promises to send the spirit, which the world cannot receive, nor corruption will not: Rom. 8.7. The carnal mind is enmity against God, it is not subject to the Law of God, neither indeed can be, the flesh will oppose: but only Christ and grace cannot but consent to the contrary. 2 Cor. 6.17. therefore it must be by grace and Christ must give the grace, by which we come to close with him, if any grace, than faith; my faith before any, because it is the uniting grace: you young ones, take this in, Children must be saved by Christ; for these Anabaptists will be dealing with you, they study not self-denial nor humility; and therefore they will be dealing with Children: but know, faith is the grace of union; if Children will have glory, they must have a share in Christ by grace; therefore they must have the grace of union, that is, by faith they must be united unto Christ; or take it thus, if they be united unto Christ, they have grace, and therefore faith, if they are converted unto Christ: If Children have communion they must have union; but if they be elected, they have communion, because they shall be glorified.  
If Children die in their infancy, that be elected, they are converted really, and they have faith wrought in them in truth, it is a truth out of the scripture; if they did not believe there was no conversion in the Old Testament, conversion and faith is the same; but they are really converted▪ if they be not really converted, than they are averted from God eternally unto sin; they cannot say so, for if they do, they must say, they are damned; for it is contrary to their being in heaven, for if they enjoy God, they must be converted; think of this you that are wise: to say a man may departed from God, and live with God, it is a professed contradiction, for it is a hell to stand against God, if it were in heaven, and an humble heart is happy in hell; and therefore it is to say, a person is saved, and yet he is damned.  
All the sinful sons of men, that stand defiled with original sin, if God save them without faith, than he saves them in the state of unbelief, they are unfaithful; if God will save them, he saves and maintains them in a state of unbelief, contrary to John 3.18. He that believeth not is condemned already; and else where it is said, He that believes not shall be damned; and if God save them in a state of unbelief, than he must maintain them in a state of unbelief, and in that estate he is an uncapable; subject in all capable subjects take away the perfection, and imperfection will follow; take away sight from the eyes, and blindness will follow; and take faith from the soul, and unbelief will follow; so that if faith be gone, unbelief will be there: but they say, those places are meant of men of years; that is but a shift; they may say it is but merely affirmed and we deny it, and our deny all is as good as their affirmation: but we say, as the word says, He that believeth not shall be damned: and it is contrary to the nature of the thing, for if God save them, and maintain them in their unbelife, he must save their souls and their sins, and so they must carry their unbelief into heaven (and if that be taken away faith will be there) and if unbelief be there, there will be a departing from God, as Hebr. 3.12. Take heed lest there be in any of you a heart of unbelief, etc. so that there must be a departing from God in heaven, this is a contradiction, and therefore it is a mere conceit.  
5. Those that are accepted with God, those must have faith; but so are elect Children that die in their infancy; Hebr. 11.4. By faith Abel offered unto God a more excellent sacrifice than Kain, etc. Why is God offended, but for sin, and it cannot be removed but by faith; for we must have Christ to remove our sin, and if we will have Christ, we must have faith; and as for justification and sanctification, so of glorification, all come by Christ; and therefore they must have faith, or else they must come unclean into heaven, but that is impossible, for no unclean thing shall enter into heaven, they must be converted unto Christ.  
Now to the third thing: the third branch is, that in regard of the operation of the spirit, Infants are as capable as men, I am forced to speak thus, because I must have to deal with Mr. Spilebery, and that I might meet with him, I have on purpose expressed myself on this manner: When it is objected to him, that Infants are capable, he answers in the 2d page, and the 12th line, thus, If by being capable be meant opposition against the Spirit, that they cannot oppose the spirit in working on them, than stones are capable; for God can raise of stones Children to Abraham: but if this be the meaning, they are as able to comply with the Spirit, I deny it: and to affirm that, this is the way God uses to bring children to him, I oppose it; and it argues ignorance to say so.  
To which I answer, it is the truth of God, and it is God's way to work so, and that Children are as capable as men of years; if we eye the operation of the Spirit, and the dispensation thereof, they are as capable as men, much more therefore then stones; and that I will open and prove in four things.  
First, The nature of man as it was made fit for grace before the fall, so it is capable of grace after the fall of Adam, when I say capable, I say two things.  
1. The substance of the soul and body need not be changed from their being, when they receive grace, the nature of the soul and body being not changed, but unfit for any spiritual work: As take a Clock that all the wheels are out of frame, you need not make new Wheels but only rectify them, if they be foul make them clean, if they be wrong right them; so by the fall of Adam, all, soul and body is out of frame, and out of joint, the mind unfit to know God, and the will unfit to close with God; before the fall all were in frame, but when it jarred against the Law, then Original sin came upon all his seed, and that makes them jar against the law: now when a sinner comes to be renewed, there needs not new faculties, but those he hath, to be set in frame; this is the meaning of the Spirit of God, Jer. 4.4. Blow up your fallow ground, etc. so the mind is arable ground although it be over grown with lusts, that as there is no fruit of holiness to God, or righteousness to men; but the mind of man is over run with distempers, and therefore (as they say) we must give it another tilling, by ploughing up the weeds, and Rom. 6.19. As you have given your members weapons to unrighteousness; so now give your members as servants unto righteousness, unto holiness: the meaning is, as we have given our members, in the same proportion as we have given them to sin; so we should give them to be at the command of the spirit, the same understanding, will, and affections; whereas, if God raise them out of stones, as he can do, he must first give it to be a man, and make it to have a body and a soul, and then convert it; but he need not do so, when he comes to men or children: As if a man would have a crop of Corn upon a rock, he must first make it ground, and then blow them; but if he have ground, although it have thorns and rubbish, when he hath removed that, he may blow it, and expect a crop, because ground is capable to bear Corn. Now the proof of the point is plain; that the nature of man is capable, it appears; that which is capable of a privation is capable of the habit of the contrary grace. of necessity; the in being of a thing requires a capablens: the eye cannot be said to be blind except it be capable of seeing; it is not said, a man's hand is blind, because it is not capable of seeing; so the body may be said to be dead, because it is capable of life; so it is in the understanding, it is full of blindness, because it is capable of seeing; and so the will is capable of holiness, Ephes. 5.8. Once you were darkness, now you are light in the Lord, etc. and 1 Cor. 15.49. As we have born the Image of the earthly, so we must bear the image of the heavenly; the body is sick, and it may have help.  
Secondly, Our nature is not nextly fit for grace, yet it is capable, that is, the room may be made fit, though it be not fit for the present: as a Vessel that is full of ill liquor, it is capable to hold good liquor, but it is not fit before the filthy liquor be poured out: so our nature is capable of grace, we need not change our being, but we must be made fit.  
2d Particular. The spirit of God does in all men, whether young or old, first lose the soul of a sinner from sin and self, by his Almighty power; before he puts a principle of grace into the soul, and before he leads the soul to God in Christ, this must be done; take a child, or a man, God does work this, it is the nature of God's dispensation, Acts 26.18. To open their eyes, that they may turn from darkness to light, and from the power of Satan to God, etc. First, they are taken from under him, and then they are turned to God, and John 15.19. Because I have chosen you out of the world, therefore the world hates you, etc. you were under the power of sin, and I have called you out, & then I will call you to myself Col. 1.13. Who hath delivered us from the power of darkness, and translated us into the kingdom of his dear Son, etc. We must be cut off from the wild Olive before we can be planted into the true Olive: It was never known an Imp could grow on two stocks at once; you cannot serve two Masters, you cannot be in Hell Heaven together, there cannot be two Gods in one heart, it is not possible: therefore see how John prepares the way for Christ, Luke 3.5, 6, 7. The mountains must be laid low, and the crooked things must be made straight, and then they shall see the salvation of God: so it is withal the sons of Adam, nature and reason will constrain the same.  
Thirdly, In this double work of the spirit, the spirit deposes sin and self, and then powers in a principle of grace: in both these, all men that receive the work of the spirit are mere patients: when it deposes sin and self, young and old, and are mere patients, all men, children, and infants; thus it is in all on whom the great work of conversion is, they are merely patients; we have already made it good: I will give you two or three reasons of it.  

1. Aversion cannot be a cause of salvation, a frame to turn from God cannot help a man to turn to God, no more than light can cause darkness, sin and self carry the soul from God; and therefore it cannot carry the soul to God. Gal. 5.17. For the flesh lusteth against the spirit, and the spirit lusteth against the flesh; and those are contrary one to another. Now that which destroys the work of the spirit, cannot bring it in, Rom. 7.18. I know that in me, that is, in my flesh dwelleth no good thing: now that which hath no spiritual good, can do no spiritual good, and so it cannot help to God.  
2. That which cannot be subject to the Law of God, cannot be a cause of the work of the spirit, but sin and self cannot be subject, and therefore they cannot be the cause of the working of the spirit; nay, the nature of man cannot be, nay they cannot suffer the work upon them, they are not able to bear it, Rom. 8.7. It is not subject to the law of God, neither indeed can be.  
3. That which is wholly beyond the power of corrupt nature, that corrupt nature cannot be the cause of; but to put off sin and self, is wholly beyond the power of corrupt nature; for nothing can work beyond the power of its own principle; and of ourselves, we are not able to think a good thought; So it must be given us, so we have gained this, that therefore, we are all mere patients in the work of conversion, both men and children.   
4. Here lies the life of the answer in these several works, where the hearts are sufferers, the souls of Infants are as much fit as the souls of any man, and not so much unfit as the souls of many men to receive grace: and they have as great a capability as men have, and in some measure a greater capabilitic than some men have: here is two things to be considered.  
1. That they are as fit as any, but not so unfit as many; and therefore all are meet sufferers in the work of the spirit to have sin and self subdued; the souls of children are as fit, and have as great a capability in the world.  
1. You must remember, heretofore we have made it good, that all the sons of Adam are tainted with Original sin equally, no man have less of Adam's sin, nor less of Original sin one than another, but all men and children are equal here, and men of years have contracted many actual sins; nay, whatever they do before they are converted, is sin, all their thoughts, words, and deeds, so as they grow more proud and more witty to commit sin, and to do wickedly: because of actual transgression some grow more sturdy in their sinful courses, which is drawn and contracted by actual sin, and infants are free from those; now those that have acted them, are more fit to commit them, nay many are habituated in commiting of sin, so as they have gotten a habit of drunkenness, and a habit of uncleanes, etc. so as it is plain, children are as fit as any, and not so unfit as many are; for if children have as little opposition as any, and less than some, than it must needs be true. For where less opposition against a thing is, there is less trouble to receive it, for they are contrary, for where less opposition is, there is a greater disposition to receive it; but that children do as little oppose grace as any man of years: all opposition comes from the sin of Adam, and Original sin came from that; and here we see all are equal in men of years and children, and this is the first kind of opposition.  
2d Sort of opposition arise from sinful habits, and this comes by actual sin, and by this we come to be more self-confident, and all these infants are free of; a man that hath lived many years in sin, is come to be habituated in sin, as a man that dotes upon the world gets a habit of covetousness, and a man gets a habit of forwardness; these infants are freed from, Acts 7.28. Wilt thou kill me, & c? and Acts 18.6. And when they resisted and blasphemed, etc. Children are dead in sin; but some men are twice dead, as Judas speaks at the 12th. verse, Twice dead, and plucked up by the roots, and as Christ said of the Pharisees, they made men twofold more the child of Hell: take the most men living, and there is Sin and Self to be subdued; and in regard of Adam, sin, and original sin they are all alike. But by actual sin, men are full of carnal confidence, and therefore the Spirit must have much to do here because men do harden their own hearts, and so make themselves twenty times more the child of hell; so they are twice dead, and pulled up by the root; so that they are less fit than some natural men in the world, and many men in the world, that are but men of the world, are more fit than they; so that children are more capable than any man. The place in Judas is spoken against false Prophets, they were twice dead, they were dead by original sin & actual sin; there is a sort that hath received a seeming light, and get a little of the Word, and that he is provoked, that a man thinks he is a living man. There is another sort that persecute the Word, now these are dead again, so they are twice dead, he is provoked by the work of the Law, and now he is more proud, and is as athing pulled up by the roots, so as nothing can recover him, no possibility to come near him, so as it is so fare from being harder for the Spirit to work upon infants, that there is an easiness in this kind.  
The 3d Proposition: Believing Parents when they enter into a visible covenant to walk in God's ways, they enter not for themselves alone, but for all that come of them; and God does engage himself by their means to work grace in their hearts as he sees fit; he counts them to have federal holiness: God accepts of both, and he will do good to them as he sees fit. In this Proposition there are four things to be considered.  

1 Believing Parents enter into a visible covenant for themselves and their posterity.  
2 God expects it at the hands of them both.  
3 God engages himself to use them as instruments to do good to them as he sees fit; God will give grace to his children, he will use them to his own mind, God will use them as instruments; but he will do them good as he sees fit: not that parents can give grace, or work grace in their children, and therefore speak not so; for that is, as if when God works upon the heart by the preaching of the word, you should say the Minister gives grace.  
4 God accounts children as having federal holiness.   
1 When believing Parents enter into a visible covenant, they do enter into it for themselves and children: But they must enter into a visible covenant, the reason of it is, because communication of them that do so enter into covenant, do in reason belong to them that be in a community of other, according to rational charity; because God gives the privileges of his holy things to a community of men, and they must judge according to a rule of charity, and pass sentence as things appear according to that rule: For if it be left to every private man to judge, that every man may judge himself fit, and be his own Judge, to partake of the ordinances, than these two evils will follow.  

