THE SUM Of divers SERMONS Preached in Dublin, Before the L. deputy Fleetwood, and the Commissioners of Parliament for the Affairs of IRELAND.  
Wherein the doctrine of Infant-baptism is asserted, and the main Objections of Mr Tombs, Mr Fisher, Mr Blackwood, and others, Answered.  
¶ By SAMUEL WINTER, D. D. Provost of Trinity College near DUBLIN.  Neh. 9 8. Thou foundest his heart faithful before thee, and enteredst into Covenant with him, to give his seed the land of Canaan. Psal. 25.14. His secret is with them that fear him, to make them know the Covenant. Isa. 65. They are the seed of the blessed of the Lord and their offspring with them. Ez 16.60. Nevertheless I will remember my Covenant with thee in the days of thy youth, and I will establish unto thee an everlasting Covenant. Act. 1.14.— Cum Vxoribus & liberis. Tanto magis pro infantibus loqui debemus, quanio minus ipsi pro se loqui possunt Augustin. Quod universa tenet Ecclesia, nec concilijs institutum, sed semper retentum; id non nisi authoritate apostolicâ traditum rectissimè creditur. Idem. 
DUBLIN, Printed by William Bladen, Anno Dom. 1656.   
EX sanctificato alteto ●exu sanctos procreari ait, ex seminis praerogativa. Tert. in 1 Cor. 7. Gal. 3.28. Neither male nor Female.) In Judaismo magnum erat privilegium virilis sexus, is solus foederis signum corpore gerens. Grot. At etc. Major difficultas in componendis dissidiis animorum, quàm in componenda controversia. Zan. Quoniam non noviliteraturam, introibo in potentias Domini▪ Vulgata ve●sio, Psal. 71.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Heb. 6.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 16.15. Baptizata est ipsa, & filii domus ejus. She was baptised, and the children of her house. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 33. Et eâdem horâ baptizatus est ipse, & filii domus ejus omnes. And the same hour he was baptised, and all the children of his house.  

To their Excellencies, CHARLES FLEETWOOD, Lord Deputy of Ireland; AND THE Lord HENRY CROMWELL, Commander in chief of the Forces in Ireland.  
My Lords,  
IT was a saying of Luther, Let me hear ill as a malefactor, etc. Modo impii silentii non arguar, so that I be not accused of sinful silence.  
The doctrine of Antipaedobaptism was preached in many places in IRELAND, and I again and again challenged to dispute this point; therefore I resolved to give place to none such, no not for an hour, (it being urged as a thing so necessary to salvation by many) that the truth of the Gospel might continue with us, as Paul speaks of Circumcision, Gal. 2. but did publicly disown that way and practice, which though watered by the foot of man, as Egypt: yet was never watered by the dew of heaven, as Canaan) & accordingly I found (blessed be his glorious grace who delighteth to breath in such poor worms as I am) more of God's presence in the public dispensing of that Ordinance of infant baptism, (assuring me by his spirit that he would own it and bless it to the babes) than ever I did in all my days, these eight and twenty years since I entered into the Ministry; to which I was called from my childhood, and assured I should win many souls. This I speak in humility of spirit, (as knowing myself to be the chief of sinners) not to magnify myself, but to magnify mine Office, as Paul doth in the first and second Chapters to the Galatians. Paul knew that if those teachers could enervate his authority, and make his calling void, his doctrine would be slighted and made of none effect; therefore he labours to prove by many Arguments that he was called from heaven to the Ministry; especially by the good success the Lord gave, I was (saith he) sent to the Gentiles, as Peter to the Jews: for he that wrought effectually by Peter to the circumcision, was mighty in me towards the Gentiles. Gal. 2.7.8.  
In these lines I look at Christ as standing by, and overlooking what I am doing, who well knows with how many prayers and tears I have looked upon the several texts mentioned in this Treatise; (for I often think, what would Christ say to such a text if he were to preach on such a subject? or will Christ own this or that truth another day?) begging of the father of lights, from whom every good giving and perfect gift doth come, that he would lead me into all truth; and not suffer me to build upon his foundation, wood, hay, and stubble, lest the day should discover it, and I suffer loss either of my labour or crown (making it less massy and weighty, not having so many pearls in it) another day. And I am assured that those prayers shall not prove abortive: for the prayers of the saints died in the blood of Christ are of eternal efficacy; there being a necessity and tie lying upon Jehova that they should be fulfilled in due time, Acts 1.16. However if Christ take pleasure in me, here I am: if not, let him do with me what seemeth good in his sight.  
I have not affected enamelled phrases, and words of man's wisdom, (which perhaps are expected from one in my capacity) but with as much plainness as I could, I have held forth the truth as it is in Jesus. The riches of Greece did not consist in words, said Demosthenes of old. Therefore I had rather say Ossum than Os, with Austin, lest I should not be understood. Cibus simplex est optimus, the plainest meats nourish most. We say of a diamond, Quicquid absconditur perditur; for truth is like to Adam, never so glorious as when it's naked. Therefore, saith the Apostle, we use plainness of speech. 2 Cor. 3.12.  
If any be offended, I say, Praestat ut scandalum admittatur quam ut veritas amittatur. And with Seneca, Mallem boni viri famam perdere, quam conscientiam. For we are set for the defence of the Gospel, and the appertenances thereof, (Phil. 1.17.) and therefore may not with hold our testimony from the present truth, (i) the truth of this age, (though never so much opposed) what ever the event may be.  
I have without gall or bitterness to any, as I hope, managed this controversy, truthing it in love, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 4 (for truth needs not passion) desirous to weep and bleed over such souls who are contrary minded, (over whom Christ hath bled) as Paul speaks Phil. 3.18. If at any time God will give them repentance to the acknowledgement of the truth; that they may recover themselves out of the snare of the devil, who are taken captive alive at his will.  
However though many will not own this disgraced truth, I am assured that Christ will own it another day, and then truth will be truth: in the mean time put it in the open field and let it work out itself, which doubtless it will; for all truth is from the spirit, which only is able to make way for it in the hearts of the sons of men, and to batter down those strong holds, even those royal forts of the imagination and will, that stand out in opposition to the truths of jesus.  
My dearest Lords! I owe no less than myself to you, for that tender love you have ever expressed to me; therefore having nothing else to give, worthy of your acceptance, I give myself to you. Many have given more, but none ever left less to himself: and as a token of mine endeared affections to your Honours, I humbly present this plain discourse to your Honour's patronage, being the first fruits of my labours; and leave it in the hand of the spirit to bring it h●me to the souls of all into whose hands it may come, assuring myself, I have a friend within them, the spirit I mean, (if they be Christ's) that will echo to, and close with the spirit that is without. But if I prevale not with those that are otherwise minded, (as I have little hope, seeing God doth not usually recall such, but suffers them to go on in the error of their way) my earnest prayer to God shall be, Father forgive them for they know not what they say, and they do they know not what.  
My Lords, Your Honour's humble Servant, Samuel Winter.   

The Table. Act. 2.38.  
OBserve, The former duty, viz. Repent, is in the second person, the later in the third person, admitting of a greater latitude. Let every one of you, (that is, you and yours) be baptised.  
Doctrine. That the baptising of infants of believers, is according to the institution of Jesus Christ.  
Baptism is a washing; so the word in greek signifies. Thus the word in the hebrew, 2 King. 5. Ittibal erchatz, Nun lavabo in iis? Targ. Thus the word is used in the Arabic, Ethiopian and Syriac tongue.  
First Argument (pag. 18.) Is taken from the command of Christ, Mat. 18. Go disciple all Nations. By nations is meant men, women, and children, according to the manner of the Jews, which was to baptise the children of Jews and Proselytes, as well as others, pag. 19 Sed et nunc qui ex gentibus circumcisis ad Judaismum veniunt, ab ipsis baptizantur; et hujus bapti●mi Judaici meminit Scholiastes ad Juvenalem. Intellectu facilè est ablutionem hanc fuisse inter vetera instituta; orta, ut arbitror, post magnum diluvium, in memoriam purgati mundi. Grot. in Mat. 3.  
That children are called Disciples, see page 20. Act. 21.21, 25. Mat. 21.15. compared with Luk. 10.37. Where children are called disciples. Mat. 27.57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was disciple to him.  
Second Arg. Children are incovenanted, therefore are to be sealed with the initial seal of the Covenant. pag. 23. Gen. 17.9. Thou shalt keep my Covenant therefore. Which words extend to us in the new Testament, for annexing the seal of baptism, as well as to Abraham his posterity for annexing the seal of Circumcision: for that is mentioned afterward, as in that of the Sabbath, (4 Command.) which though applied to the Jew, yet it is to be extended to us in the new Testament.  
I do not say that the promise or Covenant simply considered, is a ground to us to annex the seal; but this I say, That a promise laid for the foundation of a duty, is equivalent with an express command. Thus the Apostle, Act. 2.37. comp. Gen. 17 9 pag. 28.  
That children are incovenanted see a cloud of witnesses pag. 34. Esay 65.23. They are the seed of the blessed of the Lord and their offspring with them.  
The promise made to Abraham (I will be thy God, and the God of thy seed) belongs to believers and their seed, Act. 13.33. Rom. 2.29. Is he not the God of the Gentiles also? See pag. 48. 11 Arguments.  
That the Covenant made with Abraham was a Covenant of Grace, see 18 Arguments pag. 57 2 Cor. 6. ult. applied to the Corinthians.  
The old and new Covenant how distinguished, pag. 77.  
Divers Objections answered, pag. 62. That children feel not the fruit of this Covenant, the fault is not in God but in themselves, in that they do not keep the condition of the Covenant, namely to receive Christ by faith. Perk. Non evertitur dei fides perfidiâ hominum. Cal. in Rom. 3.4.  
The Covenant of Grace is conditional, page. 89. whereof baptism is a seal; therefore Divines say, The external Covenant (or rather the external part thereof) may be broken, but the internal cannot. And whereas I admit of conditions in the Covenant of grace, I mean not by conditions such as are (1.) the foundation of the Covenant; Or (2.) as by some are construed to be, sc. the impulsive cause inducing and inclining the Lord to enter into this Covenant with us; Or (3.) such as are to be performed by us of our own power; Or (4.) such as are meritorious, and do destroy the nature of grace: But such as Christ hath freely undertaken to work in the elect, being generally propounded to all on the terms of the Gospel; which if accepted, render them and theirs visibly under the Covenant, of which baptism is the seal. Therefore I say, The Arminians may take as much advantage from the invitations of God to faith and repentance, as from the conditions tendered to the sons of men. Fidem poni ut conditionem salutem quidem antecedentem, sed electionem ipsam consequentem, nunquam à nostris negatum fuit, summâ vero cum religione traditum. Ames. Though the condition of the Covenant of grace, as to man in himself, is impossible; yet through the power of God's grace it's made possible and easy. Deut. 30. Hujus promissionis evangelicae antecedens sive annexa conditio, poterat multorum animos deterrere: ac potius omnium si legis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in carne nostrâ, (ut necesse est) expendissent cujus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde à principio sermonis hujus conditionem Moses expresserat, dicens, Nondum dedit vobis Jehovah mentem ad cognoscendum. Nè igitur impossibilem conditionem propositam sibi à deo fuisse quererentur, commoditatem istius Moses his verbis explicat, Nam praeceptum quod ego praecipio tibi, etc. q. d. Hactenus proposui tibi partem priorem foederis, ut obsequaris deo; sed quia altera quaeque pars foederis est tibi necessaria, ut deus tuus quasi novo foedere (quod tamen reipsa unum est) suis partibus erga te defungatur, cum tu ipse non possis; et circumcidens cor tuum, inscribat ei legem suam & foedus suum, ad obedientiam fidei. Par. lib. 2. p. 16.  
No man of Coniah's seed did sit upon the throne of David, as King, for ever, pag. 91.  
In the old Testament the Priests were to distinguish and separate between the holy and profane, Ezek. 22. ●6. So the word (badal) is used, Gen. 1.3. He separated. pag 95.  
Our Churches denied by the Anabaptists to be true Churches, and that Christ hath any Church communion with us. pag. 96.  
Children of believers are truly and really under the Covenant, so far as it goes, (pag 99) though it be not fulfilled to them all in the utmost extent of it: however they are really covenanted and engaged to fulfil the Covenant made in their behalf.  
Children have many benefits by that Covenant of grace. pag. 100  
There are promises for grace and to grace. pag. 104. & 105.  
That Covenant made with Abraham was a Covenant of life eternal, for where is it said, Thomas or Mary, or this or that child shall rise to glory? yet by virtue of that Covenant all elect children rise to everlasting life, or else th●y rise not at all. We have but an inference for it, yet such as Christ himself approveth of. Mat. 22.32. Act. 9.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Collatis testimoniis demonstrans. Beza.  
How the promises are made to the spiritual seed, and what it is to be born after the flesh. pag. 111. Act. 13.33 He hath fulfilled to us their children. Fanatici quidem omnia ad allegorias trahentes, nullam hic generis sed solius fidei rationem habendam somniant: tali autem commento sacrum dei foedus exinaniunt; uti dicitur, Ero deus tuus & seminis tui: at sola fides (inquiunt) est quae efficit Abrahae filios. Ego autem contra excipio, qui Abrahae filii nascuntur secundum carnem, spirituales quoque censeri dei filios, nisi profanescant.— Etsi haereditaria fuit posteris Abrahae vitae promissio, multos tamen privavit sua incredulitas. Calv. in Act. 13.33.  
Children of promise are such as were born to Abraham according to promise, therefore all Isaac his seed (even Esau) though children of the flesh, were children of the promise. page 113. Which promises were made conditionally with Ishmael & Isaac's carnal seed, but established upon Isaac and his elect seed only.  
Jer. 31.34. From the least,] it cannot be restrained to the elect seed page 115.  
Third Argument is taken from Circumcision. See how far we may argue from Analogy page 117.  
Circumcision a type of baptism in three respects. page 121.  
Why Circumcision on the eighth day administered. page 122. And why restrained to males. p. 123.  
Either Circumcision was a seal of the Covenant of grace, or else that Covenant had no seal at all annexed to it, which is not to be imagined.  
Fourth Argument, Children are members of the Church, therefore to be baptised, Eph 5.26. That he might sanctify the Church by the washing of water.  
That they are members, see it largely proved from Rom. 11. page 127. Where the Apostle speaks of the visible Church of the Jews cut off with their children, and so to be reingrafted, Rom. 11.15. God cast them away, but he never cast away real saints, or such as are part of the invisible Church. Rom. 11.1. Hath he cast away? etc. Neither can they say, that they are broken off for unbelief, seeing that (according to the doctrine of the Anabaptists) they are not capable either of belief or unbelief; Therefore as children are broken off for the unbelief of their parents: so are they reingrafted by their faith. Vide Calvini triplicem insitionem, in Rom. 11.  
They cannot be said to be cut off from the Covenant of works page 131.  
Of such children is the kingdom of heaven, therefore enchurched. p. 133. Filii regni si non filii regis.  
Profession of faith not essential to baptism. pag. 138. as we see in Paul. Act. 9  
Fifth Argument, Some children are believers, therefore to be baptised. Mat. 18.5. p. 139.  
Children have faith in heaven. pag. 141.  
Sixth Argument, As Abrah●ms house was circumcised, so are whole houses under the new Testament baptised, and that upon the account of the faith of the parent. By (house) is meant children throughout; therefore we say children were baptised. Lydia was baptised and all the children of her house. Act. 16.15. page 143.  
The jailer was baptised with all the children of his house, as the Syriac renders the word. Act. 16.33. He rejoiced with all his house, he having believed. So the Graek. vers. 34.  
Families, as families, are made the precedent for that administration.  
Children are included in the parents. pag. 146. Act. 1.14 with their wives and children. Vetustissimus meus codex addit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza,  
Seaventh Argument, Infants are capable of the grace of baptism, therefore of baptism itself. Cant. 7. Thy navel, etc. page 151.  
Use. A disuasive from Anabaptism.  
First, Because it's not the way of God, for it's not of Gods planting. In 10 Argum. page 159.  
Secondly, It's not of Gods watering. It hath been watered by the foot of man as Egypt, but not by the dew of heaven as Canaan. In 12 Arg. page 167.   

ERRATA.  
PAge 5. line 28. read, baptising and dousing or etc. p. 9 l. 5. r for dipping sake? p. 11. mar. for jerushalaim r. Jerushalajim. p. 15. l. 11. f. precedent r. precedent. p. 21. l. 15. f. but r. being. p. 30. l. 31. r. it at least, till p. 35. l. 25. deal) and l. 28. r. generations.) p. 38. l. 6. f. elect r. seed p. 42. l. 2 f. were r. was. p. 44. l. 13. f. brethren r. children. p. 45. l. 26 f it r. that. p. 67. l. 1. marg. r. Gen. 15.18. p. ●0 l. 11. f. into r. in to p 79. l. 22. r. for. p. 83. l. 10 f. those r. these. p. 87. l 24. f. So that ●. But. p. 102. l. 23. f. athing r. a thing. p. 107 marg. f. nagnor r. ●agnar. p. 113. l. 25. r. these are determined. p. 116. l. 3. r. saints, Joh. 3.26 p. 117. l. 30. marg. r. whitflaw. p. 118. l. 3. f. ceremonious r. ceremonial. & l. 14. f. a r. an. p. ●19. l ●0. f. Mechech r. Meshech. p. 126 l. 10. r. therefore they a●e so now. p. 134. l. 20. f. invi●●ble members r. visible etc. and l▪ 29. deal it. p 140. l. 140. l. 21. deal Arg p. 143. l. 18. r. again and ag●●n. p. 144. l. 1. marg. f. ut filias r. ut filius. and l. 17. f. lalem r. lahe●. p. 148. l. 2. f. of the sacrificing of Abel r. of Abel sacrificing. ●. 150. marg. f. Judici● r. Indicio. p. 151 l. 1. deal some. p. 164 l. 8. f. omns r. omnes. p. 165. l. 23. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 166 l 23. f. discit r. discet. p. 169. l 7. r. inlet of those. p. 175. l. 19 marg. f. dejectus est r. dejectus esse. p 176. l. 10. deal they.   

THE MEANING OF THE Word, [Baptise.]  ACTS 2. v. 38. 
Then said Peter unto them, Repent and be baptised every one of you, in the name of Jesus Christ, etc.  
For the promise is to you and to your Children, and to all that are afar off, even to as many as the Lord our God shall call.  
WHen the day of Pentecost was fully come, (vers. the 1.) they were all with one accord in one 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every word speaks unity.  place, and suddenly there appeared unto them cloven tongues like as of fire, and it sat 
* 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dissecatae linguae sedit, it sat. An hebraism. This noteth Unity: though their tongues were cloven, as noting the variety of their gifts; yet there was but one and the same Spirit actuating them, for they spoke with tongues as the Spirit gave them Utterance.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As the Spirit gave them to speak Apothegms, (that is) Sententiously.   upon each of them; this was misconstrued by some of the bystanders, who were at this time dwelling at jerusalem, devout Men of every Nation under heaven, expecting the coming of the Messiah; to whom many Proselytes of the Gentiles, that had embraced the jewish Religion, joined themselves. To these jointly both jews and Gentiles, Peter, as the mouth of the rest, speaks. (You men of Judaea, and all ye that dwell at Jerusalem, v. 5.) These both jews and Gentiles being pricked in their hearts, Peter exhorts to repent.  
In the Text you have an Answer to the Question propounded v. 37. Wherein you have a double exhortation, first to repentance, secondly to baptism.  
1. Repent ye, saith the Apostle, ye that are adult, who had an hand in crucifying the Lord Jesus. As he that hath a precious treasure, locks it up, and turns the key again and again to make all sure: So the Apostle (though they were pricked in their hearts, yet) he exhorts them to repentance again, that so there might be a thorough work.  
2. Let every one of you. In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The former duty enjoined was in the second person, repent ye: this latter in the third, and let every one of you (that is, you and yours) be baptised; 
Grammaticae minutiae non si●it etiosae. Tarn.  as admitting of a greater latitude than the former, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non est in lege vel unica littera, à quâ non maximi montes pende●nt. Inquint Hebraei.  scil. that of repentance, which Children were not capable of, as they were not guilty of that heinous act of crucifying the Lord of Life. I wave the former, and shall only speak to the latter, Let every one of you (that is, you and yours, young and old) be baptised. Which is the meaning of the Apostle, as appears by the Argument by which he enforceth the exhortation, which is taken from the Promise or the Covenant (for those terms are equipollent) which, saith the Apostle, is to you and to your Children; to you jews and Proselytes already called, and to the Gentiles which are afar off, when called, and to their Children; for there is the like reason to them, (as Proselytes and their Children) else to what purpose should he bring this Medium [for the promise is to you and to your Children] to back the exhortation, [and let every one of you be baptised] if Children were not included in that command? Which would render the Apostles Argument altogether inadaequate to his scope and purpose; but if we include them, the Argumentation is comprehensive of its end, and correspondent to its scope. So that the Conclusion from hence, is this,  
That to baptise the Infants of Believers, is an Ordinance of Jesus Christ.  
First, let me show you what this baptising is, and then give you the grounds of the Point.  
First, It is a washing of a believer, or Child of a believer, with water, by a Minister of Christ, in or into the name of the Father, Son, and Holy Ghost.  
1. I say it is a washing, because the word properly so signifies; whether it be by dipping into, or pouring on of water; sprinkling or wetting of the body. Dan. 4.30. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And his body was wet with or from the dew of heaven, which fell upon it, not that into which he was douzed over head and ears. Thus the cloud dropped on the Israelites, Psal. 77.17, 18, 19 For what else is the meaning of that phrase [he looked through the cloud upon the Egyptians] but that the cloud was poured upon them? And surely then some drops must needs fall upon the Israelites; therefore they are said to be bap ized into the cloud. And thus the sea was sprinkled on them, beating against the banks, Ma●k 7.4. The washing of cups and pots, tables or beds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Tables or beds are washed by affusion of pouring on of Water, rather than immersion or dipping: for if the cups and platters had been dipped, than the inside had been clean as well as the outside. In the 3. v, the Pharisees eat not unless they wash, compared with Luke 11.38. 
* 
Vide de ri●u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, M●nesi. Fund●nda est aqua tribus vicibus su●er manus. In primà affus●●ne sunt digiti levandi, in posterioribus verò demittendi.  
Thus Elisha poured wa●er on his master's hands, 2 Kin. 3.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur ob digitorum in manuum elevation contracti mem ac in pugni veluti speciem conformationem, ut putat Scalig. vel ob aquae deflu●um per totam illam brachii partem, quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur, à digitorum radice s●u propagine ad cubitum usque. Cap.   It's not probable that the Pharisees as often as they came from market, (whether it seems they went often, for they were such as loved greetings in the market-places) plunged themselves over head and ears, before they did eat any meat. Heb. 9.10. Which stood only in meats and drinks and divers washings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, compared with Leu. 14.18. Num. 19 and 31.23. Now their washings or baptisms were by sprinkling or casting water upon the party washed, as well as otherwise; for Heb. 9.13, that sprinkling the Apostle makes a species of the former washing. Thus saith the Lord, Ezek. 36.25. I will pour clean water upon you. Yea, what was the baptism of the Holy Ghost, Acts 1.2. but the pouring out of the Holy Ghost? which is opposed to John's baptising with water. And therefore I say, that though we should grant (which they cannot easily prove) that they went into the water in those hot Countries, sometimes as conveniency served: yet it's not necessarily concluded from the text that they were dipped, but that the water was cast upon them, rather than they cast into the water, according to the custom in some Countries to this day. Thus the water was poured on the Ark, 1 Pet. 3.21. the like figure or antitype whereunto baptism doth now save us; Had the Ark been dipped in the water, all the world in probability had been drowned. Yea this pouring of water upon the party baptised doth better resemble the application of the blood of Christ, which is rather done by applying it to us, through the Spirit, than our applying ourselves to it.  
There are two words put for dipping, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
John 13.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the former signifies a dipping more light and overly, but never signifies to go to the bottom of the water; the other a plunging or covering the whole body under water. These are distinguished each from other, Exod. 15.4, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This difference did the Greek writers make between baptising 〈◊〉 dousing, and casting under water; expressing by baptising to be in the water as a bottle or ship, that is seldom or never overwhelmed. This appears plainly to be their meaning, by the ancient Oracle of the Athenians, 
* Beza in Matthaeum.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Baptise or wash him as a bottle in water, but do not drown him. The primitive word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to touch the water gently, Luk 19 24. where the top of the finger is put upon the water, there is baptism; the finger then may be said to be baptised when the top of it only is dipped. Therefore it is remarkable, that when ever the New Testament hath occasion to express the act of dipping, it useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, never 
* In Verbis non tam spectandum ex quo quàm ad quid sumantur. Aquinas. For the derivatives are often of a larger sense than the primitives.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: But when ever it hath occasion to express the sacred action of Baptism, it useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Psal. 10.77. They that go down to the Sea in ships, see the wonders of the Lord. Is the ship plunged all over, or are they under the water in the ship? So I say, a man may go into the water, though he do but peditare. Eze. 47.3. Add to these 1 Cor. 15.29. Else wh●t shall they do that are baptised (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for the dead? Which words cannot imply dipping, whether you interpret them, first, of washing the bodies of the dead, Acts 9 secondly, of that vicartum baptisma, as Tertullian calls it, when they were baptised over the sepulchers or graves of those that di●d not being baptised; Or, thirdly, as Calvin, [for the dead] that is, pro ijs qui jam mortui censentur, et qui de vita omnino desperaverint; sic Catechumeni, in morbum incidentes si imminebat certum mortis periculum baptismum petebant, ne ante migrarent ex hoc mundo quam nomen Christo dedissent. Now what probability is there that such sick persons should be plunged in the Water?  
Obj. Christ was baptised into jordan, when he was thirty years of age.  
Ans. 1. I answer, he was baptised or washed at thirty years of age to answer the type, Exod. 29.4. For at that time the Priests were washed, when installed in their Office.  
2. We say, that this was in the infancy of baptism, though Christ was no infant, for baptism mas newly instituted.  
3. 
John 9.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In this they were not doused over head and ears, as appears by the Word.  In or into in Scripture phrase are confounded. As Luk. 11.7. joh. 8.26. & 11.9.  
4. Though we admit that translation, that Christ came out of the water, yet is it not said that he came from under the water.  
Obj. In your pouring on of water or sprinkling, part only of the body is washed.  
Ans. Mar. 7.3. the Pharisees are said to be baptised, though their hands only were washed; and the Jews are said to be circumcised, though one part only were circumcised. Naaman was bidden go wash. Therefore by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so rendered in the LXX, I understand he washed in the river Jordan, according to the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies not to dip, but to wash.  command given him by the Prophet.  
Obj. Rev. 19.13. Their garments dipped in blood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
An. If you compare it with Isa. 63.2. you will find no difference; the text in Rev. 19, being but an exegesis of Isa. 63. for Edom is a type of Rome. The Question propounded in Isa. 63, in v. 2. is, Why art thou red in thine apparel? The Answer is in v. 3. 
* 
See the Hebr.  
Quo sunt commaculatae vestes, eo sunt aspersae.   I have trodden the Winepress alone, and of the people there was none with me.— And their blood shall be sprinkled upon my garments: therefore, I say the word in Rev. 19, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies besprinkled, as the Prophet holds it out. For what probability is there, 

Obj. John baptised in Bethabara neat Jordan.  
Ans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non significat semper ulteriorem ripam, sed simplicitèr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scil. D●mum transitus quod ibi fluvius Jordanis tra●iceretur, atque filij Israëlis transirent Glass. Which was a type of Baptism, through which we pass, & are solemnly admitted into the Church of God   that those warriors should dip their garments in blood?  
Obj. john 3.23. John was baptising in Aenon, because there was much water there; therefore it seems they were dipped.  
Ans. By the way observe, that they who deny consequences, make use of them themselves; but blessed is he which condemneth not himself in the thing which he alloweth. But to let this pass, I answer, That John having multitudes coming to him, might well seek a place where he and his Disciples might at once be employed; and the multitude might better hear his Sermons, and see the Ordinance administered, than if performed under the shading banks of Jordan. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many waters.  The reason assigned from the depth of the water, seems very unreasonable; for an adjunct equally common to divers subjects, cannot be the ●ormal reason of the wills determining itself to one of those subjects. Is it sense (judge ye) that John ●hould leave Bethabara, where its certain much water was, to baptise in Aenon, on this sole account and motive, because there was much water 〈◊〉 dipping sake. He might have sought for a deep, and needed not seek many waters. Dr Worth.  
2. In some places they were much put to it for want of water.  
3. Aenon is found by Travellers to be very shallow.  
4. Suppose they went into the waters, it cannot ●●e hence concluded that all did; for how unfit was it ●or Paul with his sores to go ●nto the water? Acts 16.33. 
Mat. 3.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the water.   
5. Suppose they went into the waters, yet it doth ●ot appear that they were dipped; but rather that the water was cast upon them, according to the custom of some Churches at this day, as I formerly mentioned.  
6. If they shall say that going into the water was ●ipping, than it follows that they were dipped before ●●ey were dipped; for Philip baptised the Eunuch ●fter they went into the water, and so they were twice ●ipped; yea as often as the Administrator goeth into ●he water, so oft is he dipped or baptised, and so becomes a Sebaptist, if the going into the water be essen●al to baptism.  
7. Christ doth not appoint the measure of water, ●or manner of washing, more than the measure of ●●ead or wine in the Lord's Supper; it matters no ●or● quantum quisque abluat, quam quantum quisque comedat; though a refreshment of the Soul by the fullness of Christ, is very fit to be resembled by th● quantity of the elements.  
Obj. Col. 2.12. We are said to be buried with Christ in baptism.  
Ans. It appears not (as hath been showed) by th● use of the word in Scripture, or the common use among the Grecians, that it signifies to be under the water: Christ had a baptism, but not such as made him sink under it, 
The Apostle saith Rom. 6. We are implanted into the similitude of his death, which is as much as our burial, but a plant is not put all over into the stock.  for his head was still above the water; neither is it said he came from under the water, but he came ou● of the water.  
2. The pouring of water seems to answer the similitude of burying more aptly, 
A man drunk in the Sa●on lanis said to be under the water.  which is done by the casting of the mould upon us, rather than by casting of u● into the mould.  
3. We are said to be 
* Mr Pat. in pag. 8. saith that the word signifies to drown; But did Christ bid them drown all Nations, and promised to be with them to the end of the world in so doing? Hath he not engaged that he will no more drown the world with water, and doth he give his servants charge so to do? Levit. 1.3.  buried with Christ in baptism, in regard of the spiritual union we have with him in his death and burial; bu● if when a comparison is willing to go with us a mile, w● compel it to go twain, wh● should they not continue under the water, as Christ di● in the grave, three days together.  
4. To conclude, I do not believe that Christ hat● tied all Nations universally to that which is, 1. S● dangerous to health and life, as we see it in many; and therefore it might admit of a dispensation though ●t were precisely commanded. 2. So inexpedient otherwise, for saith the Apostle, 1 Cor. 11. The women must have a vail because of the Angels, lest they by any uncivil carriage be offended; and is there not a great respect to be given to modesty and civility in these cases, least Angels and men be scandalised? 
* Thus many words are used in Scripture in a double sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox unica Leu. 1.2. ex ovibus sive capris. 2 Chron. 3.6. Gold of Parvajim in the dual number, thence Peru; the word seems to imply that Solomon fetched his gold from the East and West Indies. Thus Jerushala●● in the dual number, because the City had two parts, Neb. 3.9, 12. Luke 1.22, 6● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies deaf and dumb, and so in this place; for if Zachariah had not been deaf, what need had they to make signs to him? So that we see, one and the same word may admit of divers significations in the same place, and so intended by the Holy Ghost,  Therefore I rather judge the word signifies ●overly to dip or wash by way of affusion; and that either way may be used, especially in hot Countries, but neither of them necessarily enjoined.  
We have now shown you how the word is used in Scripture, and other heathen authors; and may we not at length retort, That he that knoweth not what this word [Baptise] signifieth, and consequently what it is to baptise, is no justifiable Minister of Jesus Christ. But this is Argumentum ad hominem.  
Thus much for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Secondly, I say baptism is a washing with water, Acts 8.36. here is water, saith the Eunuch, therefore they are much too blame that deny this. Those in Acts 10 had as much of the spirit as any have, or ever will in this life, and yet were baptised; yea, Christ himself submitteth to rhis Ordinance, saying, Thus it behoveth us to fulfil all righteousness, and did experience the fruit of it; there being such a glorious presence at the celebration of that Ordinance, as never was vouchsafed to any before or since: Though there was no defect of any grace in him, required of him in his former state; yet a greater measure of the spirit was poured forth upon him, upon his baptism in order to his ministry.  
Thirdly, It is the washing with water by a lawful Minister. 
* 
Oportet nos baptismum de manu hominis non aliter suscipere, quam si ipse Christus propriis suis manibus nos baptizaret. Luth.  
Christus non baptizavit Joh. 4.1. Haec fuit intentio Domini, ne quispiam ideo se sanctius baptizatum putaret, quod a ministro sanctiore baptizaretur. Aug.   Matt. 28.19. Go Ye and teach all nations, baptising them, etc. Such as are commissioned to preach, are authorized to baptise; those having a command, have a promise also annexed, of Christ's special presence to be with them to the end of the world. But he that hath no such Commission cannot challenge any interest in that promise; therefore the baptism of private men, and such as are not called to the work of the ministry, is a mere nullity.  
Though there was the matter and form of baptism in that of Athanasius, 

The efficient cause is essential to the constitution of the effect, in some things.  
Quid si verba Psittaeo proferantur? Impurum os: Psittacus non loquitur sed garrit; non est verbum quod ab illa pronuciatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum.   namely, a child baptising other children; yet there wanting a lawful instrument authorized to the work, the baptism is no baptism; and therefore in that case, such as were baptised by him were to be rebaptised. I say then by a lawful Minister, For abilities are not sufficient to authorise any for the public dispensing of the word ordinarily, unless ●hey be proved and approved first, and so set apart ●o the work of the Ministry, 2 Tim. 3.10. Let these also first be proved, and then let them use the Office of 〈◊〉 Deacon. Mind the word also, (for there is much divinity in conjunctions as well as pronouns) which word implies that Ministers are first to be tried, and so set apart to the work, (as appears by the 1, and 2 verses, where he speaks of a bishop or Minister) Acts 13.3. before they take that calling upon them.  
Christ himself (that was better qualified for the Office of a Mediator, than all the Angels in heaven and men on earth, yet) dared not undertake it till he was called as Aaron, Heb. 5.4. As the Father sent me, saith Christ, so I send you; Christ had his Commission from his father, as the Apostles had their Commission from him.  
No doubt but Butchers and others might have as much skill to kill the sacrifice as the Priests had, but that was no warrant for them so to do.  
Corah with his hundred and fifty Princes, famous ●n the congregation, men of renown, and (as it seems) well reputed of among the people; risen up against Moses and Aaron, saying, Ye take too much upon you, seeing all the Congregation is holy; making no distinction between Moses, Aaron, and the 
* Num 26.10. For a sign, they are for a sign to all to this very day.  rest of the Congregation. Therefore they usurped the Priest's office: But upon this the Lord appears, and makes such a distinction between them and the Priests, as never was made before; for the earth opened her mouth and swallowed them up. Now lest any should pre●end th●● is an Old Testament 
* John 10. All that came before me are Thiefs and Robbers. Observe, he doth not say they were, but they are. God looks at such as Thiefs and Robbers in hell to this very day, that ran before they were sent.  Proof; the Apostle Judas tells you o● the like in the New Testament, They perished in the gainsaying of Corah, Iud● 11. Whence observe,  
First, there were in Jude's time such as denied the office of the Ministry.  
Secondly, the hand of God was signally on them.  

