An
Essay
to
revive
the
Primitive
Doctrine
of
Infant-Baptism
.
CHAP.
I.
An
Introduction
to
the
whole
ensuing
Discourse
.
The
four
grand
Enquiries
proposed
.
The
Reasons
of
God's
ordaining
the
Application
of
the
token
of
the
Covenant
to
the
Infant-seed
of
his
People
,
reduced
to
three
heads
:
The
first
(
viz.
)
those
respecting
God
,
entred
upon
,
three
Reasons
respecting
God
assigned
.
First
,
his
own
Goodness
,
Grace
,
and
Soveraign
pleasure
.
2.
The
Reference
that
the
Application
of
the
token
of
the
Covenant
hath
to
his
Glory
,
the
Ways
how
it
refers
thereunto
,
opened
.
3.
The
reference
it
hath
to
the
supportation
and
enlargement
of
the
Kingdome
of
his
Son
Jesus
Christ
.
THat
all
Ordinances
and
Institutions
that
are
indeed
of
Divine
Original
,
have
a
direct
reference
to
the
glory
of
God
,
and
are
signally
expressive
of
his
good
will
unto
Men
,
is
above
all
controversie
among
those
that
bear
the
name
of
Christians
:
yet
wherein
their
reference
,
at
least
of
some
of
them
to
that
end
,
and
of
what
use
and
advantage
they
are
unto
Men
,
and
consequently
what
good
will
is
expressed
by
them
,
is
not
discerned
by
many
who
have
the
truth
of
Grace
.
Hence
it
comes
to
pass
sometimes
,
that
some
Ordinances
whose
claim
to
that
Original
is
most
just
,
yet
are
neglected
by
some
,
and
utterly
rejected
by
others
,
and
that
with
the
greatest
fierceness
of
opposition
,
as
judged
of
a
quite
contrary
reference
and
signification
.
This
(
especially
of
later
years
)
hath
been
the
lot
of
that
great
Ordinance
of
Infant-Baptism
;
the
main
reason
whereof
seems
to
be
the
sad
Corruption
,
or
rather
utter
loss
of
the
true
Doctrine
of
the
Covenant
,
especially
of
the
Signs
and
Seals
thereof
,
under
that
Antichristian
darkness
,
that
so
long
prevailed
over
the
face
of
the
Christian
World
.
Neither
is
it
to
be
thought
strange
,
that
a
practice
which
is
not
apprehended
to
have
any
reference
unto
the
glory
of
God
,
or
the
good
and
benefit
of
men
,
should
be
suspected
as
to
its
Original
,
and
answerably
rejected
by
Conscientious
Christians
.
Hence
the
revival
of
the
true
Doctrine
of
the
Covenant
,
and
initiatory
Seal
,
and
Token
hereof
,
at
least
so
far
as
the
seed
of
Believers
are
concerned
in
the
one
or
the
other
,
must
needs
have
a
great
conducency
to
the
establishing
of
the
practice
it self
,
as
well
as
to
the
due
improvement
of
it
both
by
Parents
and
Children
.
Some
small
essays
of
that
nature
are
at
present
designed
;
only
the
Doctrine
of
the
Covenant
shall
be
no
further
lanched
out
into
than
the
resolution
of
four
Inquiries
relating
to
the
Application
of
the
Seal
and
Token
thereof
to
Infants
(
the
discussion
of
which
hath
been
sometimes
since
promised
)
makes
necessary
.
The
rosolution
of
those
Inquiries
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
ensuing
Discourse
,
whereby
I
am
nor
without
some
hope
,
that
at
least
,
some
little
light
may
shine
forth
for
the
discovery
of
what
reference
this
Ordinance
hath
to
the
glory
of
God
,
and
how
great
a
signification
it
carries
,
and
signal
expression
it
is
of
his
good
will
to
men
.
And
as
previous
to
a
more
clear
procedure
in
what
is
intended
,
it
must
be
remembred
,
that
three
things
are
at
present
presupposed
,
and
taken
for
granted
as
being
elsewhere
proved
.
-
1.
That
the
Infant-seed
of
Believers
are
Joynt-Confederats
with
their
Parents
in
the
Covenant
of
Grace
,
or
have
a
true
and
proper
interest
in
the
Covenant
of
Grace
.
-
2.
That
as
Circumcision
of
old
was
,
so
Baptism
now
is
the
outward
Sign
or
Token
of
that
Covenant
.
-
3.
That
Infants
as
being
within
the
Covenant
,
and
under
the
promise
of
it
,
ought
to
have
the
outward
Sign
or
Token
applyed
unto
them
.
The
things
being
already
proved
,
I
shall
immediatly
come
to
the
discussion
of
the
aforesaid
enquiries
,
which
are
.
-
1.
What
are
the
reasons
of
Gods
appointing
the
Application
of
the
Token
of
the
Covenant
to
the
Infant-seed
of
his
People
.
-
2.
What
are
the
Benefits
and
Advantages
arising
and
accruing
to
them
thereby
.
-
3.
What
is
the
duty
of
Parents
towards
their
Children
as
bearing
the
Token
of
the
Covenant
.
-
4.
What
is
the
Improvement
that
Children
themselves
,
may
and
ought
to
make
of
the
Token
of
the
Covenant
applyed
to
them
in
their
Infancy
,
as
they
grow
up
to
years
of
Maturity
.
To
bigin
with
1.
The
first
,
viz.
Why
God
hath
appointed
,
or
what
are
the
reasons
of
his
appointing
the
Application
of
the
Token
of
the
Covenant
to
the
Infant-seed
of
his
People
?
Answ.
That
all
the
Laws
and
Ordinances
of
Divine
Institution
,
yea
even
those
,
of
which
no
other
reason
can
be
assigned
by
us
but
the
sole
will
of
the
Legislator
,
are
most
rational
,
as
agreeing
with
the
highest
and
most
perfect
Principles
of
true
Reason
,
is
abundantly
secured
by
their
alone
Relation
to
him
as
his
,
who
is
the
only
wise
God
.
Nothing
irrational
can
be
the
effect
of
Infinit
Wisdom
.
Hence
,
are
we
assured
that
any
practice
is
of
Divine
Institution
,
we
ought
,
and
so
far
as
our
hearts
by
renewing
Grace
are
brought
to
their
due
obedience
and
allegiance
unto
God
,
we
shall
readily
comply
with
them
,
as
acquiescing
in
their
rationality
as
commanded
by
him
,
who
is
wise
in
Heart
,
as
well
as
mighty
in
Power
or
Authority
.
And
hence
it
must
needs
be
our
Wisdom
,
as
well
as
our
Duty
to
bend
our
inquiries
more
after
the
will
of
God
,
constitution
what
shall
be
our
Duty
,
than
the
reasons
of
his
constituting
this
or
that
to
be
so
.
Are
we
assured
of
his
will
,
his
Wisdom
secures
his
willing
nothing
but
what
is
most
rational
,
or
what
there
is
sufficient
reason
he
should
command
;
and
his
will
alone
is
a
sufficient
warrant
for
our
obedience
.
But
yet
God
having
made
Man
a
rational
and
intelligent
Creature
,
and
given
him
eyes
to
see
with-all
,
he
deals
not
with
him
according
to
mere
Soveraignty
,
but
indulgeth
him
a
liberty
,
or
rather
injoyns
it
as
a
duty
to
enquire
after
,
and
satisfy
himself
about
the
rationality
of
his
commands
:
only
a
twofold
Proviso
being
attended
unto
.
1.
That
he
keep
himself
within
the
bounds
of
Sobriety
,
Secondly
,
That
in
case
the
rationality
of
this
or
that
command
appear
not
,
either
as
not
revealed
by
God
,
or
as
above
the
reach
of
his
shallow
understanding
to
discern
it
,
he
yield
to
mere
Soveraignty
,
and
answerably
resolve
to
obey
,
though
he
see
no
other
reason
,
but
only
this
that
God
hath
commanded
it
.
And
for
Christians
still
attending
to
these
Provisoes
,
to
search
after
,
and
acquaint
themselves
with
the
reasonableness
of
Divine
Commands
,
or
the
reasons
of
God's
commanding
this
or
that
as
a
duty
,
conduceth
not
a
little
,
as
to
their
cheerful
and
complacential
walking
in
ways
of
Obedience
;
so
to
their
pleasing
and
honouring
God
in
any
by
that
their
obedience
:
For
though
it
is
true
,
Reason
as
darkned
and
corrupted
in
fallen
man
riseth
up
with
a
strong
opposition
against
what
ever
is
of
God
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Apostle
speaks
,
Rom.
8.7
.
The
wisdom
or
reason
of
the
flesh
,
that
is
carnal
or
corrupted
wisdom
or
reason
being
enmity
against
God
:
yet
reason
sanctified
and
regulated
by
Supernatural
light
is
highly
serviceable
unto
men
in
matters
of
Religion
,
and
greatly
subserves
their
yielding
unto
God
due
honour
and
glory
in
and
by
Universal
Obedience
to
all
his
Commands
.
The
more
of
sanctified
reason
any
man
hath
,
the
more
clearly
(
supposing
his
due
use
and
improvement
of
it
)
will
he
discern
the
rationality
of
Divine
Commands
,
and
confequently
the
more
fully
and
freely
will
he
own
and
ascribe
unto
God
the
glory
of
his
wisdom
appearing
in
the
commands
,
and
chearfully
submit
to
his
Soveraignty
as
commanding
,
and
answerably
honour
him
by
a
complacential
obedience
,
dience
.
Hence
Christians
of
the
highest
reason
,
supposing
them
proportionably
renewed
and
sanctified
,
will
be
most
to
the
honour
of
God
,
and
walk
with
the
greatest
delight
and
satisfaction
to
themselves
in
his
wayes
.
To
bring
what
hath
been
said
to
the
instance
before
us
,
though
the
alone
Revelations
that
God
hath
made
in
his
Word
of
his
Will
,
that
the
token
of
the
Covenant
should
be
applyed
to
the
Insant-seed
of
his
People
,
(
did
no
reasons
of
that
his
Will
appear
)
would
be
sufficient
warrant
for
our
practice
,
and
ought
to
oblige
all
men
to
a
complyance
therewith
;
yet
to
make
some
inquiry
into
the
rationality
of
that
practice
,
or
the
reasons
of
Gods
injoyning
of
it
,
will
be
greatly
useful
as
to
the
establishing
the
practice
it self
,
so
to
Believers
chearsul
walking
therein
,
and
honouring
God
thereby
.
The
reasons
then
may
be
considered
,
either
with
respect
unto
God
instituting
,
or
the
Parents
,
to
whose
Seed
the
Token
is
to
be
applyed
,
or
the
Seed
to
whom
the
Application
is
to
be
made
.
1.
For
the
reasons
respecting
God
,
and
thus
a
threefold
reason
may
be
assigned
.
1.
His
own
Goodness
,
free
Grace
,
and
soveraign
good
pleasure
.
One
special
reason
of
all
divine
Institutions
,
yea
of
all
that
God
hath
done
,
or
doth
,
whether
as
Ligislator
or
Benefactor
,
with
reference
to
the
benefit
of
faln
man
,
must
be
resolved
into
his
Goodness
,
free
Grace
,
and
soveraign
Will
and
pleasure
.
Thou
art
good
(
saith
the
Psalmist
speaking
unto
God
,
Psal.
119.68
.
)
and
doest
good
.
God
doth
good
,
because
he
is
good
,
He
worketh
all
things
according
to
Councel
of
his
own
Will
,
saith
the
Apostle
,
Eph.
1.11
.
As
the
mere
goodness
of
God
is
the
Fountain
and
original
Spring
of
all
the
good
he
communicates
to
,
or
any
way
expresseth
towards
the
children
of
men
;
so
he
worketh
in
the
various
communications
and
expressions
thereof
after
the
alone
Counsel
of
his
own
Will.
Hence
as
the
vouchsafement
of
the
Covenant
with
a
Sign
and
Token
,
so
the
commands
requiring
the
Application
of
this
Token
to
Infants
,
as
well
as
to
the
adult
,
must
be
ascribed
both
to
his
Grace
and
Goodness
,
and
also
to
the
pleasure
of
his
Will.
The
Protomartyr
Stephen
enumerates
the
giving
unto
Abraham
the
Covenant
of
Circumcision
among
the
various
expressions
of
the
goodness
and
kindness
of
God
to
him
,
He
gave
unto
Abraham
the
Covenant
of
Circumcision
,
the
Covenant
sealed
and
confirmed
by
Circumcision
.
For
God
to
give
to
Abraham
and
his
Seed
the
Covenant
,
was
a
glorious
expression
of
his
goodness
to
him
and
them
;
but
to
add
an
outward
Sign
for
the
confirmation
of
it
was
an
aggravation
of
that
his
goodness
.
The
confirmation
of
the
Covenant
by
an
outward
Sign
adds
to
the
value
of
the
Covenant
it self
,
and
is
a
higher
expression
of
the
goodness
of
God
both
to
his
people
and
their
seed
.
Hence
for
Patents
to
accept
of
and
apply
the
Covenant
with
the
Sign
and
Token
thereof
onely
for
and
to
themselves
,
but
to
refuse
to
do
the
like
for
or
to
their
Seed
,
is
to
reject
no
small
part
of
that
goodness
he
designed
for
them
,
and
had
by
the
true
tenor
of
the
Covenant
granted
to
them
;
which
supposing
it
may
not
be
interpreted
such
a
despising
of
his
goodness
as
the
Apostle
upbraids
the
Centiles
with
,
and
by
which
,
as
he
tells
them
in
Rom.
2.4
,
5.
They
treasured
up
to
themselves
wrath
,
against
the
day
of
wrath
,
and
revelation
of
the
righteous
judgment
of
God
:
yet
it
comes
fo
nigh
to
,
and
participates
so
much
of
it
,
as
should
make
all
tender
Conscientious
Christians
greatly
cautious
of
it
.
We
see
how
much
God
was
provokt
by
Ahaz
in
refusing
a
Sign
when
offered
for
the
confirmation
of
a
particular
promise
.
How
much
more
provoking
may
it
be
,
when
Parents
not
only
refuse
the
Sign
of
his
Covenant
,
but
his
Covenant
also
though
not
for
themselves
yet
for
their
?
'T
is
above
question
to
me
,
that
it
is
less
dangerous
to
err
on
the
right
hadd
,
and
would
be
vastly
less
displeasing
unto
God
,
for
Parents
to
claim
the
Covenant
for
their
Children
,
and
apply
the
Token
of
it
to
them
,
upon
a
supposal
of
their
interest
therein
,
supposing
the
one
not
to
extend
,
nor
the
other
to
appertain
to
them
;
than
to
reject
and
refuse
the
one
and
the
other
,
supposing
the
one
doth
extend
,
and
the
other
appertains
to
them
.
Favores
sunt
ampliandi
,
Favours
are
to
be
inlarged
.
'T
is
certainly
more
dangerous
to
narrow
and
straiten
the
savours
of
God
to
men
,
than
to
overamplify
them
in
cases
that
are
dark
and
doubtful
,
though
here
I
conceive
the
case
is
not
so
,
but
I
speak
upon
supposition
that
it
were
indeed
so
.
The
undervaluing
or
refusing
any
expression
of
the
Grace
and
goodness
of
God
unto
men
is
greatly
provoking
to
him
.
Esau
to
this
day
bears
the
brand
of
a
profane
person
for
parting
at
so
low
a
rate
wich
his
birth
right
,
Heb.
12.16
.
'T
is
dangerous
either
to
have
our
eye
evil
because
God
is
good
to
others
,
or
to
undervalue
or
reject
any
expression
of
his
goodness
to
our selves
,
or
ours
,
but
that
's
by
the
way
.
Now
I
say
it
is
from
the
goodness
and
free
Grace
of
God
,
guided
in
the
various
expressions
thereof
by
the
alone
Councel
of
his
own
will
,
that
he
hath
extended
his
Covenant
with
an
ourward
Sign
and
Token
annexed
,
either
to
Believers
,
or
their
Seed
,
so
one
special
reason
of
the
one
and
the
other
must
be
assigned
thereunto
.
But
then
secondly
,
The
next
reason
respecting
God
is
the
reference
and
subserviency
that
the
Application
of
the
Token
of
the
Covenant
to
the
Infant-seed
of
Believers
hath
to
his
own
glory
,
he
is
greatly
glorified
thereby
,
and
that
several
wayes
.
1.
His
Goodness
,
Grace
and
Love
in
extending
his
Covenant
unto
them
is
made
more
manifest
and
conspicuous
unto
men
.
As
in
the
administration
of
the
Lords
Supper
,
the
death
of
Christ
is
openly
shewn
forth
(
as
often
as
ye
eat
this
bread
,
and
drink
this
cup
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ye
openly
declare
,
preach
or
shew
forth
the
Lords
death
,
saith
the
Apostle
,
1
Cor.
11.26
.
)
and
consequently
both
the
Grace
and
Love
of
the
Father
in
sending
his
only
begotten
Son
,
and
the
Grace
and
Love
of
the
Son
in
giving
himself
to
be
a
Propitiatory
Sacrifice
for
the
sins
of
men
is
publickly
manifested
,
and
made
after
a
sort
visible
unto
men
.
So
by
the
Application
of
the
Token
of
the
Covenant
,
whether
to
the
adult
,
or
to
Infants
,
the
Covenant
between
God
and
them
is
publickly
solemnized
,
and
thereby
his
Goodness
,
Grace
,
and
Love
,
in
entring
it
with
them
respectively
is
openly
declared
,
and
made
more
conspicuous
unto
men
.
And
consequently
as
God's
extending
his
Covenant
to
the
Infant-seed
of
his
People
is
a
further
and
higher
expression
of
his
Goodness
and
Love
,
than
his
entring
it
only
with
themselves
;
so
by
the
Application
of
the
Token
to
them
there
is
a
further
manifestation
of
that
his
Goodness
Grace
and
Love
made
unto
them
:
and
by
how
much
the
more
clearly
and
openly
any
of
the
Attributes
of
God
are
manifested
unto
men
,
by
so
much
the
more
meet
objects
they
become
for
their
acknowledgments
,
admiration
,
and
adoration
;
and
consequently
such
a
manifestation
of
his
Attributes
hath
a
direct
reference
to
his
glory
,
and
it
is
the
duty
of
all
men
to
yield
him
the
glory
of
his
Attributes
by
sutable
acknowledgments
,
admiration
,
and
adoration
according
to
the
manifestations
he
makes
of
them
.
Oh!
Sing
unto
the
Lord
a
new
song
,
for
he
hath
done
marvellous
thing
:
his
right
hand
,
and
his
holy
arm
hath
gotten
him
the
Victory
.
The
Lord
hath
made
known
his
Salvation
:
his
Righteousness
hath
he
openly
shewn
in
the
sight
of
the
Heathen
,
saith
the
Psalmist
Psalm
.
98.
1
,
2.
The
full
explication
of
this
Scripture
is
not
designed
.
That
which
alone
concerns
our
present
purpose
is
,
the
Psalmist's
exciting
men
to
sing
a
new
song
unto
the
Lord
,
upon
this
ground
,
or
for
this
reason
,
that
he
hath
made
known
his
Salvation
,
and
openly
shewed
his
Righteousness
in
the
sight
or
before
the
eyes
of
the
Heathen
;
by
making
known
his
Salvation
he
hath
openly
shewn
his
Righteousness
.
The
more
visible
God
makes
any
of
his
Attributes
unto
men
,
be
the
way
or
means
by
which
he
doth
it
what
they
will
,
he
more
is
he
to
be
praised
,
admired
,
and
adored
by
them
:
So
Rev.
15.3
,
4.
when
God
hath
executed
judgments
upon
Babylon
,
the
blessed
Assembly
of
Victors
over
the
Beast
are
brought
in
as
singing
the
song
of
Moses
,
and
the
song
of
the
Lamb
,
part
of
which
is
,
Who
shall
not
fear
thee
O
Lord
and
glorifie
thy
Name
?
as
if
he
should
say
,
surely
every
one
would
do
it
;
or
oh
how
great
is
the
stupidity
of
men
that
they
do
not
do
it
?
And
what
is
the
matter
?
Thy
Judgments
,
and
consequently
thy
Justice
,
Holiness
,
and
Power
in
the
execution
of
them
are
manifest
.
The
more
visible
God
makes
his
Attributes
,
the
more
he
is
to
be
glorified
by
men
,
and
the
more
inexcusable
is
their
stupidity
in
case
of
failure
therein
.
Now
I
say
by
the
Solemnization
of
the
Covenant
,
as
extended
to
,
and
entred
with
the
Seed
of
Believers
,
by
the
Application
of
the
Token
thereof
unto
them
,
the
Goodness
,
Grace
,
and
Love
of
God
is
made
more
manifest
,
or
is
openly
shewn
in
the
sight
,
or
before
the
eyes
of
men
,
and
consequently
hath
a
peculliar
subserviency
to
his
glory
.
And
let
it
be
farther
observed
,
that
as
God's
extending
his
Covenant
to
,
and
entring
it
with
the
Infant-seed
of
his
People
is
an
expression
of
greater
Goodness
,
Grace
,
and
Love
,
than
the
entring
it
with
the
Parents
alone
would
have
been
;
so
there
is
somewhat
in
that
his
extending
his
Covenant
to
Infants
for
the
Illustration
and
Manifestation
of
the
riches
,
and
freenesses
his
Goodness
,
Grace
,
and
Love
,
beyond
what
there
is
in
his
entring
it
with
Parents
,
or
any
adult
persons
whatsoever
.
But
of
that
more
hereafter
.
2.
Hereby
the
Soveraign
Headship
of
our
Lord
Christ
is
publickly
owned
,
and
practically
acknowledged
by
Parents
,
who
in
obedience
to
his
revealed
Will
have
the
Token
of
the
Covenant
applyed
to
their
Seed
,
and
that
two
ways
.
1.
By
the
solemn
and
visible
dedication
of
theirs
unto
him
,
and
entring
them
as
Subjects
of
his
Kingdom
.
The
Apostle
tells
us
that
for
this
end
Christ
both
died
,
and
rose
and
revived
,
that
he
might
be
Lord
both
of
the
dead
and
living
,
Rom.
4.9
.
As
the
Father
hath
given
him
an
Universal
Headship
over
all
Creatures
;
so
he
hath
acquired
the
actual
exercise
thereof
by
his
Death
and
Resurrection
.
Now
as
the
adult
by
receiving
the
Token
of
the
Covenant
,
and
dedicating
themselves
thereby
unto
Christ
as
his
Subjects
and
Servants
do
publickly
own
,
and
practically
acknowledg
his
Headship
over
themselves
;
so
by
having
the
Token
of
the
Covenant
applyed
unto
theirs
,
and
dedicating
them
unto
Christ
thereby
,
and
entring
them
as
joynt
Subjects
of
his
Kingdom
,
they
alike
own
and
acknowledg
his
Headship
over
theirs
,
and
consequently
openly
own
and
acknowledge
the
Universal
Headship
of
Christ
.
They
have
only
an
absolute
power
over
,
and
right
to
dedicate
themselves
and
theirs
,
who
,
as
the
Apostle
speaks
,
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
,
or
of
them
,
unto
Christ
and
unto
God
in
him
.
And
hence
they
go
to
the
utmost
bounds
of
that
power
and
right
that
God
in
Nature
,
or
his
Word
hath
invested
them
with
,
in
their
endeavours
to
promote
,
and
propogate
the
Headship
of
Christ
over
all
.
Now
thus
publickly
to
own
,
and
practically
to
acknowledg
the
Soveraign
and
Universal
Headship
of
Christ
greatly
redounds
not
only
to
the
glory
of
Christ
as
Mediator
,
but
to
the
glory
of
God
the
Father
.
God
hath
highly
exalted
him
,
and
given
him
a
Name
above
every
name
,
that
every
tongue
should
confess
that
Jesus
is
the
Lord
to
the
glory
of
God
the
Father
,
Phil.
2.9
,
11.
And
let
me
say
,
hath
our
Lord
Christ
deserved
so
ill
at
their
hands
,
whom
he
hath
redeemed
with
no
less
price
than
his
own
precious
Blood
,
that
they
should
grudg
him
his
Universal
Headship
,
or
should
refuse
to
dedicate
them
up
to
him
,
and
enter
them
as
Subjects
of
his
Kingdom
,
whom
God
and
Nature
hath
invested
with
a
power
and
right
so
to
do
.
2.
By
a
solemn
dedicating
of
their
Infants
unto
Christ
,
and
entring
them
as
Subjects
of
his
Kingdom
,
by
a
Right
or
Ceremony
of
his
own
Institution
,
they
do
visibly
own
,
and
practically
acknowledg
his
Headship
over
his
own
House
or
Kingdom
,
as
Lord
and
Law-giver
thereof
,
which
again
greatly
redounds
as
to
his
,
so
to
his
Father's
glory
.
The
Apostle
inforceth
his
exhortation
to
Liberality
to
the
Poor
by
this
argument
,
that
they
,
viz.
the
poor
would
glorifie
God
for
their
professed
subjection
to
the
Gospel
of
Christ
,
2
Cor.
9.13
.
A
practical
profession
of
our
subjection
to
the
Gospel
of
Christ
,
or
to
the
Laws
and
Ordinances
of
his
Kingdom
,
redounds
more
to
his
and
his
Father's
glory
then
a
mere
verbal
profession
doth
.
A
verbal
profession
may
be
without
the
belief
of
the
heart
,
but
practice
evidenceth
a
real
belief
of
what
is
professed
in
words
.
And
as
by
realizing
our
belief
of
his
Soveraignty
and
Headship
over
his
Church
,
we
do
our selves
more
immediatly
honour
and
glorifie
Christ
;
so
others
will
be
provokt
and
stirred
up
to
glorifie
God
for
that
our
professed
subjection
to
his
Gospel
.
And
here
let
it
be
observed
,
that
as
in
practice
to
submit
to
any
Command
and
Ordinance
of
Christ
is
so
far
an
owning
and
acknowledging
of
his
Headship
and
Soveraignty
:
so
by
how
much
the
mote
purely
such
a
Command
or
Ordinance
proceeds
from
his
soveraign
will
and
pleasure
,
by
so
much
the
more
full
and
apparent
is
our
owning
and
acknowledging
of
his
absolute
Soveraignty
.
Hence
in
as
much
as
positive
commands
(
and
such
is
that
concerning
the
Application
of
the
Token
of
the
Covenant
)
do
more
especially
proceed
from
the
soveraign
will
and
pleasure
of
Christ
,
we
by
our
professed
subjection
unto
them
do
eminently
own
and
acknowledg
that
his
absolute
soveraignty
.
On
which
account
it
seems
to
be
(
a
thing
not
unworthy
our
observation
,
)
that
all
more
especial
probations
,
or
trials
of
men
have
been
made
by
some
positive
command
.
And
yet
further
,
some
Laws
and
Ordinances
of
this
kind
(
at
least
quoad
nos
,
)
proceed
more
purely
and
absolutely
from
the
mere
soveraign
will
and
pleasure
of
Christ
then
others
do
.
Some
have
the
reason
,
yea
(
consideratis
considerandis
)
necessity
of
their
Institution
ingraven
in
legible
Characters
upon
them
,
and
men
by
a
little
use
and
exercise
of
their
own
reason
may
be
convined
of
the
necessity
of
submitting
to
them
,
in
order
to
their
enjoying
the
good
conveyed
by
them
;
and
answerably
may
submit
rather
out
of
self-love
,
then
from
a
sence
of
the
soveraignty
of
Christ
;
whence
their
submitting
to
them
is
not
so
evident
an
acknowledgment
of
his
Soveraignty
.
But
now
others
,
however
alike
rational
,
and
necessary
in
themselves
,
yet
their
rationality
and
necessariness
lies
more
remote
from
ordinary
observation
,
yea
may
possibly
seem
(
at
least
to
many
)
to
be
if
not
irrational
,
yet
useless
and
unnecessary
.
Yea
it
must
be
further
observed
in
respect
of
most
,
if
not
all
Laws
of
this
kind
,
(
viz.
Positive
Laws
,
)
though
satisfactory
reason
of
their
institution
may
be
assigned
,
yet
somewhat
of
soveraign
will
and
pleasure
must
be
owned
as
the
original
ground
of
their
institution
.
And
this
is
necessary
,
that
as
men
beholding
their
rationality
,
and
seeing
how
they
are
adapted
and
suited
to
that
end
whereunto
they
are
ordained
,
should
admire
the
wisdom
that
appears
in
them
;
so
being
non-plust
in
their
enquiries
after
the
full
reason
of
them
should
yield
unto
Christ
the
honour
of
his
soveraignty
by
a
ready
submission
to
that
,
the
full
reason
of
the
institution
of
which
must
be
resolved
into
his
Soveraign
will
and
pleasure
,
who
is
the
supreme
Ruler
in
Jacob.
An
instance
hereof
we
have
in
this
Command
,
requiring
the
Application
of
the
Token
of
the
Covenant
,
especially
as
these
particular
rights
,
Circumcision
of
old
and
Baptism
now
was
and
is
the
Token
,
and
Infants
were
,
and
are
the
Subjects
to
whom
the
one
was
,
and
the
other
is
to
be
applyed
;
for
though
a
satisfactory
account
of
these
particular
rights
being
appointed
,
and
of
the
Application
of
the
one
and
the
other
to
Infants
as
Confederates
with
their
Parents
may
be
given
,
yet
the
command
must
be
granted
to
carry
no
obscure
impressions
of
absolute
soveraignty
;
After
our
utmost
enquiries
after
the
reasons
either
of
such
rights
being
instituted
,
or
of
their
Application
to
Infants
,
we
must
leave
somew
hat
to
absolute
Soveraignty
.
And
answerably
Parents
by
dedicating
their
Infant-seed
unto
Christ
,
and
entring
them
as
Subjects
of
his
Kingdom
,
by
such
a
particular
Right
or
Ceremonie
,
as
they
openly
own
,
and
practically
acknowledg
his
Headsip
over
his
own
House
in
common
with
their
subjection
to
any
other
of
his
Commands
;
so
in
a
special
manner
they
own
and
acknowledg
the
absolutness
,
of
that
his
Soveraign
Headship
,
that
his
alone
will
and
pleasure
instamps
such
Authority
on
his
Commands
,
as
that
on
the
sole
account
thereof
all
men
ought
to
submit
,
and
yield
cheerful
obedience
unto
them
.
By
our
chearful
and
ready
obedience
to
such
commands
,
as
we
eminently
evidence
our
own
sincerity
,
so
we
both
glorifie
Christ
as
Mediator
,
and
God
the
Father
who
hath
put
all
power
into
his
hand
.
3.
Hereby
Parents
give
a
publick
commendatory
Testimony
to
the
Covenant
of
Grace
,
they
openly
testifie
their
approbation
and
liking
of
it
,
they
practically
profess
their
high
value
of
it
,
they
declare
their
willingness
that
their
Children
should
come
under
the
bond
of
it
,
and
that
they
should
enjoy
the
good
promised
upon
the
terms
required
in
it
,
and
consequently
that
it
is
a
great
good
,
and
advantage
unto
men
to
enjoy
that
good
upon
those
terms
.
Now
that
is
a
great
commendation
to
the
Covenant
,
and
doth
redound
to
the
glory
of
God
establishing
of
it
.
As
in
case
a
man
hath
had
a
lease
of
a
Manor
or
Farm
during
his
life
,
and
when
he
grows
old
,
and
comes
to
die
,
he
is
willing
and
desirous
his
son
should
have
the
lease
renewed
to
him
,
and
that
upon
the
same
terms
and
conditions
himself
had
possessed
it
,
he
thereby
gives
a
commendatory
Testimony
to
his
lease
.
So
when
a
Believer
shall
put
his
Children
under
the
bond
of
the
Covenant
,
and
do
what
in
him
lies
to
interest
them
in
the
good
contained
in
it
,
and
that
upon
the
terms
and
conditions
himself
hath
enjoyed
that
good
,
he
thereby
commends
the
Covenant
,
and
openly
declares
its
worthiness
of
all
acceptation
.
It
was
no
little
commendation
to
the
service
of
God
,
for
Joshua
to
make
that
publick
profession
,
that
whatsoever
choice
the
people
should
make
as
to
the
God
they
would
serve
,
yet
not
himself
only
would
,
but
his
house
should
serve
the
Lord
,
Josh.
24
,
15.
As
for
me
and
my
house
,
we
will
serve
the
Lord
.
He
would
not
only
continue
in
his
service
himself
,
but
he
would
do
what
in
him
lay
to
oblige
his
Children
to
the
service
of
the
same
God
.
Now
this
did
greatly
commend
the
service
of
God
to
the
people
,
hence
we
see
what
an
influence
it
had
upon
them
,
how
resolvedly
thev
express
themselves
:
Then
the
people
answered
,
and
said
,
God
forbid
that
we
should
forsake
the
Lord
to
serve
other
gods
.
When
people
are
nto
only
resolvedly
steadfast
to
the
service
of
God
themselves
,
but
are
willing
and
desirous
that
their
Children
should
,
and
answerably
use
their
utmost
endeavours
chat
they
may
ingage
with
them
in
the
same
Service
,
't
is
a
high
commendation
to
the
Service
of
God
.
So
when
Parents
shall
enter
their
Children
into
,
and
bring
them
under
the
bond
of
that
Covenant
,
which
themselves
have
already
taken
hold
of
,
it
is
a
very
great
commendation
to
the
Covenant
;
they
thereby
publickly
shew
their
approbation
and
value
of
it
.
Before
I
pass
this
,
let
me
only
say
to
those
who
do
so
zealously
oppose
their
Childrens
interest
in
the
Covenant
,
and
reject
the
Token
,
by
the
Aplication
of
which
God
hath
ordained
they
should
be
brought
under
the
bond
of
it
,
as
the
Lord
said
to
his
People
of
old
,
when
they
apostatized
from
him
,
what
iniquity
have
your
fathers
found
in
me
,
that
they
are
gone
far
from
me
?
Jer.
2.5
.
So
let
me
say
,
what
iniquity
have
you
sound
in
God
,
that
you
should
be
so
averse
to
your
Childrens
being
brought
nigh
unto
him
?
What
iniquity
have
you
found
in
his
Covenant
,
that
you
are
so
willing
that
the
Entail
of
it
to
your
Children
should
be
cut
off
?
Surely
it
may
well
discourage
Sinners
from
taking
hold
of
the
Covenant
,
when
you
,
that
profess
your selves
to
understand
it
,
shall
put
so
low
a
value
upon
it
,
and
shall
account
Interest
in
it
such
an
indifferent
thing
;
yea
should
seem
to
be
so
averse
to
yours
having
an
interest
in
it
.
Is
the
Good
promised
so
small
?
or
are
the
Terms
required
so
hard
and
difficult
,
as
that
the
Good
is
no
:
worth
having
upon
those
Terms
?
Alas
!
that
Professors
should
understand
the
Covenant
no
better
.
I
doubt
not
but
many
Parents
,
that
now
in
their
darkness
reject
,
yea
dispute
against
their
Childrens
interest
in
the
Covenant
,
and
deride
their
Baptism
would
go
through
Fire
and
Water
,
as
we
say
,
that
they
might
enjoy
the
one
and
the
other
,
did
they
but
fully
understand
of
what
benefit
and
advantage
they
would
be
unto
them
:
But
now
through
their
misguided
zeal
they
greatly
reflect
upon
the
Covenant
,
and
consequently
upon
God
the
Author
of
it
:
whereas
Parents
by
bringing
their
Children
under
the
bond
of
it
,
by
the
Application
of
the
Token
to
them
do
give
a
publick
commendation
of
it
,
and
thereby
honour
and
glorify
God
as
extending
it
to
them
.
4.
Hereby
Parents
do
publickly
own
,
and
practically
acknowledg
their
belief
of
such
things
,
which
for
men
professedly
to
believe
,
own
,
and
acknowledg
doth
greatly
redound
to
the
glory
of
God
.
I
shall
only
instance
in
such
things
as
more
especially
are
owned
and
acknowledged
by
the
Application
of
the
Token
of
the
Covenant
to
Infants
,
Thus.
1.
They
publickly
own
and
practically
profess
their
belief
of
the
Doctrine
of
Original
fin
,
that
there
is
indeed
such
a
thing
as
Original
sin
communicated
from
Adam
to
all
his
posterity
,
and
that
by
means
thereof
all
men
by
Nature
are
Children
of
Wrath.
As
Circumcision
of
old
,
so
Baptism
now
hath
a
special
reference
to
Original
fin
,
especially
as
Infants
were
and
are
the
Subjects
of
the
one
and
of
the
other
.
And
the
very
Application
of
the
one
and
the
other
to
them
doth
presuppose
them
under
the
guilt
of
it
;
and
consequently
Parents
by
having
the
Token
of
the
Covenant
applyed
to
their
Infants
do
publickly
own
,
and
practically
profess
their
belief
,
that
though
they
have
not
,
as
the
Apostle
speaks
Rom.
5.14
.
sinned
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
after
or
according
to
the
similitude
of
Adam
's
transgression
,
that
is
actually
in
the
external
violation
of
any
precept
of
the
Law
,
yet
are
subject
to
the
curse
of
the
Law
and
Wrath
of
God
:
Now
for
men
publickly
to
own
,
and
visibly
to
profess
their
belief
of
this
Doctrine
greatly
redounds
to
the
glory
of
God
.
Their
guiltiness
of
that
sin
justifies
him
in
all
penal
evils
he
lays
upon
them
.
What
sad
complaints
have
some
Heathens
made
concerning
Man's
birth
,
and
the
variety
of
Miseries
attending
him
,
above
what
attend
other
Creatures
,
and
thereby
greatly
reflected
upon
God
his
Creaior
,
as
though
he
had
not
been
so
good
to
Man
,
as
to
other
Creatures
,
and
this
from
their
ignorance
of
the
Doctrine
of
Orginal
sin
?
They
evidently
perceived
the
sad
fruits
and
effects
of
Original
sin
,
but
knew
not
Original
sin
as
the
cause
of
those
effect
.
But
now
by
owning
and
professing
our
belief
of
this
Doctrine
we
do
implicitly
justifie
God
in
all
the
miseries
he
hath
subjected
men
unto
,
which
must
needs
greatly
redound
to
his
honour
and
glory
.
2.
They
do
hereby
publickly
own
,
and
practically
profess
their
belief
of
the
Doctrine
of
free
Grace
.
It
's
sufficiently
evident
that
Infants
in
their
pure
Infant-state
are
incapable
of
Merit
,
what
God
doth
for
them
,
he
must
needs
do
freely
.
Saith
the
Apostle
,
speaking
of
the
difference
that
God
put
between
Jacob
and
Esau
in
respect
of
Election
and
Preterition
,
and
his
consequent
dealings
with
then
respectively
,
the
children
being
not
yet
born
,
neither
having
done
any
good
or
evil
,
that
the
purpose
of
God
according
to
election
might
stand
,
not
of
works
,
but
of
him
that
calleth
,
it
was
said
unto
her
,
viz.
Rebekah
,
the
elder
shall
serve
the
younger
,
Rom.
9.11
,
12.
That
which
I
only
design
from
these
words
is
,
to
shew
that
what
God
doth
for
Infants
,
either
in
regard
of
Election
before
time
,
or
actual
Donation
in
time
,
he
doth
it
not
for
or
according
to
the
Merit
or
desert
of
works
,
but
freely
of
his
own
good
pleasure
,
either
merely
of
his
Grace
and
goode
pleasure
as
in
respect
of
Election
,
or
of
his
mere
Grace
and
good
pleasure
through
the
interposal
of
the
mediation
of
Christ
as
in
respect
of
actual
Donation
.
If
he
should
do
what
he
doth
for
them
of
works
,
that
is
for
,
or
according
to
the
Merit
or
desert
of
works
,
it
must
be
either
the
works
of
the
Infants
themselves
,
or
the
works
of
their
Parents
;
not
the
works
of
Infants
themselves
,
for
they
have
neither
done
any
good
or
evil
;
not
the
works
of
their
Parents
,
3.
Hereby
they
publickly
own
,
and
practically
profess
their
faith
in
,
and
belief
of
the
Truth
,
Faithfulness
,
and
Power
of
God
,
his
Truth
and
Faithfulness
in
his
Word
whether
of
threatning
or
promise
,
his
Power
as
to
accomplish
his
Word
,
so
to
bless
and
make
effectual
his
own
Institutions
for
that
end
whereunto
they
are
appointed
.
Christ
is
the
only
refuge
for
faln
man
to
betake
himself
to
for
security
from
the
wrath
to
come
,
and
the
way
,
whereby
man
betakes
himself
to
this
refuge
,
is
by
taking
hold
of
the
Covenant
,
and
thereby
getting
under
the
promises
of
it
made
in
Christ
.
Hence
as
by
Baptism
persons
are
visibly
admitted
into
the
Covenant
,
and
that
their
admission
is
solemnized
by
coming
unto
Baptism
,
they
are
said
to
flee
from
the
wrath
to
come
,
Mat.
3.7
.
Saith
John
Baptist
to
the
Pharisees
and
Sadducees
coming
to
his
Baptism
,
who
hath
warned
you
to
flee
from
the
wrath
to
come
?
Baptism
is
a
visible
incorporation
of
Persons
into
Christ
,
and
solemnization
of
their
Covenant-elation
with
God
in
him
,
by
means
whereof
they
visibly
come
under
the
shadow
of
his
wings
,
and
under
the
promises
made
in
him
,
whereby
they
are
secured
from
the
wrath
to
come
:
And
Parents
by
taking
hold
of
the
Covenant
for
their
Children
,
and
solemnly
dedicating
them
unto
God
in
Christ
,
by
the
Application
of
the
Token
of
the
Covenant
to
them
,
bring
them
under
the
same
refuge
with
themselves
,
they
carry
them
along
with
them
into
this
refuge
from
the
wrath
to
come
.
New
as
this
proceeds
from
,
so
it
is
a
visible
and
practical
profession
of
their
Faith
,
(
I
mean
in
respect
of
such
who
do
indeed
act
from
true
principles
,
as
all
believers
are
supposed
to
do
,
)
that
they
do
believe
she
threatnings
denouncing
wrath
against
man
as
sain
and
guilty
of
fin
;
so
that
the
Promises
made
in
Christ
are
true
and
faithful
,
as
also
that
God
is
able
to
bless
and
make
effectual
his
own
Institutions
to
those
ends
and
purposes
they
are
appointed
to
in
subserviency
to
mans
freedom
from
that
wrath
.
If
Parents
did
not
believe
their
Children
were
under
the
guilt
of
fin
,
and
the
threatnings
declaring
and
denouncing
Wrath
against
them
,
as
under
that
guilt
,
why
should
they
put
them
under
the
Wings
of
Christ
by
a
solemn
dedieation
of
them
to
him
for
the
securing
them
from
Wrath
?
And
of
they
did
not
believe
Christ
to
be
a
sure
Refuge
,
and
that
the
Promises
in
him
are
true
and
faithful
,
to
what
purpose
should
they
put
them
under
his
Wings
,
or
carry
them
under
the
Covert
of
the
Promises
?
And
if
they
did
not
believe
that
the
Application
of
the
Token
of
the
Covenant
was
appointed
in
some
kind
of
subserviency
to
their
freedom
from
Wrath
,
at
least
as
growing
up
unto
years
of
Maturity
,
and
that
God
is
able
to
bless
and
make
effectual
that
Institution
for
the
use
and
end
he
hath
appointed
it
,
why
should
they
mind
it
,
or
take
any
care
about
it
?
Who
will
flee
himself
,
or
carry
his
Children
to
a
Refuge
,
unless
he
apprehend
some
danger
?
who
will
make
that
a
Refuge
to
himself
or
his
,
that
he
apprehends
not
safety
in
?
who
will
take
any
course
for
the
securing
himself
or
his
under
any
refuge
,
that
he
doth
not
apprehend
will
be
effectual
for
that
end
?
Hence
I
say
Parents
by
the
Application
of
the
Token
of
the
Covenant
to
their
Seed
do
visibly
and
practically
profess
,
their
Faith
in
,
and
Belief
of
the
Truth
,
Faithfulness
and
Power
of
God
.
It
is
said
of
Moses
,
Heb.
11.28
.
Through
Faith
he
kept
the
Passover
,
ad
the
sprinkling
of
Blood
,
lest
he
that
destroyed
the
first-born
should
touch
them
;
believing
the
threatnings
denounced
against
Egypt
concerning
the
destruction
of
their
first-born
,
and
believing
the
promises
made
to
themselves
concerning
their
own
freedom
from
that
Plague
,
upon
their
sprinkling
the
blood
of
the
Paschal
Lamb
upon
the
posts
of
their
doors
,
he
keeps
the
Passover
,
and
sprinkleth
,
or
takes
care
that
the
blood
of
the
Paschal
Lamb
be
sprinkled
upon
their
door
posts
accordingly
.
And
as
he
did
this
through
Faith
,
so
his
doing
it
was
a
visible
and
practical
profession
of
his
Faith
,
Pari
fide
&
nobis
circa
Sacramenta
est
opus
,
saith
Pareus
.
As
there
is
a
need
of
the
like
Faith
,
so
the
like
Faith
is
visibly
and
practically
professed
by
the
Application
of
the
Token
of
the
Covenant
to
the
Seed
of
Believers
,
and
this
greatly
redounds
to
the
glory
of
God
.
This
is
mentioned
as
a
peculiar
discovery
of
the
excellency
of
Moses
his
Faith
,
implying
that
much
,
or
as
our
Lord
Christ
speaks
,
a
great
Faith
is
required
unto
,
and
discovered
by
his
observation
of
that
Institution
.
And
let
me
say
,
did
Parents
act
in
the
Application
of
the
Token
of
the
Covenant
to
their
Infant-seed
from
so
pure
a
Principle
of
Faith
as
they
ought
to
do
,
and
did
they
act
their
Faith
as
they
ought
with
reference
to
the
Token
as
applyed
to
them
,
their
Faith
would
be
found
to
have
a
very
excellency
in
it
,
they
might
be
well
renowned
for
the
excellency
of
their
Faith
.
Now
at
the
greater
rate
of
excellency
Faith
acts
,
the
more
is
God
honoured
and
glorified
thereby
,
see
Rom
4.19
,
and
20.
From
what
hath
been
said
we
may
evidently
see
what
a
direct
,
yea
how
great
a
reference
the
Application
of
the
Token
of
the
Covenant
to
the
Infant-seed
of
Believers
hath
to
the
glory
of
God
,
and
from
that
reference
it
hath
to
his
glory
it
is
in
part
that
he
requires
it
.
3.
The
third
and
last
reason
of
this
Institution
respecting
God
may
be
its
re●erence
and
subserviency
to
the
supportation
and
inlargement
of
the
Kingdom
of
his
Son
Jesus
Christ
.
The
supportation
and
inlargement
of
the
Kingdom
of
our
Lord
Christ
here
in
the
World
is
greatly
subserved
hereby
.
Look
for
what
end
and
purpose
the
Covenant
was
extended
to
the
Seed
both
of
Abraham
,
and
of
all
his
Spiritual
Seed
,
CHAP.
II
The
Reasons
of
God's
ordaining
the
Application
of
the
Token
of
the
Covenant
to
the
Infant-seed
of
his
People
respecting
the
Parent
from
three
Reasons
now
assigned
.
1.
The
advantages
arising
therefrom
to
their
Faith
.
Howgreatly
their
Faith
is
advantaged
thereby
shewed
.
2.
It
is
for
the
advantage
of
their
Joy
and
Comfort
in
their
Children
.
3.
It
is
that
God
may
thereby
lay
greater
Obligations
upon
them
to
endeavour
the
Conversion
of
their
Children
and
their
Personal
Embracement
of
the
Covenant
as
growing
up
to
years
of
Maturity
.
Thy
variety
of
Obligations
lying
upon
Paedo-Baptists
so
to
do
above
what
Anti-Paedo-Baptists
can
apprehend
themselves
to
ly
under
opened
.
How
much
greater
ground
of
hope
for
success
in
their
endeavours
Paedo-Baptists
have
,
than
Anti-Pedo-Baptists
according
to
their
Principle
can
have
,
shewed
.
The
third
Head
of
Reasons
,
viz.
Such
as
respect
the
Seed
of
Believers
mentioned
.
THe
second
Head
of
Reasons
,
viz.
Such
as
respect
the
Parents
,
to
whose
Seed
the
Token
is
to
be
applyed
,
and
thus
these
four
Reasons
lie
obvious
1.
First
it
is
for
the
advantge
of
their
Faith
to
be
acted
with
reference
to
their
Seed
;
by
the
Application
of
the
Token
of
the
Covenant
to
their
Seed
,
they
have
a
visible
Ratification
and
Confirmation
of
the
Covenant
and
Promises
thereof
,
as
extended
and
made
to
them
.
And
that
we
may
more
fully
discover
what
advantage
the
Application
of
the
Token
of
the
Covenant
to
the
Seed
of
Believers
is
to
their
Faith
to
be
acted
with
reference
to
them
,
we
many
observe
that
the
Promises
of
the
Covernant
respecting
the
Seed
of
Believers
are
considerable
two
wayes
.
1.
The
Promises
respecting
the
Seed
of
Believers
are
made
to
Parents
with
reference
to
,
and
on
the
behalf
of
their
Seed
.
2.
They
are
made
to
the
Seed
themselves
as
descended
from
such
Parents
.
1.
The
Promises
respecting
the
Seed
of
Believers
are
firstly
and
primarily
made
to
their
Parents
,
and
are
particular
branches
of
the
Covenant
estableshed
with
them
.
The
Covenant
confists
in
more
Promises
than
one
,
or
is
comprehenfive
of
several
distinct
Promises
,
some
of
which
only
concern
Believers
themselves
,
or
contain
some
good
to
be
enjoye
only
by
themselves
in
their
own
persons
;
other
respect
theirs
,
though
the
Promises
are
firstly
made
to
them
,
yet
the
good
contained
in
them
redounds
to
and
is
injoyed
by
theirs
.
Thus
when
God
promiseth
to
be
a
God
to
Abraham's
Seed
aster
him
,
the
promise
is
first
made
to
Abraham
himself
,
though
the
good
contained
therein
redound
to
,
and
is
injoyed
by
his
Seed
.
And
the
same
is
true
of
the
Promises
as
continued
to
Believers
,
they
are
firstly
made
to
Parents
.
Saith
God
concerning
Abraham
,
I
know
him
,
that
the
will
command
his
children
and
his
houshold
after
him
,
and
they
shall
keep
the
way
of
the
Lord
to
do
Judgment
and
Justice
,
that
the
Lord
may
bring
upon
Abraham
that
which
he
hath
spoken
of
him
,
that
is
,
that
which
he
hath
promised
to
him
,
Gen
,
18.19
.
Now
what
was
it
that
God
had
spoken
of
or
Promised
to
Abraham
?
why
not
only
that
he
would
be
a
God
to
him
as
personally
considered
,
but
a
God
to
his
Seed
or
Houshold
after
him
,
and
would
give
unto
them
the
Land
of
Canaan
for
an
everlasting
Possession
.
This
twofold
good
of
God's
being
a
God
to
his
Seed
,
and
giving
them
the
Land
of
Canaan
for
an
everlasting
Possession
,
though
injoyed
by
his
Seed
,
yet
was
firstly
promised
to
him
with
reference
to
,
and
on
their
behasf
.
Children
stand
at
so
little
a
distance
from
Parents
,
that
they
are
said
to
be
the
Parents
themselves
multiplyed
.
Parents
do
after
a
sort
subsist
in
their
Children
,
and
answerably
the
good
or
evil
of
Children
is
accounted
both
in
Scripture
,
and
according
to
the
di
ctates
of
Nature
,
the
good
or
evilof
their
Parents
.
Have
mercy
upon
me
,
saith
the
Syrophenician
,
when
she
came
to
Christ
for
cure
for
her
afflicted
Daughter
,
Matth.
15.22
.
She
accounts
her
Daughter's
affliction
her
own
,
and
the
Daughter's
cure
would
be
the
Mother's
Mercy
.
Hence
promises
of
good
to
,
and
th●●●●tnings
of
evil
against
Children
are
frequently
firstly
made
to
,
or
denounced
against
the
Parents
themselves
as
a
good
or
evil
unto
them
.
So
here
the
Promises
of
the
Covenant
respecting
the
Seed
are
particular
and
distinct
branches
of
the
Covenant
as
established
with
Believers
themselves
:
But
2.