1 An abusing and profaning Gods holy things: for he would carve all to himself although he had no right nor reason so to do. So that if they be left to themselves they would profane them.  
2 There will be a confusion on the holy things of God, and therefore it is that God hath given them laws, and hath committed these to a community of men, and hath left it to them, according to the rule of rational charity, to judge whom they will admit, and to those they do admit, to become subject to those Laws and Rules, and live accordingly; so as it is committed to them for that purpose, to whom and when they please. Thus it was in the time of the Law, and thus it is in the times of the Gospel, and so it shall be to the coming of Christ.   
1. Thus it was in the time of the Law, they must be in covenant, the people of the Jews were taken in from the world, and he gave them laws, he hath not dealt so with any Nation, Psalm 147.20. The treasury of his Laws were committed to them. And Romans 3.1. all the spiritual privileges were committed to the Jews. What is the privilege of the Jews? Much every way, etc. And Jer. 13.11. For as the girdle cleaves to the loins of a man, so have I ●ied to me the whole House of Israel, etc. But they would not hear, [that they might] be people to God, and then have that honour. This is the reason in Nehem. 9.38. he speak thus, Now because of all this, we make a sure covenant and write it, and our Princes, and our Levitse, and our Priests seal unto it. Hence it is, that all the choice privileges are the Legacies of the Jews. And Exodus 12.43. No stranger shall cat thereof. And therefore they must be in the compass of a visible Church. Circumcision is the proper name and livery of God's people. Ephes. 2.11. You were Gentiles, and called uncircumcision of them that were called Circumcision, etc. and that were the Jews, and they were the people of God, to whom it was left, to judge of them that were fit to be made partakers of these privileges.  
2 It is thus also in the time of the Gospel, they must be engaged in the covenant; and the Seals, and Officers, and Ordinances of the Church are their propriety. As for the Officers, Christ when he asconded, he gave gifts unto men, and ordained some to be Apostles, and some prophets, etc. He spoke of some part for the whole, therefore in an ordinary way it must be a visible Church, the invisible do not meet to choose; but the officers are by the choice of such a people in such a particular Church, and God does set them in a particular Church, and the Officers are to dispense the things of God to that Church: and therefore a Minister without a people, is as a husband without a wife. And therefore all the s●al●s must be dispensed by the Officers of the Church, and by none else, as appointed by God so to do. And therefore the treasury of the Church must be dispensed by faithful men, chosen by the Church, Acts 6.3. Choose you men of honest report, and full of the holy Ghost, etc. If they must be so that must order the treasure of the Church, much more the seals, which are the special treasures of the Church; they must be men that have gifts chosen; & the Sacraments are the seals of the Covenant, one with another we are all one bread, 1 Corinth. 10.17. For we that are many, are but one bread. And if there be no Officers but in the Church, and they that be Officers are to administer only to the Church, they must needs be a company gathered in a Church. How a man must be fitted to come into a Church, belongs not to me now.  
3 This must continue till the coming of Christ, Rom. 11.17. And though some of the branches be broken off, and thou being a wild Olive tree, wert grafted in for them, and made partaker of the root and fatness of the Olive tree. Where h● speaks of unchurching of the Jews, and Churching of the Gentiles, If the branches be cut off, and thou art grafted in, and made partakers of the fatness of this Olive tree: So as the Gentiles are made partakers of the fatness of the Olive; the Olive tree is the Church, and the fatness of the Olive tree is the privileges that appertain thereunto; so as always they must be engrafted into the Church, before they can have the privileges belonging thereunto, and this shall be to the end of the world. When the Jews are converted, they shall come into a Church of God: this is the first, they shall enter into a Church, and then the fatness follows to the branches in the Olive.  
Secondly, they covenant for their children as well as for themselves. Deut. 29.10. You stand this day every one of you before the Lord your God, your Children, your wives, etc. which shows they may receive the covenant. When he speaks of the covenant in the breadth of it, than he takes in their little ones, and therefore parents covenant as well for their little ones, they undertake for all that shall be born of them, they are in their parents loins, all of them are under their power, and they have authority to impose the law of God upon them. So in Genes. 17. 10, 11. Let every man child be circumcised, and this shall be a token between me and you, of my covenant, every male shall be circumcised. This is the cause why Joshua when he was to departed the world, said to the people, Choose you whom you will serve, but I and my house will serve the Lord. Every believer hath power to bring his children into this covenant, it was a special prerogative to Abraham  
Mr Spilsbery saith, If this be to every believing Parent as to Abraham, than every believer must be the father of the faithful, as Abraham was.  
But I deny the consequence: for it will not follow, if we look at Abraham as a pattern of believers, hence the privileges and covenant are entailed upon Abraham to all the nations of the world, visibly to be dispensed to all the nations of the world, and they shall know and imitate him, and God will save them; He is the Father of the faithful by imitation, the covenant is made after Gen. 12. he is called, and the root is stated upon him. Although there was a covenant with Noah and Shem, yet it was stated upon Abraham, and not upon them, so as the consequence fails: But if we look to his personal faith, he hath power to his children only. But No Spilsbery in the 14th page, 13th 14th lines, if it be meant to all his children, he conceives he had many children by Keturah, Genes. 25. etc. which he conceives was not within the covenant; for they were not partakers of the seals. This will follow: for Keturah was not worse than Hagar, for she was a Concubine as well as Keturah, yet Abraham did circumcise Ishmael according to God, and it is his glory. If Ishmael have right to the seal, why not the children of Keturah? And we cannot think otherwise in charity; if no man have right to the seal but those that are in the visible covenant, why then may we not believe the sons of Keturah were as well as Ishmael: If you say Ishmael was not, because he was banished, otherwise Abraham must go against his light and conscience in his practice, for he must know and do contrary to his knowledge; therefore we may say, they shared in the covenant and seals as well as Ishmael. But if you say, He was banished afterward, I answer, that was when his evil appeared; but before he was not, but was made partaker of the seals, and so in the visible covenant. And so it was with Simon Magus, he was visibly in the covenant, and shared in the seals, and Philip did right, according to the Rules of Charity; but if it appear otherwise after, they may be cast out. Many men have been baptised, and afterward, their wickedness hath appeared.  
2 God accepteth of both parents & children, Deu. 265. And thou shalt say before the Lord thy God, A Syrian was my father, who being ready to perish, went' down into Egypt. He speaks of all parents & children; and when they were to bring their first fruits, he saith, Thou hast avouched the Lord to be thy God, & he hath avouched thee to be his people. So Deu. 29.10, 11, 13. You stand before the Lord your God, your Heads of your Tribes, your Elders, your Officers, even all the men of Israel, your children, your wives, etc. that thou shoulest pass into the covenant of the Lord thy God, and into his oath which the Lord thy God makes with thee this day, for to establish thee this day a people to himself, etc. Whom God doth establish his covenant unto, they have right to it, that is, to them, their wives, and their little ones. Let no man bogell and say, God enters covenant with wicked ones: For all their daily washings and offer did show forth this, that they were sinners, in reason we may see it: You may ask whether the Apostles did not rightly gather the Churches of Ephesus and Smyrna, and the rest of the seven Churches of Asia; and ask if that all that were so gathered, were not bapt zed according to God; and yet it is said of Sardis, there were but a few names; and of Laodicea, it was poor, and blind, and naked, and faults in other of the Churches; shall any man say therefore they were not in covenant? God deals and dispenses his Ordinances by men, and he proceeds according to the rules of Religion and rational Charity, by the ministry of men, and goes by the judgements of men, according to those rules.  
3 God does engage himself to communicate spiritual good to children by means of their parents, as he sees fit, reserving secret things to himself, when and in what manner he will do it: he engages himself to communicate spiritual good to children, and he will use the parents as means of that good, and that he will do two ways.  
1 The parent covenanting with God, the Covenant is improved as a means that God will work spiritual good in the child: As when a Minister or a Friend doth give counsel that a person gets good by, God uses them as means of that good: so he doth parents; for by their means the children are brought into covenant, and so God communicates good to them, which before God had stirred up, and by the parents they come into covenant, and so God communicates good to the children. Hence we may come to see the right understanding of that which David saith, And thou Solomon my son, know the God of thy Fathers, remember I have engaged myself in covenant; and know thou that God that hath engaged himself to thy father, hath engaged himself by the father to do good unto thee, and that is the best sense of those words, 2 Chron. 33 12. spoken of Manasses, When he was in tribulation, he prayed to the Lord his God, and humbled himself greatly before the God of his fathers. I take the meaning to be this, when he was in affliction he besought God; but how came he to be his God, to have a title in him, he being so vile as he had been, he having made a league with the Devil, and destroyed all the worship of God; he was mindful of the covenant God had made with his fathers, as if he should have said; I am and have been a vile sinful wretch, and am not worthy to beg the least mercy from thee; but remember the covenant with my fathers, thou hast engaged thyself to do good to them: and so David, I am thy servant and the son of thy handmaid; he had a very good mother, and he pleaded the covenant of his mother: she had given him many counsels, and wept many tears for him; and therefore he pleads the engagement of the covenant of his mother, and by his mother to himself; for the patents engage themselves for themselves and children, and God engages himself to them and to their children, that he will be a God to them, reserving secret things to himself.  
Here beware you mistake not, Parents do not communicate grace to their children, for that is an error to say so; for they are the children of wrath as well as others, and they are void of grace; for generation does not convey grace; but by virtue of the covenant, God hath engaged himself to do good unto them, when they are propagated by virtue of the covenant, God does covenant to do good to all their children, reserving secret things to himself; whereas it may be said if children have grace, how can sin be propagated to them, no, but when children are propagated, by virtue of a covenant, God does use the parents as he sees fit, as a means of good to their children; and this is of special consequence, to think that God will use the parents as a means to do good to the children; it is an extraordinary benefit to believing parents.  
2. God engages himself to use the Covenant as a means to do good to them, as he sees fit; for all God's ordinances are the propriety of the Church, God leaves them to them, God covenants to leave his word to them, and those that come of them; this is the meaning of all those places: I will take away the heart of stone, and give a heart of flesh. When Parents engage themselves to him, than he engages himself to them and theirs: And I will circumcise their hearts, and the hearts of their seed, and I will pour clean water upon them; When believing parents wait upon God for their children, he will give a blessing as he sees fit, leaving secret things to God.  
4. God accounts them as having federal holiness, such as may fit them for a people in that relation, here is the stick of all; and therefore I will tell you what federal holiness is, it is a relative holiness, it is not any inherent grace, or true saving grace, but it is relative, and it is not inherent; it stands in reference of the covenanter with God, and also the engagement of God to entertain such as are rightly disposed and fitted for a covenant-holinesle; it is the setting a thing a part for special use to God; as Jerusalem is called the holy City, there was not inherent grace in the stones of it; but Jerusalem is set a part for holy uses, so the Land was said to be holy, that is, relative holiness; therefore mark here, the soul that engaged itself, he set himself for God to attend upon him, and all his posterity to do so; God allows this and appoints this, God set himself a part, that he will be for this people, & the God of this people; thus we shall find in the Old Test. Thou art a holy people, not inherently holy, but consecrated to God, and he will look to them; that is the meaning of the place, and no other meaning, Gal. 2.15. when Paul saw Peter that he went not right, but did in a sort dissemble; when Peter saw the Jews had a mean esteem of the Gentiles, he withdrew himself: and Paul he tells them they were both in covenant, & he by halting might discourage the Gentiles, therefore reproved him and said, If thou being a Jew, dost live after the manner of the Gentiles, and not like the Jews, why constrainest thou the Gentiles to dee like the Jews? We who are Jews by nature, and not sinners, of the Gentiles; that is, not only sinners; for the Jews were holy in point of the Covenant, and the Jews were they which God had engaged himself unto: but the Gentiles were not holy, for God had not engaged himself to them, so as they had not this relative holiness, but the Jews had it; so they were not sinners after the Gentiles; but the Jews had this federal holiness. Now for the further clearing of the thing, we will consider of that place, 1 Cor. 7.14. For the unbelieving husband is sanctified to the believing wife, and the unbelieving wife is sanctified to the believing husband; else your children were unholy, but now they are holy, that is, federally holy. For the meaning of the place, that we may finde out the mind of God, we must consider three things.  

1. We will show you what this federal holiness is.  
2. The meaning of the words, and the scope of the Apostle.  
3. We will show you the gloss of the Anabaptists on the text, and remove all their false conceiving that they have to cloud the truth; else were your children unholy, but now they are holy.   
First, federal holiness is a spiritual privilege, but not a saving grace, nor a spiritual work of sanctification; the holiness here spoken of is federal, or relative holiness, but no saving work upon the soul; this we will clear from all cavils.  
1. Saving grace is proper to those that shall be saved, if the work of sanctification be there, then there will be glorification following; if we be made holy here by sanctification, we have an interest in glory; Hence Acts 26.18. Paul was sent to turn men from darkness to light, and from Satan to God; and elsewhere we are said to have an inheritance with those that are sanctified; they are the heirs of that glorious inheritance prepared for those that shall have it, and they shall attain the end of their hopes, the salvation of their souls; saving grace is the propriety of those that shall be saved: but there be many persons that enjoy federal holiness, that shall not have glory, Deutr. 7 6. For thou art a holy people unto the Lord thy God, the Lord thy God hath chosen thee to be a precious people unto himself, above all people that are upon the Earth; and this is spoken of the body of the Jews, they had this federal holiness, the spiritual privileges; so as none other people had, and yet shall any think they were all saved; nay, the Apostle saith, 1 Cor. 10.4, 5. They did all eate the same spiritual meat, and did all drink the same spiritual drink, etc. And yet with many of them God was not pleased, for they were overthrown in the wilderness, etc. and so in the Hebrews, they did not enter, through unbelief thousands of them perished; and yet they had all the ordinances: the Church of Corinth did not exceed them in the kind of them.  
2. Saving grace is never unfallably communicated to all the posterity of believing parents: Adam had a Cain as well as a Shem, and Isaac had an Esau as well as a Jacob, and Abraham had an Ishmael as well as an Isaac; and therefore we see it is not so always to believing parents, that all their children should be saved; and therefore 1 Cor. 7. 14. Now they are holy, that is, federally holy; and Rom. 9, 3, 4. I could wish that myself were separated, etc. for my kinsmen, for my brethren, according to the flesh; to whom pertaineth the adoption, etc. H● was deeply affected for all Israel, their, adoption which was the highest of their arms, it belonging to Abraham; and they were all Israelites, because Jacob did wrestle with God, and prevailed; so they are called children Esay 1. I have nourished and brought up children: all were adopted.  
3. Saving grace can never be lost; where the work of sanctification is, that cannot be lost, but federal grace may be lost; Hosea 1.6. Because she was not his Wife, therefore God gave her a bill of divorce; they were his people by federal holiness, but they lost that, 1 Pet. 2. 10. Which in times past were not a people, but now are the people of God, etc. the time will come, the Jews shall be known to be the people of God; they shall be called, you are my people: they were the people of God by federal grace, but they lost it and themselves and all: but the spiritual and saving grace cannot be lost, John 10.28. No man can pull them out of my hand; if a man once be called to Christ, no man can pluck him out of his hands, until he come to everlasting happiness. Hebr. 6.9. We are persuaded better things of you, and such as accompany salvation: Where the work of sanctification is, there is better things than the best hypocrite can attain unto, And blessed are the pure in heart, for they shall see God; and they cannot sin, because they are born of God: this will discover Mr. Spilsbery in the 21 page, the three last lines, and the 22 page, and the six first lines, He explicates that that holiness that entitles a man to God is twofold; either the holiness of Christ, that is imputed to his servants, for whose sake God does account them holy; or else, it is a holy frame of heart in regeneration; there is no other way saith he. It is a wide mistake, for there is a threefold holiness.  