In some cases private men may; 1. In time of necessity, when there is no other means to be had. Or, 2. In times of Persecution, when the ordinary door of entrance is shut; as appears in that instance of WALDUS Rev. 14. a Merchant of Lions.  As private men may not publicly dispense the word, in an ordinary way: so neither may they administer the Seals. For to whom Christ gave commission to preach, to them gave he commission to baptise, and to them only, Mat. 28. Go Ye and teach all nations, baptising them, etc. And lo I am with you always to the end of the world. We have (blessed be God) a command, and a promise of his presence; they have no such command, and therefore I verily believe they find little of the presence of God in their administrations, either for conversion or otherwise; I am sure they cannot challenge much at the hand of God; For had I sent them (saith the Lord, Jer. 23.) they should have profited this people, had they stood in my council, and not ran before they ●vere sent, (running away, as he said, with the emp●● cart) they should have turned them from their ●vil ways.  
As for our Paedobaptism, if it have nothing of God's appointment, neither administrator, matter, form, ●●ght subject, nor end, surely God would not own it ●s he hath from heaven many a time and often.  
Obj. Ananias, Acts 9.10. being a Disciple, baptised.  
I answer, 1. He had a special command for the bapti●ing of Paul, let them show the like pre●●dent. jud. 6.20. ●ffer thou. Thus the command made it lawful, which without a special command had been unlawful.  
Secondly, It appears by the Ecclesiastical Story, ●●e was a Minister of Jesus Christ, 
* See Corn à Lapet in Act 9 First one of 70 Disciples, afterwards fixed at Damascus.  and so indeed this word [Disciple] in hebrew ●s put for a teacher.  
Thus much for the third head.  
Fourthly, It is the washing with wa●er, in, or ●nto the name of the name of the Father, Son, and Holy Ghost. Acts 19 v. When they heard this, they were baptised in the name of the Lord Jesus.  
I will not deny but that there being an error in the Foundation, there may be a rebaptisation; it is very probable to some, that those Disciples were baptised of Paul, seeing that they were not baptised into the name of the Holy Ghost.  
1. They being asked whether they had received the Holy Ghost, 
* 
Though others take it in another sense, fee Joh 7.30 The Holy Ghost was not yet (given) is added to the text:  
Ambrose sentit illos adulteri no baptismate sub nomine baptismi Johannis, non tam iinctos quam sordidatos.  
See Mac. Musc. Zanch. Deodat. Erg. Nihil est in verbis, eu●● n equè esse Lucae ac Pauli verba existen●mus, nam quod ad particulas illas graecas attinct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saepiùs in Scrip●● logitur et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subsequent, et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prae●●●e Rom 3 2. and 10.1. Col 2.17. Luk 11. 3●. Act. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. et tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non praec●sserat. Macc. Quere, whether many Administrator in these days, deny not the second and third persons in Trinity.   that is, the gifts of the Holy Ghost They answered, they knew not whether there were an Holy Ghost or no; which words imply the existence or subsistence of the third Person i● Trinity.  
2. Those were Jews, now many of the Jews did not rightly understand the doctrine of the Trinity.  
3. It appears by the question Paul propounds ver. 31. Unto what then were ye baptised? Now no man is baptised into the gifts of the Holy Ghost, but into the Holy Ghost himself.  
4. If that new interpretation be admitted, there is a tautology; for who doth not by the words going before (John verily baptised with the baptism of repentance, v. 4.) understand that they were already baptised by John, v. 3.4. To what purpose then should he say in the 5 v. When they heard this, they were baptised into the name of the Lord jesus? Calvin seeing the force of this Argument, saith, They were baptised with extraordinary gifts of the Holy ghost. But that is expressed in the words following, when Paul laid his hands on them.  
5. That interpretation overthrows the grammatical sense of the words, and seems to render them void of common sense; for the words spoken by Paul to them, are in the second person whereas these words [they were baptised in the name of the Lord Jesus] are spoken in the third person; Therefore cannot be the words of Paul to them, but of Luke concerning them; else the Apostle would have said [when ye heard this] and not as we have them [when they heard this.] Besides it's somewhat harsh to make the people whom John baptised, and those twelve Disciples of Ephesus the same persons: For the pronouns they and they in the 4 and 5 verses, upon that supposition that both are Paul's words, cannot be understood but of the same persons, (as is well alleged by some) Therefore these words [when they heard this] must be taken as the words of Luke, not of Paul; importing the baptism of these Disciples upon the preaching of Paul, and not of John.  
6. The Apostle, Act. 194, doth plainly declare. That John, when he baptised, did say that they should believe in him that should come after him; which Paul interprets to be meant of Christ Jesus. But if John had baptised in the name of the Lord Jesus explicitly, 
In this sense some understand Cyprian, denying the baptism of such heretics which erred in Fundamentals.  why did not Paul say so, rather than to say that he baptised them, saying unto them, that they should believe in him that should come after him? Whosoever therefore shall destroy the foundation, denying the Trinity and depraving the form of baptism, their baptism is invalid.  
Thus much of the Definition.  
We pass from the definition to the Arguments for Infant-baptism. The first Argument is taken from the command of Christ, Go and disciple all nations, baptising them in the name of the Father etc.  
1. By nations is meant Men, Women and Children, which are a great part of nations, and must needs be included in the command; for when David exhorteth all people and nations to praise the Lord, he afterwards explains himself, Young men and maidens, old men and children, let them praise the name of the Lord. Psalm 148.11, 12, 13.  
2. We know when the nation of the Jews were made Disciples and circumcised their Children also were made Disciples, that is, such as were admitted into Christ's School; for a child is accounted a scholar the first day of his admission; and such did Christ undertake to teach, non quia docti erant sed ut docti essent; discipling being not of persons already taught, but that they might be taught.  
3. In the words of the text, all nations are opposed to that restriction of it to the Jews; the commission of the Apostles being enlarged as to the gentiles; therefore Children are included in it, as they were formerly.  
4. 
* Quicquid de universali aliquo universalitèr dicitur, id de omnibus sub isto universali contentis dicitur. Vel, posito toto generali, pars ejus negari non debet.  God speaks of nations universally, and gives no restraint, no determination or limitation unto any sex or age; therefore all are included.  
5. It's a national dispensation, and from a national, dispensation no entire species ever was exempted.  
6. The 
* A stranger that is circumcised (saith Maimonides) and not baptised, or that is baptised and not circumcised, is not a Proselyte till he be both circumcised and baptised.  manner of the Jews was to baptise the Children of Jews and Proselytes. Ex. 19.8. they were all baptised or washed. Thus Gen. 35.2. Jacob caused the women and children to be baptised; 

And in the Talmud (as Mr. Liglnfoot observes) they baptise little ones by the appointment of the Consistory. The hebrew gloss upon the place saith, If he have not a father, and his mother bring the child to be Proselyted, they baptise him, because there is no Proselyte without circumcision and baptism.  
Hence it is that a Jewish Proselyte in Arrianus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a baptised person.   for baptism or washing among the Jews was a known Rite, solemnly used among them for the initiating of Jews and Proselytes into the Covenant. Therefore the manner and form of baptism with the subject thereof, being well known to the Jews, they inquire not of John concerning those things, john 1.25, but only question his commission. This Jewish custom Christ turns into an Ordinance, that he might quietly usher it into the world, not expressly mentioning the children, but including them in the general; the right of children to the Seal being granted, and not at all questioned by them.  
Thus than I argue, Nations discipled are to be baptised, But the children of believers are a part of Nations discipled: Therefore they are to be baptised. 
* See Mat. 10.42. Mar. 9.41. Where these terms are confounded.  That they are called disciples it appears by Acts 15 10, Why tempt ye God to put a yoke upon the neck of the disciples? All they upon whose neck they would have laid this yoke are disciples. But they would have put this yoke of circumcision upon children: Therefore children in the sense of the Holy Ghost are here called disciples. Mind v. 1. Except ye be circumcised after the manner of Moses ye cannot be saved; those words, after the manner of Moses, include all Males whether young or old.  
Act. 21.21. with v. 25. and 6.14. Those Myriad or many-ten-thousands were informed, That Paul taught the Jews among the Gentiles to forsake Moses, 
See Act. 21.4, 5. Finding disciples— they all brought us on our way, with Wives and children. Where wives and children are included under the notion of Disciples.  saying that they ought not to circumcise their children; but the Elders tell him, as touching the Gentiles that believe, we have written and concluded that they observe no such thing, that is, that their children should be circumcised: for the relative (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) must needs be referred to the 21 verse, where he mentions the circumcision of Children. Observe than he saith, we have written and concluded, which words refer to Acts 15 23, The Apostles, Elders & Brethren send greetings to the Brethren which are of the Gentiles. It appears that the question was concluded as concerning the Gentiles and their children, (and not the Jews children) called there Disciples. The Apostles and Elders wave the question as concerning the Jews children, for as yet the Jews were not able to bear it, Acts 6 14; but they determine that the Gentiles should not circumcise their children, or observe any of those ceremonial Rites; save only that they abstain from things strangled, and fornication, from things offered to idols, and from blood. So that it is as clear as the Sun, that by Disciples, Acts 15 10, children are meant.  
2. Children are such as do belong to Christ, therefore they are Disciples of Christ; for to belong to Christ, and to be a Disciple of Christ, is all one in scripture phrase. Mat. 27 57 with Mat. 10 42, 
* Poculum aquae frigidae, quae nullis expensis eget, sed faci è parabilis: frigidam aquam dixit▪ ut ne calefaciendi impendat lab●rem. Chrys in Mat. 10. Name in usu et deliciis fuissè p●tum aquae calidae apud antiquos, non s lun● haec Chrysostomi, sed et aliorum testimonia indicam. Pin. in Job.  Whosoever shall give a cup of cold water to one of these little ones, etc. These are distinguished from Prophets and righteous men, b●● called Disciples.  
3. They are such as Christ undertakes to teach. Isa. 54 13, all thy children shall be taught of the Lord. jer. 31 34, they shall all know me from the lest to the greatest, that is young and old. This promise is applied (john 6 45.) unto the people of God in the new Testament, whom the Lord doth engage to teach and incline their hearts to believe in him.  
Obj. It is said, Go teach (Mat. 28) and then baptise, that is, say some, such as are made Disciples by the teaching of men.  
Ans. 1. We deny that its necessary they should be taught of men before they be baptised; Paul was not taught by man when he was baptised by Ananias; it's sufficient to us that the Lord engages to teach us and our children.  
2. In scripture we say there is no priority or posteriority; therefore from the priority simply the argument is not conclusive: 
In Scriptures non datur prius & posterius.  But if they will argue hence, That they must first be taught by men; we retort Mark 1 4, john did baptise in the wilderness, and preach the baptism of repentance; where you see baptism is put before preaching.  
3. 
* Matt. 28 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The antecedent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per Synthesis. Thus Romans 9 24 v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gall. 4.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col 2.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Caput ex quo Mat. 15.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. John 16.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which notes the personality of the holy Ghost.  If we precisely stick to the words, than women are excluded; for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the masculine gender.  
4. For the adult, we say teaching ordinarily goes before the administration of the Seal; but not so in infants: It was sufficient that Abraham was effectually taught, though his children were not as ye● capable of instruction; notwithstanding as he, so they were all admitted to the seal of circumcision.  
5. If the Lord had given a Commission to the Apostles, saying, Go teach all nations, circumcising them in the name of the Father; had this been inconsistent with Infant-Circumcision? I say no, but if the Lord say, Go ye, disciple all nations, baptising them in the name of the Father, Son, and holy Ghost; why should any imagine that Infants are excluded? This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to disciple them, q. d. admit them into the school of Christ; thus the word is constantly used in the new Testament, as in Mat. 27 57, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
* Heb. 7.11.— The people received the Law, that is, were legalized, disciplined after a legal manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He was Iesus' disciple, or he was disciple to him. Where we see plainly, That relative discipleship may be admitted of in scripture. Acts 14 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; having evangelized that city, (that is, turned them into the mould of the Gospel) and discipled a competent number, they ordained Elders in every Church, v. 23.  
6. Making disciples being an aorist, hath the force of a future tense, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and baptising is of the present tense; therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to have the precedency.  
7. Though (make disciples) be first in order of words yet not of things: For he doth not say, Go make disciples and baptise them; but make disciples baptising them: As if he had said, By dedicating ●hem to God in that Ordinance, they are made disciples of Christ.  
8. If children be left out in this commission, it is because, 1. They are not named, and so women are excluded also, for they are not named, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the masculine gender. Or, 2. Because they are not capable of being taught, and so of being Disciples of Christ. But the contrary hath been proved, That they are taught by God, and after they are come out of their infancy, are capable of being taught of men.  
The Second Argument.  
Such children as are incovenanted, are to be sealed with the initial seal of the Covenant: But the children of believing Parents, 
Si rem concedant que major est, cur n●n signum qu●d min●s est? In omni enim Sacrament signum i● quantum signum incomparabilitèr, minus est quam Res ipsa. Luther. de cap. Bap.  are incovenanted: Therefore, They are to be sealed with the initial seal of the Covenant.  
The first Proposition is proved Gen. 17 7, 9, and I will establish my Covenant between me and thee, and thy seed after thee in their generations; for an everlasting Covenant, to be a God to thee and to thy seed after thee. Thou shal● keep my Covenant therefore, thou and thy seed after thee in their generations. You see the Covenant is made by the Lord himself a ground of Circumcision. Now where we have a promise laid for the foundation of a duty, it is equivalent to any express command; seeing the will of God is as well known by promise or threatening, (jer. 10 25) or necessary consequence, as by express command or example: Yea those words [thou shalt keep my Covenant therefore] extend to us also in the new Testament; but not as to circumcision, therefore to baptism. I would fain know whether by virtue of this covenant made with Abraham, the posterity of Abraham shall not be reinstated into that land (Mic. 7 14, 15 Let them feed in Bashan and Gilead as in the days of old, and according to the days of thy coming out of Egypt will I show unto him marvellous things. Ver. 20, Thou wilt perform thy truth to jacob and thy mercy to Abraham, which thou hast sworn unto our fathers from the days of old.) If so, (as I shall show hereafter more fully) than these words [thou shalt keep my Covenant therefore] can not be meant of circumcision, (which was long since abolished) but must needs be meant of baptism, which cometh instead thereof; seeing there is no other initial seal mentioned in the new Testament: Which seal of the Covenant, not only the natural seed of Abraham, the Jews; but all his spiritual seed, the Gentiles, are bound to apply to their children by virtue of this command.  
Had not circumcision been ceremonial, and another sign instituted instead thereof, no doubt it had been in force to this day. (As that of the Sabbath, what is moral in that command, remains; though that seventh day of rest from the creation be abolished, yet there is another seventh day instead thereof appointed, which is the first of the last seven, as the other was the last of the first.) This then is moral in that of circumcision, That our faith is to be held forth and professed to the world, by the dedication of our children to God. Gen. 17 12.  
He that is eight days old shall be circumcised. This is no institution of Circumcision, 
Erg. Exod. 12, When he speaks of the circumcision of the children of Proselytes, there is no day limited for the observance thereof.  (as is well observed by some) but a subsequent directory for the particular day.  
The institution itself we find in vers. 10, without any restriction to infancy in that latitude, 
See Ainsworth. Num. 9 6, 7, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as comprising Males of any age, omnis mas, every male whether man or child shall be circumcised. Thus the new Testament, Gal. 3 28, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, male & female; there is no limitation of it, therefore it may as largely be taken as the word before mentioned, Gen. 17 10. We see then that the Covenant is still in force, and the command thereto annexed, sc That Infants should be sealed, only the Seal of circumcision is turned into baptism.  
Those males and females (Gal. 3 28) are equally privileged according to the teno● of Abraham's Covenant; for, saith the Apostle, we are all one in Christ Jesus, and if ye be Christ's then are ye Abraham's seed, and heirs according to the promise: But children are Christ's: Erg. Abraham's seed, and therefore consequently alike privileged with Abraham's children. Add to this the words of the Text, Acts 2— And let every one of you be baptised, for the promise is to you (Jews and Proselytes) and your children. This was the first open promulgation of the Covenant.  
The Jews were so accustomed to that great personal promise [I will be thy God, and the God of thy seed,] as that there needed not any explanation of it; it being ordinarily put for the Covenant, and contrariwise the Covenant put for it. Gal. 3.14, 17. That the blessing of Abraham might come upon the Gentiles, that we might receive the promise of the spirit. Thus vers. 17, This I say therefore, that the Covenant which was confirmed of God in Christ before the Law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.  
Sometimes the Apostle useth the plural Number, v. 16. Now to Abraham and his seed were the promises made. 
Observe, he saith, to Abraham and his seed were the promise made. Which relates to Gen. 17. For in Gen. 12. he saith, [in thee.] Yea, Gal. 3 16. The inheritance was given by promise's. Now in Gen. 12 1 he only saith, he will show him the land, but in the 17. he gives it.  Because this proposition [I will be thy God] being the mother promise containeth all other promises in the womb of it. Thus Rom. 4 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the promise, that is the Covenant made to Abraham, is to be understood, being mentioned in that chapter no less than four times.  
This promise, saith the Apostle Acts 2, is to you and your children, and to the Gentiles (when called) and their children: To you Jews actually; (for they were not as yet cut off) and to the Gentiles intentionally, answering the call of the Gospel.  
As for that 
* Mr. Tom his rev.  interpretation of sending Christ, which is given by some; we say, It's improper to say, the promise i●, for it was already fulfilled; (though it was included in Abrahaham's Covenant) but as for remission of sins and pouring out the spirit on them and theirs, they are included in that great promise, [I will be thy God and the God of thy seed.] Thus the Apostle, Gal. 3 14, That we might receive the promise of the spirit through faith. This the Apostle had chief in his eye: For the giving of the Messiah was the great promise of the old Testament; as the giving of the spirit is the great promise of the new Testament. See Luk. 24.49. Acts 1.4, 5. and 2.33. Having received of the Father the promise of the holy Ghost. Compare Acts 10.47. and 11.16. and 15.8, 9 Giving them the holy Ghost as he did unto us, and put no difference between us and them, purifying their hearts by faith. Which words show you, that it's not meant only of the extraordinary gifts, but of the ordinary gifts of sanctification: By spirit then (Act. 2 37) he meaneth not so much, or solely, the extraordinary gifts of the spirit, as regenerating graces, with the degrees of them.  
We have now proved the first Proposition, namely, That such as are in Covenant, are to be sealed with the seal of the Covenant. It remains that we prove the second, sc. That Children are incovenanted. For the proof of which, mind well the words of the Text, The promise is to you and to your Children.  
Obj. The promise runs to children when they are called.  
Ans. Calling in the Jews did not go before the Covenant, but followed after, as appears by Act. 3.25. Ye are the Children of the Covenant which God made with our Fathers, saying unto Abraham, and in thy seed shall all the families (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where children must of necessity be included, as the word imports) of the earth be blessed.  
The promise was not made to their seed, because they did believe; but some of their seed did believe because they were under the promise: which promise reaches to spirituals as well as carnals, even to turn them from their iniquities.  
To the Jew first and also to the Gentile was this promise made. The Jew before had a jus ad rem, but upon their repentance a jus in re. Act. 2 39 That being suspended till they came in, and then the promise runs clear without any interruption.  
2. The Apostle showeth not only that baptism cometh instead, but that it's administered on the same grounds, sc. That God is our God and the God of our seed; we need not fear the seal is put to a blank; (because no visible faith appears) for here is a Covenant to which this seal of baptism is annexed, and the Covenant, I hope, none will say is a blank to which the name JEHOVAH is added, that gives being to all those promises. Which name is so often repeated in Jer. 31, to show that as he was known by that name when he brought them out of Egypt: So now much more in these later days, in bringing them out of all countries whether they are scattered.  
3. An exclusion of their children would have exceedingly perplexed them, as is undeniably evident; they being conscious to themselves of that bitter curse which was pronounced by them, [his blood be upon us and our children.]  
4. Act. 2.41. They gladly received that word, namely, the promise is to you and to your Children, and therefore were baptised; by which it appears that they understood that their children were included in that Covenant. If then the Proselytes upon the receiving of the word were circumcised, they and their Children: then doubtless those and their children were baptised on the same ground.  
4. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Christ came not to loosen the Law, much less the Prophecies and promises of old made to believers. Rom. 15 8. To confirm the promises made to our fathers.  
Because this might be questioned, whether the Gentiles might be partakers with the Jews of the promises and their appertenances; 
For he is not a God of the Jews only, but also of the Gentiles parents and children, as he was to the Jews. Rom. 2.29  therefore the Apostle doth abundantly labour to prove, by four several places of Scripture, That Christ is a minister of the Circumcision, to confirm the promises made to the fathers; and that the Gentiles might glorify God for his mercy held forth in the same promise. See v. 9, 11, 12. I do not remember any place of Scripture, where the Apostle doth bring so many proofs as he doth in this one place, showing that the Gentiles have an interest in the promises made unto the Jews; that so he might remove all scruples, and drive the nale to the head, and clinch it fast. For  
First, If children in the new Testament had been left out, they had lost by the coming of Christ.  
Secondly, The grace of Christ had been straighter in the new Testament than in the old.  
Thirdly, Then what ground of hope had the parent to plead for his child? Or how may the child come in the name of his father's God (which they were wont to do) pleading the Covenant, if he have no interest to it as from his parents?  
6. We have sufficiently proved, That the Covenant runs in the natural line of believers, as to the outward administration of it 〈◊〉 at lest till it be cut off by parents or children, only it is established with Isaac and all such as are true isaac's.  
7. Except in relation to the Covenant in that place, Act. 2, there could be no occasion of naming Children: For,  
The Apostle might have said. The promise is to you, and those that are afar off, even as many as the Lord shall call, without putting in Children, but he lets them understand, That, notwithstanding that bitter curse, [his blood be upon us and upon our children] they were not as yet discovenanted, though the axe lay (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3) at the root of the tree, ready to cut them off from Abraham, if they closed not with Christ.  
8. That limitation to children when they are called, holds forth no more privilege to the children of believers than to the children of Pagans; but how uncomfortable this doctrine is let the world judge.  
9 Is not this strange doctrine, That t●e faith of the parent should set the child farther ●ff from Go●? before they were near by the blood of the Lord, but now afar ●ff: In that very moment the parent believes not, the child is under a Covenant; in the next moment the parent believes (for regeneration is in an 
* Generatio fit in instanti.  instant as generation is) the child is discovenanted; how comes this sudden change?  
10. The Argument so put as formerly is alleged, is no Argument at all; for whether the parent repent or not repent, in case the children be called, the promise belongs to them. If a Landlord should move his Tenant to give up his old Lease, (wherein the lives of his children are included, which also hath certain privileges to him and his children) and to take a new one in which his children's lives are left out having no more privileges than mere strangers; could he rationally persuade him to surrender up the old Lease or grant, and to take a new one from the benefit that may accrue to the Tenant by it, the lives of his children being left out in the Lease? And what force is there in this manner of arguing, judge ye. You and your children have been hitherto under a Covenant of grace; now in case you believe your children shall be discovenanted: but if hereafter they or any of the heathens shall believe, they shall be admitted into the Covenant, but their children shall be left out. Had this been of any force to persuade them to enter into the way of the new Testament? Or to comfort poor souls, that doubtless were much troubled about that bitter curse, his blood be upon us and our children? Would it not have disheartened them for ever, and made them stumble at that stumbling-stone?  
Obj. This promise is meant of extraordinary gifts.  
Ans. This salve reacheth not the sore; they were pricked and wounded in the very heart, and stood in need of comfort to support their fainting spirits; of a God to pardon, a Christ to save, a Spirit to sanctify and comfort; therefore we may not limit the promise to those extraordinary gifts: For what comfort had it been to them to tell them they should receive the gift of Tongues and working miracles? when they hung over the chimneys of hell, (as I may so speak) or the smoke of the damned, ready to be cast into the everlasting flames, for aught they knew, every moment.  
2. It's to all that are a far off, to wit, Gentiles: Now all such do not receive any such extraordinary gifts, neither have they any such promise; if so, none in these days (for aught I know) are effectually called.  
To put an end to this Text observe these 3 things.  
First, The promises that are made to Parents are made to their children also; Children are under the same Covenant with their parents.  
Secondly, A right to the promise is a ground of right to the Seal: Or, being in Covenant is the ground of being baptised; for to whom belongs the Covenant, to them belongs the Seal of the Covenant. Foederati sunt signandi.  
Thirdly, 
* Ad quos causa legis proxima & immediata pertinet, ad illos etiam lex illa pertinet. Tom. Exer.  Upon the same ground that parents are baptised, their children may and must be baptised: (for there is the like reason for the one as for the other) But parents are baptised because the promise is to them: Therefore the Children may and must be baptised on the same ground because the promise is to them also. q. d. Ye Jews that now repent and believe, be ye baptised with your children; for the promise is to you and to your children. The duty of being baptised extends as far as the ground or reason of it: But that extends to Children: Therefore so doth the duty also.  
WE come now to other Scriptures: For with this great scripture (Act. 2) the body of the scripture doth concur. 

