promise in Gods word for their Salvation for we find not any promise for the salvation of those persons that are without the visible Church of Christ 3 If any shall object that God hath mercy on whom he will have mercy Rom. 9.18 And our Children may be elected for ought we know and consequently saved This is nothing to the purpose for still I demand what visible ground of hope you have in reference to your Infants if they die in their infancy more than wicked men have thus it may be said touching the children of Jews Turks Heathens some of them may belong to the Election of Grace the Children of the most wicked men may be elected for ought we know But we speak now of a revealed declared interest in the Covenant of Grace nor is Gods favour to believing Parents themselves a sufficient ground of Christian hope touching their Infants but as it is bottom'd upon the Covenant and promise of God made with them and their seed Gen. 17.7 Quest But where have godly Parents visible ground of hope may you say touching the salvation of their children that die in Infancy I answer 1 God hath assured us in his word that he will be merciful to the seed of the godly and that in opposition to the seed of the wicked on whom he will visit the sins of their Fathers That the seed of the Righteous are blessed that their children are the heritage of the Lord and the fruit of the womb is his reward Psal 127.3,4,5 Here is visible ground of Christian hope in reference to our children if they die in Infancy or live to years of discretion unless they prophanely reject the grace of the Covenant as Jshmael and Esan did And the like may be said of visible professors that are baptized at years of discretion for if they Apostatize from God as many have done the Lord will cast them off and reject them 2 we have also visible ground of hope touching the salvation of our Infants from Christs tender and loving carriage towards Infants when he was upon earth He took up Infants in his Arms embraced and blessed them sharply rebuked his disciples for their churlishness towards them and declared that of such is the kingdom of Heaven Luk 18.15,16 O the tender compassions and bowels of our sweet Saviour He that was an Infant himself is the Head and Mediator of the Church and hath sanctified the state and age of Infancy Peter also tells us after the ascension of Christ that the promise is to us and to our Children Acts. 2.38,39 And the Apostle Paul saith that the children of a Believer are holy 1 Cor. 7.14 And doubtless the new Testament administration which we live under is as free merciful and gracious or rather more free and merciful in reference to Believers and their Infants than the administration of the old Testament was and is not here visible ground of hope God is love it self and often compares his love to the love and pitty of a tender-hearted Father or Mother towards the Child Numb 11.12 Isai 49.15 Psal 103.13 1 Thess 2.7 3 We find that some Infants were sanctified in and from the womb as Jeremiah and John Baptist and children are as capable of regeneration and salvation as grown persons We are as passive in our Regeneration or first Implantation into Christ as a little child and must receive the Kingdom of heaven as a little child we find also promises of salvation in Scripture made to Housholds Acts. 16.34 c. And Christ saith to Zacheus This day is salvation come to this house forasmuch as thou art a Son of Abraham Luk. 19.9 And we are sure that Infants are a good considerable part of the houshold 4 The Apostle Paul would not have Believers mourn excessively for their dead friends as those that are without hope 1 Thess 4.13 Be it their children that die in Infancy or any other The Apostle speaks of the dead in General and therefore it must needs include the Species of Infants Parents being more apt to grieve and mourn for their children than for any other And here Paul speaks of the hope of their glorious Resurrection for whom they mourn'd But now if our Infants do not visibly belong to the Covenant and Church of God we cannot have a well grounded hope touching their salvation but shall mourn for them as without hope if they die in Infancy 5 David comforteth himself touching his dead Child 2. Sam. 12.23 that he should go to him though the child was not begot in lawful Matrimony Now the meaning is not that David should be buried with the Child for what ground of comfort doth this afford but that he should be eternally happy with the child in glory And doubtless the like or greater ground of hope every faithful Parent hath for his Children begotten in lawful Matrimony who die in their Infancy We should likewise remember that children did appear and joyn with their Parents in standing Church ordinances as solemn fasting and prayer c. 2 Chron. 