These
Promises
may
be
considered
as
made
to
the
Seed
,
they
are
not
made
only
to
their
Parents
,
but
also
to
their
Seed
with
them
,
and
hence
Parents
and
Childaen
are
to
be
lookt
upon
as
Joynt-Confederates
with
God
.
Hence
saith
the
Lord
to
Abraham
:
I
will
establish
my
Covenant
between
me
and
thee
,
and
thy
Seed
after
thee
,
in
their
Generations
,
Gen.
17.7
.
The
Covenant
was
established
with
Abraham's
Seed
,
as
well
with
Abraham
himself
,
and
Seed
here
includes
his
immediate
Children
as
well
as
mediate
;
and
hence
again
the
Promise
is
said
to
be
to
the
Children
of
Believers
as
well
as
to
Believers
themselves
.
The
Promise
is
to
you
and
to
your
Children
,
Acts
2.39
.
And
Children
,
as
they
grow
up
to
years
of
maturity
,
may
and
ougth
to
lay
claim
to
the
Promises
as
made
to
themselves
as
well
as
made
to
thier
Parents
on
their
behalf
.
Now
according
to
this
twofold
consideration
of
the
Promises
of
the
Covenant
,
there
is
a
twofold
use
and
end
of
the
Application
of
the
Token
of
the
Covenant
to
the
Seed
of
Believers
.
1.
Thereby
that
part
of
the
Covenant
entred
with
Parents
respecting
their
Seed
is
ratified
,
sealed
,
and
confirmed
to
the
Parents
.
Hence
in
Gen.
17.10
.
saith
the
Lord
,
This
is
my
Covenant
,
which
ye
shall
keep
between
me
and
you
,
and
thy
Seed
after
thee
,
every
Man-child
among
you
shall
be
circumcised
.
You
,
in
the
former
〈…〉
the
Verse
intends
both
Abraham
and
his
Seed
as
distinguished
from
his
and
their
respective
Natural
Childre
.
This
is
said
to
be
the
Covenant
that
they
should
keep
between
God
and
them
,
viz.
that
every
Man-child
among
them
should
be
circumcised
.
Hence
it
is
evident
that
the
Circumcision
of
their
Male
children
was
the
Covenant
to
be
kept
by
them
.
And
how
was
the
Circumicision
of
their
Children
said
to
be
the
Covenant
between
God
and
them
,
to
be
kept
by
them
?
why
partlyas
that
is
in
part
the
restipulation
of
the
Covenant
required
on
their
part
,
and
partly
as
it
is
the
Ratification
,
and
Confirmation
of
the
Covenant
made
with
them
,
viz.
that
part
of
the
Covenant
respecting
their
Seed
:
so
that
Circumcision
of
their
Male
children
was
in
part
their
duty
,
or
a
part
of
the
restipulation
to
be
performed
by
them
,
and
also
a
confirmation
of
the
Promises
(
viz.
those
respecting
their
Seed
)
made
unto
them
.
And
what
is
here
said
of
Circumcision
,
is
true
of
Baptism
,
in
as
much
as
Circumcision
,
is
here
spoken
of
as
confidered
under
that
general
notion
,
viz.
the
Token
of
the
Covenant
.
And
what
is
spoken
of
Circumcision
as
confidered
in
that
general
notion
is
alike
applicable
to
Baptism
:
It
succeeds
Circumicsion
in
that
notion
,
and
there
is
a
very
great
aptness
and
fitness
in
the
Application
of
the
Token
of
the
Covenant
to
the
Seed
,
to
seal
and
confirm
unto
Believers
this
part
of
the
Covenant
entred
with
them
on
the
behalf
,
or
with
respect
to
their
Seed
,
when
God
shall
add
to
his
Promises
a
Token
to
be
applyed
not
only
to
Believers
themselves
,
but
to
their
Seed
,
that
must
needs
have
a
very
great
aptness
and
fitness
further
to
confirm
and
establish
the
Promises
to
them
respecting
their
Seed
.
And
a
twofold
reason
may
be
assigned
of
Gods
ratifying
and
confirming
to
Believers
this
part
or
branch
of
the
Covenant
respecting
their
Seed
by
the
Application
of
the
Sign
or
Token
of
the
Covenant
to
them
.
1.
That
the
Sign
or
Token
of
the
Covenant
,
might
be
proportionable
to
the
Covenant
,
of
which
it
is
the
Sign
or
Token
.
The
Covenant
entred
with
Believers
consists
(
as
I
have
said
)
in
two
branches
.
The
first
respects
themselves
;
The
second
their
Seed
.
Now
the
Sign
or
Token
as
applyed
only
to
themselves
,
though
it
is
true
,
it
doth
ratifie
and
confirm
the
whole
Covenant
,
yet
it
hath
a
peculiar
respect
to
that
branch
respecting
themselves
.
There
is
nothing
in
the
Token
as
applyed
to
themselves
signifying
their
being
blessings
to
their
Seed
,
and
consequently
that
branch
of
the
Covenant
would
not
have
been
confirmed
,
at
least
so
expressly
and
clearly
as
was
necessary
for
the
help
and
advantage
of
their
Faith
,
by
the
sole
Applicatin
of
the
Token
to
themselves
,
because
then
the
Token
had
not
been
fully
proportionate
to
the
Covenant
.
Hence
that
the
Token
might
be
proportionate
to
the
Covenant
,
and
answerably
more
fully
advantageous
to
the
Faith
of
Believers
,
God
hath
ordained
the
Application
of
it
to
the
Seed
as
well
as
to
the
Parents
themselves
.
2.
The
great
addition
,
that
by
these
Promises
of
the
Covenant
respecting
their
Seed
is
made
to
the
good
of
the
Covenant
,
seems
to
make
such
a
superadditional
confirmation
necessary
.
So
great
an
addition
is
made
to
the
good
of
the
Covenant
as
entred
with
Parents
by
the
extension
of
it
to
their
Seed
,
that
the
Promises
might
have
even
non-plust
their
Faith
,
had
not
this
superadditional
confirmation
been
given
.
Wee
see
how
David
stands
even
amazed
as
not
knowing
what
to
say
,
when
he
not
only
reviews
what
God
had
already
done
for
him
,
but
considers
the
Promise
further
made
to
his
House
for
so
long
a
time
to
come
,
2
Sam.
7.18
,
19.
So
for
God
not
only
to
promise
to
be
a
God
to
Believers
themselves
,
but
to
make
their
Children
,
and
that
as
such
,
Fellow-heirs
with
them
of
the
same
Promise
,
might
have
even
non-plust
their
Faith
,
had
he
not
expressly
ratified
and
confirmed
that
branch
by
the
Application
of
the
Token
to
their
Seed
.
The
glory
of
the
Covenant
might
have
overcome
a
weak
Faith
,
had
it
not
been
sutable
confirmed
.
But
2.
The
other
endand
use
of
the
Application
of
the
Token
of
the
Covenant
to
the
Seed
of
Believers
is
the
ratificatio
and
confirmatiou
of
the
Promises
as
made
unto
them
,
and
consequently
for
the
more
full
securing
of
the
good
promised
to
them
,
and
it
ought
to
be
so
lookt
upon
,
and
improved
by
them
as
they
grow
up
to
years
of
Maturity
,
of
which
more
hereafter
.
Now
then
to
bring
what
hath
been
said
to
our
present
purpose
;
we
may
see
what
advantage
Believers
have
to
their
Faith
,
as
to
be
acted
with
reserence
to
their
Seed
,
or
the
good
promised
to
them
,
by
the
Application
of
the
Token
of
the
Covenant
to
them
;
they
have
not
only
that
part
of
the
Covenant
respecting
their
Seed
ratified
and
confirmed
to
themselves
,
but
they
also
see
the
Covenant
as
entred
with
,
and
the
Promises
as
made
to
their
Seed
ratiried
and
confirmed
unto
them
:
How
far
Faith
is
to
be
acted
by
Parents
with
reference
to
their
Seed
will
appear
,
when
we
consider
what
Promises
are
made
unto
them
,
with
the
good
contained
in
them
,
and
consequently
conveyed
to
and
setled
upon
them
by
those
Promises
.
But
how
far
,
or
in
what
Sence
soever
Faith
is
to
be
acted
,
we
see
Believers
have
no
little
advantage
for
it
.
By
the
Application
of
the
Token
of
the
Covenant
to
their
Seed
they
have
not
only
the
Promises
as
made
to
themselves
with
reserence
to
their
Seed
confirmed
to
themselves
,
but
those
Promises
as
made
to
their
Seed
confirmed
unto
them
.
2.
Another
reason
may
be
,
that
God
hereby
might
provide
for
,
and
lay
a
sure
foundation
unto
the
joy
and
comfort
of
his
People
in
their
Children
,
according
to
what
Faith
Believers
can
act
with
reference
to
their
Children
,
and
the
advantage
they
have
to
that
their
Faith
,
so
will
their
joy
and
comfort
in
them
be
.
Children
are
great
Blessings
,
choice
Mercies
,
and
peculiar
Comforts
unto
Men
:
We
see
how
Jacob
looks
upon
the
gift
of
Children
;
he
accounts
it
a
gracious
Gift
,
when
Esau
seeing
his
Wives
and
Children
puts
the
question
,
Who
are
these
?
saith
he
,
They
are
the
Children
,
that
God
hath
graciously
given
me
,
Gen.
32.5
.
He
accounts
his
children
as
an
effect
or
great
Grace
and
Mercy
to
him
:
So
our
Lord
Christ
tells
us
;
a
Woman
when
she
is
in
travel
hath
sorrow
,
because
her
hour
is
come
;
but
when
she
is
delivered
of
a
Child
,
she
remembers
no
more
her
anguish
for
joy
that
a
Man
is
born
into
the
World
,
John
16.21
.
The
joy
that
a
Man
is
born
swallows
up
the
remembrance
of
her
sorrows
:
Children
are
Parents
joys
and
comforts
.
But
now
were
it
so
indeed
that
Infants
(
I
mean
such
as
are
born
of
believing
Parents
)
have
no
interest
in
the
Covenant
,
nor
any
security
thereby
from
thedreadful
effects
of
their
natural
states
and
conditions
,
the
apprehension
and
consideration
of
what
their
states
and
conditions
are
,
must
needs
greatly
allay
,
if
not
utterly
destroy
the
joy
and
comfort
of
Parents
in
them
:
For
Parents
to
see
the
fruit
of
their
bodies
is
matter
of
joy
,
but
when
they
reflect
upon
their
Natural
conditios
,
and
remember
they
are
Children
of
Wrath
,
this
must
needs
greatly
weaken
,
or
rather
utterly
destroy
that
joy
.
And
it
is
no
little
matter
of
admiratio
,
how
any
,
that
know
and
believe
the
Scriptures
declaring
,
how
the
whole
race
of
Mankind
are
involved
in
the
guilt
of
Adams
sin
as
being
virtually
and
seminally
in
him
,
as
also
how
humane
Nature
is
vitiated
and
corrupted
with
sin
,
and
so
propagated
from
Parents
to
Children
,
and
consequently
how
all
as
born
into
the
World
are
guilty
before
God
,
and
children
of
Wrath
:
I
say
,
how
any
,
that
know
and
believe
these
things
,
can
have
any
joy
,
or
rake
any
comfort
in
their
Children
,
unless
they
have
some
hope
,
that
through
the
Covenant
of
Grace
they
are
freed
from
the
guilt
,
and
under
at
least
a
probability
of
security
from
the
dreadful
effects
of
that
their
state
.
As
for
that
supposition
of
some
,
that
only
Natural
death
was
threatned
against
Adam
in
case
of
sin
,
and
consequently
that
no
other
kind
of
death
is
come
upon
all
Mankind
through
his
fall
,
and
hereupon
that
that
is
the
only
kind
of
death
that
Infants
are
subject
to
:
Or
that
supposition
of
others
,
that
the
guilt
of
Original
sin
is
wholly
de
facto
taken
away
from
all
Manking
by
Christ
,
and
consequently
that
all
are
born
in
a
state
of
Peace
with
God
,
and
under
the
same
Love
,
and
Favour
that
Adam
was
under
in
his
state
of
Innocency
;
what
relief
soever
the
one
or
the
other
yields
,
can
only
arise
from
the
darkness
and
errour
of
the
understanding
and
judgment
,
having
no
true
foundation
in
the
Word
of
God
;
neither
,
were
they
granted
,
would
they
contribute
in
the
least
degree
so
much
to
they
joy
and
comfort
of
Parents
in
their
Children
,
as
the
Covenant
if
truly
underst
od
will
do
.
And
as
for
those
which
fetch
their
relief
from
the
Doctine
of
Election
,
though
that
Doctrine
be
certainly
true
,
and
may
be
improved
as
a
considerable
relief
against
that
sorrow
and
grief
,
that
must
rationally
arise
to
believing
Parents
from
the
apprehension
of
the
natural
states
and
conditions
of
their
Children
;
yet
I
doubt
,
if
all
things
be
well
weighted
,
it
will
be
found
greatly
wanting
as
to
the
yielding
that
plenary
relief
that
it
hath
been
useuslly
endeavoured
to
be
improved
unto
;
in
as
much
as
Election
neither
secures
any
from
death
in
their
Infant-state
,
nor
can
be
looked
upon
according
to
any
Scripture-ground
as
a
security
against
the
dreadful
effects
of
that
state
and
condition
,
in
case
of
death
in
that
state
:
However
this
seems
evident
,
that
the
relief
to
be
fetcht
from
thence
is
alike
to
unbelievers
with
respect
to
their
Children
as
to
Believers
with
respect
to
theirs
.
Set
aside
interest
in
the
Covenant
and
the
Promises
thereof
,
and
a
Believer
hath
no
more
assurance
from
Seripture
that
his
Seed
belongs
to
the
Election
of
Grace
,
than
any
other
man
hath
;
or
suppose
he
sehould
,
yet
that
such
as
die
in
their
Infancy
do
belong
thereunto
,
he
hath
rather
ground
to
fear
than
to
hope
:
yea
the
ground
he
hath
to
fear
they
do
not
is
vastly
greater
,
than
the
ground
he
hath
to
hope
that
they
do
.
And
for
Believers
to
have
a
clearer
knowledg
and
apprehension
of
the
lost
estate
of
their
Children
as
born
Children
of
Wrath
than
others
have
,
and
yet
to
have
no
other
ground
of
hope
concerning
them
than
others
have
,
muse
needs
greatly
allay
their
comfort
and
joy
in
them
;
yea
they
must
rationally
have
less
joy
and
take
less
comfort
in
their
Children
,
than
others
have
or
do
take
in
theirs
.
But
now
the
Covenant
as
entred
with
Believers
,
extending
to
,
and
taking
in
their
Children
with
them
,
and
that
as
sealed
and
confirmed
by
an
outward
and
visible
Sign
or
Token
both
to
them
and
their
Seed
,
is
a
precious
ground
of
hope
to
them
concernign
their
Children
,
and
may
,
if
not
wholly
,
yet
in
a
great
measure
relieve
them
under
that
sorrow
and
grief
that
other
wise
would
arise
from
the
consideration
of
their
Iost
states
by
Nature
.
Now
they
may
rationally
rejoyce
and
take
comfort
in
them
,
as
will
appear
more
fully
hereafter
.
To
have
had
a
bare
promise
belonging
ot
their
Children
would
have
conduced
greatly
to
their
comfort
and
joy
in
them
;
but
to
have
the
Promises
confirmed
,
and
that
such
various
ways
,
must
need
s
greatly
surther
their
joy
and
comfort
.
And
God
is
willing
that
his
People
should
have
the
full
joy
and
comfort
of
the
Mercies
and
Elessings
he
gives
them
,
and
in
particular
of
their
Children
,
they
being
to
be
reckoned
among
the
choisest
of
those
Mercies
and
Blessings
.
This
made
Isaac
and
Jacob
,
the
one
his
own
child
,
the
other
his
grand-child
,
so
gract
comforts
to
Abraham
,
viz.
that
he
could
look
upon
them
as
Heirs
with
him
of
the
same
Promise
.
Could
Parents
only
look
upon
their
Children
as
children
of
Wrath
,
alas
!
what
comfort
or
joy
could
they
take
in
them
?
But
now
seeing
them
Heirs
of
the
same
Promises
with
themselves
,
and
these
Promises
alike
sealed
and
confirmed
to
them
as
to
themselves
,
now
they
may
rationally
rejoyce
and
take
comfort
in
them
;
and
that
may
be
one
reason
why
God
hath
not
only
extended
his
Coventant
,
but
appointed
the
Application
of
the
Token
thereof
to
them
,
that
they
many
have
solid
comfort
and
joy
in
them
.
3.
God
may
have
appointed
the
Applicatio
of
the
Token
of
the
Covenant
to
the
Infant-seed
of
his
People
,
that
he
might
thereby
lay
a
greater
obligation
upon
them
,
and
more
effectually
provoke
them
to
a
diligent
use
of
all
those
means
,
and
a
vigorous
performance
of
all
those
duties
himself
hath
directed
them
to
,
subservient
to
their
Childrens
embracement
of
the
Covenant
,
and
giving
themselves
up
to
him
according
to
the
tenour
thereof
,
as
they
grow
up
to
years
of
maturity
.
The
multiplication
of
the
Seed
of
Abraham
,
and
thereby
the
supportation
and
increase
of
the
Kingdom
of
Christ
,
the
reductio
of
faln
Man
from
the
power
of
sin
and
Satan
unto
himself
,
and
thereby
delivering
them
from
the
Wrath
to
come
,
and
bringing
them
to
eternal
happiness
and
blessedness
to
the
praise
of
his
own
Grace
;
are
the
great
ends
of
God
both
in
extending
the
Covenant
to
the
Seed
of
his
People
,
and
ordaining
the
Application
of
the
Token
thereof
unto
them
;
the
attainment
of
all
which
ends
is
greatly
subserved
by
the
Application
of
the
Token
of
the
Covenant
,
as
thereby
Parents
become
under
a
greater
obligation
to
bring
them
up
(
as
the
Apostle
speaks
)
in
the
nurture
and
admonition
of
the
Lord
.
This
I
shall
the
rather
infist
upon
,
because
the
late
Author
,
whose
Treatise
hath
been
afore
examined
,
hath
seen
meet
(
upon
what
grounds
he
declares
not
)
to
charge
our
Practice
of
Infant-Baptism
as
laying
a
foundation
to
Ignorance
and
Profaneness
;
though
himself
a
little
after
(
as
was
there
observed
)
sufficiently
insinuates
,
or
rather
plainly
confesseth
the
injustice
and
unreasonableness
of
that
charge
:
and
whether
our
Judgment
and
Practice
,
or
our
opposers
be
thore
justly
chargeable
with
that
mischief
,
shall
now
(
God
willing
)
be
inquired
into
,
only
premising
these
two
things
.
1.
First
,
That
that
cannot
with
any
shew
of
reason
be
charged
upon
any
Practice
or
Doctrine
,
as
a
mischief
attending
the
one
or
the
other
,
which
is
noly
consequential
of
some
particular
mistakes
of
particular
persons
owning
that
doctrine
,
or
walking
in
such
a
Practice
.
Let
it
be
granted
,
as
I
shall
not
deny
,
but
some
Paedo-Baptists
have
faln
into
,
and
maintained
such
gross
mistakes
about
the
uses
and
ends
of
Baptism
,
as
have
a
too
evident
tendency
to
further
Ignorance
and
Profaneness
among
those
that
profess
the
Christian
Doctrine
.
Yet
two
things
may
be
observed
:
1.
That
they
are
only
the
mistakes
of
some
particular
men
that
can
be
justly
charged
to
be
of
that
tendency
.
2.
That
those
mistakes
respect
Baptism
in
general
,
and
not
as
applyed
to
Infants
rather
then
to
grown
persons
.
And
what
an
unrighteous
charge
that
is
,
when
that
is
imputed
to
the
practice
of
Infant-Baptism
,
which
may
only
possibly
ensue
from
the
mistakes
of
some
particular
men
,
and
those
respecting
the
Baptism
of
Infants
no
more
then
the
Baptism
of
grown
persons
,
is
obvious
to
all
.
Such
Doctrines
and
Practices
as
indeed
lay
the
strongest
obligations
upon
men
to
their
duty
either
towards
God
or
Man
,
may
through
the
mistakes
of
some
about
them
seem
not
only
to
countenance
the
neglect
of
that
duty
,
but
be
taken
to
give
an
absolute
discharge
from
it
,
yea
to
incourage
to
the
direct
contrary
fins
and
impieties
.
To
give
instances
is
superfluous
.
But
to
charge
such
Doctrines
or
Practices
with
the
mischief
of
laying
a
soundation
to
such
fins
and
impieties
,
against
which
they
most
strongly
oblige
;
which
only
through
the
mstakes
of
men
about
them
,
have
been
improved
by
some
to
such
an
ill
purpose
,
is
most
irrational
and
absurd
.
2.
It
must
also
be
premised
,
that
mens
living
in
the
neglect
of
their
duty
,
or
in
sinsand
impieties
lying
opposite
thereunto
,
is
no
safe
rule
according
to
which
to
judge
of
the
tendency
of
their
avowed
Judgments
and
Practices
.
Thus
to
make
the
actions
or
carriages
of
some
owning
the
Doctrine
and
Practice
of
Infant-Baptism
towards
their
Children
the
rule
according
to
which
they
judge
of
the
tendency
of
that
D
ctrine
and
Practice
,
is
not
only
unsafe
but
altogether
unreasonable
.
'T
is
possible
that
some
that
own
that
Doctrine
and
Practice
,
may
not
understand
how
great
an
obligation
lyes
upon
them
thereby
,
to
the
unmost
care
and
diligence
in
the
education
of
their
Children
.
And
it
is
alike
possible
that
others
that
do
understand
that
obligation
,
may
greatly
neglect
that
duty
they
know
themselves
obliged
to
.
And
let
me
say
,
I
cannot
but
think
that
there
are
few
of
our
opposers
will
be
very
forward
to
have
the
actions
and
carriages
of
Parents
towards
their
Children
made
the
Tecmerion
or
test
of
the
soundness
or
unsoundness
of
their
or
our
Judgment
and
Practice
,
neither
will
they
be
willing
that
the
controversie
shall
be
determined
by
that
rule
.
It
is
too
notorious
that
some
have
prosessedly
declared
their
judgments
to
be
against
Catechizing
,
and
the
likewayes
of
instructing
Children
in
the
Mysteries
of
the
Gospel
,
and
against
an
authorative
requiring
them
so
much
as
to
use
and
attend
upon
the
means
appointed
by
God
for
the
working
of
Grace
in
the
hearts
of
Men
,
as
well
as
against
the
Baptism
of
Infants
.
And
how
evident
a
foundation
is
laid
thereby
to
Ignorance
and
Profaneness
is
not
difficult
to
apprehend
;
neither
dare
any
of
our
opposers
(
as
I
suppose
)
affirm
that
the
generality
of
Anti-Paedo-Baptists
go
beyond
the
generality
of
Paedo-Baptists
in
care
and
diligence
in
iustructing
their
Children
,
or
using
the
means
subserving
their
conversion
,
and
taking
hold
of
the
Covenant
as
they
grow
to
years
of
materity
.
Let
us
then
set
aside
the
mistakes
of
some
,
and
wilful
neglects
of
others
on
the
one
,
and
on
the
other
side
,
and
inquire
whether
the
Doctrine
and
Practice
maintained
by
us
,
or
by
them
,
as
truly
stated
,
may
be
more
deservedly
charged
with
the
mischief
aforementioned
.
And
here
two
things
offer
themselves
to
our
enquiry
.
1.
Whether
Paedo-Baptists
or
Anti-Paedo-Baptists
,
according
to
their
respective
Judgments
and
Practices
,
ly
under
the
greater
obligations
,
and
have
the
more
effectual
motives
to
provoke
and
stir
them
up
to
the
diligent
use
of
all
means
,
and
faithful
performance
of
all
duties
subserving
their
Childrens
conversion
,
and
personal
embracement
of
the
Covenant
as
they
grow
up
to
years
of
maturity
.
2.
Whether
have
they
greater
and
surer
ground
of
hope
,
or
are
under
a
greater
probability
that
their
use
of
means
and
performance
of
duty
shall
be
effectual
to
the
ends
mentioned
.
That
it
is
the
duty
of
all
men
to
endeavour
the
conversion
of
their
Children
,
and
use
of
all
means
in
order
thereunto
,
and
that
the
success
and
efficacy
of
all
end
eavours
of
that
nature
,
and
use
of
means
for
that
end
,
depend
upon
the
blessing
of
God
,
is
at
present
taken
for
granted
.
Our
only
enouiries
are
,
whether
Parents
of
the
one
or
the
other
perswafion
,
have
the
stronger
obligations
,
and
more
effectual
motives
to
provoke
and
stir
them
up
to
the
use
of
means
,
and
performance
of
their
duties
subserving
the
forementioned
ends
,
and
whether
have
the
greater
ground
to
hope
for
success
therein
,
and
consequently
whether
the
one
or
the
other's
use
of
means
and
performance
of
duty
may
be
rationally
concluded
to
be
ordinarily
more
effectual
and
successful
.
To
begin
with
the
1.
First
,
Which
how
it
ought
to
be
refolved
will
easily
appear
by
a
double
consideration
.
1.
That
whatever
obligations
Anti-Paedo-Baptists
can
plead
,
or
pretend
themselves
to
ly
under
,
or
whatever
motives
they
can
according
to
their
judgment
and
practice
rationally
improve
,
to
provlke
and
stir
up
themselves
to
the
diligent
use
of
means
,
and
performance
of
their
duty
in
order
to
the
conversion
of
their
Children
,
the
same
obligations
ly
upon
,
and
the
same
motives
may
as
rationally
be
improved
by
Paedo-Baptists
for
the
provoking
and
stirring
up
themselves
to
alike
diligent
use
of
means
,
and
performance
of
their
duties
in
order
to
the
conversion
of
their
Children
.
I
can
at
present
call
to
mind
only
two
things
,
that
can
with
any
shew
of
reason
be
pretended
to
ly
as
obligations
upon
,
and
be
improved
as
Motives
by
Anti-Paedo-Baptists
for
the
purposes
mentioned
beyond
what
confessedly
ly
upon
,
or
may
be
improved
by
Paedo-Baptists
.
The
1.
Is
their
professed
owning
and
acknowledging
their
Children
as
such
to
have
no
interest
in
the
Covenant
,
or
right
to
the
Token
thereof
.
Now
it
may
be
said
,
those
that
professedly
disclaim
their
Childrens
having
an
interest
in
the
Covenant
,
and
right
to
the
Seal
thereof
,
and
answerably
apprehend
them
to
be
in
the
same
condition
with
the
rest
of
Mankind
,
who
are
yet
strangers
to
the
Covenants
of
Promise
,
must
rationally
be
under
a
stronger
obligation
to
endeavour
their
conversion
,
that
so
they
may
come
regularly
to
an
interest
in
both
the
Covenant
,
and
token
thereof
,
than
those
who
take
their
Children
to
be
already
in
the
Covenant
,
and
answerably
have
applyed
the
Token
of
the
Covenant
to
them
.
Can
a
man
that
conveives
his
Children
to
be
already
in
Covenant
with
God
,
and
hath
answerably
applyed
the
Token
of
the
Covenant
to
them
,
apprehend
himself
under
such
an
obligation
to
instruct
them
,
and
use
the
means
for
their
conversion
;
as
a
man
must
needs
apprehend
himself
to
be
,
that
utterly
disclaims
any
present
interest
that
they
havei
in
it
,
and
anserably
suspends
the
Application
of
the
Token
to
them
?
But
to
that
I
answer
.
It
is
true
the
judgment
and
praactice
of
Auti-Pedo-Baptists
lays
no
small
obligation
upon
them
to
use
their
utmost
endeavours
after
the
early
conversion
of
their
Children
.
Those
that
suppose
their
children
to
have
no
interest
in
,
or
benefit
by
the
Covenant
as
descended
from
them
,
sure
are
greatly
concerned
to
use
all
means
the
Scriptures
direct
them
to
,
whereby
they
may
be
brought
into
Covenant
with
God
,
through
their
own
personal
performance
of
the
conditions
of
it
themselves
.
And
it
is
well
if
the
men
of
that
perswasion
would
seriously
consider
the
obligations
they
are
under
,
and
how
they
acquit
themselves
with
reference
thereunto
.
But
let
it
be
observed
,
that
to
endeavour
the
conversion
of
their
Children
,
and
that
they
do
personally
take
hold
of
the
Covenant
,
equally
concerns
Paedo-Baptists
,
as
it
doth
Anti-Paedo-Baptists
,
though
not
with
reference
to
one
and
the
same
end
.
Anti-Paedo-Baptists
are
to
endeavour
the
conversion
of
their
Children
,
and
their
personal
imbracement
of
the
Covenant
,
that
they
may
come
under
the
benefits
and
blessings
of
it
.
Paedo-Baptists
are
to
endeavour
the
conversion
of
their
Children
,
and
their
personal
imbracement
of
the
Covenant
,
that
their
Covenant-state
may
be
continued
to
them
,
and
consequently
that
they
may
enjoy
the
blessings
and
benefits
of
the
Covenant
.
So
that
both
are
equally
obliged
to
seek
and
endeavour
their
childrens
personal
imbracement
of
the
Covenant
,
only
the
one
in
order
to
their
coming
into
,
the
other
in
order
to
the
continuance
of
their
Covenant-state
.
It
's
true
,
in
the
imagination
of
the
late
Author
it
is
a
contradiction
to
hold
the
Doctrine
of
Perseverance
,
to
baptize
the
Children
of
Believers
,
as
including
them
in
the
Covevenant
of
Grace
,
and
yet
after
teach
them
conversion
,
to
keep
to
his
phrase
.
But
this
imagination
ariseth
merely
from
ignorance
about
the
Covenant
,
as
entred
with
the
Seed
of
Believers
.
Their
Covenant-state
simply
and
absolutely
of
it self
infallibly
secures
not
their
Regeneration
,
or
a
saving
work
of
Grace
upon
their
hearts
,
during
their
pure
Infant-state
.
The
condition
of
their
Covenant-interest
is
wholly
without
them
,
viz.
in
their
Parents
;
but
as
they
come
to
years
of
maturity
,
it
is
devolved
upon
themselves
;
and
there
is
a
necessity
of
a
saving
close
with
Christ
,
and
sincere
resignation
of
themselves
to
God
in
him
as
his
,
on
their
parts
in
order
to
the
continuance
of
their
Covenant-state
:
which
that
they
may
do
,
their
Parents
are
to
endeavour
in
the
use
of
all
means
God
hath
directed
them
to
.
And
the
necessity
hereof
is
an
equal
obligation
upon
Parents
to
use
those
means
in
order
thereunto
,
that
the
necessity
of
such
a
close
with
Christ
is
upon
those
who
disclaim
their
present
interest
in
the
Covenant
,
to
use
the
means
in
order
to
that
their
closing
in
with
Christ
,
that
they
may
be
brought
into
Covenant
with
God
.
So
that
I
say
both
Paedo-Baptists
and
Anti-Paedo-Baptists
are
equally
obliged
to
seek
and
endeavour
the
conversion
of
their
Children
,
or
to
bring
them
to
a
saving
personal
close
with
Christ
,
though
the
one
doth
it
that
his
Children
may
have
an
interest
in
the
Covenant
,
which
before
he
apprehended
them
to
want
:
the
other
that
their
Children
may
be
continued
in
Covenant
,
and
answerably
injoy
the
sull
benefits
and
blessings
of
it
.
That
which
so
strongly
obligeth
Parents
to
endeavour
their
Childrens
interest
in
the
Covenant
,
is
their
injoyments
of
the
benefits
and
blessings
of
it
;
and
continuance
in
Covenant
is
of
equal
necessity
unto
that
,
as
the
first
admission
into
it
is
.
Hence
the
obligation
in
the
general
is
one
and
the
same
on
all
Parents
,
be
their
judgments
for
or
against
their
Childrens
interest
in
the
Covenant
,
and
right
to
the
Sign
and
Token
of
it
,
to
endeavour
,
and
answerably
use
all
means
in
order
to
their
Childrens
conversion
,
and
saving
close
with
Christ
;
only
the
one
doth
it
that
his
Children
may
have
admission
into
,
the
other
that
they
may
be
continued
in
a
Covenant-state
.
2.
The
other
thing
pleadable
as
a
greater
obligation
upon
and
motive
to
Anti-Paedo-Baptists
,
to
provoke
and
ingage
them
to
a
diligent
use
and
performance
of
all
duties
in
order
to
their
Childrens
Faith
and
Repentance
,
is
their
denyal
of
them
to
have
as
such
any
Membership
in
the
Church
,
and
any
right
to
the
blessings
,
priviledges
,
and
benefits
attending
the
necessity
of
Regeneration
,
Faith
,
and
Repentance
,
in
order
to
their
admission
thereinto
,
and
injoyment
of
those
benefits
and
blessings
.
Now
it
may
be
said
,
sure
those
who
are
of
this
perswasion
must
needs
be
more
strongly
obliged
,
and
have
more
effectual
motives
to
provoke
them
to
endeavour
the
conversion
of
their
Children
,
than
those
that
conveive
their
Children
already
members
of
the
Church
,
and
answerably
are
already
interested
in
those
benefits
and
blessings
.
To
this
I
shall
only
say
as
before
,
that
the
obligations
upon
,
and
motives
to
the
one
and
the
other
to
endeavour
the
conversion
of
their
Children
are
one
and
the
same
,
though
the
ends
are
different
;
for
to
wave
that
question
,
whether
Infants
are
admitted
into
the
universal
,
or
into
a
particular
Church
,
this
is
certain
,
that
the
want
of
Faith
and
Repentance
,
when
grown
up
to
years
of
maturity
,
disannuls
all
right
,
Coram
Deo
,
to
their
Membership
in
the
Church
,
be
it
universal
,
or
particular
,
and
forefeits
their
right
to
all
the
blessings
,
benefits
,
and
priviledges
that
as
admitted
thereunto
they
had
a
right
to
,
and
interest
in
.
Now
it
is
a
right
to
,
and
injoyment
of
those
blessings
and
priviledges
that
is
the
obligation
and
motive
to
Parents
to
endeavour
the
conversion
of
their
Children
.
Church-membership
absolutely
considered
siguifies
nothing
;
't
is
interest
in
,
and
the
injoyment
of
the
aforesaid
benefits
,
blessings
and
priviledges
that
makes
Church-membership
a
good
unto
men
,
whether
old
or
young
.
Now
I
say
,
Conversion
,
Faith
and
Repentance
are
as
necessary
to
the
continuing
an
interest
in
,
and
actually
injoying
them
to
those
who
are
already
Members
of
the
Church
,
as
they
are
for
their
first
admission
thereinto
,
and
thereby
coming
to
an
interest
in
,
and
the
injoyment
of
them
,
who
afore
were
Aliens
,
as
the
Apostle
speaks
,
from
the
Common
wealth
of
Israel
,
or
wholly
out
of
the
Church
.
So
that
the
obligations
upon
,
and
motives
ingaging
Parents
to
endeavour
the
conversion
of
their
Children
,
or
bring
them
to
true
Faith
and
Repentance
,
as
they
grow
up
to
years
of
maturity
,
are
the
same
to
all
men
,
whether
of
the
one
,
or
the
other
perswasion
.
But
then
,
2.
The
other
consideration
I
would
offer
is
,
That
there
are
several
obligations
lying
upon
,
and
several
motives
improvable
by
Paedo-Baptists
,
beyond
what
those
of
the
contrary
perswasion
can
apprehend
themselves
under
,
or
can
be
rationally
improved
by
them
,
to
provoke
them
diligenly
to
use
all
means
,
and
vigorously
perform
all
duties
,
they
are
in
the
Scriptures
directed
to
in
order
to
their
Childrens
conversion
,
Faith
and
Repentance
.
1.
First
,
There
is
that
special
interest
,
and
propriety
that
God
hath
in
their
Children
,
God
lays
claim
to
a
special
propriety
in
the
Seed
of
his
People
,
they
are
his
.
Hence
he
aggravates
the
sin
of
his
ancient
People
,
in
offering
up
their
children
to
Idols
,
by
the
consideration
of
his
own
propriety
in
them
,
(
Ezek.
16.20
,
and
21.
)
Moreover
thou
hast
taken
thy
sons
and
thy
daughters
whom
thou
hast
born
unto
me
,
and
these
bast
thou
sacrificed
unto
them
to
be
devoured
,
(
viz.
to
their
Idols
)
is
this
of
thy
whoredoms
a
small
matter
,
that
thou
hast
slain
my
children
?
They
were
theirs
by
Generation
,
but
his
by
Adoption
.
To
offer
any
sacrifice
to
Idols
is
exceeding
bad
,
but
to
offer
humane
sacifices
is
worse
;
but
to
offer
their
children
that
proceed
from
their
own
bowels
,
is
yet
a
higher
aggravation
of
their
sin
.
There
was
not
only
cruelty
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
even
in
the
highest
degree
.
And
yet
further
,
that
which
greatly
aggravated
their
sin
was
,
that
those
they
sacrificed
were
not
in
their
own
power
,
they
were
,
God's
children
that
they
sacrificed
,
and
answerably
here
was
the
highest
injustice
,
I
may
call
it
Sacriledge
,
a
robbing
God
to
honour
their
Idols
.
But
this
we
see
,
God
claims
a
peculiar
interest
and
propriety
in
the
Seed
of
his
People
,
and
they
are
not
only
his
,
as
all
Creatures
are
,
but
they
are
his
by
special
choice
of
them
for
his
own
use
and
service
;
therefore
Believers
,
including
their
Seed
,
are
said
to
be
a
chosen
generation
(
I
Pet.
2.9
.
)
and
according
to
a
special
relation
they
stand
in
towards
him
,
they
are
called
his
servants
,
(
Levit.
25.41
.
)
Now
this
interest
and
propriety
that
God
hath
in
the
Seed
of
his
People
is
a
strong
obligation
upon
them
to
bring
them
up
for
God
,
for
his
use
and
service
,
that
they
may
answer
the
relation
wherein
they
stand
towards
him
.
God
gives
his
People
children
,
and
intrusteth
them
with
them
,
but
it
is
to
bring
them
up
for
him
.
Hence
to
neglect
the
holy
education
of
Children
,
is
not
only
to
transgress
a
command
,
but
to
be
unfaithful
in
a
trust
,
which
aggravates
the
sin
.
A
trust
lays
a
peculiar
obligation
upon
men
to
be
faithful
in
it
,
It
is
required
in
Stewards
that
a
man
be
found
faithful
,
saith
the
Apostle
(
1
Cor.
4.2
.
)
when
a
man
hath
intrusted
his
child
with
another
to
be
educated
and
instructed
by
him
in
any
Art
or
Science
,
he
expects
faithfulness
in
him
:
and
the
very
consideration
of
the
child's
being
intrusted
with
him
for
such
an
end
or
purpose
would
strongly
oblige
him
thereunto
.
Thus
the
Seed
of
Believers
are
God's
,
he
claims
propriety
in
them
,
and
intrusts
them
with
Parents
to
be
brought
up
for
himself
;
and
both
Justice
and
Faithfulness
requires
that
they
do
bring
them
up
accordingly
.
The
Apostle
improves
it
as
an
argument
to
ingage
Believers
to
glorifie
God
both
with
soul
and
body
,
because
both
are
his
,
(
1
Cor.
6.19
,
20.
)
Now
as
they
are
to
glorify
God
both
with
foul
and
body
;
so
they
are
to
endeavour
after
such
a
fitness
and
disposition
of
both
,
that
they
may
be
more
apt
and
meet
to
glorifie
him
with
both
:
So
their
Children
being
the
Lord's
,
they
ought
to
endeavour
after
their
fitness
and
meetness
for
his
use
and
service
,
and
answerably
to
educate
and
bring
them
up
:
And
that
interest
and
propriety
that
God
hath
in
them
,
with
the
consideration
of
their
being
intrusted
with
them
for
him
,
is
a
strong
obligation
upon
them
so
to
do
:
Sure
it
must
be
grievous
to
tender
hearts
to
think
that
God's
own
servants
should
prove
enemies
to
him
,
especially
this
being
through
any
neglect
on
their
part
,
that
those
that
God
hath
designed
for
himself
,
should
rebel
against
him
through
a
failure
on
their
part
in
respect
of
their
duty
towards
them
.
But
2.
There
is
the
Parents
own
act
in
dedicating
theirs
unto
God
,
and
ratifying
and
solemnizing
that
dedication
of
them
by
the
Application
of
the
Token
of
the
Covenant
.
They
are
not
only
God's
by
vertue
of
his
choice
,
but
by
vertue
of
their
Parents
resignation
and
dedication
of
them
to
him
;
which
dedication
they
have
made
of
them
to
God
,
they
have
also
ratified
and
confirmed
in
an
outward
and
solemn
way
by
applying
the
Token
of
the
Covenant
to
them
,
and
that
must
needs
(
supposing
them
to
understand
what
they
do
)
more
strongly
oblige
,
and
more
effectually
move
then
to
bring
them
up
for
God
.
They
give
them
up
to
God
to
be
his
under
their
own
hands
and
seals
,
as
I
may
so
speak
.
Now
Parents
thus
dedicating
and
giving
up
their
children
to
God
,
doth
necessarily
imply
and
include
a
purpose
to
bring
them
up
for
God
,
otherwise
their
giving
them
up
to
him
would
be
mere
hypocrisie
and
deceit
.
And
therefore
when
Elkanah
and
Hannah
had
dedicated
Samuel
unto
God
,
to
serve
him
in
the
Tabernacle
from
his
very
Child-hood
,
they
bring
him
up
betimes
to
the
Tabernacle
,
probably
before
he
was
capable
of
perfoming
any
service
there
:
It
was
immediatly
as
he
was
weaned
,
therefore
he
is
said
to
be
young
,
(
1
Sam.
1.24
.
)
a
child
a
child
,
as
the
Hebrew
[
*
](A65668-e13450-b)
*
Hebraei
,
cum
superlativis
careant
,
pro
iis
geminatione
utuntur
.
is
,
that
is
,
a
very
young
child
;
and
the
reason
of
their
bringing
him
up
so
early
,
is
conceived
to
be
,
that
he
might
be
instructed
in
the
Law
,
and
thereby
fitted
and
prepared
for
future
service
;
having
given
him
up
to
God
,
they
were
careful
to
bring
him
up
for
God
,
to
bring
him
up
so
,
as
he
might
be
fitted
for
his
service
.
And
this
sincerity
and
uprightness
in
the
dedication
that
Parents
made
of
their
Children
unto
God
doth
indispensibly
require
.
I
know
Abraham
,
saith
God
,
that
he
will
command
his
Children
and
his
boushold
after
him
,
(
Gen.
18.19
.
)
as
if
the
Lord
should
say
,
I
know
him
to
be
a
faithful
and
upright
man
;
hence
having
given
up
his
Children
and
Houshold
to
me
,
he
will
use
the
means
that
they
may
serve
me
.
So
when
Jepthah
had
vowed
that
whosoever
came
first
out
of
his
door
to
meet
him
should
be
the
Lords
,
though
it
proved
to
be
his
daughter
,
and
she
his
only
Child
,
yet
he
will
give
her
up
to
God
,
according
to
the
intendment
of
his
vow
(
what
that
was
I
determine
not
)
and
he
gives
this
reason
,
I
have
opened
my
mouth
to
the
Lord
,
and
I
cannot
go
back
,
Judg.
11.35
.
His
own
act
in
dedicating
his
daughter
,
though
it
was
but
an
implicite
dedication
of
her
in
particular
,
is
to
him
an
indispensible
obligation
to
give
her
up
to
God
.
So
Parents
actual
dedication
of
their
Children
unto
God
,
especially
having
ratified
and
solemnized
that
dedication
by
the
Application
of
the
Token
of
the
Covenant
to
them
,
adds
greatly
to
the
obligation
that
they
are
under
to
bring
them
up
so
,
as
that
they
may
be
the
Lord's
,
may
give
up
themselves
to
serve
and
honour
him
when
they
grow
up
to
a
capacity
so
to
do
.
3.
There
are
the
great
advantages
that
their
Children
are
under
,
in
order
to
the
injoyment
of
all
the
grace
,
benefits
,
and
blessings
of
the
Covenant
,
as
a
further
obligation
upon
,
and
motive
to
believing
Parents
,
diligently
to
use
the
means
,
and
perform
their
duty
subservient
thereunto
.
What
these
advantages
are
,
shall
(
if
the
Lord
will
)
be
shewed
hereafter
.
At
present
I
say
for
Parents
to
see
their
Children
under
special
advantages
in
order
to
their
injoyment
of
the
Grace
,
benefits
,
and
blessions
of
the
Covenant
,
must
needs
strongly
oblige
,
and
powerfully
move
as
well
as
incourage
them
to
endeavour
that
they
may
come
to
the
actual
injoyment
of
them
.
When
a
man
either
seeth
himself
,
or
his
Children
,
in
a
fair
way
,
and
under
special
advantages
to
injoy
any
good
,
he
is
thereby
provokt
to
greater
diligence
in
the
use
of
means
,
that
either
himself
,
or
his
child
may
injoy
that
good
.
This
was
that
which
at
least
in
part
quickned
Moses
to
so
great
importunity
that
he
might
go
over
Jordan
,
to
see
the
good
Land
,
viz.
Canaan
,
because
God
had
begun
to
shew
him
his
greatness
,
and
his
mighty
hand
,
(
Deut.
3.24
.
Oh
Lord
,
saith
he
,
thou
hast
begun
to
shew
thy
servant
thy
greatness
,
and
thy
mighty
hand
,
I
pray
thee
let
me
go
over
,
and
see
the
good
land
that
is
beyond
Jordan
:
as
if
he
should
say
,
thou
hast
brought
me
through
all
the
difficulties
and
dangers
of
the
Wilderness
,
thou
hast
begun
to
make
way
to
thy
Peoples
entrance
into
,
and
possession
of
this
good
Land
,
and
must
I
now
,
when
so
nigh
unto
it
,
and
in
such
a
fair
way
with
the
rest
of
thy
people
to
come
to
the
possession
and
injoyment
of
it
,
yet
be
cut
off
,
and
never
come
to
it
?
The
loss
of
falling
short
of
a
mercy
,
when
a
man
comes
nigh
to
it
,
and
is
under
peculiar
advantages
for
the
injoyment
of
it
,
troubles
more
than
the
non-injoyment
of
the
same
,
ot
like
Mercy
,
when
a
man
is
under
no
probability
,
or
hath
no
peculiar
advantages
ever
to
in
joy
it
.
Hence
to
be
nigh
to
,
or
under
peculiar
advantages
for
the
injoyment
of
any
mercy
,
quickens
to
diligence
in
the
use
of
means
,
that
we
may
not
then
fall
short
of
it
,
but
may
actually
injoy
it
.
And
this
holds
true
whether
the
mercy
respects
a
mans
self
,
or
his
Children
,
or
near
Relations
.
Now
I
say
the
Children
of
Believers
are
near
to
,
and
under
more
peculiar
advantages
for
the
injoyment
of
the
Grace
,
benefits
and
blessings
of
the
Covenant
,
than
the
Seed
of
others
are
:
Parents
have
(
as
I
may
so
speak
)
some
kind
os
hold
of
that
grace
,
and
those
blessings
and
benefics
for
their
Children
;
and
Children
have
some
hold
for
themselves
:
and
when
a
man
hath
any
hold
of
a
good
for
himself
or
his
,
he
is
loth
to
let
it
go
.
Saith
the
Apostle
to
Timothy
,
and
in
him
to
all
Christians
,
Fight
the
good
fight
of
Faith
,
lay
hold
on
eternal
life
,
1
Tim.
6.12
.
The
latter
branch
of
this
exhortation
,
viz.
To
lay
hold
on
eternal
life
,
may
be
taken
as
directive
to
Christians
what
to
do
more
effectually
to
ingage
and
quicken
themselves
to
a
vigorous
prosecution
of
their
Spiritual
Warsare
,
they
are
to
lay
hold
on
eternal
life
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
Apostle
,
which
may
be
done
by
Christians
while
in
this
life
.
There
are
several
wayes
whereby
Believers
may
lay
hold
on
eternal
lfe
,
while
in
the
World
,
as
by
an
applicatory
Faith
,
whereby
they
apply
and
appropriate
the
promises
of
eternal
life
to
themselves
,
as
the
Psalmist
,
Psalm
.
16.
so
Psalm
.
37.24
.
So
the
Apostle
,
2
Tim.
4.8
.
So
again
eternal
lite
is
laid
hold
on
by
ardency
of
affection
and
desire
,
by
possessing
our selves
of
the
first
fruits
of
it
,
&c.
Now
to
lay
hold
on
eternal
life
these
or
the
like
ways
puts
lise
into
Believers
endeavours
,
so
to
fight
this
good
fight
of
Faith
,
as
thereby
to
come
to
the
full
injoyment
of
that
life
in
Heaven
.
When
a
man
hath
got
any
hold
of
any
good
for
himself
or
his
,
he
will
strive
and
tug
hard
rather
than
part
with
it
.
Now
I
say
Believers
have
some
hold
of
the
Grace
and
blessings
of
the
Covenant
for
their
Children
,
they
see
their
Children
have
some
hold
through
the
extent
of
the
Covenant
to
them
,
hence
they
must
needs
be
more
effectually
ingaged
and
provoked
to
greater
diligence
in
the
use
of
means
,
that
their
Children
may
come
to
the
actual
injoyment
of
that
Grace
,
those
blessings
and
priviledges
,
than
they
would
be
,
had
not
either
themselves
or
Children
any
such
hold
of
that
Grace
,
and
those
blessings
and
benefits
.
4.
There
is
the
goodness
love
and
kindness
of
God
in
extending
his
Covenant
to
their
Seed
,
and
vouchsafing
the
ratification
and
confirmation
of
it
,
by
the
Application
of
the
Token
thereof
unto
them
,
as
a
strong
obligation
upon
,
and
motive
to
Parents
to
use
their
utmost
diligence
in
order
to
their
Childrens
imbracement
of
the
Covenant
,
and
giving
up
themselves
to
God
as
his
People
,
as
thereby
the
Kingdom
of
Christ
may
be
inlarged
and
his
Interest
promoted
in
the
World
.
The
love
and
kindness
of
God
,
how
or
which
way
soever
exprest
,
either
towards
themselves
or
theirs
,
is
greatly
obliging
to
sincere
Believers
,
to
endeavour
to
their
utmost
power
the
promotion
of
the
Interest
,
and
inlargement
of
the
Kingdom
of
Christ
in
the
World
.
Love
is
of
a
constraining
nature
,
it
hath
a
compulsive
force
and
power
in
it
,
We
love
him
,
because
he
loved
us
first
,
saith
John
.
Love
begets
and
excites
love
,
and
love
is
industrious
and
laborious
;
hence
we
read
of
the
labour
of
love
,
(
1
Thess.
1.3
.
)
The
Apostle
gives
it
as
the
great
reason
of
their
so
zealous
preaching
the
Gospel
,
that
to
some
they
seemed
to
be
beside
themselves
,
viz.
because
the
love
of
Christ
did
constrain
them
,
2
Cor.
5.14
,
15.
It
is
true
,
the
love
that
God
hath
exprest
towards
a
Believer
,
in
the
things
he
hath
done
for
,
and
the
good
he
hath
vouchsafed
to
himself
as
personally
considered
in
and
by
Christ
,
may
and
ought
to
have
a
constraining
force
upon
him
to
live
to
him
,
and
answerably
to
endeavour
to
his
utmost
power
according
to
the
capacity
wherein
he
stands
to
promote
the
Interest
and
Kingdom
of
Christ
in
the
World
.
But
yet
God's
extending
his
Covenant
to
their
Seed
,
and
confirming
it
by
the
Application
of
the
Token
thereof
unto
them
,
must
rationally
greatly
add
to
the
compulsive
force
and
efficacy
that
his
love
hath
upon
them
,
and
that
for
a
twofold
reason
.
1.
Because
his
love
to
themselves
is
greatly
heightned
thereby
.
To
all
he
hath
done
for
,
and
vouchsafed
to
themselves
,
there
is
the
addition
of
that
Grace
vouchsafed
unto
theirs
:
and
the
greater
the
love
of
God
is
,
and
appears
to
be
to
a
Believer
,
the
areater
efficacy
and
power
it
hath
to
excite
his
love
unto
God
,
and
constrain
him
to
lay
out
himself
for
the
advantage
of
the
Interest
and
Kingdom
of
Christ
in
the
World
.
2.