1. Imputative in Christ to his servants.  
2. Inherent in his servants.  
3. There is a relative holiness, which is that, I have disputed off; therefore his exposition is short, and his reason is short and worse, the 22. page and the 4. line. What ever does truly inright a man to God, inrights him to holiness; all must be saved, or fall away. I wonder such things should fall from a man's pen, but that God hath some special hand in it: For had not Israel right to the Ordinances, and had not Judas right to the Passeover, and Simon Magus to Baptism, and had not all the Nation of the Jews; the Apostle tells us, they were all Baptised in the Cloud, and in the Sea; did they not partake of such priviledgesfor the kind, as the Church of Corinth had not better; the Apostle bids them take heed, for the Israelites had the same privileges for kind as they had, and were made partakers of them, and yet they had no right to heaven, but many of them were shut out, I say therefore; have not all the Jews right to the privileges: The seven Churches of Asia, they were baptised; and as they had it in all Churches, so they had right to Baptism, and all the holy things that were in any Church, and the Church was bound to give them to them. Now whether all these had not right, common sense will tell us, and yet among these, there might be many that had not true saving grace. We may ask a question concerning that in Matth. 3.6. when Jerusalem and all Judea sent to John to be baptised, there came the Scribes, and Pharisecs, and Publicans, and Soldiers: and Luke 3. it is said, they were baptised, confessing their sins. Whether Mr Spilsbery think all these had right to glory, if he be put to it, I am persuaded his heart would fail him to say they had, and yet they were baptised of him that was the forerunner of Christ, and the Disciple of Christ, and was sent of Christ. In a word, there is a federal holiness' men may have, that shall never have glory: But those that have an inward right, those have right to glory. Nay, a man cannot have an inward right, but he hath right to glory. And here you may learn to see, those reasons carry not common sense with them. Carry this along with you, I will learn you to make use of this (that federal holiness is not saving grace) offensive and defensive.   
1 If this be saving grace, a man may fall away from this, but saving and covenanting grace cannot be lost, He that believes shall be saved. It doth not suppose that he that hath this federal grace, hath right always to the blood of Christ infallibly. Hence it follows, a man is not bound to believe, that every man that hath it shall be saved. This will answer a fourfold cavil of Mr Spilsbery, in page 27. line 17. Hence follows a fourfold absurdity, to say Infants have right to Baptism.  

1 If Infants have an interest to grace, than men may fall from grace.  
2 Then the covenant of grace may be to vile persons, and a man may have the outward covenant, and not be ingrafred into Christ.  
3 This will bring in universal redemption, no federal grace does make a man redeemed, it dashes this.  
4 It makes us believe an untruth, for Ishmael he did perish: but he may have federal grace, and this is the holiness meant here.   
Now to the second thing, what is the explication of the words, there are three things to be considered in the place.  

1 Of whom the Apostle speaks.  
2 Of what he speaks.  
3 What is the fittest sense of the Argument. And when we have this, we shall see the plain meaning.   
1. Of whom the Apostle speaks: If you look into the 12th verse, he saith, To the rest speak I, and not the Lord, etc. What are these Rest, you will find in the tenth verse; you may observe two things.  
1. To them that are married, Let not the wife be put away, except it be for adultery. And those the Lord speaks to, Matth. 19 as if the Apostle had said, that case hath already been opened and spoken unto by the Lord Christ in that place. If a man take a distaste against his wife, he may not give her a bill of divorce, nor put her away for that, although formerly they might do it, but it is unlawful now. Christ had spoken plainly to that, therefore I will not speak to it. But to the rest, that is, those that were married Infidels, he takes that for granted, that they were not converted before they were married, but they were both Infidels, and the one is converted, and the other left; to these I speak, in the 13, 14, 15. verses; concerning these, Christ hath not spoken, he hath not expressed himself in this case; but I speak to that, I have the Spirit of God, these are the parties, both unbelievers, and one of them is converted.  
2. Of what he speaks: the state of the question, the one is converted, the other is not, the unbelieving party hinders the work of the believing party: the question is, whether they should continue that commerce between them, there being so much opposition; whether they may do it without prejudice to the conscience of the believing party in that ordinance of God, or may they have the pure use of marriage? His answer is, It is a matter of duty, if she will yet remain, it is a duty enjoined of God. Mark the Apostles question, not whether they may marry an unbeliever, that is not here spoken of; but it is taken for granted they were both unbelievers, and now one is converted, whether he or she may continue, the answer is, Yes, he may & must. Thus you see, of what he speaks, not of making marriages, but of continuing of them: This he proves, & he reasons from the effect; If the unbelieving party be sanctified by the believing party in that which belongs to the use of Marriage than they may continue: but so they are, and that is no prejudice to that ordinance of marriage: If a believer may have a sanctified use of an unbeliever, than they may abide: but so they may, & the unbelever is sanctified to that use by the believer, the meaning is, that the unbelief of the party cannot so outbid the faith of the believer, as to pollute the conscience or faith of the party: but that faith the believer hath, through Christ he shall have a sanctified use of to his own conscience, and the spiritual use of marriage; for that was to beget a holy seed to God, and it is made holy in the believer, not in himself: But the unbelieving husband, he hath not a sanctified use of marriage, neither in his own conscience, nor in his faith; but in the believing wife, in virtue of that power closing with Christ, they have a sanctified use of marriage, and in marriage, and may attain the right end of marriage. The Apostle proves it by the effect; where holiness is in the effect, there it is in the cause, the wife hath the child that comes of her, federally holy, therefore they have right to the privileges of the covemant; if the one party be faithful, their children are federally holy, and so they may have a sanctified use of God's ordinance: but otherwise, if both be unbelievers, they have no right, but are as Pagans, and have no right to the privileges of God's covenant.  
Now we will come to Mr Spilsbery's interpretation in four things.  

1. The holiness here is meant the holiness of the flesh, and the uncleanness is meant the uncleanness of the flesh, Ezra 10.3. they had married strange wives, and by God's appointment they were to put them away, they acknowledge, we have transgressed, and therefore they make a covenant to put them away, 1 Corinth. 6.18. He that commits fornication, sinneth against his own body, etc. And 1 Thess. 4. 2, 3. For this is the will of God, even your sanctification, that every one of you know how to possess his vessel in sanctification and honour. In the 22. pape and the 23. line.  
2 The holiness of the Parents, and of the children, are of the same kind, and must be attended in the same way, and not in a divers manner, in 23. page, and 26. line.  
3 The holiness of the flesh is this, when they match according to God's allowance; the uncleanness is, when they meet together in an unclean manner, and cross to God: and lawfulness in their marriage is holiness, when parties come together in a lawful manner, those have holiness.   
Again, when children are born in a lawful way of marriage, they are clean when they are lawfully begotten: but if they be unlawfully begotten, than they are unclean, so Bastards are unclean: when they meet in a way of God, than they are holy, but if in adultery, than they are unholy. The meaning of the Text is (saith he) else they were bastards; but now they are right born.  
The fourth Ground is (saith he) you judge your children holy, and therefore you may dwell one with another, your marriage is good: this is the last.  
The ground he makes to be this; the Christians wrote to the Apostles because of that in the 10. of Ezra, that was the occasion of the scruple, and upon this ground they wrote it: 1 Cor. 7.1, among many other, this was one oceasion, and this is the substance of his interpretation; against this I will give you several reasons, and so quit the place: I will do it in three things.  

1. The state of the question does no way suit the intendment of the Apostle in regard of the Parties, for they make the question concerning themselves, and so the parties carry no reason with them in Ezra, for they in Ezra were matched to them of a contrary Religion, in the entrance of their marriage, Jews and Heathen, they suit not therefore with the Apostles aim; he wrote to them in C●rinth, and they were all Pagans as appears, 1 Cor. 12.2. Ye know that you were Gentiles carried away unto these dumb Idols as you were led, so that all of them were Heathens, therefore the parties differ; and the state of the question is not whether they may marry one with another, for that was out of question; for marriage is honourable among all men, the bed undefiled, God did not forbid them marriage: but now, one of them being converted after they were married; now they question whether if either be converted, whether they should abide with a pure conscience one with another, that is not converted; now here is a sanctified person, and that party may have a sanctified use of marriage to a holy end; and therefore may abide with a pure conscience: this cast the cause fully.  
2. This crosses the grain of the text, it will not admit of it. I show it thus; that a civil way of marriage is not meant here, for that holiness is meant here of which the believer is the cause to derive to posterity, of them the words of the text is meant, and it will admit no other; mark, the unbelieving party is sanctified to and in the believing party, it comes by the believing part; for to the pure all things are pure, he or she hath a sanctified use in their conscience, and the ordinance: the Apostle doth not say, the believer is sanctified by the unbeliever; that is cross to the texts, but the unbeliever is sanctified by the believer, and so it is communicated to posterity: Now they are clean; how? by the believer; to the children they are made holy; but mark, if you take it of the flesh, that is, of all such as are lawfully married: marriage is as lawful to Infidels as to believers, but that is not so meant. Again, the children of Infidels that are not base born, come from both parents, and both communicate to the Child; but mark the holiness here meant, is, from the believer alone; but this lawfulness of marriage belongs to Infidels; and therefore that cannot be meant here; but this is to believers, but that of marriage is not so, and therefore it is federal holiness which is proper to believers.  
3. This interpretation takes off the Argument, and makes this Reason no Reason; for it stands thus, If your children be not Bastards, you may stay together. Mark, it takes of the edge of it; for the Apostles reason doth not take away the doubt of the question: For if he say thus, if you marry lawfuly, your children are not Bastards, your doubt doth still remain; for that might be as doubtful as the former: for this doth not prove their interest in their marriage, nor the lawfulness of it, and therefore it cannot prove it. If a question be, whether such a man be lawfully married or not, if I should come & tell him, if you be lawfully married, your children are no bastards: this doth not prove it: for it issues from hence, if ye question the one, the other may be more: that he alleges to ease this, he says he speaks to your apprehension, you judge your children are no Bastards this crosses the words of the Text: for he doth not say, else you may judge them unholy; but he saith, they are holy, whether they think so or not, so as it perverts the Text. Again, it crosles the reasonable apprehension of a man that knows what he speaks; if I know the children are no bastards, I should not question whether the man and wife be lawfully married, for it hath reference to one lawfully married: if he say, he is not lawfully married, than they are not lawfully born: it crosses Reason to be unlawfully born, when lawfully married; so they take off the gloss of the place.   
The second place of Scripture they build upon, is Rom. 11.16. If the first fruits be holy, so is the whole lump; and if the root be holy, so are the branches. It is spoken of the Jews; for the opening of the Text, I will do two things.  