Abraham. Nomina in futurum proposita nihil possunt in futurum promittere, sed quod nomen os Domini nominavit propheticum est futurorum. Riv in Gen. 17 Datum fuit nomen pro signo effectus futuri, ut quotiescunque occurreret ei nomen suum, revocaret in memoriam dei promissionem.  
Nomen Abrahae mutatum ante institutionem circumcisionis, ut liquido constaret pactum promissionis, non tantum ad unam gentem circumcisam, sed ad multas gentes pertinere. Gat.   As Gen 17 7, and 28 4. And give thee the blessing of Abraham to thee and thy seed after thee. Compared with Gal 3 14, That the blessing of Abraham might come upon the Gentiles. This later text is explained by the former.  
Leu. 26 42, I will remember my Covenant with Jacob, and my Covenant with Isaac and with Abraham. Observe how he ascends: He gins with Jacob, (Esau being cut off) from Jacob to Isaac, (Ishmael being cut off) from Isaac to Abraham. This will he do when they accept of the punishment of their iniquity, that is kiss the rod, and humble themselves under the mighty hand of God; because and because (for so the original renders it) they despised his judgements. Then saith the Lord, ver. 45, I will remember the Covenant of their Ancestors; this promise relates to their last captivity, ver. 44. Compared with Rom. 11.1, 26 28.  
Deut. 43, If in thy later days thou return, he will not forget the Covenant made with thy fathers. Verse 37, Because he loved thy fathers therefore he chose their seed after them. Cap. 7, 8, 10, ver. 15, Only the Lord had a delight in thy fathers to love them, and he chose their seed after them. In which Text observe, That God did show favour to the Children for the Parent's sake. Deut. 29 10, Ye stand this day before the Lord, your little ones and the stranger that is in thy camp,— that thou shouldest enter into Covenant, He speaks to them all as one man. Neither with you only (that is, you and your Children here present) ●o I make this Covenant: but with him also that is not here this day, (that is, the 
* Observe v. 13 That he may be to thee a God as he hath sworn to Abraham.  Gentiles and their Children unborn intentionally.) Deut. 30 6, I will circumcise thy heart, and the heart of thy seed. Compared with ver. 5, I will multiply thee above thy fathers. Which implies that this promise relates to their return out of their last captivity: For this command which I command thee this day, is not hidden from thee neither is it far off. This is a Gospel-promise as appears by the Apostle Paul, Rom. 10 6, The word of faith is nigh thee; (a word of command and a word of promise being promiscuously used in scripture phrase,) Psalm 111 11, compared with the 105 Psalms v. 8. He hath remembered his Covenant for ever, the word which he commanded to a thousand generations. Psalm 37 25. I have never seen the righteous forsaken, or their feed begging bread. Verse. 21, He is ever merciful and dareth, and his seed is blessed. Psalm 479, The voluntary of the people were gathered to the people of the God of Abraham. Psalm 86 16, Save the son of thy handmaid. Psalm 116 16, Truly I am thy servant and the son of thy handmaid; it appears not what his father was, but it seems his mother was a good woman, this Covenant as from his mother he pleads with God. Psalm 103 17, But the mercy of the Lord is from everlasting to everlasting upon them that fear him and his righteousness, (.1. the performance of the promises) to children's children. Psal. 102 28, The children of thy servants shall continue, and their 
* Isa. 66 22, Their seed shall continue before me.  seed shall be established before thee. This is a Gospel-promise for the continuance of their Children in their former state, as appears by the 17 v. Thou art the same, or, thou art he, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) so interpreted and applied to Christ, Heb. 1 10.  
Psalm 112 2, The generation of the upright shall be blessed.  
Esa. 29 23, But when he seethe his children the work of mine hands in the midst of them, they shall sanctify my name. Esa. 44 3, I will pour my spirit upon thy seed, and my blessing upon thine offspring, that is, their sons and daughters; according to that expression Esaias 22 24, And they shall hang upon Him, namely Christ, the offspring & the issue, that is, their sons and daughters. Esa. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat signum, vexillum nauticum. Matt. 24. Tunc apparebit [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] signum filij hominis. Num. 26 10, in signum. Haec enim omnia illis in figurâ contigerunt. Pag. Therefore by the standard we may understand baptism, because he saith, They shall bring thy sons in their arms.  49 22, I will set up my standard to the people, and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. Compared with ver. 25, And I will save thy children.  
Esa. 59 21, My word and my spirit shall not departed out of the mouth of thy seed and of thy seeds seed for ever. This promise shall be fulfilled in the later times, as appears by Rom. 11 27, This is my Covenant with them when I shall take away their sins. Compared with the former verse, The redeemer shall come to Zion, and to them that turn from transgression in Jacob. And then he tells them, This is my Covenant with them, saith the Lord; which he explains in ver. 21, My word and spirit shall not departed out of the mouth of thy seed nor seeds seed for ever. From whence observe, That the vein of election shall run along in the loins of the seed of the elect, and their seeds seed for ever; for that Church shall never be dischurched.  
Esa. 61 9, And their seed shall be known among the Gentiles, and their offspring among the people. Esa. 65 23, For they are the seed of the blessed of the Lord, and their offspring with them. This is a Gospel-promise relating to the Jews. Non laborabunt inanitèr, neque gignent liberos ad conturbationem, nam semen benèdictorum à Jehova erunt, & prognati eorum. Piscat. They shall not bring forth children unto trouble, (q.d.) their issue shall enjoy the like quiet and prosperous condition together with their parents, whereas formerly they were brought forth to the pestilence and the sword, Hos. 9 12, 13. The reason of this happiness of their children is given in the 23 verse, For they are the seed of the blessed of the Lord, and their offspring with them: So that by offspring he must needs intent their natural issue, which is brought in as a medium to prove the former proposition, namely, That they shall not bring forth children unto trouble, or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXX. i e. to a curse. To say this is meant of the 〈◊〉 is improper, for it's all one as if the Prophet had said, They are the elect of the blessed of the Lord, and the elect with them; which is not sense.  
Jer. 30 20, Their children also shall he as aforetime, and their Church shall be established before me: see the Hebr. This is a new Testament promise grounded on Christ, (who engaged his heart to draw near to God, ver. 21.) which shall be fulfiled in the later days. Then shall such as have scrupled this truth (for 24.) consider it; for God will then be the God of all the families of Israel, Ier 31 1, that is, parents and children.  
If their children shall be as of old, doubtless as they were Church-members visibly owned by God in the old, so shall they be still in the new Testament: But to limit this text to their civil state only, seems to be clear against the scope and purpose of the holy Ghost in these words, which is to show the glorious and blessed condition of that Church. jer. 32 39, That they may fear me for ever, for the good of them and their children after them. This prophecy is applicable to the Jews converted, for 37, and is an implicit promise suitable to that of the V Commandment, [that thou mayest prolong thy days.] Compared with Eph. 6 1. And so interpreted by the Apostle.  
Ez. 16 21, Thou hast slain my children whom thou hast born to me, (for we are neither born nor reborn to ourselves) God owns them for his own though their parents were Idolaters.  
Ez. 36 11, I will settle you after your old estates, and will do better for you than at your beginnings, Or as some read it, I will bestow benefits upon you more than at the first. Then doubtless their children were not left out.  
Ez 47 14, Ye shall inherit it one as well as another, yea, saith the Lord, the strangers with their children shall have inheritance with the children of Israel in that land of Canaan, vers. 22. This is a Gospel-promise as appears by many arguments which I could produce; the land being but a type of the Church or heaven, in which children share with their parents.  
Hos. 14 8, They that dwell under thy shadow shall return. This must needs include the children, which shall be made good, especially to the Jews, upon their last return.  
Obj. These promises are made to the Jews, and can not properly be applied to the Gentiles with their Children.  
Ans. They were made in Christ, in whom all the promises are yea, that is, affirmed; and amen, that is, confirmed to us Gentiles.  
2. 
* See Glass. Amos 9 12,  possideant residuum Edomi. Junius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per cum vertit; ut haeredes sint cum reliquijs Edomi, & omnibus gentibus quae vocantur de nomine meo. 1.  non tantum Judaei, verùm etiam gentes reliquae communi cum illis haereditate persruantur. LXX pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possidebunt, legerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requirent; unde illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homo; unde illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & addiderunt vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  They are so interpreted, Act. 15.16, 17. Hos. 2 23, compared with Rom. 9.24, 25. Hos. 12 4, He found him in Bethel and there he spoke with us: So that the promises made unto Jacob are applicable unto us also. Hence it is that all the people of God (Gal. 6 16) are called the Israel of God.  
If any shall say, That children in the old Testament were ceremonially holy: The Apostle answers 1 Pet. 2 9, writing to the twelve tribes scattered (jam. 1.1) they and their children were an holy nation  
Add to all these scriptures Exod. 20 5, Showing mercy unto thousands of them that love me and keep my commandments. 
Matt. 1. Abraham is brought in as the first explicit Covenanter, to whom the promise was made; which runs along in the natural line to Christ, taking effect in some of his seed in every generation. But least this should be thought to be a typical Covenant abolished in Christ, whereas Matthew descends from Abraham to Christ, Luke ascends from Christ to Adam; to show us that the Covenant extends to all believing Gentiles as well as Jews, even to all the Sons of Adam.  I hope none will say that the moral law or the promises thereunto belonging are abolished. Here is a promise made to those that worship God in the beauties of holiness, I mean in the purity of his ordinances; to such and their seed doth the Lord extend mercy. (which is a fruit of the Covenant of grace not of works) The like phrase we have in Timothy, Keep this command to the coming of Christ, that is, if thou shouldest live so long: So if the world should continue to a thousand generations, (which I suppose not, for Mat. 1 those three 14 generations took up a great part of the time from Abraham to Christ) God will make good his word to them, if they cut not off the entail of the promises.  
Obj. 
* When Princes offend their favourites are heaten: So when Parents transgress their children are punished.  This is meant to those children that love the Lord, and the contrary threatening to those Children which imitate their father's vices.  
Ans. 1. 
* Exod. 34.7. Vtrumque absolutè ponitur, Qui custodia misericordiam in millia, & qui reddis iniquitatem patrum filijs ac nepotibus. Riu. Showing mercy unto thousands, but visiting the sins of the parents upon the children to the third and fourth generation: The words are put absolutely, without restraining them to those that love or hate him, because they relate to the parents; so that doubtless the child may suffer temporal punishment for the father's sins, as being a part of the father; but not eternal. Ezek 18.  If the command be so understood, then is there no pretence for children to complain, The fathers have eaten sour grapes and the children's teeth are set on edge; if God did punish children only for imitating their parents vices.  
2. If he spoke of children hating God as their fathers, why might he not have said, Visiting the iniquity of the fathers upon the children unto a thousand generatons, as well as to the third or fourth?  
3. If the words be so understood, then is the force of the comparison lost; for he extols his mercy above his justice, saying, Visiting the iniquities of the fathers upon the children unto the third and fourth generation, but, Showing mercy to thousands: For the attributes of God are equal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
4. What force were there in this dehortation; You parents take heed of idolatry, for if your children to the third or fourth generation commit idolatry, I will punish them? It is not to be imagined, that the wisdom of the father should argue thus irrationally: For so he should punish not so much the sin of the father as the sins of the children.  
Let none say these are old Testament proofs, (entrenching upon the prophetical office of Christ) as if that which was written w●●● not written for our learning; or as if Christ were not sent to confirm the promises made to the Fathers. Rom. 15.  
We thought much that the Papists should make void and unlord the second Commandment, and the Bishops the fourth; but what shall we say to those that wave the old Testament, unless it be in such places which seemingly make for their own opinion; these have the leprosy in their heads, and therefore are altogether unclean: For doth not Moses expound Christ, and doth not Christ send the Jews to Moses for instruction? joh. 5 46, Luk 16 31.  
Let us come to the new Testament, (though we say there is no more inconveniency upon supposing of children in the new Testament to be in the Covenant than formerly; therefore to reject Infants now, is to condemn the wisdom of God in admitting them in the old) and hear what the Spirit saith unto the Churches; Matt. 22 32, compared with Ex. 3 6, I am the God of Abraham, the God of Isaac, and the God of Jacob. The Lord makes mention of this Covenant made with our fathers; for than he was about to bring them out of the land of Egypt; wherein he failed not, but made good his word to a day, though the promise was made four hundred and thirty years before, Ex. 12 42. It is a night much to be observed, wherein the Lord brought them out of the land of Egypt; if he had deferred to make good his promise but till the next day, he had (that I may so say) forfeited his bond. Luk. 1 54, He hath helped his servant Israel in remembrance of his mercy, as he spoke to our fathers, to Abraham and his seed for ever. q. d. God in giving Christ remembered his Covenant with Abraham. V 72, To perform the mercy promised to our forefathers 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. To show mercy to our fathers; the fathers are the objects of this favour. But what is this mercy and favour? The words following tell you, To remember his holy Covenant.  and to remember his holy Covenant. Verse. 2, compared with the 76, And thou Child shalt be called the Prophet of the Highest. He brings in the child here, q. d. Behold the Covenant is made good to Abraham in this Child. Zacharias (who was both deaf and dumb, as the word signifies and as it appears by the context, for they made signs unto him how they would have him called) I say, Zacharias triumphs in this, and magnifies God's glorious grace, saying, 
Act. 3 21, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By the mouth of all the Prophets.  As he spoke by the mouth of all the Prophets; as if all the Prophets had but one mouth, being unanimous in their interpretation of the Covenant, v. 70, which Covenant was made not only with Abraham, but with the fathers and their children; and shall we have a mouth to speak or a heart to think contrary to the sense and meaning of all the holy Prophets, which have been ever since the world began? Far be it from us, yea for ever far be it from us, that pretend we have the mind of Christ.  
Luke 19 9, Salvation to thy house, saith Christ to Zachaeus, or here is a covenant of grace for thee and thy children; but mind how he altars the person, For as much as he also is a son of Abraham; as if he would have standers-by, yea all to take notice, That though Zachaeus was an eminent sinner and a Gentile: yet upon his conversion he and his children were included in the Covenant. Gal 4 28, Now we brethren, as Isaac was, are the children of promise; Isaac when an Infant was a child of promise, and so considered when that promise was made; which promise was confirmed to him and to his posterity: 
Gal. 2 15, Naturâ Judaei.] Non intelligit naturalitèr essè immunes à corruptolâ humani generis, sed quia promissio haereditariam benedictionem faciebat, ideò naturale vocatur hoc bonum. Calv. in Gal.  We then, saith the Apostle, (I and you Galatians with your brethren) are children of the promise as Isaac. This is the sense of the holy Ghost; But as then he that was born after the flesh, did persecute him that was after the spirit: so it is now. There were then such as were born after the flesh, that is, the natural seed, who in course of nature came from Abraham: So is there now a fleshly seed of 
* Rom. 11.28. Dilecti propter Patres.] Non quod dilectioni causam dederint, sed quoniam ab illis propagata fuerat dei gratia ad posteros, secundùm pacti formam [Evo deus tuus & seminis tui.] Cal.  believers.  
If then there remains in the bosom of the Church children born after the flesh, then is there the privilege of Birth-holiness still remaining, seeing as it was then, so it is now.  
Rom. 11. Children with parents were broken off from the Covenant; therefore they were under it. Yea, They with their parents at length shall be engrafted in again, as we shall show hereafter.  
Eph. 3.8. That the Gentiles (that is, parents and children) should be partakers of his promise, namely that grand promise, I will be thy God and the God of thy seed; of which promise they are not partakers if so great a part of the Gentiles be excluded.  
Add to all these Scriptures that of the 1 Cor. 7 14, Else were your children unclean but now are they holy; the question was not whether the marriage were lawful, but whether they might lawfully live together, the one being a believer the other not. (therefore to plead the unbelieving fornicator is sanctified by the believing whore, is improper; for the question was concerning man and wife, whereof the one was a believer, whether those might lawfully live together.) This question was propounded to Paul being grounded on that Text in Ezra 10, or 1 Cor. 5, as is supposed by some.  
Paul answers, Let not the believing husband put away the unbelieving wife, nor the believing wife her unbelieving husband; for the unbelieving husband is sanctified in the believing wife, & è contrà, else were your children unclean, but now are they holy. Sanctified, that is say some, they may lawfully converse together as man and wife, else your children were illegitimate. I have put the Argument as far as any of that opinion have put it, but the words will not bear 〈◊〉 sense; for Sanctification is never in all the Book of God used in that sense, and why should we admit of it here? We must 
* Neh. 8. Dabant sensum Scripturarum per Scripturas.  interpret Scripture by Scripture, which is the safest way of interpretation; for there is nothing hard in one place, but usually is explained in another. Every creature (saith the Apostle, 1 Tim. 4 5,) is 
* The difference between sanctified and holy is this, the one signifies a relative Act, the other an holiness in State. Nihil hic erit difficuliatis si sanctitatem intelligas nihil aliud esse quam spiritualem generis nobilitatem, & eam quidem non propriam naturae, sed quae ex foedere manabat. Cal. in Rom 11.16.  sanctified by the word of God and prayer. Here it signifies not only lawful but an holy use: and so it is taken in this 1 Cor. 7. But in the sense of some, the Pagans lawful relations & enjoyments are sanctified to them, which to assert is very absurd; for he only which useth all for God hath all things sanctified to him; therefore by the holiness of children the Apostle means foederal holiness, according to Scripture phrase, Ezra 9, The holy seed have mingled themselves with the people of the Lands. To say the holy seed, that is, the legitimate seed, would imply that all those children of the heathens were bastards.  
Dan. 11 28, He shall have indignation against the holy Covenant, that is, against parents with their children incovenanted.  
2. The Apostle speaks to the privilege of a believer which he had not before, [now are they holy;] a privilege, we know, is a peculiar benefit, appropriate to some, not common to all: but this is common to all the heathens, well known to them, much more to the Corinthians, that their children were legitimate.  