Because
God's
making
the
Seed
of
Believers
partakers
of
the
same
Grace
and
Goodness
vouchsafed
to
them
,
makes
it
alike
reasonable
that
they
,
as
they
grow
up
to
years
of
maturity
,
should
live
to
him
,
as
they
themselves
desire
to
do
.
There
is
a
meetness
and
fitness
that
those
that
partake
of
the
Grace
and
Goodness
of
God
should
live
to
him
.
And
Parents
seeing
their
Children
made
partakers
of
the
same
Grace
and
Goodness
of
God
that
themselves
do
partake
of
have
the
same
Covenant
extended
to
them
,
that
is
entred
with
themselves
,
and
that
ratified
and
confirmed
to
them
the
same
way
,
as
it
is
ratified
and
confirmed
to
themselves
,
they
must
needs
judge
it
alike
reasonable
,
and
meet
that
theirs
should
live
unto
God
,
as
well
as
themselves
.
Hence
they
must
needs
be
more
effectually
stirred
up
,
and
provokt
to
use
their
utmost
endeavours
that
they
may
so
do
.
So
that
I
say
the
Love
,
Grace
and
Goodness
of
God
in
extending
his
Covenant
to
the
Seed
of
his
People
,
and
ratifying
and
confirming
it
by
the
Application
of
the
Token
thereof
to
them
,
is
a
very
great
obligation
upon
,
and
may
and
ought
to
be
improved
as
a
powerful
motive
by
them
,
to
provoke
and
ingage
themselves
to
the
utmost
diligence
,
in
using
all
means
that
their
Children
may
personally
imbrace
the
Covenant
,
and
give
up
themselves
to
God
as
his
People
,
as
they
grow
up
to
years
of
maturity
,
as
thereby
the
Interest
of
Christ
is
promoted
,
and
his
Kingdom
inlarged
.
And
yet
further
there
are
three
things
,
the
consideration
of
which
may
and
will
still
heighten
and
increase
the
constraining
efficacy
and
force
,
that
the
Love
,
Grace
,
and
Goodness
of
God
hath
upon
the
hearts
of
believing
Parents
to
move
and
provoke
them
to
the
afore-mentioned
diligence
.
1.
That
it
is
the
Interest
of
their
Redeemer
that
is
promoted
,
and
his
Kingdom
that
is
inlarged
thereby
.
2.
That
God
hath
extended
his
Covenant
and
appointed
the
Application
of
the
Token
thereof
the
Seed
of
Believers
,
with
reference
to
this
very
end
,
viz.
the
increase
and
inlargement
of
the
Kingdom
of
Christ
in
the
World
,
and
that
in
pursuance
of
that
promise
made
to
him
,
that
he
should
have
the
Heathen
for
his
Inheritance
,
and
the
utmost
ends
of
the
earth
for
his
Possession
.
3.
That
they
are
their
own
Children
,
those
that
came
out
of
their
own
bowels
,
towards
whom
they
are
to
use
the
means
,
in
order
to
the
ends
mentioned
.
The
Love
and
Goodness
of
God
hath
a
constraining
power
upon
the
hearts
of
Believers
,
to
do
his
will
however
revealed
,
or
whatever
reference
their
doing
of
it
hath
.
But
when
the
things
,
whereabout
his
will
is
revealed
,
relate
to
the
promotion
of
the
Interest
and
inlargement
of
the
Kingdom
of
their
Lord
and
Redeemer
Jesus
Christ
,
and
the
increase
and
inlargement
of
his
Kingdom
was
designed
by
his
expressing
his
love
and
goodness
to
them
in
the
ways
he
hath
done
;
and
they
are
their
Children
the
fruit
of
their
own
bodies
,
that
are
the
objects
of
their
duty
,
which
in
obedience
to
the
will
of
God
they
are
to
perrorm
;
surely
now
the
Love
,
Grace
,
and
Goodness
of
God
must
needs
have
the
greatest
efficacy
and
power
in
it
,
to
engage
,
yea
constrain
them
to
a
vigorous
and
diligent
performance
of
that
their
duty
.
5.
There
is
the
aggravation
that
the
sin
of
the
Seed
of
Believers
in
not
accepting
of
the
Covenant
,
and
performing
the
conditions
of
it
,
receives
from
their
precedent
Covenant-state
,
further
to
oblige
and
provoke
Parents
,
who
own
that
their
Covenant-state
,
and
have
applyed
the
Token
of
the
Covenant
on
the
account
thereof
,
to
endeavour
to
the
utmost
of
their
power
,
that
they
may
accept
of
and
perform
the
conditions
of
it
.
Not
to
accept
of
the
Covenant
,
but
on
the
other
hand
to
reject
it
,
is
a
greater
sin
in
those
,
that
have
a
precedent
interest
in
it
,
than
in
those
that
have
no
such
interest
.
It
was
a
greater
sin
in
Esau
to
despise
his
Birth-right
and
Blessing
,
then
the
bare
not
taking
hold
of
the
Covenant
was
to
those
that
had
no
such
birth-priviledg
.
To
despise
or
reject
a
good
granted
,
is
more
than
the
bare
not
receiving
any
good
offered
.
Now
Parents
considering
how
greatly
the
sin
of
their
Children
will
be
aggravated
,
in
case
they
perform
not
the
conditions
of
,
but
on
the
other
hand
reject
the
Covenant
,
and
consequently
that
their
condemnation
will
be
greater
than
the
condemnation
of
others
,
must
needs
strongly
oblige
,
and
more
effectually
provoke
them
to
greater
diligence
in
the
discharge
of
their
duty
towards
them
,
in
order
to
the
preventing
their
rejection
;
and
on
the
other
hand
in
order
to
their
accepting
and
performing
the
conditions
of
the
Covenant
.
6.
There
is
the
reference
that
Parents
faithful
discharge
of
their
duty
towards
their
Children
hath
to
their
Childrens
preservation
in
their
Covenant-state
,
and
consequenly
injoying
the
full
good
and
benefit
thereof
,
as
they
grow
up
to
years
of
maturity
,
as
a
farther
obligation
upon
,
and
motive
to
provoke
them
thereunto
.
God
hath
taken
the
Seed
of
Believers
into
Covenant
with
himself
,
as
they
are
their
Seed
,
and
continues
their
Covenant-state
during
their
Infancy
,
on
the
account
of
their
Parents
Faith
.
But
when
they
grow
up
to
years
of
maturity
,
the
condition
of
their
continuance
in
that
Covenant-state
and
consequently
in
joying
the
blessings
of
the
Covenant
,
is
devolved
upon
themselves
;
they
must
in
their
own
persons
imbrace
and
take
hold
of
the
Covenant
,
and
perform
the
conditions
of
it
,
which
that
they
may
do
,
God
requires
their
Parents
to
teach
them
his
way
,
and
command
them
to
walk
in
it
;
which
duty
of
Parents
in
teaching
and
commanding
their
Children
is
the
first
and
most
proper
means
appointed
of
God
in
order
to
their
personal
imbracement
,
and
taking
hold
of
his
Covenant
;
and
hence
in
case
Parents
fail
in
the
discharge
of
their
duty
,
their
Children
are
deprived
of
the
first
and
most
proper
means
subservient
to
their
prefervation
in
their
Covenant-state
.
And
though
it
may
seem
hard
to
say
,
that
God
will
not
vouchsafe
other
means
,
and
bless
them
to
the
attaining
of
that
end
;
yet
this
I
must
say
,
there
is
more
depending
upon
Parents
discharge
of
their
duty
,
than
most
are
aware
of
;
and
that
God
will
vouchsafe
other
means
and
bless
them
to
supply
the
defect
of
Parents
duty
,
is
(
as
I
judge
)
more
than
they
have
warrant
to
expect
.
However
the
depriving
them
of
the
first
and
most
proper
means
must
needs
be
extremely
hazardous
,
and
is
usually
given
as
a
main
reason
of
so
many
of
the
Seed
of
the
Righteous
proving
wicked
.
And
did
Parents
but
understand
,
and
seriously
consider
this
,
how
great
an
obligation
must
it
needs
be
to
them
faithfully
to
discharge
their
duty
towards
their
Children
?
7.
And
lastly
,
There
is
the
dishonour
redounding
unto
God
,
by
Childrens
rejecting
the
Covenant
,
and
falling
off
to
ways
of
sin
and
profaneness
,
yet
farther
to
oblige
Parents
to
a
faithful
discharge
of
their
duty
towards
them
.
When
men
hear
the
Covenant-interest
of
the
Seed
of
Believers
asserted
,
and
see
the
Token
thereof
applyed
to
them
,
and
yet
after
see
them
to
run
into
the
same
wayes
of
sin
and
ungodliness
with
the
Children
of
others
,
they
are
apt
to
reflect
upon
God
,
and
to
charge
him
with
unfaithfulness
in
his
promises
,
or
deluding
the
World
with
a
shew
of
extending
more
Grace
to
Believers
than
indeed
he
doth
.
And
this
very
thing
,
viz.
the
frequent
apostacies
of
the
Seed
of
Believers
,
and
their
walking
in
the
same
ways
of
impiety
with
the
Children
of
others
,
though
wholly
groundlessly
,
yet
I
conceive
is
no
little
stumbling-block
in
the
way
of
those
whose
judgment
and
practice
lyes
opposite
to
what
hath
been
pleaded
for
.
Now
the
preventing
this
dishonour
redounding
unto
God
,
and
removing
this
stumbling-block
out
of
the
way
of
the
weak
,
is
a
strong
obligation
upon
Parents
to
a
faithful
performance
of
their
duty
towards
their
Children
.
And
the
laying
these
and
the
like
obligations
upon
Parents
to
a
diligent
performance
of
that
their
duty
towards
their
Children
,
may
be
one
special
reason
of
God's
appointing
the
Application
of
the
Token
of
the
Covenant
to
them
.
And
by
what
hath
been
said
we
may
see
how
much
greater
obligations
are
upon
Believers
,
who
own
their
Childrens
interest
in
the
Covenant
,
and
have
the
Token
thereof
applyed
to
them
upon
that
account
,
and
how
many
motives
are
improveable
by
them
to
provoke
and
stir
up
themselves
to
a
faithful
discharge
of
their
duty
towards
them
;
than
what
are
upon
,
or
improveable
by
the
contrary
minded
,
according
to
their
respective
judgments
and
practices
.
2.
The
other
enquiry
is
,
whether
Paedo-Baptists
,
or
Anti-Paedo-Baptists
,
according
to
what
they
respectively
hold
with
reference
to
their
Children
,
have
greater
and
surer
ground
to
hope
,
and
expect
that
the
means
used
,
or
duties
performed
by
them
,
shall
be
effectual
and
successful
;
or
whether
the
means
used
,
and
duties
performed
by
the
one
,
or
the
other
,
be
more
likely
to
prove
effectual
and
successful
for
the
accomplishing
the
ends
aimed
at
?
Answ.
Now
for
this
that
the
advantages
ly
on
the
side
of
the
Paedo-Baptists
will
be
undeniably
evident
by
a
double
consideration
,
which
I
shall
but
as
it
were
mention
,
because
they
must
both
be
more
fully
insisted
upon
in
a
more
proper
place
.
1.
Consider
that
Paedo-Baptists
,
according
to
what
they
hold
with
reference
to
their
Children
,
have
vastly
more
means
to
use
in
order
to
their
conversion
and
imbracement
of
the
Covenant
,
and
giving
themselves
up
to
God
according
to
the
tenour
of
it
,
then
Anti-Paedo-Baptists
have
;
they
have
many
more
motives
,
arguments
,
and
incouragements
to
propose
,
apply
to
,
and
press
upon
their
Children
,
than
the
contrary-minded
have
.
And
where
the
means
are
greater
and
more
effectual
in
themselves
,
their
efficacy
and
success
may
,
according
to
the
ordinary
way
of
God's
working
upon
men
,
be
expected
to
be
answerable
.
2.
They
have
many
promises
both
made
to
themselves
with
reference
to
their
Children
and
housholds
,
and
to
their
Children
,
as
under
the
Covenant
,
and
of
the
visible
Church
and
Kingdom
of
Christ
,
beyond
what
the
contrary-minded
can
according
to
their
judgments
and
principles
apply
to
themselves
or
theirs
:
wh●●●
promises
,
though
they
should
not
infallibly
secure
Grace
to
all
the
Seed
of
Believers
,
how
careful
soever
they
may
be
in
the
use
of
means
,
and
how
faithful
soever
in
the
discharge
of
their
duty
towards
them
,
yet
they
are
vastly
greater
ground
to
hope
for
success
,
than
there
would
be
,
supposing
no
such
promises
were
made
either
to
Parents
or
Children
.
But
these
things
shall
(
if
the
Lord
will
)
be
more
cleared
up
hereafter
.
Now
then
let
all
men
judge
how
unrighteous
and
unreasonable
that
charge
laid
upon
Paedo-Baptism
is
,
viz.
that
it
lays
a
foundation
to
Ignorance
and
Profaneness
;
and
how
much
more
justly
that
charge
may
be
laid
upon
the
contrary
judgment
and
practice
.
We
see
Paedo-Baptists
are
under
vastly
greater
obligations
to
a
diligent
use
of
means
,
and
performance
of
duty
in
order
to
the
conversion
of
their
Children
,
and
their
personal
imbracement
of
the
Covenant
,
than
the
contrary-minded
can
according
to
their
judgment
look
upon
themselves
as
under
,
and
have
vastly
more
ground
to
expect
that
their
use
of
means
,
and
performance
of
duty
shall
be
successful
,
than
they
have
.
But
let
that
suffice
for
the
reasons
of
Gods
appointing
the
Application
of
the
Token
of
the
Covenant
to
the
Infant-seed
of
his
People
,
as
they
respect
the
Parents
,
to
whose
Seed
that
Application
is
to
be
made
.
3.
The
reasons
respecting
the
Children
themselves
,
to
whom
the
Token
of
the
Covenant
is
to
be
applyed
;
and
thus
the
great
reason
is
their
good
,
benefit
,
and
advantage
.
But
that
brings
me
to
the
second
grand
enquiry
.
From
what
hath
been
said
,
we
may
evidently
see
,
that
the
rationality
of
this
Institution
is
not
only
secured
to
us
by
the
infinit
wisdom
of
God
instituting
,
but
sufficient
reason
for
it
lyes
obvious
to
all
serious
considerate
minds
.
CHAP.
III.
The
second
Question
proposed
.
A
brief
Introduction
to
the
Answer
of
it
.
The
first
benefit
that
the
Seed
of
Believers
receive
by
the
Application
of
the
Token
of
the
Covenant
to
them
declared
,
viz.
They
have
thereby
a
solemn
admission
into
,
and
Membership
in
the
visible
Church
,
Kingdom
,
or
Family
of
Christ
.
An
Objection
answered
.
The
good
redounding
to
them
by
that
their
admission
and
Membership
shewed
in
two
Instances
.
1.
They
are
comprehended
in
,
and
have
an
equal
benefit
with
the
rest
of
the
Members
of
the
Church
,
by
all
these
prayers
put
up
for
the
Church
in
general
.
2.
They
are
under
that
special
providential
care
that
Christ
exerciseth
over
his
Church
.
3.
Questions
relating
thereunto
resolved
.
Quest.
2.
WHat
are
the
Benefits
,
and
advantages
arising
to
the
Infant-feed
of
Believers
,
from
the
Application
of
the
Tokens
of
the
Covenant
to
them
,
or
what
good
do
they
receive
thereby
?
Answ.
That
all
Ordinances
of
Divine
Original
,
are
a
signification
and
signal
expression
of
the
good
will
of
God
unto
men
;
and
consequently
aim
at
,
and
tend
to
the
good
and
benefit
of
those
that
are
the
due
and
proper
subjects
of
them
,
hath
been
intimated
already
,
and
may
be
alike
infallibly
concluded
from
the
goodness
,
as
their
rationality
from
the
wisdom
of
the
Institutor
.
As
for
that
special
Ordinance
under
our
present
consideration
,
the
Apostles
answer
to
much
the
same
question
,
put
with
respect
to
Circumcision
,
is
applicable
to
,
and
may
be
given
,
as
a
more
general
solution
of
the
question
now
put
,
respective
to
both
Circumcision
and
Baptism
,
as
applyed
to
Infants
:
the
advantage
they
have
thereby
is
much
,
and
that
every
way
.
What
that
good
and
advantage
is
,
and
wherein
it
doth
consist
is
now
to
be
inquired
into
:
and
in
general
,
or
as
to
the
sum
and
substance
of
it
,
it
's
threefold
.
1.
First
,
They
thereby
are
solemnly
admitted
into
,
and
incorporated
in
the
visible
Church
,
Kingdom
,
or
Family
of
Christ
,
and
thereupon
become
,
to
use
the
Aposltes
phrase
,
Fellow-citizens
of
the
Saints
,
and
of
the
Houshold
of
God
.
That
Baptism
now
is
as
Circumcision
of
old
was
,
a
solemn
right
for
the
initiation
,
and
admission
of
all
those
that
are
rightful
Subjects
of
it
,
into
the
visible
Church
,
or
body
of
Christ
,
is
agreed
on
on
all
hands
;
which
that
the
Infants
we
now
speak
of
are
,
hath
been
already
proved
,
and
is
now
taken
for
granted
,
which
being
granted
,
that
they
have
this
good
and
benefit
by
it
will
receive
a
ready
acknowledgment
from
all
,
and
indeed
that
to
have
a
Membership
in
the
Church
,
or
to
be
Fellow-citizens
with
the
Saints
,
and
of
the
Houshold
of
God
,
is
a
good
,
or
advantage
unto
men
,
cannot
be
rationally
questioned
by
any
,
though
wherein
the
good
and
advantage
of
it
in
the
case
of
Infants
does
consist
,
is
not
obvious
unto
all
.
And
therefore
must
now
be
more
throughly
searched
into
,
and
declared
.
But
before
I
proceed
to
that
,
one
objection
must
be
removed
out
of
our
way
,
which
seems
in
the
judgment
of
some
,
strongly
to
oppose
Infants
injoyment
of
that
priviledge
,
and
consequently
their
right
to
that
Ordinance
,
appointed
for
the
solemn
admission
of
men
into
it
:
And
it
is
this
.
Object
.
It
may
be
said
,
that
it
may
seem
that
Infants
as
such
cannot
rightfully
be
admitted
into
,
or
incorporated
in
the
visible
Church
or
body
of
Christ
,
or
be
of
his
Houshold
,
and
Family
as
visible
,
and
that
for
this
reason
:
Because
membership
in
the
visible
Church
,
Body
or
Kingdom
of
Christ
does
presuppose
membership
in
his
invisible
Body
,
seeing
to
be
a
member
of
his
visible
Body
,
is
nothing
else
but
visibly
to
appear
to
be
a
real
member
of
his
invisible
Body
:
that
distinction
of
visible
and
invisible
not
being
distinctio
rei
,
sed
tantum
nominis
,
only
a
distinction
of
one
and
the
same
Church
,
à
duplici
modo
unionis
&
communionis
cum
Christo
capite
(
still
)
interno
&
externo
;
so
that
the
Church
by
these
terms
of
visible
,
and
invisible
,
is
only
distinguished
of
,
in
regard
of
a
certain
adjunct
,
viz.
The
manner
or
kind
of
union
and
communion
that
the
several
members
it
is
constituted
of
,
have
with
Christ
the
head
,
viz.
internal
,
and
real
,
or
only
external
,
or
appearing
:
Hence
all
that
are
,
or
ought
to
be
received
as
members
of
the
visible
Church
,
they
are
and
ought
to
be
such
,
as
visibly
appear
to
have
real
internal
Union
and
Communion
with
Christ
.
Now
it
will
be
said
,
that
Infants
as
such
seem
incapable
of
any
such
Union
,
and
Communion
with
him
;
or
suppose
them
simply
,
or
absolutly
capable
;
yet
whether
any
actually
have
,
especially
which
of
them
in
particular
have
such
a
Union
,
and
Communion
with
Chist
,
is
wholly
unknown
to
us
,
and
then
how
can
they
be
said
visibly
to
appear
members
of
the
invisible
Body
of
Christ
?
which
they
must
do
in
case
they
have
a
right
to
membership
in
his
visible
Body
.
Answ.
In
answer
to
this
Objection
I
would
say
these
three
or
four
things
.
1.
First
,
That
the
difficulty
of
resolving
some
doubts
,
that
may
arise
with
reference
to
persons
right
to
,
or
injoyment
of
Gospel-priviledges
,
ought
not
to
be
pleased
for
the
overthrowing
,
or
disanulling
their
right
to
them
,
when
God
hath
evidently
declared
them
in
his
Word
,
to
have
such
a
right
to
,
or
to
have
had
,
by
his
own
approbation
the
actual
possession
and
injoyment
of
them
:
God
may
have
plainly
revealed
their
right
,
and
yet
more
darkly
revealed
many
things
relating
to
that
their
right
.
Instances
would
not
be
wanting
,
would
I
insist
upon
them
,
of
Gospel-priviledges
,
that
the
Scriptures
evidently
declare
persons
so
and
so
qualified
to
have
a
real
right
to
,
and
to
have
the
actual
possession
and
injoyment
of
,
and
yet
doubts
of
no
easie
resolution
may
be
raised
with
reference
to
their
right
to
them
,
and
the
way
and
manner
of
their
coming
to
the
possession
of
them
.
2.
But
secondly
,
And
rather
that
the
case
of
Infants
of
Believers
now
,
is
no
otherwise
concerned
in
this
Objection
,
than
the
case
of
the
Infant-seed
of
the
Church
and
people
of
God
under
the
first
Testament
were
,
and
it
may
be
pleaded
with
equal
strength
against
their
having
been
Members
of
the
visible
Church
,
or
Body
of
Christ
then
,
as
against
the
right
of
Infant-seed
of
Believers
to
membership
in
the
visible
Church
,
or
body
of
Christ
now
;
the
Church
then
constituted
,
and
made
up
of
the
natural
posterity
of
Abraham
,
with
the
addition
of
some
few
Proselites
from
among
the
Gentiles
,
was
the
visible
Body
of
Christ
then
,
as
well
as
the
Church
made
up
of
Jews
and
Gentiles
under
the
new
Testament
is
.
This
I
have
so
fully
evidenced
elsewhere
,
that
nothing
more
need
be
added
here
,
and
indeed
the
Apostle
in
Eph.
3.6
.
is
so
plain
and
express
,
that
the
Gentiles
,
as
converted
to
the
Faith
,
are
of
the
same
body
with
the
Jews
under
the
first
Testament
;
that
to
deny
them
to
have
been
the
body
of
Christ
,
is
to
deny
the
Church
now
to
be
so
;
and
that
the
Apostle
speaks
there
of
the
visible
body
of
Christ
,
is
undenyable
,
in
that
what
he
speaks
of
the
Gentiles
more
generally
,
he
applyes
to
that
Church
of
the
Ephesians
in
particular
,
Chap.
2.19
.
Each
individual
member
of
which
Church
that
they
did
belong
to
the
invisible
Body
of
Christ
he
would
not
affirm
,
but
plainly
intimates
his
suspition
of
the
contrary
,
Acts
20.
ult.
Yet
he
speaks
indefinitly
,
or
universally
of
this
Church
as
injoying
this
priviledg
,
to
be
of
the
same
body
,
viz.
of
Christ
,
that
the
Jews
afore
were
of
:
an
undoubted
evidence
that
he
speaks
of
the
body
of
Christ
as
visible
:
so
that
the
Jews
,
or
the
Jewish
Church
under
the
first
Testament
,
was
the
visible
body
of
Christ
;
for
the
Gentiles
as
converted
to
the
Faith
,
and
gathered
into
particular
Churches
,
are
of
the
same
body
.
Now
it
is
past
all
rational
contradiction
,
that
the
Infant-seed
both
of
Jews
,
and
proselited
Gentiles
were
Members
of
the
same
body
with
their
Parents
:
hence
let
it
be
resolved
how
far
,
or
in
what
sense
membership
in
the
visible
Body
of
Christ
,
and
Union
,
and
Communion
with
him
as
the
Head
was
necessary
,
or
presupposed
to
their
membership
in
his
visible
Body
,
the
same
,
and
no
other
is
necessary
,
and
must
be
presupposed
to
Infants
membership
in
the
visible
Body
of
Christ
still
:
the
same
answer
then
that
will
satisfie
this
Objection
,
as
they
were
concerned
in
it
,
will
alike
satisfy
it
,
as
the
Infant-seed
of
Believers
now
are
concerned
in
it
,
in
as
much
as
they
are
equally
and
alike
concerned
in
it
.
3.
Thirdly
and
lastly
,
I
answer
,
that
it
may
be
granted
,
yea
,
I
conceive
,
it
must
be
affirmed
;
that
the
Infant-seed
of
Believers
,
and
that
universally
,
have
by
vertue
of
the
Covenant
entred
with
them
,
a
real
and
proper
Union
with
Christ
,
and
answerably
may
be
looked
upon
,
and
reputed
in
some
sense
,
as
Members
of
his
invisible
body
,
and
on
that
ground
are
to
be
admitted
into
his
visible
Body
,
Church
or
Kingdom
;
only
here
,
that
all
mistakes
may
be
obviated
,
we
must
distinguish
of
Union
with
Christ
,
it
is
either
Political
,
or
Physical
:
[
*
](A65668-e14270-b)
*
It
a
Christo
Ecclesia
unita
est
,
ut
in
ea
unione
extet
exemplum
utriusque
unionis
,
scilicet
Polit
cae
&
Physicae
,
Vide
Camer
.
de
Ecclesiae
.
p.
225.
By
that
Union
I
call
Political
,
I
intend
that
Union
,
which
consists
in
those
mutual
Relations
,
wherein
Christ
and
his
Church
stand
related
each
to
other
,
as
King
and
Subjects
,
Master
and
Servants
,
Shepherd
and
Sheep
:
the
ratio
fundendi
,
or
fundamentum
proximum
of
this
Union
,
is
the
mutual
consent
of
Christ
,
and
those
that
are
thus
united
to
him
,
either
in
their
own
persons
,
as
in
the
case
of
the
adult
,
or
on
their
behalf
,
by
those
cujus
juris
sunt
,
as
in
the
case
of
Infants
,
to
accept
and
take
each
other
in
these
respective
Relations
;
and
this
is
that
Union
properly
constituted
by
the
Covenant
.
By
that
Union
I
call
Physical
,
I
intend
a
higher
kind
of
Union
,
viz.
cujus
vinculum
est
Spiritus
sanctus
,
that
which
is
made
by
the
indwelling
of
the
same
Spirit
that
was
first
poured
out
upon
Christ
in
the
soul
,
which
is
proper
to
those
that
are
truly
regenerated
;
in
regard
of
which
,
they
are
compared
to
branches
,
and
Christ
to
a
Vine
,
and
Christ
and
they
are
said
to
be
one
spirit
,
1
Cor.
6.17
.
or
one
spiritual
body
:
and
though
it
is
true
,
that
in
respect
of
the
adult
,
those
that
have
a
Political
Union
with
Christ
,
are
supposed
also
to
have
a
Physical
Union
;
yet
it
is
not
necessary
that
all
that
have
the
former
should
have
the
latter
:
Jesus
Christ
may
take
men
into
what
degree
or
kind
of
Union
with
himself
he
sees
meer
.
Now
when
I
say
the
Infant-seed
of
Believers
have
a
real
Union
with
Christ
,
I
mean
it
only
of
a
Political
,
which
we
may
call
a
mere
relative
Union
;
he
is
their
King
,
they
are
his
Subjects
;
he
their
Master
,
they
his
Servants
;
he
their
Shepherd
,
they
his
Sheep
:
and
this
Union
they
have
with
Christ
is
the
proper
ground
of
their
admission
into
the
Church
visible
,
or
into
the
Kingdom
,
Family
,
Houshold
,
or
,
as
I
may
so
speak
,
Sheepfold
of
Christ
;
and
that
the
Infant-seed
of
Believers
,
and
that
universally
,
have
such
a
Union
with
Christ
,
may
be
evidenced
by
a
twofold
argument
.
1.
First
all
those
,
by
whom
,
or
on
whose
behalf
the
conditions
of
the
Covenant
are
really
and
truly
performed
,
have
a
real
and
true
Union
with
Christ
;
but
though
not
by
(
for
that
's
not
required
of
them
)
yet
on
the
behalf
of
the
Infant-seed
of
Believers
,
and
that
universally
,
the
conditions
of
the
Covenant
are
really
and
truly
performed
.
Therefore
,
&c.
Both
Propositions
carry
their
own
evidence
with
so
much
clearness
,
that
as
I
cannot
at
present
apprehend
what
can
be
replyed
to
;
so
I
conceive
the
adding
of
any
thing
for
the
proof
of
either
would
be
superfluous
;
surely
the
conditions
of
the
Covenant
between
Christ
,
and
God
in
him
,
and
the
Seed
of
Believers
,
being
performed
,
though
not
by
them
,
yet
on
their
behalf
,
which
is
all
one
as
though
by
them
there
must
needs
immediatly
result
such
a
Union
with
Christ
.
Take
it
in
all
instances
of
this
kind
of
Union
,
and
the
mutual
acceptation
and
performance
of
the
Covenant
,
or
contracts
by
which
that
Union
is
constituted
,
and
the
Union
it self
,
necessarily
results
and
flows
therefrom
.
Now
that
the
conditions
of
the
Covenant
are
really
and
truly
performed
on
the
behalf
of
the
Seed
of
Believers
,
needs
no
other
proof
,
than
that
they
are
Believers
,
whose
Seed
we
now
speak
of
;
it
is
the
Faith
and
Repentance
of
Parents
,
that
are
the
conditions
of
the
Seed's
acceptation
into
Covenant
.
2.
The
same
Union
,
that
the
Covenant
constitutes
between
Christ
and
some
,
it
constitutes
between
him
and
all
,
with
whom
it
is
equally
,
and
alike
established
;
but
the
Covenant
constitutes
a
true
and
real
Union
between
Christ
and
some
,
viz.
adult
Believers
,
therefore
it
constitutes
the
same
Union
between
Christ
and
others
,
viz.
their
Infant-seed
,
it
being
equally
and
alike
established
with
them
,
as
it
is
with
Believers
themselves
.
This
argument
carries
its
evidence
with
the
same
clearness
as
the
former
.
For
though
it
is
true
,
the
conditions
of
the
Covenant
,
as
established
with
adult
Believers
,
differ
from
the
conditions
of
it
,
as
established
with
Infants
;
yet
that
hinders
not
,
but
that
the
Union
constituted
between
Christ
and
them
,
is
one
and
the
same
with
that
constituted
between
him
and
adult
Believers
.
In
as
much
as
the
Covenant
accepts
of
the
Parents
Faith
,
as
the
condition
of
the
Child's
admission
thereinto
,
as
will
as
the
Faith
of
grown
Persons
for
their
own
admission
thereinto
;
now
it
is
the
Covenant
as
absolutely
considered
,
and
not
as
requiring
such
and
such
conditions
,
that
constitutes
this
kind
of
Union
between
Christ
and
men
,
be
they
adult
or
Infants
;
neither
can
that
higher
kind
of
Union
,
(
viz.
Physical
,
)
that
Believers
have
with
Christ
,
be
pleaded
as
a
prejudice
to
Infants
injoyment
of
this
lower
kind
of
Union
with
him
,
seing
neither
the
antecedent
operations
,
or
consequent
indwelling
of
the
Spirit
in
the
soul
,
whereby
that
higher
kind
of
Union
is
effected
,
are
any
otherwise
necessary
to
this
lower
kind
of
Union
,
which
I
call
Political
or
merely
relative
,
than
the
performance
of
the
conditions
of
the
Covenant
by
the
adult
,
and
the
Promises
of
the
Covenant
appertaining
to
them
having
personally
performed
them
,
make
so
to
be
,
when
the
conditions
of
the
Covenant
may
be
truly
and
really
performed
without
such
operations
of
the
Spirit
,
as
in
the
case
of
Infants
they
may
,
and
there
is
no
promise
of
the
indwelling
presence
of
the
Spirit
,
as
is
also
their
case
;
there
a
political
Union
may
be
really
constituted
,
and
yet
no
higher
Union
granted
:
so
that
Infants
have
a
real
Political
Union
with
Christ
is
evident
,
and
indeed
to
grant
them
an
interest
in
the
Covenant
,
and
yet
deny
them
such
a
Union
,
would
be
absolutely
contradictory
.
What
Objections
carry
any
appearance
of
opposition
against
what
hath
been
now
granted
,
yea
asserted
,
shall
be
considered
hereafter
.
This
I
say
at
present
,
that
the
Infant-seed
of
Believers
may
be
granted
,
yea
must
be
affirmed
to
have
a
true
and
real
Political
,
or
relative
Union
with
Christ
the
Head
of
the
Church
,
which
as
it
gives
them
a
right
to
membership
,
so
is
a
sufficient
warrant
for
their
admission
into
the
actual
possession
of
that
their
right
in
the
Church
,
Kingdom
,
or
Family
of
Christ
as
visible
here
upon
earth
:
neither
are
we
concerned
,
as
I
conceive
,
to
inquire
,
or
determine
how
far
,
or
in
what
sense
they
may
be
said
by
vertue
of
this
Union
,
to
be
Members
of
the
Church
,
or
Body
of
Christ
as
invisible
,
seing
our
judgment
and
practice
relating
unto
them
have
divine
revelation
for
their
ground
and
rule
.
This
objection
being
removed
out
of
our
way
,
I
shall
now
proceed
to
inquire
,
what
good
,
benefit
,
or
advantage
the
Infant-seed
of
Believers
have
by
their
membership
in
the
visible
Church
,
Body
,
or
Kingdom
of
Christ
;
and
it
may
be
reduced
to
these
three
heads
.
1.
First
,
which
I
shall
but
touch
upon
,
they
,
as
Members
of
the
visible
Church
,
are
comprehended
in
,
and
have
the
benefit
of
those
prayers
,
that
are
continually
made
for
the
whole
Israel
of
God
,
or
the
Church
of
God
in
general
,
as
it
is
the
duty
of
Believers
in
their
more
general
Assemblies
,
so
of
each
particular
Believer
,
to
make
known
their
requests
unto
God
for
themselves
,
or
on
his
own
behalf
,
by
prayer
,
supplication
with
thanksgiving
,
as
the
Apostle
speaks
,
Phil.
4.
So
to
pray
for
Jerusalem
,
or
the
Church
of
God
in
general
,
pray
for
the
peace
of
Jerusalem
,
in
Psal.
122.6
.
By
Jerusalem
we
are
to
understand
the
Church
of
God
in
general
,
and
as
this
is
the
duty
of
Believers
,
so
that
love
both
to
Christ
the
head
,
and
to
the
whole
Body
of
which
each
in
particular
is
a
Member
,
that
is
the
inseparable
effect
of
regeneration
,
obliges
and
constrains
them
to
the
performance
of
it
,
hence
it
is
but
seldom
but
sincere
Saints
especially
in
their
more
solemn
addresses
unto
God
〈◊〉
leave
some
〈…〉
in
the
Psalmist
,
Psal.
51.18
.
So
in
the
Apostle
,
Gal.
1.16
.
Though
the
one
was
only
making
application
to
God
for
relief
in
a
particular
case
,
the
other
leaving
his
valedictory
benediction
with
those
he
had
written
to
;
yet
Zion
,
or
the
Israel
of
God
,
shall
not
be
forgotten
by
the
one
or
the
other
.
Hence
there
is
,
as
I
may
so
speak
,
a
stock
of
Prayers
,
(
not
treasury
of
Merits
)
continually
treasuring
up
for
the
Church
of
God
,
in
which
the
Infant-seed
of
Believers
have
their
interest
and
share
,
and
this
is
no
small
benefit
to
have
so
many
thousands
,
whom
the
Lord
hath
appointed
as
his
remembrancers
,
daily
putting
him
in
mind
of
his
Covenant
and
Promises
,
as
made
with
and
to
his
Church
,
whereof
they
are
Members
,
as
well
as
of
the
Covenant
and
Promises
made
with
,
and
to
them
in
special
,
as
the
Seed
of
such
Parents
:
and
this
,
if
duly
considered
,
might
yield
great
comfort
to
believing
Parents
,
that
theirs
,
as
well
as
themselves
,
are
dayly
presented
before
the
Throne
of
Grace
by
so
many
,
who
are
under
the
promise
of
having
the
ear
of
God
open
to
them
.
2.
And
rather
being
Members
of
the
visible
Church
,
Kingdom
or
Family
of
our
Lord
Christ
,
they
have
a
joynt
interest
with
all
other
members
in
that
special
providential
care
,
that
he
exercises
over
his
own
house
.
That
the
work
of
providence
is
put
into
the
hand
of
Christ
by
the
Father
,
is
evident
;
as
from
variety
of
other
Scriptures
,
so
in
special
from
that
,
John
5.22
.
where
Christ
himself
tells
us
,
that
the
Father
judgeth
no
man
,
but
hath
committed
all
judgment
unto
the
Son
;
yet
not
so
,
as
to
cease
to
work
himself
,
for
the
Father
works
in
and
by
the
Son
:
but
that
the
work
of
Providence
is
put
into
the
hand
of
the
Son
,
is
evident
;
and
this
work
of
Providence
,
or
providential
care
of
Christ
is
twofold
.
1.
First
more
general
,
and
so
it
extends
to
the
utmost
bounds
and
limits
of
the
creation
of
God
;
no
creature
that
received
its
being
from
God
,
but
it
is
under
providence
,
as
administred
by
Christ
,
as
all
things
are
made
by
him
,
so
by
him
do
all
things
consist
.
2.
Secondly
more
special
,
and
thus
the
Church
is
the
proper
object
of
the
special
providential
care
of
Christ
;
therefore
he
is
said
by
way
of
Emphasis
to
be
the
keeper
of
Israel
,
Psal.
121.4
.
He
that
keepeth
Israel
(
or
as
the
words
may
be
read
,
he
that
is
keeping
Israel
)
neither
slumbreth
nor
sleepeth
:
as
we
have
here
the
special
object
of
divine
Providence
,
(
viz.
)
Israel
,
that
is
the
Church
,
so
the
exactness
and
speciality
of
that
providential
care
exercised
towards
,
or
over
that
object
intimated
,
partly
in
the
word
keepeth
,
or
keeping
,
that
is
carefully
,
and
diligently
keeping
,
[
*
](A65668-e14720-b)
*
Curam
solicitudinem
,
&
diligentiam
connotat
.
more
fully
declared
in
the
following
words
,
neither
slumbreth
nor
sleepeth
:
a
man
though
he
fall
not
asleep
,
yet
,
if
he
stumber
,
is
greatly
indisposed
to
discharge
any
work
he
is
ingaged
in
:
a
shepherd
though
he
be
not
fast
asleep
,
as
we
say
,
yet
,
if
in
a
slumber
,
his
sheep
are
exposed
to
danger
:
but
to
shew
the
exactness
of
that
providential
care
that
our
Lord
Christ
exerciseth
over
his
Church
,
it
is
here
said
of
him
,
nec
dormit
,
nec
dormitat
,
he
neither
sleeps
,
nor
slumbers
;
And
hence
again
the
Lord
promiseth
to
keep
his
Church
,
speaking
of
it
under
the
notion
of
a
Vineyard
,
night
and
day
,
Isa.
27.3
.
as
his
eye
is
alwayes
open
,
he
is
alwayes
awake
,
not
in
the
least
slumbring
;
so
his
eye
is
alwayes
upon
his
Church
,
he
keeps
it
night
and
day
;
now
night
and
day
divide
time
:
from
all
which
we
may
see
,
that
the
Church
is
the
special
object
of
the
providential
care
of
Christ
,
the
Church
is
his
special
charge
,
so
his
care
is
answerable
towards
,
or
over
it
,
he
exercises
a
most
exact
providential
care
towards
or
over
his
own
Family
.
And
here
we
may
further
observe
,
that
as
the
work
of
Providence
is
put
into
the
hand
of
Christ
;
so
he
imployes
the
Angels
as
his
Ministers
in
the
administration
thereof
,
he
maketh
his
Angels
spirits
,
and
his
Ministers
a
flame
of
fire
,
Heb.
1.7
.
according
to
their
essences
and
natures
,
so
he
employs
them
as
his
Servants
and
Ministers
,
in
managing
the
work
of
Providence
put
into
his
hands
;
hence
as
the
Church
is
the
object
of
his
special
providential
care
,
so
the
Angels
perform
their
Ministery
with
a
special
respect
to
,
and
for
the
good
and
benefit
of
it
;
hence
said
to
be
sent
forth
to
minister
for
them
,
who
shall
be
heirs
of
Salvation
,
Heb.
1.14
.
though
they
serve
Christ
in
the
whole
work
of
Providence
,
yet
they
have
their
service
,
and
Ministry
especially
assigned
them
,
with
respect
to
the
good
and
benefit
of
the
Church
,
and
the
particular
members
thereof
,
as
those
that
are
to
be
heirs
of
Salvation
;
now
the
Infant-seed
of
Believers
being
rightful
members
of
the
visible
Church
,
or
body
of
Christ
,
have
the
wings
of
his
special
providence
stretched
over
them
,
and
have
a
joynt
interest
in
this
service
,
and
Ministry
of
Angels
with
the
adult
members
;
yea
at
least
,
as
some
,
if
not
most
of
our
best
Expositors
understand
that
passage
of
our
Lord
Christ
in
Mat.
18.10
.
Infants
have
a
more
special
interest
in
their
Ministry
,
their
states
incapacifying
them
to
take
any
care
of
themselves
are
more
especially
committed
to
the
charge
of
Angels
;
Take
heed
sayes
our
Lord
Christ
,
that
ye
despise
not
one
of
these
little
ones
:
for
I
say
unto
you
,
that
in
Heaven
their
Angels
do
alwayes
behold
the
face
of
my
Father
which
is
in
Heaven
:
by
these
little
ones
,
are
understood
little
Children
,
if
not
alone
intended
,
yet
as
included
and
comprehended
,
they
have
their
Angels
,
that
in
Heaven
behold
the
face
of
God
in
Heaven
,
that
is
,
stand
alwayes
ready
to
recieve
commands
from
God
,
for
their
guidance
in
their
service
and
ministration
unto
these
little
ones
,
to
whose
care
and
charge
they
are
committed
,
Videre
faciem
Patris
,
id
est
,
astare
Deo
tanquam
Regi
observantes
ejus
nutum
,
ut
capessant
ipsius
mandata
de
ipsis
emittendis
ad
custodiam
puerorum
,
saith
Piscator
:
[
*
](A65668-e14860-b)
*
Vide
Bulling.
in
loco
,
Junius
his
Irenicum
Meditatio
in
Ps.
121.2
.
Gerhard
de
Baptismo
,
Mr.
Perkins
,
Doct.
Prideux
in
their
Sermons
upon
this
place
,
&c.
But
whether
we
are
to
understand
our
Lord
Christ
as
speaking
of
little
ones
in
a
literal
and
proper
sense
or
no
;
yet
that
his
providential
care
exercised
towards
,
or
over
his
Church
or
Family
,
does
exte●d
to
them
in
common
with
the
rest
of
the
members
thereof
,
is
sufficiently
evident
from
the
universality
of
that
phrase
,
he
keepeth
Israel
;
none
that
appertain
to
his
Israel
are
from
under
his
care
,
or
excluded
from
the
service
or
ministration
of
the
Angels
,
and
surely
this
is
no
little
benefit
,
that
the
Seed
of
Believers
have
by
their
membership
in
the
visible
Church
,
they
are
under
that
special
providential
care
he
exercises
over
his
own
house
:
but
for
the
further
clearing
up
of
this
,
the
resolution
of
two
or
three
questions
may
be
necessary
.
First
,
Whether
this
Providential
care
of
Christ
over
his
Church
be
extended
equally
and
alike
to
all
that
are
visible
members
of
it
,
or
whether
he
hath
not
a
peculiar
respect
to
election
,
and
a
real
work
of
Grace
upon
the
heart
,
and
consequently
,
seing
we
deny
Infants
,
as
such
,
to
have
a
real
work
of
Grace
upon
their
hearts
,
and
affirm
that
there
is
an
election
of
Grace
among
them
,
unto
which
some
do
,
others
do
not
appertain
,
whether
this
providential
care
of
Christ
be
not
appropriated
only
to
the
Elect
among
them
?
Answ.
In
the
resolution
of
this
question
several
things
might
be
considered
,
which
yet
I
shal
wave
and
shall
only
observe
,
that
the
Angels
,
whom
our
Lord
Christ
imploys
as
his
Servants
and
Ministers
in
the
work
of
Providence
,
do
act
in
their
ministration
,
either
according
to
a
more
general
commission
and
charge
they
have
received
,
or
else
according
to
particular
commands
relating
to
the
good
and
benefit
of
each
particular
person
,
hic
&
nunc
;
and
that
Angels
do
act
according
to
a
more
general
commission
,
as
well
as
according
to
particular
commands
they
receive
from
Christ
,
for
the
good
and
benefit
of
his
Church
,
is
not
only
consonant
to
reason
,
but
may
be
evidenced
from
Scripture
:
and
hence
our
Divines
distinguish
of
their
Ministry
;
[
*
](A65668-e14980-b)
*
Ministerium
Angelorum
est
duplex
,
ordinarium
,
&
extraordinartum
,
Junii
Eccles
.
cap.
4.
pag.
1548.
it
is
either
,
say
they
,
ordinary
or
extraordinary
;
their
ordinary
Ministry
is
,
that
they
perform
by
vertue
,
and
in
pursuance
of
their
more
general
commission
;
their
extraordinary
Ministry
is
that
they
perform
in
obedience
to
,
and
in
pursuance
of
particular
commands
and
directions
they
recieve
from
Christ
,
whether
relating
to
the
Church
in
general
,
or
any
part
of
it
in
this
or
that
nation
,
or
any
particular
member
.
Now
suppose
we
grant
,
that
Angels
have
many
particular
commands
relating
to
the
good
of
the
Elect
,
beyond
what
they
have
relating
to
the
good
of
the
Non-elect
,
yet
,
so
far
as
they
perform
their
Ministry
according
to
their
more
general
commission
,
they
have
an
equal
respect
to
all
,
without
consideration
had
to
election
,
or
non-election
,
which
are
secrets
to
them
as
well
as
to
us
;
yea
it
may
be
further
observed
,
that
our
Lord
Christ
himself
,
in
the
exercise
of
this
his
providential
care
over
his
Church
,
hath
a
greater
respect
to
the
Non-elect
Infant
members
,
(
I
may
add
to
the
Non-elect
adult
,
supposing
their
ways
and
actions
do
not
openly
proclaim
the
Hypocrisie
of
their
hearts
)
than
he
hath
to
those
that
are
wholly
Aliens
(
whether
Infants
,
or
adult
)
to
the
Common-wealth
of
Israel
,
and
answerably
does
give
many
particular
directions
to
his
Angels
relating
to
their
good
,
beyond
what
he
gives
relating
to
the
good
of
those
that
are
,
as
the
Apostle
speaks
,
without
:
the
truth
of
what
is
now
affirmed
is
established
upon
a
twofold
ground
.
1.
First
the
ordinary
way
of
Christ's
dealing
with
men
,
especially
in
his
outward
dispensations
towards
them
;
he
deals
with
them
according
to
what
they
are
,
or
appear
to
be
,
not
according
to
what
he
foresees
they
will
be
,
or
will
do
;
hence
sayes
the
Lord
by
the
Prophet
Azariah
,
to
Asa
,
Judah
and
Benjamin
,
the
Lord
is
with
you
,
while
you
be
with
him
,
2
Chron.
15.2
.
Though
there
might
be
,
as
doubtless
there
were
,
many
whose
hearts
were
not
sound
nor
upright
with
God
,
yet
this
promise
is
made
to
them
in
general
,
that
while
they
should
keep
with
God
in
the
observation
of
his
commands
,
he
would
be
with
them
.
2.
Secondly
,
The
other
ground
,
upon
which
what
hath
been
affirmed
is
established
,
is
the
indefinitness
of
the
Apostle's
expression
,
Heb.
1.14
.
Where
speaking
of
the
Angels
,
are
they
not
,
saith
he
,
mini●●●ing
spirits
,
sent
forth
for
the
good
of
them
that
shall
be
heirs
of
Salvation
?
The
Angels
minister
unto
men
,
as
considered
and
eyed
under
that
notion
,
viz.
as
heirs
of
Salvation
;
the
Apostle
speaketh
not
of
them
as
elect
,
nor
yet
absolutely
as
Believers
;
[
*
](A65668-e15130-b)
*
〈…〉
their
Election
is
secret
,
hid
with
God
,
the
truth
of
their
Faith
may
not
〈…〉
known
to
Angels
,
it
is
God
alone
that
so
〈…〉
perfectly
to
know
the
hearts
of
men
,
and
what
〈…〉
;
hence
the
Angels
minister
to
the
〈…〉
as
appearing
so
to
them
.
Now
〈…〉
their
Infant-state
,
are
visibly
heirs
of
Salvation
,
or
visibly
appear
to
be
such
who
shall
be
heirs
of
Salvation
,
as
may
further
appear
hereafter
.
And
answerably
the
Angels
in
pursuance
of
their
general
commission
do
minister
to
them
,
as
eying
them
under
that
notion
,
viz.
as
heirs
of
Salvation
;
so
that
though
I
deny
not
,
but
elect
Infants
may
have
a
more
full
benefit
by
this
special
providential
care
that
our
Lord
Christ
exercises
over
his
own
Family
,
than
the
Non-elect
have
:
yet
this
I
say
,
that
the
Infant-seed
of
Believers
in
general
,
or
universally
,
being
admitted
visible
members
of
his
Family
,
and
appearing
as
heirs
of
Salvation
,
before
they
have
made
a
forfeiture
of
their
Covenant-interest
,
have
an
equal
interest
in
the
service
,
and
ministration
of
Angels
,
so
far
as
that
is
performed
according
to
their
more
general
commission
,
with
the
rest
of
the
members
thereof
,
besides
many
particular
services
done
by
the
Angels
,
according
to
particular
directions
from
Christ
,
beyond
what
the
rest
of
mankind
,
yet
strangers
to
the
Covenants
of
Promise
,
have
.
2.
Whether
this
special
providential
care
of
Christ
be
not
extended
to
Elect-Infants
,
born
unto
unbelievers
,
as
well
as
to
those
that
are
visible
members
of
his
Church
,
and
if
so
,
then
such
would
have
the
same
benefit
,
that
they
have
being
admitted
.
Answ.
It
is
not
to
be
doubted
,
but
that
our
Lord
Christ
knows
who
are
his
by
election
,
as
well
as
by
vocation
,
and
that
he
hath
a
respect
to
them
as
such
,
antecedent
to
their
Union
with
him
,
and
admission
into
the
Church
visible
;
but
yet
let
these
three
things
be
considered
.
1.
First
,
That
how
far
,
or
in
what
sense
soever
the
providential
care
of
Christ
is
extended
to
,
and
exercised
over
such
,
yet
supposing
the
Infant-seed
of
Believers
excluded
from
his
Church
and
Family
,
that
his
care
would
be
but
particular
,
and
not
universal
,
it
would
reach
only
to
the
elect
,
and
not
to
all
their
Seed
,
and
consequently
the
priviledge
of
the
Seed
of
Believers
would
be
greatly
narrowed
and
lessened
beyond
what
now
it
is
,
yea
,
the
Seed
of
Believers
,
as
such
,
would
have
no
benefit
by
the
special
providential
care
of
Christ
,
beyond
what
the
Seed
of
others
have
,
neither
could
their
Parents
take
any
comfort
in
,
or
make
any
improvement
of
the
consideration
of
their
Seed's
injoyment
of
this
priviledge
,
in
as
much
as
they
should
not
then
injoy
it
as
their
Seed
,
but
only
as
elected
,
and
who
or
whether
any
of
their
Seed
were
elected
,
each
particular
Believer
would
be
uncertain
.
2.
Secondly
,
The
case
of
Infants
and
of
the
adult
in
this
regard
is
one
and
the
same
,
no
doubt
,
but
our
Lord
Christ
hath
a
respect
to
the
Elect
,
whether
in
their
infancy
,
or
as
grown
up
,
beyond
what
he
hath
to
others
;
and
yet
we
find
the
Church
,
and
that
as
visible
,
greatly
magnified
,
yea
even
admired
on
the
account
of
this
priviledge
,
Oh
Israel
who
is
like
unto
thee
,
a
people
saved
by
the
Lord
,
the
shield
of
thy
help
?
Deut.
33.29
.