1 Open the meaning of the Text.  
2 Propound the reasons.   
1 What is meant here by holiness.  
The Answer is, federal holiness, not the holiness of sanctification, but confederation; that holiness which is part of sanctification, is that which is spoken of, Epehes. 4.24. And put on the new man, which after God is created in righteousness and true holiness: But so it is not here used, but for arelative holiness, whereby they were knit' to God, and he to them; they avouch him to be their God, and he avouches them to be his people. One place he complains, Ezra 9.2. They have mixed the holy seed with the people of the Lands, etc. The holy seed is the Jews, they mingled with the common people, that is, such as were not free Burgesses in the Church, that is, they were mingled among the heathen; all the people of the land were not sanctisted, but they were holy in this way: that it is federal holiness, appears; sanctification is never conveyed by the Father to the Child, this is from the Spirit of God,, he works as he sees fit, therefore two in one bed, one taken and another left; so two in one belly, one taken, and another left: but this is by succession, If the root be holy, so are the branches; if the first fruits be holy, so is the whole lump: the root and first fruits; and from him is the conveyance, Abraham did covenant for his, as well as for himself, we may scoin the 17 verse, sanctification cannot be lost, but the branches are broken off that came of Abraham, and proved a vagabond people, they may be cut off, but sanctification cannot be lost; they lost their confederate holiness, but they that are sanctified shall be glorified.  
Hence we may see the growing of these branches is not the growing of saving faith, but federal holiness; it is not the growing to Christ by faith, for than they should never be broken off from faith: to say so, is a falsehood; for if a man be called he shall be glorified, we are made one spirit. Eph. 5.32. This is a great mystery, but I speak concerning Christ and his Church, if Christ should lose one, he should be unperfect. Eph. 1.23. The fullness of him that filleth all in all things. Christ is complete, but if he want one member, he should not be complete. This is clear, saving grace cannot be lost.  
3 That holiness agrees with the body of the Gentiles, they are brought into a visible covenant, as in the 17 verse, they are brought into a covenant of grace, that is the root and the fatness is the privileges: the body of the Gentiles had not sanctification.  
Secondly, what is meant by first Fruits, and Lump, one is from the Ceremonial Law among the Jews, Lovit. 23.14.17. You shall eat neither bread nor parched Corn, nor green ears, until the self same day you have brought an offering to the Lord your God. This shall be a law for ever in all your dwellings. And in the 17. verse, you shall bring out of your dwellings for a shake offering, two loaves of two tenth deals of fine flower, etc. When they had received in their Corn, it was unlawful to spend it, till they had first offered the two loaves for a shake offering, and then all the whole lump was sanctified for their use, according to the allowance of God. So by way of resemblane Abraham is the first fruits, he being in covenant with God, all his posterity are in the covenant, God accepts of both him and his posterity, the Father being in covenant with God, they become a holy people: You, your wives and little ones; so their federal holiness is to all that come of Abraham as his seed; and this is the meaning.  
2 If the Root be holy, so are the Branches; What is meant by Root and Branches? We shall find out the root: by the true Olive here is the Church of the Jews, the Root was Abraham, because the first covenant was made with him, all came from him; it was made to him, and from him it came to his posterity, they are the natural branches, the posterity born of him; so he is as the head of the covenant to them. Abraham being holy to God, he brings forth a holy seed and Nation, having federal holiness: Abraham's posterity by birth, are all a holy seed, but the Gentiles are engrafted by profession and subjection, the privileges and the fatness comes to them by being engrafted, the place is spiritual, I will describe the wild Olive and the Branches, and then you may know the true Olive, it will help you to understand it the better.  
The Gentiles, the body of them are wild, not by original sin, for so the Jews were as bad as they, and had as much of that as they: Whence is their wildness then, because God left them in their natural corruption without the help of those means that might help them, and therefore they grew wild as a tree in the wilderness grows wild, so they were left without any interest in any means of help, and so they grew wild; for God had not engaged himself to them, Acts 17.30. In the times of ignorance God regarded not, but now he admonisheth all men every where to repent: that is, now all the nations of the earth ran riot, it is the same with that in Acts 6.1. the Widows were neglected, that is, God left them as Trees in the Wilderness, God did not care for the Gentiles, in giving them means for their good, therefore now they grow wild. Acts 14.16. who in times past suffered all the Gentiles to walk in their own ways: Israel had laws to walk by, but it was not so with other Nations, and therefore they were wild, and strangers from the commonwealth of Israel. Ephes. 2.12. they had not an interest in the covenant of the Jews, but were wild sinners, and not under the dressing of God for their good; and so were all those that came of them, Pagans of Pagans, such Children of such Parents, under the curse of God, in sin; and not looked after, having no means, the Father's ignorant, and so were the Children. And this is the meaning of that Rom. 11.24. For if thou were cut out of the Olive Tree, which was wild by nature, and were grasred contrary to nature into the right Olive Tree, etc. What nature is meant? corrupt nature? No, for the Jews were corrupt as well as they: the Jews were as deep in original sin as they; not only contrary to corrupt nature, but they were wild by nature, that is, they were under such a dispensation, that God was not engaged to them, and so the children of them were under the like condition, they were in such a course, as they had not the means to mend them, nay they had no engagement of God, but they were under the curse of God, without means; but now the true Olive, that grew not wild; not that they had not as many sins by nature; and as they, so their children, the same sin in their nature: but they had an interest in the means to help them, and God had engaged himself to them in Church-promises, I will cause them to walk in my ways, that is, the Church should not grow wild, because they had means, and God had engaged himself to them. Hence they were free Burgesses, and hence comes it, that the posterity of the Jews are called the Natural Branches; so as the child of a Jew, though sinful, and have no belief by birth, yet he was within the compass of the Church, and so God was engaged to do him good, as he sees fit by nature and goneration, because he came of Abraham, he falls under God, and God takes him in his natural condition, and so he comes under the means to be brought home to God.  
Thus we see the Gentiles are wild, because they were not under Gods tilling, nor was he engaged to do them good, and so he ran wild.  
Now to the true Olive in way of opposition they were the Jews; not by way of sin, but because they were under the hand of God, and so they had an interest in the means of grace. Now the Jews, though they were wicked, yet they were not wild, but they were under God's hand ordering them: and hence they were preserved under his hand. This is the meaning of the Prophets, you may refer them to this, Isai. 5.1, 2. The Lord had a Vineyard, and he planted it, and fenced it, and made a winepress in it. And in the seventh verse, And what could I have done more for my Vineyard? Here you may see what care and skill God did use towards them.  
1. He secures his Vineyard, and therefore he hedges it, and makes a wall about it, and uses all the ways of preservation he can.  
2. By way of prevention and therefore he removes those things that might annoy it by gathering out the stones and briers out of it.  
3. He lays in provision, he plants it with choice plants, and built a Winepress in it, and what could he have done more in outward means. Now he did not thus to the Gentiles, they grew wild, he did not take that pains with them; so Jeremiah 2.21. Yea, I planted thee a noble Vine, whose plants were all natural, etc. That is, as a Vine planted on purpose by the gardener, it was not a wild one, in regard of God, and his promises, as he had made them a Church, so all should before their good, Rom. 11.24. They were engrafted into the true Olive, and originally planted by the dresser; that as the wild Olive grows in the wilderness, so the good Olives are planted by the Vine-dresser: therefore you may see what he speaks further of the Vine, Esay 5 7. Surely the Vineyard of the Lord of hosts is the men of Israel and the men of judah are his pleasant plants; or as the word signifies, the people of God's embracements; that is to apply a man's self pleasingly to another with loving embracements; that is the word; the Lord out of his good pleasure and tender pity did take the people of the Jews into his embracements, he took them into the Arms of his embracements of the covenants, and into the arms of his compassion, so he doth to every Congregation to this day; in this regard they are planted into the true Olive; Deut 7.7. The Lord did not choose you, because you were more in number, but because he loved you, and Ezekiel 24.23, 24.29. I will raise up for them a plant of renown, etc. See what affection he carried to them, than what they are called, thus shall they know that I am with them: he will make them glorious: the sum is, when God is pleased out of his love to take a people to himself, and engage himself to them for their good, that people is a true Olive, and so of a person, or children of such parents under them are said to be natural branches: so we may see their excellency above others.  
4. How holiness is derived from the root to the branches, the words themselves carry it privily, if the one than other; for the root hath a cause and means to carry holiness to the branches: now the grace of sanctification is not conveyed; what sap is in the root, the same is in the branches: the things whence the comparison is taken, is from the first fruits in the time of the Law, Levit, 23.17. It was unlawful for them to take the fruits of the ground until they had first brought the two loaves to offer them a Wave-Offering unto the Lord; but when they had done that then the whole lump was sanctified, he had a sanctified use of it, and it did signify peace and purity of Conscience; that was the means by God's Institution: the root in nature is the cause of the sap that is conveyed to the branches, the scope is one; so that in that is signified, Abraham was the root and first fruits; if he were good and walked in fear and love, and so became holy to the Lord, so were his posterity by a covenant made with Abraham: here let me vary with you, Abraham is taken into covenant with God, and so to be consecrated to God, and therefore federally holy, his children are in covenant as well as he; so they in the same set apart, they partake of the same; thus the holiness does not issue from hence, as they are born the sons of Adam, nor that they were born Jews no further than a bate Jew or the Propagation of a Jew, if God had not taken them into covenant, and engaged himself unto them no more than the Gentiles: he engaged himself to them, and they to him, or else they had not been holy: Hence it is because they renounce the promises of God, they lost their federal holiness. Now mark, hence is the ground of this holiness, it is federal; God took him into covenant and his children, and that of free-favour; therefore he may choose and leave. Hence they become holy the lump of them, because of their father being in the covenant, and he chose him, because he loved him, their parents did covenant; Abraham entered into covenant, and that he did because he chose them, and he chose them because he loved them, and he loved them because he would love them, and therefore he did. chose them; and because he chose them therefore he did enter into covenant with them, their parents were holy because he chose them, and entered into a covenant with them and with their children by their father's covenants: now you see how it is communicated, being bo●● of parents that are in covenant with God, and God with them, this is the pedigree of the text; now you may see what is said to the contrary by Mr. Spil●bery.  
First, He says by first fruits and lumps, the elect are to be considered in believing it set forth such as are in Christ, according to which you may see 17. page, 9 lines from the end, in Christ they are proved subjects of the kingdom of Heaven; what is meant by root, Christ, mystical Christ conveys living grace to his living members of his body and the branches are those that are planted in Christ by faith and the spirit; for faith he, mystical Christ is the Church, for the Church are not a mixed company in the 20, 23, 24. lines, I will answer in two things to clear the place:  

1. It is unfound, and does not suit the Apostles meaning.  
2. If we grant it, it will not help. his cause to hinder from the baptising of Infants.   
1. It is unfound were Gods elect of a visible covenant; if that only were the first fruits, than Abraham could not; Adam, Abel, Noah; and Shem were the elect of God, and these were before Abraham; therefore this will not hold out that he faith, but as the covenant of grace was set upon Abraham, so he is the first fruits.  
2. It hath been proved out of the text as holiness to the lump, so God intends it as a means; not that elect people are able to convey saving grace to the lump of all the Jews in any case.  
3. If the elect were only the members, he contradicts his own course; for those that have a right to baptism are invested into all the privileges; but Gods elect people are not the only subjects of baptism: for when john Baptist did baptise all those that came to him, in the judgement of john they were approved subjects of God's grace: Yet I suppose no man will say (though they were men of ye●res that were baptised) that they were all the elect of God, and that they were approved subjects, and yet they did not only apply the seal to themselves for their good, but they did abuse the seals, and yet they were approved of john to be made partakers of it; although some of them were Apostates and Reprobates; in a word, those that are in the covenant of God's grace that are elected, are really partakers of the work of the spirit inwardly, but for the outward we see they are approved, which is that of which we now speak, not the elect only, but others in the federal holiness, and Abraham was the first fruits by way of covenant.  
2. That the root here is not Christ mystically conveying grace to his branches, and sending nourishment from the head as it is the visible covenant; against this, I say, 

1. The Root here meant, is that from whom the Branches engrafted may be broken off, that is, the Jews; they were broken off from the Church, and are at this day; but no Branch that is engrafted into Christ by faith, can be broken off: First, we may see it in the Text: Secondly, we may see it in Reason, he that is in Christ cannot be broken off. For, whom he called, he justified; and whom he justified, he will glorify. And those that come to Christ, he will not cast them away; for it is the will of the Father to give them eternal life, and no man can take them out of his hand; so as the case is clear.  
2. The Root is meant the body engrafted, as in the 15. verse. If the casting away of the jews shall be restored the body of the Gentiles 24. 25. verses, all the body shall be saved, but the body of the Gentiles are not engrafted into Christ mystically to be belivers, so the root is not here, and this shows the unfoundnes.  
3. The reason Mr. Spilsbery uses, is against his cause in his 17. page and the last and the beginning of the 18. they carry not the weight of a feather, that Christ is the Olive and the Jews are cast out, and the Gentiles are grafted in, I desire no better reason against him, for the Jews are not cast out of Christ mystical out of this root, because it is the Church of Christ where many hypocrites are, because they may be cast out.    
1. In that the Apostle charges the Gentiles for boasting, the root bears thee, and yet thou have no saving grace, but a naked profession and expression in the 17. verse: it is a false mistake out of that place, boasting is not saving grace, for it is a pang of pride; God hath no people but have their weakness of grace: joseph's brethren they sold him, and would see what would become of his dreams, and the Corinthians they did boast, one was of Paul another of Apollo, but did all these want saving grace? No, but it is as a caveat given them to pull it down; it is not to say, they all want saving grace, it is false.  
2. In that the Apostle charges the Gentiles for boasting, it is against the argument.  
3. Thus, if the Gentiles be engrafted in want of grace, therefore Christ must be the head, the consequence destroys the conclusion; the root is meant, as he faith, the engrafted, and the want of grace the body; butso is no member that is in Christ mystically; therefore the root is not meant Christ, for the want of grace cannot be in Christ mystically, so he destroys his cause; now we show you the meaning of the text, the scope is; they should not list up themselves, for the Jews were cut off: he reasons thus. It is groundless to boast against the Jew, because they receive all from the Jew; therefore they should sit down, for if they have any right, they have it from him, for Abraham is the root, how? by covenant with him; Abraham bore by a visible covenant; therefore the Gentiles may thank Abraham for it, and therefore they have no cause to boast, for it was said to him, in thee shall all the Nations of the earth be blessed: so the truth is cleared, the children are holy, but not by a spiritual holiness, but a federal holiness.  
4. If we grant him his interpretation it will be no help to his cause; if the first fruits and lump be the elect, the children are elect also; if they be vessels of glory, upon the same ground, children are elected as well as they, and let Christ be the head of those that be engrafted, than children and infants are the branches of this head, and so to be judged in charity, and if they shall be saved, they are members, Ephes. 5.26. Children shall be saved by Christ, they he, his body; he hath gotten nothing here, but we have gained that children have federal holiness against all opposition.  
The 4th Proposition is, Although the ground be not the same, yet there is as sure a ground to evidence to judicious charity, that children are in covenant as well as parents, if they be believers, the ground is ●t good to the one as it is to the other, to a Rule of judicious charity it is alike to both.  
There is not the same ground altogether, because the parents are of years of discretion, and so they are able to express the special or common good, and therefore they can give a reason of the hope that is in them, and engage themselves to walk in the ways of God, with a conscientious performance of it, because they are in the compass of the covenant, they are so fare able to put forth this. The Soribes and Pharisees they made profession of their faith, and they did express a readiness and willingness so to do●, and so they came to John to be baptised; as if they should have said, Command, and we will do it, and follow it conscientiously. And Acts 8.13. Then Simon himself believed also, and was baptised, etc. There was a large discovery to say, I believe. An Acts 2.31. Repent and be baptised, etc. This is the outward profession of men of years, that is required of them, but it is not required of Infants, for those are grounds of rational charity, those are not among infants, for that were to require impossibilities and contradictions; the first part is evident, but they are as sure grounds to children as to parents, we will make it good in 3 things, all follow from the former proposition.  