But according to their sense they may live together, for their children are as holy as the children of heathens.  3. If we say by Sanctification is meant a lawful use, the Argument is a mere trifling, (idem per idem) for the question was, whether they might lawfully live together? Yea, saith the Apostle, they may; for the unbelieving husband is sanctified in the believing wife, q d. They may live together, for they may live together.  
Obj. The unbelieving wife is said to be sanctified as well as her Children.  
Ans. She is said to be sanctified by him or in him, but not so as to be made federally holy, but only sanctified to his use as all the creatures are; for sanctification is a word of relation used with reference to persons, but the word, holy, in the 1 Cor. 7, signifies an holiness of state, but, saith the Apostle, they are holy.  
Thus we have abundantly proved the minor proposition, namely, That the Children of believers are incovenanted, therefore we conclude, That the Seal of the Covenant belongs to them.  
O then! You that are spiritual, that have the testimony of Jesus, which is the spirit of Prophecy, so as to understand the Prophecies; consider what I have said, and the Lord give you understanding in all things. We are compassed (as you see) round about with a cloud of witnesses, 
It was one and the same cloud (Exod. 14 23) which was light to the Israelites and darkness to the Egyptians: Even so one and the same scripture to some is dark, and to others full of light; because they have not the light within to see the light without. John 11.  Now the Lord grant we be not like the Egyptians, looking at the darksome part of the cloud, (as many do) and not the lightsome part; but that this cloud may be as a cloud by day, and as a pillar of fire by night (even in that night that is coming fast upon us, the shadows of the evening growing very long) to guide us in the Truth as it is in Jesus.  
Obj. Circumcision was no seal of Righteousness to Abraham's posterity.  
Ans. Look to the rock (Esa. 51) whence ye are hewn. q d. Consider what mercies I shown to Abraham, the same mercy may you expect to yourselves.  
Promises made to believers as believers, belong to all believers; for it's a sure rule à quatenus ad omne valet consequentia, from a thing as such, the consequence availeth to all. Thus the Apostle, Heb. 13 5, applieth that of Deut. 31 8, He will not fail thee nor forsake thee. That promise was made not to Joshua but to the body of the Children of Israel, as appears by the LXX translation; 
Promises made to the Jews as Saints, are made to all; therefore the Gospel-Church is called Zion, and Jerusalem hath the Jews names put upon it, because those promises belong to it. See LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 13.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for as it's applied to Joshua it hath but one negative, but when applied to the body of Israel, verse 8, it hath four negatives, to which the Apostle adds a fift, No I will not leave thee, no I will not in no wise forsake thee. The Lord being willing more abundantly to confirm our faith adds five denials, because he saw what doubting hearts we had.  
So much for the first Proposition, sc. That promises made to believers as believers, belong to all believers; but this [I will be thy God and the God of thy seed] was made to Abraham as a believer; therefore to all believers: Whereof Circumcision was a seal in the old Testament, as Baptism in the new. Rom. 4 11, Circumcision is called a seal of the righteousness of faith, which he had being uncircumcised, that so he might become the father of all those that believe, though not circumcised; for Abraham was called the father of them that believe, because he was the first father that received this blessing, which was a blessing upon parents and children; for he received it not only for himself, but for them also, that is, he received it as a father, and so it is conveyed to us at this day. Mr Cart.  
2. The promise was made to Abraham and to his natural seed, walking in the steps of his faith; How else reasons the Apostle from the example of Abraham? The promise was given to Abraham through faith, therefore it is yours through faith, v. 13, 16, 17.  
3. How makes he Abraham the father of believers in both people, if the Covenant was not established on him as a father for his children of both people? v. 17, who is the father of us all, before him 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ad instar dei, or, Ex adverso dei, after the example of God. Exemplar enim ex adverso opponimus.  whom he believed. God hath honoured Abraham's faith, that in respect thereof he hath made him like himself, sc. a father, not of this or that nation, but universally of all, amongst all nations that believe.  
4. This promise [I will be thy God and the God of thy seed] was not peculiar to Abraham, as appears by the scope of the Apostle, Rom. 4. which is to show how we are justified, and not Abraham only; for fathers and children are justified in the same manner; but Abraham was justified by faith and not by Circumcision, though therein was sealed the remission of sins.  
The Apostle brings in Abraham as an eminent believer, and the father of the faithful (for he was the first explicit covenanter) as a rule to all believers; 
* Primum in unoquoque genere est regula reliquorum. Apostolus probaturus Gentiles unà cum Judaeis esse Abrahae filios, in hanc formam loquitur, Abraham fide justificatus fuit in praeputio. Calv.  for the first in every kind is the rule of all the rest; and concludes ver. 23, It is written not for his sake alone that it was imputed to him; but us also to whom it shall be imputed, if we believe: So that Circumcision was either a seal of righteousness obtained, or righteousness offered, therefore a seal to parents and children if they believe; the like may I say of baptism which comes instead of circumcision, and is the seal of Abraham's Covenant. Gal. 3 29 Ye are Abraham ' s seed, and heirs according to the tenor of the promise, which runs to him and his.  
5. The Covenant is the same, therefore the parties included in the Covenant specifically, must be the same, else it's not the same Covenant; and therefore as before, so now children are included.  
That it's the same for substance, it appears by the Apostle, 
Gal. 3, That Covenant was confirmed in Christ, therefore a Gospel-Covenant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, towards Christ, q d. It had respect to Christ.  Gal. 3.8, 28, The Scripture foreseeing that God would justify the heathen, preached the Gospel before unto Abraham. I hope none will say we have another Gospel, or a Gospel besides this Gospel: The Apostle doubles the phrase to show them he speaks deliberately, as pondering what he said, If any man bring another Gospel, &c Gal. 1.  
Brethren do we look for new Scriptures, or a new Gospel to save us? Is not the faith (that is, the Doctrine of faith) delivered once and for ever, as a perpetual rule? Is not God one and the same though we be changeable and at odds with him, Gal. 3 20? Is not Christ yesterday, and to day, and for ever the same, Heb. 13 8? Was this once an evangelical promise [I will be thy God,] and is it not so still? And if that be evangelical, (as is confessed) shall we deny the later [I will be the God of thy seed] to be evangelical also?  
6. If the command of teaching our children which God gave to Abraham, belong unto us, than the promise made to him and his belongs to us also; for the promise is the ground of the duty, and the duty is the means of the performance of the promise. Gen. 18 19, For I know him, that he will command his Children, and his household after him, and they shall keep the way of the Lord to do justice and judgement, that the Lord may bring upon Abraham that which he hath spoken of him.  
7. Christ came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loosen or slacken the Law, much less the prophecies or promises, but rather to confirm them made unto the fathers, Rom. 15 8; that is not only to the Jews but also the Gentiles; and because the incorporating of the Gentiles was a great mystery, (i. e) a divine hidden secret to the Jews, the Apostle quotes 
* Hence Ministers may learn in doubtful things to be more copious in proofs.  four places of Scripture to evince that great controverted Truth, sc. That the Gentiles should be incorporated into one and the same body with the Jews.  
8. Why should it be conceived that the Covenant of Grace should run in a different course from all other of God's Covenants? God made a Covenant with 
* Mr. Patient saith, That Covenant with the Priests was a Covenant of works. Observe there is a vein of error runs through his whole Discourse.  Phineas, did it not reach his posterity, Num. 5? So with David, Psalm 89 28. And did not that extend to his posterity also? Did God ever make a Covenant with any, wherein the children were not comprehended? In the first place where this Covenant is mentioned it runs thus, To thee and thy seed, Gen. 15 18, 8, which was ratified by the dividing of an heifer of three years old.  
9 Gentiles are engrafted into the same olive tree, and made partakers of the fatness thereof, that is, the ordinances, promises and their appertenances; the root was Abraham and the holy ancestors; the body of the tree the Church; the branches particular members, whereof Infants were a great part. Observe three things, 1. That Children were in the Covenant, this cannot be denied. 2. They with their parents were broken off, and therefore may plead with their Mother as an harlot, Hos. 2. 3. They with their parents are to be engrafted in again into the olive tree of the visible Church of Christ.  
10. Where is that great Statute repealed, or that Magna Charta vacated and made void, [I will be thy God and the God of thy seed?] Was not this one of the greatest promises of the old Testament, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exceeding great, nay the greatest promises. 2 Pet. 1.4.  greater than which could not be? The promise in the 17 of Genesis is greater than that in the 22.  
For the Father was greater than Christ as Mediator, and therefore doubtless that was chief in the Apostles ey. This promise was confirmed by many and sundry ways, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by piece-meals or parcels, Heb. 1.1. yet one and the same Covenant gradually revealed to Abraham, as he walked more exactly with God; The glorious discovery of the Covenant was reserved to Christ's time; for the farther the times were from Christ's coming the less light they had, but the nearer they came to Christ the more fully was that Covenant discovered, as appears from Dan. 9 to whom the Angel reveals the time of Christ's suffering; and so doubtless when Christ shall more gloriously appear in his Kingdom upon the calling of the Jews, then shall the Ark of the Covenant be seen in the Temple, Rev. 11.19, But the Covenant was confirmed [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to Abraham 1. By Sacrifices, Gen. 15.18. (being not mentioned before.) 2. By the Sacrament of Circumcision, Cap. 17. 3. By an oath, Cap. 22. Yea it was confirmed by God in Christ: (therefore must needs be of grace.) Gal. 31.7. 1. By the death of Christ. 2. By the merits of Christ.  
3. By the preaching of Christ and his Apostles, Dan. 9 He shall confirm the Covenant for one week, (which was spent in the confirmation thereof) for Christ preached 
* Usually the work of a Minister for conversion is done as to the old standers in 7 years.  three years and a half, and the Apostles three years and a half or thereabouts before the Jews were discovenanted; the ceremonies de jure did cease at his death, with all the sacrifices, (when the vail was rend asunder) but the Covenant was not made thursdays, till they voluntatarily and obstinately rejected the Lord Christ.  
This Covenant [I will be thy God] was before the Law, and therefore was not made void by the Law, and the ceremonies annexed thereunto, Gal. 3.14, 15. That the blessing of Abraham might come upon the Gentiles, which blessing extends to fathers and children.  
Brethren, saith the Apostle, I speak after the manner of men, Though it were but a man's Covenant, if it be confirmed (as this was) no man disannulleth or addeth thereunto; who then shall dare to disannul God's Covenant made to Abraham and Christ mystical, that is, the whole visible Church, as we see clearly in the body of the Jews to whom the external administration of the Covenant did appertain; if there be any force in the Arguments of the Antipedobaptists pleading for the spiritual seed only, the like might have been pleaded against all the carnal seed of Abraham, as the Lord pleads Psal. 50, What hast thou to do to take my Covenant into thy mouth?  
And yet even the Children of such had a right unto Circumcision, though their parents were suspended from the Passover, as being Children under Abraham's Covenant.  
The 11 Argument is taken from the absurdities that will follow from the contrary tenant.  
1. If Children be excluded then the Covenant is not the same, seeing the persons engaging are not the same.  
2. Then are the Children of believers no more privileged than the Children of heathens; for even the Children of heathens (when called) have an interest in the Covenant and Seal, as well as the Children of believers.  
3. Then are no Children in a visible way of salvation, Eph. 2.12, and without hope; and therefore Rachel may weep for her Children because they are not. There was a great Lamentation in Israel when one tribe was cut off, but have not all the Churches in the world cause bitterly to lament, That two parts of three are cut off from the Covenant of Grace?  
4. Then are Children losers by Christ's coming in the flesh (as hath been already proved) for before they were in the 
* A baptised Jew having one Infant born before the abrogation of Circumcision, and another after; might look at the former as a member, but the later without hope as a heathen; or else on that elder as a heathen to day, who was a member yesterday.  Covenant, but now discovenanted, so should they be in a worse condition in the new Testament than they were in the old: yea then was the first Adam more prevalent to damn, than the second to save; for had he stood, we with our Children had stood; but though parents in the second Adam stand, yet their Children are cashiered before they have done any thing to discovenant themselves.  
5. Then should the grace of God be more large in the times of the old Testament than in the new; but the Apostle tells us Christ is a surety of a better Testament, Heb. 7.22. established upon better promises, Heb. 8.6. Ex. 26.9. compared with Ex. 36.9. The five curtains on the one side of the Tabernacle, and five on the other side were of one size, and made up one Tabernacle, Ex. 26.6. these were coupled together by loops that the Tabernacle might be one, ver. 11. And what are those two curtains but the Church of the Jews and Gentiles making up one Tabernacle, 
Ez. 47.14. And ye shall inherit it one as well as another.] They are all to share alike in the division of that land, which did signify, That Aequale est omnium fidelium Jus in possessione haereditatis coelestis, parts enim aequales dantur omnibus expressà voluntate dei, non inaequales ut à Mose & Josua qui distribuorant terram juxta multitudinem hominum. Polan.  that is, one Church of God? These are of an equal size, that is equally privileged, and all of them by bonds and sinews (that is the bond of the Covenant and the grace of the Spirit) coupled and united together. Col. 2, 19 Ex. 20.37. If then that Covenant did extend to the Jews Children as a part of the Tabernacle, than also must it of necessity extend to the Children of the Gentiles which make up the other part of the Tabernacle, and so both make one. Eph. 2.14.  
6 If Children have no interest in that Covenant [I will be thy God and the Gods of thy seed] then have they no interest in the Mediator of that Covenant, nor any part in Christ's mediation, which is limited to them that are under the Covenant, Heb. 9.15, 12, 24. If so, than not saved; for, tell me I beseech you, are any saved or brought out of the pit wherein is no water of comfort, but by the blood of the everlasting Covenant? Zach. 9 Are not we and ours bond up in that as in a bundle of life? 2 Sam. 23.  
Obj. The Covenant of Circumcision was not a Covenant of grace and life, but a Covenant of works by virtue of which the land of Canaan was given to Abraham and his seed.  
Ans. Here is a palpable mistake, as appears clearly by Neh. 9.8. Thou foundest his heart faithful before thee, and madest a Covenant with him, to give the land of Canaan to his seed, and hast performed thy words, for thou art righteous. What can be more plain than this, that the land of Canaan was not given him considered as a working but as a believing Abraham? But because the main stress of the Arguments of the Antipaedobaptists lies here, (for they do confess and publicly have affirmed, That if that Covenant made with Abraham were a Covenant of grace, there is no question but that the seal of baptism must be annexed) therefore I shall be the more copious in showing you that the land of Canaan was not given by a Covenant of works, but by a Covenant of grace. For,  
1. God doth engage to be his God, and the God of his seed; which implies more than a temporal blessing, for it's as much as if he had said.  
First,  
I will visibly own thy seed in the world, above all the people under heaven, whereupon he sets up his Tabernacle and erects his Church amongst them: he gives them his word and ordinances, he hath not dealt so with any nation, saith the Psalmist, yea he vouchsafeth his own presence and that in a glorious manner.  
Secondly, When he saith, I will give thee the land of Canaan, and, I will be thy God, his meaning is, I will give them a visible subsistence in the world; thus he made good his word to Abraham, who had the use of that land though not by way of inheritance; the promise lay so warm and so near his heart and did so glow upon his spirit, as that by faith he enjoyed it as his own. (as it is with many a gracious spirit in these days, that expects the fulfilling of many glorious promises.) For faith is the substance of things hoped for, and giveth being to such things as have no being themselves.  
Thirdly, If they take me for their God, I will be their God, and give unto them the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the holy things of David, Esa. 55.5. Matt. 22. He is not the God of the dead but of the living, that is applied to the resurrection.  
2. Canaan itself was not given as a mere temporal blessing, but as a type and pledge of spiritual and eternal blessings. Therefore,  
First, It was called the land of Emmanuel, Es. 8.  
Secondly, Hence it's made a great part of the glory of that land, that it flowed with milk and honey, even the ordinances of God sweeter than the honey and the honeycomb, 
Mell● stillante, the life-honey. Psal. 19  or dropping honey; this phrase Ezekiel goes over and over again, flowing with milk & honey which is the glory of all lands. Ezek. 20.6.  
3. Canaan was a type of the Church, and of the state of glory. Heb. 4 1, 
If spirituals and eternals were not promised to the Fathers, than were they not by faith apprehended; for that which is not promised, by faith cannot be apprehended.  he speaks of another Rest after they were entered into that Rest. Heb. 11. If they had rested in that land, God would have been ashamed to own them as Children; but now they desire a better Country (saith the Apostle) therefore God is not ashamed to be called their God. Hence it was that the Lord loved that land above all other lands in the world; and in that, Jerusalem; and in Jerusalem, Zion; (he loved the gates of Zion more than all the dwellings of Jacob, Psal. 87.) in Zion, the Temple; and in the Temple, the Holy-of-holies." The nearer any thing comes to God, the more he loves it.  
4. Gal. 3. last. Then are ye Abraham's seed and heirs according to promise, not of an earthly Canaan, but an heavenly. For the Galatians had nothing to do with that of Canaan.  
5. Hence it was that Moses was so desirous to see that good land, that goodly Mountain, and Lebanon; his mouth runs over (he was so taken with it) repeating it again and again; which prayer the Lord heard as in reference to the end, sc. to see the land, but not in the way and means as he desired. Go up to Mount Pisgah and view the land, saith the Lord to many a saint, yea and to many a reprobate that shall never set foot upon that blessed land.  
6. Hence it was that they were so ambitious to have their bones carried out of other lands into that land. Thus Jacob and Joseph.  
7. Upon this account it was, that Esau was branded with a black coal of infamy to all eternity, That he rejected this land; that so as oft as he heard his name, he might remember upon what terms he sold his birthright. Esau who is Edom, Gen. 36.1, 8. Edom, v. 19 who is Edom, and why so? because that for a little (red-red, that is) red pottage, he sold his birthright; his interest in the promises, ordinances, heaven, Christ, whose land that was; and when he had sold it he went away from the presence of the Lord to Mount Seir, being not at all troubled for what he had done, sc. that he had discovenanted himself and his.  
8. Gal. 4. Mount Sinai in Arabia.] Why should Paul make mention of the situation of that Mountain (when as there was none of the Galatians as might be supposed ignorant of it) but that there did lie a mystery in the situation of Sinai; to wit, that it was without the 
* Foedus de quo nunc agitur, & modum legis complectitur & finem illius, nimirum Evangelium Christi; locus hujus foederis notabilis est, in terra Moab, vel in parte haereditatis vel in aditu haereditariae terrae Canaan; igitur in ingressu terrae de fine hujus habitationis terrenae admonentur duci ipsos ad praestolationem redemptionis; ne vel limitem ipsum sine fide ●alvantes inquinarent. Cocceius.  borders of the promised land, which did shadow out that heavenly Country to which we are brought, not by the old covenant of works but by the new Covenant of grace; of that Covenant of works as it was taken by the carnal Israelites, doth the Apostle speak of, in Gal. 4. But in Deut. 29.1. you have another Covenant made with Israel in the land of Moab, besides the Covenant which he made with them in Horeb. See Deut. 32.8.  
9 The giving of this land is made a sign of God's love to Jacob, Mal. 1.2. I have loved thee, saith the Lord, yet ye say, Wherein hast thou loved us? Was not Esau Jacob' s brother? yet I loved Jacob and hated Esau. 
Mali ●dumaei è sedibus suis ejecti nunquam redituri. Glass. Mal. 1.1, 2.  If the giving of the land had not been a sign of his love, the Apostle had not alleged those two examples to purpose, Rom. 9 Which was to show who were the Children of God, and who not, for, Canaanaeae privatio etiam rejectionis a salute symbolum.  
Arg. 3. Circumcision was a seal of the righteousness of faith either had or offered, Rom. 4. It was a seal of the righteousness of faith with Infants that believe not; that look what righteousness the faith of a believer laid hold on, Circumcision was a seal of that righteousness, Rom. 4.11. Therefore a seal of life tendered to the seed of Abraham: For what it was to Abraham, the same was it to all his seed that did lay hold on this Covenant. If any failed and fell short thereof, their destruction was of themselves, because they sought righteousness by the works of the Law, and not by faith in this Covenant of grace. We must not pry into the decrees of God, to find out the reasons of eternal election and reprobation; Secret things belong to God, things revealed to us and to our Children. Deut 29 last. But if we look into the execution of that decree of reprobation, we shall find the ground of it from ourselves, who wilfully reject the offers and tenders of grace. Rom. 9.32.  
Fourthly, It is one and the same Covenant, Gen. 17.7. and throughout, this is mentioned 13 times in that chapter, So Psal. 105.8. The Covenant he made with Abraham and Isaac, and confirmed the same to Jacob for a law, v. 10. Gen. 17.2, to the 7. There are promises more particularly applied to Abraham, in which all his seed did share: For what ever promises are made to any, are made directly or indirectly to the whole body, being all yea and amen in Christ; and therefore collaterally may be applied to us; as, That God would multiply his seed both natural and spiritual, and make him a father of many nations, (as the Apostle interprets that Text, Rom. 4) and do not we share in that promise? Gen. 7.7, 19 I will be thy God and the God of thy seed, I will establish my Covenant between me thee, and thy seed after thee. He speaks of it as one and the same Covenant throughout, and not as two Covenants, as some fond do imagine.  
Fifthly, That women are enabled to conceive, bear and bring forth, and that their children are provided for, it is of grace.  
1. Women, if believers, are saved by grace in childbearing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. (in it,) as a way though dangerous; (by it,) as a means to further their salvation.  
2. Children are given by grace to the righteous, Gen. 33.5. These are the Children which God of his grace hath given me: So the multiplying of Children is an act of grace, 1 Chron. 28.23. Deut. 33.24. Let Asher be blessed with Children; Act. 7.8. He gave him the Covenant of Circumcision, and so Abraham begat Isaac; yea so great a mercy is it, that it engaged the heart of Enoch to walk with God 300 years after he begat Methusalah, Gen. 5.22. Thus Abraham walked with God after he received the promise for the multiplying of his seed, Gen. 13. which is to be understood literally, (Deut. 10. last) as well as spiritually.  
3. The provision the Lord maketh for such Children, 
jisdem nutrimur ex quibus constamus.  is a fruit of the Covenant of grace; for God is the God of the whole man, as our Saviour reasoneth, therefore not only of the soul but of the body also; who by Covenant binds himself to provide for both. How sweet is it to a gracious soul to see all things dispensed to him, not only by a providence but also by promise; and to see the Throne of God compassed about with the rainbow of his Covenant, for so I understand it, Rev. 4.3: So that all his dispensations did pass through this rainbow; whether they be afflictions, (which to the righteous are an appendix to the Covenant 2 Sam. 7.) or temporal, spiritual and eternal mercies; all these come swimming to us in the blood of Christ.  
Sixtly, It had been little comfort to Abraham and his seed to have had only a temporal portion sealed to them. Others of his Children were before the Children of promise for outwards, These (saith the Text) are the Kings that reigned in the land of Edom, before there reigned any King over the children of Israel, Gen. 36.31. 1 Chron. 1.43. But what is all this? yea what is that vast Turkish empire, but as a crumb given to a dog, as Luther speaks? Doubtless if Abraham had so understood the Lord, he would have said, (as once Luther did to the Duke of Saxony, who offered him a great gratuity) Non sic satiabor Domine, I will not be so put off, this, Lord, shall not suffice me.  
Sevently, The bondmen born in Abraham's house had no inheritance in the land of Canaan, yet were circumcised; yea Abraham's seed for the space of 430 years enjoyed it not; therefore Circumcision was not solely a seal of the land of Canaan; for as those had no right unto it: so Abraham in his posterity enjoyed it not for that space.  
Eighthly, The Apostle determines (
* Quum Deus sacramenta gratiis suis adjungere soleat, ex eo quod sacramento privati erant, colligit; neque gratiae ipsos fuisse participes, non est quidem perpetuum argumentum, valet tamen quantum ad ordinariam dei dispensationem. Calv. in Eph.  Eph. 2.12.) upon their uncircumcision, that they were without God in the world, v 11, Remember that at that time ye were Gentiles, who were called uncircumcision; that at that time ye were strangers to the Covenant of promise. Hence that phrase, They die the deaths of the uncircumcised, he saith not [death] but [death's] as signifying not only their corporal, but their spiritual and eternal deaths. Ezek. 32.25, 26. and 28.10.  
Ninthly, When the Lord renews the Covenant for that land of Canaan, (mark well) the Lord did not reinstate them into that land after their return from Babylon, 
Gen. 17.2. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] And I will freely give my Covenant: So Galat 3.  nor will he bring them back out of their last captivity into that land, but by that gracious Covenant. Jer. 3.19. How shall I put thee among my Children, and give thee the pleasant land? Thou shalt call me father and shalt not departed from me. Some say the Covenant of Circumcision is to be understood as everlasting as Canaan and the possession thereof; which until Christ's coming who was the substance thereof, it being a typical Covenant; but it's as clear as the sun, That that land is promised to them in the later times upon their general Call; for into that land must they return and fight with (the sons of Greece Zac. 9.13. i. e) the Turk and his adherents.  
Ezek. 20.37. I will bring them into the bond of the Covenant. v. 12, There shall the house of Israel even all of them in the land serve me. This relates to their last return, Rom. 11.26. So all Israel shall be saved, that is, the body of the 12 Tribes. Thus Ezek. 36.24. I will gather you out of all Countries, and bring you into your own land, then will I sprinkle clean water upon you, and ye shall dwell in the land that I gave to your fathers. v. 28. And ye shall be my people and I will be your God: Yea (saith the Text) not for your sakes do I this, (v. 22 & 32) saith the Lord God, be it known unto you. q.d. You must not expect that land by a Covenant of works, as Moses again and again minds the Israelites, Deut. 9.4. Say not for my righteousness hath the Lord brought me to possess this land v. 5, 6, 7. And adds this memento, for fear Israel should forget it, Remember and forget not how thou provokedst the Lord in the wilderness.  
Will any then for ever say for the future, That the land of Canaan was given to abraham's ' seed by a Covenant of works? I wonder at the confidence of some, who strongly affirm (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 1.7.) that which they are wholly ignorant of. Surely they were hard bestead when forced to fly to this distinction to avoid the force of that Argument taken from Abraham's Covenant; But alas! There are many that are enemies to the Cross of Christ, (as Paul saith, Phil. 3.18) of whom I tell you weeping. I desire to bemoan the sad condition of such; for a spirit of delusion is gone forth into the world to deceive the nations; God having given Satan a commission (or rather a permission) judicially to harden, not only carnal Gospelers, but some of his own dear people; and this is the sorest judgement that I know, that lies upon this nation this day.  
Tenthly, That Covenant was Gospel, therefore not a fleshly carnal Covenant, 
Gal. 3.18. God gave the inheritance by promise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Gen. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Gal. 3.8. The Scripture foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham. Gen. 12. Saying, in thee shall all Nations be blessed. cap. 22. He saith (in thy seed) but from that time (namely, Gen. 22.) to the coming out of Egypt, (viz. Exod. 12.41.) was not 
* Nay scarce 390, neither can the words Gal. 3. be referred to the first promise Gen. 12 For there was no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confirmation mentioned before Gen. 17.18. Where it was confirmed by sacrifice, after by the sacrament of Circumcision; lastly, by an oath. cap. 22.  four hundred and thirty years: Therefore it must be referred to this 15 chapter or to the 17. But it's not much material to which place of the two you refer it, seeing that it's one and the same Covenant; But more fully explained accordingly as Abraham walked with God, cap. 12, 
Lecleca. It 's Dativus commodi.  when God calls them out of his country, he bids him go for himself, and tells him, v. 3, he will bless him, and that in him all nations shall be blessed; upon this Abraham departed and comes into this land, where the Lord appears to him (cap. 12.7.) and saith, Unto thy seed will I give this land, (he had not told him that before) after this there was a great famine in that land, which was no small trial to Abraham's faith, that coming out of such a fertile soil as Chaldea was, he should be put to such straits, and forced to travel to Egypt for food, where he sojourns awhile, and thence returns to the land whence he came; there God appears to him again, upon that selfdenying act; (ca 13.7.) Abraham takes notice that the Canaanite dwelled in the land, and therefore yields to his brother Lot; who made choice of the fattest soil, as intending rather to feed his flocks than to feed souls; but the Lord again appears to Abraham, (cap. 13.4.) saying, All this land will I give, he enlargeth his charter, and lets him know he shall be no loser by him; upon another act of self-denial (lest the King of Sodom should say, He had made Abraham rich) the Lord again appears to him (cap. 15.1.) saying, I am thy exceeding great reward, the Lord leaves himself in pawn (that I may so say) till he had made good his promise to him; But in cap. 17.22. he more fully explains the Covenant.  
Eleventhly, The V Commandment is not carnal, though it have a temporal promise annexed to it; Eph. 
Deut. 5.16. Ut prolongent dies] Potest verbum accipi impersonaliter, prolongent, pro eo quod est prolongentur. Junius.  6.3. Children obey your parents, that it may be well with you, and that ye may live long on the earth: Surely none will say but that children are bound to obey their parents under the Gospel, as well as the Jews were under the Law, notwithstanding that motive; Is there not the like reason for the Covenant? May it not be spiritual though the Lord engage to Abraham and his seed to give them that temporal land of Canaan? and shall we say this Covenant is a temporal and a carnal Covenant? hath not godliness the promise of this life and that which is to come? They might as well have said the ten Commandments belong not to us, because (Deut. 5.) they are enforced with this consideration [which brought thee out of the land of Egypt;] though in a spiritual sense that may be applied to us, as literally to the Jews.  
Twelfthly, Abraham was heir of the world by virtue of the Covenant of grace, and surely Canaan was included in that promise, as being a little world in the great world. Rom. 4.13. The promise that he should be heir of the world was not through the Law, but through the righteousness of faith: Where you see it's plainly opposed to the Covenant of works.  
Thirteenthly, From the absurdities that will follow hereupon; for then so many particular promises, so many Covenants; whereas a Covenant is but a bundle of promises solemnly sealed and confirmed.  
The Papists having excluded the second Commandment, 
Such as will deficere in necessariis, will abundare in superfluis; they are defective in the second Command, therefore they superabound in the X; whereas the text mentions but one Commandment, as Moses one Covenant throughout ch. 17.  divide the tenth into two; whereas they might as well make eight of it, as first, Thou shalt not covet thy neighbour's house. 2. Thou shalt not covet thy neighbour's wife. 3. Thou shalt not covet thy neighbour's field. 4. Nor his man servant. 5. Nor his maid servant. 6. Nor his ox. 7. Nor his ass. 8. Nor any thing that is his.  
As they divide the Commandments: so others divide the Covenant; [I will be thy God,] This they make a new Covenant or a Covenant of grace. Gen. 17 to 6. and from 7. to 14. And to thy seed will I give this land, a Covenant of works: they grant the former to be the new Covenant or Covenant of grace and why not the later? [I will be the God of thy seed, etc.] but they might as well according to all the particular articles in the Covenant multiply the Covenant into several species, making every promise a Covenant and so many, promises so many Covenants.  
Fourteen, If Circumcision was a seal of the Covenant of works, than the seed of Abraham had no seal to the Covenant of grace at all, for they say that relates to the land of Canaan which they hold to be given to the posterity of Abraham by a Covenant of works whereof Circumcision was a seal. If this be granted, then was the Lord wanting to his people; for did they not stand in need of a seal of the righteousness of faith as well as Abraham, & much more? Abraham though strong in faith was sore put to it, as appears by the story, being willing to sit down well contented with Ishmael, not having obtained the promised seed: Yea (cap, 16.3.) the holy Ghost seems to imply that he doubted ten years; therefore he used unlawful means to obtain issue, going in●● Hagar. Did Abraham stand in need of strengthening and did not his seed much more? Had he a seal annexed to the promise, and had not his seed the like? or did God ever make a Covenant with his people, and not seal it? Hath any a just title to an inheritance, and not a right to the seals and conveyances? or had any ever a right to the Covenant of grace that had not an external right at least to the seal?  
Fifteenthly, Here is not only an Husteronproteron, (for thus Abraham is first under the Covenant of grace and then of works long after) but at the same time under both Covenants, contrary to Rom. 6.14.  
Sixtenthly, The Covenant of works admits of no repentance or mercy, therefore cannot be renewed, but this doth. Deut. 4.7, 12, 13.  
Seventeenthly, That Covenant was sealed with blood, (for the letting out of the blood did signify the shedding of the blood of Christ) therefore it was not a Covenant of works: Again it 's to thee and thy seed after thee, in their generations for ever; Gen. 17.10, 11. Psal. 105.8. 
Mr P. p. 43. The ever of the Law is to be understood of the time of the Gospel-state, if these words [to you and your seed in their generations] be put in. At negatur.  He gave that land for an everlasting Covenant, even to a thousand generations. Now from Abraham to Christ there was but 42 generations, and therefore that Covenant ceased not when Christ came in the flesh, as some say. Jer. 25.5. Esa. 24.5. Num. 25.13. Ex. 3.15. I am the God of Abraham, the God of Isaac, the God of Jacob, this is my name for ever, this is my memorial to all generations.  
Eighteenthly, If Circumcision were only a seal signifying, That God would give the seed of Abraham the land of Canaan, what need was there of this seal after they were possessed of the land?  
Obj. The subject matter of the Covenant is, That they should be circumcised; but in that, all the works of the Law are included.  
Ans. Rom. 2.25. Act. 15. Circumcision profiteth if thou keep the Law, saith the Apostle, on Gods part it was a seal of all the gracious promises, if on their part they did perform the condition, which was, to walk in obedience to his Commandments; but it did not profit them if they kept not the Law: as baptism now availeth not if men lead an evil life. The Apostle speaks not by way of supposition, as of a thing impossible to be done, but as supposing it a thing possible evangelically to be done.  
If he had spoken of the perfect keeping of the law legally, (which is impossible) then all profitable use is denied to Circumcision; but he would not so much detract from that holy institution of God, as to deny all profitable use thereof. Circumcision indeed did bind them to keep the whole law perfectly, but it did profit them if there were an endeavour and a care in them to keep it, though imperfectly.  
Cap. 3.1. What privilege then hath the Jew? what benefit then is there of Circumcision, if the Jews were not justified by Circumcision? Here are two queries, the Apostle answers to the first Much every way, but chief that to them were committed the oracles of God; that is, all the prophetical writings, prophecies and promises, &c, These were committed to them, non ut alienae rei depositum; but as their own proper treasure, if they had hearts to make use thereof: For the Covenant was made with all the seed of Abraham: many indeed lost the benefit of it, not because they were not comprehended in it; but because of their unbelief, which deprived them of the benefit thereof: yet this unbelief could not make the faith of God, that is, the promise, of none effect; for though some did not believe, yet others did; not all but some, did not believe; for God hath ordained, That as he keepeth truth in his promises: So there should be always some in the Church which should believe them. Thus (Rom. 9.7.) the Apostle showeth that all the seed of Abraham are not the elect seed; but doth not show, That they were not under the outward administration of the Covenant, as appears from the 4 verse, for of that Covenant Paul speaks not. But if only the elect and faithful be admitted to the Covenant, as to the outward administration thereof: then is there no subject left for the ordinance of baptism; for how shall we know who is elect and who not? It's therefore far better to give the seal to the 99 which are not the elect, than to pass by one to whom it justly belongs.  
Thus much in answer to the first query, Rom. 3.3: To the second query the Apostle answers, 
Paul purposely deferred the answer to the 2 query, to this place; because in this place it received the fittest answer.  That Abraham was not justified by Circumcision, which the carnal Jew together with the works of the law rested in, as appears by most of Paul's Epistles, Rom. 2. Gal. 5.2. They not well understanding the tenor of the Covenant of grace, did look at it with a carnal ey, as a Covenant of works; therefore Circumcision was urged as necessary to salvation, Acts 15.1. And in this sense the yoke put upon the disciples, was such a yoke as that neither they nor their fathers were ever able to bear. It's not to be imagined that the Lord would impose any such intolerable yoke of circumcision as some conceive the meaning of the place to be, (for his yoke is easy, Mat. 11.28. and his commandments are not grievous, 1 John 5.) misconstruing the Lords meaning, and cleaving to the works of the Law; for which cause the Jews were cut off, Rom. 9.32. comp. Hos. 4.5. (I will cut off thy mother)— because they sought righteousness by the works of the Law, and not by faith in Abraham 's Covenant, which included Christ in the womb thereof. For Circumcision was a seal of the remission of sins; or, as the Apostle calls it, a seal of the righteousness of the faith; which they had, or which was tendered unto them.  
Obj. Jer. 11.3. Cursed be the man that obeyeth not the words of this Covenant, (Gal. 3.) which Covenant I commanded your fathers when I brought them out of the land of Egypt. This Covenant was a Covenant of works.  
Ans. Mind the words following, [which Covenant I commanded your fathers when I brought them out of the land of Egypt] was this Abraham's Covenant? was not this Covenant delivered on Mount Sinai 430 years after? for the breach of which they are here threatened. That the Law was taken by the Jews for a Covenant of works, is not denied, Gal. 4. Rom. 4. But that is distinct from Abraham's Covenant.  
2. Let me tell you, As some pictures, if you look on them on this side, they resemble the king or queen; on the other side another party: So that Covenant considered largely, as that whole doctrine delivered on Mount Sinai, with the prefaces and promises, and all things that may be reduced to it; so it's a Covenant of grace, as appears from Hag. 2.6. Accorcording to the word that I covenanted with you when I brought you out of the land of Egypt, 
Sum vobiscum, dicit Jehovah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum verbo quo pepigeram vobiscum exeuntibus vobis ex Aegypto, et cum spiritu meo in vobis. Jun. Verba (quo pepigeram) explicant in quo & propter quem vos acceptos habuerant, & receperam in foedus. Cal. lib. 3. cap. 9 Fac hoc et vives, vive et fac hoc.  so my spirit remaineth among you; now they received not the spirit, saith the Apostle, by the works of the Law, but by the hearing of faith, Gal. 3.2. that is, not by a Covenant of works, but by a Covenant of grace: But considered as an abstracted rule of righteousness; so it's a Covenant of works. Thus the Gospel taken largely, hath precepts and threaten annexed, yea a bitter curse, (the Lord keep us from Gospel-curses!) Mar. 16.16. He that believeth not shall be damned; but strictly taken it is put for the glad tidings of a Saviour.  
3. That the Law was delivered with evangelical purposes, cannot be denied; for Christ is the end of the Law, Rom. 10.4. When Moses saw that they had broken the Covenant, (though they had engaged, all this will we do, relying on their own strength) he breaks the tables, to let them see that God would break Covenant with them; therefore he is not blamed by the holy Ghost for so doing, Act. 7. At that time the Lord said unto him, Take thou the tables which thou brakest, and put them in the Ark; signifying that Christ must keep Covenant with us and for us, else we shall never keep touch with God.  
4. Those words [obey my voice, and do according to all that I command you, so shall you be my people and I will be your God] if compared with the like Scriptures, appear to be the condition of the Covenant of grace, Exod. 19.5. Now therefore if you will obey my voice indeed, and keep my Covenant, than ye shall be a peculiar treasure unto me above all people, 
Segullah signifieth the peculiar treasure of Kings.  and ye shall be to me a Kingdom of Priests and an holy nation. Which is applied to them in the times of the Gospel, 1 Pet. 2.9. when all those types and ceremonies were abolished, and they not under a Covenant of works but a Covenant of grace, Rom. 6.14. Thus Leu. 26.3. If ye will keep my statutes, v. 9 than will I establish my Covenant with you, v. 12. and I will walk among you and be your God. Compared with 2 Cor. 6.16. I will dwell in them and walk in them, and will be their God. To those scriptures add Jer. 7. Psal. 81.13. Ah that my people had harkened unto me, and Israel had walked in my ways! Will any say, That these pathetical expressions, and mournful expostulations relate to a Covenant of works, and not rather to a Covenant of grace tendered to them again and again.  
5. Consider the Text Jer. 4.4. The end of Gods requiring obedience on their part, was not for his own but for their benefit, that he might do them good, and give them a land flowing with milk and honey; which land, as hath been showed, was given by a Covenant of grace; for which Covenant the Covenant of works did make way, as the needle makes way for the thread.  
6. The Prophet sets to his seal, saying, Amen; having respect to those gracious words in the close of his speech, 
Which word is seldom used in any heathen author, unless in XENOPHON.  q. d. So let it be, that this people being careful to keep Covenant with thee, may enjoy still that blessed land, which thou didst by oath bind thyself to settle them in.  
Obj. But what say you to those noted places Jer. 31.32. Heb. 8.8? But finding fault with the first Covenant, he saith, I will make a new Covenant with the house of Israel. do not these places hold forth a Covenant of works?  
Ans. I say that Covenant the Prophet speaks of is not the Covenant made with Abraham, but the Covenant made with them when he brought them out of the land of Egypt, which (as I told you before) was 430 years after Abraham's Covenant; Gal. 3. 
I will be thy God, is confessed to be a Gospel promise. M. Tombs.  and therefore doth not disannul the former Covenant, and yet usually they confound this and Abraham's Covenant, which they confess to be the new Covenant or Covenant of grace.  
2. I answer, That old Covenant largely not strictly taken, with its promises and appertenances, was for substance the same with the new Covenant, Heb. 13.8. Christ ever the same, as appears,  
First, The old as well as the new was ratified by the blood of the Messiah, that blood of his being as well typified by the blood of the sacrifices, 
Heb 9.1. The first Covenant had Ordinances of divine service, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, justifications; for by the blood of Christ in the use of those Ordinances, they were justified See Grot.  as in these days it is represented and sealed to us in the Lord's supper: Therefore it is called a Testament; now a Testament must needs be a Covenant of grace, for where a Testament is (v. 16.) there must be the death of the Testator; whereupon neither the first Testament was dedicated without blood.  
3. It was a marriage Covenant, Jer. 31 32. Though I was an husband to them (saith the Lord) or, Should I continue an husband to them, seeing they broke my Covenant. 
LXX. or, They continued not in my Covenant, and I regarded them not, (saith the Lord.)  Paul takes the sense of the Prophet, not tying himself to words.  
4. [In the day he took them by the hand, Hos. 11.] denotes his tender affection to them, 
Eph. 3.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Manuduction.] Christ hands us to the Father.  and fatherly care of them, Hos. 11.3. Which phrase implies it was a Covenant of grace.  
5. This distinction of the Covenant into the Old and New, is not a division into his species, but his adjuncts; for the Lord (as others well observe) made but one Will or Testament, 
Heb. 8. Faulty not absolutely but comparatively.  but caused it to be writ in divers characters, and some more legible and perspicuous; one and the same Covenant may be either in paper or in parchment, and be sealed with wax or blood; 
The Apostle saith [Covenants] Eph. 2.12. Rom. 9.4. Because so often renewed and enlarged.  therefore, I say, it's called a new Covenant, not simplely in regard of the substance, (for the main matter and substance is the same with the former) as a new moon and an old is one and the same moon: so the old and new Covenant one and the same Covenant, but it's said to be new because it's ratified by the death of our Saviour exhibited, which was but in expectation before; as the command of love is called a new command, because confirmed by arguments drawn from Christ's own bowels.  
I say, it is established on better promises; for that Covenant made nothing perfect, but was the bringing in, 