20.13 Deut. 29,10 The Children that sucked the Breast were to be gathered to the solemn Fast Joel 2.16 Which doth further evince and prove the visible Church-membership and Covenant-interest of believers Infants and that there is strong ground of hope that God will bless them and bless these Ordinances to them And if it be granted by out Brethren that the children of the Godly do visibly belong to the Covenant Church of God and that we have visible ground of hope concerning them there will be an end of the controversie about Infant-baptism amongst judicious and sober Christians seeing Baptism which is the seal of the Covenant and of Church-membership doth belong to all them that are visibly in the Covenant and Church of God For if they have visibly the grace of the Covenant which is the greater then they ought to have the visible seal of the Covenant which is the lesser I speak now of Baptism which is the first seal of Regeneration wherein we are meerly passive for as touching the other Sacrament it is required that every man should examine himself before he partake of it 1 Cor. 11.28 Though we say and can prove that the Infants of Believers are Church-members in respect of Gods Covenant and grant and ought to receive the seal of their admission yet they are not such compleat members in all respects as to capacitate them for â—ll Church ordinances and priviledges together â—ith their godly parents till such time as they â—hemselves profess their faith in the Covenant â—nd promises of God and engage themselves to God in their own persons when they come to riper â—ears Thus much of the third consideration The Fourth Consideration is this That it is the â—uty and hath been the practice of believing paâ—ents from time to time as we find in Scripture â—o take hold on the Covenant and to exercise faith 〈◊〉 the Covenant not only with reference to themâ—elves
but also with reference to their children eyâ—…g the Covenant of Grace as comprehending both â—hemselves and their Infant-seed And accordingâ—… they have improved and pleaded the Covenant â—ith God when they have made their addresses to him this godly parents have formerly done and this we ought to do still For the proof and confirmation of this point take a few instances out of Scripture 1 We find David 2 Sam 23.5 pleading Gods Covenant made with him not only for himself but for his house and children though my house saith he be not so with God yet he hath made with me an everlasting Covenant it being usual in Scripture when housholds are spoken of to intend the children though they be not particularly mentioned Gen. 30.30 Gen. 45.11,18,19 Exod. 4.1 2 Sam. 27.3 Prov. 31.15 Luk. 12.42 Yea the children are chiefly intended by the houshold 1 Sam. 20.15 2 Sam. 9.9 1 Kings 17.12.13.15 Psal 127.1.3 Prov. 12.7 Isai 31.2 Hos 1.4 Hab. 2.9,10 1 Tim 3,4,5 and 1 Tim. 5.4,8,14 compared with 2 Tim. 1.16 children being the ordinary instruments to continue and uphold the house as in natural and civil so in religious and ecclesiastical respects And hence they are builden of the house both ways as the hebrew radix signifies from which the word used for sons and daughters is derived And hence also we have that phrase of Gods building the women houses Exod. 1.21 And here in this instance of David that godly man where he saith although my house be not so with God yet c. he exerciseth faith in the Covenant which was a gracious Covenant with respect unto his house and therefore it is said to be all his salvation and all his desire not only touching himself but his house and children also When he reflected upon the great disorders and miscarriages which were amongst them 2. To go up far highâ—… 〈◊〉 higher than Davids time Our great Grandmother Eve also did thus eye and improve the gracious promise of God as made not only with reference to Adam and her but to their Infant-Church seed Abel being slain and Cain having rejected the grace of the promise when her Infant Seth was born she believed that God had for his coveâ—ant's sake looked graciously upon her in that Inâ—ant of hers and she called his name Seth for saith â—…e God hath appointed me another seed instead â—f Abel whom Cain slew Gen. 4 25. This she spake â—f him not as a meer natural child born accordâ—ng to the course of nature but as of a Covenant â—nd Church-seed and therefore she compares him â—o Abel and not to Cain and calls him by