1 Because of the covenant on their parts, believing parents enter first into the covenant personally for themselves and their children, Deut. 29.11. You, your wives, and your little ones.  
2 In regard of God's acceptance, be accepts of both, and doth avouch them both to be his, and he adopts them both in the same bond, at the same time they are accepted of God. There is a twofold adoption, the one is internal and spiritual, and God dispenses this in a various manner in his own will, as to accept the father sometime, and the son sometime, and sometime the one and sometime the other, as he pleases; so wicked Ahaz had good H●z●kiah, and good Josiah had a wicked son; so it was in the Kings of Israel: and so we see the accepting of God, wise Solomon had foolish Rehoboa●, these are internal: but there is an external adoption, and that to Fathers and Children; so we see holiness is not by generation, but by covenant with the Father, and therefore to say that holiness is by generation, it is a dream. Amos 3.2. You only have I known of all the Nations of the earth, etc. And Deut. 4.23. Take heed to yourselves lest you ●●●get the covenant of the Lord your God which he made with you, etc. And Rom. 9.4. who are Israelites, to whom pertain the adoption and the glory, and the covenant, etc. they were all adopted externally, and also in covenant; but in the internal there is variety of dispensation of that, as God pleases.  
3 There is like federal holiness belongs to the father and the son, 1 Corinth. 7. All these we have made good heretofore, and cleared the coast by making them good against all opposition. Is the father in covenant? so is the son. Is the father holy? so is the son: it is as sure to the one as to the other; that is the reason God speaking in those places of the Gentiles as to the Jews, he speaks indifferently of both; Matth. 21.43. The Gospel shall be taken from you, and shall be given to a Nation that will bring forth the fruits thereof. And Acts 13.46. You put away the word of God, and therefore we turn to the Gentiles. So as they have the same mark, and observe when they were separate from the Jew●s, than they are said to be Aliens from the Commonwealth of Israel, Ephes. 2.12. So as the Gentiles were not free Burgesses; But now the case is altered, Ephes. 2.19. You are no more strangers and forraignors, but Citizens with the Saints, etc. Now the Gospel is come to the Gentiles, now they are no more foreigners, but free Denizens. There be three phrases there, Ephes. 3.6. he speaks of the Gentiles, that they were fellow-heires of the same body and of the same promises, they were heirs of the same Corporation, and they had the benefit of the promises, Rom. 11.17. They were partakers of the Root and fatness of the Olive, etc. When the Jews were broken of, the Gentiles were grafted in, and made partakers of the same fatness, it was sent abroad to them as well as to the Jews.   
Hence I will reason severally before I pass, 1. That they that have as sure ground, by rational charity ought to have them: but they are as sure to children as to parents, therefore they should have them, and we in rational charity should dispense them to both.  
2 I reason thus; Those that are engrafted into the same covenant with the Jews, and are partakers of the same fatness as large as the Jews did, they are essentially begotten into the same Olive: But so are the Gentiles; for what the Jews had, the Gentiles have, if in the same Olive God will give the same extent to them as to the Jews.  
3 That which appertains to the covenant as the covenant, that must belong to all those that the covenant appertains unto; as that which belongs to a Corporation as a Corporation, it belongs to all that are of that Corporation, and all have a share in the same: But it belongs to the covenant as the covenant, to in title Infants to the seal, because they belong to the covenant; therefore they must needs have the seal. In Gen. 17.7. God will establish his covenant with Abraham and his seed: and in the ninth verse, they shall keep his covenant, and therefore he must keep the seal of the covenant, and this is the seal of the covenant, Every man child among you shall be circumcised, because I will be thy God, thou shalt keep the seal of my covenant: he does not mention expressly what ever seal of my covenant thou shalt keep, but this is the seal, Thou shalt circumcise every man child; so he appoints one, that he may keep that; and if I appoint another, keep that, what ever s●al● I appoint. Now I come to the fourth thing to be handled.  
4 Whether the Church may not lawfully sometimes administer the seal of the covenant to such as sinfully receive the same?  
Answ. Th● Church may warrantably dispense the seals of the covenant to such as many ●●●es do receive them sinfully and unworthily, and do sinfully 〈◊〉 so do●●g. There is a double unworthiness, one is open, that appears com●n outwardly, when the wickedness of men's hearts appear in th●●● lives, such should be cast out from the Church, and the Church hath not allowance to retain them, nor to dispense ordinances to them, they are scandalous, 1 Corinth. 5.5. It is heard certainly there is fornication, and such fornication as is not named among the Gentiles, etc. and they had not proceeded against them; and therefore the Spirit of God reproves them sharply, and does charge the Church with sin, for not doing it. In Rev. 2.18. The Church of Thyatira is reproved because they suffered the woman Jezebel to prevail, she carried the day against the Officers, to bear with her sinfully.  
2 There is an unworthiness that appears not to the eye of men, close hearted hypocrites, which deceive themselves and others; those that carry it so cunningly that no eye ●●n see them they are so cunning; their sin is inward, so secretly conveyed so cunningly from the eye of the Brethren, or the Officers of the Church, in this case they cannot know it, and therefore they cannot censure it, nor proceed against them; but they are unblameable in the Church's eye. In this case the Church hath warrant from God to dispense them to such; though they do sinfully in receiving, yet the Church doth warrantably in giving it unto them, as the Apostle said, For this cause many are sick among you, and weak etc. They may be secret, and come & cat and drink their own damnation, and the Church in no fault because she proceeds not against them, because she knows them not. But now the difficulty grows, and for this cause I speak it: They say, this is to abuse God's Ordinance, and set the seal to a blank in Baptism. Here may be comfort in both; but thus they argue; They are not in Christ, therefore they abuse the ordinance, and set the seal to a blank, for Baptism is a seal, and therefore they abuse God and them. The argument they may think strong, but it is weak and false.  
1 It is exceeding weak; for it doth not hurt the cause of baptising of children, it is of no value to hurt the baptising of children: For if it must not be administered to Infants, because it is the putting of a seal to a blank, than it must not be administered to men of years; for there are hundreds of those that are men of years, that are close and gros●e hypocrites, that never had any communion with Christ, and yet they are in the Church, and the Church cannot hold them back. For instance, Rev. 3.1.4. in the first it is said, They had a name to live, and are dead; and in the fourth verse, There were but a few names which had not defiled their garments, and yet they were all baptised; for they came in and were all baptised, and yet they were most of them nought. Now they set a seal to a blank the Apostles themselves, there were but a few did walk with Christ, they were dead in sin the most of them; the most were so when the Apostles planted the Church; outwardly they appeared to have some good in them, but many were naught that the Apostles themselves did baptise: and it must be so of necessity, because in the Church there are many hypocrites, although they be Saints in the appearance of men, so as the Church cannot discern them; and in this case it is warrantable to give them the Sacrament, and Christ gives allowance so to do: and therefore if that be to abuse the Sacrament, than we must say Christ gave us allowance so to do, provided they be close hearted, and keep themselves so: and the like may be said of the Supper of the Lord, there be thousands of hypocrites in the church on earth, that the church doth not know; those that appear holy, prove to be rotten. When we baptise men of years, we must go by the judgement of charity, and so there is hope in children; it is by charity, and yet it is no abuse of the Sacrament, it may be so, and so the argument comes to nothing. So for setting of the seal to a blank. Simon Magus was baptised, and yet he was in the gall of bitterness, and therefore upon this ground there must be no Sacrament given at all to any, and so it is weak.  
2 We say it is false, that it is the abuse of a Sacrament if we give it to them, if they be secret, that the Church cannot perceive them, they have warrant to give it them; and therefore they do not abuse it: we will make this clear.  
1. It is false, for the Church is bound to give it to such, for the Church must judge of the persons fitness, or else she goes blindefold: the Church in her officers, and the rest must judge, and then she is in her way; they should pray the Lord to purge out the old leaven, that she may be a pure lump, and those that be unworthy, the congregation must remove them, but they must first judge th●m.  
2. The judgement of the Church must pass● according to those things that come into view, according to experience and practice; as our Saviour saith, by their fruits you shall know them; it is the royalty of God to try the heart of man, but man is to see the working, as it appears outwardly, Matth. 7.16. By their fruits you shall know them; the sap is seen in the fruit of the tree, of things seen we judge, but secret things belong to God. Deutr. 29.29.  
3. Those that are secret, that are received by the judgement of the Church, directed by a rule of discerning, the Church hath free and full warrant from God, if she go as far as she can, she hath full warrant from God to dispense the ordinances to them; suppose hypocrites be there, and such as be counterfeit, yet if she go as far as a rule will allow her, she is not bound to know the heart, but by the expressions in life and conversation, if there be nothing against them, she hath full warrant: men may abuse the ordinance; but she doth not abuse it, for it is her duty, Christ saith, he had chosen twelve, and one is a Devil, he knew it as God, that he was a Devil, and should betray him; he was acted by Satan, and he know it as God; yet John 13, 14.18. he cates the Passover with Judas, and it is thought he did cat the Supper; but if he did not, he t●lls what the Church may do; nay, what she must do in that behalf, according to a rule; if he had appeared before, Christ would have dealt with him accordingly, but because it did not appear therefore he was received.  
4. The seals so administered unto such persons, if they look at God's institution, or the scope of the administration of the Church, it is the end of the sacrament or seal, and according to the proper work ●hat proceeds from the nature of it, for the nature of it is only to the worthy receiver; it doth and will seal up the covenant of grace to them that worthily receive it; if we look at it in itself, it is to seal up and confirm to the worthy receiver; it doth and will seal up the covenant of grace, and it doth it, and not fails to them that are fit: Gods means used in God's manner never fail of God's end.  
5. No unworthy receiver may so far cross the end of a sacrament, as that which is a seal of confirmation, being rightly used; through his sin, may be a means to aggravate his condemnation by reason of his abuse of it; he may so harden himself, as he may increase his sin, and so his curse; mark this, the sacrament in the end and work of the nature of it, as a sacrament, it only does seal, and it intends to seal and confirm the Covenant to them that believe; but this does not hinder, but an unworthy receiver may cross the end, and make it po●son to himself, He may eat and drink his own damnation: but this does not alter the course of the seal in itself considered, if we look at it in the end God and the Church aim at in it, for that is to seal to the worthy receiver; but by reason of their own sin, they altar it, and so set a seal to a blank: thus it carries a double sense with it.  
1. To say it is the end in God or the Church, or the work of the sacrament, in its own nature, to seal up the covenant to unbelievers, is a gross error; the Church of Christ never thinks so, but as God and the Church, and the sacrament itself aims, it doth not seal to an unbeliever; but if this be their meaning, to administer the seal to such as are unworthy receivers, and if we abuse the sacrament by putting the seal to a blank, this God warrants; and this the Church does, if that be the meaning, it is ordinary to themselves to do it: the Anabaptiste do so themselves, and the Church do warrantably in so doing. Carry this with you, the Sacrament, look what it doth of itself, it always seals up the covenant of grace to believers: hypocrites receive it to their peril, but that the sacrament intends, is the same: for instance; Take a Apprentice that is bound for so many years, it may be, he in his Master's absence, gets his Indenture and brings it forth, and goes and sets up his trade within two years, at last it comes to light, and although he have the seal of the Corporation that will do him no good, because he dealt not faithfully nor sincerely, in the getting of his Indenture he deprived himself of the benefit; so it is here, the scope of the Sacrament, in the end of it is to seal up the covenant: the Church cannot discern; a man may come in a counterfeit manner, they put to the seal, and give the sacrament to him as to a believer; yet he deprives himself of the nature of it, and the seal not altered; they never set the seal to ablank.  
Now having entrenched ourselves by making the doctrine plain, we now prepare to meet the Adversary. We will now therefore show Mr. Spilsberyes reasons, they be nine in number; and because we will not mistake we will read them, as they are in the book. First, There is neither command nor example in the New Testament for the baptising of Infants: the sum of his argument is this, if there be no command nor example in the New Testament, than it is unlawful.  
Both the parts are false: for if there be warrant in the Old Testament, there is ground enough to settle any man's conscience to do it, for it is too narrow to tie men only to the New Testament, neither have we ground so to do; if we have a warrant in the Old Testament. we may be encouraged to do any thing; for the whole rule of God is to be attended, and the Old and New are both equal, and therefore both together; and either of them alone is enough to bear us up in doing any thing we have to perform to God: there are many things in the Old Testament that are not so in the New, God having regard to the people and time of the Jews that they lived in; for they were in their nonage and ready to be taken aside, God deals with them as with children new come to school; he would have them spell out his worship, he doth point them with the fescue, he builds up the partition wall, they were in their weakness, and for this God does it that they might not be led aside; therefore in the general it is false, Exod. 12.3 4 When they were to pass out of Egypt, see how exact God was to show them his mind; Let every man take unto him a Lamb, according to the house of his fathers; if the housh●ld be to little for the Lamb, he shall take his next neighbour, etc. See how God leads them, for the lamb, and the number and the persons that must eate, which was next his neighbour, this God did, because the people were raw; thus God spells out every tyllable to them, and tells them point by point; but in the New Testament when he speaks of the Supper of the Lord, when the people were able to understand how to come, he is not so exact, neither is there any example; neither is there precept or example in the New Testament that ever a woman should receive the Supper of the Lord; yet I hope, none will be so void of sense, as to say, therefore it is unlawful for women to receive the Supper of the Lord; it would be weakness of brain, and to be forsaken of common sense to say so: so although God did so in the time of the Law as to speak to the number of the persons, and who they should be, yet it is not so in the times of the Gospel: but the way is plain in the New Testament; and therefore it is miserable weakness, and so in Leviticus 18. There the Lord speaks of unlawful marriages, for number and nature of them in a large manner; but it is not mentioned in the New Testament, but when men come to dispute of them, they go to the old Testament. Is any such a wiseacre as to say, those degrees of marriages are not forbidden now in the new Testament, when they be condemned in the old, although the new Testament says nothing of them, when as it is said, the land spewed out those nations that were before them because of that; and God tells them so, that they might not be taken aside therewith; and God doth not speak of them at all in the new Testament: and therefore to say it is unlawful, because it is not commanded, or have some example for it in the new Testament, it is notoriously false; for it is though if we have a warrant out of the old.  
2 The second part also is false: But (faith he) there is no command nor example in the new Testament. For the understanding of it, take a case, and we will prove that it is false. Now to open the thing, we must understand, in the word we shall find a thing may be said to be found two ways: Either in the letter, or included in the sense: it is included when what ever by the strength of the Rule, or rational inference can be brought out of the Scripture by necessary circumstance, that is Scripture, Gen. 2, 24. And they shall be one fl●sh: and when Christ speaks of it, he saith, They two shall be one flesh. But it is not so in Genesis. Matth. 19 5. And they two shall be one flesh. And so Mal. 2 15. And did he not make one? And why did he make but one, seeing he had abundance of the Spirit. He could have made three or four women for one man, but ●●at he would learn to keep one to one, therefore he did it. When Christ had to deal with the Sadduces, he tells them, They err, not knowing the Scriptures, Matth. 22 31. He proves the resurrection by this, God is the God of Abraham, of Isaac, and of Jacob, he is not the God of the dead, but of the living. Now if you look on the words of the promise, To be their God, there is no word of the resurrection spoken of, but only it is necessarily included in the covenant with Abraham, when they were dead they lived with him; and because whole Abraham had the promise, therefore Abraham's body must live again. Therefore this is Scripture although the letter be not there at must be so there from the strength of dispute. The body must rise, and every one that believes shall be saved, Sarah, and Thomas, and John, believing shall be saved, though it be not s●●d so in the letter, their names are not named; yet it follows, that Sarah, or Thomas, or John believing, shall be saved. But some of them deny this, and he doth seem to deny it also, but that he dare not in plain words do it, because that would be so gross, men would stop their noses at it. But he hath some such expressing, for he saith, The old Testament hath it commanded; and so the ten commandoments forbidden all sin, and command all duties, although they be not named: the second commandment forbids all false worship that is spoken of in the Scriptures. Now to apply ourselves to the baptising of Infants, there be texts that it is to be inferred from, although it be not expressed in so many words. For we may as well reason, that no woman should receive the Sacrament, because there is no express word for it; but in the Rules of the Gospel it is inferred. I will make it appear, if there be as sure grounds for the title of children to the Sacrament, as to the parents, than they may be made partakers of it as well as the parents: but so there is, and therefore they may. Are the parents in covenant? So are the children. 1 Corinth. 7.14. and Rom. 11.16. of which we have formerly spoken, and shown the title is the same to the seals, and so we see both the parts of his Argument are false.  
Argument 2. It is a high contempt put upon Christ, to force an unnatural wife upon him, one that is impure, he being a pure and spiritual husband; for where there is one in the Spirit, there is twenty in the flesh. This is the frame of the Argument, To force a Spouse upon Christ that is natural, he being spiritual, is a contempt: But to baptise infants is to force a Spouse upon Christ that is natural, and therefore it is a contempt to him; because that in the Church children are founded upon natural birth. The first part is granted, the second part is false. To force a natural spouse upon Christ, is unlawful, that is granted: But the second part is false, and the Argument is worse, that the baptising of Infants make a godless Church. For first, that children are graceless, none can prove: if they be graceless, if they die in their infancy, they must perish, for they are out of Christ; but they dare not affirm that themselves, & it hath been proved, that God hath provided a portion of glory for infants, and it is certain, that all that are elect infants, that die in their infancy, God doth work faith in their hearts, and therefore it is grossly false, and the weakness of it appears thus, Our children in the time of the Gospel, are the same with them among the Jews, and God did join them to Christ as he does now, there is the same reason now as then.  
2 The baptising of Infants doth not make them members of the Church, for they are members before they be baptised, and baptism doth but seal up the covenant unto them; for baptism supposes they if in the body first; and the proof of it is more gross than the other: he he will dispute it, he must prove it, because such a Church is founded upon natural birth, all children of believers are by nature the children of wrath, that they come to have an interest in the covenant, it is not by birth, but by their parents covenanting with God, he does it as he sees fit; it doth not come by birth or propagation, but by virtue of the covenant with the parents, and God does it as he sees fit, so it is a gross mistake. Now gather it up, children are federally holy, because they come of holy parents; they are holy because of the covenant which they receive, God brought them in because he loved them, and he loved them because he loved them; and because he loved them, he chose them; and because he chose them, he brought them into covenant, and therefore merely of grace: So that men are or will be blind, if they do not see this.  
3 It is a practice that doth overthrow the body of Christ, or the Temple of God, and so a Nation may be corrupted, and may make the godly a scorn and contempt. The Argument lies thus, That which destroys the Body or Church of Christ, that is unlawful: But the baptising of infants does destroy the Body or Church of Christ; and therefore it is unlawful, for it will make a national and carnal Church. He says so, we may say it is not so; and our saying is as good as his. But I say, the first part is true: but that baptising of infants makes a national Church, that I deny; for it will not follow: but the prerogative of a national Church did belong only to the Jews, and there fore it had national ordinances, they were to meet three times a year before the Lord; and they had national Officers, the High Priest, and all the males were bound to appear three times a year, so all was national: but now it is not so, but they are particular to particular churches, and particular ordinances, and particular officers, the Pastor and Teacher is or aught to be in their own congregation; and though children are baptised, they are made members of a particular congregation. And besides, a Nationall church in itself does not destroy the body of Christ: For that which God hath appointed for his church, that doth not destroy the church; for then God may be said to destroy the church: but that were blasphemy to say so. But now all are in a particular church. And the second part is as false, that it brings in graceless members into the church; for the baptising of infants is no cause of it, for that does not make them, but seals up the means of grace to them, as God says, they are under his wing. What could I have done more for them? Deut. 6.18. God brings them into manuring, he hath them in his hands as plants of his embracing in the means of grace: if they bring infants into the congregation, they bring them under the means, and God engages himself unto them. The reason the Gentiles grew wild, they wanted means, Pagans of Pagans, God takes no care of them. And besides, will any say circumcision of infants was the cause to make graceless members, our baptism is the same.  
4 Because it is a ground of ignorance and error, to hold people in blindness, and make people think Baptism is necessary to salvation. The Argument is this, That which is the cause of ignorance and error, and to hold the people in blindness, that is unlawful: But the baptising of infants is the cause of all this, and therefore it is unlawful. A thing may be said to be a cause of a thing two ways.  