A bringing in of one thing upon another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
In the ceremonial Law they had a typical pardon successively, if any sinned then he must offer his sacrifice so often as he sinned.   or superinduction of a better hope, Heb. 7.19 In regard of the end, Christ, it was perfect, Rom. 10. but in regard of the means to attain that end, imperfect; but in this later Christ is brought in, who hath perfected for ever them that are sanctified.  
2. [Better promises] in regard of the clearness of them; for here the Gospel is more clearly and distinctly revealed, 1 Pet. 1.10. They had a sea of brass, we a sea of Ordinances, clear as crystal, though mingled with the fire of contentions, till this Covenant in its full extent be revealed to us. Rev. 4.6. & 15.2.  
3. The former Covenant was much upon temporal promises in that infant age of the Church; for the Jews (like little Children, won with a nut and lost with the shell) were much taken with the gilded outside of the book, rather than the inside, to take out a spiritual lesson, Gal. 4; but now in the new Testament the promises are more for spirituals, and less for carnals; the Church having attained to a greater stature and measure of grace in Christ.  
4. [Better promises] because more large and full.  
1. For the ceremonial part; for their sacrifices were for the most part for sins of ignorance, called by the Apostle (Heb. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7.) the errors of the people; (there is in the sins of the people of God an overclouding of the judgement, Leu. 6.3, 4, 5. Hence that expression of the Apostle, Rom. 7.5. The passions of sin which were by the Law.) In the general there was a sacrifice for a sin of presumption, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 7.5.  Leu. 16.21. but in one place only is any such allowed in particular; there is one, (as was said of the thief on the Cross) that we might not despair; and but one, lest we should presume Leu. 6.3, 4, 5. But here the blood of Christ cleanseth from all sin, 1 Joh. 1.6. According to his promise, Mic. 7.18, 19 Who is a God like unto thee, forgiving iniquity, (or that obliquity of nature) and passing by the transgressions (that is, the voluntary and deliberate sins) of his people. See the Hebrew.  
2. More large as to the subject, it being in those days for the most part confined to the Jews and Proselytes of the Gentiles; but now propounded and exhibited to all nations that shall embrace the faith of Christ, Mat. 16.16.  
5. The promises of the new Covenant are better promises, in regard of their efficacy; the Spirit being more abundantly poured out now, than in the days of old. Acts 2.17. In the last days I will pour out my spirit upon all flesh, your old men shall dream dreams, (in which God hath often revealed himself, but somewhat darkly, but) the young men shall see visions. q.d. They have a clearer sight (oftentimes) than old men in those days; for they have the help of those that went before them: now if you set a child upon a Giants shoulders, he will see farther than the Giant sees. Stella.  
6. This new Covenant is established upon better promises, in regard of the continuance of it; That is, as to the ceremonial part thereof, which was to be done away, Heb. 10.9. 
* Porro lex ceremonijs quodammodo vestiobatur; nunc post corporis interitum qui vestium usus erit? Tritum est illud vulgi proverbium, accessorium sequi naturam sui principalis. Non mirum igitur si ceremoniae, quae nihil sunt quam appendices veteris Testamenti, simul cum tot● Mosis ministerio finem habeant. Cal. in Leu. cap. 8. v. 8.  He taketh away the first that he may establish the second. Which appears to be meant of the typical part thereof, ver. 8. But this Covenant of Abraham is a Covenant that lasts for ever even to a thousand Generations.  
7. In regard of the stability of it, Jer. 31.33. Not according to the Covenant made with your father Abraham when I brought you out of the land of Egypt, which my Covenant they broke, (or continued not in) But this is my Covenant I will make with you, (saith the Lord) I will put my law in their inward parts, and write it in their hearts; if these ordinances of Moon and stars depart from me, (v. 36.) then shall the seed of Israel cease from being a nation before me for ever; if heaven above can be measured, then will I cast off the seed of Israel for all that they have done, saith the Lord. Jer. 33.20 If you can break the Covenant of the day, and my Covenant of the night, then also may my Covenant be broke with David, That he should not have a Son to sit upon his throne; (namely, Christ to reign) and with the Levits. (that is, the evangelical Ministers, so interpreted Esa. 66.21.) and the spiritual seed of Christ. Add to these that great scripture Esa. 54.9, 10, 11. This is to me as the waters of Noah; for as I have sworn the waters shall no more overflow the earth: so will I be angry with thee no more. This scripture relates to the Jew's last call, (as appears plainly by the verses following, describing their glorious state) who though sinful shall never be dischurched more after this. Esa. 33.20. For this Covenant is an absolute Covenant, 
Ad hanc foederis naturam respiciens, paulus ait, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grot.  extending to their seeds seed for ever. Esa. 59 jast. That is, there is no condition required which God doth not undertake to perform; and therefore as that Covenant of nature shall never be broken, nor these ordinances of heaven fail: so neither shall this Covenant with the Jew ever be made void. Hence it is Rev. 10. that Christ is described (ver. 1.) as clothed with a cloud and a rainbow upon his head; in that place the Apostle speaks of the mystery of God to be finished (ver. 7.) That is, the calling of the Jews, upon the sounding of the seaventh trumpet. Christ is described with a rainbow about his head; signifying, That though their state then be dubious, (as it will be till the 45 years are expired, Dan. 12.12.) yet it's clear at bottom; and, That that Church shall never totally so be overwhelmed as it hath formerly been.  
Obj. That was a national Covenant, but the Covenant of grace was never tied to any Nation.  
Ans. The Covenant given to Abraham was not National at first, but domestical; (as is well observed) burr Jacob's blessing and so his Covenant did exceed the Covenant of his progenitors. Gen. 49.26. Now it's not said, That the blessing of jacob, for so it should be national) but, That the blessing of Abraham should come upon the Gentiles. Gal. 3.14. Gen. 28.4. And give thee the blessing of Abraham, to thee & thy seed.  
2. What say you to those places of the Psalmist? Psal. 2.8. & 72.10. & 102.22. & 47. last. The voluntary of the people shall be gathered to the God of Abraham. Or, what say you to those passages of the Prophet? Esa. 49.1. & 42.4, 10. & 51.5. & 66.9. In which places the holy Ghost seems to have a special eye to th●se Islands. Esa. 55.7. Nations shall run unto▪ thee Ezek. 20.40. In my holy mountain there shall all the house of Israel, all of them in the land serve me. Eze. 39.25. I will have mercy on the whole house of Israel. Thus Rom. 11.26. All Israel shall be saved. That is, the body of the 12 tribes. Eze. 42.15. The portion of the Levites allotted to them, as the verge of the Temple, amounteth to a space bigger than all the land of Canaan, and the Temple itself bigger than the City. As Ezekiel measureth the City: so john, Rev. 21. Which prophecy pointeth out the new Jerusalem coming down from heaven; I mean, the Jews again called after their rejection, and holdeth forth Jerusalem, that is, that Church of the Jews as far larger than that of Ezekiel.  
3. Was it not an act of grace, that God separated that people to himself above all the people under heaven? Deut 4.6, 7, 8. And will it not be an act of the same grace, to restore them to a far more glorious state and condition?  
4. This Covenant is never to be reversed, as you have heard from Esa. 54.9. This is unto me as the waters of Noah. I would fain know of any Neopelagian, Whether, that if the world be never so sinful, it shall once more be destroyed with water? they will say no, (but, I must tell you, that as in the law a pardon of felony binds the malefactor: (for so the pardon runs) so a pardon of sin binds the sinner to his good behaviour:) Even so, saith the Lord, This is unto me as the waters of Noah, surely though the Jews should much degenerate (which I trust they never will) yet they shall never be brought so low, as they have been in this their last Captivity. To this agrees that of the prophet, Esa. 33.20. Zion shall be a tabernacle that shall not be taken down. Amos 9.15. They shall no more be plucked out of their land, For the gifts and calling of God to that Church are without repentance. Rom. 11.29. As therefore this Covenant was National: so it shall be. It will be, saith reverend Mr Burroughs, a sufficient ground for any to plead an interest in Church privileges, that he is a member of that Nation. Esa. 4.3. He that is left in Jerusalem shall be called holy, the rebels being cast out. Ezek. 20.38.  
Obj. Notwithstanding that Covenant, the Jews were equally in a damnable condition with the poor heathenish infidels; all equally guilty before God, Ezek. 20.38.  
Ans. They were so by nature, but that they miscarried, it was because they wilfully rejected the Covenant of Grace.  
2. So are many of the rebaptised ones, though under the outward administration, many of them in a sad and deplorable condition, and damnable state though taken for saints by others, therefore doubtless there is no force in that Argument.  
Obj. Circumcision was a seal only to Abraham, a sign to his posterity.  
An. Are there not signs exhibitive as well as significative? and wherein did such signs differ from seals?  
2. May not seals be to confirm a future as well as a present benefit? Or,  
3. Is that seal (Rom. 4.11.) applied to Abraham alone, and not written for those hereafter that shall believe? Rom. 4.23. It was not written for his sake alone (saith the Apostle) that it was imputed to him for righteousness, but for us also to whom it shall be imputed if we believe.  
4. Was not the promise to Abraham to be heir of the world? that is, of Canaan included in that promise; Was it not (I say) through the everlasting Covenant, and not through the works of the law which the carnal Jew rested in? Rom. 4.13.  
5. Did not Abraham's posterity stand in as much need of a seal to strengthen their faith as Abraham did? Abraham was troubled with doubtings, and the Lord again and again strengthened his faith. If he that was so eminent for believing was so put to it, what shall we say to the poor shrubs. Psal. 105. Will the Lord be wanting to them in any thing that may strengthen their faith?  
Obj. If this opinion be maintained, That the Covenant of circumcision was a covenant of grace, it shakes the foundation of the Gospel, and overthrows many fundamental points of religion.  
Ans. Here are great swelling words, but such do but verba dare, there is no proof for what is asserted; Dare any say in the presence of Christ when taking leave of the world, That this doctrine destroys the foundation of Christian Religion? Will they justify this at the last day before the Lord Christ the Judge of quick and dead? 
* Expectemus judicium tuum, Domine. Augustin.  We expect the judgement and determination of God himself in this controversy, as Austin said in another case. But let's see their Arguments. They say,  
First, The first fundamental point must needs be denied, 
Gal. 2.15. Jews by nature] Quia promissio haereditariam b●nedictio●●m faciebat, ideo naturâ ●ocatur. Cal. in Gal.  That all mankind by nature are the children of wrath, Eph. 2.2. If all men by nature be the Children of wrath, then are they not under this Covenant of Grace; for to be under the Covenant of works and the Covenant of grace are contradictories, which cannot be true at the same time.  
Ans. Contradictories may be true (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in a divers respect, 2 Kings 17.34, 41. They feared the Lord, and, they feared not the Lord; that is, they feared the Lord in their way, and the Gods of the nations also; and therefore it's said they feared not the Lord. Thus Elisha to Hazael concerning Benhadad, 2 Kin. 8.10. He may recover, howbeit the Lord hath showed me that he shall certainly die, that is, he may recover of this disease, but he died notwithstanding by the hand of Hazael. Sons in some sense are no sons, Deut. 32.5. Their spot is not the spot of my children, 
There are promises for grace, 2. to grace, children are under both in some sense.  yet (saith the text) they are children in whom is no faith. 1 Kin. 2.26. Abiathar is a man of death, and yet by the King's favour he lives. The Israelites at the same time were enemies for our sakes, and yet beloved for the father's sake, Rom. 11.28. Paul was under the Covenant as being descended of Abraham, and yet was by nature (as he tells us Eph. 2.2.) a child of wrath as well as others: So children considered in their natural state, as the sons of Adam, are under wrath; but considered as children of such gracious parents in Covenant with God, so are they under grace, and therefore under those divine Dispensations which they are capable of.  
Gal. 2.15. We who are Jews by nature (that is, by descent from such parents) cannot with all our birth-priviledg attain to righteousness. Thus we say, Such are naturally English, that is, by descent. In this sense the Apostle useth the word Rom. 11.24. If the natural branches are broken off, etc. The Gentiles wanted this, being by offspring sinners. 〈◊〉 nature in Eph. 2.2. is taken for that corrupt qualification of nature which they draw out of their parents loins. Grace at first was connatural to us, and had been propagated from parents to children ex traduce, if Adam had stood; as now corruption is. As therefore the children of Israel were called the holy seed, and yet some of them are styled the children of the Sorcerer and the whore, Ethiopians, etc. Esa. 57.3. Amos 9.7. So may one and the same person be holy by way of Covenant, and yet unholy in respect of those internal qualifications: For there is a relative and a positive holiness, though they want the later, yet may they be under the former.  
2. Their children are under grace; for are not many of them under the everlasting Covenant made between the Father and the Son. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before these secular times, therefore all time, even from eternity. Are not elect children given to Christ before all time? Doth he not know them by name? And having loved them with an everlasting love, doth he not in time draw them with the cords of his love, even with the cords of a man, suitable to a rational creature, out of the hands of sin, Satan, and this present world? Doth he not swaddle them and bring them into the bond of the Covenant, even into that Covenant called the sure mercies of David? Doth he not gloriously irradiate with the beams of his countenance on their souls in heaven, for their heaven is the face of God? Will not Christ at the last day embrace such, (as he did on earth) saying, Here am I, and the Children which thou hast given me? And were they not under grace? Is not all this a part of electing grace? Surely this is the spring of all, the first wheel that moves all the rest, (Rom. 11.7.) and though there be a wheel in a wheel, yet all shall tend to their good, as all the wheels in a clock tend to make the clockstrike.  
Obj. The second fundamental point that this error opposeth, is the stability in the Covenant of grace; they say, The Covenant made Abraham's seed was conditional and broken by them, but the Covenant of grace is absolute.  
Ans. The Covenant of grace is conditional, as appears by the whole current of the scriptures, Deut. 7.12, 13. Wherefore it shall come to pass if ye harken to these judgements and keep and do them, that the Lord thy God shall keep unto thee the Covenant and the mercy which he swore unto thy Fathers. Leu. 26.41. If then their uncircumcised hearts be humbled, then will I remember my Covenant with Jacob, and my Covenant with Isaac, and my Covenant with Abraham will I remember. Joh. 3.16. That whosoever believeth should not perish. Where we see plainly, That the Covenant of grace is conditional.  
2. This Covenant hath been broken, therefore it's conditional. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foedus Foedus enim fa●ientes primo jurabant, postea transibant inter partes pecudis, quasi dicerent, discindantur, dividantur ejus membra, fiat sicut pecus istud, qui juramemtum violaverit, sicut habetur Jer. 34 18. Sic foederis faciendi morem describit Livius Sacerdos feriebat porcum silice, sic a Jove feriatur is qui sacrum hoc fregeri● foedus, ut ego hunc poroum feris.  Psal. 89.28 to the 37, the Psalmist pleads the breach of it, Thou hast made void the Covenant of thy servant. 2 Kin. 17.15. They rejected his Covenant that he made with their Fathers, therefore (v. 20.) the Lord rejected all the seed of Israel.  
Esa. 24.5. They have broken the everlasting Co●enant. Num. 14.34. Ye shall know my breach of promise: For they failed in point of faith, therefore ●hey did not enter into his rest. Dan. 9 He shall confirm the Covenant with many for one week, in the midst of the week he shall cause the sacrifices and the oblations to cease. Christ preached 3 years and an half, and did confirm or was ready to confirm that Covenant made with Abraham and his posterity; which Covenant was tendered by the Apostles to the Jews, for another 3 years and an half, but they not closing with Christ, as the sacrifice ceased with his death: so the Covenant not long after was made void; for the axe was all that while laid to the root of the tree, and at last for their unfruitfulness they were discovenanted and cut off from the root Abraham, Joh. 8.35. Then was the staff of beauty broken, (Zac. 11.10.) even that which was the beauty and glory of that nation, (which the Covenant of works never was) and this upon their wilful and obstinate rejecting of Christ; which shows plainly, it could not be the Covenant of works.  
3. There were two sorts of Israelites, the spiritual and the carnal Israelite, with both these the Covenant was made conditionally; the Lord promised them the land of Canaan, but they believed not either that ever God intended it, 
There are many that are visibly in a Covenant of grace under the Gospel that may be cast out from God's people, & yet it follows not but that it is a Covenant of grace though broken by them.  or that the land was so good as was reported to them, or that ever they should be able to enter in, because the Anakims were there; therefore (saith the Apostle) they could not enter in; for though the promise was absolute to some of the seed of Abraham to enter in, yet for particulars it was conditional. The Lord promised they should enjoy the land for ever, 2 Chron. 33.8. Neither will I remove them any more out of the land, so that they will take heed to do what I commanded them. Thus Ethan pleads as was mentioned Ps. 89.34. My Covenant will I not break, nor alter the thing that is gone of my lips; but (saith he) thou hast made void the Covenant of thy servant, thou hast profaned his Crown by casting it to the ground.  
Solomon broke Covenant with God in tolerating idolatry, setting up two Gods, therefore God set up two Kings, and cut off the line of Solomon in Coniah, so called ob contemptum, Jer. 22.30. Writ ye this man childless, for (though he had seed; yet were they cut off in the captivity, so that) no man of his seed did sit upon the throne of David for ever. And were not the Children of Israel cast out? Did not God departed from Zion and the Temple, (though he had promised that in Zion he would dwell for ever, and that his ey and heart should be upon the Temple,) because they had been unsteady and falsified with God in the Covenant? Psal. 89. Thus he dealt with the carnal Israelites, and with the body of that nation, and could the spiritual Israelite plead not guilty? But yet because their hearts were right before him for the main, the Lord did not look at their miscarriages as a breach of Covenant, so as to make it null and of none effect.  
There may be articles in a Lease broken by the Tenant, but whilst the main Covenant is not broken (as nonpayment of Rent) the Lease is not forfeited: So in the Covenant of grace there are many particular articles which are often broken; but the main condition is, 
This Pepper-corn of obedience is the Condition.  That thou shalt take me for thy God, (as I am willing to take thee for one of my peculiar people.) now if this Condition be not broken, the Covenant is not broken; neither have we dealt falsely in thy Covenant, (saith the Psalmist Psal. 44.17.) This condition was not broken by the spiritual Israelite; for (say they v. 18, 20.) Our heart is not turned back, neither have we forgotten the name of our God. There may be fall out betwixt the wife and the husband, but unless she choose another husband the marriage is not null: So there may be many fall out between God and the soul, but till the soul makes choice of another God there is no breach of the Covenant as to the main.  
But here is the happiness of a true Israelite, That God keeps Covenant with him and for him, there is no condition in that Covenant of grace, which Christ hath not undertaken to perform for us; therefore Hezekiah when he sees the Father angry, turns to the Son, the second person in Trinity, saying, Lord undertake thou for me, Esa. 38.14. There are two things by which we live, by what God saith, and what he doth; by a promise and a providence; thou hast said it and thou hast done it, (v. 15.) In these two is the life of my spirit. Temporals were but as nuts and apples given to that infant Church in the time of their infancy, to engage their hearts to God. Hence that phrase, I will give the land to thy seed, (Jer. 17.7.) to be a God to them; but though God denied the husk and outside of the promise, yet he gave the kernel and inside of it to the spiritual Israelite; he promised them silver and paid them with gold. Esa. 60. To those gave he rest in a better land; with them (as his Church) he did rest and abide for ever; his eye and his heart was towards them and their prayers, though poor shrubs praying in the Temple or towards it, (i. e.) in Christ or towards Christ; though they could not evidence their union with Christ, a wistly look after Christ was accepted.  
4. Therefore, I say, from adherent federal grace such as are only visible members of the Church may fall, Gal. 5.1, 2. Dan. 11.30. And shall have intelligence with them that forsake the holy Covenant. Heb. 4.1. Let us therefore fear lest a promise being left us of entering into his rest, any of you should seem to come short of it, that is, should really fall short of it, as the word is usually taken in scripture phrase; but as for the elect, Christ hath undertaken for them, that they shall never perish, Joh. 10.28. Esa. 55.3. I will give you the sure mercies of David, that is, Christ.  
Obj. This Tenent overthrows the necessity of Conversion.  
Ans. This Covenant includes regeneration and conversion in it, Deut. 30.7. I will circumcise the heart of thy seed, which showeth, That the outward Circumcision did signify the circumcising of the heart; which the Lord promiseth to make good to our seed now in the days of the Gospel, as appears from v. 1, 5, 11. Compared with Rom. 10.6. Hos. 14.7. Those under thy shadow shall return.  
2. Hath not the Lord made faith and repentance the condition of the Covenant on our part, (Joh. 3.16.) which Christ hath undertaken with the Father to work effectually in the elect? For want of which qualifications many thousands are damned for ever, though the Children of Abraham visibly. What hast thou to do (saith the Lord, Psal. 50.16.) to take my Covenant in thy mouth, seeing thou hatest to be reform? Yet were their children under the outward administration of it; therefore we say, They might as well have debarred all the children of Israel from that outward privilege, as now debarr the children of believers; upon the same account it 's said, Mat. 8.12. Many shall come from the East and from the West, and shall sit down with Abraham, Isaac and Jacob, in the Kingdom of heaven, but the children of the Kingdom shall be cast out, that is, such as were so born, and visibly so continued for a while; such, I say, shall be cast out of the Kingdom of heaven, or the Church here below, not the Church above; out of which none are properly said to be cast, because they were never in it.  
Obj. This opinion overthrows the foundation of all Gospel-Churches, As,  
First, It destroys the matter of a Church, which ought to be Saints by calling, 1 Cor. 1.2. But this tenant doth unavoidably admit into the Church all the unconverted and unregenerate children, born of the bodies of such persons that either were or have been accounted believers.  
Secondly, It admits into the Church good and bad promiscuously, and all those unbaptised; and what light in the Gospel have you to justify such an Assembly to be the true Church of Christ?  
Ans. To the first, we say, It destroys not the matter of a Church visible consisting of visible Saints, 
Therefore they are incomplete Members of the Church.  for such are children, and so owned by the Apostle as holy, (i. e.) relatively holy if not positively, 1 Cor. 7. Ezra 9.2.— the holy seed, (i. e.) such as are set apart for God and dedicated to him in a peculiar manner, and many of them sanctified from the womb. Thus Jeremiah, Esaias, John Baptist, the last of the old, and the first of the new Testaments▪ Now whether should we take the testimony of God or the testimony of men? If we receive the witness of men, (saith the Apostle) the witness of God is greater, 1 Joh. 5.9. Man makes confession or profession of Christ, this is an human testimony, and we accept it; and shall we reject a divine testimony? God forbidden. Let God be true and every man a liar, Rom. 3.  
2. They are acknowledged as members of the Church by the Apostle Paul; for (writing to the Churches of Coloss and Ephesus, Col. 1.2, 3, and 20. Eph. 2.1.) he directs his Epistle to children as well as parents.  
3. We answer, That children upon their discovery of themselves not to be visible Saints, are to be suspended from the Ordinances; as in the old Testament the Priests were to distinguish between the holy and the profane. Jer. 7. The Lord complains that they made his house a den of thiefs; such than were not to be admitted to the Passover. In order to which the Porters were charged to keep back from the Temple such as were unclean (in any matter) though they were circumcised. 2 Chron 22.19. If this rule were observed in the old Testament, then surely it is not to be neglected in the new.  
Ans. To the second Objection. Mr Pat. pag. 69.  
Whereas they say, Such Assemblies are no Churches, because they are not baptised, which is essential to a particular visible Church: therefore we may have no communion with them; for God never had any Church-union or communion with any soul which was not baptised, that is, rebaptised.  
Here are great swelling words, as the Apostle Judas saith, such spirits it seems there were in his time. But we answer,  
First, If such were no Churches, then for many hundreds of years Christ's promise fell to the ground. Mat. 16.18, 19 I will give unto thee the Keys of the Kingdom of heaven. The Keys, as they grant, were given to particular visible Churches, against which, making up the body of Christ, the gates of hell (saith Christ) shall not prevail; but by this Doctrine they did prevail for above 1500 years, seeing that till that time we read not of any such Churches as they challenge to themselves; these therefore are but sandy foundations, and certainly when the winds of temptation shall blow, and the rain of affliction shall fall, and the floods of persecution come, their houses will fall.  
2. What say you to Rev. 11.4? Are not the two Candlesticks the Churches, according to scripture phrase? 
We had Churches in England before there was any Church at Rome; as Matthew Paris tells us. Therefore we received not our doctrine or ordination originally from Rome; which farther appears by this, That the British Churches in the celebration of Easter, observed the custom of the Eastern Churches and not of the Church of Rome; which doubtless they would have done, had they received the Gospel from thence, as Flaccius Illyricus well observeth.  which are to be slain as well as the olive trees, a little before the last downfall of Antichrist; and doth not the scripture own these Churches as true under the reign of Antichrist, for one thousand two hundred and threescore years: and will or dare any disown them, because not rebaptised?  
3. Had they minded well the command of the holy Ghost, they had not been so grossly mistaken: Son of man, (saith the Lord, 
There is but one going in, and that in the singular number; but many go out of the Church of God, which last word is in the plural. Ezek 44.5. Pones cor tuum [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in ingressu domu●, & omnes [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] exitus Sanctuarij.  Ez. 44 5.) mark well the entering in of the house, and every going forth of the Sanctuary. They say we must enter in by baptism, which is essential to a Church; but thus they unchurch all the Churches in the world but their own, whereas we are visible members of the body of Christ before, being under the Covenant of grace, which is the inlet to the Church of Christ, but solemnly admitted by baptism: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 2.  For Christ himself was head of the Church before he was baptised, being King of the Jews.  
4. Whereas they say, Christ hath no such union or communion with our Churches, because not baptised: 

This is one of the greatest errors that ever was broached in the world; but we say, The communication of Faith is made effectual by the acknowledging of every good thing which Christ hath wrought. Phil. 6.  
Non habet dei charitatem qui Ecclesiae non diligit unitatem. Augustin.   I answer, I am sorry to see such a spirit of error and pride gone forth into the world, that men should maintain such palpable errors with so much confidence and arrogancy; for have we not proved that our Churches are true Churches? 
Where Christ vouchsafes his presence, there we may and must vouchsafe ours; unless there be some apparent ground to the contrary: But in our Churches Christ vouchsafes his presence: Why then should any withdraw, seeing they can render no reason for so doing?  And hath not Christ walked in the midst of our candle-sticks hitherto? Rev. 2. The experience of thousands yea millions of souls may bear witness to this truth, and rise up and call us blessed; yea upon our late repairing of the Tabernacle or Tabernacles, hath not the Lord vouchsafed his presence and filled our Tabernacles with his glory? Exod. 40.34. Num. 9.15. On that day the Tabernacle was reared, the cloud covered the Tabernacle. Thus upon the casting out of the poor blind man, joh. 9.35. Jesus appeared unto him and made such a discovery of himself to his soul, as you shall scarce read in all the book of God; but they have not only excommunicated some few, (that dissent in judgement from them in this point) though godly, but all the Churches of God in the world, crying (as they in Esa. 65.5.) Stand by thyself, come not near me, I am holier than thou, that is, I have devised a holier way of worship than thou, These are a smoke in the nostrils of the Lord, and a fire that burneth all the day, and doubtless God will appear to the joy of such as are cast out, clavae errante, with an erring key, and to the shame of those that thus have cast them forth as abominable branches. Esa. 66.5.  
Obj. The Jews were truly under the Covenant of Circumcision, (Gen. 17.10.) but never all of them so much as visibly in the Covenant of grace.  
An. We grant they were all circumcised, (which still they call the Covenant) but that they were all under a Covenant of grace savingly we deny, though so far as it extended there was a reality in it. 2 Pet. 2.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Having truly escaped the pollutions of the world, through the knowledge of Christ; these common gifts, purchased by Christ and given by the spirit to the sons of men, are true and real though not saving grace. Thus the carnal Jews and carnal Gospelers children may be said to be under a Covenant of grace truly and really, so far as it goes, though they never attain to the enjoyment of the spiritual part thereof; the Jew had much benefit by that Covenant as we shall show hereafter: But it was not fulfilled to them all in the utmost extent of it. Secret things belong to God, but things revealed to us and to our children: That God will be our God and the God of our seed, is a thing revealed, therefore it belongs to us: but how many of our children he hath chosen, or how far he hath taken them into Covenant with himself, or how far the promise belongs to them, is a secret thing which must be left to God. It is true Abraham and his posterity were circumcised, Gen. 17.10. but it doth not follow, that all his posterity were in reality and truth under a Covenant of grace as to the spiritual part thereof, though visibly they were under it as to the outward administration, and enjoyed many common mercies by virtue of that Covenant. For what hast thou (saith the Lord) to do to take my Covenant in thy mouth seeing thou hatest to be reform? But God did not cut off that entail till he gave them a bill of divorce.  
Obj. No children far the bette● for the faith of their parents in respect of this Covenant.  
Ans. This query the Apostle answers, Rom. 3.1. What advantage h●th the Jew more than others? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Quid amplius Judaeo? He answers, Much every way.  
First, That unto them were committed the Oracles of God, Word and promises, non ut alienae rei depositum, but as their own proper treasure. Psal. 147.19. Deut. 4.6, 7.8. What Nation is there so great? etc. Three things make a nation great.  
1. That they have God nigh to them, and that they are nigh to God again.  
2. That they have statutes and judgements so righteous as theirs were.  
3. In that they are a wise and understanding people These three you have in the Text: But how came they to be so wise if not by the enjoyment of these Ordinances, which are the glory of all lands?  
Secondly, By virtue of this Covenant they had the Tabernacle of God amongst them, a Church erected, and they with their children members of that Church. Psal. 147.13. He hath blessed thy children within thee. How highly doth the Apostle extol this christian privilege? Heb. 12.22. Ye are not come to Mount Sinai, but to Mount Zion, viz. To fellowship with the Church below and the Church above. (for these two differ but as the porch and the house, the suburbs and the city.) Great is the privilege that members have in this respect. Consider how near and dear such are to God. Psal. 87.2. He loves the very gates of Zion (in which gates they had their Assemblies) even the outside of Zion, more than all the dwellings of Jacob What sweet enjoyments have they that walk in such ways? If it be so sweet on earth, where a few imperfect members mixed with many corrupt members meet together; ah! how much more sweet will it be in heaven, when that great Assembly shall meet, and have no mixtures at all! Is it therefore no advantage to children that they may sit down with Abraham, Isaac, and jacob in the Kingdom of heaven? But ah! how sad will it be with them, if they be hereafter cast out into utter darkness!  
Thirdly, The presence of God is in his Tabernacle, Exo. 40.34. The glory of the Lord filled the Tabernacle, when they punctually observed the command of the Lord by the hand of Moses.  
Fourthly, By virtue of this Covenant the Angel of his presence saved them, and stood betwixt Pharaoh and them. Exod. 14.19. q. d. Thou must strike through my loins if thou wound Israel my firstborn. Yea the Archangel Christ hath his Angels under him, which always behold the face of their heavenly Father, and are ready at a beck (as knowing his mind by his looks) to revenge the wrong of these little ones, Mat. 18.10. Yea this Angel of the Covenant (Esa. 9.3, 9) stands betwixt them and hell, suspending the execution of that sentence of wrath, [In the day thou sinnest thou shalt die the death,] which is an axiom true at all times; but the seed of the woman comes in & reprieves such for a while. Heb. 1.3.  
Fifthly, By the blood of this Covenant were they brought out of Egypt young and old: Hence it is that he makes mention of this name, I am the God of Abraham, the God of Isaac, and the God of Jacob, this is my memorial to all generations. Exo. 3.15. By the same blood of Christ sealing that Covenant were they and their little ones brought out of Babylon, and shall be brought out of this their last captivity. Zac. 9.11.  
Sixthly, They have many temporal blessings, Psal. 37. I never saw the righteous forsaken, (especially if liberal for so is the word often used) nor his seed begging bread. It was so rare athing for the seed of the righteous to beg their bread, as that David professeth for his part he never saw it He is ever merciful and dareth, saith the Text, v. 26. And what then, are his children beggars? No, they shall enjoy a blessing. Gen. 21. Ishmael will I make a great nation, (v. 13.) because he is thy seed; so that wicked children far the better for their parents, as to outwards at least. Deut. 8.18. It is he that giveth thee power to get riches, that he may establish his Covenant with thee, 

Luke 13.16. And ought not this woman (being a daughter of Abraham) be loosed from this bond? Filiam Abrahami sic appellat propter ejus gentis praestantiam, quam deus singulari gratiâ amplectebatur propter fadus cum Abraham● pactum.  
Dominus arguit à re notâ & consessa. Piscat.   his Covenant which he made to thy Fathers: So that we may safely say, the Covenant is made with believers and all their seed, in respect of the external part; but with believers and their elect seed only, as to the internal part thereof.  
Seventhly, They have common gifts, constraining and restraining grace by virtue of this Covenant, though their nature be not changed, as the prophet speaks Esa. 11. Yet at least they are restrained, but a lion is a lion still though a tame lion. He hath received (saith the Psalmist) gifts for the rebellious, that is, saving grace for some, Ministers and people; restraining grace for others, that the Lord God may dwell among them, else there were no abiding for the people of God in this world.  
Eightly, They had by this Covenant offers and tenders of grace, in that sense they were called the children of the Covenant, Act. 3. partly because it was tendered to them, (but not solely for this cause, for so all nations to whom the Gospel is preached should be in Covenant, which we utterly deny) and partly because accepted by them; herein many are mistaken that make the offers and tenders of the Gospel simply as sufficient to render a people in Covenant with God, without their acceptation; but we say, There must be the accepting of those offers and tenders, and closing with Christ (externally at least,) else it's no Covenant properly so called.  
Ninthly, Many children have saving grace wrought in them by virtue of this Covenant, Deut. 30.7. I will circumcise the heart of thy seed. Jer. 31. That great intruder, sin, that usurps authority over all, (even over such as have not sinned after the similitude of Adam's transgression) comes in by the fall of our first parents: and why may not children therefore be restored by the next parent instrumentally?  
If the Lord did admit such only as believe, than the faith whereby we believe were not given by any Covenant; but what saith the Prophet Jeremiah? ch. 31. v. 34. They shall all know me from the least to the greatest, that is, young and old; which knowledge is interpreted to be faith, John 6.45. I will write my Law in their hearts, what law, only the moral law? Yea the evangelical law, if so, than the law of faith. Have then elect children no saving benefit by the Covenant till they believe? Yes, they have this benefit, That they shall believe; for there are promises for grace, 2 to grace. When the Lord saith, I will be the God of thy seed, there is a promise for grace, q.d. The vein of election shall break out in some of them, not all; for such promises as these are indefinite promises, 
Rom. 3.— Excid●rit sermo ille, viz. promissio illa gratiae, Ero deus ●●us & seminis tui.  and therefore true, though not verified in all, Rom. 3.3. What if some did not believe, to whom the promises were made, shall their unbelief make the faith of God of none effect? I say then, that the vein of election shall break forth in some, (though for the present it runs under ground, as some rivers do) for it cannot be but that some of God's people's children should prove religious, seeing that the church shall have a seed and seeds seed for ever; the word and the spirit in those shall continue till the coming of Christ, saith the Lord, Esa. 59.21. To which place the Covenant mentioned (Rom. 11.27.) is to be referred, q.d. That Church of the Jews shall not fail in her spiritual offspring for ever: This is a promise for grace in the seed, to grace in that Church, out of which Covenant the Lord hath not excluded any children of believers; therefore parents have a ground to hope he hath included all, he having not excepted any. Here then is an object for the faith of parents to work upon, but know assuredly that according to your faith so things go with you. Psal. 33. last. Let thy mercy, Lord, be upon us according as we put our trust in thee. 1 joh. 5.16. comp. jam. 5.15. If any man see a brother sin a sin which is not unto death, let him pray for him, and it shall be forgiven him. It's not to be expected that all should be heard in this particular, as it is not in that of jam. 5.15. Such promises are not universal but indefinite, because ofttimes not always the Lord grants such their desires; the meaning is, prayer is an ordinance to which God hath made such a gracious promise, and he often doth restore the sick, prayers being put up by believers for them; therefore in such cases we are to rely on God by an act of recum●encie, though we cannot rely on him by an act of full assurance; but such as have much communion with God, may know much of his mind, and have a particular faith for a particular mercy, whether spiritual or temporal: children have general and indefinite promises, and conditional upon faith and obedience, such as determine not the kind of good promised, nor the particular person, and are therefore true if performed to any person in any fort. Heb. 11.27. Many spiritual and so temporal promises are indefinitely propounded and so to be understood, not that the Lord intends an absolute and universal obligation of himself, neither is the act of faith in the application of it required to be an absolute and infallible persuasion that God will bestow these particular things upon us: but the Lord expects we should rely on him to do what is most for his glory and our good. But let me tell you faith may do much, (Mat. 9) When he saw their faith, he said to the sick of the palsy, Be bold, thy sins are forgiven thee. When he saw their faith, that is, the faith of them that brought him: So when he sees the faith of parents bringing their children to Christ in the visible way of this Ordinance, (for I know no other visible way to bring children to Christ) he saith to them, Your sins are forgiven you. Thus children are saved by the faith of the parents, begetting faith in them. Hence that passage of David concerning his child, I shall go to it, it shall not return to me, he means not of that state of death in the grave, (for what comfort could that be to David that he should go to the the grave with it?) but the state of glory, to which he was assured it was gone, and to which he should follow after.  
Tenthly, I am apt to be very charitable to the Infants of all believers that die before they commit actual transgression, 

Cedo quo nomine filij vestri salvantur nisi ex illo verbo, Ego sum deus seminis tui, ac nisi illud verbum ad illos pertin●ret, ne ad baptismum quidem admittendi essent. Cal. Inst.  
Quicunque in dei foedere gratiose semel est, neque unquam ab illo foeder● se avertit, ille ●ona promissa consequitur; nunquam enim descrit de●● nisi deserent●m. See Forb.   heaven surely is fuller of such Infants, than of others; and therefore as he said, so say I, If I had 20 Children I would not bate God one. But how are these Children saved if not by that Covenant? I will be thy God and the God of thy seed? from which gracious Covenant, if afterwards they turn not away, they obtain the things promised, and their souls are bound up in a bundle of life for ever. See p. 69.  
Obj. There was no promise of eternal life mentioned in that Covenant.  
Ans. In that Covenant God promised them temporals more largely, spirituals more sparingly, according to his secret dispensations of these and those times; they were children, 
Hence the motto of the Prince of Wales, [I SERVE] Gal. 5.4. a child differs not from a servant; and thus the Hebrew naguo●, the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin word puer signify either a child or a servant.  and a child differs not from a servant in his nonage, now children are more taken with childish things; therefore they had more of temporals and less of spirituals, more of the spirit of bondage than the spirit of adoption, that is, that spirit that makes us sons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and testifies we are sons; but yet we say in that Covenant life is propounded implicitly, in that he saith, I will be thy God, which is interpreted by our Saviour to include not only spiritual life here, but eternal life hereafter. Christ by virtue of his spiritual dwelling in us, will raise us up at the last day, for as the union betwixt Christ's humane and divine nature ceased not even in the grave: so neither doth the union betwixt Christ and the soul and the body cease. Rom. 8. Seeing that we are not raised by the graces of the spirit, but by the spirit itself dwelling in us; it is true, Christ as Mediator shall cease having yielded up that vicarium Regnum to his father, but he continues head of the Church for ever.  
2. When the Lord explains that Covenant, jer. 31.33. Doth he not say, I will be their God, their sins and iniquities will I remember no more? and are not our souls bound up in this as in a bundle of life? is not here justification of life for children to lay hold upon? Nay when the Lord saith, I will write my Law in their hearts, and they shall all know me from the lest to the greatest, that is, young and old, is not this the Law of the spirit of life? and will not he write the Law of faith too, by which we live the life of the sons of God? Gal. 2.20.  
3. That blessedness (spoken of Gen. 12.3.) is explained by Paul to be justification by faith, Gal. 3.8.14. called there the blessing of Abraham which comes upon the Gentiles, that is, parents and children. Act. 3. blessedness is expressed by turning every one from his evil way. Esa. 44.3. I will pour my spirit upon thy seed, and my blessing upon thy offspring. Is not here a spirit of life? are not the essentials of regeneration promised here to babes? and is not that mother promise, I will be thy God, the ground of all these? Gal. 3.14.  
4. What is the meaning of that phrase, Do this and live? may it not evangelically be taken as well as legally? Ezek. 20. Neh. 9 Which if a man keep he shall live therein. What force is there in these words (with reverence be it spoken) if understood in their sense? for might not the spiritual Israelites say, To what purpose is it? What hopes have we of attaining to that perfection, and so consequently to life? It 's granted the carnal Israelites being not sensible of their own weakness and imperfections, looked at that Covenant as a Covenant of works, and so seemingly it was propounded; but the spiritual Israelites looked at it with another eye, as it was propounded with evangelical purposes, that is, Do this in Christ and live: Hence it was that the Lord bid Moses put the Tables into the Ark, as signifying, That Christ was to keep Covenant with them and for them, as hath been formerly showed.  
Obj. None ever had any interest in that Covenant but such as were in Christ.  
Ans. Never any had any saving interest in that absolute Covenant, but such as are in Christ in truth and reality; but there are others that are in Christ, as the unprofitable branch in the Vine, 
Some render the words as the Syr. renders it, viz. Every branch that bear not fruit in me. Joh 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that bringeth forth fruit to itself: these having entered into Covenant with God, may be said to be under the Covenant conditionally, (of which conditional promises the Sacraments are seals) and by virtue of it be made partakers not only of temporals, but also of those common graces by which they are sanctified for this or that particular service. Heb. 10.29. (And hath counted the blood of the Covenant an unholy thing, wherewith he was sanctified.) Which grace is sometimes called life, (though it fall short of regeneration.) Judas 12. But the Covenant is established with the spriritual seed of Isaac only, and such as walk in the steps of the faith of our father Abraham. Gen. 17.19. I will establish my Covenant with him for an everlasting Covenant. Ishmael was under the Covenant, but mocking at the promised seed, (that is, Isaac, a child of the promise) he was discovenanted and cast out; therefore he was in before, (Gall 4.30.) else how was he cast out? Esau was under that Covenant of Isaac, but he, profane wretch! sells his birthright, and goes to Mount Seir, therefore he is cashiered also, and not so much as mentioned in the Genealogy of our Saviour upon this account.  
Obj. All the promises of the new Covenant were made to the spiritual seed.  
Ans. But did not those promises run along being entailed upon Abraham his posterity? 