such a â—…me as signified her faith touching the Covenantâ—ate and interest of this Infant nor did she thereâ—… fail of her faith and hope as appears vers 26. â— This was likewise the practice of other parents â—embers of the Church of God Lamech when â—oah was born looking to the promise of God â—…ve his Infant the name of Noah Gen. 5.28.29 â—…lieving that that Child should be as it were a â—…ot to the Church and people of God though the â—…rrupt wicked world should be destroyed 4. â—…s for Abraham the father of the faithful there 〈◊〉 no question to be made but that he exercised â—…th in Gods Covenant both for himself and his â—…d the covenant being expresly renewed with 〈◊〉 and his Infant-seed Gen. 17.7,8 c. Which â—…s an everlasting gracious covenant And this â—…venant did comfort and support Abraham in reâ—…ence to his posterity and made him put up that â—…ly wish and prayer mentioned ver 18. O that Ishmael might live in thy sight But yet long before Abraham was born this was the practice of the servants of God even in dark times when the Covenant and promises were not so clearly revealed and much more ought it to be our practice now 5. It is further evident that the Saints of old did exercise faith touching the Foederal estate or Covenant-interest of their children by comparing Psal 102.25,26,27,28 with Heb 1.10,11,12 which referrs to Jesus Christ the Surety and Mediator of the Covenant in whom they pleaded with God and expected a Blessing from him for their children and that by vertuâ— of Gods Gracious Covenant Nor was it meerly a temporal vanishing good to their children which they looked for and expected but thaâ— their children might be established before Goâ— in the Spiritual Blessings of the Covenant aâ— you may see in that Psalm 102. Verse 25 26 27 28. compared together And there is the liâ—… ground for the exercise of our Faith in the Câ—venant touching our Infants now under tâ—… New Testament Administration For the fuller satisfaction herein I will lâ—… down these five Propositions Propos 1. That children are so comprehendâ—… and involved in their Parents by the dispenâ—…tion of God that the Parents act is counted tâ—… childrens act and the Parents neglect thâ—… neglect as we may plainly see in the case of Câ—…cumcision That Soul shall be cut â—ff that is 〈◊〉 circumcised for he hath broken my Covenant saâ—… the Lord Gen. 17.14 And yet the Infant hiâ—self was not capable of a personal neglect And though our Saviour required personal Faith in grown ones as to their own bodily cure yet as for their children it was accepted when their Parents believed on their behalf John 4.50,51 Mark 9. v. 12. to 18. Matth. 15 22. to 29. Not that the Parents Faith is meritorious only this we say That upon a Believers accepting the Covenant for himself and his Seed there doth result in the sence formerly expressed not only a personal right to a mans self but a parental right also to his children so as to render them capable of some privileges of the Covenant Propos 2. That this is one part or branch of the Gospel of Christ which is to be preached in the extent and latitude of it Namely that the Infants of Believers are Confoederates in and with their Parents being taken into one and the same Covenant together with their Parents What is the Gospel of Christ I pray you but good News Glad Tydings a Joyful Message And is it not good news that God hath made a Gracious Covenant with us and our children And that God owns and hath respect not only to us but also to our little ones As when one conveys or makes over a House or a piece of Land to a man and the Heirs of his Body it is a far greater privilege and more acceptable to the Grantee than if it were only made over to the man himself And in this latitude and extent the Gospel or Covenant of Grace was eyed and improved by the faithful from the beginning of the world as I have shewed And so it shall be in the purer times of the Gospel towards the end of the world when the power of Antichrist is destroyed and when all the Kingdoms of this world are become the Kingdoms of Christ Rev. 11.15 When nations shall flow into