It
is
primarily
meant
of
this
providential
care
that
our
Lord
Christ
exerciseth
over
his
Church
as
visible
,
and
what
is
said
of
the
Church
in
general
,
is
true
of
,
and
applicable
to
each
particular
member
,
as
sharing
in
the
common
priviledges
of
the
whole
,
and
therefore
3.
Thirdly
,
I
answer
,
that
neither
Infants
nor
grown
persons
,
though
as
pertaining
to
the
election
of
Grace
,
have
an
equal
interest
in
,
and
benefit
by
this
care
of
Christ
,
while
strangers
to
the
Common-wealth
of
Israel
,
with
those
that
are
actual
members
of
that
Common-wealth
;
it
is
Israel
,
that
the
excellency
of
God
is
over
,
Psal.
68.34
.
This
will
clearly
appear
in
the
case
of
Ruth
the
Moabitess
,
that
she
appertained
to
the
election
of
Grace
,
will
not
,
as
I
suppose
,
be
questioned
by
any
,
and
yet
shall
we
think
she
had
the
same
benefit
by
this
special
providential
care
of
God
over
his
Church
,
antecedent
to
her
coming
to
trust
under
the
wing
of
the
God
of
Israel
,
as
Boaz
speaks
in
Ruth
2.12
.
that
she
had
,
after
she
was
actually
come
?
what
benefit
then
had
she
in
that
respect
,
by
her
forsaking
her
own
people
,
and
joyning
her self
with
the
people
of
God
?
And
as
I
said
the
case
of
Infants
and
of
grown
persons
is
one
and
the
same
,
so
that
this
is
no
small
good
or
benefit
that
the
Infant-seed
of
Believers
have
by
their
admission
into
the
visible
Church
,
above
and
beyond
what
the
Seed
of
others
that
are
without
do
injoy
,
that
thereby
they
are
brought
under
that
special
providential
care
that
our
Lord
Christ
does
exercise
over
his
Church
,
Kingdom
or
Family
.
Quest.
3.
It
may
be
farther
inquired
,
wherein
does
the
good
or
benefit
of
being
under
this
providential
care
of
Christ
consist
?
what
difference
is
put
thereby
,
between
the
Infant-seed
of
Believers
,
and
the
Infant-seed
of
others
?
Answ.
To
that
I
shall
only
say
in
general
,
that
it
is
a
good
and
benefit
to
be
under
this
care
of
Christ
,
cannot
rationally
be
doubted
of
,
by
any
who
with
their
hearts
believe
,
that
God
hath
raised
him
up
from
the
dead
,
and
given
him
to
be
the
head
over
all
things
to
the
Church
,
though
the
effects
thereof
be
not
always
obvious
unto
sense
.
Some
indeed
have
not
been
ashamed
to
put
the
question
,
where
is
the
God
of
Judgment
?
not
being
able
to
discern
any
difference
in
his
providential
dispensations
towards
the
righteous
and
the
wicked
:
But
will
any
man
,
that
is
initiated
in
the
School
of
Christ
,
and
hath
learned
in
any
measure
to
walk
by
Faith
,
and
not
by
Sense
,
infer
herefrom
,
that
either
there
is
no
providential
care
exercised
over
the
righteous
,
or
that
they
have
no
benefit
thereby
?
The
non-appearing
unto
sense
of
any
difference
between
the
Seed
of
Believers
,
and
the
Seed
of
unbelievers
,
is
no
rational
ground
for
any
to
conclude
,
either
that
there
is
no
such
special
care
extended
to
,
or
exercised
over
the
former
,
or
that
they
receive
no
benefit
or
advantage
thereby
,
The
ways
of
God
are
in
the
Seas
,
his
paths
in
the
deep
Waters
;
as
for
his
footsteps
they
are
not
known
,
Psal.
77.19
.
How
many
glorious
designs
does
our
Lord
Christ
carry
on
for
the
good
of
his
Family
,
and
the
several
members
thereof
,
when
yet
,
neither
the
time
when
the
first
foundation
of
them
was
laid
,
nor
the
various
workings
of
Providence
in
their
accomplishment
,
is
discerned
or
observed
,
either
by
the
men
of
the
World
,
yea
,
or
by
Saints
themselves
?
only
when
they
are
brought
to
their
intended
perfection
,
they
give
abundant
cause
,
to
those
who
reap
the
fruit
of
them
,
to
admire
and
say
,
it
was
good
for
them
that
they
ever
had
a
place
in
that
Kingdom
or
Family
,
over
which
is
the
excellency
of
that
God
,
who
rideth
upon
the
Heaven
of
Heavens
,
and
whose
strength
is
in
the
Clouds
.
Who
,
that
hath
any
true
knowledg
of
Christ
,
and
hath
his
senses
at
all
exercised
to
discern
between
things
that
differ
,
would
willingly
be
removed
from
under
this
special
providential
care
of
Christ
,
though
it
were
to
be
set
over
the
greatest
Empire
in
the
World
,
yea
though
yet
continued
under
that
general
providence
,
that
extends
to
the
whole
Creation
of
God
?
So
that
,
not
to
descend
to
particulars
,
to
be
under
the
special
providence
of
Christ
must
be
granted
to
be
a
singular
good
by
all
those
that
will
not
disclaim
Christianity
,
and
avow
themselves
open
Infidels
.
Now
,
I
say
,
the
Infant-seed
of
Believers
,
as
admitted
into
the
visible
Church
,
Kingdom
and
Family
of
Christ
,
are
under
that
special
providential
care
he
exercises
over
it
;
but
now
Parents
by
disclaiming
their
Seed's
interest
in
the
Covenant
,
and
refusing
on
that
account
to
admit
them
into
the
visible
Churh
by
the
Application
of
the
Token
of
the
Covenant
to
them
,
do
,
if
not
absolutly
,
yet
at
least
what
in
them
lyes
,
deprive
them
of
this
priviledge
,
and
leave
them
under
only
that
general
and
common
providence
,
that
is
exercised
over
the
dark
places
of
the
earth
,
that
are
full
of
the
habitations
of
cruelty
,
and
oh
that
men
,
yea
that
Christians
should
become
so
cruel
to
the
fruit
of
their
own
bodies
.
CHAP.
IV.
The
good
redounding
to
the
Infant-seed
of
Believers
from
their
admission
into
,
and
membership
in
the
visible
Church
,
Kingdom
,
or
Family
of
Christ
,
further
opened
in
a
third
instance
,
viz.
They
stand
nigher
than
the
rest
of
Mankind
to
,
and
are
the
more
especial
Objects
of
the
Promises
of
saving
Grace
.
Some
of
these
Promises
mentioned
.
The
full
Good
contained
in
them
unfolded
.
That
the
Seed
of
Believers
,
as
members
of
the
visible
Church
,
do
stand
nigher
to
them
,
than
the
rest
of
Mankind
,
fully
proved
.
An
exaggeration
of
Parents
evil
in
rejecting
their
Childrens
Church-membership
.
3.
THirdly
and
especially
,
the
Infant-seed
of
Believers
,
as
members
of
the
visible
Church
,
stand
nigher
than
the
rest
of
Mankind
do
to
,
and
answerably
are
the
more
especial
objects
of
,
the
Promises
of
saving
Grace
.
The
Promises
I
have
reference
to
,
are
such
as
these
,
Isa.
54.13
.
Jer.
31.31
.
That
the
very
first
special
or
saving
Grace
,
I
mean
inherent
or
renewing
Grace
,
whereby
the
Image
of
God
is
renewed
in
,
and
reinstamped
upon
the
soul
,
is
originally
from
God
,
and
not
from
Man
himself
,
needs
no
other
proof
,
than
the
bare
recital
of
those
Scriptures
that
affirm
it
,
John
3.3
,
7.
compared
with
John
1.13
.
Ephes.
2.8
,
10.
James
1.17
,
18.
&c.
That
the
Promises
aforementioned
,
and
unto
which
I
have
reference
,
do
contain
and
hold
forth
saving
Grace
,
and
at
least
that
Isai.
54.13
.
the
very
first
special
or
saving
Grace
,
is
sufficiently
evident
from
the
words
themselves
;
so
from
the
application
our
Lord
Christ
makes
of
that
Promise
in
John
6.44
,
45.
where
we
see
our
Lord
Christ
applyes
these
teachings
of
God
to
those
effectual
teachings
and
drawings
of
the
Father
,
whereby
sinners
are
brought
to
him
,
and
which
whosoever
do
injoy
,
do
actually
come
to
him
,
and
shal
be
raised
up
by
him
at
the
last
day
;
that
is
,
unto
Life
and
Glory
.
And
yet
farther
,
that
these
Promises
I
now
reser
unto
,
have
their
accomplishment
in
New-Testament-times
,
and
that
during
the
present
administration
,
is
undeniably
secured
both
by
our
Lord
Christ
,
and
the
Apostles
interpretation
and
application
of
them
:
compare
those
forecited
Texts
with
John
6.44
,
45.
Heb.
8.11
.
So
that
as
all
special
,
or
saving
Grace
,
especially
that
first
,
whereby
the
soul
is
drawn
and
united
unto
Christ
,
is
originally
from
God
;
so
these
Promises
do
hold
forth
and
assure
that
Grace
unto
some
in
New-Testament-times
,
during
the
present
administration
of
the
Covenant
of
Grace
:
Now
,
I
say
,
the
Infant-seed
of
Believers
,
as
incorporated
into
the
visible
Church
by
the
Application
of
the
Token
of
the
Covenant
to
them
,
do
stand
nigher
to
these
Promises
than
the
rest
of
Mankind
do
,
and
are
the
more
especial
Objects
of
them
,
and
consequently
they
have
,
and
(
were
Parents
saithful
in
the
discharge
of
their
duty
)
would
more
abundantly
have
their
accomplishment
especially
among
them
.
But
that
we
may
more
clearly
see
,
how
great
a
good
and
advantage
the
Seed
of
Believers
in
this
respect
have
by
their
membership
in
the
visible
Church
,
I
shall
do
two
things
:
1.
First
,
shew
more
particularly
what
is
the
good
that
is
contained
in
these
Promises
,
and
2.
Secondly
,
prove
that
the
Seed
of
Believers
do
stand
nigher
to
them
,
than
the
rest
of
Mankind
.
To
begin
with
the
first
,
viz.
What
the
good
contained
in
these
Promises
is
:
and
that
is
twofold
,
the
former
implyed
and
presupposed
;
the
latter
more
plainly
expressed
.
First
,
the
good
contained
in
these
Promises
is
the
vouchsafement
of
such
outward
means
,
as
are
ape
and
sufficient
,
according
to
the
ordinary
dealings
of
God
with
,
and
his
ordinary
wayes
of
working
Grace
in
Men
,
instrumentally
to
convey
Grace
to
,
and
work
it
in
the
heart
:
these
means
in
the
general
are
the
outward
communication
or
publication
of
the
Doctrine
of
Redemption
,
and
Salvation
by
Christ
.
The
Doctrine
of
the
Gospel
,
declaring
the
way
of
Redemption
and
Salvation
by
Christ
,
as
some
ways
communicated
to
the
understanding
,
and
applyed
to
the
soul
,
is
the
means
by
,
and
through
which
God
does
ordinarily
work
Grace
in
those
,
whose
Salvation
he
intends
;
I
mean
it
of
such
whose
capacities
admit
of
their
reception
of
Grace
that
way
.
Now
when
God
promises
Grace
,
he
implicitely
promises
the
means
,
by
which
it
may
,
according
to
the
ordinary
way
of
his
dealings
with
men
,
be
wrought
in
those
intended
in
the
Promises
.
But
before
I
proceed
,
it
may
not
be
altogether
unuseful
to
remove
one
objection
that
may
possibly
arise
in
the
minds
at
least
of
some
men
.
Obj.
Possibly
it
may
be
said
,
These
Promises
seem
rather
to
exclude
than
include
any
external
means
;
for
it
is
expressly
said
,
when
these
Promises
come
to
have
their
accomplishment
,
men
shall
not
teach
every
one
his
neighbour
,
or
his
brother
,
saying
,
know
the
Lord
,
they
shall
be
all
taught
of
God
,
and
that
shall
be
the
only
teaching
they
shall
have
,
or
stand
in
need
of
.
Answ.
To
this
I
shall
only
say
two
things
.
First
,
That
the
Promises
of
the
Covenant
of
Grace
have
a
gradual
accomplishment
:
they
had
a
lower
accomplishment
under
the
first
Testament
,
they
have
a
higher
and
more
full
accomplishment
under
the
New
,
during
the
present
administration
:
what
further
intendment
they
may
have
,
and
how
accomplished
in
the
ages
yet
to
come
,
is
not
without
its
difficulty
to
determine
:
Be
sure
,
in
Heaven
there
shall
be
no
need
of
outward
means
:
Promissiones
novi
faederis
inchoantur
in
hac
vita
,
implentur
autem
in
vita
futura
,
Cam.
in
Heb.
8.11
.
And
therefore
2.
Secondly
,
These
words
only
note
a
more
abundant
pouring
forth
of
the
Spirit
under
the
New
Testament
,
beyond
what
was
granted
under
the
first
:
[
*
](A65668-e15710-b)
*
Non
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pro
non
solum
frequenter
accipitur
,
&
in
altero
,
quod
per
adversitivam
opponitur
,
quaedam
praeeminentia
prae
priori
intelligitur
.
Glass
.
and
the
meaning
is
only
this
,
as
if
the
Lord
should
say
,
they
shall
not
only
be
taught
of
men
;
but
my
Spirit
shall
accompany
the
teaching
of
men
,
by
means
whereof
they
shall
have
my
Law
put
in
their
minds
,
and
written
in
their
hearts
,
and
shall
know
me
from
the
least
to
the
greatest
.
And
that
the
Spirit
of
God
designed
not
the
exclusion
of
ontward
means
is
sufficiently
evident
from
our
Lord
Christ's
instituting
the
Gospel-Ministry
,
at
that
very
time
to
which
these
Promises
had
a
direct
reference
,
and
were
to
have
at
least
a
lower
accomplishment
;
the
end
of
which
Institution
,
and
the
time
of
its
duration
,
the
Apostle
expressly
declares
in
Eph.
4.11
,
12
,
13.
So
that
though
these
Promises
seem
to
exclude
,
yet
they
do
indeed
include
,
such
outward
means
,
as
whereby
according
to
the
ordinary
way
of
God's
working
in
,
and
upon
men
,
the
main
good
intended
in
them
may
be
communicated
to
them
.
As
when
God
commands
any
duty
from
men
,
that
Command
requires
the
due
use
and
improvement
of
all
means
necessarily
subserving
their
performance
of
the
duty
commanded
:
so
when
he
promises
any
good
,
especially
when
the
Promise
is
absolute
,
as
I
conceive
these
are
,
in
the
promise
of
that
good
is
included
the
necessary
means
of
mans
injoyment
of
it
:
so
that
when
God
promises
that
all
the
Children
of
his
Church
shall
be
taught
of
him
,
and
that
so
,
as
to
know
him
from
the
greatest
to
the
least
,
and
that
he
will
put
his
Laws
in
their
minds
,
and
write
them
in
their
hearts
,
he
does
implicitely
promise
a
sufficiency
of
means
,
whereby
the
main
Good
intended
may
be
communicated
to
them
:
and
these
means
in
the
general
,
as
I
have
said
,
are
the
communication
,
or
publication
of
the
Doctrine
of
the
Gospel
,
at
least
so
far
as
is
absolutely
and
simply
necessary
to
the
working
of
a
saving
work
of
Grace
in
the
heart
.
The
various
ways
whereby
the
Doctrine
of
the
Gospel
may
be
communicated
unto
men
,
whether
young
or
old
,
are
not
necessary
to
be
insisted
upon
.
The
most
proper
and
ordained
way
in
respect
of
the
Seed
of
Believers
hath
been
already
intimated
to
be
Parental
Instruction
,
though
I
shall
not
say
,
God
hath
confined
himself
to
that
way
alone
.
But
let
it
suffice
to
know
in
the
general
,
that
in
these
Promises
is
included
the
vouchsafement
of
a
sufficiency
of
means
,
whereby
these
spiritual
blessings
may
in
an
ordinary
way
be
communicated
to
those
designed
for
their
injoyment
.
2.
Secondly
,
The
main
and
principal
good
intended
in
these
Promises
is
the
effectual
operations
of
the
Soirit
of
God
in
a
concurtence
with
,
and
by
those
means
,
together
with
their
inseparable
Effects
and
Fruits
,
these
Promises
,
both
as
at
first
given
forth
by
those
two
Prophets
,
and
also
as
interpreted
by
Christ
and
the
Apostle
Paul
,
evidently
intend
some
good
beyond
the
bare
vouchsasement
of
outward
means
;
for
otherwise
they
would
assure
of
nothing
,
with
reference
to
the
ends
whereunto
they
were
given
forth
,
beyond
what
was
injoyed
by
the
people
of
God
under
the
Old
Testament
;
they
had
then
the
Oracles
of
God
committed
to
them
,
as
well
as
the
Church
of
God
now
hath
;
so
that
it
must
needs
be
,
some
good
that
is
princepally
intended
in
these
Promises
,
beyond
what
was
vouchsafed
to
the
Church
under
the
Old-Testament-administration
,
and
which
does
advance
the
New-Testament-administration
to
an
excellency
and
glory
above
that
of
the
Old
,
which
can
be
nothing
else
,
but
the
more
plentiful
effusion
of
the
Spirit
of
God
,
and
his
effectual
Operations
with
their
inseparable
Fruits
and
Effects
,
here
declared
to
be
the
saving
knowledg
of
God
,
the
abiding
of
the
Law
in
the
mind
,
and
its
Inscription
in
the
heart
.
But
let
that
suffice
for
the
good
intended
in
these
Promises
.
2.
Secondly
,
That
the
Seed
of
Believers
,
as
Members
of
the
Church
,
stand
nigher
than
the
rest
of
Mankind
,
(
I
mean
,
that
are
,
as
the
Apostle
speaks
,
without
to
)
and
are
the
more
especial
Objects
of
these
Promises
:
Now
this
will
appear
two
ways
.
1.
First
more
generally
,
from
the
consideration
of
the
more
general
Objects
of
them
,
and
that
is
the
Church
,
or
House
of
Israel
,
of
which
the
Seed
of
Believers
are
Members
;
thus
in
that
Isa.
54.13
.
All
thy
Children
shall
be
taught
of
God
:
whose
Children
the
Prophet
speaks
of
,
is
evident
,
as
from
the
Context
,
so
from
that
discourse
of
the
Apostle
in
Gal.
4.
ult.
they
are
the
Children
of
Jerusalem
which
is
from
above
,
that
is
the
Gospel-Church
;
and
that
it
is
meant
of
the
Gospel-Church
as
visible
,
tossed
to
and
fro
with
Tempest
,
that
is
,
Afflictions
,
Persecutions
,
&c.
which
are
only
compatible
to
the
Church
as
visible
.
Now
they
are
the
Children
of
the
Church
,
as
so
considered
,
that
are
the
Objects
of
this
Promise
,
they
shall
be
taught
of
God
,
and
that
so
,
as
to
know
him
from
the
least
to
the
greatest
.
Some
indeed
have
understood
by
these
Children
,
the
natural
Children
of
the
Church
,
or
of
the
Members
of
the
Church
:
and
though
I
doubt
not
,
but
that
the
Holy
Ghost
has
a
considerable
respect
unto
them
,
yet
I
conceive
not
merely
as
such
,
but
as
Members
of
the
visible
Church
,
it
being
usual
in
Scripture
to
speak
of
the
Church
collectively
taken
,
under
the
notion
of
a
Mother
,
and
the
several
Members
under
the
notion
of
her
Children
:
and
that
we
are
so
to
understand
it
in
this
place
,
is
evident
both
from
the
Context
,
and
that
discourse
of
the
Apostle
before
mentioned
;
so
that
let
it
be
granted
that
this
Promise
does
not
appertain
to
the
Seed
of
Believers
merely
as
such
;
yet
as
the
Covenant
of
Grace
is
extended
to
them
,
and
they
,
by
the
Application
of
the
Token
thereof
are
admitted
into
the
visible
Church
,
so
it
does
appertain
,
yea
in
a
special
manner
appertains
to
them
:
so
again
in
that
Heb.
8.11
.
the
Covenant
wherein
these
Promises
of
putting
the
Law
in
the
mind
,
and
writing
it
in
the
heart
,
are
contained
,
as
made
with
the
House
of
Israel
,
and
by
House
of
Israel
,
we
are
again
to
understand
the
visible
Church
,
that
term
House
being
frequently
applyed
to
the
visible
,
but
never
,
as
I
remember
,
to
the
invisible
Church
,
at
least
merely
as
such
:
Now
the
Seed
of
Believers
being
of
this
House
of
Israel
,
they
have
a
joynt
interest
in
this
Covenant
,
and
the
Promises
contained
in
it
,
with
the
whole
House
,
and
answerably
stand
nigher
to
,
and
are
the
more
especial
Objects
of
these
Promises
,
than
the
rest
of
Mankind
are
,
who
are
not
of
this
House
of
Israel
.
Only
let
it
be
observed
,
that
though
the
Church
or
House
of
Israel
be
the
proper
Object
of
these
Promises
,
yet
I
would
not
be
understood
,
as
excluding
all
others
from
partaking
of
the
good
contained
in
them
:
for
though
the
actual
injoyment
of
that
good
be
peculiar
and
proper
to
those
that
are
of
the
Church
or
House
of
Israel
;
yet
by
the
very
vouchsafement
of
it
,
others
that
were
without
are
converted
and
brought
into
it
:
those
that
God
hath
designed
a
place
in
his
House
,
are
effectually
taught
by
him
,
and
by
means
thereof
,
are
brought
into
it
:
But
though
God
does
vouchsafe
the
good
contained
in
these
Promises
to
Forraigners
as
the
means
whereby
they
are
brought
into
his
House
;
yet
they
in
a
peculiar
and
special
manner
belong
to
his
House
,
or
to
such
as
are
already
in
his
House
,
and
consequently
to
the
Seed
of
Believers
as
Members
thereof
.
Obj.
But
possibly
some
may
say
,
If
so
be
God
hath
made
the
Covenant
with
the
Church
as
visible
,
and
therein
hath
promised
not
only
the
outward
means
of
Grace
,
but
the
effectual
operations
of
the
Spirit
in
a
concurrence
with
those
means
;
and
consequently
saving
Grace
as
the
inseparable
Fruit
of
those
operations
,
and
the
Seed
of
Believers
have
this
Covenant
,
with
the
Promises
thereof
extended
unto
them
in
common
with
the
adult
Members
of
the
Church
;
then
it
may
seem
,
either
that
God
fails
in
making
good
his
Covenant
,
or
else
we
must
say
,
they
are
all
savingly
taught
of
God
,
and
have
true
Grace
wrought
in
their
hearts
;
and
if
so
,
we
must
necessarily
hold
falling
from
Grace
.
Answ.
This
Objection
I
have
in
part
obviated
already
in
a
fromer
Treatise
;
yet
let
me
speak
a
little
more
distinctly
to
it
at
present
:
and
for
a
more
full
answer
to
it
,
we
must
distinguish
of
the
Covenant
thus
;
It
is
either
made
with
the
Church
in
general
,
or
with
particular
,
Persons
,
and
answerably
there
are
some
Promises
appertaining
to
the
Church
in
general
as
a
collective
Body
,
and
are
to
be
interpreted
,
and
understood
in
an
indefinite
notion
;
but
then
there
are
other
Promises
appertaining
to
particular
Persons
,
and
are
to
be
understood
in
a
definite
notion
:
and
here
we
may
observe
a
threefold
difference
between
the
Covenant
as
made
with
the
Church
in
general
,
and
the
Promises
of
it
as
so
made
,
and
as
made
with
particular
Persons
,
and
the
Promises
of
it
as
so
made
.
1.
First
,
There
is
a
difference
in
respect
of
the
good
covenanted
,
or
promised
as
thus
:
the
Covenant
,
as
made
with
the
Church
in
general
,
contains
Promises
of
the
first
saving
or
special
Grace
,
as
the
Promises
I
have
at
present
reference
unto
;
these
appertain
to
the
Covenant
as
made
with
the
Church
in
general
:
but
now
the
Covenant
as
made
with
particular
persons
contains
no
Promises
of
the
first
Grace
,
but
only
of
consequential
Grace
,
such
as
the
pardon
of
sin
,
the
indwelling
presence
of
the
Spirit
,
and
the
like
,
and
does
presuppose
the
first
Grace
already
wrought
as
the
condition
of
it
on
Man's
part
,
as
in
the
case
of
the
Adult
,
or
else
does
presuppose
the
condition
of
it
,
some
other
way
performed
,
as
in
the
case
of
the
Infant-seed
of
Believers
,
viz.
by
the
Faith
of
their
Parents
.
2.
Secondly
,
There
is
a
difference
in
respect
of
the
interest
that
Persons
have
in
,
and
title
they
have
to
it
,
and
answerably
in
the
way
and
manner
of
God's
performing
of
it
,
or
giving
the
good
promised
in
it
:
as
it
is
made
with
the
Church
in
general
,
so
none
have
a
particulsr
actual
interest
in
,
or
title
to
it
,
as
taken
severally
by
themselves
,
they
have
only
a
more
general
interest
in
,
and
title
to
it
as
Members
of
that
Collective
Body
with
which
it
is
made
;
but
now
,
as
made
with
particular
Persons
,
each
one
,
with
whom
it
is
so
made
,
hath
an
actual
interest
in
,
and
title
to
it
,
as
taken
apart
by
themselvrs
,
without
respect
had
to
their
relation
to
the
Church
in
general
;
and
answerably
as
it
is
made
with
the
Church
in
general
,
God
hath
reserved
a
liberty
to
himself
to
,
and
answerably
does
make
it
good
,
or
give
the
good
promised
to
particular
Persons
,
according
to
the
good
pleasure
of
his
Will
,
in
a
complyance
with
his
eternal
Purposes
,
and
Decrees
.
What
may
be
objected
against
this
,
from
the
universality
of
the
expressions
,
they
shall
be
all
taught
of
God
,
hath
been
answered
elsewhere
,
to
which
I
must
refer
the
Reader
.
[
*
](A65668-e16150-b)
*
Infant
Baptism
from
Heaven
.
p.
59
,
60
,
61.
so
also
p.
108
,
109
,
110
,
111.
But
as
it
is
made
with
particular
Persons
,
so
it
does
infallibly
secure
the
good
covenanted
and
promised
to
each
in
particular
,
upon
supposition
of
a
non-failure
on
their
part
in
the
performance
of
the
duties
required
.
3.
Thirdly
,
There
is
a
difference
in
respect
of
the
tenour
of
the
Covenant
and
Promises
thereof
.
As
made
with
,
or
to
the
Church
in
general
they
are
absolute
;
but
as
made
with
or
to
particular
Persons
,
conditional
.
Yet
let
me
say
,
that
though
the
Promises
of
the
Covenant
,
as
made
with
the
Church
in
general
,
are
absolute
as
to
the
Church
,
as
so
considered
,
that
is
,
no
Condition
is
imposed
upon
the
Church
in
general
,
or
as
collectively
considered
,
in
order
to
God's
making
good
these
Promise
;
yet
that
hinders
not
,
but
that
somewhat
of
duty
may
be
required
of
particular
Members
in
order
to
their
own
or
theirs
injoying
the
good
promised
,
in
which
failing
,
either
themselves
,
or
theirs
may
be
denyed
that
good
,
though
yet
the
Promises
shall
have
their
accomplishment
,
and
others
shall
injoy
the
good
of
them
,
though
they
do
not
.
But
to
return
,
having
then
distinguished
of
the
Covenant
,
and
the
Promises
of
it
,
the
answer
to
the
foregoing
objection
is
this
:
That
the
Promises
under
our
present
consideration
do
appertain
to
the
Covenant
as
made
with
the
Church
in
general
,
and
answerably
are
to
be
interpreted
,
and
understood
in
an
indefinite
notion
,
and
have
their
accomplishment
among
those
to
whom
in
general
they
do
appertain
according
to
the
good
pleasure
of
God
,
in
a
complyance
with
his
eternal
Purposes
and
Decrees
.
Promises
of
a
like
nature
with
these
frequently
occur
in
Scripture
,
the
consideration
of
which
,
may
farther
clear
up
what
hath
been
said
.
See
Mark
16.17
,
18.
John
14.12
.
which
Promises
,
though
they
may
seem
to
be
definite
as
made
to
each
particular
Believer
,
yet
are
to
be
understood
indefinitely
,
and
have
their
accomplishment
,
in
that
some
have
had
a
power
of
working
Miracles
,
or
in
that
such
a
power
hath
been
exerted
in
the
Church
,
though
possibly
not
in
the
fulness
of
it
,
by
any
one
particular
Believer
:
So
in
our
present
case
,
the
Covenant
as
made
with
,
and
Promises
as
made
to
the
Church
or
House
of
Israel
,
as
a
Collective
Body
being
indefinite
,
they
do
not
infallibly
secure
the
good
contained
in
them
to
every
individual
Member
,
only
such
a
good
to
the
Church
in
general
,
and
answerably
every
individual
Member
stands
night
to
,
and
is
a
more
especial
object
of
them
,
than
those
that
are
without
.
And
yet
for
the
farther
clearing
up
and
confirming
of
what
hath
been
said
,
we
may
observe
,
that
that
twofold
Good
before
mentioned
,
intended
in
these
Promises
,
is
distinctly
promised
to
the
Church
as
a
Collective
body
.
1.
First
,
For
the
outward
means
of
Grace
thus
,
in
that
Psal.
147.17
.
He
hath
shewed
his
Judgments
unto
Jacob
,
and
his
Statutes
unto
Israel
:
he
hath
not
done
so
to
every
Nation
.
I
conceive
we
are
to
take
these
words
,
not
barely
as
Historical
of
what
God
did
for
the
Church
of
the
Jews
,
but
Promissory
,
wherein
God
does
graciously
ingage
himself
,
to
vouchsafe
such
outward
means
to
his
Church
throughout
all
ages
,
as
shall
be
sufficient
through
the
concurring
operations
of
the
Spirit
to
convey
the
saving
knowledg
of
himself
in
Christ
to
,
and
work
Grace
in
the
hearts
of
the
several
Members
thereof
;
however
,
this
seems
evident
,
that
the
Psalmist
speaks
not
of
God's
shewing
his
Judgments
to
Jacob
,
and
Statutes
to
Israel
as
a
Priviledge
peculiar
and
proper
to
the
Jewish
Church
,
but
as
the
Church
of
God
,
and
answerably
declares
what
is
one
of
the
great
Priviledges
of
the
Church
throughout
all
ages
,
viz.
to
injoy
the
Oracles
of
God
,
or
the
outward
means
of
Grace
:
And
hence
it
is
,
that
the
Apostle
tells
the
Jews
,
as
then
not
unchurched
,
that
it
was
necessary
,
or
of
necessity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
the
Gospel
should
be
first
preached
unto
them
.
Acts
13.46
.
and
why
was
this
necessary
or
of
necessity
,
but
because
they
,
yet
appertaining
to
the
visible
Church
,
should
,
while
they
so
continued
,
have
a
sufficiency
of
outward
means
,
whereby
the
saving
Knowledg
of
God
in
Christ
,
and
a
work
of
Grace
might
be
communicated
to
,
and
wrought
in
them
,
God
having
granted
that
to
his
Church
as
one
of
her
great
Priviledges
here
upon
earth
.
2.
Secondly
,
For
the
effectual
operations
of
the
Spirit
,
with
their
inseparable
Fruits
and
sffects
:
and
thus
our
Lord
Christ
hath
promised
the
constant
and
perpetual
presence
of
the
Spirit
in
,
and
with
his
Church
,
I
will
pray
the
Father
,
and
he
shall
give
you
another
Comforter
,
that
he
may
abide
with
you
for
ever
,
John
14.16
.
We
are
not
to
understand
this
as
a
Promise
to
particular
Believers
;
though
in
whomsoever
the
Spirit
of
God
doth
dwell
,
he
dwells
and
abides
for
ever
;
yet
of
that
indwelling
presence
of
the
Spirit
in
the
hearts
of
particular
Believers
I
conceive
our
Lord
Christ
does
not
here
speak
,
but
of
his
presence
in
,
and
with
his
Church
in
general
,
in
which
sense
Christ
is
said
to
walk
in
the
midst
of
the
golden
Candlesticks
:
Now
the
great
end
of
the
Spirit
's
presence
in
,
and
with
the
Church
is
to
make
effectual
by
his
internal
operations
the
external
means
of
Grace
for
the
ends
whereunto
they
are
vouchsased
;
so
that
we
see
the
Promises
of
saving
Grace
,
both
of
the
external
means
whereby
that
Grace
is
wrought
,
and
of
the
Spirit
by
whose
operations
those
means
are
made
effectual
,
do
in
a
particular
and
special
manner
appertain
to
the
visible
Church
,
and
consequently
the
Seed
of
Believers
being
Members
thereof
,
they
must
needs
stand
nigher
to
,
and
be
more
especially
the
Objects
of
those
Promises
,
than
the
rest
of
Mankind
,
who
are
Aliens
from
the
Commonwealth
of
Israel
:
and
surely
it
can
be
no
small
benefit
,
or
advantage
to
stand
in
so
nigh
a
capacity
to
these
Promises
,
to
be
of
that
Body
,
or
Family
to
whom
they
do
belong
,
though
the
good
contained
in
them
be
not
infallibly
secured
to
every
individual
.
To
be
of
any
Body
Politick
,
Corporation
or
Society
,
unto
which
any
peculiar
Grants
do
belong
,
is
looked
upon
as
a
great
Priviledg
and
Advantage
,
though
the
Good
granted
be
not
infallibly
secured
to
every
individual
Member
;
yet
every
one
in
particular
is
in
a
nigher
and
greater
capacity
to
injoy
that
Good
,
than
those
that
are
not
of
such
a
Body
,
Corporation
,
or
Society
:
the
case
is
the
same
here
.
2.
But
secondly
,
and
more
particularly
:
And
thus
we
shall
find
,
that
these
Promises
do
yet
in
a
more
especial
and
peculiar
manner
belong
to
that
part
of
,
or
species
of
Members
in
the
visible
Church
that
consists
in
the
Seed
of
Believers
:
the
Adult
are
supposed
already
to
have
the
first
Grace
;
and
therefore
,
these
Promises
,
at
least
as
they
hold
forth
the
first
Grace
,
have
a
more
especial
respect
to
the
Seed
of
Believers
:
Hence
we
shall
find
Promises
of
that
twosold
Good
before
mentioned
expressly
and
particularly
made
unto
them
:
thus
Isa.
44.4
,
5.
Sayes
the
Lord
,
I
will
pour
out
my
Spirit
upon
thy
Seed
,
and
my
blessing
upon
thy
Off-spring
.
Seed
and
Off-spring
here
are
synonimous
terms
,
they
intend
the
same
Subjects
,
and
by
both
the
natural
Seed
of
Believers
is
intended
,
as
is
evident
,
in
as
much
as
that
term
Off-spring
is
never
used
in
any
other
sense
,
than
to
signify
natural
Children
or
Posterity
,
and
by
Spirit
and
Blessing
the
same
good
is
intended
,
only
the
latter
term
is
explicative
of
the
former
,
I
will
pour
out
my
Spirit
and
Blessing
,
is
as
much
as
to
say
,
I
will
pour
out
my
Spirit
,
who
,
as
poured
out
upon
,
shall
be
a
blessing
to
them
;
and
in
this
promise
of
the
Spirit
is
implyed
the
vouchsafement
of
the
outward
means
,
through
and
by
which
God
does
pour
out
his
Spirit
upon
his
People
.
The
Doctrine
of
the
Gospel
as
some
way
communicated
unto
men
,
is
the
ministration
of
the
Spirit
to
them
;
2
Cor.
3.8
.
And
hence
the
Promise
of
the
Spirit
does
necessarily
imply
,
and
include
in
it
,
such
a
communication
of
the
Gospel
,
as
through
which
,
according
to
the
ordinary
way
of
God's
dealing
with
men
,
the
Spirit
may
be
ministred
to
those
to
whom
the
Promise
doth
appertain
:
and
as
the
Spirit
is
here
expressly
promised
to
the
Seed
of
Believers
,
and
the
outward
means
of
Grace
implyed
therein
,
so
in
Isa.
59.
ult.
this
twofold
good
is
exprefsly
,
and
in
terminis
promised
,
My
Spirit
which
is
upon
thee
,
and
my
words
which
I
have
put
in
thy
mouth
,
shall
not
depart
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
Seed
,
nor
out
of
the
mouth
of
thy
Seed's
Seed
,
from
henceforth
,
and
for
ever
,
saith
the
Lord
.
It
is
a
promise
made
to
the
universal
Church
,
and
declares
the
way
,
and
means
how
,
and
whereby
God
does
uphold
,
maintain
and
perpetuate
his
Church
in
the
World
,
it
is
by
vouchsafing
his
Word
,
or
the
outward
means
of
Grace
,
and
his
Spirit
in
a
concurrence
with
them
,
to
his
People
,
and
their
Seed
successively
from
one
generation
to
another
.
To
those
that
consider
the
nature
of
these
Promises
,
or
that
they
are
tobe
interpreted
and
understood
not
in
a
definite
,
but
in
an
indefinite
notion
,
and
do
impartially
observe
the
way
of
God's
procedure
in
the
dispensation
of
his
Grace
towards
men
,
any
endeavours
to
vindicate
the
Faithfulness
of
God
in
their
performance
would
be
needless
and
superfluous
;
for
though
some
have
contemned
that
observation
that
others
have
made
,
viz.
that
that
Seed
that
God
hath
reserved
out
of
the
posterity
of
fallen
man
to
serve
him
,
is
in
a
considerable
measure
raised
out
of
the
Families
of
the
Faithful
,
yet
it
is
indeed
of
great
weight
,
and
so
evident
to
unbyassed
Observers
,
that
it
may
be
no
little
confirmation
of
the
sense
and
meaning
now
given
of
these
Promises
,
and
is
an
abundant
vindication
of
the
Truth
and
Faithfulness
of
God
in
them
.
And
as
it
hath
in
all
ages
past
given
,
so
still
gives
him
the
just
Name
and
Repute
of
a
God
keeping
Covenant
and
Mercy
for
ever
.
But
to
put
a
close
to
this
third
Benefit
that
the
Seed
of
Believers
have
by
their
Membership
in
the
visible
Church
,
I
say
they
are
thereby
brought
nigher
to
the
Promises
of
saving
Grace
,
than
the
rest
of
Mankind
are
:
they
are
os
that
Collective
Body
or
Society
of
men
unto
whom
these
Promises
do
in
the
general
appertain
;
and
not
only
so
,
but
are
that
special
part
of
,
or
species
of
Members
in
that
Body
or
Society
,
to
whom
these
Promises
in
a
more
especial
manner
do
belong
:
they
are
nigh
to
the
Promises
as
they
are
of
the
visible
Church
,
but
they
are
yet
nigher
,
as
they
are
specified
and
pointed
out
to
be
the
Persons
peculiarly
intended
in
them
:
and
according
to
their
nignness
to
these
Promises
,
so
especially
,
when
Parents
are
faithful
in
their
duty
towards
them
,
is
their
injoyment
of
the
good
●romised
.
How
rarely
is
it
found
when
Parents
with
Abraham
are
faithful
in
instructing
,
and
commanding
their
Children
to
walk
in
way
of
the
Lord
;
but
if
not
all
,
yet
some
,
(
though
sometimes
more
sometimes
sewer
,
according
to
the
number
they
are
blessed
with
)
are
found
through
the
blessing
of
God
accompanying
of
those
instructions
walking
in
these
ways
;
yea
,
how
many
instances
might
be
given
of
Parents
so
performing
their
duty
,
who
can
walk
in
the
World
,
as
in
a
strange
land
with
comfortable
hopes
that
all
theirs
are
heirs
with
them
of
the
same
Promises
?
Now
then
,
how
strange
is
it
that
believing
Parents
should
have
their
understandings
so
far
darkened
,
and
their
Judgments
so
far
blinded
,
to
make
that
which
sometimes
was
the
Gentiles
,
and
is
now
the
Jewes
misery
,
(
viz.
to
be
far
from
God
,
and
strangers
to
the
Covenants
of
Promise
)
their
choice
,
though
not
for
themselves
,
yet
for
theirs
;
and
should
,
what
in
them
lies
,
set
them
at
the
utmost
distance
from
those
Promises
that
are
the
great
grounds
of
hope
to
fallen
Man
,
that
he
may
Obrain
an
exchange
of
his
Sin
and
Misery
for
Grace
and
Glory
,
and
leave
them
to
take
their
Lot
among
those
that
are
afar
off
?
We
may
well
call
to
the
Heavens
to
be
astonished
at
this
,
and
to
the
Earth
to
be
moved
out
of
its
place
.
But
to
pass
from
this
first
Head
of
Benefies
accruing
to
the
Seed
of
Believers
:
From
the
application
of
the
token
of
the
Covenant
to
them
they
have
admission
into
,
and
become
Members
of
the
Church
visible
;
and
God
by
commanding
the
Application
of
the
Token
of
the
Covenant
to
the
Seed
of
his
People
,
speaks
to
them
with
respect
to
their
Seed
,
as
Jacob
to
Joseph
with
reference
to
his
two
Sons
,
Bring
your
Children
near
to
me
that
I
may
bless
them
:
bring
them
into
my
House
and
Family
,
and
as
they
then
shall
have
an
interest
in
all
the
Prayers
put
up
for
it
;
so
they
shall
have
the
special
providential
care
of
my
Son
over
them
,
he
shall
give
his
Angels
a
charge
concerning
them
,
they
shall
come
into
a
nigher
capacity
to
injoy
Grace
promised
,
than
the
rest
of
Mankind
;
and
be
you
faithful
in
your
duties
,
and
I
will
be
faithful
in
my
Promises
.
Now
shall
any
reject
such
a
Gracious
Invitation
,
how
justly
may
Children
cnrse
the
day
they
were
ever
brought
forth
by
such
Parents
?
CHAP.
V.
The
second
Good
or
Benefit
accruing
to
the
Seed
of
Believers
by
the
Application
of
the
Token
of
the
Covenant
proposed
,
viz.
They
have
thereby
the
Covenant
,
with
the
Promises
thereof
appertaining
to
them
,
ratified
sealed
and
confirmed
.
An
Enquiry
made
,
whether
the
Covenant
and
Promises
are
entred
with
,
and
made
to
the
Seed
of
Believers
,
definitly
or
only
indefinitly
.
The
various
judgments
of
Paedo-Baptists
about
it
.
That
they
are
entred
and
made
definitely
,
proved
two
wayes
.
First
,
In
the
instance
of
Abraham's
Seed
immediatly
proceeding
from
his
own
Loyns
:
where
two
Reasons
are
offered
.
Secondly
,
It
is
further
proved
by
three
Reasons
respecting
both
Abraham's
and
all
other
Believers
Seed
.
The
forementioned
good
accruing
to
the
Seed
of
Believers
opened
in
the
resolution
of
two
Questions
.
The
former
proposed
,
viz.
What
the
Token
of
the
Covenant
has
reference
unto
.
That
it
has
a
twofold
reference
shewed
.
First
,
To
the
Covenant
as
abstractly
and
absolutely
considered
.
The
thing
ratified
,
sealed
and
confirmed
by
it
,
as
considered
in
that
its
reference
,
determined
to
be
their
Covenant
.
That
the
necessary
result
of
which
is
proved
by
two
Arguments
to
be
their
discharge
from
the
guilt
and
condemning
power
of
Originalsin
,
and
that
both
Originans
and
Originatum
.
2.
THe
second
Good
or
Benefit
,
that
the
Seed
of
Believers
have
by
the
Application
of
the
Token
of
the
Covenant
,
is
this
,
viz.
They
have
thereby
the
Covenant
with
the
Promises
thereof
appertaining
to
them
sealed
and
confirmed
to
them
.
But
before
I
proceed
to
a
particular
unfolding
of
this
Good
or
Benefit
,
it
may
not
be
unuseful
,
but
seems
necessary
,
that
I
should
give
a
brief
account
of
the
different
apprehensions
of
Poedo-Baptists
themselves
about
the
nature
of
the
Covenant
and
Promises
,
as
entred
with
,
and
made
to
the
Infant-seed
of
Believers
;
for
that
they
are
not
all
of
one
mind
and
judgment
about
that
must
be
granted
:
And
according
to
their
different
apprehensions
about
the
nature
of
the
Covenant
and
Promises
,
they
are
differently
perswaded
as
to
the
Good
accruing
to
Infants
by
their
Covenant-interest
,
and
their
having
the
Token
of
the
Covenant
applyed
to
them
,
which
I
shall
also
briefly
take
notice
of
as
I
go
along
.
1.
First
,
Some
concerve
that
the
Covenant
is
entred
with
the
Seed
of
Believers
only
indefinitly
,
and
anfwerably
that
the
Promises
appertaining
to
them
are
to
be
interpreted
and
understood
in
an
indefinite
notion
;
that
is
,
as
having
a
respect
to
them
as
generally
and
collectively
considered
,
but
not
made
to
any
of
them
in
particular
.
And
of
those
that
go
this
way
,
some
conceive
that
the
Covenant
and
Promises
appertain
only
to
the
Elect
,
and
secure
to
them
only
the
future
injoyment
of
all
the
saving
Fruits
and
Benefits
purchased
by
Christ
;
but
do
not
necessarily
convey
to
,
or
confer
upon
them
any
of
those
Fruits
or
Beaefits
for
the
present
,
and
consequently
,
that
by
the
Application
of
the
Token
of
the
Covenant
,
only
Jus
ad
rem
,
not
Jus
in
re
is
sealed
and
confirmed
:
But
others
conceive
that
as
the
Covenant
and
Promises
thereof
have
only
an
indefinite
respect
to
the
Seed
of
Believers
,
so
that
at
least
some
of
them
have
those
saving
Benefits
and
Blessings
actually
granted
to
and
conferred
upon
them
,
and
consequently
that
they
are
actually
regenerated
,
and
have
a
full
and
compleat
Union
with
Christ
,
the
Remission
of
sins
,
the
Love
and
Favour
of
God
,
&c.
And
some
having
there
Benefits
and
Blessings
actually
conferred
upon
them
in
their
Infance
,
we
are
to
presume
it
may
be
so
with
each
one
in
pqrticular
;
and
on
that
ground
are
to
apply
the
Token
of
the
Covenant
to
them
universally
.
And
this
Opinion
,
could
it
be
clearly
proved
from
Seripture
,
would
free
the
Controversie
about
Infant
Baptism
from
many
difficulties
it
must
be
confest
it
is
otherwise
attended
with
:
And
on
that
account
I
should
readily
comply
with
it
:
but
for
the
reasons
after
to
be
given
,
I
cannot
,
but
at
present
lay
it
aside
cum
pace
tantorum
virorum
.
2.
Secondly
,
others
conceive
that
the
Covenant
is
entred
with
the
Seed
of
Believers
definitely
,
and
answerably
that
the
Promises
appertaining
to
them
are
to
be
interpreted
and
understood
in
a
definite
notion
;
and
consequently
,
that
as
the
Covenant
,
as
at
first
established
with
Abraham
,
did
extend
to
Ishmael
,
as
well
as
to
Isaac
,
so
is
still
continued
to
all
Believers
,
and
each
one
of
their
Seed
in
particular
.
And
some
of
these
that
go
this
way
conceive
,
that
all
the
Infants
of
Believers
have
true
Grace
,
in
particular
true
Faith
,
wrought
in
them
either
antecedent
to
the
Application
of
the
Token
of
the
Covenant
,
or
at
the
time
of
its
Application
,
if
not
by
,
yet
in
a
concurrence
with
it
.
But
this
opinion
necessarily
inferring
a
possibility
to
lose
,
and
fall
from
the
truth
of
Grace
,
is
rejected
by
the
generality
of
Protestants
,
especially
that
bear
the
denomination
of
Calvinists
.
Yet
some
grant
,
yea
assert
some
kind
of
supernatural
Operations
of
the
Spirit
to
antecede
,
at
least
accompany
the
Application
of
the
Token
of
the
Covenant
to
them
,
whereby
at
least
a
posse
agere
,
or
some
dispositions
facilitating
their
saving
acting
of
Grace
are
wrought
.
But
others
distinguish
of
the
Covenant
:
it
is
say
they
,
internum
,
out
externum
,
it
is
either
Internal
,
or
External
:
by
the
Internal
Covenant
,
they
seem
to
mean
the
Covenant
as
really
and
truly
entred
with
the
Elect
,
ensuring
to
them
Grace
and
Glory
:
by
the
External
Covenant
they
seem
to
mean
the
Covenant
as
visibly
appearing
to
be
made
with
Men
,
whether
Infants
,
or
Adult
,
when
as
it
is
not
indeed
really
entred
mutually
between
God
and
them
.
This
latter
way
of
God's
entring
Covenant
with
Men
,
whether
young
or
old
,
is
expressed
by
some
,
by
entring
Covenant
with
them
in
or
according
to
an
Ecclesiastical
Dispensation
,
that
is
,
as
they
express
themselves
in
a
visible
Church-way
.
Again
others
,
and
sometimes
the
same
Men
distinguish
of
the
Good
contained
in
and
conveyed
by
the
Promises
of
the
Covenant
appertaining
to
the
Seed
of
Believers
:
it
is
,
say
they
,
either
Spiritual
and
Saving
,
or
else
only
External
and
Ecclesiastical
;
as
Membership
in
the
visible
Church
,
a
right
to
the
outward
Ordinances
and
Priviledges
of
the
Church
,
and
the
like
.
And
they
conceive
that
the
Covenant
,
as
containing
saving
Spiritual
Mercies
,
only
appertains
to
the
Elect
;
but
,
as
containing
External
Ecclesiastical
Priviledges
,
it
appertains
to
all
the
Seed
of
Believers
:
hence
they
call
it
,
as
entred
with
them
,
a
Covenant
of
Priviledges
.
This
latter
Opinion
concerning
the
definiteness
of
the
Covenant
I
take
to
be
according
to
truth
,
though
to
distinguish
either
of
the
Covenant
,
or
the
good
contained
in
it
,
as
entred
with
,
or
extended
to
Infants
,
I
see
no
ground
,
neither
do
I
think
it
is
at
all
necessary
;
but
I
say
,
as
to
the
nature
of
the
Covenant
,
I
doubt
not
,
but
that
it
is
entred
with
,
and
extended
to
the
Infant-seed
os
Believers
definitely
,
and
answerably
that
the
Promises
appertaining
to
them
are
to
be
interpreted
and
understood
in
a
definite
notion
,
as
appertaining
equally
and
alike
to
each
one
in
particular
:
I
speak
of
the
Covenant
and
Promises
,
as
entred
with
and
made
to
the
Seed
of
Believers
merely
as
such
.
There
are
,
it
's
true
,
some
Promises
of
the
Covenant
appertaining
unto
them
,
which
are
to
be
interpreted
and
understood
in
an
indefinite
notion
,
as
has
been
afore
declared
;
but
those
appertain
not
to
them
merely
as
the
Seed
of
such
Parents
,
but
as
Members
of
the
visible
Church
,
as
was
there
shewed
:
But
now
for
the
Covenant
as
extended
to
them
as
the
Seed
of
believing
Parents
,
so
it
is
extended
to
them
definitely
,
and
answerably
the
Promises
of
the
Covenant
appertaining
to
them
are
to
be
interpreted
,
and
understood
in
a
definite
notion
.
Book
1.
Chap.
2.
This
I
have
in
part
proyed
already
,
yet
I
shall
add
somewhat
morefor
the
further
confirmation
of
it
.
And
it
may
be
,
as
I
conceive
,
proved
two
ways
.
1.
In
the
Instance
of
Abraham's
natural
Children
,
proceeding
immediatly
from
his
own
Loyns
.
2.
By
some
further
Reasons
equally
respecting
Abraham's
,
and
all
other
Believers
Infant-seed
.
1.
Let
us
see
it
in
that
particular
instance
of
Abraham's
Infant-seed
;
and
thus
I
shall
only
offer
these
two
reasons
,
beyond
what
I
have
given
in
the
Treatise
forecited
.
1.
Unless
the
Covenant
had
been
entred
definitely
with
Abraham's
natural
Seed
,
immediatly
proceeding
from
his
own
Loyns
,
there
had
been
no
rational
ground
for
Ishmael's
Circumcision
.