Quamprimum quis natus est ex ●●deli parent, statim fit filius Abraha; nam priusquam Judaeus aliquis circumcisius fuit, habebatur in numero filiorum; baptismus enim non facit filios Abrahae, sed foedus.  
Whit. de Sacr.   and are not the promises made to the visible Church whereof Christ is the visible head? were children ever cast out of that mystical body of Christ? Gal. 3. Doubtless the Apostle speaks of a Church which was the visible body of Christ, to which the seals were applied, for there was no distinction of a fleshly and spiritual seed in the old Testament, but all were included in one and the same Covenant, till they degenerated from it.  
When there is mention made of Abraham's carnal seed in opposition to his spiritual seed, Rom. 9 Gal. 4. As Ishmael is said to be born after the flesh.  
1. It 's not because such were reprobates, for many of Abraham's seed were reprobates, and yet not reckoned to be born after the flesh.  
2. Nor because such were begotten by carnal generation, for so Esau and Jacob were.  
3. Nor merely because born of Hagar, 

See Grot de jure belli. p 12.  
Lege Mosis Israelitae soli tenebantur, Circum●isionis autem lege tota Abrahami posteritas, quare qui popali extra Israelitas circumcisi sunt, eos credibile est aut ab Esavo aut ex Cethurae posteris venisse.   for God commanded Circumcision to pass upon the concubines children. Gen. 17.12.  
4. Nor merely because unregenerate, for many elect persons are not converted in infancy.  
5. But Ishmael is said to be born after the flesh because Hagar was a bondwoman, (and in that time a type of the Covenant of works) too likely an instrument in the course of nature for a child of the promise to be begotten of. Gal. 4.23. It's probable Abraham might not so much make use of his faith, as nature in using Hagar; and in this Ishmael was a type of all hypocrites that have no more than what may ●e attained to by humane industry; but Abraham ●ad Isaac so by faith in the promise as if there were ●o use of nature. Abraham circumcised Ishmael, which showeth, that as none but the visible faithful are to be baptised: So all the seed of such are to be looked upon as elect (as Abraham did) until God or they discover the contrary; for God hath not disannulled Abraham's Covenant which runs in the natural line, nor added to it, the whole Gospel being but an explication of Abraham's Covenant. Heb. 4.2. Therefore it remains in its latitude, including children as well as parents.  
The Covenant having an external administration, many might be in it according to Gods revealed will, but not according to his secret purpose; now we are to proceed according to his will revealed in his word, for what ever Arguments are produced against the children of believers now, might have been pleaded against Abraham's seed of old; 
Believers were the seed of Abraham among the Jews. Rom. 9.6, 7, 8. Therefore our Saviour argueth, those Pharifees not to be the children of Abraham.  therefore Rom. 9 Paul speaks not a word of a different dispensation of the Covenant of Abraham in the old and new Testament: I say, there is not the  word hinted, that infants, because children of the flesh, therefore are no children of the promise but rather the contrary: For Isaac though of Abraham's flesh, yet was a child of the promise when but eight days old, and let me tell you, The Covenant in some respects makes the father a spiritual father, and the child a spiritual seed as well as natural. To conclude, the Apostle doth not show in the forenamed chapter, who were the seed as to Ordinances, but who were the seed as to election and salvation.  
For though there was a Covenant for Ishmael, yet was it not established with him but with Isaac. Gen. 17.19. He shown indeed that all the children of the flesh are not the elect seed, but doth not show they were not the children of Abraham's Covenant. v. 7.  
The children of the promise are those that are born to Abraham according to promise, 
See Piscat. in Gen. 13.15. To thee will I give this land, and thy seed for ever.] Posteria tuis non tamen omnibus, sed tantum orituris ex filio uno, cujus respectu ●runt semen unum (i) populus unus. Sic cap. 21. 12Vbi jubet ablegare Ismaelem, additâ hac ratione, Nam is Isaac vocabitur tibi semen.  therefore all Isaac's seed according to the flesh were children of the promise; for the promises were made to them, notwithstanding some of them were thrown out, and some entered not in. Thus the Gospel Church hath the promise of salvation made to them, but so as many visible Saints may fall short thereof. Heb. 
* The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not a seeming but a real falling short, according to scripture phrase, and the scope and purport of this place.  4.1. Which shows you that Abraham's Covenant contained all his seed indefinitely, for that some should enter in: The promise is absolute, but as for the individuals it was upon condition of faith: so there is a company of believers elected that shall certainly enter into glory, and these determined by God. But as for particular persons considered as visible members of the Church; these enter in, or not, accordingly as they believe, or believe not. When a man covenants with another, That such a piece of land shall descend to his heirs, who shall be his heirs is unknown, only it's known in general that the child is the next of kin: Thus in this case who shall have the benefit of this Covenant may be unknown, but in general it's known that believers shall. The Lord appoints his Church to look upon such persons as saints or no saints, according to their visible holiness, and to look on their seed to be such as their parents are; for Ishmael is reckoned first as Abraham's, afterwards Ismael's seed are reckoned as enemies and strangers like himself. Exod. 12.48. 1 Chron. 2.17 It appears Jethro was an Ismaelite, yet chap. 17.25. he 's said to be an Israelite. Ishmael was under the Covenant, and God did much for him as the son of such a father, Gen. 21 13. And also of the son of the bondwoman will I make a nation, because he is thy seed: But the Covenant was established in Isaac: All visible professors and their seed are incovenanted, (for the promises of the Gospel are tendered to them, and they accept of them) but the Covenant is established on true believers only; not as though (saith the Apostle) the word of promise hath taken none effect. 
Gen. 26.28. & 34.3, 4. The promise runs thus, Unto thy seed v. 3. And unto thy seed, v. 4. when he speaks of the Church-seed, that is, such children as were inchurched: But when he speaks of Christ, than he altars the phrase, saying, In thy seed shall all nations be blessed Gal. 3.  Rom. 9.6. No godly Jew (though others did) ever thought the word of God false, because those that trusted to the works of the Law, were rejected: For in those indefinite promises it's enough to render them true, if they take effect in some though not in all, according to the intent and scope of the holy Ghost. Let God then be true and every man a liar, according as it is written, That thou mightest overcome when thou art judged. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either when thou judgest or art judged, it's mediae vocis; thus the Heb. (be mishpat) in judicio, which is taken actively or passively.  
2. We answer as formerly, there are promises for grace as well as to grace. Deut. 30.6. Joh. 6. All the father hath given me shall come unto me, and whosoever shall come unto me I will in no wise cast out. Thus Jer. 31.34. From the least to the greatest, young and old, they shall all know me, that is, believe in me. Joh 6.45, 64, 65. That place of the prophet implies a multitude of such in the Church, far above what had been in former times: to say it's meant of the elect, as usually they interpret such places, reacheth not the scope of the place which imports a greater number than ordinary in former times, whereas of the elect it would be true were they never so few, or in those times no more of them, than had in any other age formerly been; therefore it is well observed that the Covenant is the ground of faith, and not faith the ground of the Covenant: For who can believe without a promise? what ground hath the faith of the parent to work upon, if you take away the promise? Archimedes said if he had but footing to stand upon, he would toss the earth like a ball: and what cannot faith do (which in some sense is said to be omnipotent) if it have a promise to work upon? but if faith have no ground to work upon, it can do nothing.  
3. Do they not proceed according to the judgement of charity in their administrations, as the Apostles did? Act. 8. they were all baptised from the least to the greatest, that is, young and old, and were all these really saints▪ Joh. 3.26. These were accounted the spiritual seed, till they manifested the contrary: If such, why not children? For if the Covenant (as they say) be only with real saints, and the seal administered only to such; then none at all are to be baptised, seeing with Peter we may easily be mistaken. But were it not better to administer the seal to 99 that are not really sanctified, than deny it to any one to whom it doth belong.  
The third Argument is taken from Circumcision. Infants were circumcised under the law, therefore now to be baptised under the Gospel.  
First, Because the Covenant of grace made with the Jews and Gentiles is the same Covenant for substance, as hath been sufficiently proved; though there be diversity of administrations thereof. Gal. 3 8. A man in this or that habit is the same man, though divers in his apparel: even so the old Covenant formerly adorned with that dress of ceremonies, but now stripped of them and made plain, is one and the same Covenant with the new Covenant.  
Secondly, Circumcision and baptism are both seals of the same Covenant, and they are the same sacraments or seals for substance, and for the spiritual part and use thereof. Circumcision sealed the Covenant of grace to Abraham and his seed. Rom. 4.11. And baptism doth the like.  
Thirdly, We may argue from the Analogy betwixt Circumcision and baptism: for they both agree in the substantials, though they differ in some circumstantials.  
Now they themselves do confess we may argue from parity of reason or Analogy.  
1. When Analogy doth not institute a piece of worship, but only helps to the understanding of it; now as for the ordinance of baptism it's clear, but as for the application of it to this or that subject, we need the help of Circumcision.  
2. When we do not rest solely in the comparison, but have a farther reason for it; now it's not the bare Analogy between Circumcision and baptism, by which we enforce the baptism of infants, but the grounds of both from scripture.  
3. When it holds full proportion in scripture to that for which it's brought, which we say, Circumcision doth to baptism, unless in some particulars wherein a peculiar reason may be given. We say then,  
1. They agree in their signification, for they hold forth to us man's corruption by nature. 

The substance of all divinity lay in Circumcision, (as Luther well observes) the like may we say of baptism; therefore if we would be good Divines, let us study our baptism: For the Lord hath put a great stress upon such truths as seem little in the eyes of many.  
Gnorlab signifieth a superfluity, and is not sin a superfluous thing? Jam. 1.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a whitflaw.   Josh. 5.3. The hill of foreskins. This was clearly shadowed out in the cutting off the foreskin: and what doth the washing of the body signify but that natural uncleanness which we contracted from our first parents. Heb 10.22.  
2. They agree in this, that they represent the mystery of our redemption: In the former there was the shedding of blood, in the later the same blood is represented by water poured on us. How the ceremonious part of Circumcision is abolished, but the sacramental part still remains, which a believer may plead with God; for baptism is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the earnest demand of a good conscience: (that what is signified in that Ordinance may be made good unto us) so the word rather signifies than the answer of a good conscience. I say it's the earnest demand, for omnis praepositio est additio, every preposition, as we say, is an addition, Phil. 4.17. Not because I desire a gift, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but I earnestly desire (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a fruit, or whatsoever was a effect of his Ministry.  
3. They agree in that they represent the mystery of regeneration.  
First, The cutting off the foreskin signifies, the taking away that filth of nature: and is not baptism the laver of regeneration, and the washing of the new-birth? Tit. 3.5.  
Secondly, They agree in their subjects ●o which they are applied, each of them being administered to such as are incovenanted, which are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first subject of the seals, (and not believers, quatenus believers, as some would have it) whether young or old: So that being applied to Infants (though for the present wanting faith) they are not seals of a blank, unless we should say that the Covenant was a mere blank. Rom. 4.11, 12.  
Fourthly, they agree in their ends and uses,  
1. In that they are initial seals of the Covenant of grace, assuring parents, That as God is their God: so he will be the God of their seed; they are both to strengthen the faith of parents in laying hold on the Covenant for their children. So that when the Lord seethe the faith of the parents, I am persuaded he oftentimes saith to the child, (as to that man, Mat. 9) Thy sins are forgiven thee.  
2. In them we are dedicated and consecrated to God, 

Quod morale est durat, viz fid●m pr●f●endam ex dedicatione parvulorum  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sponsus dicitur puer, quando circumciditur, seucircumcisionis die, quia tum primum populo dei conjungitur, & deo quasi desponsatur.  
Exod. 4 Et ipsa dicebat, Sponsus sanguinum tu mihi es, Targum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per sanguinem circumcisionis istum datus est sponsus nobis, tu●c dicebat sponsus sa●umum propter circumcisione●. Schindl See LXX.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   that is, given up to him and to his service forever. 1 Sam. 1. ●8. Therefore as Circumcision, so baptism binds us to the keeping of the Law evangelically.  
3. They serve to distinguish us from the world of heathens and pagans: they and theirs lie all of them uncircumcised, I mean, unbaptised, with their iniquities upon their bones, as the Prophet saith of Meshech, Elam, Tubal, and the rest of the Nations, (Ezek. 32.24, 26, 27.) branding them with this black coal of infamy, viz. That they were uncircumcised.  
4. They agree in this, That as Circumcision was not, 
Gen. 17. In ipso articulo temporis, in that juncture of time. Mat. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) in the present tense as implying haste:  so baptism is not to be deferred. Abraham and all his household were circumcised in that very day: even so baptism is not to be delayed, but with all convenient speed the seal is to be applied, (Act. 22.16. and now why tarriest thou? arise and be baptised.) For the neglect of this Ordinance is dangerous, as the contempt is damnable.  
Thus far they agree, therefore (say some) Circumcision was a type of baptism. Col. 2.11, 12. Paul contends with those who laboured to maintain jewish ceremonies and types, (v. 10, 11.) showing that Circumcision, which was the profession of the whole law, was fulfilled as a type or figure to christians by Christ in baptism, and therefore that was to vanish away as the types did, when they were fulfilled, v. 12. He shows how we are circumcised in Christ, which is sealed and effected by baptism, in which we are assimulated to Christ, so that baptism is a christians Circumcision; and then are we said to be circumcised with the circumcision of Christ when we are baptised.  
That Circumcision is a type of baptism it will appear if we examine the properties of a type.  
1. Types are inferior to their antitypes, of which they are but shadows and figures: so is Circumcision to baptism in many respects.  
2. Types were not true in themselves comparatively, being a shadow of things to come; but in the body or truth which they type out, so in circumcision there is a type of a type, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signum ad vivum expressum. Luther.  that is, a shadow of a more lively image: but as for the holiness of children, which some say was ceremonious, we answer, That parents and children were federally and therefore morally holy, as the Apostle tells the Jews long after the abolishing of the ceremonies, viz. That they were an holy nation, a peculiar people. 1 Pet. 2. For what could the holiness of children in the old typify in the new?  
3. When the antitype of truth is fulfilled, than the type ceaseth: 
Maluerum J●daei hoc velum ceremoniarum dissuere quam laceraere. Molin.  and thus Circumcision ceaseth upon the ushering in of baptism, though it was continued for a while, that so with the rest of the ceremonies it might have an honourable burial, as being of a noble birth, even of Divine institution. What hath been said to Circumcision as to the typicalness thereof, may with much more evidence of truth be applied to the ark, 
Aqua diluvij in Arcâ constituti● salutaris, extra Arcam ver● mortifera fuit. Aug.  (wherein all the household of Noah, that is, his children were saved) the like figure whereunto baptism now saveth. The like we have 1 Cor. 10.2, 6. And were all baptised unto Moses,— and in the sea. Now these things are our types, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we may argue with much clearness from the shadow to the truth even in this place, 
In nube & mari, quae baptismum i●num essicium nostro congruentem, obscuriora potius elegit sacramenta, quod ad antithesin inter nos & illos magis valebant. Calv.  if all were baptised, than their children; if so then, why not now? For was it not the Apostles scope to let them know that the Jews had the same privileges for substance with the Corinthians, who notwithstanding those privileges were not spared, 
From the type to the verity the argument is of force, unless there be some special reason to the contrary.  because so highly exalted with many Gospel privileges. O ye Corinthians (saith the Apostle) do not think to escape, for all these befell the Jews as types; therefore as the Lord dealt with them, so will he deal with you.  
However though it be denied that there is a type of a type, 
Significat Ap●stelus mutuam similitudinem 〈◊〉 vel ut vulgo loquntur, correspondentiam Cal. in Pet. 1, 3.  yet I hope that none will deny, that there is an antitype or a correspondent type that comes in the room & place of a former type. Though Circumcision properly was not a type of baptism, 
Beza renders 1 Pet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, typus correspondens, or a type answering to a type.  yet Circumcision and baptism are both types of one and the same thing represented, as was showed before. The ark and baptism are two several types, yet both shadowing out our deliverance by Christ: So Circumcision and baptism are two distinct seals, but both holding forth to us our corruption by nature, and redemption by Christ.  
Secondly, They differ in circumstantials, as  
1. In the time, for the circumstances of time and day were not built upon the Covenant, ergò, not perpetual. Circumcision was on the eighth day, for which there was a special reason, not only in regard of the weakness of the child the seventh day, being the critical day: but also because that day was a type of the resurrection of Christ, which was in the eighth day; and so the sabbath is called the eighth day, John 20. The same number of days was observed in many other things, (therefore it cannot merely relate to the weakness o● the child) as for the consecration of the Priests, Leu. 8.35. & 9.1. The cleansing of the lepers, Leu. 14.8, 9, 10. The cleansing of the polluted Nazarites, Num. 6.9, 10. and for the purifying of the altar. Ezek 43.26, 27. and the offering of the sacrifice, by which Christ's resurrection on the eighth day seems to be typified, who risen again for our justification.  
2. They differ in their subject, Circumcision was administered only to the males, baptism to the male and female. For,  
1. The females were not capable of the former Ordinance.  
2. Sin entered into the world by man, being an active instrument of generation; whereas the woman is a passive instrument, Rom. 5. By one man sin entered into the world: For if Adam had stood, we had not fallen though Eve fell.  
3. They differ in durance, Circumcision was in force till Christ came, because typical; but baptism continues to the end of the world: So that we see they agree in all the substantials, and almost in all things else, unless in such things for which a special reason may be given.  
I conclude therefore this Argument, as Circumcision in the old Testament was applied to children: so also is baptism to be applied in the new; for of equals there is the same reason. Thus much for the 3 Argument, taken from the analogy between Circumcision and baptism.  
4 If children were circumcised in the old, they are now to be baptised in the new, because baptism succeedeth Circumcision, (now what is succession but the substitution of later things for former things in the same subject, as is well observed) for when the Jews were converted, (Act. 2.38.) Peter enjoins them not to be circumcised but baptised; which shows, that baptism comes instead thereof. Thus Col. 2.11, 12. The scope of the Apostle was to take them off from the rudiments of the world, especially Circumcision, which troubled most of the Churches. Therefore he saith, You are complete in him, being circumcised with the Circumcision made without hands. But they might object, We want the outward Circumcision to us and our children, which was of singular use to the Jews to strengthen their faith: The Apostle answereth, You are buried with him in baptism, You are circumcised because baptised; For baptism supplies the place and room of Circumcision, and is every way as advantageous to you: So that we plainly see they were complete in Christ, as to this Ordinance sealing outwardly. Suppose (saith Mr Sydenham) the Ordinance should again be changed, and the inversion thus, That baptism should be abolished and Circumcision set up again, and the Apostle should express himself after this manner, Ye are complete in Christ, in whom also ye are baptised with the baptism of Christ, being circumcised with him; Would not this deduction be clear, That Circumcision was ordained instead of baptism? Therefore we say, Either baptism succeeds the sacrament of Circumcision, as to children; or else some other Ordinance doth succeed; or else nothing at all remains in lieu thereof: But nothing else succeeds Circumcision; therefore either baptism succeeds it, or else there is no seal of the Covenant left as to children, but they without any visible token of God's favour departed out of the world.  
5. Because an Ordinance once enjoined and never repealed, 
All Gods commandments and institutions about the Sacraments of the Jews, bind us at this day in all things which belong to the substance of the Covenant, and were not accidental to them.  stands still in force; but the sealing of the Covenant to the infants of believing parents is enjoined in the old Testament, Gen. 17. and never repealed in the new, if it be, let any man show where.  
6. Because the privileges of the Gospel are as large to believers for themselves and their seed, 
Quacunque de circumcisione dicuntur, ●●● spectant ad naturam ejus sacramentalem, quam habet ut communi cum reliquis sacramentis, illa recte applicantur ad omnia sacramenta; sed ratio signandi in circumcisione est talis. Aims  as under the law. Take away baptism from infants, and parents now shall want one means & that no small one, sc. Sigillum dei, the seal of God to strengthen their faith in the Covenant of grace for their children, which parents had then: and children now shall want one means to confirm and effectually promote their salvation, even while they are infants or children, who may die before they be men. Thus much for the third Argument taken from Circumcision.  
The fourth Argument.  
Children are inchurched, 
If children of believers be accounted to belong to the Church, the Argument will follow for baptism. Mr Tom. p. 139. See the Review.  that is, members of the visible Church; therefore to be baptised. Eph. 5.26. That he might sanctify and cleanse the Church, by the washing of water by the word, ' that is, of institution and promise. Where we see plainly, that members of the Church are to be baptised. This I suppose no rational man will deny: for upon this ground women are admitted to the Lords Supper, 
Calvin challengeth all the world to show where women received the Lord's Supper.  because they with us are one body, one bread, 1 Cor. 10. I shall therefore show you that children are members of the body of Christ.  
First, They were members, therefore they are Psal. 147.13. He hath blessed thy children within thee. 

Eph. ●. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Polity or Church privilege: That was a spiritual Commonwealth whereof the Jews with their children were members; and so are the believing Gentiles with their children; for they only are strangers from the Commonwealth of Israel, which are strangers from the Covenant.  
See Cal. in Jos. cap. 5.6.  
Those that were born in the wilderness were not circumcised, for they walked forty years in the wilderness, [because they obeyed not the voice of the lord] This is rendered as a reason of their non Circumcision, and not their journeying from place to place, as some think for sometimes they stayed long in a place; if therefore it had been the Lords pleasure that they should circumcise their children, the Lord would have minded them of it: but for their rebellions the Lord suspends the seals, q. d. I will disown and discovenant you and yours, if you persist in your sins.   Act. 7.38. This is he that was in the Church in the Wilderness. The body of a people (wherein children are included) is called a Church, though many were not circumcised for their rebellions and provocations in the wilderness: As many now a days in the wilderness of the Church are not baptised, through the neglect of their parents, which is a sad omen that the Church may yet wander long in this wilderness state. If then children were members of the visible Church, they are so still; for we read not of their dischurching in the new Testament. Yea the Prophet saith, Jer. 30. That the children of the Jews shall be be as of old time. Hence that of the Apostle, Gal. 4. As it was then, so it's now. Then they were members, being the children of the promise: so now we with our children are children of the promise, as Isaac was, though a child, erg. consequently we with our children are Church members.  
Again, Such as obstinately reject Christ are cast out, Gal 4. Therefore they were included before, else how could they be excluded? but as it was then, so it's now, saith the Apostle. There were then those that did forsake the holy Covenant, Dan. 11 30. so it's now; but for this they are to be cast out o● the Church of God. Though the Church of the Jews had cast off the leaves of its figurative holiness, yet the substance thereof still remains  
Secondly, That children are members, it appears from Rom. 11. where the Apostle speaks of a visible Church which I shall easily demonstrate.  
1. There was a partaking in common of the fatness and sweetness of the Olive tree, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verse 17. This word intimates such a partaking as they had, not such as they might have had, as Mr Tomb● would make the world believe.  the visible Church, to wit, o● the ordinances, promises, seals of the Church; now these are in a visible Church, therefore those branches that were broken off, were members of a visible Church. Joh. 15.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a branch in appearance is a visible branch.  
2. The breaking off is from a visible Church, Behold the severity of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 22. The breaking off was visible and sharp. The axe of the word lay long at the root of the tree as ready to cut them off but suddenly the Lord takes it up, hews them and cuts them down from the root Abraham, and gives them a bill of divorce, seeing they had voluntarily and obstinately rejected his son, Act. 13.26. After he had discovenanted them, than he comes with that Roman axe (as Luther calls it) and cuts them down root and branch in one day.  
3. Their reingrafting shall be visible, and in a visible way, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stimulus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pungendo inserere.  v. 25, 26. All Israel shall be saved, that is, the body of the 12 tribes. So the Prophet interprets it, Ezek. 37 22. I will make them one nation in the land. This clearly argues that he speaks of that visible Church of the Jews, though not as a body politic, meeting in one place, having public officers in common, and ordinances in common: but as a Church in his general notion considered.  
4. He speaks (Rom. 11.20) to the visible Church at Rome, (for will any say, they are exhorted to take heed they be not cut off from God's eternal election? this is not to be imagined.) boasting of her external privileges, whom he warns by this visible example of the Jewish Church rejecting Christ, and therefore rejected by Christ, because they did cleave to a Covenant of works and not of grace; but these also taking no warning were dischurched, when they exalted works above Christ, or at least made them competitors with Christ; looking for justification by them, and not by Christ alone, as Kemnitius well observes, for which that Church was dischurched.  
5. If they were broken off from the invisible Church, than were they of it before, whether we speak of reprobates or real members; if of reprobates, then, according to their sense, reprobates were broken off from the invisible Church, which is not to be imagined; if of real members, than such christians may fall from saving grace finally and totally: for those individual persons shall never be restored, though the branches specifically considered, shall be reinstated into the visible body of the Church.  
6. Rom. 11.15. They are said to be cast away, which cannot be verified of the invisible Church, seeing Christ hath chosen them, (Esa. 41.9. I have chosen thee, and not cast thee away.) and engaged (Joh. 10.) that they should never perish.  
7. The invisible members did believe, how then could they be broken off for unbelief? therefore I say that the engrafting of the Jews, Rom. 11, shall not only be by faith into the invisible, but also by calling and profession of faith into the visible Church: the working of which in the nation of the Jews, when called, will appear to be a mighty work of God, even as the resurrection from the dead.  
These things being premised, I thus argue,  
1. If only some branches be broken off, than the rest remaining in Church-membership, both parents and children are made partakers of the root and fatness of the Olive tree.  
2. A pari, Children are broken off by the unbelief of parents, wilfully rejecting Christ; therefore they are grafted in by their parents, embracing that Covenant of grace for themselves and their children: For the engrafting of the Gentiles must be suitable to the breaking off the Jews.  
3. The Olive tree, that is, the visible Church, still remains, saith the Apostle, some of the branches only being broken off; 
Olcaster, v. 17. i. e Oleastri surculus] Name integrae arbores non inseruntur. Beza.  and we as a wild Olive grafted in, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instead of them, as the Syriac translation also renders it Hence it is, the Vineyard, i. that Church for the substantials of it is given to the Gentiles Mat. 20.16.  
4. The unbelief for which the jews were broken off, was not merely the rejecting of the Covenant of grace, as made to themselves personally; but as it was held out to them and their seed jointly: therefore children are included in the sense of the Apostle.  
5. Rom. 11.28. As touching election, they are beloved for their father's sake] Election must be understood in that place of the external grace of the Covenant, whereby God chose this nation to himself. Deut. 4 27. By which expression we may plainly see, That the Covenant the Lord leaves to parents, extends to their children also.  

The Patriarches are called the root, not in respect of their persons, but of the promise which is made to them and their seed; for the internal personal qualities are not conveyed by generation, but (as is observed by others) the external privileges which are given to a stock or kindred do descend by generation, from believers not considered as the sons of Adam, but as such as are in Covenant with God.  6. Why are they called natural branches more than others? Surely not in respect of their goodness o● nature or natural propension to grace; for they are naturally as stiffnecked as any people: but in respect of the nature of the Covenant of grace, given to their ancestors and their seed, according to which God is more readily inclined to pour out of the spirit of his grace upon the seed and offspring of his covenanting people, than upon strangers and aliens. Now though the Gentiles in their first engrafting may be said to be the wild Olive, (as the jews at first were) yet afterwards they were naturalised, and their children become natural branches of the Olive tree, (i. e.) the Church of God. Psal. 128. Thy children as Olive plants, green and legitimate, for the Olive tree admitteth no other graft. Ains. in Psal. 128. The ablest of that opinion do grant, That now in the days of the Gospel, children are under the promise; and that the promise (Gen. 17.7.) is a Gospel promise, notwithstanding they deny the seal, though the promise be made the ground of annexing the seal, whatever is said by any to the contrary. See Mr Tombs, Review. p. 3.  
Others being convinced that the Apostle speaks of a visible Church, (which indeed is undeniably true) fly to their old distinction, to wit, the Covenant of Circumcision, or the Covenant of works; from which Covenant they say the jews are cut off to this day; to make this good, they distinguish betwixt Abraham begetting, and a working Abraham, and a believing and faithful Abraham. Thus they say, The whole nation of the jews were legally holy till that Covenant was abolished. I answer, They make a distinction betwixt Abraham believing and Abraham working, where none is to be made; for did not his works [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] work together with his faith, declaratively, not only before men but God? were not these works brought in, 
Jam. 2.18. [Show me thy faith (saith the translation) without thy works] but it should rather be rendered [by thy works] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ that is, [make thy faith appear out of thy works.]  (jam. 2.18.) as fruits of his faith, which is the condition of the Covenant of grace? for faith without works is dead, how then can it justify?  
2. Observe, They say that Covenant mentioned Rom. 11. Heb. 8. is abolished, as being a typical Covenant: but we answer, We have already proved it to be an everlasting Covenant.  
3. What privilege, that is, peculiar benefit was it to that nation to be under the Covenant of works? Rom. 3.1. which is common to all nations considered as the sons of Adam: but in Rom. 9 the Apostle speaks of that Covenant and the fullness thereof, as a peculiar prerogative to that nation, and not common to others.  
4. What prejudice could it be to them to be cut off from that Covenant? nay it had been well for them if they had been cut off from the Covenant of works, which neither we nor our fathers were ever able to bear. The Apostle tells us they are hardened, and the Lord hath sent a spirit of slumber, v. 8. that he hath cast them away, v. 15. and broken them off, v. 17. and why? because they did not cleave to the Covenant of grace, (which they were under, Act. 3.25. and 4.4.) but wilfully and obstinately rejected Christ, being unskilful in the word of righteousness, (Heb. 5.13.) that is, not descerning aright that justification was held forth in the old Covenant, but cleaving to the works of the law. Rom. 9.31, 32. comp. Rom. 11.7.  
5. If that Covenant be abolished, how can they be reingrafted into it? for the Apostle here speaks of a reingrafting into the same Covenant, which plainly argues it was no typical or carnal Covenant, but a Covenant of grace still in force.  
6. Through unbelief they were broken off, that is, (say they) from the Covenant of works; therefore (according to their doctrine) if they had believed, they had continued in the Covenant of works to this day, which is a contradiction: and yet they affirm that Covenant ended with Christ, it being a typical & carnal Covenant as Canaan was. But have not such cause to mourn, that such a gross spirit of error should thus seize on them, and lead them into those false and byways; certainly for building upon the foundation this trash, wood, hay, and stubble, they shall suffer loss 1. of their labour, and 2. of their reward: For the day shall reveal it, and it shall be consumed as by fire. 1 Cor. 3.13. Ah then retract with Austin and undeceive those poor souls you have deceived, lest the Lord be angry with you!  
3. Arg. Of such children is the Kingdom of heaven, ergo, they are inchurched. Mar. 10. And they brought little children to him, that he should touch them: and the Disciples rebuked those that brought them: but when Jesus saw it, he was much displeased, and said, Suffer little children to come unto me, and forbidden them not, for of such is the Kingdom of God. Mark 10.12.  
1. Observe, they brought (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 
* Leu. 26.43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even because. Mar. 10 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hence the word Proselyte, thus the children of the Gentiles were Proselytes.  even babes to Christ; this is recorded for our imitation, Mat. 19.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, little children were brought.  
2. Christ saith, Suffer little children to come to me, 
See the like phrase Mar. 4.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Num lucerna venit? (i) importatur? Is a candle brought to be put under a bushel.  that is, to be brought to me. Is not this maxim in force in all ages from Christ to the end of the world? Doth not Christ now say to our dissenting brethren, Suffer little children to come to me? And how should we now visibly bring them to Christ but in that ordinance of baptism? 
Media applicandi Christum non sunt alia quam verbum et sacran enia, e●. vel nullum datur ordinarium medium, vel baptismus est medium.  I know no other way: For the invisible coming of ●nvisible members falls not under the cognizance of the sons of men: therefore such a prohibition had been incongruous.  
3. We are not only commanded, but charged, Forbidden them not.  
4. Christ was very angry with his own Disciples, that offered to put them by; for even Christ's own dear people may be injurious to children, as we see ●● in our days; but with these doubtless he is as much, displeased, as ever he was with them, seeing that he hath the same tender bowels in heaven as he had on earth.  
5. Of such (he saith) is the Kingdom of heaven, that is, of children, and such as are like to children: (according to the phrase of Nehemiah, Shall such an one as I fly? that is, I or any in my condition.) For children are capable of being subjects of any Kingdom on earth; 
Mar. 10.15. Whosoever receiveth not the kingdom of heaven as a little child, (that is, as a little child receives it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he shall not enter into the kingdom of heaven.  and why not of the Kingdom of grace? Luk. ch. 48. Saith, Whosoever receiveth this child, Now lest we should think he intended that child only, as having some singular thing in him, he saith, Luke 18.16. Of such is the kingdom of heaven, that is, they are children of the Covenant, as the children of that nation were till they were discovenanted.  
To say it's meant of humble souls, is not sense, and therefore not beseeming the eldest Son of wisdom so to speak: for judge you, yea why do you not of yourselves discern, and show yourselves men, Isa. 46.8. Is it sense to say, Suffer little children to come unto me, for of humble souls is the kingdom of heaven? were not Christ's speeches full of reason and weight? how did the Pharisees wonder at his answer, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Observe how he multiplies the article when he speaks of the things of God, or that which was dedicated to his worship.  Give to Caesar the things that are Caesar's, and to that God the things of that God. And shall we make Christ here (with reverence be it spoken) to speak nonsense?  
6. He laid his hands upon them and blessed them. Those that brought the babes to Christ, found more love and tenderness than they could expect; for he laid both his hands on them, 
Christus infantes oblatos amplectitur, ut mundus intelligat, amplificandae potius quam limitandae patris enisericordiae advenisso. Cal.  embraced them, and blessed them, as Jacob on the sons of Ninevehs owning them as his children. Gen. 48.5.  
7. Observe he saith, Whosoever receiveth this child receiveth me. 
Observe the three Evangelists mention one and the same story concerning children, which was occasioned by the ambition of the Disciples. Luk. saith, Whosoever receiveth this child, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 18.16. Mark, Whosoever receiveth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) one of such children in my name. Mar. 9.37. Mat. 18.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These Texts do imply that Christ speaks of a particular little child; and yet lest it should be thought that other children of the Covenant were excluded, he saith, Whosoever receiveth one such little child sin my name, receiveth me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de primo vitae septennio dicitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de secundo. Beza  Mar. 9.37. one of such little children. He farther addeth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) of such like, specifically considered. These words, viz. [Whosoever receiveth such as these] are of eternal verity; and therefore, as Augustine once said, Cave nè deus sit, nè Christus sit, Take heed it be not God, that it be not Christ that begs an alms of thee, and thou deniest him: So I say in this case, Take heed that we reject not Christ in rejecting infants, tendered to us in the Ordinance of baptism; for may not Christ at the last day say to such as plead they never rejected Christ, Verily in that you rejected one of these little ones, you rejected me.  
Obj. These children were sick.  
Ans. He is sick that says so, for there is not the least word in the text that way tending; nor was there any reason or pretence that the Disciples should forbid sick children to be brought to Christ.  
8. A majori, If the kingdom of heaven belong to others because such, than it belongs to children much more; for they are made the pattern of conversion and humiliation to all such as expect salvation by Jesus Christ. Mat. 18.3. Unless ye be converted and become as little children, ye shall not enter into the kingdom of heaven. q. d. They are so far from not being members of the kingdom of heaven, as that none shall enter into it that are not fashioned or moulded according to the mould of little children.  
Obj. There is no mention made of baptism in this of our saviour.  
Ans. Though it's not expressed yet it is implied,  
For, 1. Christ saith, Suffer little children to come unto me, that is, to be brought to me in a visible way.  
2. He saith, Of such is the kingdom of heaven; therefore to such the broad seals of that kingdom appertain.  
3. Whosoever receiveth one of these little ones in my name, receiveth me: which is a proposition of eternal verity in all ages.  
4. He laid his hands upon them, owning them as his own children, as Jacob did the sons of Joseph. Now the laying on of hands was used for confirmation after baptism. Heb. 6.1, 2. To this purpose may we apply this act of Christ to those infants, which was to confirm the promises solemnly made to their parents in baptism.  
4ly. What is it that makes a visible member of the Church?  
1. Is it the promise or Covenant? and have we not proved that children are incovenanted? Ex promissione dei non tantum ex professione hominum, astimamus dei populum. Bull. de bapt.  