the Church of Christ And the mountains of the Lords house shall be established in the top of the mountains and exalted above the hills Isaiah 2.2,3 Parents then shall not only offer up and dedicate themselves but their children to the Lord And shall not only plead the Covenant for themselves but for their children also before the Lord. Propos 3. This being the true Gospel in the full latitude and extent of it our Blessed Saviour did accordingly command his Disciples to preach and publish it to the Nations They must go and teach all nations Baptizing them Matth. 28.19 Compared with Mark 16.15 Gal. 3.8,9 Rom. 1.16,17 They were to open and declare the whole Covenant in the largeness and extensiveness of it Namely the Covenant that was made with Abraham whereof this was the chief branch I will be a God to thee and to thy seed after thee And this they were to teach all nations whereas before the Church was limited to one nation now their Commission was extended to all nations teaching and baptizing them whoever in the Gentile nations shall take hold on the Covenant they and their children ought to be admitted members of the visible Church of Christ and baptized In the times of the Old Testament only one nation of the Jews were visibly the people of God in Covenant with him but now other nations are taken in likewise according to that Gospel promise Isaiah 19.23,24,25 And indeed in every nation the children make a considerable part of the nation and are always included under every Administration to the nation whether Promises or Threatnings Privileges or Burthens Mercies or Judgments unless they be particularly excepted Children were included and taken in with their Parents under the former Administration as hath been clearly demonstrated And there is no Scripture which proves that the Infants of Believers are excepted or left out in the New Administration of the Covenant nay it appears from divers Texts of Scripture that the Infants of Believers do visibly belong to the Kingdom School and Family of Christ And whereas some of our dissenting Brethren object that it behoved the Lord to give a Precept for putting Infants into the New Administration of the Covenant if he had intended they should have been included it may be easily answered that they always had a right to be reputed as belonging to the visible Church and Kingdom of God and therefore there needs no new putting in by any new Grant seeing there is no Barr made in Scripture against their visible Church membership Once they were in and where find we that ever they were put out or excluded Propos 4. As Christ commanded the Gospel or New Covenant to be thus preached as extending to Believers and their Seed So it was accordingly preached and held forth by the Apostles in their Ministry The New Covenant being good news and glad Tydings not only to the Believer touching himself but touching his children also As it was glad tydings to David not only that God had promised mercy to himself but to his House also for a great while to come 2 Sam. 7.19 That the Gospel was thus preached by Christ and his Apostles doth plainly appear when Zacheus was become a child of Abraham to wit by Faith the Lord Jesus promised Salvation to him and his House Luke 19.9 This day Salvation is to this house So it may be rendred And the Apostle Peter Acts 2.38.39 Exhorts his hearers to repent and be baptized and makes use of an Argument to perswade them thereunto taken from the benefit that should redound to their Posterity for the promise is to you and to your children If the Jews that are near or the Gentiles that are afar off obey the call of God and own the Covenant in the new Administration thereof then the promise is not only made to them but to their children also And thus Paul and Silas did preach the Gospel to the Jaylor Believe on the Lord Jesus Christ and thou shalt be saved and thine house Acts 16.31 And this is the same Gospel in substance which God preached long before to Abraham when he promised to be a God to him and his Seed This was that Covenant which was confirmed of God in Christ long before the giving of the Law on Mount Sinai Gal. 3.16,17 Which Covenant being so confirmed is no other than the Gospel of Christ which is come upon the Believing Gentiles Gal. 3.13,14 Where the Apostle tells us that the Blessing of Abraham which extends to Believers and their Seed is come upon the Gentiles Propos 5. It is therefore a sinful neglect and undervaluing of the Grace and Salvation and great privileges held forth in the Covenant when Christian Parents do not believe the promises that are made not only to themselves but to their Seed That Salvation which the Lord Jesus himself and his Apostles preached and which those neglected Heb. 2.3 It was not barely Salvation it self but the Covenant and Promise holding the same forth for so we find Acts 28.28 That the Salvation to be preached to and heard by the Gentiles was the Gospel-Covenant and Promises which contain and hold forth that Salvation And this is that Mercy Riches and Salvation which is