That
Circumcision
was
the
Token
of
the
Covenant
is
expressly
asserted
by
the
Lord
himself
;
and
answerably
that
the
Application
of
it
did
presuppose
the
Subjects
to
whom
it
was
to
be
applyed
to
be
in
Covenant
,
at
least
according
to
visible
appearance
,
or
according
to
arational
Judgment
of
Charity
,
is
above
any
rational
doubt
evident
.
This
I
have
also
proved
elsewhere
.
But
now
unless
the
Covenant
did
extend
unto
Ishmael
in
particular
,
there
was
no
appearance
at
all
of
his
being
in
Covenant
,
but
an
undenyable
discovery
of
the
contrary
,
and
that
from
the
mouth
of
God
himself
:
By
promising
Abraham
a
Son
of
Sarah
,
and
that
,
as
the
Mother
of
that
Son
,
she
should
be
a
Mother
of
Nations
,
he
did
set
aside
Ishmael
,
and
exclude
him
from
the
number
of
those
that
should
inherit
the
Good
promised
,
and
was
so
understood
by
Abraham
,
which
was
the
groud
of
his
prayer
for
him
,
and
is
accordingly
interpreted
by
the
Apostle
,
in
that
Rom.
9.1
.
Hence
had
not
the
Covenant
extended
to
Ishmael
in
particular
,
there
had
been
no
ground
for
the
Application
of
Circumcision
to
him
,
especially
under
that
notion
,
viz.
As
the
Token
of
the
Covenant
,
under
which
notion
it
was
yet
applyed
to
him
;
he
could
not
be
lookt
upon
as
an
Heir
designed
to
inherit
the
Good
of
the
Promise
now
made
;
much
less
to
have
true
Grace
already
wrought
in
him
,
seing
he
was
excluded
by
God
himself
from
inheriting
the
Good
promised
.
The
rationality
of
God's
extending
the
Covenant
to
him
,
and
granting
the
Token
of
it
,
when
yet
he
intended
not
that
he
should
inherit
the
Good
promised
,
is
no
way
difficult
to
declare
,
but
is
not
necessary
here
to
be
insisted
upon
.
It
is
enough
to
our
present
purpose
that
he
was
in
particular
taken
into
Covenant
as
well
as
Isaac
,
and
as
the
Covenant
was
entred
with
Abraham
and
his
natural
Seed
;
so
it
is
entred
with
all
Believers
,
and
their
natural
Seed
.
2.
This
is
further
evident
,
because
under
this
term
Seed
in
the
Promise
,
Abraham's
mystical
Seed
was
intended
and
included
with
his
natural
;
this
the
Apostle
expressly
declares
,
Gal.
3.16
.
Hence
look
under
what
notion
the
Covenant
was
made
with
the
one
species
or
sort
of
his
Seed
,
in
the
same
notion
it
was
made
with
the
other
:
but
now
it
is
undenyable
,
that
,
as
made
with
his
mystical
Seed
,
it
is
to
be
interpreted
and
understood
definitly
,
and
answerably
was
so
made
with
his
natural
Seed
.
We
may
suppose
all
Abraham's
mystical
Seed
,
as
well
as
his
natural
,
then
actually
existing
(
as
in
the
sight
of
God
they
were
,
to
whom
things
future
are
present
,
)
and
now
standing
with
Abraham
in
the
presence
of
God
,
and
apprehend
him
as
speaking
to
him
with
reference
to
them
all
,
I
will
be
thy
God
,
and
the
God
of
all
these
that
are
thy
Seed
:
Now
how
can
we
without
warrant
from
Scripture
,
as
here
we
have
none
,
interpret
or
understand
him
as
promising
to
one
species
or
sort
of
this
Seed
of
Abraham
definitely
,
that
he
would
be
a
God
to
them
;
but
to
the
other
only
indefinitely
:
So
that
as
without
great
prejudice
to
the
Faith
and
Comfort
of
Saints
we
cannot
interpret
the
Promise
as
extending
unto
them
only
in
a
definite
notion
:
So
not
without
great
violence
to
the
Text
can
we
interpret
it
as
intending
Abraham's
natural
Seed
any
otherwise
then
we
do
as
intending
his
mystical
Seed
.
Hence
whatever
difficulties
may
be
supposed
to
attend
our
expounding
the
Promise
in
a
definite
notion
as
extending
to
the
natural
Seed
of
Believers
,
the
same
difficulties
did
attend
it
as
so
made
to
Abraham's
natural
Seed
;
and
yet
that
it
was
so
made
to
them
,
seems
evident
from
the
reasons
now
given
,
taken
in
conjunction
with
what
has
been
formerly
argued
.
2.
But
secondly
let
me
yet
surther
offer
some
Reasons
equally
respecting
Abraham's
and
all
other
Believers
Seed
:
and
I
shall
not
produce
all
those
Reasons
which
offer
themselves
to
serve
in
the
design
in
hand
;
I
shall
only
single
out
these
three
,
which
I
conceive
sufficient
to
confirm
what
is
now
asserted
.
1.
If
the
Promises
of
the
Covenant
were
only
made
indefinitely
to
the
Seed
of
Believers
,
then
there
would
be
in
variety
of
instances
an
absolute
failure
on
God's
part
in
the
performance
of
them
:
This
appears
thus
,
as
indefinite
Promises
do
not
infallibly
secure
the
Good
contained
in
them
to
every
individual
Person
to
whom
in
common
with
others
they
do
appertain
:
So
they
do
infallibly
secure
that
Good
,
at
least
to
some
one
,
if
not
more
,
of
those
to
whom
in
general
they
are
made
.
Suppose
a
man
come
to
another
and
say
,
I
will
do
good
,
or
I
will
be
bountiful
to
you
and
to
your
Children
;
suppose
he
should
do
good
or
be
bountiful
according
to
the
utmost
intent
of
the
promise
only
to
the
man
himself
,
but
wholly
neglect
,
or
do
no
good
at
all
to
any
one
of
his
Children
;
he
would
hardly
be
accounted
a
man
faithful
to
his
Promise
:
the
Promise
being
only
an
indefinite
Promise
,
would
not
its
〈◊〉
oblige
him
to
do
good
or
extend
his
bounty
to
every
individual
Child
,
yet
to
some
one
or
more
it
would
.
But
now
that
all
Believers
have
some
one
or
more
of
their
Seed
immediatly
proceeding
from
their
own
Loyns
partaking
with
them
in
the
Spiritual
and
saving
Benefits
and
Blessings
of
the
Covenant
of
Grace
,
I
suppose
cannot
be
affirmed
;
the
contrary
is
too
evident
in
several
instances
;
and
how
God
with
respect
to
such
can
be
said
to
be
a
God
keeping
Covenant
,
I
cannot
apprehend
,
supposing
the
Promises
be
only
indefinite
.
2.
If
the
Promises
appertaining
to
the
Seed
of
Believers
were
only
indefinite
,
then
they
would
pertain
to
them
when
Adult
,
yea
,
let
their
ways
and
practices
be
what
they
will
,
as
well
as
while
in
their
Infancy
;
and
answerably
it
may
seem
they
would
have
the
same
right
to
the
Token
of
the
Covenant
then
,
that
they
have
in
their
Infant-state
.
That
the
Promises
would
equally
and
alike
appertain
to
them
when
Adult
,
as
when
Infants
,
yea
let
their
ways
and
practices
be
what
they
will
,
must
as
I
conceive
be
necessarily
granted
:
for
they
appertain
to
them
either
as
the
Seed
of
such
Parents
,
or
as
performing
the
condition
of
the
Covenant
themselves
:
not
the
latter
,
for
then
none
of
the
Seed
of
Believers
would
have
an
interest
in
them
till
themselves
had
Grace
;
and
consequently
Grace
would
not
be
given
in
a
pursuance
of
the
Promises
,
but
must
precede
their
mterest
in
them
:
and
therrfore
they
must
needs
appertain
to
them
as
the
Seed
of
such
Parents
;
and
consequently
must
necessarily
appertain
to
them
while
they
are
such
,
which
they
are
when
grown
up
,
as
well
as
when
Infants
,
be
their
lives
and
conversations
what
they
will
:
and
while
the
Promises
appertain
to
them
,
especially
while
they
visibly
and
apparently
appertain
to
them
,
they
seem
evidently
to
have
a
right
to
the
Token
of
the
Covenant
.
Obj.
And
if
any
shall
say
,
that
will
not
follow
;
for
the
Promises
of
the
Covenant
may
indefinitely
appertain
to
those
,
who
yet
by
their
wickedness
may
forfeit
their
right
to
the
Token
of
the
Covenant
,
in
as
much
as
their
right
to
it
does
suppose
them
to
have
the
truth
of
Grace
.
Ausw
.
To
that
I
would
say
two
things
.
1.
That
I
conceive
,
that
it
is
interest
in
the
Covenant
and
Promises
thereof
that
gives
right
to
the
Token
:
Be
Baptized
,
for
the
Promise
is
to
you
and
to
your
Children
,
saith
the
Apostle
,
Acts
2.38
,
39.
He
seems
evidenly
to
ground
his
Exhortation
to
them
to
be
Bapzed
,
upon
their
interest
in
the
Promises
.
But
for
this
see
more
in
my
first
Treatise
concerning
Infant-Baptism
,
Pag.
263.
&c.
2.
That
in
respect
of
the
Seed
of
Believers
,
supposing
the
Promise
indefinitly
appertaining
to
them
,
it
may
be
charitably
hoped
they
may
have
the
truth
of
Grace
,
and
consequently
a
real
Union
with
Christ
,
though
greatly
apostatizing
from
the
ways
of
Grace
and
Holiness
,
and
at
present
walking
in
the
ways
of
sin
and
ungodlliness
:
This
hope
may
be
rationally
grounded
upon
the
Promise
appertaining
to
their
(
I
speak
upon
that
supposition
,
that
they
do
appertain
to
them
indefinitely
,
and
that
God
in
a
pursuance
of
them
doen
so
frequently
work
Grace
in
the
hearts
of
the
Seed
of
his
People
,
as
is
a
rational
ground
for
the
Application
of
the
Token
of
the
Covenant
to
them
universally
in
their
Infancy
with
respect
to
Grace
already
wrought
)
taken
in
conjunction
with
the
indubitable
experiences
of
all
ages
,
that
those
who
have
a
real
work
of
Grace
may
greatly
apostatize
from
the
ways
of
Grace
and
Holiness
,
and
sometimes
be
found
walking
,
and
that
for
a
great
while
(
how
long
't
is
hard
to
say
)
in
the
ways
of
sin
and
ungodliness
,
is
past
all
rational
doubt
in
variety
of
instances
;
as
that
of
Solomon
and
others
.
And
if
so
be
this
supposition
,
that
God
has
wrought
Grace
in
this
or
that
Infant
,
be
a
sufficient
ground
to
apply
the
Token
of
the
Covenant
to
them
in
their
Infancy
;
why
may
not
the
same
Judgment
of
Charity
be
exercised
towards
the
same
,
Persons
,
as
grown
up
,
though
at
present
greatly
apostatized
from
the
ways
of
Grace
and
Holiness
,
and
supposing
the
Promises
alike
appertaining
to
them
,
as
they
did
in
their
Infancy
,
and
the
same
Judgment
of
Charity
to
be
exercised
towards
them
as
may
be
exercised
during
their
Infant-state
?
Though
it
be
granted
their
case
be
more
doubtful
,
yet
I
say
it
will
be
hardly
proved
by
Scripture
that
they
ought
not
to
have
the
Token
of
the
Covenant
applyed
to
them
;
and
yet
to
grant
them
this
priviledge
,
their
case
being
as
now
put
,
will
be
attended
with
no
small
inconveniency
.
3.
If
the
Promises
are
made
only
indefinitely
to
the
Seed
of
Believers
,
then
they
seem
evidently
to
appertain
alike
to
their
mediate
as
to
their
immediate
Seed
.
In
Abraham's
case
't
is
undeniable
,
that
,
as
taken
in
an
indefinite
notion
,
they
did
equally
and
alike
appertain
to
his
Seed
and
Posterity
mediately
descended
from
him
,
as
to
his
immediate
Seed
:
neither
had
his
immediate
Seed
any
other
interest
in
them
then
his
mediate
.
Now
the
Apostle
tells
us
expressly
that
the
blessing
of
Abraham
is
come
upon
believing
Gentiles
;
or
suppose
we
can
from
any
Scripture-warrant
limit
the
Promises
as
made
only
to
the
immediate
Seed
of
Believers
under
the
New
Testament
,
yet
seeing
we
cannot
limit
them
to
Abraham's
immdeiate
,
but
must
grant
them
equally
and
alike
to
respect
,
and
be
extended
to
his
mediate
as
to
his
immediate
Seed
,
it
will
certainly
follow
,
that
all
the
Seed
of
the
Jews
to
this
very
day
,
have
an
equal
and
alike
interest
in
the
Promises
that
Isaac
and
Jacob
and
the
rest
of
both
Abraham's
and
Isaac's
Children
had
.
And
if
so
,
I
conceive
,
no
reason
can
possibly
be
assigned
,
why
the
same
Judgment
of
Charity
may
not
be
exercised
towards
these
,
as
was
exercised
towards
them
;
and
consequently
they
would
be
as
due
and
proper
Subjects
of
the
Token
of
the
Covenant
as
they
were
,
and
ought
to
have
it
applyed
unto
them
:
And
if
so
be
we
cannot
limit
the
Promise
to
the
immediate
Seed
of
Believers
,
as
I
much
think
we
cannot
,
in
case
we
grant
them
to
be
only
indefinitely
made
to
Abraham's
natural
Seed
;
then
there
will
be
laid
a
fair
ground
for
the
Application
of
the
Token
of
the
Covenant
,
which
now
is
Baptism
,
to
all
Infants
universally
,
as
may
be
easily
shewed
if
necessary
.
But
I
shall
not
inlarge
upon
this
.
These
reasons
convince
me
past
all
rational
contradiction
,
that
the
Covenant
and
Promises
thereof
neither
were
entred
with
,
nor
made
to
either
the
natural
Seed
of
Abraham
,
or
any
other
Believers
in
a
mere
indefinite
notion
:
but
however
God
might
have
and
still
has
a
more
general
respect
both
to
Abraham's
and
all
Believers
Seed
mediately
descending
from
them
respectively
;
yet
as
entred
with
and
made
both
to
his
and
their
immediate
Seed
;
so
they
are
to
be
interpreted
ad
understood
in
a
definite
notion
,
reaching
and
taking
in
each
one
of
their
Seed
in
particular
.
This
Question
being
resolved
,
I
shall
now
proceed
to
the
Application
and
unfolding
of
this
second
Benefit
assigned
to
the
Infant-seed
of
Believers
by
the
Application
of
the
Token
of
the
Covenant
to
them
:
and
here
two
things
are
to
be
enquired
into
.
1.
What
the
Token
of
the
Covenant
has
reference
to
;
or
what
it
is
that
is
ratified
sealed
and
confirmed
to
Infants
thereby
.
2.
Wherein
the
Good
Benefit
and
Advantage
of
having
that
(
whatever
it
be
)
that
the
Token
of
the
Covenant
hath
reference
unto
,
ratified
sealed
and
confirmed
by
an
outward
Sign
and
Token
does
consist
.
1.
For
the
first
,
And
thus
the
Token
of
the
Covenant
has
a
double
reference
.
First
,
To
the
Covenant
it
fels
,
as
more
generally
and
absolutely
considered
.
Secondly
,
To
the
particular
Promises
contained
in
it
.
1.
I
say
,
the
Token
has
reference
to
the
Covenant
it self
,
as
absolutely
and
more
generally
considered
:
And
hence
,
that
which
is
firstly
and
primarily
ratified
sealed
and
confirmed
to
Infants
(
and
the
same
is
true
of
the
Adult
)
by
the
Application
of
the
Token
of
the
Covenant
to
them
,
is
the
Covenant
it self
,
as
more
generally
and
absolutely
considered
;
and
consequently
,
and
as
the
immediate
and
necessary
result
thereof
,
that
which
is
Ratified
and
Confirmed
is
their
Covenant-state
,
They
are
(
as
I
may
so
speak
)
solemnly
invested
and
sealed
in
a
Covenant-state
with
God
;
they
are
absolutely
de
presenti
removed
from
under
the
first
Covenant
entred
with
all
Mankind
in
Adam
,
and
solemnly
invested
with
,
and
initiated
into
a
new
Covenant-state
.
Hence
Circumcision
(
and
the
same
is
true
of
Baptism
)
is
said
to
be
the
Token
of
the
Covenant
,
as
absolutely
considered
,
Gen.
17.11
.
as
the
one
had
,
so
the
other
has
a
first
and
primary
respect
and
reference
to
the
Covenant
as
absolutely
taken
;
and
consequentially
to
the
state
of
those
that
are
taken
into
Covenant
;
they
are
thereby
solemnly
put
,
and
setled
in
a
new
Covenant-state
and
relation
Godward
:
though
I
deny
not
,
but
that
the
new
Covenant
or
Covenant
of
Grace
is
conditionally
made
with
all
,
or
rather
offered
to
Mankind
;
there
is
an
offer
and
tender
of
Christ
with
all
his
Benefits
to
all
men
upon
condition
of
Faith
and
Repentance
:
Go
,
says
Christ
,
preach
the
Gospel
to
every
Creature
:
he
that
believes
and
is
baptized
,
shall
be
saved
;
but
he
that
believes
not
,
shall
be
damned
,
in
that
Mark
.
16.15
,
16.
But
condionale
nihil
ponit
in
usu
.
A
conditional
Covenant
,
though
it
makes
a
great
alteration
in
the
cases
of
Men
,
they
are
not
now
under
a
necessity
of
standing
or
falling
according
to
the
tenour
or
terms
of
the
first
Covenant
;
yet
that
does
not
change
their
state
,
they
are
yet
Heirs
of
the
curse
denounced
in
case
of
the
transgression
of
that
Covenant
;
they
are
yet
Children
of
wrath
,
the
wrath
of
God
abideth
upon
them
,
John
3.36
.
[
*
](A65668-e17600-b)
*
Non
dixit
ir
a
Dei
veniet
ad
eum
,
sed
ir
a
Dei
manet
super
eum
.
Omnes
qui
nascuntur
mortales
habent
secum
iram
Dei.
Quam
iram
Dei
?
quam
excepit
primus
homo
Adam
August
.
in
loco
.
But
the
Seed
of
Believers
are
actually
received
into
the
Covenant
of
Grace
,
solemnized
,
ratified
and
confirmed
by
the
Application
of
the
Token
of
the
Covenant
to
them
and
from
this
change
in
their
states
I
conceive
a
discharge
and
immunity
from
the
condemning
power
of
Original
sin
,
whether
originans
or
originatum
,
does
necessarily
arise
and
result
unto
them
.
How
far
or
in
what
sense
Mankind
in
general
is
freed
from
the
sanction
of
the
first
Covenant
by
the
new
Covenant
,
as
made
conditionally
with
all
Men
,
is
not
absolutely
necessary
for
me
to
decermine
,
and
I
shall
endeavour
to
wave
all
controversies
excentrical
to
my
present
design
:
this
seems
evident
,
that
however
others
are
,
yet
all
those
that
are
actually
under
the
Covenant
of
Grace
,
as
definitely
entred
with
them
,
are
de
presenti
freed
from
it
.
seing
there
is
an
absolute
inconsistency
between
being
under
the
Law
,
and
under
Grace
,
at
one
and
the
same
time
.
The
Apostle
,
Rom
,
6.14
.
sets
these
two
States
in
a
direct
antithesis
or
opposition
the
one
to
the
other
;
whether
we
understand
by
Law
here
,
the
Mosaical
Law
,
or
the
Law
as
given
at
Mount
Sinai
,
wherein
there
was
a
reveal
of
the
Law
of
Works
made
with
Adam
in
innocency
,
or
that
first
Law
or
Covenant
as
so
made
with
Adam
;
yet
by
Grace
I
conceive
we
must
understand
the
Covenant
of
Grace
,
and
them
't
is
all
one
as
to
my
present
purpose
:
no
man
can
be
under
two
Covenants
that
are
in
nature
or
kind
directly
opposite
the
one
to
the
other
,
at
one
and
the
same
time
.
Hence
I
say
,
the
Infants
of
Believers
,
being
under
the
Covenant
of
Grace
,
they
must
needs
be
set
free
from
the
first
Covenant
in
the
same
sense
that
all
Believers
are
;
and
as
for
the
Covenant
of
Grace
that
threatneth
condemnation
against
none
but
either
final
rejecters
of
it
,
as
in
the
case
of
those
that
are
yet
strangers
to
it
,
or
total
and
final
violators
of
it
,
as
in
case
of
those
that
are
actually
under
it
,
and
being
free
from
the
sanction
of
the
first
Covenant
,
and
not
under
any
obligation
to
suffer
future
condemnation
,
either
as
rejecters
,
or
violators
of
the
second
,
I
conceive
their
immunity
from
the
condemning
power
of
Original
sin
,
yea
of
whatever
sin
,
whether
Original
or
Actual
they
fall
under
the
guilt
of
,
during
their
pure
Infant-states
,
must
necessarily
ensue
,
though
no
express
Promise
of
parden
(
which
I
conceive
it
is
not
necessary
to
enquire
after
)
should
appertain
unto
them
,
cessante
obligatione
legis
&
non
obligante
novo
foedere
,
there
can
be
no
condemnation
to
them
on
the
account
of
any
sin
chargeable
upon
them
.
The
sum
of
what
has
been
said
may
be
reduced
into
this
Argument
.
Arg.
1.
All
those
that
are
neither
under
the
curse
of
the
Law
,
nor
under
the
curse
threatned
in
the
first
Covenant
,
nor
condemnable
by
the
Covenant
of
Grace
,
must
needs
be
free
from
the
condemning
power
of
Original
sin
,
yea
of
any
sin
they
are
at
present
chargeable
with
:
but
such
is
the
case
of
the
Infant-seed
of
Believers
,
during
their
pure
Infant-state
:
therefore
during
that
state
,
they
are
free
from
the
condemning
power
of
Original
sin
,
yea
of
whatsoever
sin
they
,
during
that
state
,
are
chargeable
with
.
The
major
Proposition
will
be
readily
granted
on
all
hands
,
seeing
fin
,
be
it
Original
or
Actual
,
receives
its
power
to
condemn
,
or
has
its
strength
,
as
the
Apostle
speaks
,
from
some
Law
or
Covenant
under
which
the
Person
guilty
is
;
as
where
there
is
no
Law
,
there
is
no
transgression
:
So
where
the
Law
threatens
not
condemnation
,
there
is
no
condemnation
;
and
condemnation
must
be
either
threatned
in
the
Covenant
of
Works
,
or
the
Covenant
of
Grace
:
Hence
if
neither
of
these
Laws
or
Covenants
threaten
condemnation
unto
men
for
any
sin
they
are
guilty
of
,
their
sin
has
not
power
to
condemn
them
,
or
they
must
needs
be
free
from
the
condemning
power
of
any
sin
they
are
guilty
of
.
So
that
I
conceive
the
major
Proposition
stands
firm
.
For
the
minor
,
that
is
evident
from
what
has
been
already
said
:
the
Law
threatens
not
condemnation
to
the
Infant-seed
of
Believers
,
because
they
are
not
under
it
;
they
are
freed
from
the
sanction
of
it
,
wherein
future
death
is
threatned
.
The
Covenant
of
Grace
threatens
not
condemnation
to
them
,
because
they
are
neither
Rejecters
nor
Violators
of
it
:
but
on
the
other
hand
,
the
conditions
of
it
are
performed
,
though
not
by
them
,
yet
on
their
behalf
which
the
Covenant
accepts
as
though
performed
by
themselves
in
their
own
persons
.
Whence
the
Conclusion
is
undeniable
.
Again
,
that
the
Infant-seed
of
Believers
are
freed
from
the
condemning
power
of
Original
sin
,
may
be
proved
thus
.
Arg.
2.
All
those
that
are
under
the
condemning
power
of
any
sin
,
are
in
a
state
of
enmity
with
God
,
or
have
God
as
an
enemy
to
them
:
but
the
Infant-seed
of
Believers
are
not
in
such
a
state
,
neither
have
they
God
as
an
enemy
to
them
;
therefore
they
are
not
under
the
condemning
power
of
any
sin
,
and
consequently
not
of
Original
sin
.
The
major
Proposition
as
evident
thus
:
God
is
only
said
to
be
an
enemy
unto
Men
,
as
he
is
obliged
either
in
respect
of
his
Essential
Justice
,
or
some
Law
given
to
,
or
Covenant
made
with
him
to
punish
according
to
the
due
desert
of
sin
.
God
is
not
an
enemy
to
Man
merely
as
Man
;
nor
yet
merely
as
vitiated
and
corrupted
with
sin
;
for
then
he
should
be
an
enemy
to
all
Men
;
yea
to
the
regenerate
as
well
as
the
unregenerate
:
but
he
is
an
enemy
as
under
an
obligation
to
punish
according
to
the
due
desert
of
sin
.
Hence
,
he
is
an
enemy
to
all
those
,
and
to
those
only
,
whom
he
is
according
to
their
present
states
and
conditions
obliged
so
to
punish
.
Now
while
any
are
under
the
condemning
power
of
sin
;
that
is
,
have
the
guilt
of
sin
remaining
upon
them
,
God
is
under
an
obligation
to
punish
them
according
to
the
due
desert
of
their
sin
;
I
say
,
he
is
so
while
the
guilt
of
their
sin
remains
upon
them
,
guilt
being
removed
that
obligation
ceaseth
.
How
God
may
be
under
such
an
obligation
,
and
yet
give
Faith
and
Repentance
whereby
that
guilt
may
be
removed
,
is
obvious
to
all
,
and
need
not
here
be
declared
:
but
I
say
,
while
guilt
remains
,
while
sin
has
a
power
to
condemn
,
God
stands
related
as
an
enemy
unto
Men
,
or
they
are
in
a
state
of
enmity
with
him
.
But
now
,
which
is
our
minor
Proposition
,
the
Infant-seed
of
Believers
are
not
in
such
a
state
.
This
is
not
only
evident
from
what
has
been
already
said
,
but
from
the
absolute
inconsistency
between
a
state
of
enmity
,
and
that
mutual
relation
between
God
and
them
,
as
he
is
their
God
,
and
they
his
People
,
of
which
more
by
and
by
.
Now
then
the
Premises
being
true
,
the
Conclusion
is
certain
.
I
might
further
argue
from
the
special
reference
,
that
the
Token
of
the
Covenant
,
whether
Circumcision
or
Baptism
,
had
and
has
to
the
remission
and
pardon
of
sin
.
Circumcision
is
said
to
be
a
Seal
of
the
righteousness
of
Faith
,
which
at
least
includes
the
remission
of
sin
.
Saith
the
Apostle
Peter
to
these
awakned
Jews
,
Be
baptized
for
the
remission
of
sin
,
Acts
2.
Arise
and
be
baptized
,
and
wash
away
thy
sins
,
says
Ananias
to
Paul
,
Acts
22.16
.
Now
the
Token
of
the
Covenant
having
such
a
particular
and
special
reference
to
the
pardon
and
remission
of
sin
,
it
may
(
suppose
it
will
not
demonstrate
it
it self
,
yet
)
much
confirm
us
in
this
truth
,
that
the
Infant-seed
of
Believers
are
freed
from
the
guilt
and
condemning
power
of
that
sin
they
are
guilty
of
,
and
have
that
(
if
not
directly
,
yet
)
consequently
sealed
and
confirmed
to
them
by
the
Application
of
the
Token
of
the
Covenant
to
them
.
And
that
the
Infant-seed
of
Believers
have
this
Good
or
Benefit
,
viz.
Immunity
from
the
condemning
power
of
Original
sin
,
sealed
and
confirmed
to
them
by
the
Token
of
the
Covenant
,
is
not
only
according
to
the
judgments
of
the
generality
,
if
not
universality
of
all
the
Ancients
,
but
of
many
of
our
Modern
Divines
,
as
the
Lutherans
,
the
Divines
of
the
Synod
of
Dort
,
with
many
others
,
is
so
commonly
known
,
that
to
produce
particular
testimonies
is
wholly
needless
.
CHAP.
VI.
The
second
reference
of
the
Token
of
the
Covenant
declared
,
where
two
Questions
are
resolved
.
Frist
,
What
Promises
appertain
to
the
Seed
of
Believers
as
such
.
These
determined
to
be
only
two
.
First
,
That
God
will
be
a
God
to
them
.
Secondly
,
That
they
shall
be
saved
.
The
second
Question
,
(
viz.
)
What
is
the
Good
contained
in
these
Promises
.
The
Good
contained
in
the
latter
more
briefly
shewed
.
The
Good
contained
in
the
former
,
more
largely
insisted
upon
.
A
twofold
Good
determined
to
be
contained
in
it
.
First
,
A
Covenant-relation
is
constituted
by
it
between
God
and
the
Seed
of
Believers
.
Secondly
,
God
by
it
has
put
himself
under
an
obligation
to
communicate
himself
to
,
and
act
for
their
Good
and
Benefit
.
Those
communications
of
himself
to
,
and
these
actings
for
their
Good
and
Benefit
that
God
has
obliged
himself
to
,
shewed
to
be
limited
three
ways
.
Where
it
is
shewed
,
that
this
Promise
of
God's
being
a
God
to
his
People
,
whether
Infants
or
Adult
,
does
not
,
as
taken
absolutely
and
by
it self
,
either
for
the
present
confer
,
or
for
the
future
absolutely
ensure
,
any
particular
Good
contained
in
any
of
the
Promises
of
the
Gospel
upon
,
or
to
any
interested
in
it
;
but
is
only
an
obligation
upon
God
to
make
them
all
good
according
to
their
true
tenour
,
and
upon
supposition
of
their
condition
being
performed
by
man
.
This
proved
more
generally
by
one
Argument
.
That
confirmed
in
the
several
branches
of
it
.
2.
AS
the
Covenant
as
abstractly
considered
,
and
consequentially
their
Covenant-state
,
with
a
full
discharge
and
freedom
from
the
guilt
and
condemning
power
of
Original
sin
,
as
the
Inseparable
and
necessary
effect
and
consequence
thereof
,
is
ratified
,
sealed
and
confirmed
to
the
Infant-seed
of
Believers
by
the
Application
of
the
Token
of
the
Covenant
to
them
:
So
the
particular
Promises
of
the
Covenant
appertaining
to
them
.
are
alike
sealed
and
confirmed
to
them
thereby
.
Now
here
two
things
must
be
enquired
into
.
First
,
What
Promises
of
the
Covenant
do
appertain
to
them
.
Secondly
,
What
is
the
proper
good
contained
in
,
and
answerably
conferred
upon
,
or
assured
to
them
by
those
Promises
.
For
the
first
,
I
find
only
these
two
Promises
made
unto
them
,
merely
as
the
Seed
of
such
Parents
:
There
are
it
's
true
,
other
Promises
that
have
an
indefinite
respect
unto
them
,
nigher
unto
which
they
stand
than
the
rest
of
Mankind
,
as
has
been
before
observed
:
but
for
Promises
made
definitely
to
them
,
and
which
do
appertain
unto
them
,
merely
as
the
Seed
of
believing
Parents
;
so
I
conceive
there
are
only
these
two
.
1.
That
God
will
be
a
God
to
them
.
Thus
when
the
Lord
first
established
his
Covenant
with
Abraham
the
Father
of
the
Faithful
,
he
not
only
promises
to
be
a
God
to
him
,
but
to
his
Seed
after
him
;
I
will
establish
my
Covenant
between
me
and
thee
,
and
thy
Seed
after
thee
in
their
Generations
,
for
an
everlasting
Covenant
,
to
be
a
God
to
thee
and
to
thy
Seed
after
thee
,
Gen.
17.7
.
So
that
this
Promise
of
God's
being
a
God
to
them
is
as
expressly
made
to
Abraham's
Seed
(
and
that
he
intends
his
natural
See
,
immediately
proceeding
from
his
own
loins
,
as
well
as
his
mystical
,
has
been
sufficiently
proved
elsewhere
)
as
to
Abraham
himself
;
and
is
so
continued
to
all
Believers
and
their
natural
Seed
,
as
has
been
also
proved
.
So
that
that
is
the
first
Promise
of
the
Covenant
appertaining
to
the
Infant-seed
of
Believers
as
such
.
2.
The
other
is
,
that
God
will
give
them
the
Land
of
Canaan
;
that
is
,
as
that
Promise
is
explained
in
the
New
Testament
,
they
shall
be
saved
.
The
Land
of
Canaan
was
a
Type
of
heaven
,
and
the
main
and
principal
good
intended
in
that
Promise
of
Canaan
was
Heaven
:
And
hence
it
was
that
Abraham
from
this
Promise
raises
his
hope
and
expectation
of
a
City
that
has
foundations
,
whose
Maker
and
Builder
is
God
,
Hebr.
11.10
.
And
did
not
the
Promise
principally
intend
Heaven
,
or
future
Salvation
,
it
had
signified
nothing
either
to
Abraham
himself
,
or
any
of
his
Seed
,
for
upward
of
four
hundred
years
;
besides
't
is
said
to
be
given
for
an
everlasting
possession
,
which
in
respect
of
that
Land
literally
taken
was
not
true
.
And
hence
again
,
the
Apostle
Paul
plainly
intimates
,
or
rather
expressly
declares
,
that
all
Believers
are
Heirs
to
,
and
have
an
equal
interest
in
that
Promise
with
Abraham
himself
,
Heb.
6.13
.
to
the
end
of
the
Chapter
,
compared
with
Gen.
22.16
,
17.
He
tells
us
the
reason
of
Gods
confirming
this
Promise
to
Abraham
(
having
respect
to
this
very
Promise
)
with
an
oath
was
,
that
we
(
that
betake
our selves
to
this
hope
that
is
set
before
us
;
that
is
,
do
renounce
the
World
,
and
the
things
thereof
,
and
betake
our selves
to
Christ
and
his
ways
in
hope
of
Heaven
)
might
have
more
strong
consolation
:
Now
unless
we
were
Joynt-heirs
with
Abraham
of
this
Promise
,
the
confirmation
of
it
to
him
by
an
oath
had
made
nothing
to
our
consolation
:
And
this
will
yet
be
more
evident
if
we
consider
,
that
as
God
promised
to
bless
Abraham
,
so
to
multiply
his
Seed
,
and
give
them
to
possess
the
gates
of
their
enemies
;
that
is
,
he
would
give
them
the
Land
of
Canaan
;
and
Believers
are
Abraham's
Seed
,
and
as
such
Heirs
with
him
of
that
Promise
:
and
hence
in
confirming
that
Promise
unto
him
with
an
oath
,
he
alike
confirmed
it
unto
us
.
From
all
which
it
is
evident
that
the
Promise
of
the
Land
of
Canaan
was
,
according
to
the
true
mind
and
meaning
of
God
in
it
,
a
promise
of
Heaven
:
So
that
I
say
,
that
is
the
other
Promise
appertaining
to
the
Seed
of
Believers
as
such
,
viz.
the
promise
of
the
Land
of
Canaan
,
or
of
Heaven
,
of
future
Salvation
.
Hence
the
Apostle
tells
the
Jaylor
,
that
upon
his
believing
both
himself
and
his
house
should
be
saved
,
Acts
16.31
.
But
that
is
the
first
thing
to
be
enquired
into
,
viz.
What
Promises
of
the
Covenant
appertain
to
the
Seed
of
Believers
as
such
?
They
are
these
two
.
1.
That
God
will
be
a
God
to
them
,
and
they
shall
possess
the
Land
of
Canaan
;
or
,
as
Abraham
understands
it
,
a
City
that
has
foundations
,
whose
Maker
and
Builder
is
God
;
that
is
,
Heaven
;
which
in
other
words
,
is
,
they
shall
be
saved
.
The
former
of
these
Promises
respects
the
time
present
;
the
latter
the
time
to
come
:
for
the
present
God
will
be
a
God
to
them
;
for
the
future
they
shall
be
saved
:
that
is
,
upon
supposition
of
their
performance
of
the
conditions
of
the
Covenant
.
2.
What
is
the
Good
intended
in
,
and
consequently
conveyed
and
made
over
to
the
Seed
of
Believers
by
these
Promises
?
1.
For
the
latter
of
these
Promises
,
viz.
that
of
future
Salvation
.
To
begin
with
that
first
,
because
there
is
no
difficulty
in
it
(
as
to
what
concerns
our
present
purpose
)
requiring
a
large
discussion
of
it
:
and
therefore
in
brief
,
by
Salvation
we
are
to
understand
,
all
that
Glory
,
Happiness
and
Blessedness
,
whether
consisting
in
liberation
and
freedom
from
evil
,
or
any
positive
Good
,
that
God
has
purposed
,
and
Christ
has
purchased
for
his
People
,
to
be
possessed
and
injoyed
by
them
in
Heaven
,
or
in
the
life
to
come
;
which
though
we
may
rationally
suppose
will
gradually
differ
as
injoyed
by
Infants
from
that
to
be
possessed
and
injoyed
by
Adult
Believers
;
especially
who
have
attained
to
higher
degrees
in
Grace
and
Holiness
;
or
have
done
,
and
suffered
much
for
Christ
here
in
the
World
:
yet
as
it
will
be
the
same
for
kind
,
so
it
will
be
exceeding
great
.
Though
the
Glory
,
Happiness
and
Blessedness
of
the
Saved
,
as
well
as
the
Misery
of
the
Damned
will
differ
gradually
,
yet
the
lowest
degree
of
Glory
,
Happiness
and
Blessedness
to
be
injoyed
in
Heaven
,
as
also
of
Misery
to
be
suffered
in
Hell
will
be
unconceiveably
great
.
The
Holy
Ghost
tells
us
,
eye
hath
not
seen
,
nor
ear
heard
,
neither
have
entred
into
the
heart
of
man
,
the
things
that
God
has
prepared
for
them
that
love
him
;
that
is
,
for
all
them
that
love
him
.
In
what
latitude
we
are
to
understand
these
things
,
said
to
be
prepared
for
them
that
love
God
,
we
need
not
enquire
:
be
sure
't
is
true
of
the
things
prepared
and
reserved
for
Saints
in
Heaven
,
they
are
things
that
eye
hath
not
seen
,
nor
ear
heard
,
neither
have
they
entred
into
heart
of
man
,
not
into
the
heart
of
a
merely
natural
man
,
so
as
to
conceive
what
,
much
less
how
great
they
are
:
but
not
into
the
heart
of
spiritual
or
regenerate
men
so
as
fully
to
apprehend
what
or
how
great
and
excellent
they
are
.
And
as
this
is
true
of
things
that
God
has
prepared
for
them
that
love
him
:
So
it
is
alike
true
of
the
things
prepared
for
them
that
are
beloved
of
him
,
though
through
the
immaturity
of
their
age
they
are
incapable
of
an
actual
love
to
him
.
The
Glory
,
Happiness
and
Blessedness
of
the
lowest
Saint
in
Heaven
,
whether
dying
in
Infancy
,
or
living
to
years
of
Maturity
,
will
quite
surpass
the
present
thoughts
and
apprehensions
of
the
most
enlightned
understanding
.
And
I
say
,
all
that
Glory
,
Happiness
and
Blessedness
,
is
included
and
intended
in
this
term
Salvation
,
they
shall
be
saved
,
that
is
,
perfectly
freed
and
delivered
from
all
misery
that
man
through
sin
is
become
subject
to
;
and
instated
in
the
contrary
state
of
Glory
,
Happiness
and
Blessedness
.
But
2.
For
the
other
Promise
,
viz.
That
of
God's
being
a
God
to
them
;
there
is
more
difficulty
in
determining
what
is
that
Good
contained
in
,
and
granted
to
the
Infant-seed
of
Believers
by
it
:
In
the
general
this
seems
plain
,
that
it
must
be
interpreted
and
understood
as
appertaining
to
Infants
,
as
it
is
to
be
interpreted
and
understood
as
appertaining
to
the
Adult
,
seing
we
have
no
warrant
from
the
Scripture
,
neither
does
the
different
capacity
of
Infants
and
the
Adult
necessitate
us
to
interpret
and
understand
it
otherwise
as
appertaining
to
the
one
,
than
we
do
as
appertaining
to
the
other
:
and
therefore
we
must
a
little
enquire
into
,
and
endeavour
to
state
the
true
sense
and
meaning
of
this
grand
Promise
of
the
Covenant
,
wherein
God
promises
to
be
a
God
to
his
People
,
whether
as
appertaining
to
Infants
or
Adult
Believers
;
and
thus
taking
the
Covenant
in
a
strict
and
proper
sense
,
for
a
mutual
engagement
between
God
and
Man
,
so
I
conceive
only
these
two
things
are
intended
,
and
included
in
it
.
1.
A
mutual
Relation
between
God
and
his
People
is
constituted
and
established
thereby
:
and
as
by
the
constitution
of
this
Relation
between
God
and
his
People
,
they
are
brought
nigh
to
him
,
and
he
is
nigh
to
them
.
Hence
they
are
said
to
be
near
to
God
,
He
also
exalteth
the
Horn
of
his
People
,
the
praise
of
all
his
Saints
,
even
of
the
Children
of
Israel
,
a
People
near
unto
him
,
Psal.
148.14
.
And
if
they
are
near
to
him
,
he
must
needs
be
nigh
to
them
:
so
they
have
a
mutual
propriety
and
interest
each
in
other
.
Hence
are
those
appropriating
terms
in
Scripture
,
and
that
on
both
parts
.
Hence
on
God's
part
,
says
he
,
yea
I
sware
unto
thee
,
and
entred
into
a
Covenant
with
thee
,
and
thou
becamest
mine
,
Ezek.
16.8
.
Though
God
has
a
propriety
in
all
Creatures
,
they
are
all
his
:
yet
we
see
he
lays
a
peculiar
claim
to
his
People
,
as
having
a
more
especial
interest
and
propriety
in
them
above
what
he
has
in
others
,
and
that
by
vertue
of
the
Covenant
entred
with
them
:
So
on
the
People
of
Gods
part
,
My
Beloved
is
mine
,
saith
the
Spouse
,
Cant.
2.16
.
Oh
my
soul
,
thou
hast
said
unto
the
Lord
,
thou
art
my
Lord
,
Psal.
16.2
.
And
the
like
appropriating
terms
we
have
frequently
in
Scripture
.
Man
by
his
sin
has
lost
his
propriety
and
interest
in
God
;
hence
whosoever
now
has
an
interest
and
propriety
in
him
,
it
must
be
by
vertue
of
his
own
free
Gift
and
Promise
:
they
only
can
groundedly
lay
claim
to
interest
and
propriety
in
him
to
whom
he
promises
to
be
a
God
.
Hence
his
People
hold
their
interest
in
him
,
not
by
vertue
of
their
relation
to
him
as
his
Creatures
,
but
by
the
Covenant
entred
with
them
,
wherein
he
has
promised
to
be
a
God
to
them
,
and
take
them
to
be
his
People
.
And
that
is
the
first
good
contained
in
,
and
conveyed
to
the
Infant-seed
of
Believers
by
this
Promises
,
there
is
a
mutual
relation
constituted
thereby
between
God
and
them
:
by
means
whereof
they
have
a
mutual
interest
and
propriety
each
in
other
,
as
they
are
God's
,
and
therefore
said
to
be
born
to
him
,
and
to
be
his
Children
,
Ezek.
16.20
,
21.
so
he
is
theirs
:
and
how
great
a
Good
is
that
for
God
to
give
himself
to
the
Seed
of
his
People
,
as
well
as
to
them
themselves
?
That
the
great
God
quantus
,
quantus
est
,
is
and
may
be
said
to
be
in
a
proper
sense
,
their
God
,
their
Portion
and
Inheritance
?
2.
The
Good
of
,
or
contained
in
this
Promise
,
is
this
;
that
God
thereby
has
put
himself
under
an
obligation
to
his
People
to
communicate
himself
to
them
,
and
act
for
their
good
,
benefit
and
advantage
,
according
to
his
own
infinite
Perfections
,
the
true
tenour
of
the
Covenant
made
with
them
,
and
their
capacity
to
receive
:
or
thus
,
he
has
by
this
Promise
put
himself
under
an
obligation
to
his
People
,
to
improve
and
imploy
all
his
Attributes
for
their
good
,
benefit
and
advantage
,
in
a
way
agreeable
to
the
whole
Covenant
,
and
their
capability
of
receiving
any
good
,
benefit
and
advantage
by
that
improvement
,
and
imployment
of
his
several
Attributes
for
them
.
So
that
the
communications
that
God
by
this
Promise
has
obliged
himself
to
make
of
himself
to
his
People
,
and
these
actings
for
their
good
,
benefic
and
advantage
,
that
he
by
the
same
Promise
has
obliged
himself
to
,
are
limited
three
ways
.
1.
By
his
own
infinite
Perfections
:
and
thus
it
is
impossible
for
him
to
communicate
his
Deity
to
them
,
as
the
Deity
of
the
Father
is
communicated
to
the
Son
;
and
the
Deity
of
the
Father
and
the
Son
to
the
Spirit
;
the
infinity
of
the
Deity
renders
it
incommunicable
to
any
being
extrase
,
without
it self
:
but
for
his
actings
for
the
Good
,
Benefit
and
Advantage
of
his
People
they
receive
no
limitations
from
his
Perfections
as
absolutely
considered
in
themselves
;
because
they
are
all
infinite
in
themselves
,
and
should
he
act
ad
ultimum
virium
,
no
other
bounds
or
limits
are
assignable
to
them
by
the
Creature
than
their
non
Deification
.
And
therefore
,
2.
The
communications
of
God
to
,
and
his
actings
for
the
Good
,
Benefit
and
Advantage
of
his
People
,
are
limited
by
the
Covenanant
he
has
made
with
them
;
and
that
both
in
regard
of
the
Good
he
will
communicate
to
,
or
do
for
them
,
and
also
in
regard
of
the
terms
and
conditions
upon
which
he
will
communicate
that
Good
to
,
and
do
it
for
them
.
Hence
no
more
good
can
be
expected
from
God
,
than
what
is
contained
in
some
Promise
of
the
Govenant
as
made
either
indefinitely
with
the
house
of
Israel
in
general
,
or
definitely
with
particular
and
individual
persons
;
though
't
is
true
,
the
full
Good
contained
in
some
Promises
,
especially
those
relating
to
the
life
to
come
,
cannot
be
comprehended
by
any
,
while
in
this
life
:
and
therefore
it
is
said
,
Christ
shall
come
to
be
admired
in
them
that
believe
,
2
Thess.
1.10
.
the
Good
they
then
receive
from
him
,
exceeding
their
present
expectations
:
but
yet
whatever
Good
they
do
,
or
then
shall
receive
,
is
contained
in
some
Promise
.
The
Covenant
is
norma
judicii
,
both
in
respect
of
rewarding
the
Righteous
and
punishing
the
Wicked
.
And
2.
As
the
communications
God
makes
of
himself
to
,
and
his
acting
for
the
Good
,
Benefit
and
Advantage
of
his
People
,
are
limited
by
the
Covenant
,
in
regard
of
the
Good
communicated
to
,
and
done
for
them
:
So
in
regard
of
the
terms
and
conditions
upon
which
he
does
,
and
will
communicate
himself
to
them
,
and
act
for
their
Good
,
Benefit
and
Advantage
,
that
the
Covenant
of
Grace
as
definitely
made
with
particular
Persons
is
conditional
,
or
does
require
somewhat
of
duty
on
mans
part
in
order
to
the
injoyment
of
the
Good
promised
,
is
to
me
past
all
rational
doubt
,
and
generally
granted
on
all
hands
.
I
shall
not
therefore
add
any
thing
to
prove
it
,
but
though
God
in
some
cases
may
,
and
sometimes
does
give
the
Good
of
some
Promise
,
where
man
either
wholly
or
in
a
great
measure
fails
in
performing
the
conditious
prefixed
to
them
;
yet
he
is
not
obliged
either
by
this
grand
Promise
nor
any
other
so
to
do
:
and
in
respect
of
the
great
sundamental
Blessings
of
the
Covenant
,
as
pardon
of
Sin
,
future
Glory
,
&c.
He
never
gives
them
but
upon
supposition
of
the
real
and
true
performance
of
the
conditions
required
in
the
Covenant
on
mans
part
.
Hence
I
conceive
it
will
necessarily
follow
,
that
as
no
particular
persons
whether
Infants
or
Adult
,
have
ana
actual
interest
in
this
Promise
;
but
such
as
either
for
or
by
whom
the
fundamental
conditions
required
to
a
Covenant-state
are
performed
:
so
this
Promise
not
specifying
any
particular
Good
,
it
does
not
simply
and
absolutely
of
it self
confer
or
give
an
immediate
right
to
any
Good
contained
in
any
of
the
Promises
of
the
Covenant
to
those
that
have
an
interest
in
it
;
it
only
constitutes
a
Covenant-relation
between
God
and
Man
,
and
thereby
gives
them
a
mutual
interest
and
propriety
in
each
other
,
and
then
obliges
God
to
communicate
himself
to
,
and
act
for
the
Good
,
Benefit
and
Advantage
of
those
that
are
under
it
,
or
interested
in
it
,
according
to
the
tenour
of
the
whole
Covenant
,
or
the
various
Promises
contained
therein
:
so
that
though
this
Promise
does
virtually
include
and
comprehend
the
whole
Good
of
the
Covenant
whether
consisting
in
Spiritual
or
Temporal
Blessings
,
yet
does
not
merely
or
absolutely
of
it self
confer
,
or
ensure
the
Good
of
any
one
Promise
appertaining
to
the
Covenant
upon
or
to
any
individual
or
particular
Persons
whatsoever
;
it
secures
the
injoyment
of
all
the
Good
contained
in
the
several
and
various
Promises
of
the
Covenant
to
those
,
for
or
by
whom
the
conditions
or
duties
required
therein
are
performed
;
but
does
not
absolutely
confer
or
ensure
the
injoyment
of
the
Good
contained
in
any
one
Promise
.
And
hence
,
with
submission
to
better
judgments
,
I
conceive
,
that
the
Covenant-state
of
the
Imfant-seed
of
Believers
does
not
indispensibly
require
any
operations
of
the
Spirit
upon
their
hearts
either
for
the
disposing
them
to
act
,
or
facilitating
their
acting
of
Grace
,
as
they
become
capable
to
do
it
;
or
for
the
renovation
of
their
natures
,
and
effecting
Grace
in
them
.
No
such
operations
are
necessary
in
order
to
their
having
or
performing
the
conditions
of
a
Covenant-state
;
seing
the
condition
of
their
Covenant-state
is
without
them
,
and
is
their
Parents
Faith
;
no
such
operations
are
included
in
,
or
assured
by
this
Promise
of
God's
being
a
God
to
them
;
nor
as
I
conceive
,
in
that
other
concerning
their
future
Salvation
:
for
though
't
is
true
,
Regeneration
is
absolutely
necessary
to
admission
into
,
and
the
actual
possession
of
Heaven
;
yet
that
may
be
wrought
in
transitu
,
(
as
the
relicks
of
indwelling
sin
are
purged
away
in
Believers
)
or
at
any
time
anteceding
when
God
sees
meet
:
But
of
this
more
by
and
by
.
And
that
this
Promise
of
God's
being
a
God
to
his
People
,
whether
Infants
or
Adult
Believers
,
does
not
of
it self
either
immediately
confer
,
or
for
the
future
absolutely
ensure
the
Good
contained
in
any
of
the
various
Promises
of
the
Covenant
made
to
them
,
and
consequently
only
lays
such
an
obligation
upon
God
as
is
afore
exprest
,
I
shall
first
prove
by
one
more
general
Argument
,
and
then
clear
it
up
in
some
particular
instances
.
Arg.
Whatever
Good
is
either
conferred
or
granted
for
the
present
,
or
ensured
for
the
future
,
by
any
Promise
as
taken
absolutely
and
by
it self
,
must
be
expressly
held
forth
,
or
necessarily
implyed
in
the
Terms
in
which
it
is
made
,
or
else
must
in
some
other
place
of
Scripture
be
declared
to
be
intended
in
it
:
But
in
this
Promise
no
particular
Good
,
&c.
For
the
major
Proposition
,
the
enumeration
being
full
and
sufficient
,
that
cannot
be
gainsaid
.
For
the
minor
,
the
truth
of
that
will
appear
in
the
particular
Branches
of
it
.