Quo jure illi infantes baptizant, hoc nos infantes baptizamus, imo longe meliore, si enim in baptismo spectanda est animi imegritas sive sinceritas, jam certiores sumus de infantium sanctimonia, quam illi de adultorum confession. Bul. in Act.  
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were visible members before they were baptised.   2. Is it the profession of Christ? and is not baptism a real though an implicit profession of Christ? did not the children of Israel virtually make a Covenant with God, though by sacrifices? Psal. 50. And do we not in all duties tendered to God, as it were say, I take this God for my God, and give up myself to him to be one of his people?  
3. Is not the confession of God, (who saith, that children are holy) more than all the professions of men? is not the witness of God greater than the witness of men? (1 Joh. 5.9.) the one being an human the other a divine Testimony.  
5. Christ an infant was born head of the Church, Mat. 2. Where is he (say they) that is born King of the Jews? If Christ an infant was a member, then why not the children of believers? there can be no reason given to the contrary.  

Per baptismum patet ingressus infantibus in ecclesiam, non quòd ad eos ecclesia non pertineret prius, nam ad ecclesiam pertinet quisquis Christi est; sed est signum visibile nostrae insertionis in corpus Christi. Bul.  6. Their children are of the body of Christ, else not saved; for half of the elect die in infancy, which must needs perish if they be not of the body of Christ. Eph. 5.23. He is the saviour of the body.  
5. Arg. Believers may be baptised; but some children are believers: therefore some children may be baptised. The first proposition is granted by all, 

Lutherani volunt eos etiam fide actuali credere, etsi evidentia rei eos cogat fateri, fidem illam non esse talem, qualem adultorum, sed esse actum inexplicabilem.  
Wal. loci come. de Bap.  
Hunc spiritum fidei sine omni actu esse non arbitramur, quia spiritus otiosus non est, quemadmodum ratio, etsi se non nisi paulatim exerat.  
Idem Wal.   the minor proposition is proved,  
1. From scripture, Mat. 18.3, 4, 5. (compared with Mar. 9.36.) Whosoever shall receive one such little child in my name, receiveth me: but whosoever shall offend one of these little ones, that believe in me, it were better that a millstone were hanged about his neck, and he cast into the midst of the sea.  
The opposition shows he speaks of children, For it's an undoubted maxim, Where terms stand as opposites, the one is to be taken in the sense opposite to the other. Now it's clear from ver. 3, 4, 5. that he speaks of children whom we are visibly to receive in Christ's name, to such Ordinances as they are capable of; therefore the words are so to be taken, ver. 5. (little ones that believe in me.)  
There is the like phrase Rev. 9.4. It was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree, but only those men which have not the seal of God in their foreheads: Which exception shows you, That by grass, green things, and trees, he means men: For the exception (as we say) must be of the same kind. (Exceptio est ejus dem generis.) See Rev. 7.3.  
2. We may see this exemplified in many. Psal. 22. 9 Thou madest me hope when I hung upon my mother's breasts. This is true in the antitype, Christ, who had faith from the very womb; it's true also in David, Psal. 71.5. Thou art my trust from my childhood, by thee I have been holden from the womb. (v. 17.) Thou hast taught me from my childhood, now also when I am grey headed forsake me not. We see original sin lies dormant in the child for a while, but quickly puts forth, it being peccatum actuosum. Psal 58. They go astray from the belly: and why may may not faith put forth betimes in some? as in Esaias, (ch. 49.) Jeremiah, (ch. 1.5) and John Baptist, the first in the new Testament. Now the first in every kind is the rule of all the rest. I see no reason but when a child puts forth acts of reason, he may put forth an act of faith; and when he gins to know his natural, he may also know his heavenly father, though it wants that reflect act, whereby it knows that it knows; the former we have seen verified in many children in New-England and elsewhere.  
3. 〈◊〉 If some be sanctified from the womb, than they have faith, (quicunque renascitur fidem habet, Luther.) For all the graces are concatenated; but some are sanctified from the womb; for Christ as he sanctifies our natures, so he sanctifies every age, as Hos. 12: 4. Jacob being actuated by the spirit, began to act betime, and to wrestle with his brother Esau, in his mother's womb for the blessing.  
(See Zanchy.)  
4. Children have faith in heaven, therefore in earth. For,  
1. If the Lord irradiate upon the souls of children in heaven, 
Quos pleno lucis suae fulgore illustraturus est Dominus, cur non iis quoque in presence, si ita libuerit exiguà scintillâ irradiaret. Cal. Inst. l. 4. c. 16.  and they do behold the face of God, (which is an act of faith Heb. 11.27.) then have they faith in heaven; if so, why not on earth?  
2. They rest in hope of the resurrection, else they were miserable, Psal. 16.9. that is, the soul doth rest in hope; for the body properly is not the subject of hope, now hope is the daughter of faith.  
3. There will be this use of faith in heaven, to believe that which we cannot comprehend, (for faith is the evidence of things not seen) even the infinite being of God, who dwells in that light that none can approach unto; therefore we conclude infants in heaven have faith, and why may they not have the seed of it here? seeing there is no grace in heaven which was not wrought on earth. Hence it is that regeneration is called an earthly thing, joh. 3. because as for other reasons, so this, it must be wrought on earth.  
4. The first Adam had power to convey grace as faith to his posterity; and hath not the second Adam much more power? Was not the faith of Adam of the like nature with the faith of believers? though it do not put forth that act whereby we are justified.  
5. Can any live without faith, or be saved for ever without it and shall we deny it to infants, who stand in need of justification by faith as well as we?  
Obj. How can they be justified by faith which cannot act?  
Ans. Faith may be said to be passive in our justification, because the habit of faith is passive before it put forth any act; now we are justified so soon as by the habit of faith we are alive in Christ in the first moment of our conversion, before faith put forth any act. Thus children are justified by the habit of faith, for as we were guilty of Adam's sin, (which is imputed to us) before we were active in giving consent unto it: so is the righteousness of Christ imputed to children before they put forth any elicit act of faith. Therefore I say they are capable of that passive Ordinance of baptism.  
Obj. Children have no knowledge, therefore no faith, therefore no interest in the Covenant or seal thereof.  
Ans. Are they not reasonable souls, because for the present they make no use of reason? and may they not have habitual knowledge lying dormant in them, though no actual? is it not Christ that enlighteneth every one (not that is going out, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) coming into the world? doth not the reasonable soul lie dormant in the body till organised? doth it not live though it move not for the present? when a man is asleep he acts not grace, doth it therefore follow he hath none? may not a child be included in a lease and conditions made which render him capable of the benefit of it, if he perform the conditions therein specified, though at the making of the lease he give no consent at all? and were not the children in the Evangelist blessed by Christ, because they understood it not? or was Peter washed in vain because he knew not what Christ did as yet? Mr Tombs saith, If he knew an infant such an one as John was, such a one he would baptise, and farther he saith, that such as Christ blessed might be baptised; if therefore baptism belong to one infant, it's enough to confute them who deny it to all; but according to this account, if only the elect and faithful are to be admitted to the Ordinance of baptism, there is no subject left to whom we may dispense that Ordinance.  
6. Arg. Taken from examples in scripture, whole families were baptised, 

Observe, the families are made the precedent.  
If any one say here is a Synecdoche, the whole being put for part: We answer with Ursin. Non est decurrendum ad figuram, ubi nulla est ratio cur non retineatur sententia propria.   none excluded; for house in scripture phrase signifieth children throughout the Book of God. I have read it again as to this point of baptism, and could never find in all the Book of God where the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) house or household is used, 
Mat. 24 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] He made him Steward over his household] The word is altered, for here he speak of servants.  and children excluded, but rather always included, servants being but the appendix of the house. Gen 16.2. It may be I may be built by her, saith Sarah of Hagar, that is, have children by her. For●an, inquit, aedificabor ex ed. LXX, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Son) usurpatur pro procreatione, susceptione, & educatione liberorum, qui ex parentitibus quasi extruuntur, & quibuo familiae tanquam domus aedifica●●● ou fili●●●difidifioij, pator fundamenti instar se habeat; ita quidem ut qui non habeat liberos, quasi destructus sit. Schindl Sic Plaut in Most. Act. 1. Novarum esse aedium arbitror similom ego hominem, quando hic natus est Et paulò post, Parentoes fabri liberum & fundamenrum substruunt liberorum.   ex eâ liberos consequar. Gen. 18.19. He will command his household after him, that is, children's children; for Esau and jacob were 15 years old before Abraham's death. Gen. 45.17 18. Pharaoh enjoins joseph to bid his brethren bring their households with them, which being explained in the next verse, is extended to their little ones. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. According to their bodies] that is, the number of their persons.  Gen. 47.12. joseph nourished all his father's household, even to the little ones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lepi hattaph, usque ad os parvuli, genuinus videtur esse sensus, quòd omnes a maximo ad minimum paverit. Vatablus. Exod. 1.21. God built the midwives an house, 
Heb. ●●●em, them, in the masculine gender, for those midwives were courageous midwives.  that is, he gave them children, because they spared the children of the Israelites. Deut. 25.9. So let it be done to the man that will not build up his brother's house, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui noluerit suscitare semen fratri suo, raise up seed to his brother. In this sense Rachel and Leah built the house of Israel, Ruth 4.11. Psal. 115.12, 13. By the house of Aaron he means both small and great. Psal. 113.9. He makes the barren dwell in houses, that is, fruitful mothers of children. See Gen. 30.30. & 35.2. & 50.8. Exod. 12.3. Josh. 7.14. 2 Sam. 17.23. & 23.5. 1 Kin. 14.13. 2 Kin. 9.7. & 20.16. 1 Chron. 17.16. Psal. 68.6. Add to all these the several texts in the new Testament, where in this word house or household children are always included. Thus Act. 10.2, 47, 48. & 11.14. the whole household of Cornelius is baptised. The whole household of Lydia, Act. 16.15. they of her household are baptised upon her account without any declaration of their faith and repentance, only because they were of her family. Act. 16.31. The Jailor and his house. Observe, he first makes mention of his being baptised, then of his faith. Act. 16.33.34. Crispus and his household. & 18.8. Stephanus and his household. 1 Cor. 1.16. The household of Aristobulus, and the household of Narcissus. Rom. 16.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which must be meant of their children, which came out of their loins, as the word imports. Thus 1 Tim. 3.4. One that ruleth well his own house, having his children in subjection with all gravity. 1 Tim. 5.8. If any provide not for those of his own house, (that is, children, not servants) he is worse than an infidel. Gal. 6.10. Do good to all, especially the household of faith, and must there be no respect had to the orphans and fatherless children of such? those doubtless we ought in a special manner to provide for, as being included in the household of faith. Thus Act. 4. the believers had all things common, and did not their children share with them? doubtless they were not excluded. Gen. 50.8. All the house of Joseph and his father's house, went up to bury his father, only their little ones they left in Goshen. It's observable that the little ones are included (for the exception is of the same kind) in the word house here excepted, because of their unfitness for travel; but in all the places before mentioned there is not the least word hinted why little ones should be excluded. From all which places observe,  
1. The language of the scriptures holds forth children to be the household, & by consequence the subjects of baptism: Let them show any one place where children are excluded if they can, for Exod. 12. includes children, though infants were excluded, because uncapable. V 15. Lydia baptizata est & filii domus ejus.  
2. Observe the Syriac so renders that word house or household, which was the known language of those times, and of great repute throughout the Churches of God.  
3. Of the Jailor it's said, he and all of him, (1.) that were of him. Act. 16.33. Baptizatus est ipse & filii domus ejus omnes, comp. v. 32. & cum omnibus filiis domus suae, as in the Syriac. Of Samaria it's said (Act. 8.8, 12.) all of them from the least to the greatest, that is, young and old were baptised, both men and women; for children are included in the men in scripture phrase, as Jacob saith, Gen. 34.36. I being but few in number, they shall gather themselves together against me, and destroy me. Ezek. 9.6. Slay both maids and little children, but come not near any man on whom is the mark in his forehead. Grace written in the heart by the man Christ Jesus, (who hath his inkhorn by his side) shines in the forehead of babes and others. Eccl. 8.1. When Moses demanded of Pharaoh to let Israel go, he meant children as well as the elder people, as he afterwards explaineth himself, and shall we be more cruel than Pharaoh, to grant liberty to such as are adult, but keep poor infants in bondage? Thus Joh. 6.10. Mar. 6.44. compared with Mat. 14.15. 1 Cor. 10.1. All our fathers were baptised into Moses, in father's children are included; and thus I understand Act. 15.1. Unless ye brethren be circumcised, (that is, you and your children) you cannot be saved, as Paul explains it Act. 21.21, 25. Thus Heb. 9 It's appointed for all men once to die, and are not children here also intended? So that we see plainly that by a Synecdoche children are included in their parents.  
4. The promise or Covenant is made to the parent in the behalf of the children. Act. 16. Believe thou, 

In omni numero divinitus inflituto, liberi sub patri● nomine censentur.  
Accommodat illis (viz. infantibus) mater Ecclesia, aliorum pedes, ut veniant; aliorum cor, ●● credant; aliorum linguam, ut fateantur: credit in altero, qui peccavit in altero. Austin.   and thou shalt be saved and thy household. So when Christ raised the Ruler's daughter, he required no more but this of the Ruler himself, Be not afraid, only believe and she shall be saved; now if the promise were the ground of baptism to the parent, it must be so to the children also; therefore the parent was bound in conscience to see his children baptised. We have no mention made expressly of the Patriarches keeping the sabbath, but were they not bound to keep it? or shall we be so uncharitable to think that for so many hundred years they altogether neglected it? though doubtless the devil did endeavour to blot out the memory of the sabbath, and of the creation, that so he might ussher in the eternity of the world. Sometimes we have a precept or a word of allowance, but no example, as in that of the sabbath, and in that of the eating of the several trees of the garden. Sometimes an example and no precept mentioned, as in that of the sacrificing of Abel, for which doubtless there was a command, (though not mentioned) else God would not have sent fire down from heaven to consume the sacrifice, testifying his acceptance, if there had not been a divine institution for those sacrifices: Therefore we say, it's sufficient to us that the will of the Lord is revealed either by command, promise, Covenant, consequence, or otherwise, though there be no example for it in scripture.  
5. We have the example of whole families baptised in the Apostles times, (and some in after ages, which gives light to the places of scripture mentioned) families as families, the parents thus embracing the Gospel, are made the precedent for that administration, therefore children must be included; for he that excludes nothing, includes all. There was no word for women to eat the Passover, yea it's said expressly, No uncircumcised person should eat thereof, and yet they grant that the women were to eat the Passover, being part of the household. Exod. 12.3, 4. and shall children (contrary to the whole current of scripture) be excluded from this Ordinance of baptism? 
Infants christianae domus pars: verùm esto non fuerin● infants in domibus istis, nihilominus ad domum peri●nent, & in eâ censentur, ut si fuissent in domibus bapt. zassent eos utique Bull.   
6. Children are included in the parents, as in that of Jacob, I am but few this day. But of this before.  
Obj. Children are not mentioned.  
Ans. 1. We have showed that they are mentioned in the sense of the holy Ghost.  
2. Suppose they were not mentioned, it's not expressly said that the Virgin Mary or the Apostles were baptised, or the seven Churches of Asia, the Church of Theslalonica, etc. but dare any say that they were not baptised? Where is it said that women received the Lords Supper? for in the 1 Cor. 11.28. the Apostle restrains the word to the males, 
(〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is of the masculine gender, Let a man examine himself, etc.  and yet we believe that they did receive, upon this account, that they were members of the Church. We say then, the institution of Ordinances (as of this) is clear, but the application of them to the subject not so, but gathered by consequence.  
Obj. They are said to be believers, the Jailor believed with his whole household, but children cannot be said to be believers.  
Ans. 1. We have proved many children are believers.  
2. They err, not knowing the scriptures; For though faith be required in the constituting of a Church in such as are adult: yet in a Church constituted, as to infants it 's not required; no more than it was in Circumcision, which did as much require faith as baptism doth; for it was the seal of the righteousness of faith: Act. 16. There is mention made only of the faith of Lydia, yet the text faith her household was baptised: so that the faith of the parent gives the child an interest in the Covenant and seal thereof. As for the brethren mentioned Act. 16.40. which they say were of the household of Lydia, baptised by Paul. I answer,  
1. The Apostle saith, We spoke to the women that resorted thither, v. 13. It seems there were no men there, or else the brethren mentioned, v. 40. were not then converted.  
2. It appears not that they were members of her family, 
Whereas there is mention made (v. 40.) of the brethren, Judicio est, cum aucta esset ecclesia illa, etjam in magno numero, s●minam illam primas tenuisse quod ad sedulitatem in officijs pactatis attinet, isque●nde clarius liquent, quoth in ejus aed●s convenerant omnes pij. Calv.  (as the words imply, They went into the house of Lydia, and when they had seen the brethren) but rather some of the city or other parts that met at the house.  
3. Suppose that, yet it makes not against us, for the children were baptised as well as the brethren.  
Thirdly, The words, he rejoiced with all his house, or, 

Mat. 23.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They cried out all at once.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Et exultavit cum omni domo suâ, credens deo. Thus the Spanish Bible renders it. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dicuntur, qui funditus pereunt. Bul.   there was joy in, (or, throughout) the house, he having believed. It's not said, that all his house believed; for the promise was made to the faith of the Jailor, not at all mentioning the faith of any of his household, Act. 16.13. Believe,— and thou shalt be saved and thy house.  
4. Deut. 14.26. Thou shalt eat there before the Lord, and thou shalt rejoice thou and thy household. Little children could not rejoice in what they put their hands to, but might they not eat? doubtless they might, for they were of the household.  
Obj. Paul preached to all in the house, therefore not to children.  
Ans. 1. May not the Gospel be preached to little children as well as others? yea may it not in 〈◊〉 some sense be preached to babes? Luk. 1.76. And thou child shalt be called the prophet of the highest. Doubtless there being such an effect wrought upon the jailer and his house, they would bring the little ones in their arms, rather than any should be hindered from hearing when Paul preached.  
2. This speech is synecdochical, the whole being put for a part, (to all the house) that is, such as were capable, 
1 Sam. 1.21. The man Elcanah and all his house went up to offer to the Lord] Yet it appears from v. 22. that Samuel being little, did not go up.  which is according to scripture phrase, Psal. 102. He raiseth all that are fallen, that is, all such as are raised, are raised by the Lord. As we say, such a scoolmaster teacheth all the children in the town, that is, all that are taught, are taught by him: So, the Apostle preached to all in the house, that is, to all such in the house as were capable of instruction.  
Thus much for the sixth Argument, wherein we see plainly that house always includes children, erg. We say, it's very evident, That the Apostles did baptise the children of the said households formerly mentioned.  
The seventh Argument.  
Children are capable of the grace of baptism, therefore of baptism itself.  
1. They are capable of inherent grace, for a subject capable of sin, is capable of grace: but infants are capable of sin, being shapen in iniquity, and conceived in sin. Psal. 51. Therefore they are capable of the grace of baptism, both which it seals, and which it conveys; for the Lord being a free agent, hath not limited himself to any time; but as before baptism, so sometimes in, sometimes after baptism he doth convey that spirit of grace to infants. The more ordinary way for such as are adult in the constitution of a Church, is by the word; but the Lord hath not tied himself to this way, especially in a Church gathered, but doth doubtless breath in this Ordinance also: for look what the navel is to the child in the womb, the same is baptism to infants in the womb of the Church. Cant. 7.2. The child in the womb is not nourished in an ordinary way, as by the mouth, but by the navel: even so infants are not sanctified by the ordinary way of hearing, but by this of baptism. I know other senses are given of that scripture, but as Bernard said of the Pope, Either this is he or show me such another: So I say, Either this is the sense of the holy Ghost, or else let any man show me a better. I would not willingly bring a sense to the scripture, 

Non afferre sed auferre sensum. Basil.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. According to the measure of knowledge, faith, and grace which God hath given. This is to prophesy according to the analogy of faith, when we exceed not the measure of the gift bestowed upon us.   but fetch it from the scripture, (for we must prophesy according to the measure of faith) which may easily be found out by comparing scripture with scripture. Now the like phrase you shall find in Prov. 3. Trust in the Lord and it shall be health to thy navel, and marrow to thy bones, that is, in a secret way thou shalt be fed, though the ordinary way fail. We see this truth daily fulfilled, That though a poor man's layings-out are greater than his incomes, yet by a secret providence he and his are maintained: even so by the same good hand of God are infants in the womb of the Church nourished by baptism; for the spirit of God doth move upon these waters, as some have allegorized that of Gen. 1.2.  
2. Infants are capable of remission of sins, else how can they be saved? the promise of remission of sins in the same sentence and the same sense is propounded to parents and children, Act. 2.37. and shall we say that remission of sins is promised to parents, and outward privileges only to children?  
3. They are capable of the holy Ghost, else how can they be united to Christ? doubtless that spirit that doth guide the be to its end, did actuate Jacob in his mother's womb, and made him so wrestle with his brother, that he prevailed against him; which was very ominous for the future. Thus Zanchy on Hosea.  
That supplanting of Esau, 
Illa supplantatio symbolum fuit divini sed occulti desiderij, quo Jacob, cum adhuc tamen uti judicio non poss●t, meffabiliter tenebatur priori loco nascendi. 2. Symbolum fuit sancti desiderij quo offici●batur divinam benedictionem consequendi; actus enim à spiritu sancto, mirabili quodam & ineffabili modo, porcupivit divinam erga se gratiam, & pro illà assequendâ nihil non egit.  or taking him by the heel, was a sign of jacobs' desire of being born before his brother, and consequently of ●he birthright: also 2. of obtaining that divine blessing which was promised be●ore; 

Non per sacramenta traducitur aut transferu● gratia, sed cum sacramentis. Fatemur sacramenta esse media, & tamen deus in sacramentis immediatè agit; non quod non utatur medio, sed quia vis non transit per sacramentum. Whit.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bas.  
Mihi animus non est baptismi ●im extenuare, quin signo acc●dat res ● veritas, quatenus per exter●● media deus op●ratur. Gal Inst. p. 46●.  
Deum tamen quibusdam, dum baptizantur habitum gratiae infundere non negamus. A mes.  
Dispositio illa sancta sit (quantum ego assequor) non habi●us nescio quos virtutum instillando, sed menti voluntatique vitam restituendo; quae quatenus sanamur, sive vivisicantur, vel ad fidei vel charitatis actus eliciendos exercendosque, jam habilis atque idoneae redduntur Gat. p. 223.  
Quod baptismo nos ablui, docet Paulus, Eph. 6. Ideo est, quod i●li● nobis ablutionem nostram testatur deus, & simul efficit quod figurat, nisi enim conjuncta esset rei veritas aut exhibitio, impropria esset l●●ntio, Baptismus est lavacrum animae.  
Calv. in Eph 5.   for being acted by the ●oly Ghost after a wondered and unspeakable manner, ●e earnestly desired and endeavoured after the grace of God, even in his mother's womb. As some are thus sanctified in the womb, so many have a saving work from the dawning and springing of rea●on. Witness that famous instance of some little Indian children in New-England, (related by Mr Eliot in his book entitled, The tears of repentance) with which he shuts up his discourse, viz. The profession, (if I may so call it) or rather the expression and manifestation of faith by two little infants, of two years old and upward, under three years of age when they died and departed out of this world. The story is this,  
This Spring, in the beginning of the year 1652, the Lord was plea●ed to afflict sundry of our praying Indians with that grievous disease of Bloody flux; whereof some with great torments in their bowels died; amongst which two little children of the age abovesaid, and at that time both in one house, being taken with that disease: The first of these children in the extremity of its torments, lay crying to God in these words, God and Jesus Christ, God and Jesus Christ, help me! and when they gave it any thing to eat, it would greedily take it, (as it is usual at the approach of death) but first it would cry to God, Oh God and Jesus Christ, bless it! and than it would ●ake it; and in this manner it lay calling upon God and Jesus Christ until it died The father of the child ●old me the story, with great wonderment at the grace of God, in teaching his child so to call upon God. The name of the father is Nishohkou, whose confession you have before.  
Three or four days after another child in the same house, sick of the same disease, was (by a divine hand doubtless) sensible of the approach of death, (an unusual thing at that age) and called to its father, and said, I am going to God, several times repeating it, I am going to God. The mother (as other mother's use to do) had made for the child a little basket, a little spoon, and a little trey; these things the child was wont to be greatly delighted withal, (as all children will) therefore in the extremity of the torments, they set those things before it, a little to divert the mind and cheer the spirit; but now the child takes the basket and puts it away, and said, I will leave my basket behind me, for I am going to God, I will leave my spoon and trey behind me, (putting them away) for I am going to God, and with these kind of expressions the same night finished its course, and died. The father of this child is named Robin Speen, in whose confessions he maketh mention of this child that died in faith. When he related this story to me, he said he could not tell whether the sorrow for the death of his child, or his joy for its faith were the greater.  
4. They are capable of union with Christ, fo● first Christ lays hold on us before we lay hold on him Phil. 3 That I m●y apprehend that, for which also ● am apprehended of Christ Jesus.  
5. Of eternal life. All which things are signifie● and sealed in the holy sacrament, What hinder therefore why children may not be baptised? Act 10.  
6. Baptism is of eternal use, (for what God doth remains for ever, Eccl. 3.) not only for the present but for the future; therefore children are capable o● it. For,  
1. As parents may plead a Covenant for their children, which is no small prop of their faith, strengthened and confirmed by this visible word, Exod. 4. 5● so children may afterwards plead a Covenant as from their ancestors, (for a seal of an estate made to infants in their cradle, is firm) and come in their fathers or mother's name to God, as David and others have done, Psal 86.16. Save the son of thy handmaid; for that Covenant extends not only to temporals but spirituals. 
Luke 71. The Covenant with the forefathers is made the rise of that deliverance, v 75 which deliverance from our spiritual enemies is collected from the general promise [I will be thy God & the God of thy seed.]  Rom. 11. Beloved, (so as to be called) for their father's sakes. Deut. 30. I will circumcise the heart of thy seed. Which promise being spoken indefinitely, who dare limit it to such as are of years of discretion, seeing that babes are the seed of the faithful as well as such as are adult; and we know it's as great a sin to limit God in his grace as in his power, who hath so wisely ordered that Covenant of grace, 2 Sam. 24. that as in every moment some die: (and surely half of the elect, if half of mankind, die in infancy) so in every moment some are regenerate. Which grace of regeneration from the dawning and springing of reason, doth appear in many who suck in something of Christ, whilst they suck in the milk from the mother's breasts.  
2. It lays a tie and obligation upon the child to future repentance, faith and obedience.  
1. To repentance, therefore it's called th● baptism of repentance, because it obligeth and engageth them to repentance. Mat. 3.11. 
Baptismus est lavacrum regenerationis, sed n n ita ut rege●e ati debeant tantum illo obsignari sed regenerandi Musc. in Matt. 22.  I indeed saith John) baptise you (Pharisees, a generation of vipers) with water (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) unto repentance, therefore (seeing you have now been baptised) bring forth fruits worthy of repentance. v. 8.  
2. It obligeth to future faith, for circumcision was a seal of the righteousness of faith, (which is the condition of the Covenant of grace, Mar. 16.16.) To Adonijah and Absalon as well as Solomon, if they believe, for so the tenor of the Covenant runs. It's well observed by some that God dealt in a way of preventing grace with Israel, in instituting the Passover before their deliverance: and so in appointing the Lords Supper before the work of redemption was wrought. And thus hath he ordered the baptising of children, as that which is precedaneous to faith, as well as subsequent to it.  
3. It obligeth to obedience, for as in all duties we do virtually say, I take this God for my God, and give up myself to him as one of his people: Psal. 50. That make a Covenant with me by sacrifice So in this Ordinance of baptism, the child doth implicitly covenant with God, and doth bind itself to obedience for the future. He that is circumcised (saith Paul, Gal. 5.) is bound to keep the whole law, if not legally as a Covenant of works, yet evangelically as the condition of the Covenant of grace. If he dare not stand to the former Covenant, (as who dares?) let him cleave to the later, and in so doing he shall live.  