1 When out of its own nature, or out of the action from it, intending, or as corrupt counsel to lead them to evil, are the cause of sin; thus to do out of intendment to give bad counsel, is the cause of sin.  
2 Though of themselves they be good, and the intendment be good, yet meeting with a corrupt heart, it makes him do contrary: this is beyond the scope of the thing, it causes evil without a cause; the Gospel is the cause of contention thus, as Luke 12.51. I came not to send peace, but rather debate, etc. It is a cause of conversion to one, but meeting with a corrupt heart, it causes contention; but that is beyond the scope of the Gospel. And so Rom. 7.15. For I allow not of what I do, for what I would do, I do not, but what I would not do, that I do, etc. And therefore as I have said formerly, a wicked servant will be worse in the best family; for it enrages corruption, because it meets with a corrupt heart, so the baptising of infants may be a cause of stumbling to some, because they do not see, and so it may be a cause of evil to such.   
2 Because it is a cause of error, and keeps men in blindnee: These are mere words, if men by ignorance or carelessness cannot, or will not see; if the Pastor be careless, and there be thousands do not know it, the fault is their blindness: For look at the nature of this Ordinance, where it is taught they shall not be kept in blindness, that appears thus, The laying forth of the extent of this ordinance, is not to keep men from the understanding of it, or to keep them in blindness, but to inform them by this, being taught, it lays forth the nature of baptism, it contains all that men of years have taught them, and no more. what they teach men of years that are to be baptised, they say all that, and more than that, they teach according to God, I may appeal whether the opening of the nature of this Ordinance, have not let in light to this ordinance.  
2 That it keeps them in error, and makes them simply persuaded of the necessity of baptism to salvation, it is their own fault if it be so, and not in the ordinance that leads them to it. Circumcision in the old Law was to be on the eighth day, can any body say there lay a necessity of salvation upon circumcision? God did enjoin them to circumcise them, than the parents shall see it, and the nature of the thing, and therefore we should keep from such conceits. It is a seal, and does suppose the party is in covenant, they not having or having, does not make it that it cannot be deceived Lastly, I know no judicious Divine that teaches of Baptism, but will teach Baptism is not necessary to salvation; if any wilfully mistake, his blood be upon his own head.  
5 It lifts up the state of Antichrist, by granting him this so chief a Cornerstone, and makes the Church of Rome a true Church: for where true Baptism is, there is a true Church.  
This is the substance of the Argument, That practice that upholds the state of Antichrist, is sinful: But the baptising of infants upholds the state of Antichrist, and makes the church of Rome a true church; therefore the baptising of infants is sinful.  
I answer in the general, this reaches not the cause in hand: For our question is not, whether baptism in the church of Rome be true or not, but whether it belawfull in a church that is gathered and well ordered according to Christ, and therefore that he speaks here, reaches not the cause. If he condemn baptising of Infants upon that ground, he must condemn men of years also: For do but turn the Tables, that practice does uphold Antichrist by the baptising of men of years in Rome; for where true baptism is, there is a true church, that does confirm Antichrist as well as this; for it is equal the one as well as the other, if the baptising of men of years, than infants, one is as well to be looked at as the other, and one makes a true Church as well as the other. So as if that be an Argument, there must be no baptising at all, neither of the one nor the other, and so there come in many absurdities.  
3. The argument prevails not at all, neither for the baptising of men of years, nor children, for to prove Rome to be a true Church; for Rome being a true Church does not depend on this cause, but this conclusion is, because baptism in Rome is true, whether it be of men of years or Infants for where true baptism is, there is a true Church take it as they use it; but whether it be according to God that they should be baptised or not; than it does not make that a true Church: there is no man can infer it from that, if it be lawful to baptise Infants in Rome, is it therefore a true Church? Baptism may be true in a true Church; but it may be so abused, that it may not be lawful after that manner; the fault is not, that they are baptised, but it is done by an heretic, or a man not approved: Thus imagine a Priest in Rome or Germany, should baptise one I the name of the Father, and not the Son or Holy Ghost, that baptism is unlawful. And now suppose that it were lawful for any to baptise, than it is lawful for a Midwife to baptise; but it is not lawful for her to baptise, although she baptise right for the matter, In the name of the Father and Son, and Holy Ghost, because she hath no true call to it, she is not in Office so to do: but the question is, whether it be lawful to be done in a lawful manner.  
4. Many have held one of these opinions, and have denied the other; children & men of years may be baptised, so it be not in an heretical Church, but if it be, it is unlawful say some, so says Cyprian, and some others were of this opinion, that baptism was lawful for men of years, if it were not done by a Heretic; if this be granted that Cyprian faith, that it is unlawful for an Heretic to baptise, although he do it in a right manner, than this may be something to prove the Church of Rome is not a true Church; and although there be baptism in Rome, yet that doth not prove Rome a true Church; I do say that opinion is true, that so many hold.  
5. I say, the proposition is false, if baptism be administered in a right manner by a faithful Minister, yet that makes not a true Church: if an Elder in new England, that is rightly called to Office, should go among the Indians and baptise In the name of the Father, Son and Holy Ghost; if the subject should not be baptised, there were a sin, although the ordinance were rightly administered; but this would not follow that the Indians were a true Church: although the minister were rightly called, yet that does not make them a true Congregation; for a true Church is when many believers do enter into a Covenant to walk together, in the fellowship of the Gospel, that is a true Church.  
6. Argument, It builds faith upon humane testimony in matters fundamental, so that they have nothing but the bare word of a man for it: the frame of the argument is this. That practice that builds faith in matters fundamental, upon humane testimony, is unlawful, but the baptising of Infants does so, and therefore it is unlawful: for he must bring in humane testimony, and so the word of men must be in the place of the word of God. Because they seem to place much here, and the argument is somewhat unwonted; therefore give me leave to enlarge. Here I will do two things,  

1. I will show you the vanity of the argument.  
2. I will rip into the bowels of the argument, that you may see the feebleness of such, and how they will melt as dew before the Sun.   
1. The vanity of the reason, and the weakness of it appears thus, That practice that builds faith upon humane testimony in matters fundamental, no other ways than God doth allow, and the word warrants, is not unlawful; but the baptising of Infants does not build them not otherwise t●●● God's word does allow in the like case; as in circumcision, for that was a scale of the same covenant to them that this is to us; it is clear, that was a scale of the righteousness of faith to them, and so is this to us, and is as fundamental as baptism to us, a fundamental of faith: those that were circumcised in the law in their infancy as Infants, must prove it by their parents, it is plain; and therefore if any man will charge God with want of wisdom, or want of care, how shall a child satisle another but by bare testimony humane; every man would condemn this as hellish blasphemy, this is enough to dash the argument: now we will search into the secrets of the argument, and we will do two things, 

1. By way of explicition of some passages in the reason.  
2. We will make application in the first; you here of matters fundamental, in that we must know three things.    
First, Matters fundamental touching faith, that there is one God in three persons, Either, Son, and Holy Ghost; and Christ the son of the Virgin Mary is the Saviour of the world, and that God by his spirit does bring his children to know himself, and bring them to his Son; and that his Saints are justified by Faith, these are fundamental. Secondly, there are matters flow from these; if God by his spirit make a sinner believe, than there is not freewill; and that we are justified by the active and passive obedience of Christ; and if we have title to the covenant, than we have title to the seals.  
3. Some matters annexed are circumstantial, as receiving the seals in this manner; there is a matter of faith, and matter of fact, faith in matters to be believed or works of mercy; matters to be believed or or done, are contained to the Scriptures; but for matter of fact, that is to such a man by name, is not contained in the Scriptures, Faith comes by hearing, and is contained in the scriptures; but that such a a man did hear at Hurford, the scriptures do give no testimony, that this man by name, at this time and place is not contained in the scriptures.  
3. That a man's faith may be built upon the word, and it rest upon the word, or that is contained in the word; the conclusion must be in the word, but the other part in a man's self; to build our faith on the word is enough, if one proposition be in the word, and the other he may find by experience: carry these along with you, and you will see the weakness of the Argument: we will show you the Application in three things,  
1. Children when they do survive may receive the benefit of baptism by faith, built upon the word of God, and not upon humane reason; they may receive the benefit of their faith built upon the word, thus instanced; whosoever do or have received baptism by the appointment of God to them, God on his part hath sealed up the covenant to them; but children have so received, and therefore they have the covenant sealed on God's part to them; and therefore they may have the comfort of it, that they have received it on God's part: every man that by God's order hath the seal, God seals to him; then children by the order of the Gospel, have received the seal of the Covenant, so both are true: but how doth it appear that a child hath received it, that is not to be required in the scriptures, but in practice; not in the Gospel nor is required in the cause: for it is enough that the proposition or conclusion be in the scriptures, that this is true, I will give you several instances. Thus it is a truth, That all children must honour their father and mother; and therefore every child must honour his Parents: but how shall the child know that this man is his Father, or this woman his Mother; the common testimony is enough to the child, for to give them obedience of faith, although it be not set down in the scriptures; that this or that man or woman is his parent: and so in Leviticus, The Uncle must not marry his Niece, for that was a sin; for all such marriages is unlawful: but how shall this woman know this was her Uncle? The constant report of men is enough in this cause: And remember you keep holy the Sabbath day, this was the seventh day from the Creation to the Jews, and the eighth day to us; but how should they know which was the seventh day, Abraham living so long after the beginning of the world, and it was not written in the word which was the seventh day: so that it must be by witness, and so this is enough; for the conclusion is of faith. So for the benefit of baptising of Infants, the testimony of them that lived when I was baptised, is enough to settle me.  
2. Men of years have not a better bottom to bear up their faith then children have, they may have a stronger, but it is the same for the kind; whoever have received the sacrament according to Christ hath a scale of the covenant; but I have so received it, and therefore it belongs to me, may a man of years say now in the time of the Gospel; now you may say, let him prove it? he may say, I have heard the Minister pray over me, and saw him take the water and sprinkle me: he says so; but it is but humane testimony: so for a child, others heard so, all is but humane testimony; so for your own experience, it is more, but the same in kind: humane testimony is the same ground, so both of them are the same for kind.  
3. The reason shows two things contrary to truth:  
First, That knowledge of Baptism is a fundamental of Faith.  
Secondly, That the testimony of others stands in the place of the word of God, that I have heard or preached in new England is not contained in the word of God, all the particular actions that a man does, he needs not bring in proof out of the word of God, and therefore it does not stand in the place of the word of God, and so we see it is false; I could have spoken more short of these things, but that they are not usual to the people.  
7. Argument, The baptising of Infants makes the Ordinance of Christ a lying sign; for it is not to be expected in an Infant, that which this Ordinance doth call for: the argument stands thus, That practice that makes the ordinance of Christ a lying sign, is unlawful; but the baptising of Infants makes the ordinance of Christ a lying sign, and therefore it is unlawful. The first part of the argument we grant, but the second part here is the old frame, a bare affirmation, but no proof that it is not to be expected, but it should be proved, but here is deep silence: It should have been proved that God works faith in Infants are elected, that die before they be baptised; and if Mr. Spilsbery will but hold to his principles, he shall be the man that shall say so, All children stand defiled of original sin, and if they be polluted, either that must be removed or they cannot come into heaven; if they come to glory the power and presence of sin must be taken away, or else they cannot possess nor enjoy God; and therefore either they must let it go, or else it must be removed; but they cannot let it go, and therefore it must be removed, and where the privation is, there will be the habit; and therefore if sin be gone, there is perfect sanctification: and he must conclude sinning to be gone, in all that be saved, he dare not deny it. And if they be guilty, they stand in need of a Redeemer; and if they be redeemed they must be redeemed by Christ, or some other way; but there is no other way, Acts 4.12. There is no other name whereby we may be saved; and therefore if they be redeemed, they must share with Christ in his satisfaction, and therefore they must have union with him; and if they have union, they must have faith, and so he may be forced to confess and yield they have so.  
8 The subject of Baptism must be passive, but infants are not passive, as the ordinance requires, and so not fit.  
The frame of the Argument is, If infants be not sit subjects for baptism, they are not to be baptised: But they are not fit subjects for baptism, and therefore they should not be baptised; they must be fit to receive it, or else it opposes baptism. 2. It must be so passive, that it must produce a voluntary submission to the ordinance, he proves it hath such a superior work they may submit to the ordinance by force, and yet not be fit subjects; but they must be freely passive that be fit subjects. Here is the old guise, an Argument taken and framed, but nothing proved; for the Argument is more false than the Question.  
1 They say they oppose baptism. If they mean an outward opposition, they may easily be confuted; for infants do not so oppose it. If they mean an inward opposition, when the Spirit works, it takes away resistance; and children do as little oppose, and less, than men; and when the Spirit comes, he finds less opposition in them, then in men; and they are as capable by nature as men, and they are meetly passive in that, as well as children: for the Spirit works in us without us; he takes away sin, and puts in a principle of life: so he can seal us without us. If they say there must be such a taking away of opposition, as frees them from sin, and hath saving grace: That is false; for Simon Magus was baptised, and yet he had it not: and therefore take it in what regard you will, there is no more reason why children should not, then why men should not.  
2 It must be a free and voluntary subjection: if they must express it outwardly, it is not required in all those that receive the seal, no more than circumcision was here; if they mean freely and willingly to take the seal, that is not enough: for there are many will submit, that are not fit for the ordinance, as they do to the Supper of the Lord. If they say they must have the power of saving grace, that is false; for John's hearers had it not: but if they mean federal holiness, than an infant is holy thus.  
9 It opposes the words of the Text, by saying children are conceived in grace, Psalm 51.5. What a thing is it to hear● men say they are holy, and subjects of grace, when God says they are children of wrath?  
The frame of the Argument is, That practice that opposes the word of God, is sinful: But the baptising of infants doth oppose the word of God, and therefore it is sinful. That he says, proves nothing; he had as good say, what unholy men say, that infants are clean from the womb, we have often met with such things, and it were enough to gainsay it only, for it is false.  
That I say to his proof is: 