First
,
That
no
particular
Good
contained
in
any
of
the
Promises
of
the
Covenant
is
expressly
held
forth
in
the
Terms
of
this
Promise
it self
,
is
obvious
unto
all
:
God's
promising
to
be
a
God
to
any
neither
specifies
,
nor
particularly
expresses
any
particular
Good
he
will
vouchsafe
to
,
or
bestow
upon
them
:
it
is
only
a
more
general
assurance
of
some
Good
,
but
what
that
Good
is
,
or
upon
what
terms
it
shall
be
injoyed
is
not
exprest
.
2.
That
no
particular
Good
is
necessarily
implyed
or
included
in
the
Terms
of
the
Promise
is
evident
thus
.
It
must
be
implyed
and
included
either
merely
sub
notione
boni
,
or
sub
notione
boni
promissi
,
either
as
a
Good
in
the
general
,
or
as
a
promised
Good
:
but
no
particular
Good
can
be
implyed
or
included
under
either
of
these
notions
;
for
then
all
Good
in
general
,
at
least
all
promised
Good
,
must
be
implyed
and
included
à
quatenùs
ad
omne
valet
consequentia
,
and
then
all
Good
,
at
least
all
promised
Good
,
would
be
either
actually
conferred
,
or
a
right
thereunto
would
be
given
,
or
the
future
injoyment
thereof
would
be
infallibly
secured
upon
or
to
all
those
that
have
an
Interest
in
this
Promise
;
the
contrary
whereunto
is
not
only
evident
to
every
ones
observation
,
but
undeniably
evident
from
Scripture
,
as
shall
be
shewed
more
fully
by
and
by
.
3.
That
any
particular
Good
contained
in
any
of
the
Promises
of
the
Covenant
is
declared
in
any
Scripture
to
be
implyed
or
included
in
this
Promise
cannot
be
affirmed
;
because
no
such
Declaration
is
to
be
sound
.
Whatever
Scriptures
may
be
produced
for
that
purpose
,
I
doubt
not
,
but
it
will
be
easily
made
to
appear
they
prove
not
the
thing
they
are
produced
for
the
proof
of
.
Hence
I
conclude
,
that
this
Promise
,
as
taken
absolutely
and
by
it self
,
does
neither
actually
confer
,
nor
give
a
right
to
,
nor
absolutely
secure
any
particular
Good
contained
in
any
of
the
Promises
of
the
Covenant
upon
or
to
those
that
have
an
Interest
in
it
:
but
is
only
an
obligation
upon
God
to
communicate
himself
to
them
,
and
act
or
improve
and
imploy
his
several
Attributes
for
their
Good
,
Benefit
and
Advantage
,
according
to
the
true
tenour
of
the
Covenant
and
the
various
Promises
contained
in
it
.
CHAP.
VII
.
That
the
foremenioned
Good
,
and
that
only
,
is
contained
in
that
grand
Promise
of
the
Covenant
,
further
confirmed
in
some
particular
Instances
.
The
first
Instance
proposed
.
No
special
or
saving
influences
or
operations
of
the
Spirit
are
included
in
this
Promise
,
so
as
by
it
,
as
taken
absolutely
and
by
it self
,
to
be
conferred
upon
,
or
absolutely
ensured
to
any
interested
in
it
.
The
several
uses
and
ends
of
these
influences
and
operations
,
declared
.
What
is
affirmed
,
proved
.
First
,
more
generally
.
Secondly
,
more
particularly
.
One
Objection
answered
.
A
second
Instance
proposed
:
where
it
is
proved
,
That
no
Love
that
is
peculiar
and
proper
to
the
Elect
,
is
exprest
or
ensured
in
or
by
this
grand
Promise
of
the
Covenant
,
as
taken
absolutely
and
by
it self
,
to
all
interested
in
it
.
This
largly
insisted
upon
.
What
may
be
pleaded
against
it
,
answered
.
A
brief
Recapitulation
of
that
Good
redounding
to
the
Seed
of
Believers
,
as
received
into
Covenant
with
their
Parents
,
and
having
these
two
Promises
appertaining
to
them
.
That
Good
summed
up
under
four
Heads
.
That
the
Seed
of
Believers
have
all
Good
,
proved
by
four
Arguments
.
The
second
Question
for
the
unfolding
this
second
Good
or
Benefit
arising
to
the
Seed
of
Believers
from
the
Application
of
the
Token
of
the
Covenant
,
proposed
:
where
it
is
shewed
wherein
the
Benefit
and
Advantage
of
having
the
Covenant
with
the
Promise
of
it
ratified
,
sealed
and
confirmed
by
an
outward
Sign
or
Token
,
does
consist
.
What
hazard
is
run
by
the
neglect
of
the
Application
of
the
Token
of
the
Covenant
,
shewed
.
FOr
the
further
clearing
up
and
confirming
of
what
is
affirmed
,
I
shall
instance
in
some
particular
Good
things
promised
in
the
Covenant
of
Grace
,
which
of
all
things
promised
may
seem
most
probably
included
in
,
and
consequently
granted
and
ensured
by
this
Promise
to
those
that
have
an
interest
in
it
,
and
shew
that
they
are
not
so
included
in
it
,
as
by
it
,
as
absolutely
taken
,
to
be
conferred
upon
,
granted
or
ensured
to
any
that
are
interested
in
it
.
1.
First
,
Let
us
instance
in
the
special
and
saving
operations
and
influences
of
the
Spirit
of
God
.
These
are
a
Good
which
of
all
Good
things
promised
in
the
Covenant
may
seem
to
be
most
essential
to
this
Promise
,
and
yet
we
shall
find
it
to
be
otherwise
.
And
for
clearing
up
of
this
we
may
observe
,
that
these
saving
influences
and
operations
of
the
Spirit
are
vouchsafed
for
a
threefold
end
and
purpose
in
the
general
.
1.
First
,
For
the
effecting
and
producing
the
first
Grace
,
as
the
first
saving
Illumination
of
the
Mind
,
the
Renovation
of
the
Nature
by
Regeneration
.
2.
Secondly
,
For
the
maintaining
the
Seed
and
truth
of
Grace
in
the
Soul
,
whereby
its
Union
with
Christ
is
continued
.
3.
Thirdly
,
For
the
managing
and
carrying
on
the
further
spiritual
concerns
of
the
Soul
,
consisting
in
higher
degrees
of
Sanctification
,
Assurance
,
Peace
,
Joy
,
the
due
performance
of
holy
Duties
and
the
like
.
Now
that
these
saving
influences
and
operations
of
the
Spirit
for
any
of
,
or
for
all
these
several
ends
and
purposes
are
not
so
included
in
this
Promise
of
God's
being
2
God
to
his
People
,
as
to
be
actually
granted
or
ensured
by
it
,
as
taken
absolutely
and
by
it self
,
to
any
of
those
that
have
an
Interest
in
it
,
will
appear
two
ways
.
First
,
more
generally
,
and
we
may
argue
thus
:
If
any
of
these
saving
influences
and
operations
of
the
Spirit
are
included
in
,
and
absolutely
ensured
by
this
Promise
,
as
taken
absolutly
and
by
it self
;
then
they
are
all
alike
included
in
,
and
absolutely
ensured
by
it
:
But
all
these
influences
and
operations
of
the
Spirit
are
not
included
in
,
or
absolutely
ensured
by
it
;
and
therefore
not
any
.
The
Minor
is
undeniable
:
for
if
all
these
saving
influences
and
operations
of
the
Spirit
are
included
in
,
and
absolutely
ensured
by
this
Promise
,
as
taken
absolutely
and
by
it self
,
then
all
that
have
an
interest
in
the
Promise
would
injoy
all
those
influences
and
operations
of
the
Spirit
,
and
that
in
the
highest
degree
,
or
else
God
must
be
supposed
to
fail
in
the
performance
of
the
Promise
:
but
now
it
is
past
all
rational
contradiction
,
that
all
that
have
an
Interest
in
this
Promise
,
do
not
injoy
all
these
influences
and
operations
of
the
Spirit
,
possibly
some
,
if
not
all
,
yet
in
a
very
low
degree
,
and
then
much
less
in
the
highestdegree
;
neither
can
it
without
blasphemy
be
supposed
that
God
does
at
any
time
fail
in
the
performance
of
his
Promises
:
therefore
undoubtedly
they
are
not
all
,
especially
in
the
highest
degree
,
in
which
they
may
be
injoyed
by
men
in
this
life
,
included
in
,
nor
absolutely
ensured
by
this
Promise
.
The
Consequence
in
the
Major
Proposition
is
evident
;
because
the
Promise
,
as
taken
absolutely
and
by
it self
,
neither
specifieth
nor
particularizeth
any
of
these
influences
or
operations
of
the
Spirit
,
neither
is
there
any
thing
in
the
Promise
it self
,
nor
in
any
explication
or
interpretation
that
God
himself
in
any
other
place
of
Scripture
makes
of
it
,
is
a
ground
for
us
to
distinguish
and
say
,
such
influences
and
operations
of
the
Spirit
are
included
in
,
and
absolutely
ensured
by
it
,
and
not
others
;
and
where
neither
the
Promise
it self
distinguisheth
,
nor
are
we
in
any
other
place
of
Scripture
warranted
to
distinguish
of
the
good
contained
in
,
and
ensured
by
the
Promise
,
there
we
are
not
at
all
to
distinguish
;
and
hence
,
as
in
case
any
of
these
influences
and
operations
of
the
Spirit
are
included
in
,
and
absolutely
ensured
by
this
Promise
,
we
have
no
reason
from
the
Promise
it self
,
why
we
should
not
conclude
that
they
are
all
included
in
,
and
ensured
by
it
:
so
seeing
it
is
certain
they
are
not
all
included
in
,
and
ensured
by
it
,
we
have
no
reason
to
conclude
nor
suppose
that
any
are
.
But
Secondly
,
more
particularly
:
And
thus
we
shall
find
this
true
in
respect
of
these
influences
and
operations
of
the
Spirit
,
as
vouchsafed
for
these
several
ends
and
purposes
before
mentioned
,
distinctly
considered
.
First
,
For
those
influences
and
operations
of
the
Spirit
vouchsafed
for
the
effecting
and
producing
the
first
Grace
;
that
these
influences
and
operations
of
the
Spirit
cannot
be
included
in
,
or
ensured
by
this
Promise
,
is
evident
;
Because
in
respect
of
the
Adult
they
are
indispensibly
presupposed
to
an
Interest
in
it
,
and
the
Promise
cannot
secure
to
any
a
Good
that
is
indispensibly
required
antecedent
to
an
Interest
in
it
;
for
then
it
would
secure
the
Good
contained
in
it
to
these
to
whom
at
present
it
does
not
appertain
,
which
is
impossible
;
for
then
a
Man
must
be
supposed
to
have
an
Interest
in
the
Promise
before
he
has
that
which
is
indispensibly
necessary
to
his
having
an
Interest
in
it
,
which
is
an
absolute
contradiction
.
Now
if
this
Promise
does
not
secure
these
influences
and
operations
of
the
Spirit
to
such
,
it
cannot
be
rationally
supposed
to
secure
them
to
any
others
,
and
consequently
they
cannot
be
included
in
,
or
ensured
to
any
by
it
,
as
taken
absolutely
and
by
it self
.
Secondly
,
For
those
influences
of
the
Sppirit
vouchsafed
,
for
the
maintaining
the
seed
and
truth
of
Grace
in
the
Soul
wherein
it
is
already
wrought
,
whereby
its
Union
with
Christ
is
maintained
:
that
those
influences
and
operations
of
the
Spirit
are
not
included
in
,
nor
ensured
by
this
Promise
,
as
taken
absolutely
and
by
it self
,
is
alike
evident
with
the
former
,
and
that
upon
the
same
ground
,
viz.
the
necessary
precedency
of
the
Soul's
union
with
Christ
,
and
consequently
of
these
influences
and
operations
of
the
Spirit
nècessary
to
the
maintaining
of
that
union
,
at
least
in
order
of
nature
to
its
holding
its
interest
in
the
Promise
;
If
that
which
ye
have
heard
from
the
beginning
shall
remain
in
you
,
ye
also
shall
continue
in
the
Son
,
and
in
the
Father
,
1
John
2.24
.
The
remaining
or
abiding
of
the
Word
,
viz.
in
that
effect
or
fruit
of
it
,
habitual
Grace
in
the
Soul
,
is
the
condition
of
,
and
consequently
must
necessarily
be
considered
as
antecedent
to
(
at
least
in
order
of
nature
)
its
union
with
and
interest
in
both
the
Son
and
the
Father
.
Hence
should
these
influences
and
operatious
of
the
Spirit
be
included
in
,
and
ensured
by
this
Promise
,
as
taken
absolutely
and
by
it self
,
it
would
cease
to
be
conditional
and
become
an
absolute
Promise
,
and
consequently
discharge
the
People
of
God
from
all
duty
subordinate
to
their
maintaining
their
Union
with
Christ
and
interest
in
this
Promise
:
to
talk
of
an
absolute
Promise
which
requires
duty
on
Man's
part
in
order
to
his
injoying
the
Good
contained
in
it
,
is
an
absolute
contradiction
.
3.
Thirdly
,
For
the
third
Head
of
the
Spirit
's
influences
and
operations
,
viz.
such
as
are
vouchsased
for
the
carrying
on
and
managing
the
further
and
higher
concerns
of
the
Soul
,
in
the
various
degrees
of
Sanctification
,
Assurance
,
Peace
,
Joy
,
spiritual
performance
of
holy
duties
and
the
like
,
that
these
are
not
included
in
this
grand
Promise
of
the
Covenant
so
as
to
be
conferred
,
or
absolutely
ensured
thereby
,
as
taken
absoultely
and
by
it self
,
to
all
that
have
an
interest
in
it
,
is
evident
from
the
undenyable
experiences
of
many
,
if
not
most
Believers
.
'T
is
possible
that
true
Believers
may
for
a
time
be
so
far
deserted
,
as
to
injoy
only
such
influences
and
operations
of
the
Spirit
as
are
simply
and
absolutely
necessary
to
the
maintaining
the
life
of
Grace
in
them
,
and
that
in
the
very
habit
and
seed
thereof
,
which
could
not
be
,
in
case
these
influences
and
operations
of
the
Spirit
vouchsafed
for
these
higher
ends
and
purposes
were
included
in
,
and
absolutely
secured
by
this
Promise
,
as
taken
absolutely
and
by
it self
:
so
that
the
truth
affirmed
is
sufficiently
evident
in
this
first
instance
.
None
of
the
saving
influences
or
operations
of
the
Spirit
are
included
in
this
Promise
of
God's
being
a
God
to
his
People
,
so
as
by
it
as
taken
absolutely
and
by
it self
,
to
be
conferred
upon
,
or
absolutely
ensured
to
any
interested
in
it
.
Obj.
But
possibly
some
may
object
,
that
this
Promise
seems
to
be
called
the
Promise
of
the
Spirit
,
Gal.
3.14
.
And
therefore
,
sure
it
must
necessarily
include
at
least
some
of
the
saving
influences
and
operations
of
the
Spirit
,
and
consequently
secure
them
to
all
that
have
an
interest
in
it
.
Answ.
That
any
of
the
saving
operations
of
the
Spirit
are
included
in
this
Promise
cannot
be
concluded
from
that
Scripture
,
will
appear
by
a
brief
view
of
the
several
interpretations
that
it
will
admit
of
,
and
are
put
upon
it
by
our
best
Interpreters
.
Thus
some
conceive
that
a
distinct
Good
is
intended
in
this
Promise
of
the
Spirit
,
from
that
blessing
of
Abraham
,
said
to
come
upon
the
Gentiles
through
Christ
.
By
the
blessing
of
Abraham
we
are
to
understand
the
Good
contained
in
this
grand
Promise
of
the
Covenant
,
viz.
That
God
would
be
a
God
to
him
and
his
Seed
;
but
then
by
the
Promise
of
the
Spirit
,
they
conceive
a
further
consequential
Good
is
intended
,
viz.
the
indwelling
presence
of
the
Spirit
,
with
those
saving
influences
and
operations
that
are
consequential
thereunto
[
*
](A65668-e19060-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysostom
.
.
And
for
the
right
understanding
of
this
,
we
must
observe
,
that
the
Apostle
here
speaks
to
Adult
Believers
,
and
tells
them
that
the
blessing
of
Abraham
was
come
upon
them
,
through
Christ
they
were
made
Heirs
of
this
Promise
,
as
the
Seed
of
Abraham
they
were
now
under
this
Promise
of
God's
being
a
God
to
them
and
their
natural
Seed
,
as
he
was
to
Abraham
,
and
as
consequential
to
their
interest
in
this
Promise
they
were
under
another
Promise
,
viz.
that
of
the
Spirit
:
So
that
the
Apostle
speaks
here
of
the
Promise
of
the
Spirit
as
appertaining
to
Adult
Believers
consequential
to
Abraham's
blessing
being
come
upon
them
.
Of
this
Opinion
were
Chrysostom
of
old
,
and
Beza
of
late
;
but
others
suppose
that
one
and
the
same
Good
is
intended
in
both
parts
of
the
Verse
,
and
answerably
that
by
the
Promise
of
the
Spirit
is
meant
the
blessing
of
Abraham
said
to
be
come
upon
the
Gentiles
.
And
taking
the
words
thus
,
a
twofold
sense
may
be
given
of
them
.
First
,
This
blessing
of
Abraham
may
be
called
the
Promise
of
the
Spirit
,
only
to
denote
the
nature
or
kind
of
that
blessing
promised
,
't
is
a
spiritual
Blessing
,
or
a
Promise
of
a
spiritual
Good
,
so
Pareus
;
or
else
that
Blessing
may
be
called
the
Promise
of
the
Spirit
,
only
to
denote
the
Author
of
it
,
it
was
given
by
the
Spirit
,
and
by
his
Inspiration
left
upon
Record
in
the
Scriptures
:
so
that
take
the
sense
which
way
we
will
,
there
is
no
necessity
that
we
should
take
that
Promise
including
a
Promise
of
the
Spirit
.
But
let
that
suffice
for
the
first
instance
.
Secondly
,
Let
us
take
another
instance
in
the
Love
and
Favour
of
God
,
that
is
a
peculiar
Good
promised
in
the
Covenant
of
Grace
,
I
will
love
them
freely
,
Hos.
14.4
.
Now
here
again
we
shall
find
that
this
Promise
taken
absolutely
and
by
it self
,
does
not
necessarily
imply
or
include
,
and
consequently
does
not
absolutely
ensure
to
all
that
have
an
interest
in
it
,
such
Love
or
Favour
from
God
as
is
peculiar
and
proper
to
the
Elect
:
The
Aplstle
John
indeed
tells
us
,
that
God
is
Love
,
and
as
he
is
essentially
Love
,
so
he
expresses
his
Love
,
as
in
various
ways
,
so
in
various
degrees
and
measures
towards
his
Creatures
,
according
to
the
good
pleasure
of
his
Will
:
Now
it
is
readily
granted
,
that
God
does
express
more
Love
,
or
does
vouchsafe
higher
and
greater
effects
and
fruits
of
his
Love
to
those
to
whom
he
has
extended
his
Covenant
,
or
between
himself
and
whom
he
hath
constituted
a
Covenant-relation
.
than
he
has
done
to
the
rest
of
Mankind
,
between
himself
and
whom
there
is
no
such
Covenant-relation
.
Thus
the
very
extending
his
Covenant
to
the
Infant-seed
of
Believers
,
and
giving
them
a
present
propriety
in
,
and
taking
them
to
be
a
peculiar
People
to
himself
,
are
glorious
expressions
or
fruits
of
his
Love
to
them
;
besides
various
other
expressions
and
fruits
of
his
Love
vouchsased
to
them
as
in
a
Covernantstate
,
and
Members
of
the
Church
and
Family
of
Christ
as
visible
here
upon
earth
,
and
while
the
Covenant-relation
,
with
the
priviledges
attending
it
are
continued
to
them
,
the
Love
exprest
in
it
and
them
is
continued
to
them
:
But
yet
,
as
these
expressions
and
fruits
of
his
Love
and
Favour
are
not
peculiar
and
proper
to
the
Elect
,
but
may
be
common
to
others
with
them
,
and
may
be
,
and
answerably
are
withdrawn
from
them
.
upon
a
failure
in
the
performance
of
the
conditions
of
the
Covenant
by
them
;
so
no
more
or
no
further
Love
is
ensured
by
this
Promise
,
than
what
is
actually
expressed
in
giving
it
to
them
,
and
constituting
thereby
a
Covenat-relation
between
him
and
them
,
and
vouchsafing
them
the
Token
of
his
Covenant
,
and
thereby
admission
into
his
Church
,
Kingdom
and
Family
as
visible
here
upon
earth
.
So
that
I
have
here
two
things
to
prove
.
1.
First
,
That
God
may
extend
his
Covenant
to
the
Non-elect
,
so
as
to
constiture
thereby
a
true
Covenant-relation
between
himself
and
them
,
and
may
thereupon
vouchsafe
them
tjhe
Token
of
his
Covenant
,
and
thereby
admission
into
the
visible
Church
,
and
consequently
that
what
Love
and
Favour
is
exprest
in
these
things
is
no
peculiar
to
the
Elect.
2.
Secondly
,
That
this
grand
Promise
of
the
Covenant
,
as
taken
absolutely
and
by
it self
,
does
not
necessarily
include
,
and
consepuently
does
not
ensure
any
further
Love
or
Favour
peculiar
and
proper
to
the
Elect
to
any
of
those
to
whom
it
is
made
,
and
to
whom
it
does
appertain
.
For
the
first
,
that
is
proved
thus
:
If
for
God
so
to
extend
his
Covenant
to
,
or
enter
it
with
some
Non-elect
,
as
to
constitute
a
true
and
proper
Covenant-relation
between
himself
and
them
,
and
to
vouchsafe
them
thereupon
the
Token
of
it
,
and
thereby
admit
them
as
Members
of
the
Church
visible
,
be
simply
and
absolutely
possible
in
it self
,
and
be
no
way
inconsistent
with
what
himself
has
revealed
and
declared
in
his
Word
,
wither
concerning
the
subjects
or
nature
and
tenour
of
the
Covenant
,
or
concerning
the
Good
vouchsafed
,
or
to
be
vouchsafed
to
those
who
are
taken
in
as
subjects
of
it
,
then
he
may
extend
it
in
the
sense
before
exprest
to
some
Non-elect
,
and
answerably
vouchsafe
them
the
Token
of
it
:
But
the
former
is
true
;
therefore
the
Latter
.
The
Minor
Proposition
alone
needs
proof
:
and
here
we
have
in
the
general
two
things
to
prove
.
First
,
That
for
God
to
extend
his
Covenant
to
the
Non-elect
and
vouchsafe
them
the
Token
of
it
,
is
simply
and
absolutely
possible
in
it self
;
Now
for
this
,
that
this
is
simply
and
absolutely
possible
is
unquestionable
.
The
Soveraignty
of
God
and
his
absolute
freedom
to
deal
with
his
Creatures
as
himself
pleases
,
secures
this
past
all
rational
doubt
;
if
he
may
(
as
who
questions
but
that
he
may
)
enter
Covenant
conditionally
with
all
Men
,
why
may
he
not
go
somewhat
further
with
some
,
and
actually
take
them
into
a
Covenant-relation
with
himself
,
and
vouchsafe
them
the
Token
of
his
Covenant
whom
yet
he
has
not-ordained
to
Salvation
?
Secondly
,
That
for
God
thus
to
do
is
no
way
inconsistent
with
what
he
has
revealed
and
declared
in
his
Word
,
either
concerning
the
subjects
or
the
nature
and
tenour
of
the
Covenant
,
or
concerning
the
Good
vouchsafed
,
or
to
be
vouchsafed
to
those
that
are
taken
in
as
the
subjects
of
it
.
The
truth
of
this
will
appear
in
the
particular
branches
:
And
thus
,
First
,
For
God
to
extend
his
Covenant
to
some
Non-elect
,
and
answerably
vouchsafe
them
the
Token
of
it
,
is
no
way
inconsistent
with
what
he
has
declared
in
his
Word
concerning
the
subjects
of
it
:
This
is
sufficiently
wvident
,
because
whatever
God
has
declared
in
his
Word
concerning
the
subjects
of
his
Covenant
,
yet
he
has
no
where
declared
that
he
would
not
take
in
any
as
the
subjects
of
it
that
were
not
elected
;
he
has
no
where
limited
his
Covenant
to
the
Elect.
If
there
be
any
such
declaration
in
the
Scriptures
let
it
be
shewed
.
Secondly
,
That
for
God
so
to
extend
his
Covenant
to
some
Non-elect
,
is
no
way
inconfistent
with
what
he
has
declared
in
his
Word
concerning
the
nature
and
tenour
of
the
Covenant
it self
.
That
which
alone
can
be
pleaded
,
as
opposing
God's
extending
his
Covenant
in
the
sense
exprest
to
the
Non-elect
,
is
,
what
he
has
declared
concerning
the
everlastingness
and
unchangeableness
of
it
,
with
the
provision
made
,
and
security
given
,
that
it
shall
never
be
broken
by
those
that
are
taken
in
as
subjects
of
it
;
And
there
is
indeed
a
seeming
inconsistency
between
what
is
now
affirmed
concerning
Gods
extending
his
Covenant
to
the
Non-elect
,
and
those
things
so
frequently
asserted
and
inculcated
in
the
Scriptures
;
and
thus
much
shall
be
readily
granted
,
that
those
things
so
frequently
decleared
and
repeated
in
the
Scriptures
concerning
the
Covenant
,
do
infallibly
prove
that
the
Covenant
as
entred
with
some
,
shall
stand
firm
and
remain
inviolate
,
shall
never
be
broken
;
yet
I
coneive
all
that
is
delcared
in
Scripture
of
this
nature
concerning
the
Covenant
,
will
not
prove
but
that
God
may
,
and
that
in
a
consistency
with
his
Word
,
extend
it
in
the
sense
exprest
to
some
that
are
not
elected
.
For
First
,
As
for
what
the
Scriptures
declare
concerning
the
everlastingness
of
the
Covenant
:
And
thus
it
's
true
,
the
Covenant
of
Grace
is
frequently
affirmed
to
be
an
everlasting
Covenant
,
Gen.
17.7
.
Isa.
55.3
.
Jer.
32.40
.
But
to
that
I
would
say
three
things
.
First
,
That
the
Covenant
may
be
called
an
everlasting
Covenant
on
either
of
these
two
accounts
.
First
,
On
the
account
of
the
Good
promised
in
it
:
The
Good
promised
in
the
Covenant
is
not
a
mere
temporal
,
or
temporary
Good
,
but
an
eternal
or
everlasting
Good
,
even
everlasting
blessedness
and
happiness
:
Thus
the
Land
of
Canaan
is
said
to
be
an
everlasting
Possession
,
because
the
Good
typified
by
,
and
principally
intended
in
the
Promise
of
that
Land
,
is
everlasting
Happiness
and
Blessedness
:
Or
Secondly
,
The
Covenant
may
be
said
to
be
an
everlasting
Covenant
,
on
the
account
of
the
duration
of
it
throughout
all
ages
,
and
that
as
to
the
essence
or
substance
of
it
invariable
,
whether
we
respect
the
Promises
on
God's
part
,
or
the
duties
to
be
performed
on
Man's
part
:
though
there
has
been
,
and
may
be
some
variations
in
the
administrations
of
the
Covenant
,
yet
it
is
as
to
the
substance
of
it
one
and
the
same
,
and
so
shall
continue
while
Abraham
has
a
Seed
upon
the
earth
;
and
on
either
of
these
accounts
it
may
be
called
an
everlasting
Covenant
.
Obj.
But
it
may
be
some
will
say
,
if
we
grant
that
the
Covenant
is
not
called
an
everlasting
Covenant
from
the
constancy
and
immutability
of
it
as
made
with
particulare
Persons
,
the
foundation
of
the
Doctrine
of
Perseverance
will
be
greatly
shaken
thereby
.
Answ.
To
that
I
shall
only
say
two
or
three
things
.
First
,
That
its
true
we
must
have
an
equal
respect
unto
all
the
Doctrines
of
the
Gospel
,
especially
that
are
of
equal
weight
and
importance
:
and
answerably
take
heed
that
we
do
not
establish
one
Doctrine
upon
the
ruines
of
another
;
that
we
do
not
by
end
eavouring
to
establish
one
Doctrine
shake
the
foundations
of
another
;
and
hence
as
we
must
be
careful
,
that
,
while
we
end
eavour
to
establish
the
Doctrine
of
Infant-Baptism
,
we
do
not
shake
the
Doctrine
of
Perseverance
,
and
so
vice
versa
;
both
Doctrines
may
be
sufficiently
established
upon
Scripture
grounds
without
prejudice
each
to
other
:
And
therefore
Secondly
,
Though
we
grant
the
Scriptures
affirming
the
Covenant
to
be
an
everlasting
Covenant
,
will
not
infallibly
prove
its
constancy
and
immutability
,
as
made
with
particulare
persons
,
yet
the
Doctrine
of
Saints
perseverance
may
be
established
against
all
rational
opposition
upon
other
Scripture
grounds
:
Of
which
more
hereafter
;
and
therefore
Thirdly
,
We
may
grant
,
yea
affirm
,
that
the
Covenant
is
said
to
be
everlasting
from
its
constancy
and
immutability
,
as
made
with
particulare
persons
,
and
yet
hold
and
maintain
that
God
may
extend
it
in
the
sense
exprest
to
some
that
are
not
elected
,
and
answerably
an
Argument
may
be
drawn
from
this
property
of
the
Covenant
,
Infant-Baptism
from
Heaven
.
Book
1.
Page
50.
viz.
its
Eternity
,
for
the
establishing
the
Doctrine
of
Perseverance
,
without
any
prejudice
to
the
Doctrine
of
Insant-Baptism
;
only
then
we
must
dinstinguish
between
the
Covenant
as
compleatly
made
with
the
Adult
,
and
as
less
compleatly
entred
with
Infants
as
the
Seed
of
believing
Parents
.
And
that
when
the
Covenant
is
called
an
everlasting
Covenant
,
it
's
to
be
understood
of
the
Covenant
as
compleatly
made
with
the
Adult
,
is
evident
from
the
way
it
comes
to
be
so
;
and
that
is
by
God's
putting
his
Laws
in
the
minds
,
and
writing
them
in
the
hearts
of
those
with
whom
it
is
made
.
Now
these
Promises
of
putting
the
Law
in
the
mind
,
and
writing
it
in
the
heart
,
as
they
are
only
made
indefinitely
to
the
Church
in
general
,
and
consequently
secure
not
the
Good
contaiued
in
them
to
each
individual
person
to
whom
in
common
with
others
they
do
appertain
;
so
they
are
at
least
ordinarily
only
made
good
to
the
Adult
,
and
to
whomsoever
they
are
made
good
the
Covenant
abides
firm
,
and
as
estabished
between
God
and
them
,
may
be
truly
called
an
everlasting
Covenant
:
But
this
brings
me
to
the
third
Branch
of
this
second
thing
proposed
for
proof
of
the
minor
Proposition
of
our
foregoing
Argument
;
so
that
what
is
declared
in
the
Scriptures
concerning
the
everlastingness
of
the
Covenant
,
may
very
well
consist
with
what
is
affirmed
concerning
God's
extending
it
to
the
Non-elect
.
It
may
be
said
to
be
an
everlasting
Covenant
on
several
accounts
,
but
grant
it
to
be
so
called
on
the
account
of
its
constancy
and
immutability
as
made
with
particular
persons
,
yet
it
must
then
be
taken
as
made
only
with
the
Adult
.
God
has
made
his
Covenant
conditionally
with
all
mankind
,
whereby
though
all
men
as
absolutely
considered
are
put
in
a
capacity
or
possiblity
of
being
saved
,
yet
Salvation
is
absolutely
secured
to
none
;
he
has
so
extended
his
Covenant
to
the
Seed
of
Believers
as
thereby
to
constitute
a
true
and
proper
Covenant-relation
between
himself
and
them
,
when
yet
,
the
Covenant
being
not
fully
compleat
,
their
state
is
mutable
:
when
the
condition
devlves
upon
themselves
,
they
may
fail
in
the
performance
of
it
,
and
thereupon
be
cast
out
;
but
when
once
the
Covenant
becomes
compleat
,
is
mutually
plighted
between
God
and
an
Adult
person
,
through
the
saving
operations
of
the
Spirit
upon
the
heart
,
now
it
is
an
unchangeable
and
everlasting
Covenant
,
the
soul's
performance
of
the
conditions
being
secured
by
the
abiding
presence
of
the
Spirit
in
it
.
But
Thirdly
,
That
for
God
so
to
extend
his
Covenant
to
some
that
are
not
elected
,
as
to
constitute
a
true
and
proper
Covenant-relation
between
himself
and
them
,
is
no
way
inconsistent
with
what
the
Scriptures
declare
concerning
any
Good
vouchsafed
or
to
be
vouchsafed
to
those
that
are
taken
in
as
Subjects
of
it
.
And
here
again
a
twofold
Good
can
only
,
as
I
judge
be
pleaded
,
as
opposing
what
is
affirmed
.
First
,
Their
discharge
and
immunity
from
the
guilt
and
concemning
power
of
Original
sin
,
resulting
from
their
Covenant-state
.
Secondly
,
Saving
Grace
.
The
former
is
a
Good
actually
vouchsafed
;
the
latter
may
be
supposed
to
be
necessarily
vouchsafed
,
by
vertue
of
the
Promise
made
to
the
Covenant-people
of
God
.
But
for
the
former
,
I
shall
only
say
,
't
is
sufficient
that
God
has
no
where
declared
in
his
Word
,
that
all
that
are
or
may
be
discharged
of
,
and
have
an
immunity
from
the
guilt
and
condemning
power
of
any
,
however
of
Original
sin
,
shall
infallibly
be
preserved
in
a
Covenant-state
,
and
thereby
brought
to
Salvation
at
last
.
I
know
in
part
what
is
said
as
to
this
,
but
let
me
say
,
to
bottom
the
Doctrine
of
Perseverance
upon
such
a
supposition
is
altogether
unsafe
.
Whether
the
guilt
of
Original
sin
do
revive
and
be
recharged
upon
such
of
the
Seed
of
Believers
as
do
,
when
they
grow
up
to
years
of
Maturity
,
neglect
to
take
hold
of
the
Covenant
,
and
thereby
forfeit
their
interest
in
it
,
is
a
question
of
more
difficulty
to
resolve
,
than
usefulness
when
resolved
;
and
therefore
I
shall
pass
it
by
.
For
the
latter
Good
,
which
may
be
supposed
to
be
necessarily
vouchsafed
to
all
that
are
taken
in
as
Subjects
of
the
Covenant
,
viz.
saving
Grace
,
I
have
said
so
much
to
it
once
and
again
,
I
need
add
no
more
at
present
;
that
may
suffice
that
the
Promises
containing
that
Good
,
at
least
as
it
is
meant
of
the
first
Grace
,
are
not
made
to
any
in
particular
,
they
are
made
to
the
Church
in
general
,
and
answerably
secure
the
Good
contained
in
them
only
to
the
Elect
;
and
that
hinders
not
but
that
God
may
extend
his
Covenant
in
the
sense
intended
to
some
that
are
not
elected
:
But
let
that
suffice
for
the
first
thing
to
be
proved
.
Secondly
,
That
this
Promise
,
as
taken
absolutely
and
by
it self
,
does
not
necessarily
include
or
secure
to
all
those
to
whom
it
is
made
,
or
to
whom
it
does
appertain
,
any
surther
Love
and
Favour
from
God
that
is
peculiar
and
proper
to
the
Elect
:
as
it
does
not
nevessarily
imply
or
infer
Election
,
or
that
all
these
to
whom
it
is
made
are
elected
,
and
consequently
beloved
with
the
Love
of
Election
,
so
it
doew
not
necessarily
include
or
secureany
consequent
Love
or
Favour
that
is
peculiar
and
proper
to
the
Elect.
This
will
appear
,
if
we
consider
,
what
Love
and
Favour
is
peculiar
and
proper
to
the
Elect
;
and
that
falls
under
a
twofold
consideration
.
First
,
As
a
love
of
Beneficence
.
Secondly
,
As
a
love
of
Complacence
.
For
the
first
,
And
thus
the
Love
and
Favour
of
God
,
as
exprest
in
a
way
of
Beneficence
to
the
Elect
,
differs
from
that
common
Love
and
Favour
vouchsased
to
men
in
general
,
only
in
degree
,
and
those
fruits
and
effects
wherein
it
is
exprest
;
't
is
acted
more
intensely
(
to
speak
of
God
after
the
manner
of
men
,
and
according
to
our
shallow
apprhensions
of
him
)
and
in
different
effects
and
fruits
,
than
it
is
acted
and
expressed
towards
men
in
general
;
these
Effects
and
Fruits
,
which
we
are
at
present
only
concerned
in
,
may
in
the
general
be
reduced
to
these
three
Heads
,
Regeneration
to
a
state
of
life
,
Preservation
in
that
state
,
and
future
Glorfication
.
Now
none
of
these
Effects
and
Fruits
of
the
Love
and
Favour
of
God
are
necessarily
included
in
,
or
secured
by
this
Promise
as
taken
absolutely
and
by
it self
,
this
has
been
sufficiently
proved
already
:
for
if
the
first
,
viz.
Regeneration
be
not
included
in
,
or
secured
by
it
,
neither
of
the
two
latter
can
,
in
as
much
as
they
necessarity
presuppose
the
antecedency
of
this
.
Now
that
this
first
Fruit
and
Effect
of
that
special
Love
and
Favour
of
God
peculiar
and
proper
to
the
Elect
is
not
necessarity
included
in
,
or
secured
by
this
Promise
,
is
sufficiectly
evident
from
what
has
been
already
said
,
therefore
I
shall
add
no
more
.
Secondly
,
For
the
latter
,
viz.
The
Love
and
Favour
of
God
as
exprest
in
a
way
of
complacency
and
delight
:
and
under
this
Head
we
may
comprehend
all
those
things
wherein
this
Love
and
Favour
of
God
is
exprest
,
or
whereby
it
is
signified
to
those
to
whom
it
is
vouchsased
,
as
the
signal
manifestations
of
himself
in
Christ
in
his
smiles
upon
the
Soul
,
the
sheddings
abroad
of
his
Love
in
the
heart
,
and
the
like
.
Now
that
the
Love
and
Favour
of
God
,
as
exprest
this
way
,
is
not
necessarily
included
in
,
or
secured
by
this
Promise
,
as
taken
absolutely
and
by
it self
,
will
necessarily
follow
from
what
has
been
already
said
.
This
Love
and
Favour
of
God
to
Men
always
supposes
them
truly
regenerrte
and
sanctified
,
and
consequently
cannot
be
included
in
,
or
secured
by
that
Promise
in
which
Regeneration
and
Sanctification
are
not
included
,
or
by
which
they
are
not
secured
;
or
at
least
which
does
not
presuppose
them
already
wrought
,
and
is
acted
and
expressed
according
to
the
degree
of
Sanctification
attained
,
to
the
lively
exercise
of
Grace
,
due
performance
of
Obedience
and
the
like
.
Hence
those
that
are
truly
regenerated
,
may
so
sink
and
degenerate
in
their
Sanctification
,
exercise
of
Grace
,
and
performance
of
Obedience
,
as
that
this
Love
shall
be
acted
and
expressed
(
if
at
all
,
yet
)
in
a
very
low
and
remiss
degree
;
whereas
were
it
included
in
,
and
secered
by
this
Promise
,
as
taken
absolutely
and
by
it self
,
it
would
be
acted
and
expressed
always
alike
towards
all
,
to
whom
this
Promise
does
appertain
:
So
that
to
come
to
a
close
of
this
,
we
may
evidently
see
,
that
as
Interest
in
this
Promise
does
not
universally
flow
from
the
elevting
Love
of
God
,
he
may
make
this
Promise
to
some
that
are
not
elected
,
and
thereby
constitute
a
true
and
proper
Covenant-relation
between
himself
&
them
,
and
answerably
vouchsafe
them
the
Token
of
his
Covenant
,
and
by
the
Application
of
that
to
them
solemnly
admit
them
into
his
Church
visible
;
so
no
further
or
consequent
Love
or
Favour
that
is
peculiar
and
proper
to
the
Elect
,
is
necessarily
included
in
,
nor
secured
by
that
Promise
,
and
consequently
(
which
is
the
thing
asserted
)
this
Promise
as
taken
absolutely
and
by
it self
,
does
not
necessarily
imply
,
that
all
to
whom
it
does
appertain
,
are
under
,
or
do
injoy
any
of
that
Love
and
Favour
that
is
peculiar
and
proper
to
the
Elect
,
neither
is
that
Love
and
Favour
necessarily
included
in
,
or
secured
by
it
,
to
those
to
whom
it
does
appertain
.
But
that
is
a
second
instance
to
prove
what
is
afferted
,
viz.
That
no
particular
Good
contained
in
any
of
the
Promises
of
the
Covenant
is
either
implyed
in
,
or
secured
by
this
grand
Promise
,
as
taken
absolutely
and
by
it self
to
any
to
whom
it
does
appertain
.
I
had
intended
to
have
proceeded
somewhat
furcher
,
but
I
am
loth
to
be
over
tedious
,
and
I
conceive
what
has
been
said
may
suffice
.
I
suppose
it
will
be
granted
,
that
in
case
neither
any
of
the
saving
influences
and
operations
of
the
Spirit
,
nor
any
of
that
special
Love
and
Favour
that
is
peculiar
and
proper
to
the
Elect
,
which
are
two
of
the
most
essential
Good
things
of
the
Covenant
,
be
implyed
in
,
or
secured
to
any
,
to
whom
this
Promise
does
appertain
by
it
,
as
taken
absolutely
and
by
it self
;
then
no
other
Good
contained
in
any
other
Promise
of
the
Covenant
is
implyed
or
included
in
,
or
secured
by
it
,
as
so
taken
:
And
therefore
let
that
suffice
for
the
second
way
,
how
the
communications
of
himself
to
,
and
his
actings
for
the
Good
,
Benefit
and
Advantage
of
his
Covenant-people
,
whereunto
God
has
obliged
himself
by
this
Promise
.
are
limited
;
they
are
limited
by
the
tenour
of
the
Covenant
,
and
of
the
various
Promises
contained
therein
,
and
consequently
,
no
particular
Good
contained
in
any
of
the
Promises
of
the
Covenant
,
being
necessarily
implyed
or
included
in
,
or
secured
by
this
Promise
,
as
taken
absolutely
and
by
it self
;
it
will
undeniably
follow
that
this
Promise
is
only
a
more
general
obligation
upon
God
to
perform
and
make
good
the
whole
Covenant
,
yet
not
absolutely
,
but
according
to
the
true
tenour
of
it
,
and
of
the
various
Promises
contained
in
it
:
so
that
as
none
by
vertue
of
this
Promise
can
lay
claim
to
any
Good
,
but
what
is
somewhere
promised
,
so
none
can
expect
any
Good
promised
,
but
according
to
the
tenour
of
,
and
terms
upon
which
the
Promise
containing
such
a
Good
is
made
.
But
,
Thirdly
.
There
is
another
way
how
the
communications
of
himself
to
,
and
his
actings
for
the
Good
Benefit
and
Advantage
of
those
this
Promise
appertains
to
,
whereunto
by
this
Promise
God
has
obliged
himself
,
are
limited
,
and
that
is
the
capacity
of
the
Subject
to
receive
,
Vnumquodque
recipitur
secundum
modum
recipientis
.
But
this
being
excentrical
to
my
present
design
,
I
shall
wholly
pass
it
by
.
From
the
whole
of
what
has
been
hitherto
said
,
as
to
this
second
Good
or
Benefit
that
the
Insant-seed
of
Believers
have
by
the
Application
of
the
Token
of
the
Covenant
to
them
,
we
see
what
the
Token
of
the
Covenant
,
as
applyed
to
them
by
reference
and
relation
to
,
and
therein
what
Promises
of
the
Covenant
appertain
to
them
,
and
also
what
is
the
Good
contained
in
,
and
consequently
granted
to
,
or
setled
upon
them
by
those
Promises
,
and
that
was
the
first
thing
enquired
into
.
Now
as
a
close
of
this
,
and
before
I
proceed
to
the
second
enquiry
,
I
conceive
it
is
necessary
that
I
should
reflect
a
little
back
,
and
sum
up
and
give
a
distinct
and
particular
account
of
what
Good
the
Infant-seed
of
Believers
have
,
as
received
with
their
Parents
into
the
Covenant
of
Grace
,
and
as
having
in
particular
those
Promises
aforementioned
made
unto
unto
them
;
and
also
add
something
further
to
prove
that
they
indeed
have
all
that
Good
,
as
so
received
into
Covenant
,
and
as
having
those
Promises
made
to
them
:
As
for
the
Good
they
have
,
that
is
fourfold
.
First
,
They
are
put
into
a
New-Covenant
state
,
they
are
absolutely
for
the
present
removed
from
under
the
Covenant
of
Works
,
or
the
Covenant
entred
with
Man
in
the
state
of
Innocency
,
and
taken
into
,
as
the
actual
Subjects
of
,
the
second
Covenant
,
or
Covenant
of
Grace
;
that
is
their
present
state
,
they
are
actually
under
the
Covenant
of
Grace
,
and
as
the
necessary
effect
and
consequence
thereof
are
freed
and
discharged
from
the
guilt
and
condemning
power
of
Original
sin
.
Secondly
,
They
have
at
present
true
real
and
proper
interest
and
propriety
in
God
:
as
they
are
his
,
so
he
is
theirs
,
there
is
a
mutual
propriety
and
interest
in
each
other
.
Thirdly
,
They
have
God
under
an
actual
obligation
,
viz.
of
his
Promise
to
improve
and
imploy
all
his
Attributes
for
their
Good
Benefit
and
Advantage
according
,
or
in
a
way
agreeable
to
the
true
tenour
of
the
Covenant
and
of
the
various
Promises
of
it
.
Fouthly
,
They
have
a
present
Interst
in
,
and
Right
to
Salvation
,
and
answerably
,
in
case
of
their
death
before
a
sorfeiture
be
made
of
that
their
Interest
and
Right
,
they
shall
be
infallibly
saved
.
This
Promise
of
Salvation
being
made
to
them
as
the
Seed
of
believing
Parents
,
requires
nothing
on
their
part
to
the
injoyment
of
the
Good
contained
in
it
;
and
God
having
ingaged
by
Promise
to
be
a
God
unto
them
,
he
has
thereby
obliged
himself
to
make
good
this
Promise
to
them
:
Now
though
upon
supposition
that
the
Covenant
and
Promises
thereof
appertaining
to
the
Seed
of
Believers
be
entred
with
,
and
made
to
them
definitely
,
that
is
,
with
and
to
each
one
in
particular
,
(
which
that
they
are
,
has
been
before
proved
,
and
is
now
taken
for
granted
)
I
cannot
apprehend
how
it
can
with
any
shew
of
reason
be
denied
,
but
must
necessarily
be
granted
,
that
they
have
all
that
Good
now
declared
and
assigned
to
them
;
and
consequently
any
further
proof
may
seem
to
be
superfluous
;
yet
ex
abundanti
,
I
shall
add
these
three
or
four
Arguments
.
Arg.
1.
First
what
Good
is
,
either
according
to
the
literal
and
most
proper
sense
and
signification
of
the
words
,
contained
in
these
Promises
of
the
Covenant
,
or
does
necessarily
and
inseparably
arise
and
flow
from
the
very
establishment
of
the
Covenant
with
the
Infant-seed
of
Believers
,
that
Good
they
have
,
as
received
thereunto
with
their
Parents
,
and
as
having
those
Promises
made
unto
them
:
but
all
that
Good
aforementioned
either
according
to
the
literal
or
most
proper
sense
an
signification
of
the
words
,
is
contained
in
the
Promises
of
the
Covenant
,
or
else
does
necessarily
and
inscparably
arise
and
flow
from
the
very
establishment
of
the
Covenant
with
the
Seed
of
believing
Parents
;
therefore
they
have
all
that
Good
as
received
into
the
Covenant
with
their
Parents
,
and
as
having
these
Promises
made
unto
them
.
Both
these
Propositions
carry
their
own
evidence
with
so
much
clearness
,
that
I
need
add
nothing
for
the
confirmation
of
either
of
them
.
Certainly
when
God
promises
to
be
a
God
to
the
Seed
of
his
People
,
according
to
the
literal
and
most
proper
sense
and
signification
of
these
words
,
he
means
himself
,
and
to
interpret
that
Promise
of
any
lower
Good
would
be
to
offer
apparent
violence
to
it
;
and
the
like
may
be
said
of
the
Promise
of
Salvation
,
and
that
a
New-Covenant-state
,
Propriety
and
Interest
in
God
,
with
an
obligation
upon
him
to
improve
all
his
Attributes
for
the
Good
,
Benefit
and
Advantage
of
those
to
whom
the
Promise
is
made
,
and
a
Right
to
Salvation
,
do
necessarily
arise
and
flow
from
the
very
establishment
of
the
Covenant
,
and
making
these
Promises
with
,
or
to
any
,
whether
Infants
or
Adult
,
will
as
I
suppose
be
questioned
by
none
:
And
therefore
Arg.
2.
Secondly
,
If
believing
Parents
have
all
that
Good
as
received
into
Covenant
,
and
as
having
those
Promises
made
unto
them
;
then
so
have
their
Insant-see
,
they
being
alike
received
into
Covenant
,
and
having
the
same
Promises
made
alike
to
them
:
but
the
former
is
true
,
therefore
the
latter
.
The
antecedent
is
secured
from
any
opposition
not
only
by
evidence
of
Scripture
light
,
but
by
the
universal
acknowledgment
of
all
Christians
;
neither
do
I
see
any
ground
from
Scripture
,
or
right
Reason
to
doubt
of
the
consequence
:
This
is
undoubred
to
me
,
that
Poedo-Baptists
assigning
one
kind
of
Good
to
Parents
and
another
to
Infants
,
while
yet
they
plead
for
Infants
having
the
same
Interest
in
the
Covenant
and
these
grand
Promises
of
it
that
Parents
have
,
has
not
a
little
promoted
the
errour
of
Anti-Poado-Baptism
.
But
Arg.
3.
Thirdly
,
Unless
the
Infant-seed
of
believing
Parents
have
that
Good
afore
declared
,
they
have
no
interest
at
all
in
the
Covenant
:
but
the
Infant-seed
of
believing
Parents
have
a
true
and
real
interest
in
the
Covenant
;
Ergo.
The
consequence
in
the
Major
Proposition
will
not
be
questioned
by
Poedo-Baptists
,
for
whose
sake
I
now
write
as
well
as
for
the
sake
of
Anti-Poedo-Baptists
:
But
that
is
evident
thus
.
Those
that
have
no
Good
,
that
is
of
the
essence
and
substance
of
the
Covenant
,
have
no
present
interest
in
the
Covenant
:
but
unless
Infants
have
that
Good
afore
declared
,
they
have
no
Good
that
is
of
the
essence
and
substance
of
the
Covenant
;
Ergo.
This
Argument
in
the
whole
of
it
is
so
obvious
to
every
ordinary
understanding
,
at
least
will
so
evidently
appear
upon
a
diligent
search
,
that
I
shall
surcease
the
proof
it
,
and
only
add
one
more
Argument
,
and
proceed
to
the
second
enquiry
.
Arg.
4.
If
the
Insant-seed
of
Believers
,
as
received
into
Coivenant
,
and
as
having
those
Promises
made
to
them
,
have
not
the
Good
afore
exprest
,
then
the
Covenant
would
be
no
security
to
any
of
them
,
nor
any
ground
of
hope
to
their
Parents
as
to
their
future
happiness
in
case
of
their
death
in
their
pure
Infant-state
,
before
they
have
personally
taken
haold
of
the
Covenant
themselves
:
but
the
Covenant
is
some
security
to
the
Insant-seed
of
believing
parents
,
and
may
be
some
ground
of
hope
to
their
Parents
as
to
their
future
happiness
in
case
of
their
death
in
their
pure
Infant-state
;
Ergo.
If
the
Seed
of
Believers
have
neither
a
discharge
from
the
guilt
of
Original
sin
,
nor
any
Propriety
or
Interest
in
God
,
nor
Right
to
Salvation
by
the
Covenant
and
Promises
thereof
entred
with
,
or
made
to
them
;
how
is
it
possible
that
either
the
Covenant
or
any
Promise
of
it
should
be
any
security
to
them
,
or
any
ground
of
hope
to
their
Parents
that
they
shall
be
saved
in
case
of
death
in
their
pure
Infant-state
?
and
if
they
have
no
security
,
nor
their
Parents
any
ground
of
hope
as
to
their
future
happiness
from
the
Covenant
,
then
the
Covenant
and
Promises
would
be
wholly
insignificant
,
and
of
no
use
or
advantage
at
all
either
to
Parents
or
Children
,
in
respect
of
all
those
that
die
in
that
state
;
and
how
considerable
a
part
of
the
Seed
of
Believers
as
well
as
of
others
die
in
that
state
,
is
known
to
all
men
.