come upon the Gentiles Rom. 11.11,12,17,19,30 Gal. 3.14 So likewise Gods Salvation in Isaiah 51.6,8 Is his Covenant or Promise on which their Salvation doth depend as Calvin observes upon the Text So David speaking of the Covenant in reference not only to himself but to his House saith This is all my Salvation and â—ll my desire though he make it not to grow 2 â—am 23.5 This Covenant contained all his â—alvation which you see referrs not only to â—im but to his House and it hath been the â—…ivilege and practice of the Saints all along â—…us to plead and improve the Covenant which 〈◊〉 the fourth Consideration that I have now done â—…ith Fifthly Consider I beseech you that the Saints priviledges under the new and better administration of the Covenant are many ways augmented and enlarged of what they were in the times of the old Testament whereas the opinion of those brethren who deny the Covenant-interest and Baptism of believers children doth exceedingly straiten and diminish the priviledges of believers It being a great and comfortable priviledge to us that not only we but our children do belong to the visible church and kingdom of God and have a visible right to and interest in the Covenant of Grace whatever is pretended to the contrary let these four things be diligently and impartially weighed by our brethren 1. Would it not have grieved the believing Jews exceedingly to have had their poor babes excluded from the outward priviledgeâ— and administration of the Covenant since the coming of Christ when they were sure that their children had relation to and interest in the covenanâ— and Church of God before the coming of Christ not only themselves in their own persons but theiâ— children also were
comprehended in the visiblâ— administration of the Covenant Truly in thiâ— case the believing Jews might well be offendeâ— in a rational way with the new administratioâ— of the covenant Suppose a man in his former graâ—… or conveyance had his children included but noâ—… in a new grant they are left out and excluded will such a man be willing to give up his formâ—… grant and accept of the new grant or rather wiâ—… he not look upon it as a great infringement of hâ—… priviledge It is just so here if the Covenant noâ—… under the new administration do not externalâ—… belong to the Infants of believers as it did to tâ—… Infants of the Jews it may well be look'd on as a great infringement of their priviledge 2. Whereas our dissenting brethren say that the Jews indeed had this priviledge that their children were reckoned in the outward administration of the Covenant as branches of the Olive but the believing Gentiles have not this priviledge Is not this to abridge and straiten the priviledge of Gentile believers yea and of the believing Jews themselves with reference to their children who take hold on Christ and the Govenant now under the new administration thereof But let any man produce if he can one text or syllable out of the word of God where the priviledges of Believers under the Gospel are straitned and cut short touching their Infants visible right to the covenant and Church of God and the initiatory seal thereof Once the children of believers had this priviledge let it be shewed when and where it was taken away and abolished 3. Such as go about to deprive believing Parents of so great a share of their comfort in reference to their poor babes had need produce clear testimony out of Gods word to convince and perswade them because next to the glory of God and the salvation of their own souls their childrens interest in the Covenant is one of the greatest benefits and privileges which believers have from the Covenant of Grace namely to have their children visibly to belong to Gods family and kingdom and not to Satans children being a great treasure to their Parents and the salvation of their souls very dear and precious to them But 4. The Apostle Paul tells us plainly that the blessing of Abraham is come on the Gentiles through Jesus Christ Gal. 3.14 Which shews that in this respect the priviledges of believing Gentiles are not lessened or abridged now under the new Testament administration what is this blessing of Abraham but Gods gracious Covenant and promise that he will be a God to us and to our seed If this covenant and promise belong not now to believers children in their Infancy then saints under the New Testament do not fully partake of the blessing of Abraham then are they deprived of a great and precious privilege which did belong to believers in the old Testament If it be said this blessing comes upon believers