1. No man says infants are holy; but there is no more holiness required in us, then in the time of circumcision; that does not oppose the word: For Adam beg at a son in his own likeness. And Gen. 6.6. The frame of man's heart is evil, and only evil continually. Psalm 51.5. I was born in iniquity, and in sin hath my mother conceived me: Then by the word of God infants had holiness required, and therefore it was not cross to the word; we require no other holiness than they did.  
2 If he or any Anabaptist can bring any writings that do maintain they are not born in sin, by any that oppose their delusions, than they say somewhat; but they have not, nor cannot: nay, the most of them, their old generation, deny original sin to be in infants, though the younger blush at it to own it; but the old deny it, and say, they sin by imitation, and that their sin is theirs, and their fall is theirs, it may silence impudence itself.  
3 All the holiness we attribute to them, is not by nature, we profess all born of sinful parents, and are polluted with original sin by nature: all the holiness we ascribe unto them, is not by nature, not by propagation, but that which is their parents, Deut. 7.6. But thou art a holy people unto thy God, the Lord thy God hath chosen thee to be a precious people unto, himself, above all people that are upon the earth. And hence they are called the natural branches, Rom. 11.24. For if thou wast out of the Olive tree, which was wild by nature, and waste grafted contrary to Nature into the right Olive tree, how much more shall they that are by nature be grafted in their own Olive tree? So as we look at no other holiness but what the Word says, and hath said from the beginning in Moses time; so as what he says is false in this kind against us.  
4 When he adds, It is no error to say they are subjects of grace, if he hold to his principles he must say so; for he says they are saved, and to say so, is to say they are freed from the power and presence of sin: for if they have either of both, they cannot be saved; but he says so when he says they are subjects of grace. For if they be subjects of grace, they are subjects of glory; and if subjects of glory, they must be subjects of grace: For no unclean thing shall enter into the Kingdom of heaven. He dare not deny that, for if he do, be must deny that which the word doth affirm.    
And now we have done with all his Arguments; and we see the Batteries raised against this Doctrine, and by what hath been said, I doubt not but understanding men in the congregation, may be able to give an answer.  
Now we come to the reasons of the point, which are four,  
1 That practice that is commanded in the Word, is lawful: But so is baptising of the Infants of those that are in covenant; and therefore it is lawful. It is contained in the Word either inplain words, or may be necessarily inferred from the words: I here express it may be necessarily inferred, to let you see that it is such a dream to say there is nothing Scripture but that which is expressed in so many words: For it may be necessarily included, although not plainly expressed. And that this is so, we may see it in the New Testament and in the Old: That it is included, see Matth. 28.18, 19 All power is given to me in Heaven and Earth; Go therefore and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. Go and teach, is, Go and make Disciples, so is the word in all Nations. Now they had Authority to plant churches, and to baptise them: I reason thus, if Children be included in those that are to be made Disciples, than they are to be made partakers of the Seals of the Covenant: But Children are made partakers of the Covenant of the parents; and therefore it warrants the Seal to be given to the Child; if the warrant be alike to the one as to the other, than the child may be partaker of it as well as the parents; if the parents be in covenant, the children be in covenant, and made Disciples: All the difficulty lies in the second part, That children are in covenant, if children be in the covenant and included; we will open the place in three things,  