But
now
it
seems
to
be
altogether
unreasonable
to
imagine
that
God
should
extend
his
Covenant
to
the
Seed
of
his
People
,
and
seal
it
by
an
outward
Sign
or
Token
,
and
yet
neither
the
Covenant
nor
any
one
Promise
of
it
be
of
any
use
or
advantage
at
all
,
either
to
Parents
or
Children
in
respect
of
so
great
a
part
of
their
Seed
.
From
all
I
conceive
it
will
undeniably
follow
,
that
the
Infant-seed
of
Believers
and
that
universally
have
,
as
received
into
Covenant
,
and
having
these
two
grand
Promises
of
it
in
special
made
unto
them
as
the
Seed
of
such
Parents
,
the
whole
Good
afore
declared
:
as
for
their
state
,
they
are
actually
under
the
Covenant
of
Grace
,
and
have
and
absolute
discharge
from
the
guilt
of
Original
sin
;
as
the
inseparable
effect
and
consequence
thereof
,
they
have
a
present
actual
propriety
in
God
;
he
is
their
God
,
and
as
such
under
an
obligation
to
make
good
unto
them
the
whole
Covenant
according
to
the
true
tenour
of
it
,
they
have
a
present
Right
to
future
Salvation
,
and
answerably
under
an
infallible
certainty
of
injoying
it
,
supposing
their
non-forseiture
of
that
their
Right
,
which
during
their
pure
Infant-state
they
are
incapable
to
do
.
But
to
proceed
.
Secondly
,
Wherein
does
the
Good
of
having
the
Covenant
with
the
Promises
thereof
appertaining
to
them
ratified
,
sealed
and
confirmed
to
the
Infant-seed
of
Believers
by
an
outward
Sign
or
Token
consist
?
As
previous
to
the
resolution
of
this
question
,
two
things
may
be
observed
in
general
.
First
,
That
Adult-Believers
are
equally
and
alike
concerned
in
it
with
Infants
;
inasmuch
as
whatever
Good
the
Adult
have
by
the
ratification
,
sealing
and
confirmation
of
the
Covenant
and
Promises
thereof
unto
them
,
the
same
Good
have
Infants
by
the
sealing
,
ratification
and
confirmation
of
the
Covenant
and
Promises
thereof
by
an
outward
Sign
and
Token
unto
them
and
so
vice
versa
.
Secondly
,
That
to
have
the
Covenant
and
promises
of
it
ratified
,
sealed
and
confirmed
by
an
outward
Sign
and
Token
,
is
a
Good
,
is
sufficiently
secured
by
the
very
Institution
of
a
Sign
and
Token
for
that
end
and
purpose
,
taken
in
conjunction
with
the
Wisdom
and
Goodness
of
God
instituting
:
and
Infinite
wise
and
good
God
would
not
institute
an
outward
Sign
and
Token
for
such
and
end
and
purpose
,
did
it
not
,
as
serving
to
that
end
and
purpose
,
conduce
to
the
Good
and
Benefit
of
his
People
whether
Infants
or
Adult
;
so
that
it
is
a
Good
,
is
certain
,
though
we
should
not
fully
apprehend
wherein
that
Good
does
consist
:
But
more
particularly
and
directly
to
the
question
.
The
great
Good
of
having
the
Covenant
and
promises
ra●ified
,
sealed
and
confirmed
by
an
outward
Sign
or
Token
,
I
conceive
,
consists
in
the
additional
assurance
given
unto
Men
thereby
of
their
injoyment
of
that
Good
granted
to
,
and
setled
upon
them
by
the
Covenant
and
promises
;
for
though
it
is
certain
the
verity
and
faithfulness
of
God
is
a
full
and
infallible
assurance
unto
Men
of
their
injoyment
of
whatever
Good
is
covenanted
and
promised
to
them
,
supposing
the
performance
of
what
duty
is
required
on
their
parts
,
he
is
a
God
that
cannot
lye
;
but
yet
the
ratification
and
confirmation
of
the
Covenant
and
Promises
by
an
outward
Sign
is
,
quoad
homines
,
an
additional
assurance
to
them
that
they
shall
enjoy
that
Good
.
The
case
is
one
and
the
same
,
both
in
respect
of
the
confirmation
by
a
Seal
and
Token
,
and
by
an
Oath
,
the
Promises
as
absolutely
considered
,
were
as
sure
and
certain
before
the
Oath
of
God
was
given
as
after
,
yet
the
Apostle
tells
us
that
God
confirmed
his
Promise
with
an
Oath
,
and
shews
the
Good
designed
to
us
thereby
,
viz.
That
we
might
have
more
strong
Consolation
,
Heb.
6.16
,
17
,
18.
God
deals
with
Men
after
the
manner
of
Men
,
and
with
respect
to
their
present
state
of
Imperfection
.
Now
the
addition
of
a
Seal
does
add
to
the
confirmation
of
any
Promises
or
Contracts
among
Men
,
and
gives
greater
assurance
of
the
persormance
of
them
,
and
consequently
of
their
injoyment
of
the
Good
promised
to
whom
or
with
whom
such
Promises
and
Contracts
are
made
,
than
they
would
do
were
there
no
Seal
annexed
:
hence
we
may
say
,
that
the
Covenant
and
Promises
of
God
as
taken
absolutely
in
themselves
,
without
consideration
to
their
Author
,
are
strengthened
and
confirmed
by
the
Seal
or
Token
annexed
,
and
consequently
the
Seal
or
Token
is
a
further
assurance
to
those
with
or
to
whom
they
are
made
that
they
shall
injoy
the
Good
covenanted
and
promised
:
and
besides
,
while
the
People
of
God
are
in
this
state
of
Imperfection
,
their
Knowledge
and
Faith
are
imperfect
,
they
are
apt
to
frame
their
notions
of
God
by
what
they
see
and
experience
among
Men
;
hence
the
adding
of
a
Seal
or
Token
to
the
Covenant
is
of
great
advantage
to
their
Faith
.
Object
.
If
any
shall
say
,
It
's
true
,
to
have
the
Covenant
and
Promises
thereof
sealed
and
confirmed
by
an
outward
Sign
or
Token
is
in
this
respect
a
great
Good
to
Adult-Believers
,
who
have
a
capacity
to
reflect
upon
the
Sign
or
Token
,
and
improve
it
for
the
advantage
of
their
Faith
;
but
what
does
this
concern
Infants
,
who
can
make
no
such
use
or
improvement
of
it
as
applyed
to
them
?
and
then
what
Good
is
it
to
them
,
or
wherein
does
the
Good
of
its
being
applyed
to
them
consist
?
Supposing
the
Promises
to
appertain
to
them
,
they
of
themselves
are
an
infallible
security
to
them
as
to
their
injoyment
of
the
Good
promised
,
and
as
for
the
Sign
and
Token
,
as
they
have
no
Faith
to
strengthen
,
so
had
they
any
,
yet
they
are
utterly
incapable
of
making
any
improvement
of
it
to
that
purpose
.
To
that
I
shall
only
say
:
First
,
that
the
Covenant
and-Promises
,
as
entred
with
and
made
to
them
,
taken
absolutely
in
themselves
,
being
ratified
,
sealed
and
confirmed
by
an
outward
Sign
or
Token
,
the
Good
contained
in
them
is
more
fully
afcertained
and
assured
to
them
.
But
,
Secondly
,
Let
it
be
observed
what
reference
and
subserviency
according
to
the
revealed
will
of
God
the
Application
of
the
Token
of
the
Covenant
to
Infants
has
to
his
continuing
unto
them
their
Covenant-state
,
and
answerably
vouchsafing
them
the
Good
covenanted
and
promised
to
them
:
The
Lord
himself
tells
Abraham
,
that
the
Man-child
that
was
not
circumcised
had
broken
the
Covenant
,
Gen.
17.14
.
Whether
that
will
prove
that
the
Infant-seed
of
the
People
of
God
their
having
the
Token
of
the
Covenant
applyed
to
them
,
and
bearing
it
,
be
an
indispensible
condition
of
their
holding
their
Covenant-interest
and
state
,
and
injoying
the
Good
promised
,
I
shall
not
determine
;
only
this
may
be
said
,
that
the
bare
privation
or
want
of
Circumcision
was
not
to
be
accounted
a
breach
of
the
Covenant
;
for
then
all
dying
before
the
eighth
day
had
been
deprived
of
the
Benefit
of
the
Covenant
,
and
consequently
David
could
not
have
comforted
himself
by
that
Consideration
,
that
he
should
go
to
his
Child
,
and
not
it
return
to
him
,
says
Gerhard
,
Eam
(
scil.
)
comminationem
quae
de
Circumcisione
extat
,
Gen.
17.14
.
Non
ad
casum
privationis
,
sed
ad
contemptum
Sacramenti
pertinere
;
but
whether
the
neglect
of
it
from
errour
as
well
as
contempt
,
might
not
be
of
such
a
fatal
consequence
to
the
Child
,
will
appear
at
that
day
,
when
things
now
hidden
are
brought
to
light
.
This
must
be
added
,
that
't
is
a
passage
might
justly
make
the
hearts
not
only
of
Contemners
,
but
of
all
Neglecters
of
Infant-Baptism
to
tremble
;
we
know
not
but
that
God
may
have
made
the
Application
of
the
Token
of
the
Covenant
to
the
Infant-seed
of
his
People
absolutely
necessary
to
his
continuing
his
Covenant
to
them
,
and
to
his
vouchsafing
them
the
Benefits
of
it
;
he
may
ostablish
his
Covenant
upon
what
terms
himself
pleases
;
and
if
this
should
be
found
true
,
it
is
easie
to
apprehend
how
much
the
interest
of
the
Seed
of
Believers
in
the
Covenant
and
Promises
is
strengthened
by
the
Application
of
the
Token
of
the
Covenant
to
them
,
and
consequently
how
great
a
Good
it
is
to
them
:
The
sprinkling
of
the
bloud
of
the
Paschal
Lamb
upon
the
door-posts
of
the
houses
of
the
Israelites
could
not
be
improved
by
any
of
their
first-born
who
were
yet
in
their
pure
Infant-state
,
yet
was
necessary
to
their
security
from
the
destroying
Angel
:
there
may
be
an
indispensible
connexion
between
some
duties
and
the
injoyment
of
Good
promised
,
the
reason
of
which
lyes
in
the
alone
Will
and
Pleasure
of
God
,
at
least
is
reserved
as
a
secret
in
his
own
brest
:
Two
things
are
plain
to
me
,
and
a
third
is
doubtful
.
First
,
'T
is
plain
to
me
,
that
in
case
the
Seed
of
Believers
have
no
interest
in
the
Covenant
,
nor
are
to
have
the
Token
of
it
applyed
,
Parents
have
no
other
ground
in
Scripture
for
their
hope
that
they
shall
reap
any
of
the
saving
Benefics
purchased
by
Christ
,
at
least
that
dye
in
their
Infancy
,
then
may
be
acted
with
reference
to
the
Seed
of
the
worst
of
Heathens
.
Secondly
,
This
is
alike
plain
to
me
,
that
all
the
Seed
of
Believers
through
their
interest
in
the
Covenant
and
Promises
thereof
and
having
the
Token
of
the
Covenant
applyed
to
them
,
do
,
supposing
their
death
in
their
pure
Infant-state
,
infallibly
injoy
all
those
Blessings
and
Benefits
.
Thirdly
,
This
is
doubtful
to
me
,
how
God
will
deal
with
,
and
what
is
the
case
of
their
Infant-seed
,
who
through
the
darkness
of
their
understandings
disclaim
their
Interest
in
the
Covenant
,
and
neglect
thereupon
to
apply
the
Token
of
the
Covenant
to
them
;
I
would
hope
the
best
,
but
I
must
say
the
Scriptures
to
me
give
more
ground
of
fear
than
of
hope
.
In
the
last
place
it
must
be
considered
,
that
the
Token
of
the
Covenant
is
applyed
to
the
Infant-seed
of
Believers
not
only
with
reference
to
their
Good
and
Benefit
during
their
pure
Infant-state
,
but
also
with
reference
to
their
Good
as
they
grow
up
to
years
of
Maturity
,
when
they
are
capable
of
making
an
improvement
of
it
;
and
how
great
it
may
be
,
and
,
if
they
were
instructed
in
the
use
they
are
to
make
of
it
,
it
will
be
then
unto
them
,
shall
if
the
Lord
will
be
shewed
under
the
next
general
Head
.
But
before
I
proceed
to
that
,
some
doubts
that
may
arise
from
,
and
some
Objections
that
may
seem
to
oppose
what
has
been
hitherto
said
.
must
be
satisfied
and
removed
out
of
the
way
.
We
have
seen
a
twofold
Good
and
Benefit
that
the
Infant-seed
of
Believers
have
by
the
Application
of
the
Token
of
the
Covenant
to
them
.
First
,
They
have
thereby
a
solemn
admission
and
incorporation
into
the
visible
Body
,
Kingdom
or
Family
of
Christ
,
whereunto
,
and
as
the
ground
of
which
,
they
are
supposed
and
granted
,
yea
affirmed
to
have
a
Political
or
Relative
Union
with
Christ
the
Head
.
Secondly
,
They
have
thereby
the
Covenant
with
the
Promises
thereof
sealed
and
confirmed
to
them
in
the
ratification
of
the
Covenant
;
they
have
consequently
a
discharge
and
immunity
from
the
guilt
and
condemning
power
of
Original
sin
sealed
and
confirmed
to
them
in
the
ratification
and
confirmation
of
the
Promises
;
they
have
a
present
interest
and
propriety
in
God
,
and
right
to
future
Salvation
sealed
and
confirmed
to
them
.
CHAP.
VIII
.
Several
Objections
answered
.
The
first
raised
from
the
impossibility
that
God
should
do
so
much
for
the
Seed
of
Believers
,
and
yet
not
regenerate
them
.
That
answered
,
and
the
contrary
thereunto
shewed
to
be
highly
rational
.
The
second
is
,
that
what
they
have
is
only
according
to
a
visible
appearance
,
but
not
in
reality
and
truth
.
That
answered
,
where
it
is
shewed
what
they
appear
or
seem
to
have
,
they
must
needs
have
in
reality
and
truth
.
The
third
raised
from
the
inconsistency
of
granting
the
Infant
seed
of
Believers
so
much
with
the
Doctrine
of
Saints
Perseverance
.
That
fully
answered
.
The
fourth
raised
from
the
inconsistency
of
granting
so
much
to
all
the
Seed
of
Believers
with
the
Doctrine
of
Election
.
That
fully
answered
.
The
fifth
is
,
that
the
Infants
of
Believers
have
nothing
beyond
what
the
Seed
of
others
have
.
That
briefly
answered
.
Obj.
1.
POssibly
some
,
notwithstanding
all
that
hath
been
said
,
will
yet
urge
utter
improbability
that
God
should
proceed
so
far
in
the
expressions
of
his
Grace
and
Love
to
the
Infant-seed
of
his
People
,
and
grant
them
so
great
and
so
many
Priviledges
,
as
hath
been
affirmed
he
doth
,
and
yet
not
regenerate
and
sanctifie
them
,
if
not
in
their
Infancy
,
yet
as
they
grow
up
to
years
of
Maturity
;
and
consequently
the
Baptism
of
Infants
,
as
grounded
upon
a
supposition
of
their
being
Confederats
with
their
Parents
in
the
Covenant
of
Grace
.
will
very
probably
prove
.
or
rather
absolutely
necessitate
the
Doctrine
of
falling
from
,
and
losing
saving
Grace
,
and
overthrow
the
Doctrine
of
Saints
Perseverance
.
And
may
be
they
will
say
,
this
may
be
rationally
concluded
on
a
fourfold
ground
yet
unanswered
.
1.
That
it
is
utterly
improbable
that
any
should
have
an
union
with
Christ
,
a
discharge
from
the
guilt
of
Original
sin
,
a
propriety
in
God
,
be
owned
by
him
as
his
People
,
and
have
an
actual
right
to
Salvation
,
who
are
not
regenerated
and
sanctified
.
2.
That
it
is
alike
utterly
improbable
that
God
should
express
so
much
Grace
and
Love
to
,
do
so
much
for
,
and
confer
so
great
Priviledges
and
Benefits
upon
any
that
he
hath
not
elected
,
nor
ever
intended
to
bring
to
Salvation
;
but
on
the
other
hand
purposed
to
,
and
answerably
doth
leave
them
to
themselves
to
be
fitted
by
their
own
sin
and
apostacy
as
vessels
of
wrath
and
destruction
.
3.
That
it
is
alike
improbable
that
any
should
be
in
Covenant
with
the
Holy
Ghost
,
and
yet
have
no
benefit
by
him
,
either
in
regard
of
his
saving
Operations
,
or
any
other
Operations
that
have
a
direct
tendency
to
their
future
Salvation
.
4.
That
the
Token
of
the
Covenant
hath
such
a
reference
to
Regeneration
and
Sanctification
,
as
that
doth
,
if
not
necessarily
,
yet
very
probably
prove
that
they
are
,
at
least
shall
be
regenerated
and
sanctified
,
who
have
coram
Deo
a
right
to
it
.
Answ.
Though
I
conceive
this
Objection
hath
been
sufficiently
obviated
by
what
hath
been
already
said
,
yet
seeing
the
grounds
it
is
bottomed
upon
are
plausible
,
and
have
a
seeming
weight
in
them
,
I
shall
speak
a
little
more
to
it
,
and
shall
1.
Shew
the
insufficiency
of
these
grounds
to
prove
what
is
inferred
and
concluded
from
them
.
2.
I
shall
shew
the
rationality
,
yea
necessariness
,
(
Consideratis
considerandis
)
that
God
should
proceed
so
far
in
his
vouchsafements
to
the
Infant-seed
of
his
People
,
and
yet
not
proceed
to
their
universal
Regeneration
,
or
Sanctification
,
no
nor
absolutely
oblige
himself
to
regenerate
or
sanctifie
any
of
them
.
To
begin
with
the
1.
First
,
And
thus
the
insufficiency
of
these
grounds
will
appear
by
a
distinct
consideration
of
them
.
1.
Then
what
is
said
,
viz.
that
in
case
God
hath
done
so
much
for
,
and
vouchsafed
so
much
to
the
Infant-seed
of
Believers
as
hath
been
affirmed
,
then
it
may
seem
utterly
improbable
but
that
he
should
regenerate
and
sanctifie
them
:
for
can
it
be
imagined
that
God
should
grant
unto
any
an
union
with
Christ
,
discharge
them
from
the
guilt
of
sin
,
bring
them
so
nigh
to
,
and
give
them
a
propriety
in
himself
,
and
a
right
to
future
Salvation
,
who
are
not
renewed
and
sanctified
;
but
on
the
other
hand
are
in
their
natural
pollution
,
deprived
of
his
Image
,
vitiated
and
corrupted
with
the
seeds
and
principles
of
all
manner
of
sin
?
will
an
infinitely
holy
God
do
all
that
for
unholy
ones
,
for
those
that
are
unregenerated
,
spiritually
dead
,
and
in
their
blood
?
Sure
it
cannot
be
;
either
they
must
be
regenerated
,
and
at
least
the
seeds
and
habits
of
Grace
wrought
in
them
,
or
no
such
Priviledges
can
be
rationally
supposed
to
be
granted
to
them
.
Answ.
Were
but
the
thoughts
and
imaginations
of
men
wholly
subdued
unto
Christ
,
no
other
reply
were
necessary
,
save
only
what
our
Lord
Christ
made
to
him
that
murmured
,
when
those
that
came
last
into
the
Vineyard
had
an
equal
reward
with
those
that
came
first
,
Mat.
20.15
.
Is
it
not
lawful
to
do
what
he
will
with
his
own
?
Shall
any
man's
eye
be
evil
,
because
he
is
good
?
If
God
will
do
so
much
for
the
Infant-seed
of
his
People
,
though
it
goes
no
farther
,
who
can
with
any
shew
of
reason
except
against
him
?
nay
have
not
all
cause
to
admire
and
adore
his
goodness
and
condescension
.
Shall
vain
man
undertake
to
dictate
unto
God
,
or
injoyn
him
his
way
?
And
therefore
this
may
well
be
dismist
as
wholly
insufficient
to
prove
the
conclusion
inferred
from
it
.
I
shall
therefore
only
add
;
If
we
consider
the
infinite
Goodness
of
God
to
sinners
,
yea
Adult
as
well
as
Infants
,
and
that
it
is
only
during
their
Infant-state
,
or
before
the
habits
and
principles
of
sin
exert
themselves
in
dutward
gross
acts
to
an
apostatizing
from
him
that
all
this
is
done
for
,
and
vouchsafed
to
them
;
as
also
that
what
he
doth
for
them
is
in
a
peculiar
manner
out
of
love
and
respect
to
their
Parents
;
we
should
soon
see
this
is
so
far
from
being
improbable
,
that
it
is
rather
highly
probable
.
2.
To
the
second
thing
pleaded
,
namely
the
improbability
that
God
should
go
so
far
,
and
vouchsafe
so
great
Priviledges
to
those
that
he
hath
not
elected
,
or
appointed
to
Salvation
,
and
whom
,
after
he
hath
done
so
much
for
,
he
will
yet
leave
to
themselves
,
and
suffer
them
to
fall
away
and
finally
perish
.
And
thus
it
may
be
said
,
if
God
bears
no
other
love
to
them
than
he
doth
to
the
Non-elect
,
why
doth
he
do
so
much
for
them
,
and
grant
them
so
great
Priviledges
?
if
he
doth
bear
a
greater
love
to
them
than
he
bears
to
the
rest
of
Mankind
,
why
doth
he
leave
them
to
themselves
,
and
suffer
them
to
forfeit
the
Priviledges
he
hath
afore
vouchsafed
to
them
?
Answ.
I
cannot
apprehend
why
this
should
be
lookt
upon
at
all
as
improbable
,
especially
if
we
consider
these
three
or
four
things
.
1.
What
a
blessed
state
Man
at
his
first
Creation
was
put
into
;
how
great
Priviledges
were
granted
to
him
,
and
to
all
Mankind
in
him
;
and
yet
we
know
God
did
after
suffer
him
to
fall
,
and
all
Mankind
in
him
.
2.
If
we
consider
how
much
God
doth
still
for
,
and
how
great
Priviledges
he
still
vouchsafes
to
the
Non-elect
,
as
well
as
the
Elect
,
and
that
in
a
subserviency
to
their
future
Salvation
.
And
what
is
pleaded
to
evince
the
improbability
of
God's
going
so
far
,
and
doing
so
much
for
the
Non-elect
Seed
of
Believers
,
and
yet
after
leaving
them
to
themselves
,
may
with
the
like
strength
of
reason
be
pleaded
against
his
doing
so
much
for
,
and
granting
such
Priviledges
to
the
Adult
,
who
are
not
elected
,
and
answerably
who
are
left
to
the
blindness
of
their
own
minds
,
and
hardness
of
their
own
hearts
to
their
final
ruine
and
destruction
.
This
is
undeniable
,
that
as
for
the
external
means
of
Salvation
,
with
various
Priviledges
and
Advantages
subordinate
thereunto
,
they
are
indifferently
vouchsafed
both
to
the
Elect
and
the
Non-elect
.
How
great
and
how
many
Priviledges
and
Advantages
had
the
Jews
in
general
subserving
their
Salvation
,
and
yet
how
great
a
number
of
them
appertained
not
to
the
election
of
Grace
,
is
known
unto
all
.
And
hence
,
3.
That
God
should
do
so
much
for
,
and
vouchsafe
so
great
Priviledges
to
the
Seed
of
Believers
in
general
,
and
that
with
a
direct
reference
to
their
future
Salvation
,
though
many
among
them
appertain
not
to
the
election
of
Grace
,
will
appear
less
improbable
,
if
we
consider
the
rationality
that
God
should
do
more
,
and
vouchsafe
greater
Priviledges
and
Advantages
unto
them
,
and
that
with
reference
to
their
Salvation
,
than
he
doth
for
,
and
vouchsafe
to
the
rest
of
Mankind
.
The
peculiar
Love
and
Favour
he
bears
to
his
People
makes
this
very
rational
,
yea
,
I
may
say
,
somewhat
necessary
.
It
cannot
be
rationally
supposed
,
but
that
,
when
God
bears
so
great
a
love
to
Parents
,
he
should
do
somewhat
more
,
and
vouchsafe
greater
Advantages
to
their
Seed
,
in
a
subserviency
to
their
future
Salvation
,
than
he
doth
for
,
and
vouchsafes
to
others
.
And
yet
4.
This
will
seem
less
improbable
,
if
we
consider
that
in
what
God
doth
for
,
and
vouchsafes
to
the
Seed
of
his
People
,
he
hath
a
peculiar
respect
to
the
Elect
among
them
.
'T
is
in
special
for
their
sakes
that
the
Priviledges
of
the
Seed
of
Believers
are
so
great
.
It
hath
pleased
God
to
make
his
choice
of
Persons
to
Salvation
very
much
in
the
lines
of
particular
Persons
;
hence
he
usually
casts
Elect
Children
upon
Elect
Parents
;
though
he
hath
left
a
liberty
to
himself
to
pass
by
whom
he
pleaseth
,
and
sometimes
to
take
in
such
who
are
of
the
lines
and
posterity
of
the
wicked
;
yet
his
Election
lies
very
much
in
and
among
the
Seed
of
Elect
Parents
,
and
for
their
sakes
,
and
in
a
subserviency
to
their
Salvations
,
he
doth
so
much
for
,
and
vouchsafes
so
great
Priviledges
to
the
Seed
of
his
People
in
general
.
That
all
the
Seed
of
Believers
should
have
been
elected
to
Salvation
,
would
have
been
attended
with
great
inconveniencies
,
and
that
upon
divers
accounts
,
as
might
easily
be
shewed
;
yet
it
hath
pleased
God
to
lay
his
Election
very
much
among
them
.
'T
is
rare
but
that
some
one
or
more
of
the
Seed
of
believing
Parents
evidence
their
Election
by
a
personal
taking
hold
of
the
Covenant
,
as
they
grow
up
to
years
of
Maturity
.
Yea
it
is
sometimes
found
,
that
all
the
Seed
of
some
believing
Parents
give
good
ground
to
hope
they
are
such
as
God
hath
ordained
to
life
.
Now
with
respect
to
them
,
and
for
their
sakes
God
hath
done
so
much
,
and
vouchsafed
so
great
Priviledges
to
their
Seed
in
general
:
so
that
all
things
considered
,
that
God
should
grant
the
Priviledges
assigned
to
the
Seed
of
Believers
,
and
yet
after
leave
some
of
them
to
themselves
,
and
suffer
them
to
forfeit
their
own
Mercies
,
and
finally
perish
,
carries
not
the
least
improbability
in
it
.
3.
For
that
which
may
yet
further
be
pleaded
,
viz.
The
improbability
that
any
should
be
in
Covenant
with
the
holy
Spirit
,
and
yet
have
no
benefit
by
him
,
either
in
regard
of
any
saving
,
no
,
nor
any
common
operations
that
have
a
direct
conducency
to
their
future
Salvation
.
To
that
I
would
say
in
the
general
,
that
how
improbable
soever
this
may
seem
to
be
,
yet
no
sound
Argument
can
be
drawn
therefrom
,
to
prove
the
Conclusion
inferred
in
the
forementioned
Objection
.
God
may
receive
the
Infant-seed
of
Believers
into
Covenant
with
himself
,
and
that
universally
,
and
vouchsafe
them
all
the
Good
and
all
the
Priviledges
afore
assigned
to
them
,
and
yet
it
will
not
necessarily
follow
from
thence
,
that
any
such
Operations
of
the
Spirit
should
be
granted
to
them
.
This
is
evident
from
what
hath
been
already
said
,
yea
let
me
say
,
this
is
no
way
improbable
.
This
will
appear
,
if
we
consider
two
or
three
things
.
1.
What
interest
and
hand
the
Spirit
of
God
hath
in
all
that
is
done
for
,
and
vouchsafed
to
them
;
hence
it
cannot
be
said
they
have
no
benefit
by
him
.
This
might
be
abundantly
evidenced
,
but
that
I
should
inlarge
this
discourse
quite
beyond
the
bounds
designed
for
it
:
And
therefore
2.
Consider
the
special
office
and
work
of
the
Spirit
;
and
thus
we
shall
find
the
office
and
work
of
the
Spirit
more
especially
relate
to
the
fitting
and
preparing
the
Elect
unto
Glory
,
through
their
Sanctification
,
and
chearful
performance
of
holy
obedience
unto
God
in
Christ
,
2
Thess.
2.13
.
with
1
Pet.
1.2
.
Now
it
is
vastly
more
improbable
,
that
the
Spirit
should
perform
any
part
of
that
work
whereunto
he
is
designed
for
the
preparing
vessels
of
Mercy
unto
Glory
upon
the
hearts
of
the
Non-elect
,
than
that
,
though
in
Covenant
with
him
,
he
should
suspend
the
performance
of
that
work
in
or
upon
them
:
Especially
if
we
consider
3.
What
hath
been
already
said
,
viz.
That
the
Promises
of
the
Covenant
constituting
a
Covenant-relation
between
God
,
both
absolutely
and
personally
considered
,
and
the
Seed
of
Believers
,
as
taken
absolutely
and
by
themselves
only
,
oblige
the
several
persons
in
the
divine
essence
to
act
for
their
Good
,
Benefit
and
Advantage
,
according
to
the
tenour
of
the
Covenant
,
that
is
according
to
the
distinct
Promises
of
the
Covenant
,
and
the
terms
or
conditions
upon
which
they
are
made
.
Now
there
being
no
Promise
made
to
the
individual
Infants
of
Believers
,
assuring
them
of
any
such
Operations
of
the
Spirit
,
hence
the
Spirit
is
under
no
obligation
to
vouchsafe
them
to
this
or
that
individual
Infant
,
antecedent
to
their
personal
taking
hold
of
the
Covenant
;
which
that
the
Elect
shall
do
,
is
secured
as
by
the
Covenant
between
the
Father
and
the
Son
;
so
by
those
indefinite
Promises
of
divine
teachings
and
the
like
,
made
to
the
Church
in
general
,
of
which
before
;
so
that
here
is
yet
nothing
improbable
.
4.
And
lastly
,
That
which
is
pleaded
to
countenance
the
Conclusion
in
the
Objection
,
is
the
reference
that
the
Token
of
the
Covenant
,
whether
Circumcision
,
or
Baptism
,
had
or
hath
to
Regeneration
and
Sanctification
.
And
thus
it
is
supposed
by
many
to
have
such
a
reference
as
lays
a
sure
ground
for
the
Conclusion
,
viz.
that
in
case
Infants
have
such
an
union
with
Christ
,
and
Covenant-relation
unto
,
and
interest
in
God
as
intitles
them
to
the
Token
of
the
Covenant
,
they
must
be
granted
to
be
regenerated
,
and
thereby
initially
sanctified
.
Answ.
That
the
Token
of
the
Covenant
hath
some
reference
to
Regeneration
and
Sanctification
is
evident
from
those
Texts
usually
insisted
upon
;
John
3.5
.
Eph.
5.26
.
Tit.
3.5
.
but
what
that
reference
is
,
is
not
agreed
on
by
all
.
Some
say
it
is
an
outward
Sign
or
Symbol
of
Regeneration
,
and
consequently
an
evidence
of
the
Party
's
present
Regeneration
to
whom
it
is
applyed
,
and
sometimes
it
is
called
by
the
men
of
this
perswasion
a
Seal
of
Regeneration
.
Others
attribute
the
conferring
of
the
holy
Spirit
to
it
,
by
whom
Regeneration
is
wrought
,
and
so
they
conceive
the
Spirit
is
ordinarily
communicated
,
if
not
by
,
yet
in
a
concomitancy
with
the
Application
of
the
Token
of
the
Covenant
,
by
means
whereof
at
least
the
Seeds
and
Principles
of
Regeneration
,
at
least
some
kind
of
disposition
leading
thereunto
,
are
wrought
in
all
that
have
it
rightfully
applyed
to
them
.
Now
I
shall
not
stay
upon
a
particular
discussion
of
these
different
apprehensions
of
Men.
It
may
suffice
to
shew
that
the
Token
of
the
Covenant
may
have
and
hath
a
true
and
proper
reference
to
Regeneration
,
on
the
account
of
which
those
allusions
to
it
,
made
use
of
by
Christ
,
and
the
Apostle
in
the
places
forementioned
,
are
genuine
and
proper
;
and
yet
the
Conclusion
pleaded
for
cannot
be
rationally
inferred
therefrom
.
And
thus
we
may
allow
the
Token
of
the
Covenant
to
have
a
twofold
reference
to
Regeneration
and
Sanctification
.
1.
It
is
significative
of
both
,
as
the
way
through
which
the
Elect
are
prepared
for
,
and
brought
into
Glory
.
Hence
that
Allusion
requires
not
that
Regeneration
antecede
,
nor
yet
that
the
Spirit
be
conferred
by
,
or
in
a
concomitancy
with
the
Application
of
the
Token
of
the
Covenant
,
it
only
supposeth
the
Token
to
be
of
such
use
,
viz.
to
signifie
and
represent
the
way
through
which
God
doth
bring
his
Elect
to
Salvation
;
and
it
is
only
a
Sign
of
present
Regeneration
to
the
Adult
,
as
the
Application
of
it
to
them
doth
suppose
them
Heirs
of
Salvation
that
way
,
viz.
through
Regeneration
and
renewing
of
the
Spirit
;
but
in
respect
of
those
that
are
Heirs
another
way
,
viz.
through
the
Promise
made
to
them
as
the
Seed
of
such
Parents
,
it
only
signifies
and
represents
the
way
how
they
shall
,
supposing
them
ordained
thereunto
,
be
brought
to
Salvation
;
but
whether
they
are
already
regenerated
,
or
yet
to
be
regenerated
,
cannot
be
determined
from
that
Allusion
.
2.
The
Token
of
the
Covenant
refers
to
Regeneration
as
it
is
a
seal
and
confirmation
of
the
Promises
of
Regeneration
;
but
then
it
can
only
seal
and
confirm
those
Promises
according
to
their
nature
and
tenour
,
and
consequently
the
Promises
being
only
indefinite
,
respecting
the
Seed
of
Believers
in
general
,
as
Members
of
the
visible
Church
,
the
sealing
and
confirmation
must
be
answerable
.
And
thus
it
shall
be
granted
,
that
God
by
the
Token
of
the
Covenant
as
applyed
to
the
Seed
of
his
People
,
doth
seal
and
confirm
unto
them
those
Promises
of
divine
teachings
,
putting
his
Laws
in
the
minds
,
and
writing
them
in
the
hearts
of
their
Seed
.
Hence
the
Promise
Deut.
30.6
.
is
expressed
in
that
phrase
,
I
will
circumcise
thy
heart
,
and
the
heart
of
thy
Seed
;
plainly
shewing
that
Circumcision
(
and
the
same
is
true
of
Baptism
)
hath
some
reference
to
the
Conversion
and
Regeneration
of
their
Seed
;
and
that
was
this
;
it
did
seal
and
confirm
the
Promises
concerning
the
Conversion
and
Regeneration
of
their
Seed
,
which
Promises
being
(
as
I
have
said
)
only
indefinite
,
the
sealing
must
needs
be
proportionable
:
So
that
though
we
grant
,
yea
affirm
,
that
the
Infant-seed
of
Believers
have
all
that
Good
,
and
all
those
Priviledges
afore
exprest
vouchsafed
to
them
,
yet
it
will
not
necessarily
follow
,
neither
can
it
be
certainly
concluded
from
thence
,
that
they
are
,
or
shall
be
truly
regenerated
or
sanctified
.
God
may
proceed
so
far
in
the
expressions
of
his
Grace
and
Love
to
them
,
and
yet
there
is
no
necessity
he
should
proceed
to
their
Regeneration
or
Sanctification
;
nor
yet
oblige
himself
thereunto
.
As
for
those
preparatory
Operations
of
the
Spirit
,
whereby
some
kind
of
predispositions
towards
a
work
of
Grace
,
or
a
posse
agere
are
wrought
in
them
,
though
I
conceive
they
may
be
granted
without
prejudice
to
those
great
Doctrines
of
special
Grace
and
Perseverance
;
seing
it
is
certain
,
thore
are
many
common
works
of
the
Spirit
granted
to
those
that
never
attain
to
true
Grace
,
yet
I
conceive
it
is
not
necessary
,
that
we
do
hold
them
to
be
granted
to
all
the
Infant-seed
of
Believers
,
no
not
to
all
,
yea
or
any
of
the
Elect
among
them
.
God
may
take
the
Infant-seed
of
his
People
into
Covenant
with
himself
together
with
their
Parents
,
and
thereby
set
them
free
from
the
condemning
power
of
Original
sin
,
put
himself
under
an
obligation
to
act
as
a
God
towards
them
,
according
to
the
tenour
of
the
Covenant
into
which
they
are
taken
,
appoint
the
Token
of
the
Covenant
to
be
applyed
to
them
,
and
thereby
admit
them
into
the
Church
or
Kingdom
of
Christ
as
visible
,
and
vouchsafe
them
all
those
Priviledges
of
his
Church
aforementioned
,
and
yet
not
vouchsafe
them
any
Operations
of
the
Spirit
whether
special
or
common
.
2.
That
it
is
very
rational
to
suppose
,
that
though
God
hath
expressed
his
Grace
and
Love
to
the
Infant-seed
of
his
People
in
all
those
glorious
vouchsafements
before
expressed
,
yet
that
he
should
not
proceed
to
their
universal
Regeneration
and
Sanctification
,
but
should
leave
to
himself
a
liberty
,
savingly
to
work
upon
whom
he
pleaseth
,
in
a
complyance
with
his
eternal
Purpose
and
Decree
,
and
that
when
,
and
by
what
means
he
pleaseth
,
as
himself
sees
meet
.
This
will
appear
from
a
threefold
Consideration
,
1.
First
,
That
it
is
altogether
unreasonable
to
suppose
,
yea
morally
impossible
,
that
God
should
constitute
a
conditional
Covenant
between
himself
and
Men
,
whether
Infants
or
Adult
,
and
yet
should
include
the
condition
required
of
Men
in
,
and
thereby
secure
their
performance
of
it
by
any
Promise
that
is
of
the
essence
and
substance
of
the
Covenant
as
so
considered
.
This
is
evident
from
what
hath
been
already
said
,
for
this
would
quite
alter
and
change
the
nature
of
the
Covenant
,
it
would
not
then
be
a
conditional
,
and
consequently
any
Covenant
at
all
in
a
proper
sense
,
but
an
absolute
Covenant
,
or
rather
a
compendium
,
or
synopsis
of
absolute
Promises
.
And
besides
,
persons
must
be
supposed
to
have
an
Interest
in
the
Covenant
,
before
the
condition
of
their
Interest
is
performed
by
them
,
which
(
as
I
have
said
)
is
an
absolute
contradiction
.
Hence
it
will
undeniably
follow
,
that
the
Promises
of
the
first
Grace
are
not
of
the
essence
of
the
Covenant
as
conditionally
made
with
particular
persons
,
but
appertain
to
the
Covenant
,
as
made
with
the
Church
or
House
of
Israel
collectively
considered
,
and
secure
to
the
Elect
the
Grace
required
on
Man's
part
to
his
admission
into
,
or
continuance
in
the
Covenant
,
as
conditionally
made
with
particular
Persons
.
2.
Consider
how
rational
it
is
to
suppose
that
God
should
(
as
it
is
certain
he
doth
)
require
something
of
duty
from
Parents
towards
their
Children
,
or
something
of
duty
from
Children
themselves
,
if
not
from
both
;
upon
the
performance
of
,
or
failing
in
which
he
should
continue
,
or
discontinue
their
Covenant-state
when
they
grow
up
to
years
of
Maturity
.
The
rationality
of
this
supposal
appears
from
the
conformity
and
agreeableness
of
his
so
doing
,
to
his
dealings
with
all
those
he
either
offers
his
Covenant
to
,
or
enters
Covenant
with
.
Take
it
of
Unbelievers
to
whom
the
Covenant
is
offered
,
there
is
something
of
duty
required
on
their
parts
in
order
to
their
reception
into
Covenant
,
they
are
to
take
hold
of
it
.
Take
it
of
Believers
with
whom
the
Covenant
is
actually
entred
;
thus
.
There
is
no
good
promised
,
but
something
of
duty
is
required
on
their
parts
in
order
to
the
injoyment
of
it
,
and
upon
their
non-performance
of
that
duty
,
they
may
be
and
usually
are
deprived
of
it
:
And
why
should
it
not
be
alike
rational
,
that
God
should
require
somewhat
of
duty
from
them
towards
their
Children
,
upon
the
non-performance
of
which
he
should
withhold
the
Good
promised
,
or
should
not
bring
upon
them
(
as
God
speaks
concerning
Abraham
)
the
Good
promised
?
Yea
in
order
to
the
continuance
of
that
Covenant-state
between
God
and
themselves
,
there
is
somewhat
of
duty
required
on
their
parts
,
the
performance
of
which
,
it
's
true
,
is
secured
to
them
another
way
;
but
however
duty
is
required
on
their
parts
,
upon
their
non-performance
of
which
(
might
we
suppose
that
possible
)
their
Covenant-state
would
be
discontinued
,
or
they
would
be
cast
out
of
Covenant
.
And
why
should
it
not
be
alike
rational
for
God
to
require
somewhat
of
duty
from
Children
themselves
,
in
order
to
the
continuance
of
their
Covenant-state
,
when
they
grow
up
to
a
capacity
of
performing
it
,
which
that
they
shall
universally
do
,
it
is
no
way
necessary
should
be
secured
to
them
,
as
we
may
see
more
by
and
by
.
So
that
God's
dealings
with
reference
to
the
Seed
of
Believers
are
altogether
rational
,
as
suiting
with
his
dealings
with
all
Men
to
whom
he
offers
his
Covenant
,
or
with
whom
he
doth
actually
establish
it
.
3.
Consider
,
that
in
case
either
God
had
not
proceeded
so
far
in
extending
his
Covenant
and
Promises
,
and
thereby
vouchsafing
to
the
Infant-seed
of
his
People
that
Good
and
those
Priviledges
afore
declared
;
or
had
proceeded
further
,
viz.
to
their
universal
Regeneration
,
or
to
the
securing
it
unto
them
;
one
of
these
inconveniencies
would
have
necessarily
followed
thereupon
,
either
1.
No
Infants
must
have
dyed
in
their
Infancy
,
which
yet
that
innumerable
do
,
our
dayly
observation
assures
us
:
Or
else
,
2.
All
Infants
dying
in
their
Infancy
must
have
eternally
perished
,
and
been
everlastingly
separated
from
the
presence
of
God
and
the
glory
of
his
Power
:
Or
,
3.
In
case
any
were
saved
,
it
must
be
,
not
by
vertue
of
the
Covenant
of
Grace
entred
with
,
or
any
Promise
made
unto
them
,
but
merely
from
an
absolute
power
and
prerogative
in
God
to
save
or
condemn
whom
he
will
of
faln
Mankind
,
without
respect
had
to
the
Covenant
of
Grace
established
in
the
Blood
of
Christ
:
Or
,
4.
All
the
Seed
of
Believers
,
whether
dying
in
their
Infancy
,
or
living
to
years
of
Maturity
,
must
infallibly
be
saved
:
Or
,
Lastly
,
Some
might
be
truly
regenerated
,
and
have
a
saving
work
of
Grace
upon
their
hearts
,
and
yet
after
finally
fall
away
and
eternally
perish
.
In
case
he
should
not
have
extended
his
Covenant
to
the
Seed
of
his
People
,
as
our
Opposers
imagine
,
or
if
he
had
extended
it
to
them
definitely
,
and
yet
they
should
not
have
had
that
Good
,
and
those
Priviledges
pleaded
for
;
then
one
of
the
three
former
inconveniencies
would
have
followed
:
or
if
having
so
extended
his
Covenant
to
them
,
he
should
thereby
have
obliged
himself
to
work
Grace
in
them
universally
;
then
the
one
or
the
other
of
the
two
latter
inconveniences
would
have
followed
.
Obj.
But
it
may
be
said
,
the
Covenant
and
Promises
may
be
made
indefinitely
with
,
and
to
the
Seed
of
Believers
,
and
then
none
of
these
inconeniences
will
follow
.
Answ.
To
that
I
answer
.
I
have
before
proved
that
they
do
appertain
to
them
definitely
;
or
suppose
we
should
grant
them
to
appertain
to
them
only
indefinitely
,
yet
this
inconveniency
would
follow
,
viz.
That
as
the
Covenant
gives
no
assurance
that
any
of
their
Infants
(
who
have
one
or
more
surviving
their
pure
Infant-state
,
and
growing
up
to
years
of
Maturity
)
dying
in
their
Infancy
shalll
be
saved
:
So
Parents
have
no
certain
ground
to
hope
that
any
one
of
theirs
so
dying
are
saved
.
That
none
have
any
certain
ground
to
hope
for
what
the
Covenant
gives
no
assurance
of
,
will
be
readily
granted
on
all
hands
.
Now
suppose
the
Covenant
or
Promises
are
entred
with
,
and
made
to
the
Seed
of
Believers
only
indefinitely
,
that
they
give
no
assurance
that
all
,
yea
or
any
of
the
Seed
of
such
Believers
dying
in
their
Infancy
shall
be
saved
,
will
evidently
appear
thus
;
because
the
Covenant
may
stand
firm
,
and
the
Promises
of
it
fully
accomplished
in
the
Conversion
and
Salvation
of
some
one
or
more
of
those
that
survive
their
Infant-state
,
and
grow
up
to
years
of
Maturity
.
And
hence
by
the
way
,
how
can
a
supposal
of
that
be
a
sufficient
ground
for
the
Application
of
the
Token
of
the
Covenant
,
of
which
the
Covenant
gives
no
assurance
?
And
further
I
conceive
,
it
will
and
must
be
granted
by
those
that
conceive
the
Covenant
is
entred
only
indefinitely
with
the
Seed
of
Believers
,
that
it
gives
assurance
of
Salvation
to
Infants
dying
in
their
Infancy
,
only
so
far
as
it
gives
assurance
to
them
of
Regeneration
in
their
Infancy
.
Now
it
is
evident
that
the
Covenant
gives
no
assurance
of
Regeneration
to
any
of
the
Seed
of
Believers
in
their
pure
Infant
state
:
If
it
give
assurance
to
any
of
Regeneration
in
that
state
,
it
is
either
as
they
are
Elect
,
or
as
they
are
the
Seed
of
such
Parents
,
or
by
vertue
of
some
Revelation
that
God
hath
made
in
his
Word
,
that
he
will
regenerate
,
at
least
some
of
the
Seed
of
his
People
,
as
having
the
Covenant
so
entred
with
them
in
their
Infancy
:
But
now
it
is
evident
,
1.
That
the
Covenant
doth
not
assure
any
of
Regeneration
in
their
Infancy
,
as
they
are
Elect
,
for
then
all
the
Elect
Seed
of
Believers
should
be
regenerated
in
their
Infancy
;
the
contrary
whereunto
is
evident
,
in
that
many
of
the
Seed
of
Believers
,
in
whom
there
is
not
the
least
shew
or
appearance
of
Grace
from
their
very
Infancy
till
they
come
to
full
age
,
yea
possibly
till
they
come
to
old
age
,
are
yet
at
last
converted
and
brought
to
a
saving
close
with
Christ
.
To
say
that
these
might
have
a
work
of
Grace
in
their
Infancy
will
be
attended
with
too
bad
consequences
than
to
be
granted
,
without
better
proof
than
I
suppose
can
be
brought
.
2.
That
the
Covenant
doth
not
give
assurance
of
Regeneration
to
the
Seed
of
Believers
in
their
Infancy
,
as
such
,
will
,
I
doubt
not
,
be
readily
granted
without
further
proof
.
3.
That
God
hath
no
where
revealed
that
he
would
regenerate
any
of
the
Seed
of
his
People
in
their
Infancy
,
is
sufficiently
proved
from
the
utter
silence
of
the
Scriptures
as
to
any
such
Revelation
.
And
for
any
to
plead
experience
or
observation
in
this
case
,
that
can
signifie
but
little
,
inasmuch
as
that
Grace
some
of
the
Seed
of
Believers
have
,
of
the
time
or
means
,
when
or
whereby
it
was
wrought
,
they
can
give
no
account
;
it
might
yet
be
wrought
either
by
Parental
Instruction
,
or
some
other
means
vouchsafed
consequent
to
their
pure
Infant-state
.
Now
then
the
Covenant
giving
no
assurance
of
the
Regeneration
of
any
of
the
Seed
of
Believers
in
their
pure
Infant-state
,
it
gives
no
assurance
of
any
of
their
Salvation
,
and
consequently
Parents
have
no
certain
ground
to
bottom
a
hope
upon
,
that
any
of
theirs
dying
in
their
Infant-state
are
saved
.
All
the
hope
they
can
have
hath
only
a
possibility
,
or
at
utmost
a
probability
for
its
foundation
;
and
that
,
it
may
be
too
,
weakned
by
a
greater
probability
of
the
contrary
,
it
seeming
vastly
more
rational
to
me
to
suppose
,
that
,
in
case
the
Covenant
were
entred
with
them
only
indefinitely
,
seeing
God
hath
given
no
assurance
that
he
would
regenerate
any
in
their
Infancy
,
and
in
doing
it
when
they
come
to
years
of
Maturity
,
he
makes
good
his
Promise
as
fully
,
as
though
he
did
it
in
their
Infancy
;
he
should
suffer
those
that
he
hath
ordained
to
Salvation
to
live
to
years
of
Maturity
,
and
answerably
bring
them
to
Glory
according
to
his
ordinary
way
,
viz.
through
Sanctification
of
the
Spirit
,
and
belief
of
the
Truth
,
called
thereunto
by
the
Gospel
,
than
that
he
should
go
out
of
his
ordinary
way
,
and
regenerate
them
immediately
by
his
Spirit
,
without
the
subserviency
of
any
outward
means
,
especially
considering
what
inconveniencies
would
attend
,
through
the
corruption
of
Men
,
a
supposition
of
his
so
doing
,
and
consequently
that
believing
Parents
,
if
they
must
not
mourn
as
those
that
have
no
hope
,
yet
they
could
not
but
mourn
,
as
having
but
little
hope
.
But
now
according
to
the
way
that
I
have
proceeded
in
,
allowing
the
Covenant
and
Promises
to
be
entred
and
made
to
the
Seed
of
Believers
definitely
,
and
allowing
them
to
have
all
that
Good
assigned
to
them
by
vertue
of
their
Interest
in
the
Covenant
and
Promises
thereof
,
and
yet
bounding
that
Good
,
as
I
have
done
,
unspeakable
Good
accrews
to
them
by
that
their
Covenant-interest
,
and
the
Application
of
the
Token
of
the
Covenant
,
and
yet
none
of
these
inconveniencies
ensue
thereupon
.
From
the
whole
of
what
hath
been
said
,
as
we
see
it
cannot
be
rationally
concluded
,
that
,
in
case
God
goes
so
far
in
the
expressions
of
his
Love
and
Grace
to
the
Seed
of
his
People
,
as
to
grant
them
that
Good
,
those
Priviledges
and
Benefits
,
as
hath
been
declared
he
doth
,
that
then
he
must
necessarily
go
further
,
and
actually
regenerate
and
sanctifie
them
,
either
in
their
Infancy
,
or
as
they
grow
up
to
years
of
Maturity
:
So
that
it
is
very
rational
to
suppose
that
he
should
go
so
far
,
as
hath
been
exprest
,
and
yet
should
go
no
further
,
but
should
reserve
a
liberty
to
himself
,
as
to
regenerate
and
sanctifie
whom
he
pleaseth
,
so
to
do
it
when
,
and
by
what
means
himself
pleaseth
.
And
from
all
,
I
conceive
,
an
Argument
might
be
drawn
,
an
answer
unto
which
would
(
if
I
mistake
not
)
be
clogged
with
no
small
difficulties
,
both
to
prove
the
Covenant-interest
of
the
Seed
of
Believers
,
and
the
dueness
of
the
Application
of
the
Token
thereof
to
them
upon
the
account
thereof
,
and
also
to
confirm
their
injoyment
of
all
that
Good
,
and
all
those
Priviledges
and
Benefits
affirmed
to
accrew
to
them
.