Nonnulli habent a●tificium, quo prius persuadent quam docent, veritas autem docendo suadet, non suadendo doect. Tert.  
I would not first move, and then teach, but having taught, move.  
Cujuslibet artis datur praxis. erg. Paul will rather seem to speak false greek, not understanding his greek grammar, as Jerom saith, (though it be an Articism) than that they should not apply to themselves in particular what, he spoke in general. Gal. 6.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Restore ye such an one, or put him in joint again, considering thyself.   Having spoken sufficiently to the jus divinum of Paedobaptism, and shown plainly that it hath a divine stamp of truth upon it. Let us come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or practical part of this point, which shall be a dissuasive from Anabaptism; and what I shall say herein, I would say in a Church full of Kings. Now the Lord grant me good success this day!  
And that I may the more effectually prevail with you, consider,  
1. The way of Anabaptism is not the way of God; for first it's not of Gods planting, therefore secondly not of his watering. For whatsoever the Lord hath not planted, whether persons or things, that certainly he will not water; therefore it cannot stand, but must of necessity be rooted up. Mat. 15.13.  
For the first, That it's none of Gods planting, or, That that way is not the way of God which they walk in, it appeareth,  
1. In that they stand not in the ways, and ask not for the old paths▪ where is the good old way, that they may walk therein, Jer. 6.16. (Thus Mal. 2. Seek the law at the Priest's mouth.) They advise not, nay they are not usually willing to be advised by the faithful messengers of Christ, enquiring after the footsteps of the flock by the Shepherd's tents, but seem to be vailed [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and turn aside by the flocks of his companions. Cant. 1.7.  
Yea I fear some of them if they look into their hearts, will find them too-too-desirous to make truth on their side, (having been plunged before they were dipped) and that that way might appear to them to be a way of God, which they most affected; having the persons of some, and their doctrines in admiration for advantage sake; if so, God may justly harden them as he did Balaam, and (contrary to his own express command) bid them, Go, answering them according to the idol which they set up in their hearts.  
2. We find no instance in scripture of any that were dipped or rebaptised, after that in their infancy they were dedicated to the service of God by baptism; nor of any child of a believer suspended till he came to years of discretion, and was able to give an account of his faith. We challenge them in the name of Christ to produce any one throughout all the book of God, either rebaptised or suspended from that Ordinance till then.  
3. Such reject the counsel of God against themselves, Luk. 7.30. Yea in rejecting this Ordinance they resist God, (Act. 11.17.) as the Pharisees did to their own destruction.  
But tell me, is it not a grievous sin to refuse that God to be thy God, and the God of thy seed? Is not that promise [I will be the God of thy seed,] as much evangelical as the former, [I will be thy God?] and in so doing, dost thou not discovenant thy seed as much as in thee lieth? and may not the Lord therefore take the advantage, and cut off the entail for ever? For, (saith the Lord, Gen. 17.) The uncircumcised manchild, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people. He hath broken my Covenant. The seal being part thereof, & ofttimes put for it in scripture phrase: Act. 7.8.  

Quisquis neglecto baptismo se nudâ promissione contentum esse simulat, conculoat, quantum in se est, Christi sanguinem. Cal.  4. Is not this to trample under feet the blood of Christ, and crucify him again? for whereas Christ died but once, but liveth to God for ever, Rom. 6.14. this doctrine and practice of rebaptisation holds forth to the world that Christ died the second time, and risen again. 
Quotquot rebaptizantur, Christum denuo crucifigunt. Cal.  Yea it evidently implieth a possibility of falling from grace totally, else what need of rebaptisation? for as many as are buried with Christ in baptism, are planted into the similitude of his death, and shall be also planted into the similitude of his resurrection. Rom. 6.3, 4, 9, 10. In that he died he died but once, in that he liveth he liveth unto God.  
5. Such unchurch all the Churches of God, saying, There is no true visible Church in the world but their own, for the Church ever since her members were full, 

We had Ministers and Churches before Rome.  
Petrus Abbas Cluniacensis q●âdam prolixâ epistolâ ad Beraestatur, Scotos & alios vetustissimos christianos, Pascha non Romano sed Orientali more solitos celebrare, unde apparet eos non Româ sed ex Oriente Doctores primum accepisse.  
Cat. testium veritatis p. 546.   hath for many ages consisted almost wholly of Assemblies of them who have been baptised in their infancy; if so, then was there no visible Church on earth for many hundred years together; contrary to Mat. 16. where our Saviour engageth that the gates of hell shall never prevail against it. And shall we thus despise and slight the womb that bore us? those arms that embraced us? and the paps that gave us suck? God forbidden; for doubtless that rigid way of separation God never watered, I mean of such who unchurch all the Churches of the world save their own.  
6. In so doing they are very injurious to themselves, as rendering themselves in the sight of God,  
1. Covenant breakers. Gen. 17.14. And the uncircumcised manchild whose flesh of his foreskin is not circum ised, 
Gen. 17.14. Qui non circumcidet, i. e. circumcidi curaverit, sed circumcisionem neglexerit vel contempserit: etenimverbum [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] est futurum kal â radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscat.  that soul shall be cut off from my people: he hath broken my Covenant.  
2 The Lord looketh at such as unbaptized persons, Exod. 12.45. When a stranger shall sojourn with thee, and keep the Passover to the Lord, let all his males be circumcised, and then let him come near and keep it, for no uncircumcised person shall eat thereof. Where we see plainly that if the child of the stranger was not circumcised, 
Such are uncircumcised in the sense of the holy Ghost, for circumcision of Abraham alone was not the Covenant or sign of it; seeing that he and his children are joined together.  the stranger himself was not admitted to the Passover; seeing that in God's account he was an uncircumcised person: the like may be said of baptism, for parium eadem est ratio.  
3. I suppose with submission to better judgements, the meaning of those words, (Ezek. 44.9. No uncircumcised person, uncircumcised in heart, or uncircumcised in flesh, shall enter into the Sanctuary.) to be this, scil. That such as are not visible saints (for the heart is manifested by the life) and have not received the seal of the Covenant, namely baptism, which is uncircumcision in the flesh here spoken of, shall not be admitted into the Church of God, that new Jerusalem, the name whereof is Jehova Shammah. Eze. 48.5. Which makes much for the proving of the thing in hand, as we see in Exod. 12.48. When a stranger will sojourn with thee, let all his males be circumcised, for no uncircumcised person shall eat thereof. He whose child was uncircumcised, was uncircumcised himself in God's account: Even so he whose child is unbaptised, is said to be unbaptised himself; and herefore not to be admitted to the Lords Supper For baptism is called Circumcision, (Col. 2.12.) and put instead thereof.  
7. They are not only injurious to themselves, but they have saith the Lord, taken away my glory from their children. Mic. 2.9. For what is the glory of his people? is it not the Covenant of grace and Christ held forth therein with the seals thereof?  
8. Consider the absurdities that follow upon it.  
1. By this doctrine he that is unbaptised himself, may lawfully administer baptism unto others (which we deny unless he had a special commission so to do, as John Baptist had) for the first Anabaptist was baptised by one that was baptised in his infancy, therefore his baptism was null▪ and so consequently all their baptizings are mere nullities.  
2. It leaveth the children of believers in as sad a condition as the children of heathens, being in no visible way of salvation, for they depart out of this world without any visible sign of God's favour.  
9 In renouncing their baptism they act Satan's part, who will not make a league or Covenant with any soul, till he have renounced his Covenant with Christ first.  
10. The Churches of Christ have no such custom, 1 Cor. 11. 

It cannot be proved that ever the whole Church of God erred, though Councils have; it's true we grant that as Nullum tempus accurrit Regi: So no prescription will lie in force against God and his truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Ignatius  
Rev. 2.24. Hold fast, i. such doctrines, rules, ordinances, as those primitive and Apostolical Churches than had and did enjoy; this injunction was in opposition to those who had begun to decline and degenerate to corrupt principles and practices.   which will appear by the testimonies of the ancient, and the practice of the churches till these later times. Justin Martyr (who lived in all likelihood in John's days, as Mr Baxter well observeth, for he was converted to christianity in the year of our Lord 128. and wrote his first Apology in the year 150. as Helvicus from his own testimony gathereth.) saith, Post quam veró per Christum aditum ad deum nacti sumus, non carnalem suscepimus circumcisionem, sed spiritualem, quam Enoch & similes custodierunt, eam verò nos per baptismum, quandoquidem peccatores fuerimus, propter misericordiam ipsius dei accepimus, omnibusque adeo illam accipere integrum est. Thus Irenaeus who lived within some 43 years of john, Omnes venit per semetipsum salvare, omnes inquam qui per eum renascuntur (id est, baptizantur) in deum, infants, parvulos & pueros, juvenes & seniores, ideo per omnem venit aetatem, infantibus infans factus, sanctificans infantes et in parvulis parvulus, etc. Observe by the way that renasci is an ordinary term among the father's signifying as much as baptizari. Tertullian is clear in this point, so is Origen, who saith, Quid causae est cum baptisma ecclesia in remissionem peccatorum detur, secundum ecclesiae observantiam, etiam parvulis baptismus non detur. lib. 5 cap. 6 ad Rom. Cyprian (who lived within near an hundred years of john) with 66 Bishops in Council, determine that children may be baptised before the eighth day. Higinus Bishop of Rome did first ordain Godfathers and Godmothers at the baptising of infants. This Higinus was near the Apostle John's time. Austin tells us it is such a Church custom, and withal it's an Apostolical tradition. Accordingly the Magdeburgenses in their Centuries observe that in the first hundred years after Christ infants were baptised. Lucius' King of Britain, and the first christian King in the world, (who was converted by the prayers of the Saints, as Matthew Paris relates) was baptised with his house and whole people, (therefore British children also.) Which Balaeus more fully cleareth, Cent. 1. cap. 27. Lucius (saith he) sent to Rome the more speedily, because he heard that many of the nobility (especially at Rome) together with their wives and children were baptised. Learned Doctor Ussher in his book of he Religion of the ancient Irish, ch. 5. saith, That t●●t Irish did baptise their infants without crism. I could never find, saith the Lord Brooks, the beginning and rise of this practice, namely, baptising of children, whereas it is very easy to tract heresies to their first rising up. The Waldenses (saith Flac. Illyr.) Semper baptizarunt infants. cattle testium verit. p. 434. Therefore we may conclude with Calvin, Nullus est scriptor tam vetustus, qui non ejus originem ad Apostolorum saecula referat. Cal. in Rom. 4.11.  
Whereas some insist much upon the testimony of Grotius against infant baptism, who pleads the Canon of the Neocaesarean Synod, Art. 315. The words of the Council are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concerning her that is with child, That she may be enlightened or baptised when she will, for she that bringeth forth doth not communicate in this with the birth that is brought forth, because every one manifests his own free choice in confession. Whence Grotius observeth, Proles baptizari non solebat, nisi propriâ voluntate & professione. That the child useth not to be baptised, but of its own proper will and profession. I answer that Grotius contradicts himself in his Annotations on Mat. 19.14. For first he quotes that saying of Irenaeus to confirm the custom of baptising infants, Ideo per omnem venit aetatem, & infantibus infans factus, sanctificans infants, in parvulis parvulus, sanctificans hanc ipsam habentes aetatem. etc. Huic Christi dicto inter caetera innititur mos etiam infantes baptismo tingendi, quem Augustini temporibus per omnes ecclesias fuisse receptum, hoc ipso satis constat, quod Pelagiani cum eo argumento ab Augustino & aliis premerentur nega●e id ipsum nunquam ausi fuerint; sic in epistolâ Cypriani ad Fidum, an rectè baptizentur infants né dubitatum quidem, sed an possint baptizari etiam ante octavum diem quosdam haesitasse. But afterwards this reconciler of Protestants and Papists, unsays what formerly he had said, alleging the sixth Canon of the aforesaid Council, that so he might unbottom this institution of God, and put it upon the authority of the Church which he so much admired, as appears by his Examen ad Rivet. ad Art. 9 p. 47. De baptismo infantium quid responderi possit disc●t qui volet ex Cardinali Peronio, responsione ad epistolam Casauboni cap. 8. Ego in ecclesia authoritate, cui deus sacramenta & aliquod in ea jus dedit, acquiesco.  
2. I answer, Theodore Balsamon in his Scholia upon that Canon, saith, Some in the Council said, That women with child which came from the infidels (as Mr C. well observeth) to join with the Church, ought not to be baptised, but to stay till the babe they went with was brought forth, lest that when she was baptised, it might seem that the child in her womb was baptised with her, as being altogether united to her▪ whence it will come to pass, that after the babe is born, either it may be left unenlightened, (or unbaptised) or if it be baptised, it may be thought that it is rebaptised. This he maketh the occasion of that ancient Canon, and it's very observable what was the occasion of it. 1. That they might avoid that mischief of leaving babes unbaptised. 2. That they might avoid the other extreme of rebaptisation. But let us see what Balsamon addeth farther▪ speaking of such infants, that they could not make promises, etc. F●r how it is with the babe in the womb none can inquire, nor be surety for, saith he, but infants (sc. that are born) do affirm by those that are their susceptors, and are accounted to be actually enlightened (or baptised) with divine illumination or divine baptism. They then accounted baptism of infants not antichristian baptism, but divine baptism. Therefore I conclude the testimony of Grotius is altogether invalid.  
Secondly, This was never watered by God (nor ever will) therefore not of Gods planting. For,  
1. Their ministry (as they call it) who disclaim the office, 

I would not for all the gold of the East and West Indies, I had no better fruit of my labours to show than some of them have. Barn.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perdix congregat & non parit, congregat ova alterius a●●s, illisque incubat ac si sua essent sed ubi fuerint exclusi pulli deserunt enim, quas● cognoscentes quod ea illos non pepererit, & suae matri s●se adjun●unt. Alij cuculus, qui non diu in regione aliqua commoratur, ideo non nidificat, sed occupat ova alterius avis, ijs incubat, & quando excluduntur pulli, non sen●●tur eum, sed deserunt. Schindl.  
Non fortunate deus labores eorum qui non sunt ordinati, & quanquam salutaria quaedam afferunt, tamen non aedificant, Luth. tom. 4.  
Omnium Provincia●um prima Brittania pub●●citus nomen Christi recepit. Bellar. cap. 2   is not usually blessed by God for the conversion of poor sinners; many indeed are perverted by them, few or none converted that ever I heard of. But as many call their neighbour's bees to their own hives▪ which (as they say) thrive not with them, or as the partridge or cuckoo gathereth young ones which she hath not hatched: even so do they gather members out of other Churches▪ in whose conversion they were not at all instrumental. Therefore I do not believe they were commissionated by Christ to preach the Gospel, seeing usually his presence doth not accompany them in their undertake. How doth Paul prove that he was sent to the Gentiles, as likewise Peter to the Jews, Gal. 2.8. but by the efficacy of his ministry? for faith the Apostle, he that wrought effectually by Peter to the circumcision, the same was mighty in me towards the Gentiles. This was excellently typified by Aaron's withered rod, the budding whereof was an emblem of the success of his ministry, by which the Lord did clearly manifest that Aaron was a saint of the Lord, set apart to that office to serve in the tabernacle, though Moses was an holier man than he.  
2. Their spirits run out after this way, putting a greater stress upon it than upon any other Ordinance; 
Many are zealous only in this, indifferent in other matters of greater concernment, but Physicians say, Vniversalia sunt bona, universals are good, whereas to be hot in one part and cold in another is a bad symptom of a distempered body.  now where man layeth a greater weight upon any institution of Christ, than himself hath laid, it's just, with God so to leave them, as that they should find little or nothing in it, much more when it is but an humane invention which perisheth in the using, 
Col. 2.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [Eat not, taste not, touch not, (the words should be so rendered) all which perish in the using.]  and leaveth no impression behind it, as all men's imaginations do.  
3. This is the inlet those grand errors in the world, 

They seldom stick at the denial of infant's baptism.  
Nulla est veterum haeresium quae n●n videantur his authoribus repuliulare. Melan.  
Anabaptista indoctus Soeinianus, Socinianus doctus Anabaptista Hornb.   not which accidentally follow, but which properly and naturally flow from those principles, as a just hand of God upon that way. For do we not daily see that such deny the trinity, the personality of the Son and the holy Ghost, saying, (as they of old) There are several manifestations of God, one in Moses, another in Christ, and another in himself. And do they not cry down the Sabbath because not so clearly held forth in the new Testament? 
Num. 26.10. And they viz. Dathan and Abiram became a sign to give warning to all for the future, that they usurp not the Priest's office. The like you have in Judas, v. 11. [they perished in the gainsaying of Core.] It seems there were such in the Apostles time that cried, (Are not all the people of God holy) as the former did.  do they not cry down the ministry, or at cast the office of the ministry, (saying, Whoever will, ●hough the lowest of the people may consecrate himself, and administer the seals) ●hough God hath signally appeared in all ages (especially of late in England) against all those that risen ●p against Levi. Deut. 33.11. Strike through the ●oyns of them that rise against him, and of them that ●ate him, that they rise not again. This prophecy or prayer will be of force till the world's end, for the prayers of the saints died in the blood of Christ, are of eternal efficacy, there being a necessity incumbent on God, that the prayers of the s●ints be made good, (Act. 1.16. comp. with Psal. 109.8.) though put up many hundred years before.  
Yea do they not unchurch all the Churches in the world, making rebaptisation essential to a Church, yea necessary to salvation? ●arther adding, That God hath no Church union or communion with any Church in the world that is not rebaptised.  
I might mention many more gross errors which flow from the principles of Antipaedobaptists; only let me tell you some have confessed, That when they have been inclining to that way, they have found their hearts sitting lose from all former owned principles of truth, and as the first matter fit to receive any form, impression or error whatsoever, though formerly loathed and detested.  
4. That way seldom thrives but when it is countenanced and made much of, especially by the higher powers: whereas truth on the other hand hath flourished most under persecution. I. G.  
5. Do they not aba●e in their graces, having lost that heat and zeal that formerly they had? if they examine themselves I fear they will experience this truth, that their bow is not bend as formerly, their spirits more feeble, and the things which remain in some ready to die, Rev. 2.2. For when they departed from God, than God departed from them. Mat. 2.9. It's observed that one executed for murder in th● city of London, confessed, 
Mark 9.30. [No man that worketh a miracle in my name, can (lightly) speak evil of me.] [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] suddenly, Nemo reponse fit turpissimus.  That from the time of his going under water, he sensibly found God departing from him. I. G  
6. Yea do they not ofttimes, having cast off this Ordinance of baptism cast off all, and losing one lose all? I wish we had not cause to lament for our superordinanced men, that are a●ove ordinances but below piety, who first sucked in this error from them, and then were as rasa tabula, as white paper on which you may write what you please. Austin writing upon John tells us a story of a certain man, that was of an opinion that God did not make the fly, but the devil; saith one, If the devil made the flies, than the devil made the worms, and God did not make the worms neither, for the worms are living creatures as well as the flies, true, said he, I grant it the devil did make the worms; but then said the other, If the devils made the worms they made the birds also, for the birds are living creatures as well as the worms, true, said he, the devils made the birds; then said the other, If he made the birds he made the beasts, for the beasts are living creatures as well as the birds, true, I grant it, said the other, the devil made the beasts too; then said the other, If the devil made the beasts he made man, etc. Thus, saith Austin, by denying God in the fly, he came to deny God in man, and to deny the whole creation: So I say, in denying one Ordinance to be an Ordinance of Christ, many come to deny all Ordinances; yea the God of those Ordinances, and turn mere atheists.  
But though some have not cast off Ordinances, yet it is to be feared (and I can assure you some have sadly complained that) they never saw God so powerful in their way as in others. (Blessed be that glorious name of his free grace, who freely breatheth where and when he listeth, and useth as much liberty in using as in choosing instruments in his hands.) And no marvel, for they being not commissionated from Christ to do what they do, cannot expect God's presence with them. Mat. 28. ult.  
I beseech you therefore brethren in the bowels of Christ, consider seriously what I say, and the Lord give you understanding in all things.  
7. Are not many of them lose in their lives? (I know some of them are precious saints, 
Can you show me one man of them, who is not blemished with some of the aforesaid wickednesses, I mean, lying, treachery, perjury, disobedience, sedition, idleness, de●enion of their wives, uncleanness, etc. Baxt. p. 142.  which in the simplicity of their hearts follow their leaders, as they that followed Absalon) but by their fruits (saith Christ) ye shall know them, that is, by that which they naturally and usually bring forth, in time ye shall discern them. Mat. 7. Which phrase is twice repeated to show us the certainty of the thing.  
8. This practice of them hath never helped on, but hindered the work of God wherever it comes. It's well observed when the light of the Gospel from the lamp of Luther did begin to shine in all the corners of Germany, high and low, those unhappy men Stork and Muncer, did begin also to breath out a pestiferous vapour to overcloud those golden Candlesticks. Satan and Antichrist his eldest son, got not so powerful assistance against the spirit of God in Luther, from the Emperor Charles, (although the greatest prince of all those that for five hundred years did sway the imperial sceptre) nor from all the Bishops of Germany, (though the most potent Clergy that is or ever hath been in christendom) as from these two obscure and ignorant creatures; who together with their practice went out in a snuff.  
9 God hath usually appeared against them in all their disputes for that way, witness the dispute at Coventry betwixt Doctor Brian and Mr Kiffith and others; witness the dispute betwixt Mr Baxter and Mr. Tombs, who in his review doth ingenuously acknowledge again and again that he was worsted by Mr Baxter; witness the dispute betwixt Mr. Cragge and Mr Tombs aforesaid, in which Mr. Tombs was egregiously nonplused, though he had all advantages against his adversary, he having not studied the point, and being taken at unaways, whereas Mr. Tombs was well versed in that controversy. It's very observable how Isaiah expresses himself, ch. 42.3. He shall not quench the smoking flax, until he bring forth judgement unto truth: but Matthew renders it until he bring forth judgement unto victory. Whence we may gather the truth of that old maxim, [Great is the truth and doth prevail.) And therefore I dare boldly say, There is such a light kindled in the three nations, (as the Martyr once said of the Gospel in England) which all the adversaries in the world will never be able to extinguish.  
10. How many thousands are there in the world, of papists and others, that are confirmed in their religion, & hardened in their sinful courses, by reason of the miscarriages of many of that way? It's not without cause that caveat is given (Mat. 18.) concerning offences, Woe to the world because of offences, (where he speaks of little children from the 2 and 3 verse to the 5.) Seeing that this way hath given as great a blow to religion, as any one thing I know acted for these many years. But Anabaptism is at the height, and therefore nearer its fall, for their folly is made known to all men.  
11. Consider their actings from first to last, and how blasted by divine providence. The time would fail me to tell you of Muncer, 

Quid●m illorum sunt commiseratione dignatores quam supplicio.  
Beza.  
Etiam Erasmus Anabaptistas' commiseratione dignos ●iebat, ut qui magnam partem errore potiùs quam malitiâ peccarent.   (who at the point of death did acknowledge his error, his mind being exceedingly cast down, so that he was not able to give an account of his faith) the first of that sect in Germany, and his consort Stork, of Balthasar, John Bocold that botcher of Leiden, & others, who said, That the grace of the Gospel had been long enough offered, that from henceforth all who had rejected it were to be killed with the material sword. Although there were some good people amongst them, yet these their leaders with many others were corrupt, and did miserably deceive the people, (as in other things, so in this) persuading them, That now was the time come the saints should possess the kingdom; but they were mistaken, as the sons of Ephraim in taking the  from the men of Gath. It's supposed to be about the time when the Israelites dwelled in Egypt, Exod. 13.17. who upon the promise to Abraham concerning Canaan, before their time did make an inroad upon the Philistines and were destroyed by them. 1 Chron. 7.21. And what the issue was of that party in Germany, I refer the Reader to Sleidan, Hornbeck, and others.  
12. Auxentius an Arrian with his adherents (saith Mr. Philpot) was the first that denied infant baptism, 

Anabaptismi institutio non nupera & nova est, sed anie annos quoquè mille trecentos turbas in Ecclesiâ dedit gravissimas; & tantum virium acquisivit ut hujus saeculi nostri conatus, tantum lu●u● adhuc si eum illo con eratur, videri possit interim tamen d●vinae veritatis te●s tu●c quoque exrugnatus & planè dejectus esse Zuingl de Paedobapt.  
Origo ●anaticae Anabaptistarum sectae buic anno debetur. sc. 1521.  
Sculpt. An●al.   he died Aᵒ 380. Fox ad 1555. After him others opposed it, who were the great disturbers of the Church in ●hose days. It's observable that in the several ages in which infant baptism was opposed, it was by such as were grossly erroneous in o●her things. Now what probability is there that the Lord should conceal his truth from his faithful servants in all ages being eminent for piety in their generation, and reveal it to such as were for the most part his enemies, and opposers of the crown and dignities of his son Jesus? Seeing then the Church hath been possessed of this divine institution for these fifteen hundred years and upwards, and their possession not questioned till of late, let us contend earnestly for it, and not suffer our little ones to be cast out of their Church-membership, till our dissenting brethren come with their ejectione firmâ, according to the Law of Christ, which they neve● will.  
Obj. If this be not the way of God, how comes i● to pass that so many go that way?  
Ans. Universality is no sign of the truth, for all the trees said to the bramble, Come thou and rule over us, but they said not so to the rest of the trees. The ground of the mistake is,  
1. Because this truth is not so clear, truth lies (as we say) at bottom, and is not easily found out, but by diligent search and enquiry made. The essentials to salvation are clear and evident, but other truths not so.  
2. Many have not found that benefit by their baptism they might have had, because they have not endeavoured to improve it for their spiritual advantage, therefore it's no marvel though with profane Esau they say, What profit shall this birth-priviledge do to me. Gen. 25.32.  
I shall never forget thy word, saith David, for hereby thou hast quickened me, that word that humbles the soul, and that word that raises and quickens the soul, will not easily be forgotten: even so those Ordinances which christians have reaped good by, they will not suddenly cast off and renounce. But if they reap no fruit by them, it's no wonder if they forsake the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) assembling themselves together; which the Apostle holds forth as the high road to the great transgression. Heb. 10. Not forsasaking the assembling of ourselves together into the Synagog, for if we sin wilfully after we have received the knowledge of the truth, there remains no more sacrifice for sin.  
3. Many have not been so rooted and grounded in the principles of religion, in the doctrine of the beginning of Christ, (Heb. 6.1.) in the present truth of this age, (i) the truth that is so much opposed. Hence it is that they being but children are tossed to and fro, and carried about with every wind of doctrine by the slight (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cogging of the die) of men, and cunning craftiness whereby 〈◊〉 they lie in weight to deceive. Eph. 4.14. It was the complaint of Gildas, that the Arrian heresy, and other poisonous errors infected the ancient Britain's, because they were a people always desirous of novelties.  
4. The polity and industry of the adversary, they will compass sea and land to make one proselyte to themselves and their way, rather than win one soul to Christ.  
5. The not receiving the truth in the love thereof, therefore God hath given them up to strong delusions to believe a lie. When the wrath of God is kindled against a people, there is no error so absurd but Satan can persuade it; as we may see in the doctrine of Mahomet, that great Quaker, and the first of that sect since Christ, who was raised to scourge the Church for her apostasies, (Rev. 9 ult.) especially the Church of Rome.  
6. Their affections bribe their judgement, 
Esa. 7. Nisi credideritis, non intelligetis.] As the old translation renders it.  (which is done several ways) the hearts of many, I fear, being engaged to that way for carnal and by respects, 
Rom. 1.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: In thei● lust● he delivered them up to a reprobate mind] that is, a mind not approving of the things of God; therefore not to be approved of.  that they may rise in the world; therefore it's no wonder that their judgements are captivated, and they brought under the power of error Rom. 1.24, 28.  
So much for the first Argument, namely, Anabaptism is not the way of God. I shall be brief in the rest.  
Secondly, Consider the neglect of this Ordinance of Christ doth argue the Church is still in the Wilderness, and for this and other Wilderness sins, may continue long in that state; for their rebellions of old the Lord was angry with Israel, and seemingly did discovenant them, and cast them off as none of his people, making them like the residue of the heathen, who all than died uncircumcised, as the prophet Ezekiel speaks; and is not the Lord angry with many of this generation, on whose seed he hath set no visible sign of his favour, but suffers every man to do whatsoever is right in his own eyes? which Moses makes a sign of the Wilderness state of the Church of God. Deut. 12.8. Ye shall not do after all the things that ye do here this day, every man whatsoever is right in his own eyes.  
3. Consider how angry the Lord was with Moses for deferring the circumcision of his child: Moses was now going to be a reformer of others, and had not reform his own family, therefore the Lord would have slain him; and is not the Lord angry with not only private christians but some public persons, for their neglecting of this great Ordinance of infant baptism? I fear he is, which sooner or later they will experience; for in the sanction of the second commandment, God threatens to visit the neglect of this Ordinance of God upon the fathers to the children, to the third and fourth generation.  
4. The contempt of this Ordinance argues profaneness of spirit, that many do so undervalue, nay despise this birth privilege. Esau for a little red pottage sells his birthright, (i. e.) promises, the land of Canaan, the Ordinances, with the seals of the Covenant, and after he had so done, he left the Church of Israel, (as those do that renounce their baptism) and went to Mount Seir, being not troubled for what he had done; therefore he was branded with that black coal of infamy as a profane person, [Esau that is Edom] which words compared with chap. 12.14. do argue that the birthright was not merely a civil thing, but typically did represent those sure mercies or holy things of David (Isa. 55.3.) held forth to us in the Covenant of grace. This example of Esau the Apostle applies to the Church of the Jews in the new Testament, Let there be no profane person among you as was Esau, as if he should say, Do not part with your birthright privileges upon such easy terms, as many now adays do, (for it seems they were apostatising and falling back from the Ordinances of the new Testament, unto their former beggarly rudiments) lest there be hereafter no place left for repentance, though you should seek it carefully with tears.  
5. Can any forbid water that children should not be baptised, which have received the holy Ghost as well as we? Is there any impediment on God's part prohibiting? no; for he bids us bring them to him: On children's part prohibited? no; for of such is the kingdom of heaven: Or in respect of the thing itself? no; for it's a passive Ordinance: What should then hinder why children should not be baptised?  
6. Such as lay hold on the Covenant, and keep the Sabbath, (for these two usually go together) such will God make joyful in the house of prayer, even in the Church of God. Let not the Eunuch say, (saith the Lord) I am a dry tree and have no children; nor the stranger say, I and my children are utterly separated from the Lords people, for these will he bring to his holy mountain. Isa. 56. (which is a Gospel-promise as appears by the context.) Oh then lay hold on the Covenant for you and yours, if you desire to share in the soul-ravishing joys of the people of God  
7. Consider the vision of Philpot, who tells us, That as Peter had a vision a little before those Messengers of Cornelius came to him, by which he was much satisfied concerning his conversing with the Gentiles, Act. 10.17, 28. Even so this holy man of God Mr Philpot, a little before some came to him to be informed in that great question of infant baptism, had the like vision; namely, a description of a glorious city foursquare, into which we are solemnly to enter by baptism. For, saith he, the militant (i. e. the present) Church ought to consent to the primitive Church. By which appearance he was much confirmed in the present truth.  
This testimony of that worthy and eminent servant of the Lord, being an humane testimony, may challenge an humane credulity, though not a divine, if we consider,  
1. That he was a judicious sober man, not lead by fancy as many are.  
2. That he was a Martyr of Jesus, to whom, as others, Christ did eminently appear, and reveal those things to them which he would not to the men of the world.  
3.. That when he had this apparition, he was near his death; now the soul doth prominere in morte, shine forth in death, and sees things more clearly being carried to the top of Mount Pisgah, the Mount of God.  
4 That this vision was never questioned by any Papists or others that ever I heard or read of, 
We may be induced to believe by the Church as an instrument, but not as the formal reason into which our faith is ultimately resolved. Ecclesia est per quam, non propter quam credimus.  therefore I am the more apt to believe the truth thereof. 
* Alanus Copus Anglus, p 966.  Alanus Copus, though he endeavour (but in vain) the confutation of Mr. Fox, labouring to prove the falsity of the relation of sundry miracles and visions, yet never gave the least hint concerning this.  
But I have held you too long in this Discourse therefore I will briefly conclude: Only let me as● you this question, (as our Saviour in another case) The baptism of children is it from heaven or from men? if of men, reject it; (for it will perish in the using) if from heaven, (as I am assured it is) see you slight it not, lest you seem to withstand God, and be found fighters against the Lord of hosts. Act. 11.17.  
I have now discharged my duty, and shall lay down my head in peace, expecting the judgement and final determination of God in this standing controversy of the times; to whom in heaven I appea● for the vindication of this great truth, 
Nihil enim à sacro Christi, sive ●re, sive spiritu prodiens minutum censetur.  (for no truth is little that issues from the sacred mouth of Christ) though managed by a poor worm; humbly beseeching the Lord to grant, That what is sown in weakness may rise in power.  
FINIS.