children when the children themselves believe the same may be said of the children of Pagans who when they actually believe may as well claim the promise to belong to them as believers children may when themselves do believe And therefore certainly this blessing of Abraham this covenant blessing doth include and not exclude the Infants of believers otherwise they had that advantage and priviledge before the coming of Christ which they have not since And shall we think that the Lord Jesus who is a propitiation for the sins of the world and hath broken down the partition wall that was between Jews and Gentiles who was so compassionate and tender-hearted to all sorts of people when he was upon earth did come into the world and die the cursed death of the cross that he might lessen and abate our privileges and comforts and the grounds of our hope touching the Covenant-interest and salvation of our poor Infants far be it from us to entertain such a thought Sixthly Consider further that the Jews themselves in the later days shall be converted to Christ with â—…ect unto and by vertue of the Covenant which was â—…e with their Fathers Rom. 11.25,26,27,28 â—…ere the Apostle saith That when the Fulness of the â—…iles is come in then shall all Israel be saved and this â—…ll be in respect of Gods Grace and love even his Coâ—…nted Grace and Love with their Fathers If the â—…dren of godly Parents be not in Covenant before they â—…ally believe according to the opinion of our disâ—…ing Brethren truly then there are two or three difâ—…ties in this eleventh Chapter to the Romans which â—…ot be answered nor cleared The first Difficulty is 〈◊〉 How God in the New Testament should convert the â—…erity of Abraham Isaac and Jacob out of his love 〈◊〉 their Fathers and with respect to his Gracious Coveâ—… made with their Fathers and yet no child is parâ—…er of Grace by the Covenant of his Fathers till himâ—… doth actually believe How can this hang together â—…ot Conversion and Faith here made a fruit and effect 〈◊〉 Gods love his convenanted love unto their Fathers and 〈◊〉 the Fathers sake unto their Seed Secondly If God â—…is Covenant hath no respect here to the natural Seed 〈◊〉 Branches as our Brethren pretend why then should 〈◊〉 Apostle Paul call the Jews the natural Branches of 〈◊〉 good Olive tree and make their Conversion much â—…e kindly and as it were more easie and natural than 〈◊〉 Conversion of the Gentiles was Thirdly if the â—…trivance of foederal interest from believing Parents to â—…ir natural children now under the New Testament be â—…yed and rejected how can the Apostles Argument here 〈◊〉 answered whereby he proves the Conversion and â—…iness of the Jews in future ages from the holiness of â—…ir godly Ancestors in times past If saith he the â—…ing away of the Jews was the reconciling of the â—…ld what shall the receiving of them be but life 〈◊〉 the dead Rom. 11.15 That there shall be such â—…ceiving of them he proves from the Holiness which 〈◊〉 the Institution of God is derived from the First â—…its to the whole Lump and by the Covenant of God from the Root to the Branches Verse 16. For saiâ—… he If the first fruits be holy so is the whole lump 〈◊〉 if the root be holy so are the branches The force aâ—… strength of this argument depends wholly on the Covenaâ—… of grace and the continuation thereof from godly pareâ—… to their natural children now in the days of the new Tâ—stament and this receiving or taking in of the Jews 〈◊〉 the latter days doth take in their children also by veâ—… of Gods Covenant made with their godly ancestors aâ—… accordingly it is prophecied and promised that the Jeâ—… shall be converted and their children also shall be as afoâ—… time Jer. 30.20 And that in Ezekiel chap 37. veâ—… 20.21,25,27 is very remarkable when the scatterâ—… tribes of Israel and Judah shall become as the two sliâ—… joyned in one in ecclesiastical respects the Lord wiâ—…