1 What is meant by All Nations.  
2 What is meant by Teaching.  
3 What it is to make Disciples.   
1 When Christ sends them to all Nations, he doth difference the Nation of the Jews from all other Nations; for his Church was there then, Psal. 147.10. He hath not dealt so with every Nation, neither have they knowledge of his Judgements. And he saith, You only have I known of all the Nations of the world. It was that unconceivable goodness of God to them. Deut. 4.32, 33. Inquire of the days that are past, which were before thee, since the days that God created Man upon the earth, and ash from the one end of heaven unto the other, if there came to pass such a great thing as this, or whether any such thing hath been heard, Did ever people hear the voice of GOD speaking out of the fire, as thou hast heard? So as there was never such a thing; for God took them out of all Nations: His Ordinances must be in this Nation, all must come for any Ordinances to them. Exod. 12.48. But if a stranger dwell with thee, and will observe the Passeover of the Lord, let him circumcise all the Males that belong unto him, and thou let him come and observe it; and then he shall be as one that is borne in the land: For no uncircumcised person shall eat thereof. So as none may partake until they be in covenant. And Isai. 56.4.5. For thus saith the Lord unto the Eunuches that keep my Sabbaths, and choose the thing that pleaseth me, and take hold of my covenant, even to them will I give in my House, and within my walls, a name better than of sons and daughters: I will give them an everlasting Name that shall not be put out. So as we see, all must take hold of the covenant, those that were Jew's borne, were in the covenant, and must be circumcised, and so all other that will become Jew's, must take hold of the covenant, and so be circumcised.  
Now Christ hath all power given to him in heaven and earth, now he enlarges his Kingdom, and therefore he sends to all before. In Judah was God known, and his Name was great in Israel. He hath not dealt so with any Nation. Acts 10 35. But in every Nation he that feareth him, and worketh righteousness, is accepted of him. He doth not shut up himself to them, but now he fends them to all.  
2 What is meant by Teaching: He teaches no other thing for substance then what Moses had taught, and the types held forth, and the Prophets foretold Christ coming in the flesh, which was fulfilled in his coming: for Christ was held forth in the Gospel, Law and shall be to the end of the world; the manner of dispensation is altered, but the substance is the same. Acts 26.22. Wit●ssing to small and great, saying no other thing then those that Moses and the Prophets did ●●y hold come to pass, to wit, that Christ should come. So as it was foretold there, and revealed here. And Isa. 49.6. It is a small thing that th●n shouldst be my servant, to raise up the Tribes of Jacob, and to restore the desolations of Israel. I will also give thee a light to the Gentiles, that thou mayst be my salvation to the end of the world, It is the same Christ and Covenant that they must teach.  
3. What is meant by making of Disciples? to train up people to follow Christ in the way and worship of Christ: Disciple, is called Christian; Go make Disciples: not to assent outwardly to the truth, but also give probation to the truth: for there be many, that may be in Christ and seem to be informed, that the way of the Gospel is holy, but they dare not come in to hold it forth, for when they come to hear Christ say, The foxes have holes, and the birds of the ay● have nests, but the Son of man hath not where to lay his head: no more of them, Joh 6.60. Many therefore of his Disciples when they heard this, said; this is hard saying, who can hear it? And when he came after to pinch them upon the narrow in the 66. verse, it is said, Many of his Disciples went away, and walked no more with him.  
4. They must be qualified that must receive the seals, he must be engrafted in a covenant for him and his; we should suffer them to come in if he be a Disciple so engaged in Covenant or for them; and therefore this is as the press money to the soldier: and here is the main, it is the same covenant with the Jews, Matth. 21.43. Therefore, I say unto you, the kingdom of God shall be taken from you, and shall be given to a nation that will bring forth the fruits thereof: That is the covenant of the Gospel; so as the kingdom of God is the same to Jew and Gentile, Matth. 8.11. But I say unto you, that many shall come from the East and from the West, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven: that is, they shall have the ordinances into all the world; so as it is the same covenant that was made with Abraham at the first: the Jews shall be cast out; and as the kingdom is the same; so the Gentiles are incorporated upon the same terms as the Jews were, Ephes. 3.6. That the Gentiles should be inheriters also of the same body, and partakers of his promise in Christ by the Gospel: so we see God did reveal the Gentiles should be fellow heirs of the same body, as the Jews had; as the Jews had royal privileges, so the Gentiles should share in the same corporation into Christ, Ephes. 2.19. Now therefore you are no more foreigners, but Citizens with the Saints and household of God: so as you are fellow Citizens of the same house and corporation, and have the same privileges; and they shall have all these in a visible covenant: see all in the context; as the Gentiles stood in opposition, the partician wall being in uncircumcision, and the Gentiles known to be Gentiles: as he was made before he was in a visible Church; now when one is in a vissible covenant, that makes them differ; for it cannot be meant of a spiritual work, for all the work of circumcision was never thus; for than it must have been upon all that were circumcised, but we know it was not so, for all of them had not Christ; but it is meant, a visible Covenant which the body of the Jews were made partakers of, and so of the Gentiles; if it were spiritual than the Jews were un-Christed, but the cause is clear: As the Jews were in a visible covenant, so it should be now in like manner unto all people. Mark, they covenant for themselves and children as the Jews did; and he is a Disciple that is thus qualified, now Baptism is the press-money; so as we see what the meaning of Christ is. Now he intends they should go to all nations and teach them, that is, enlighten their judgements, and as they had right to the covenant, so had their children right to the covenant of their parents: Why? because they were made Disciples, they were taught: because Christ hath received all power, and all power being given to him; now we are able. Those parents who are made Disciples, they are incorporated for themselves and children as the Jews were into the covenant: Now the Jews were incorporated for themselves and children, and so be those that are made Disciples. Now the first of these is not denied, they that were made Disciples should be incorporated, but all that are made disciples and are incorporate, are as the Jews were: and therefore as the children of the Jews were included, and so had ●ight to the seals, so have we, by Go and teach; those that be taught as before, must be baptised: First, it must be published, that so they may approve of it, and then engage themselves, and then all that belong to them as parents: so as if it be demanded for whom they do enter Covenant? it is true, Parents do it actually, but not for themselves only, but for all those that shall come of them as parents. As take a parent, he makes a bargain, and draws a covenant, and makes it sure to himself; the child hath not made this covenant, shall he therefore have no benefit by it; is any such a wiseacre, to think when the father was alive, and concluded it, that he did it for himself, but not for his children; the same is here: The father expresses the covenant, but the children are included, and in common sense the children may claim a right. If any plead & say, it is not your right, you were not born than he may say, it was for me the covenant was made, and it will hold in any court: this is the dream of the Anabaptists against common sense; but hear this ye that turn proselytes, and take hold of the covenant, and take up the same worship: ye take it for children and all; and they have good right to the possessing of it: so it is here; if we teach the same Christ, and receive him as before, and engage out selves in the covenant for ourselves and ours, than they may be baptised, for he is in covenant, and so are his children.  
We gave in testimony to the Doctrine last day from the New Testament, Matth. 28.18, 19 Go make Disciples: Now we will give in Testimony from the Old and New Testament together, for they give a joint testimony together; if you please, we will proportion them one with another.  
First, In the Institution, all is one.  
Secondly, In the Application of it, we shall see the same spirit in both, and are both of the same authority, Gen. 17.10. This is my Covenant which ye shall keep between me and you, and thy seed after thee: Let every man child among you be circumcised. Compare this with Acts 2.38, 39 Then Peter said unto them; Amend your lives, and be baptised every one of you, In the name of the Lord Jesus Christ, for the remission of sins; and you shall receive the gift of the Holy Ghost. For the promise is made to you, and to you children, and to all that are a fare off, and to as many as the Lord our God shall call. So as we see, both hold out the same thing.  
First, The Command of it.  
Secondly, The Application of it; so Peter speaks here, so as we see it is not only commanded in Gen. 17.11. but inferred from that covenant made to Abraham: Therefore thou shalt keep my covenant, as 12. verse, All the males of eight days old shall be circumcised: It is by inferrence from the covenant appl●●d in reason; it is true, it is proper to God to appoint sacraments and seals, who can give the grace signified: it is he that may do it, but w●●● it is appointed, those that are interesled in the covenant by virtue of the covenant, they have an interest and a right to the use of the seal, or el●● the s●ale hath not the end for which it is appointed: O●●f●●● 〈◊〉 not the use of i●, that have right to it; then no man must use 〈◊〉, or ●●●●y must have an interest in the seal; for the seal shows the cov●●●●t, and shown in the reason thus: That which is infe●●ed from the words, and contained in them, that is included, but so is the seal; and therefore it must be included in the text.  
The first part none question.  
The second part rests in the Text, and it is included in the Text: therefore you shall find it thus;  
Those that are instated in the Covenant have a right to thesicle into the entrance; and therefore to wh●●●v●r they belong, it is to them and their seed; it is forced from the covenant, as if God had said the ●ame, you have an interest in the Covenant, and you shall have the benefit of it; I have given it to take away the sin that is conveyed and brought to the soul, and the soul is made partaker of it until Christ repeal it; they that shall receive the seal of the covenant: what circumcision shows to them, the same does baptism hold forth to us; this is so, as nothing is more plain so as you have it, because you are in covenant: Now you may ask why God doth appoint a seal of the covenant, is it for God? No: for he is faithful, and in him there is no shadow of change; but it is for our end that we may know whom to rest our faith upon, for we are ready to stagger; and therefore to shore up our faith, the Lord gives it to strengthen our faith withal. Agam, you may say, to whom or for whose good doth God appoint the seals of the covenant, for those that are within the covenant, or those that are without? Not for them that are without, but for those that be within, and to all of them; for there is the same reason for all, that are in covenant, the reason is the same, and the right is the same to all, to the children of Abraham, as to himself; the covenant is, I will be thy God, and the God of thy seed: so as this is plain, Because they have received the greater which is the covenant, therefore they may be partaker of the lesser, which is the seal of the entrance: the other sacrament, he passes that according to their eating, for it is a sacrament of growth, and there must be examination of ourselves; we see Gods command, for this he appoints, and infers it by the covenant; and as it is made for them, so it is applied; Acts 2.38. Then Peter said unto them, amend your lives and be baptised every one of you, In the name of the Lord Jesus Christ for the remission of sins, and you shall receives the gift of the Holy Ghost. For the promise is made to you and your children; and to all that are afar off, oven as many as the Lord our God shall call: For the use of it he alleges the promise, and applics it. When they were pricked at the heart, than he bids them Repent and be Baptised; and then he tells them the promise is made to them and to their children, and to as many as the Lord our God shall call: even that promise, I will be thy God and the Gad of thy seed: if God will be a God to you and your children, then do you by the power of faith, receive the seal of the covenant to you and to your children: the time that was before Christ they s●aled up Christ to come; but he is now come, do you therefore by faith make it sore: and the exhortation is made to parents that receive it to them and theirs, Esa. 56.34. And let not the Son of the stranger, which is joined to the Lord speak and say, the Lord hath surely separated me from his people; Neither let the Eunuch say, behold I am a dry tree: For thus saith the Lord to the Eunuches that keep my Sabbaths, and choose the thing that pleaseth me, and take hold of my covenant. God comforts them from this those that chose his covenant, those that are made partakers of the privileges of the church, that is, by joining themselves to the church of the Jews, they shall partake of the Ordinances of Christ that the Jews partake of, and that is the same that is acted now. This is the strength of the Apostles dispute: If the promise be made to you and your children: than you may partake of the seal, you and your children.  
The Apostles Argument runs thus, Because Abraham and his children were circumcised, as a seal of the covenant; so all those that take hold of the covenant, have right to the Seal for them and their children: it carries weight for weight. The Anabaptists are troubled with this, and quarrel much at it, and say, By children here is not meant infants, but children by imitation, meaning such as follow the steps of their godly parents: As John 8.39. They answered and said unto him, Abraham is our Father. Jesus said unto them, If you were Abraham's children, you would do the works of Abraham. So as there it is taken in a spiritual sense. But this makes nothing to their purpose. For this promise makes nothing to that, The promise is made to you and to your children; that promise is not the covenant, but it is another promise, the raising of Christ to be a Redeemer, it is Christ to the Jews is meant here: so that promise will not abide it. This is that they allege. It is true, children sometimes are taken for imitation; but if it had been so in this place, he should have proved it: But here is a deep silence, and no proof. We further reply, the promise cannot be here meant, nor can it be the sense of it.  
1 That promise that is here meant, is that promise that gives evidence and interest to the seal of the covenant: For they that have the one, have right to the other. If the promise be to you and to your seed, therefore be baptised: so as it is not from repentance, not be baptised, because you repent, that crosses the dispute: For Job did repent, and yet he had not an interest in circumcision: but he must be Jew, if he will partake of the Ordinances of the Jews. So in the Church of Christ, repentance is not the ground of the Apostles dispate: but repentance is the conclusion. The covenant is to your use; this is God's way for you to partake of the Seal: it is the way both for you and yours, for the covenant was before the seal. The promise is there made, and that gives an interest into the seal of the covenant; it is not the preaching of the Gospel that gives right to the seals of the covenant, but those that are in the covenant, have right to the seals thereof.  
2 It is confessed by Mr Spilsbery, that all whom God shall call, that have answered the call of the Gospel, and make profession of their faith, they have a title to the seals. Those that are here understood, they pertain to such as are visibly called: But the promise of the word is made to them that do not answer the word: it belongs to them that are called. The promise that Christ is come in the flesh, is made known to many that never were called; but those that are in the covenant of the Church, the promise is made for the good of them and their feed.  
3 If by children we should take men of years that follow the faith of their parents, we should cross the letter of the Text, and the Apostle who makes three degrees; To you, your children, and those that are far off: If the Text run thus, The promise is made to you and to all that God shall call, & that answer the call; it crosses the scope of the Text, for it is you and your children, and as many as are afar off, all three, and therefore that interpretation cannot stand. If a man have but an humble heart, the words are so plain, it will carry away the heart, it goes from parents to children, to those that shall be called hereafter, when they come in as you and your children are, than they and their children shall have it as you and your children have it, and not before. Now we will clear this from all gainsayers.  
They say, Infants of believing Parents may not receive it, because they have not ability to receive that spiritual good of the Seal; or if they be able, God would not have them receive it: But neither of them are true, or can begranted, therefore they have a right to it.  
1. They are capable to receive the spiritual good of the seal, and that appears thus, If children in Abraham's time were able, than children are able now: But the children were able then, and so they are now. The second part of the reason is most questionable; Mr Spilsbery says, the seal of baptism is the seal of the covenant of grace, but that to Abraham was but of outward privileges. But consider what hath been said before, if the children now be as able as before, if there be the same virtue of the seal of the covenant as then, & as much required then as now; (for it was to receive the good of the righteousness of faith) than it must be the same now: but it was Christ that the hand of the child did receive, and the covenant of Abraham sealed it, the seal is one to them that did not believe, as to them that did believe, as it was to Simon Magus; and if they abuse it, it is their sin, if they refist, I know not how to avoid it: But they had as much as we, and they were as able to improve it; God did now appoint it: but to say God would not have them have it, were to impeach his care, to bring them into covenant, and not be willing they should receive the grace of the covenant; and if not, he should be willing to cross his fatherly love in Christ: but Christ he blesses his children, and brings them to heaven, and therefore he will deny them no ordinance that may serve to that end.  
If it be unlawful for children to be baptised now, than the grace of Christ is of less force than it was before, or of less extent, but that is sinful, and therefore it is an error to say so, either that it is of less force or of less extent, or to say that now it is to men only: the two parts are plain, that it is not of less force, or of less extent than it was before.  
2 ‛ Pet. 1.19. We have also a most sure word of the Prophets, to the which you do well that ye take heed, as to a light shining in a dark place until the day dawn and the daystar arise in your bearts. They were before in the shadow in comparison; but now the daystar arises, that is, the Ordinances, according as they are called, better promises.  
If Mr Spilsbery says, the grace of Christ is straitened, for all that was before, was fleshly, it was a fleshly and carnal covenant; I answer, It is the same now in the time of the Gospel; the seal is the same, the covenant is the same, the interest is the same as in circumcision. If he say, Ishmael was circumcised; I say, so was Simon Magus baptised, and some other, and yet were naught: So as to deny it, is to deny the Sun to shine, or to deny the incarnation of Christ.  
The Use is threefold.  
1 Of Instruction. Here we may see, and for ever magnify the bounty & compassion of the fatherly love of God, in stooping to the necessities of his people; so that no weakness of faith, or want of years, can hinder the compassion of God towards them, but he takes measure of all our wants: Art thou weak in faith? It may be some heaviness to thyself, because thou canst not conceive of thy estate, so as others can; but although thou be'st weak, yet this hinders not the love of God to thee: For he loveth the little ones, and therefore the little ones may be comforted; for God denies no good to children, but even those little ones are dear to him. God and Christ are careful over them, as a good Shepherd who will be careful over the young and tender of the flock, to feed them by the budding grass; the weak ones they shall feed by the tender budding grass, & by the running waters. This is the great indulgence of God to his, and his marvellous care over his; and therefore let not the weak in faith, or a child say. God is not careful of me: for God will gather his outcasts, he hath mercy & compassion for you. God is in the Reerward, nay he is in the Front and Rear too, he hath an eye to the sick, weak, poor & dead creatures; for he doth not only go before his, to encourage them, and enable them; but he is with them in the Rear, and he will gather them up also; he will hearken to them, & will gather them as the good Shepherd will take the little ones in his arms, and carry them tenderly; you that are little in your own eyes, you that are in covenant with Christ, he will lead you and your little ones tenderly, and so he will all that are little in their own eyes, and the eyes of the world.  
2. This shows, the desperate delusion of the Anabaptists; see how injurious they are to the comforts of God's people: they stop us of the living springs of comfort, of the favour and faithfulness of God: it chokes the channel of the fresh springs that are in God, for God hath little fresh springs, as for men, so for children: he can hear the one and the other, this to shows the great care God hath of his; baptism is a fresh spring. It did show the malice of the Philistims to stop the Wells; and it was their cruelty so to do: so do the Anabaptists; they stop the Wells to many poor little ones, for there are many that aught to have it; the father and the mother are in covenant, many that cannot go themselves to God to call him theirs: but as it is said of Moses, He sought the God of his Fathers; how came he to be his God, he looks at him as the God of his fathers; so we are not able to go to God, but in the Covenant of our fathers: But the Anabaptists would knock of our hands here, and so they would be a means to starve the Saints of God; and are injurious to Christ, Father and Spirit: He that withholdeth the Corn, the people shall curse, because it is the staff of our lives, and many a poor man may perish for want of it; but what will you say to them who deprive young ones of the food of their souls to whom it is due: there be many children held back by the Anabaptists, they are cruel men that will hold them back from that which Christ hath provided for them; and God will deal with them for it hereafter, God will curse them, and the wrath of God will be upon them.  
3. Use Of Exhortation to parents to be entreated to bring their children into covenant with themselves; all you that desire to fear God be you entreated to enter yourselves and children, bring them under, the wing of God: The mother of Ruth did bless God who had brought her under the wings of God, to come into covenant, Come you and your children under the wing of God; Paul complains, the days are evil, they are no better now. When well are the world, if we leave our children here in trouble, this will be a comfort to them, they shall be safe from Devils; he that is hidden shall be safe; leave them therefore under the faithfulness of that God, what he hath promised, he will bestow; such as God hath planted he will manage, and give all inlargements unto, and they shall have provision and protection from him; and therefore come into the covenant of the Church, that God may be engaged unto you, that so you and yours may not run wild.  
The next Exhortation shall be to children to lay hold of the covenant; keep it, and lay hold of it, and never let it go, maintain your interest by that means of the covenant of your Patents; God is the God of your Parents, keep the passage open and maintain it, know the God of your Fathers, and that God that pardoned their sin, and from whom they received their good, that God may pardon your sins, and you may receive good from him by that covenant: when trouble comes and thou gins to be in suspicion, as the Apostle Rom. 11.22. Behold therefore the bountifulness, and severity of God towards them that have ●alne, severity; but towards thee bountifulness, if thou continue in his bountifulness: or else thou shalt also be out off. In this place he speaks of the cutting off the Jews; they did reject Christ and were broken off from the covenant, and so they were broken off from God and mercy: now he minds them of the Gentiles in the same Church estate, in the same body of the Church, you have the same privileges, and all is gone from the Jews; behold therefore the severity of God towards the Jews; the greater good we have, the greater sin it is to abuse it, and the greater plagues shall be upon them that do abuse them. Christ was sent among them, and they did oppose him; oh the severity of God against them for this, and astonishing hand of God; view it, see the miserable estate of the Jews, his blood is upon them and upon their children: Oh the severity of God upon them, they are damned and few of them but are perished! Oh the severity of God what never have done, 400. years in Egypt, 75. years in Babylon; take heed, behold the severity of God towards them, but goodness to you; what? to you that were without Christ, and without God in the world, and you grafted into the good and fatness of the true Olive tree; if you continue in this goodness, you that are wide that have godly parents, you may have hope your proud hearts shallbe humbled: Oh the goodness of God towards you, if you continue in this! if you prise the covenant, then happy you that ever you were born; all of Christ is yours: but continue, take heed; if thou have a godly Parent, father and mother; if thou remain in a sinful estate and condition for all this, it shall be casier for Pagans in the day of judgement then for you; when thou shalt see thy Parents going to heaven and thou damned, mercy shall be for them, but severity against thee that hast had all those helps and means: And therefore you that have the means, continue in using of the means so, as that you may be kept near to God thereby: for if you depart away from God, woe to you that ever ye were born; let none be like profane Esau, let none be such a profane child to sell all his title to the covenant for his lust; for he went away and cared not for the covenant: let there be no servant, nor no child that shall sin against the Lord, and so sting away the blessing from him; for you know, he sought it with tears; his heart was so filthy that he sold his birthright, but afterward he comes, Bless me O my father, and ●ast thou but one blessing? but the heart of Isaac would not repent, and then he would have had it, but he could not: Take heed of this, you that ●ave profane hearts, that care not for these privileges and blessings; the time will come, you will crave a blessing; when you se● Hell gaping for you, than you will say, Lord bless me; but than God's heart will be hardened against you: for all your tears you will not repent; it will not then be in the heart of your father to forgive you, for God's heart will be hardened against you; you shall beg, bless me, but all shall be in vain, for you shall not obtain a blessing at God's hand; take heed therefore that you provoke not God to withdraw his hand and his heart from you. The Lord hath said, the men of Judah are God's pleasant plants, or as the word is, the plants of God's embrace: think of it when I am in the dust; you are under God's embrace, God does lovingly apply himself unto you in counsels, and in the motions of the Spirit; your Parents love you in the embrace of God: keep yourselves here and never go out while you live; for if you do, you will fall into sin, and temptation, and Devils, and if these embrace you, woe will be unto you, and therefore keep from these: but go not from the embrace of God, and he will comply with you, and apply himself unto you: therefore when you come to the word, look to the covenant, do not step away from it: now you are under a Counsel or a reproof, will you withdraw from the arms of mercy? do not, for he will comply with you, and embrace you through all eternity.  
FINIS.