reference to that time renews the old charter of Abrâ—hams Cevenant to be a God to them In which promâ—… he includeth their children they being also together wâ—… their Parents scattered among the heathen and to be gâ—thered under Christ as their Prince and Head which gâ—thering and conversion of theirs shall be by vertue of tâ—… Covenant made with their fathers so that the childâ—… belong to the Covenant and the Covenant belongs to thâ—… before they actually believe Seventhly Consider the great absurdities and evil coâ—sequences which must needs follow from the denying 〈◊〉 believers Infants visible right to the Covenant of graâ—… and their visible Church-membership 1. It excluâ—… them all from the ordinary way and means of Salvationâ—… being neither in the visible Church of Christ out of whiâ—… ordinarily there is no salvation nor in the Covenant 〈◊〉 grace so much as externally in respect of Gods visible â—…pensation In this case what ordinary means is left 〈◊〉 their salvation the promises of God we know are maâ—… to the Church and God hath appointed and ordered 〈◊〉 spiritual good things to be conveyed to us and ours iâ—… Covenant way and by virtue of the Covenant 1 Sam. â—… 5. Ephes 3.8,9 Isai 42 6. Isai 49.6.7,8 Zach. â—… 11. Christ himself is the Mediator of the new Covenâ—… 〈◊〉 Testament Heb. 9.15 Heb. 12.24 If therefore Beâ—…ers Infants have no visible interest in this Covenant 〈◊〉 they have no visible interest in Christ as Mediator for 〈◊〉 is Mediator of no other Covenant but this the business â—…ich he transacts as Mediator is to confirm this Covenant 〈◊〉 and in the behalf of all those for whom he is Mediator 〈◊〉 9.24 Rom. 15 8. Nor can any partake of the spiâ—… of God and influence thereof but by and from the â—…enant of grace 2 Pet. 1.4 Nor of a glorious reâ—…ection and blessed estate but by vertue of the Covenant â—…ll be their God Luk. 20 36.37,38 Heb. 11.16 â—cts 26.6.7 Now if this sort of persons I mean the â—…cies of Infants be excluded from a visible interest in 〈◊〉 Covenant and promises truly then there is no visible 〈◊〉 nor means left for their Salvation 2. If only adult 〈◊〉 Gentiles who actually believe and are converted â—…ade nigh by the blood of Christ in respect of Coveâ—…t and Ecclesiastical holiness it will argue that that sort 〈◊〉 persons only were actually strangers before and not 〈◊〉 seed with them whether individually or specifiâ—…y considered Eph. 2.11 12,13 Nay this supposeth 〈◊〉 Christ took down the partition wall as it stood only â—…een grown Jews and adult Gentiles but as for the â—…dren of believing Gentiles it argues that either there 〈◊〉 no such partition wall betwixt them and the Infants 〈◊〉 the Jews or that it remains untaken down to this day 〈◊〉 thus to suppose what is it else but a vain imagination â—…rary to the word of God 3. To deny the Covenant-â—…st of believers Infants implyeth that there are two â—…ct Covenants of grace besides the subservient Coveâ—… on mount Sinai one Covenant made with the faith-â—…d their seed of old another with us excluding our 〈◊〉 seed and these two Covenants essentially different 〈◊〉 from the other But this were absurd to imagine â—…ist being the substance of the Covenant of Grace both â—…er the old and new administration thereof The new 〈◊〉 of sealing the Covenant by Baptism when first instiâ—…d was precisely with respect to the Jews Gods peoâ—… old Joh. 1.33 Matth. 3.1 John 4.1 compared with Matth. 10.5.6 to shew us that no other Covenâ—… in substance is now sealed by Baptism than what was maâ—… formerly with Abraham and his posterity Luk. 1 5â— 55,68.69,70,71,72,73 Acts. 2.38,39 Now if 〈◊〉 was one and the same Covenant in substance it will tâ—… unavoidably follow that either the Infants of the Jeâ—… were not in Gods Covenant together with their pareâ—… whereas it is evidently proved that they were or tâ—… their being in Covenant was meerly ceremonial and tyâ—…cal and so is abolished But grant that the way of sealâ—… the Covenant to them was ceremonial yet what ceremâ—… could there be in this great promise I will be a God 〈◊〉 thee and to thy seed after thee in their generations Doâ—…less this contains a principal substantial part of 〈◊〉 Covenant it self Or else it will follow that the Infantâ—… believing Gentiles are now in Gods Covenant and meâ—bers of his visible Church together with their Pareâ—… the Covenant being still one and the same in substaâ—… 4. If the Infants of believers now have no visible righâ—… the Covenant and Church of God will not God heâ—… be made a respecter of persons looking at the Jews 〈◊〉 their children in the times of the old Testament as beâ—… in Covenant with him but not so regarding the Infantâ—… the Covenanting believing Gentiles in the times of the 〈◊〉 Testament And whereas he is said to be a God to all 〈◊〉 families of his people Jer. 31.1 according to this â—…nion he is not a God in Covenant to any more than partâ—…lar persons actually believing and professing their faith 〈◊〉 not so much as by outward ecclesiastical administratioâ—… the children of his people which are the choicest part 〈◊〉 p op of their families whereby the Lord God buildetâ—… their families 5. This will also abolish and take 〈◊〉 that distinction which all along hath been observed in 〈◊〉 throughout the holy Scriptures for by this mean◠〈◊〉 seed of the woman and the seed of the serpent in the yâ—…lings and branches thereof will be mingled and confoâ—…ed together There will be no distinction of the Sâ—… God and of men of the seed of Isaac and Ishmael iâ—… Infant part thereof no Church distinction of chilâ—… clean and unclean which the blessed Apostle counts an absurd thing 1 Cor. 7.14 Else your children were unclean i. e. like the children of Pagans and infidels in no better case than they but now they are holy All mens children by nature are children of wrath one as well as another And therefore if we take away the distinction between Infants and Infants in respect of their Covenant-interest and Church-membership then they are mingled and confounded together I mean the Infants of Turks Pagans and Christians one as well as another as having their actual standing in the visible kingdom of Satan Consider I humbly beseech you in the bowels of Christ what hath been seriously written unto you and the Lord give you much of that wisdom which is pure and peaceable easie to be intreated and without partiality I will now condude this paper with two or three inferences or confectaries which may be genuinely deduced from the foregoing considerations First Hence we have cause greatly to admire the riâ—hes of Gods grace in the Covenant as extending not only â—o us but to our children also O the tender mercy and â—ompassion of God towards our little babes O what hoâ—our hath God put upon his saints thus to entayl the visible â—dministration of his grace on them and theirs He hath â—ot so dealt with Pagans and unbelievers what advantage â—ath visible believers and their Infants above others much â—…ery way to them are committed the Oracles of God â—hey have visible right to and interest in the Covenant and â—romises of God Rom. 3.1.2,3 As the Infant-children â—f heathen and wicked men do visibly belong to the kingâ—om of Satan so the Infant-children of the godly do visibly â—elong to the kingdom of Christ Luk. 18.16 II. Let believers therefore duly and constantly plead and â—…prove the Covenant of grace in the new dispensation of it 〈◊〉 only for themselves but for their little ones for as the Covenant is held forth in scripture in this large and comâ—rehensive manner so accordingly we should plead it with God in the exercise of our faith and prayers And if Chriâ—…ans would believe more and dispute less Idoubt not but it would contribute much to the silencing of this and thâ—… controversies among the Saints Lord thou hast made a gâ—…cious Covenant not only with me but with my poor babâ—… remember thy promise and make it effectual to their soâ—… let them not only partake of the outward administration 〈◊〉 of the inward saving grace of the covenant although 〈◊〉 house be not so with God as it ought to be yet Lord remâ—…ber thy gracious Covenant for me and mine III. Christian parents should be hence encouraged to 〈◊〉 vote their children to the Lord and to educate train tâ—… up in the fear and nurture of the Lord Eph. 6.4 seeing 〈◊〉 are taken into Christs school and family and are owned 〈◊〉 him as members of his visible kingdom O let not parâ—… suffer their children to take Gods name in vain to proâ—… the Lords day to abuse and revile his servants I know sâ—… the Lord that Abraham will command his children and 〈◊〉 houshold after him to keep the way of the Lord. Gen. 18 â—… chuse you this day saith Joshua whom ye will serve but aâ—… me and mine house we will serve the Lord Jos 24.15 〈◊〉 should be our resolution and accordingly we should teâ—… our children the fear of the Lord and instruct them concâ—…ing the nature properties privileges and duties of the â—…venant of grace and the feals thereof Baptism and the Lâ—… supper as the Jews instructed their children touching 〈◊〉 institution use and end of the passover Exod 13.14 IV. and lastly We should hence be admonished to â—…ware of and avoid those doctrines that straiten and cut sâ—… the Saints privileges under the new Testament adminiâ—…tion and exclude and shut out our Infants from a visiblâ—â—…terest in the covenant of grace and so leave us withoâ—…â—ny visible ground of hope from Gods revealed will iâ—… Scriptures touching their salvation if they happen tâ—… in their Infancy for what visible ground of hope can tâ—… be in reference to them if they have no visible right tâ—… Covenant and promises of God But blessed be the namâ—… the Lord who has not left us without visible ground of 〈◊〉 touching our poor Infants Nor should we mourn for 〈◊〉 so dying as those mourn that are without hope FINIS