But
I
shall
not
stay
upon
it
:
I
conceive
both
are
sufficiently
done
already
.
Let
me
rather
excite
all
Men
to
admire
the
Goodness
and
Wisdom
of
God
in
doing
so
much
for
the
Seed
of
his
People
,
and
yet
providing
for
the
free
exercise
of
his
own
Soveraignty
over
and
among
them
,
as
well
as
others
,
and
his
Justice
in
condemning
none
,
but
such
as
wilfully
sin
away
their
own
Mercies
.
Obj.
1.
It
will
be
said
,
'T
is
true
the
Infant-seed
of
Believers
,
and
that
universally
,
visibly
appear
to
us
,
and
may
be
hoped
according
to
a
judgment
of
Charity
,
to
have
all
that
Good
,
and
all
those
Benefits
and
Priviledges
afore
assigned
to
them
,
as
they
are
the
Seed
of
such
Parents
,
conferred
upon
and
ensured
to
them
by
the
Covenant
,
as
confirmed
by
the
Application
of
the
Token
thereof
to
them
:
but
that
they
have
all
that
Good
,
and
all
those
Benefits
and
Priviledges
really
and
truly
actually
granted
to
,
and
conferred
upon
them
in
their
pure
Infant-state
,
is
more
than
we
can
affirm
;
inasmuch
as
secret
things
belong
to
God
,
but
things
revealed
to
us
and
our
Children
.
Answ.
I
confess
,
most
that
have
pleaded
for
Infant-Baptism
upon
this
ground
,
viz.
their
Interest
in
the
Covenant
,
do
too
commonly
express
themselves
to
this
purpose
;
but
it
seems
past
all
rational
doubt
,
and
is
so
to
me
,
that
what
they
visibly
appear
to
have
by
vertue
of
their
Interest
in
the
Covenant
,
that
they
have
in
reality
and
truth
.
Hence
as
they
do
not
so
much
as
visibly
appear
to
have
a
real
work
of
Grace
upon
their
hearts
,
there
being
no
Promise
securing
that
to
them
;
so
for
all
the
Good
and
all
the
Benefits
and
Blessings
afore
assigned
to
them
,
they
have
them
in
reality
and
truth
.
This
is
evident
from
a
double
Consideration
;
1.
First
,
That
they
are
the
Seed
of
true
Believers
,
such
as
have
truly
and
really
performed
the
conditions
of
the
Covenant
of
Grace
,
and
consequently
are
really
and
internally
in
Covenant
themselves
.
2.
That
the
Seed
of
Believers
Interest
in
the
Covenent
,
and
having
all
that
Good
,
and
all
those
Benefits
granted
and
conferred
upon
them
thereby
,
depends
not
at
all
upon
any
qualifications
in
,
or
any
act
or
duty
performed
by
them
themselves
,
but
flows
merely
from
the
Promises
of
the
Covenant
appertaining
to
them
as
the
Seed
of
such
Parents
.
Hence
in
case
they
only
visibly
appear
to
us
to
have
all
that
Good
,
and
all
those
Priviledges
before
mentioned
granted
to
,
and
conferred
upon
them
,
it
must
be
either
,
because
the
Promises
only
visibly
appear
to
us
to
appertain
to
them
;
or
that
all
that
Good
,
and
all
those
Blessings
only
seem
,
or
visibly
appear
to
us
to
be
containd
in
,
granted
and
conferred
by
those
Promises
;
or
lastly
,
because
the
Promises
of
God
do
but
seem
or
visibly
appear
to
us
to
be
true
and
faithful
,
but
seem
,
or
visibly
appear
to
us
to
grant
to
,
or
confer
upon
those
that
are
truly
and
really
interested
in
them
,
that
Good
that
is
really
contained
in
and
intended
by
them
.
None
of
which
things
can
be
granted
.
Not
the
first
,
for
I
have
before
proved
that
the
Promises
do
appertain
to
all
the
Seed
of
Believers
,
(
I
mean
it
still
of
true
Believers
,
as
Abraham
was
)
and
that
definitely
to
each
one
,
or
to
every
one
of
them
in
particular
.
Not
the
second
,
for
undoubtedly
God
intends
that
very
Good
the
Promises
mention
.
Not
the
third
,
for
the
Promises
are
true
and
faithful
,
they
do
really
and
truly
convey
or
confer
an
actual
right
to
the
Good
contained
in
them
to
those
,
to
whom
they
do
really
and
truly
appertain
.
And
from
hence
it
will
unavoidably
follow
,
that
there
is
no
place
for
a
judgment
of
Charity
to
be
exercised
immediately
and
directly
towards
Infants
.
It
's
true
,
where
we
can
only
exercise
a
judgment
of
Charity
towards
Parents
,
there
we
can
only
exercise
the
same
judgment
of
Charity
towards
their
Children
;
but
where
Parents
are
known
to
be
true
Believers
,
(
as
in
the
instance
of
Abraham
)
there
a
judgment
of
Charity
hath
nothing
to
do
with
reference
to
their
Seed
.
And
we
speak
of
the
case
of
the
Seed
of
Believers
according
to
what
their
Parents
are
in
deed
and
in
truth
,
or
are
known
to
God
to
be
.
A
judgment
of
Charity
can
only
be
acted
towards
Men
with
reference
to
,
or
in
regard
of
their
having
performed
the
condition
of
the
Promises
,
and
consequently
to
their
right
to
those
Promises
:
But
in
the
case
of
the
Infants
I
speak
of
both
these
are
certain
.
Hence
undeniably
what
they
visibly
appear
to
have
,
they
have
in
reality
and
truth
.
Obj.
2.
It
may
be
objected
,
That
to
grant
the
Infant-seed
of
Believers
,
and
that
universally
,
all
those
Benefits
and
Priviledges
afore
assigned
to
them
in
truth
and
reality
,
will
greatly
weaken
,
if
not
utterly
overthrow
the
Doctrine
of
Saints
Perseverance
:
For
we
must
then
grant
that
some
,
who
had
a
true
and
real
Union
with
Christ
,
are
discharged
from
the
guilt
and
condemning
power
of
sin
;
have
a
true
and
proper
Interest
in
God
as
their
God
;
and
a
present
right
to
Salvation
,
may
yet
fall
away
and
finally
perish
:
For
so
it
is
certain
some
of
the
Seed
of
Believers
do
.
Now
if
Union
with
Christ
,
a
Covenant-state
with
God
,
a
discharge
from
the
guilt
of
sin
,
Propriety
in
God
,
and
right
to
future
Salvation
,
will
secure
none
from
Apostacy
and
finally
perishing
,
what
assurance
can
any
have
that
they
shall
not
fall
away
and
finally
perish
?
And
thus
while
we
endeavour
to
promote
the
joy
and
comfort
of
Saints
one
way
,
we
shall
destroy
it
another
:
while
we
endeavour
to
promote
their
joy
and
comfort
,
by
establishing
their
Childrens
Interest
in
the
Covenant
of
Grace
,
and
assigning
them
so
much
Good
,
and
so
many
Priviledges
as
interested
therein
,
we
shall
destroy
their
joy
and
comfort
by
weakning
the
grounds
of
assurance
,
that
themselves
have
had
of
their
own
continuance
in
their
Covenant-state
Godwards
;
while
we
endeavour
to
establish
their
Childrens
Covenant-state
,
we
shall
leave
them
destitute
of
any
sure
ground
that
themselves
shall
be
continued
in
theirs
.
Answ.
What
Union
the
Infant-seed
of
Believers
,
as
such
have
with
Christ
;
what
sins
they
are
discharged
from
the
guilt
and
condemning
power
of
;
from
whence
their
discharge
from
the
guilt
and
condemning
power
of
sin
doth
arise
and
accrew
to
them
;
how
far
,
and
upon
what
terms
the
Promises
giving
them
an
Interest
and
Propriety
in
God
lays
an
obligation
upon
him
to
communicate
himself
to
,
or
act
for
their
Good
;
as
also
what
right
they
have
to
future
Salvation
,
with
the
terms
upon
which
they
alone
can
actually
injoy
it
(
supposing
their
growth
up
to
years
of
Maturity
)
are
,
hath
been
already
declared
,
and
must
be
carefully
remembred
:
which
being
remembred
and
well
weighed
,
I
see
no
just
reason
,
why
the
assignment
of
any
or
all
those
Benefits
and
Priviledges
,
as
afore
explained
and
limited
to
them
,
should
be
lookt
upon
as
of
the
tendency
mentioned
.
This
I
doubt
not
to
affirm
,
though
we
grant
all
that
hath
been
assigned
to
the
Infant-seed
of
Believers
,
and
that
universally
,
and
merely
as
such
;
yet
the
Doctrine
of
Saints
Perseverance
may
be
founded
upon
such
sure
bases
,
and
maintained
by
such
Scripture
demonstrations
,
as
that
it
shall
stand
firm
,
maugre
the
utmost
opposition
that
can
be
made
against
it
;
so
that
nothing
,
but
their
own
deficiency
in
point
of
Faith
,
and
assurance
that
themselves
are
such
,
and
the
due
improvement
of
that
assurance
,
can
justly
deprive
any
true
Believer
of
the
highest
Plerophorie
,
that
the
Scriptures
give
an
incouragement
to
endeavour
after
.
To
attempt
the
fixing
of
that
Doctrine
upon
its
true
basis
,
or
improving
and
managing
the
various
Arguments
by
which
it
may
be
established
,
would
be
excentrical
to
my
present
undertaking
:
yet
let
me
say
only
thus
much
,
that
the
assurance
the
Scripture
gives
us
,
1.
That
there
is
an
Election
of
Grace
,
not
only
of
Persons
so
and
so
qualified
,
but
of
individual
Persons
to
be
so
and
so
qualified
.
2.
That
all
appertaining
thereunto
are
given
of
the
Father
unto
Christ
,
with
an
explicite
expression
of
his
will
to
him
,
that
he
should
lose
none
of
them
,
but
should
raise
them
up
at
the
last
day
,
viz.
to
the
life
of
Glory
.
3.
That
the
Covenant
of
Grace
is
immutable
,
when
once
that
,
viz.
the
Spirit
,
which
renders
it
so
,
is
actually
given
.
4.
That
the
spiritual
life
of
all
Believers
is
laid
up
,
and
hidden
with
Christ
in
God
,
and
that
both
in
respect
of
the
principle
,
and
conserving
cause
of
it
;
and
hence
,
5.
That
there
is
an
unseparable
connexion
between
effectual
Vocation
and
Glorification
;
I
say
,
the
assurance
that
the
Scriptures
give
us
of
these
things
,
with
several
others
of
the
like
importance
,
secures
that
Doctrine
,
to
the
joy
and
comfort
,
yea
and
that
unspeakable
and
full
of
Glory
,
of
all
Saints
,
though
all
the
Benefits
and
Priviledges
afore
declared
are
granied
to
all
the
Infant-seed
of
Believers
,
among
whom
yet
many
finally
fall
away
and
perish
:
So
that
I
conceive
,
that
as
what
hath
been
granted
to
the
Infant-seed
of
Believers
,
may
greatly
promote
their
Parents
joy
and
comfort
in
them
;
so
the
granting
of
it
hath
no
just
tendency
to
allay
their
joy
and
comfort
.
The
assurance
of
their
own
standing
in
their
Covenant-state
Godward
hath
an
aptitude
to
yeeld
their
Children
may
have
all
that
Good
,
and
yet
their
own
assurance
of
Perseverance
in
Grace
,
and
infallibly
coming
to
Glory
,
be
no
way
weakned
or
prejudiced
thereby
.
Obj.
3.
Possibly
some
may
further
say
,
To
affirm
that
all
the
Seed
of
believing
Parents
have
so
much
Good
,
and
so
many
Benefits
and
Priviledges
by
their
Interest
in
the
Covenant
,
and
the
Application
of
the
Token
of
it
unto
them
,
seems
inconsistent
with
the
Doctrine
of
Election
:
for
among
other
things
it
has
been
affirmed
,
that
they
have
all
universally
,
without
any
respect
to
Election
or
Preterition
,
a
present
right
to
Salvation
,
and
that
ratified
,
sealed
and
comfirmed
by
the
Token
of
the
Covenant
;
and
consequently
that
in
case
of
their
death
in
their
pure
Infant-state
,
they
are
infallibly
saved
.
Which
if
so
,
we
must
either
grant
that
some
,
that
appertain
not
to
the
Election
of
Grace
,
are
saved
,
which
overthrows
that
Doctrine
;
or
else
affirm
that
all
that
die
in
their
Infancy
are
elected
:
which
as
it
is
improbable
in
it self
;
so
cannot
be
proved
from
Scripture
.
Answ.
That
all
the
Infant-seed
of
true
Believers
dying
in
their
pure
Infant-state
are
infallibly
saved
,
is
past
all
rational
doubt
to
me
:
and
as
for
the
Doctrine
of
Election
,
I
apprehend
not
any
solid
reason
,
why
it
should
seem
at
all
inconsistent
with
it
,
seeing
it
is
very
rational
to
suppose
,
that
all
such
Infants
dying
in
that
state
do
indeed
appertain
to
the
Election
of
Grace
.
As
for
what
is
objected
concerning
the
improbability
of
that
,
and
the
want
of
Scripture
to
prove
it
,
I
conceive
the
quite
contrary
may
be
easily
made
to
appear
,
viz.
that
it
is
not
only
highly
probable
in
it self
,
but
hath
countenance
from
Scripture
.
1.
That
it
is
not
at
all
improbable
,
but
rather
highly
probable
,
appears
two
ways
.
1.
From
the
confessed
dealings
of
God
with
the
Adult
;
that
no
Adult
person
can
be
saved
without
Regeneration
,
Faith
and
Repentance
,
is
positively
affirmed
by
our
Lord
Christ
,
John
3.3
.
Luke
13.3
.
with
Mark
16.16
.
Hence
it
must
necessarily
follow
,
and
is
granted
by
all
that
own
the
Doctrine
of
Election
,
that
God
does
so
order
his
Providence
towards
Men
,
that
none
among
the
Adult
that
appertain
to
the
Election
of
Grace
do
die
before
a
work
of
Regeneration
be
wrought
in
them
,
which
is
and
must
be
done
according
to
the
ordinary
way
of
God's
working
upon
Man
by
the
Word
,
as
some
way
communicated
to
them
:
and
how
often
is
it
found
that
Men
and
Women
,
whose
lot
is
cast
in
places
wholly
remote
from
all
ordinary
means
of
Conversion
,
are
yet
possibly
after
many
years
,
either
brought
to
the
means
of
Grace
,
or
they
carried
to
them
,
whereby
they
are
savingly
wrought
upon
,
and
thereby
declared
to
have
appertained
to
the
Election
of
Grace
?
Now
if
so
be
the
Providence
of
God
for
so
long
a
time
watcheth
over
such
Men
,
whereby
they
are
preserved
from
death
:
why
should
it
seem
at
all
improbable
?
But
on
the
other
hand
it
is
highly
probable
,
that
God
should
order
his
Providence
after
the
like
manner
towards
Infants
,
and
answerably
continue
life
to
the
Non-elect
,
that
so
their
falling
short
of
the
Good
promised
should
be
chargeable
upon
themselves
;
and
take
away
by
death
only
the
Elect
,
whose
Salvation
is
secured
by
the
Promise
made
to
them
,
as
the
Seed
of
such
Parents
:
hereby
the
Salvation
of
the
Elect
is
secured
,
and
the
Grace
of
God
therein
greatly
magnified
;
when
the
Non-elect
apostatizing
from
God
,
his
Justice
in
their
condemnation
will
shine
forth
in
greater
brightness
and
Glory
.
So
that
for
God
so
to
order
his
Providence
towards
the
Seed
of
Believers
is
so
far
from
any
improbability
,
that
it
is
greatly
probable
.
2.
This
will
further
appear
,
if
we
consider
on
the
one
hand
,
the
infinite
Goodness
as
well
as
Faithfulness
of
God
,
in
conjunction
with
the
Covenant
and
Promises
entred
with
,
and
made
to
the
Seed
of
Believers
:
and
on
the
other
hand
,
how
many
of
those
of
their
Seed
that
live
to
years
of
Maturity
do
apostatize
,
grow
wicked
,
and
consequently
never
injoy
the
Good
covenanted
and
promised
to
them
.
It
is
not
unusally
,
though
very
much
without
ground
pleaded
by
our
Opposers
,
as
a
reason
why
they
cannot
embrace
the
Doctrine
and
Practice
of
Infant-Baptism
,
that
they
can
see
little
difference
between
the
Children
of
Believers
,
and
the
Children
of
Unbelievers
;
the
Children
of
the
one
prove
wicked
,
as
well
as
the
Children
of
the
other
.
Now
though
this
be
groundless
,
and
proceeds
in
a
great
measure
from
mere
prejudice
,
an
evident
difference
being
ordinarily
to
be
seen
:
yet
it
must
be
confest
it
may
be
very
rationally
expected
,
that
in
case
God
has
,
as
we
affirm
he
has
,
extended
his
Covenant
and
Promises
universally
to
the
Seed
of
his
People
,
more
should
injoy
the
Good
of
them
,
than
can
be
rationally
hoped
do
,
in
respect
of
,
or
among
those
that
live
to
years
of
Maturity
;
though
according
to
the
true
tenour
of
the
Covenant
,
the
Good
of
it
is
not
infallibly
secured
to
all
,
no
nor
to
any
that
grow
up
to
years
of
Maturity
;
and
consequently
the
Apostacy
of
some
,
no
way
reflects
upon
the
Faithfulness
of
God
;
yet
when
he
has
extended
his
Covenant
and
Promises
to
them
,
considering
how
Good
,
and
ready
to
do
Good
he
is
,
it
may
not
without
the
appearance
of
reason
seem
strange
,
that
no
more
injoy
that
Good
,
than
may
be
supposed
to
do
,
of
those
that
live
to
years
of
Maturity
.
Hence
it
is
highly
probable
,
that
all
that
die
in
their
Infancy
,
or
such
as
do
indeed
appertain
to
the
Election
of
Grace
,
and
answerably
do
injoy
the
full
Good
of
the
Covenant
:
and
if
we
take
in
all
that
die
in
their
Infancy
,
with
those
that
growing
up
to
years
of
Maturity
do
give
assurance
of
their
personal
taking
hold
of
the
Covenant
,
not
only
the
Faithfulness
but
the
Goodness
of
God
in
extending
and
making
good
his
Covenant
to
the
Seed
of
his
People
,
will
shine
forth
in
their
glory
and
lustre
.
And
how
great
a
Good
is
it
for
the
Seed
of
Believers
to
be
taken
into
the
same
Covenant
with
their
Parents
will
abundantly
appear
.
The
day
of
Judgment
will
,
I
doubt
not
,
fully
vindicate
the
Doctrine
and
Practice
of
Infant-Baptism
from
those
unjust
reproaches
't
is
now
by
Men
,
yea
by
some
good
Men
,
in
their
darkness
loaded
with
.
But
,
2.
As
this
,
viz.
that
only
such
among
the
Seed
of
Believers
,
as
appertain
to
the
Election
of
Grace
,
are
taken
away
by
death
in
their
pure
Infant-state
,
and
consequently
that
all
that
are
not
elected
do
live
to
years
of
Maturity
,
wants
not
countenance
from
Scripture
:
for
let
it
be
observed
,
that
we
read
in
Scripture
only
of
two
of
the
Seed
of
true
Believers
,
whose
preterition
was
intimated
or
made
known
by
special
Revelation
from
God
;
and
both
these
expresly
recorded
to
have
lived
to
years
of
Maturity
,
and
to
have
forfeited
their
Interest
in
the
Promises
,
by
their
own
sin
and
Apostacy
,
these
were
Ishmael
and
Esau
;
the
one
forfeits
his
Interest
by
persecuting
his
Brother
,
the
other
by
a
prophane
selling
his
Birth-right
.
That
the
Preterition
,
or
Non-election
of
both
these
are
signified
by
immediate
Revelation
from
God
,
the
Apostle
shews
Rom.
9.9
,
10
,
11
,
12
,
13.
That
both
lived
to
years
of
Maturity
,
and
forfeited
their
Interest
the
ways
forementioned
,
is
expressly
declared
,
Gen.
21.9
.
compared
with
Gal.
4.29
.
Gen.
25.29
,
30
,
&c.
with
Heb.
12.16
.
And
it
is
very
rational
to
suppose
,
that
as
it
was
with
these
two
,
the
leading
Instances
and
Paterns
of
God's
dealings
with
the
Non-elect-Seed
of
his
People
:
So
it
is
answerably
with
all
that
are
not
elected
.
And
as
we
read
only
of
these
two
,
whose
Preterition
or
Non-election
were
signified
by
special
Revelation
;
and
we
see
both
of
them
live
to
years
of
Maturity
,
and
forfeit
their
Interest
in
the
Promises
,
by
their
own
sin
and
Apostacy
:
So
the
Scripture
particularly
mentions
the
death
only
of
one
of
the
Seed
of
true
Believers
in
their
pure
Infant-state
,
and
gives
sufficient
ground
to
believe
that
that
did
appertain
to
the
Election
of
Grace
:
This
was
David's
child
by
Bathsheba
:
that
that
child
did
belong
to
the
Election
of
Grace
,
David
questions
not
,
but
takes
it
for
granted
,
as
appears
by
his
comforting
himself
upon
its
death
,
and
professing
his
Faith
,
that
he
should
go
to
it
,
and
not
it
return
to
him
.
Obj.
4.
Possibly
some
will
say
,
What
hath
been
pleaded
for
on
the
behalf
of
the
Infant-seed
of
Believers
,
is
nothing
but
what
is
common
to
all
Infants
universally
;
in
as
much
as
all
Mankind
universally
,
as
born
into
the
World
,
are
by
Christ
freed
from
the
condemning
power
of
Original
sin
,
restored
to
the
Love
and
Favour
of
God
,
and
put
into
a
state
of
Life
and
Salvation
.
And
consequently
if
any
Infants
ought
to
have
the
Token
of
the
Covenant
applyed
to
them
,
then
all
ought
alike
to
have
it
applyed
unto
them
:
and
on
the
other
hand
,
if
all
ought
not
,
then
none
ought
to
have
it
applyed
unto
them
:
Or
suppose
it
should
be
granted
,
that
some
ought
to
have
it
applyed
,
yet
their
states
and
conditions
would
be
no
way
bettered
thereby
,
seeing
what
Good
they
are
supposed
to
receive
by
it
,
is
common
to
all
.
Answ.
I
suppose
this
Objection
will
not
be
owned
by
many
,
but
to
those
few
that
may
,
I
would
reply
,
by
only
asking
this
one
Question
;
viz.
How
all
Mankind
come
by
all
that
Good
?
have
they
it
by
the
Covenant
of
Grace
?
or
by
any
other
Covenant
or
Promise
distinguished
from
and
independent
upon
the
Covenant
of
Grace
?
or
have
they
it
by
.
a
mere
resultancy
from
Christ
,
undertaking
and
performing
his
Mediatory
Office
?
1.
I
say
,
have
they
it
by
the
Covenant
of
Grace
?
sure
that
cannot
be
;
for
the
Covenant
of
Grace
is
only
actually
established
between
God
and
Abraham
and
his
Seed
in
their
generations
.
Behold
,
saith
God
,
I
establish
my
Covenant
between
me
and
thee
,
and
thy
Seed
after
thee
in
their
generations
.
Now
if
so
be
the
Covenant
of
Grace
had
been
afore
established
with
all
Mankind
,
here
had
been
no
new
Priviledge
,
or
no
Priviledge
beyond
what
was
common
to
Man
in
general
,
granted
unto
Abraham
,
or
to
any
of
his
Seed
.
The
establishment
of
the
Covenant
with
Abraham
and
his
Seed
in
their
generations
,
as
contradistinguished
from
the
rest
of
Mankind
,
evidently
proves
't
is
not
established
with
all
Mankind
;
for
then
the
establishing
of
it
with
him
and
his
Seed
had
been
a
mere
superfluous
and
insignificant
thing
,
seeing
it
had
been
afore
established
with
him
and
his
Seed
as
of
the
number
of
Mankind
,
and
that
in
the
same
sense
,
and
with
the
like
advantage
both
to
him
and
them
as
now
it
is
.
How
far
the
Covenant
is
conditionally
made
,
or
rather
offered
to
all
Men
concerns
not
our
present
purpose
;
seeing
as
so
made
or
offered
,
it
actually
conveys
not
the
Good
promised
to
any
,
untill
themselves
have
performed
the
conditions
of
it
:
But
that
it
is
actually
made
,
or
entred
with
all
Mankind
as
such
,
is
not
only
destitute
of
any
proof
from
Scripture
,
but
is
directly
contrary
to
the
whole
tenour
of
Scriptures
.
The
Gentiles
are
said
to
be
strangers
to
the
Covenants
of
Promise
antecedent
to
their
Faith
in
Christ
,
and
thereby
becoming
Abrahams
Seed
.
The
Promises
are
said
to
be
made
to
Christ
,
and
consequently
appertain
to
Men
only
as
in
him
.
Hence
taking
hold
of
the
Covenant
is
made
necessary
to
a
right
to
the
Promises
.
But
to
insist
upon
this
may
well
be
accounted
superfluous
,
as
being
a
denial
of
what
no
body
hath
affirmed
.
Now
then
,
if
so
be
the
Covenant
of
Grace
,
(
wherein
all
the
Good
aforementioned
is
contained
)
be
not
actually
entred
and
established
with
all
Mankind
as
such
,
then
neither
all
,
nor
any
part
of
that
Good
can
be
come
upon
all
Men
,
merely
as
such
by
the
Covenant
of
Grace
.
2.
Have
they
it
by
vertue
of
any
other
Covenant
or
Promise
contradistinct
from
,
or
independent
upon
the
Covenant
of
Grace
?
That
cannot
be
,
because
no
such
Covenant
or
Promise
is
to
be
found
throughout
the
whole
Scriptures
.
Let
any
such
Covenant
or
Promise
be
shewed
,
and
it
shall
be
attended
to
.
The
only
Scripture
(
so
far
as
I
can
call
to
mind
)
that
gives
the
least
countenance
to
this
supposal
,
is
Rom.
5.15
,
16
,
17
,
18.
But
to
that
I
shall
only
say
two
things
.
First
,
That
the
Apostle's
bare
using
of
the
universal
Particle
all
,
is
too
weak
a
ground
to
lay
such
an
Assertion
upon
,
especially
when
no
Covenant
or
Promise
can
be
found
,
by
,
or
according
to
which
the
gift
there
spoken
of
is
conferred
upon
all
Men
;
And
seeing
it
is
evident
that
that
term
is
sometimes
used
,
when
yet
it
is
to
be
interpreted
and
understood
in
a
limited
sense
,
I
need
not
cite
places
to
those
that
are
at
all
acquainted
with
the
Scriptures
.
Secondly
,
I
answer
,
that
the
Apostle's
design
is
not
to
shew
that
the
free
Gift
by
Christ
is
of
equal
extent
in
the
Donation
of
it
with
the
condemnation
arising
from
Adam's
sin
:
but
his
design
is
to
compare
Adam's
sin
,
and
the
purchase
made
by
Christ
,
in
regard
of
their
respective
efficacies
,
or
in
point
of
their
respective
causalities
,
or
power
to
produce
their
different
effects
.
In
brief
his
design
is
only
to
shew
,
that
seeing
the
offence
of
one
Man
,
viz.
Adam's
,
was
effective
of
the
condemnation
of
all
his
Posterity
;
then
the
Grace
of
God
and
the
Righteousness
of
Christ
,
(
who
is
not
merely
Man
,
but
God-Man
)
must
needs
be
more
effectual
for
their
Justification
and
Life
,
who
have
an
Interest
in
,
and
Union
with
him
.
That
this
is
the
Apostle's
design
,
appears
two
ways
.
First
,
From
his
assignment
of
a
preheminence
or
superabundance
to
the
Grace
of
God
and
this
free
Gift
by
Christ
,
above
what
is
predicable
of
the
Offence
of
Adam
;
which
must
needs
respect
the
power
and
efficacy
of
the
Grace
of
God
and
the
free
Gift
by
Christ
to
justifie
and
save
;
and
of
the
Offence
of
Adam
to
condemn
:
for
if
so
be
we
consider
the
Persons
upon
whom
condemnation
is
come
by
Adam's
Offence
,
and
the
persons
upon
whom
the
free
Gift
is
come
unto
Justification
of
Life
,
no
such
assignment
of
a
preheminence
and
superabundancy
to
the
Grace
of
God
and
the
free
Gift
by
Christ
could
be
made
,
inasmuch
as
that
condemnation
is
come
upon
all
by
Adam's
Offence
,
and
the
free
Gift
can
come
but
upon
all
.
And
where
the
Objects
and
Persons
concerned
are
of
equal
extent
,
no
preheminency
can
be
assigned
with
respect
unto
them
.
Secondly
,
This
appears
from
the
Apostle's
variation
of
his
phrase
from
many
to
all
,
and
again
from
all
to
many
,
which
plainly
shews
he
had
not
so
much
respect
to
the
Persons
upon
whom
either
Condemnation
or
the
free
Gift
is
come
,
as
either
to
the
things
come
upon
them
,
or
to
the
causes
and
means
,
from
whence
,
or
whereby
those
things
are
come
upon
them
respectively
.
Thirdly
,
I
answer
,
Though
the
Apostle
tells
us
the
free
Gift
is
come
upon
all
to
justification
of
Life
;
yet
he
tells
us
not
how
,
or
in
what
sense
,
or
upon
what
terms
it
is
come
:
He
may
only
mean
it
is
come
upon
all
in
respect
of
the
conditional
offer
and
tender
of
it
:
So
we
may
understand
that
of
the
Apostle
,
Tit.
2.11
.
The
Grace
of
God
hath
appeared
,
bringing
Salvation
to
all
Men
,
for
so
the
Greek
exactly
runs
.
The
Grace
of
God
hath
brought
Salvation
to
all
Men
in
regard
of
the
offer
and
tender
of
it
,
Preach
the
Gospel
to
every
Creature
:
See
the
like
passage
,
Rom.
3.22
.
The
Righteousness
of
God
is
revealed
to
all
:
So
here
the
free
Gift
is
come
upon
all
,
that
is
in
respect
of
the
offer
and
tender
of
it
.
For
the
Apostle
may
suppose
the
condition
already
performed
,
and
only
intend
its
being
come
upon
all
them
that
believe
,
according
to
that
of
the
Apostle
before
mentioned
,
The
Righteousness
of
God
is
manifiest
unto
all
,
and
upon
all
that
believe
,
and
there
is
no
difference
:
So
here
the
free
Gift
is
come
upon
all
to
justification
of
Life
,
viz.
upon
all
that
believe
,
and
there
is
no
difference
.
From
the
whole
we
may
evidently
see
,
this
Scripture
will
not
prove
what
is
affirmed
,
viz.
That
all
Mankind
,
and
that
universally
as
born
into
the
World
,
are
freed
from
the
condemnation
of
the
Law
,
and
restored
to
a
state
of
Favour
and
Life
by
Christ
:
So
that
as
the
Covenant
of
Grace
is
not
entred
with
all
Mankind
in
general
;
so
there
is
no
other
Covenant
or
Promise
recorded
,
or
mentioned
in
the
Scriptures
,
by
vertue
of
which
any
one
,
much
less
all
Mankind
,
can
have
the
Good
assigned
to
the
Infant-seed
of
Believers
granted
to
,
or
setled
upon
them
.
Thirdly
,
Have
they
it
by
a
mere
resultancy
from
Christ's
undertaking
and
performing
the
work
of
Mediation
?
Sure
the
grossness
of
such
a
supposition
renders
any
reply
to
it
superfluous
.
It
would
be
a
mere
loss
of
time
to
suppose
that
which
is
of
it self
too
absurd
to
be
affirmed
by
any
.
To
put
then
a
period
to
this
,
If
the
Covenant
of
Grace
be
not
actually
entred
with
all
Mankind
,
and
that
as
such
;
If
there
be
no
other
Covenant
or
Promise
to
be
found
in
Scripture
,
by
vertue
of
which
any
uninterested
in
the
Covenant
of
Grace
can
lay
claim
to
that
Good
and
those
Benefits
and
Priviledges
granted
to
,
and
setled
upon
the
Seed
of
Believers
,
as
Consederates
with
their
Parents
;
If
that
Good
,
and
those
Benefits
come
not
upon
any
by
a
mere
resultancy
from
the
Death
and
Sufferings
of
Christ
,
without
the
intervening
of
some
Covenant
or
Promise
;
then
there
is
no
ground
to
affirm
,
that
the
Seed
of
Believers
have
as
under
the
Covenant
signed
and
sealed
by
the
Sign
and
Token
of
it
,
nothing
but
what
is
common
to
Mankind
in
general
.
Only
let
me
add
,
what
will
be
the
case
of
all
Infants
born
of
Unbelieving
Parents
,
and
dying
in
their
Infancy
,
and
how
God
will
deal
with
them
in
respect
of
their
eternal
states
,
I
shall
not
determine
.
This
is
all
that
I
affirm
,
that
as
to
what
God
hath
revealed
in
his
Word
,
the
Good
,
Benefits
and
Priviledges
assigned
to
the
Infant-seed
of
Believers
are
peculiar
and
proper
unto
them
,
and
not
common
to
all
Infants
in
general
,
they
only
having
an
actual
Interest
in
the
Covenant
of
Grace
;
and
consequently
as
they
alone
have
a
right
to
the
Sign
and
Token
of
the
Covenant
,
so
an
unspeakable
advantage
by
that
their
Covenant-interest
,
and
the
Application
of
the
Token
thereof
unto
them
,
above
what
all
other
Infants
,
as
to
what
the
Scripture
reveals
,
have
.
But
let
that
suffice
for
the
second
Benefit
or
Advantage
accrewing
to
the
Infant-seed
of
Believers
by
the
Application
of
the
Token
of
the
Covenant
to
them
upon
a
precedent
Interest
they
have
in
the
Covenant
it self
.
CHAP.
IX
.
The
third
Benefit
accrewing
to
the
Seed
of
Believers
by
the
Application
of
the
Token
of
the
Covenant
to
them
,
proposed
.
A
threefold
subserviency
thereof
to
their
imbracement
of
the
Covenant
,
as
they
grow
up
to
years
of
Maturity
,
shewed
.
First
,
Such
Pre-ingagements
as
would
obstruct
that
their
imbracement
of
the
Covenant
are
obviated
and
prevented
.
What
Pre-ingagements
Children
are
subject
to
.
The
spring
of
them
discovered
.
How
obviated
by
the
Application
of
the
Token
,
declared
.
Secondly
,
Their
imbracement
of
the
Covenant
by
the
Application
of
the
Token
subserved
by
way
of
Obligation
.
The
several
Obligations
that
the
Seed
of
Believers
are
under
,
as
bearing
the
Token
of
the
Covenant
,
to
imbrace
the
Covenant
,
opened
.
Thirdly
,
The
same
end
subserved
by
the
Application
of
the
Token
of
the
Covenant
by
way
of
Encouragement
.
What
Encouragements
the
Seed
of
Believers
have
to
imbrace
the
Covenant
,
shewed
.
3.
THe
third
and
last
Benefit
or
Advantage
,
that
I
shall
take
notice
of
,
that
the
Seed
of
Believers
have
by
the
Application
of
the
Token
of
the
Covenant
to
them
,
as
antecedently
interested
in
the
Covenant
it self
,
is
the
subserviency
thereof
to
their
personal
imbracement
of
the
Covenant
,
and
injoyment
of
all
the
Good
of
it
,
as
they
grow
up
to
years
of
Maturity
.
And
here
I
shall
only
take
notice
of
a
threefold
subserviency
,
that
the
Application
of
the
Token
of
the
Covenant
to
Infants
(
supposing
them
duely
instructed
in
the
end
and
uses
of
it
)
hath
to
their
taking
hold
of
the
Covenant
,
and
giving
up
themselves
to
God
according
to
the
tenour
of
it
as
they
grow
up
to
years
of
Maturity
.
I.
It
hath
a
potent
tendency
to
obviate
and
prevent
all
such
Pre-ingagements
as
would
be
obstructive
and
prejudicial
to
their
imbracement
of
the
Covenant
.
And
here
we
may
observe
,
that
they
are
liable
to
be
pre-ingaged
three
ways
.
First
,
In
ways
of
Idolatry
.
Secondly
,
In
a
pursuance
of
the
good
things
of
the
World
.
Thirdly
,
In
ways
of
moral
Impieties
and
Debauchries
.
Now
to
be
pre-ingaged
,
especially
fixed
in
any
of
these
ways
,
must
needs
be
greatly
obstructive
and
prejudicial
to
their
imbracement
of
the
Covenant
that
God
hath
established
between
himself
and
his
People
.
What
ways
and
courses
Men
ingage
,
at
least
are
fixed
in
from
their
Child-hood
,
they
are
not
easily
brought
to
relinquish
:
Hath
a
Nation
changed
their
God
?
Jer.
2.11
.
That
God
in
whose
worship
and
service
Men
have
been
ingaged
from
their
youth
,
they
will
not
easily
change
:
So
to
be
ingaged
and
accustomed
to
atheistical
,
irreligious
and
profane
ways
and
courses
from
their
youth
,
is
not
a
little
obstructive
and
prejudicial
to
their
imbracement
of
the
Covenant
:
Can
the
Ethiopian
change
his
skin
,
or
the
Leopard
his
spots
?
then
may
you
also
do
good
who
are
accustomed
to
do
evil
.
Jer.
13.23
.
And
the
like
is
true
of
Childrens
being
early
ingaged
in
the
pursuance
of
the
World
,
and
the
things
thereof
.
To
shew
the
various
ways
,
how
to
be
pre-ingaged
in
any
of
these
ways
from
a
Man's
Child-hood
,
obstructs
and
opposeth
his
imbracement
of
the
Covenant
and
giving
up
himself
to
God
in
Christ
in
a
Covenant-way
,
is
a
matter
of
no
great
difficulty
,
but
would
be
somewhat
excentrical
to
my
present
purpose
:
But
this
I
say
,
how
obstructive
and
prejudicial
soever
such
an
ingagement
,
especially
fixing
in
any
of
these
ways
from
Mens
Child-hood
,
would
be
to
their
imbracement
of
the
Covenant
;
(
and
ingage
they
will
in
one
or
the
other
of
them
,
and
that
early
too
,
unless
the
free
Grace
of
God
blessing
the
means
subserving
their
taking
hold
of
the
Covenant
prevent
)
yet
the
Application
of
the
Token
of
the
Covenant
to
Infants
hath
a
potent
tendency
to
prevent
any
such
pre-ingagements
they
are
liable
to
:
For
let
us
but
take
a
brief
veiw
of
the
original
springs
or
causes
whence
Mens
so
early
ingaging
in
one
or
another
of
the
ways
and
courses
mentioned
doth
proceed
.
1.
It
proceeds
from
certain
natural
and
imbred
notions
of
a
Deity
ingraven
upon
the
minds
of
all
Men
;
at
least
from
a
natural
disposedness
of
the
faculties
of
the
rational
Soul
to
comply
with
that
notion
when
suggested
from
without
.
2.
From
a
sense
and
feeling
of
self-emptiness
and
insufficiency
as
to
that
Happiness
and
Blessedness
they
soon
perceive
themselves
capable
of
.
3.
From
the
inapprehensiveness
and
insensibleness
of
any
cogent
obligation
to
the
contrary
.
Man
from
his
very
Childhood
is
prone
to
look
upon
and
exalt
himself
as
God
,
to
say
of
his
whole
self
,
as
those
in
the
Psalm
of
their
tongues
,
I
am
mine
own
,
who
is
Lord
over
me
?
And
according
to
various
circumstances
that
Children
fall
under
,
so
from
this
threefold
spring
they
ingage
in
one
or
another
of
the
ways
mentioned
.
But
now
the
bringing
them
under
the
bond
of
the
Covenant
,
and
ingaging
them
to
the
true
God
in
Christ
by
the
Application
of
the
Token
to
them
,
hath
a
potent
tendency
to
obviate
and
prevent
their
ingaging
or
fixing
in
any
of
these
ways
.
Let
us
see
it
in
some
Instances
.
1.
The
true
God
is
first
presented
to
their
minds
.
Now
it
's
usual
for
Man
,
as
through
the
fall
become
not
only
dark
,
but
darkness
it self
,
and
consequently
as
having
lost
the
knowledge
of
the
true
God
,
to
comply
and
fall
in
with
,
and
chuse
that
God
to
himself
,
whether
it
be
true
,
or
any
false
God
that
is
first
presented
to
his
mind
,
or
that
is
first
proposed
to
him
under
the
notion
of
a
Deity
.
Hence
it
is
,
that
the
same
God
is
imbraced
and
worshipped
as
their
God
by
several
Nations
successively
from
one
Generation
to
another
:
Hath
a
Nation
changed
their
God
?
It
is
not
often
found
that
they
have
.
Children
usually
fall
in
with
and
worship
that
God
their
Parents
have
done
,
and
from
hence
it
is
,
that
the
true
God
is
owned
and
worshipped
successively
from
one
Generation
to
another
in
Nations
and
Places
where
the
Scriptures
are
received
,
and
the
Christian
Doctrine
imbraced
.
They
own
and
worship
him
,
not
as
being
convinced
that
he
is
indeed
the
true
God
by
rational
demonstrations
,
much
less
as
being
savingly
taught
and
inlightned
by
himself
;
but
he
is
that
God
that
is
first
presented
to
their
minds
,
and
that
they
first
apprehend
under
the
notion
of
a
Deity
:
and
this
,
though
it
is
true
,
through
the
subtilty
of
Satan
,
and
corruption
in
the
hearts
of
Men
,
too
often
is
utterly
useless
to
them
in
order
to
their
eternal
Happiness
;
yet
in
it self
hath
a
singular
subserviency
thereunto
,
and
would
be
of
no
small
advantage
to
Men
,
were
it
well
improved
.
Yet
further
,
the
true
God
is
not
only
first
presented
to
the
minds
of
the
Seed
of
Believers
,
but
he
is
presented
to
their
minds
as
standing
in
a
Covenant-relation
towards
them
,
and
consequently
they
find
themselves
in
a
Covenant-relation
with
him
(
for
Covenant-relations
are
always
mutual
.
)
Hence
as
they
find
him
obliged
by
Covenant
to
be
theirs
:
so
themselves
obliged
to
be
his
;
which
must
needs
have
a
potent
tendency
,
as
to
check
any
Inquiries
that
they
would
otherwise
be
prone
to
make
after
,
so
to
keep
them
from
attending
to
any
proposals
that
might
be
made
by
others
of
any
false
god
,
and
also
from
the
choice
of
any
false
god
by
themselves
.
To
have
the
true
God
first
presented
to
the
mind
is
of
no
small
advantage
to
prevent
Mens
inquiring
after
,
and
attending
to
the
proposal
of
any
false
god
to
them
;
especially
considering
the
suiteableness
of
those
discoveries
God
hath
made
of
himself
in
his
Word
(
and
as
revealed
therein
he
is
supposed
to
be
presented
to
their
minds
)
to
those
notions
of
a
God
in
the
general
,
that
are
either
found
ingraven
upon
the
minds
of
Men
as
born
into
the
World
,
or
are
taken
up
by
the
free
use
of
the
rational
powers
and
faculties
of
the
Soul
.
Now
for
Children
so
soon
as
capable
of
reflecting
upon
themselves
,
and
acting
rationally
with
reference
to
their
own
future
welfare
and
welbeing
,
to
find
an
antecedent
mutual
relation
between
this
God
and
themselves
,
wherein
he
stands
related
to
them
as
their
God
,
and
they
stand
related
to
him
as
his
People
,
Subjects
and
Servants
,
will
add
greatly
to
the
more
effectual
prevention
of
their
ingaging
in
any
ways
of
Idolatry
they
(
as
Youth
is
)
are
prone
to
comply
and
fall
in
with
that
God
that
is
first
presented
to
the
mind
,
or
that
the
mind
hath
the
first
notice
of
:
so
the
notion
under
which
the
true
God
is
presented
to
their
minds
suiting
so
well
with
those
antecedent
notions
they
have
of
a
God
in
the
general
,
will
greatly
conduce
to
their
compliance
and
falling
in
with
him
and
his
worship
and
service
:
But
when
they
find
a
mutual
relation
already
established
between
him
and
them
,
that
will
yet
further
their
compliance
;
and
consequently
their
inquiries
after
,
or
attendance
to
what
may
be
proposed
or
offered
to
them
concerning
any
other
God
,
will
be
obviated
and
prevented
.
And
though
this
may
seem
of
small
importance
to
Children
born
in
Places
and
Nations
where
the
true
God
is
only
owned
worshipped
and
served
,
there
being
no
danger
of
their
first
ingaging
in
any
ways
of
Idolatry
in
such
Places
and
Nations
:
yet
we
must
remember
,
that
God
in
the
establishment
of
his
Covenant
had
respect
to
his
People
and
their
Seed
,
not
only
as
inhabiting
such
Places
and
Nations
,
but
as
inhabiting
Places
and
Nations
where
false
gods
are
owned
,
worshipped
and
served
.
2.
God's
being
under
an
obligation
to
communicate
himself
to
,
and
act
for
their
good
according
to
the
tenour
of
the
Covenant
,
will
give
them
assurance
of
a
fulness
of
Blessedness
and
Happiness
in
their
alone
cleaving
to
,
worshipping
and
serving
him
;
whence
they
may
be
easily
convinced
of
the
unnecessariness
of
either
applying
themselves
to
the
worship
of
any
false
god
,
or
to
the
World
,
or
any
ways
of
sensuality
for
the
gaining
that
Happiness
they
find
themselves
capable
of
,
but
insufficient
unto
as
of
themselves
.
Man
,
so
soon
as
capable
of
reflecting
upon
himself
,
or
taking
any
account
of
his
own
case
and
condition
,
finds
himself
utterly
destitute
of
a
self-sufficiency
,
sees
himself
capable
of
more
good
than
he
is
furnished
with
,
and
subject
to
variety
of
evils
,
which
of
himself
without
some
extrinsecal
aid
he
cannot
secure
himself
from
,
nor
deliver
himself
out
of
:
hence
he
is
forced
to
look
without
,
and
cast
about
him
to
find
out
which
way
,
or
from
whence
he
may
be
supplyed
with
that
good
he
finds
himself
defective
in
,
and
delivered
out
of
,
or
secured
from
that
evil
he
finds
himself
under
or
subject
to
:
and
according
to
various
circumstances
that
Men
are
under
,
so
they
betake
themselves
to
,
and
ingage
in
various
ways
and
courses
,
yet
with
reference
to
the
same
general
end
,
viz.
the
gaining
of
Happiness
and
Blessedness
.
Now
Children
,
if
left
to
the
mere
conduct
of
nature
as
now
corrupted
,
will
certainly
and
unavoidably
betake
themselves
to
one
or
other
of
the
aforementioned
ways
,
which
must
needs
be
greatly
obstructive
and
prejudicial
to
their
imbracement
of
the
Covenant
of
Grace
.
But
now
for
the
Seed
of
Believers
to
find
God
under
such
a
precedent
obligation
to
communicate
himself
to
,
and
act
for
their
good
,
as
he
hath
put
himself
under
towards
them
must
needs
have
a
powerful
tendency
to
obviate
and
prevent
their
ingaging
in
any
such
way
;
because
they
will
find
their
Happiness
&
Blessedness
fully
secured
by
that
obligation
,
supposing
them
not
to
reject
,
but
actually
to
own
the
Covenant
established
with
them
.
3.
The
Covenant
under
the
bond
of
which
they
already
are
,
strongly
obligeth
them
against
applying
themselves
to
,
or
ingaging
in
any
of
the
ways
mentioned
;
But
of
this
more
hereafter
.
So
that
we
may
see
how
great
a
tendency
the
Application
of
the
Token
of
the
Covenant
to
the
Infant-seed
of
Believers
,
upon
a
precedent
Interest
they
have
in
the
Covenant
it self
,
hath
to
the
obviating
and
preventing
their
ingaging
or
fixing
in
any
ways
obstructive
and
prejudicial
to
their
imbracing
of
the
Covenant
as
they
grow
up
to
years
of
Maturity
;
those
ways
they
are
naturally
prone
to
ingage
in
(
their
ingagement
in
which
would
oppose
their
imbracing
of
the
Covenant
)
are
hedged
up
.
When
God
hedgeth
up
the
way
of
his
People
after
their
Lovers
,
then
they
resolve
upon
returning
to
and
seeking
him
,
Hos.
2.6
,
7.
So
for
Children
to
have
their
ingaging
in
any
destructive
ways
obviated
and
prevented
,
highly
conduceth
to
their
taking
hold
of
the
Covenant
,
and
applying
themselves
to
the
worship
and
service
of
God
.
II.
The
Covenant-relation
,
wherein
the
Seed
of
Believers
stands
Godwards
,
as
solemnized
,
ratified
and
confirmed
by
the
Application
of
the
Token
,
subserves
their
personal
imbracement
,
and
taking
hold
of
the
Covenant
,
and
answerably
giving
up
themselves
to
God
in
Christ
according
to
the
tenour
of
it
by
way
of
obligation
:
they
hereby
become
under
the
strongest
obligation
to
do
it
;
and
we
may
observe
a
fourfold
obligation
that
they
are
under
,
beyond
what
the
Children
of
others
are
.
1.
First
,
There
is
all
that
Love
,
Grace
and
Goodness
of
God
exprest
in
the
extending
the
Covenant
with
the
Sign
and
Token
thereof
unto
them
,
and
granting
them
all
the
Good
aforementioned
,
as
an
obligation
upon
them
.
As
this
Grace
,
Love
,
and
Goodness
of
God
is
a
powerful
ingagement
to
Parents
to
endeavour
the
conversion
of
their
Children
,
and
bring
them
to
a
personal
imbracement
of
the
Covenant
;
so
it
is
alike
powerful
ingagement
to
Children
themselves
to
imbrace
it
,
and
give
up
themselves
to
the
worship
and
service
of
God
according
to
the
tenour
of
it
.
How
great
Grace
,
Love
and
Goodness
God
hath
exprest
to
the
Seed
of
Believers
in
his
extending
his
Covenant
unto
them
with
the
Token
thereof
,
hath
been
already
declared
.
Now
when
they
become
capable
of
understanding
,
and
reflecting
upon
that
Love
,
Grace
and
Goodness
,
the
apprehension
and
consideration
of
it
hath
a
potent
tendency
to
excite
their
love
to
,
and
ingage
them
to
take
this
God
for
their
God
,
and
to
worship
and
serve
him
.
Love
hath
a
constraining
power
,
and
Children
are
capable
of
receiving
early
impressions
from
their
apprehensions
of
what
Grace
and
Love
is
exprest
towards
them
as
well
as
grown
persons
.
2.
There
is
their
Parents
acceptation
of
the
Covenant
for
them
,
and
their
entring
them
into
it
,
and
giving
them
up
to
God
according
to
the
tenour
of
it
,
as
another
obligation
upon
them
.
Parents
acts
on
the
behalf
of
,
or
with
reference
to
their
Children
,
are
an
obligation
upon
them
to
comply
with
,
and
stand
to
what
is
done
by
their
Parents
on
their
behalf
,
and
with
reference
to
them
.
Hence
Samuel
complyes
with
Hannah's
vow
,
and
gives
himself
freely
to
serve
the
Lord
in
his
Tabernacle
,
according
to
the
dedication
she
had
made
of
him
.
Yea
Jepthah's
daughter
complies
with
her
Father's
vow
,
though
(
as
most
think
)
it
was
to
be
offered
up
in
Sacrifice
:
My
Father
(
saith
she
)
if
thou
hast
opened
thy
mouth
to
the
Lord
,
do
to
me
according
to
that
which
hath
proceeded
out
of
thy
mouth
,
Judg.
11.36
.
As
Parents
have
a
power
to
dispose
of
their
Children
in
a
subordination
unto
God
:
so
Children
are
obliged
to
comply
with
that
disposal
they
make
of
them
.
And
as
the
confidence
Nature
it self
reacheth
them
to
have
in
their
Parents
as
to
their
prudence
,
love
,
&c.
so
their
duty
towards
them
obligeth
them
so
to
do
.
Hence
their
Parents
having
accepted
of
the
Covenant
for
them
,
and
answerably
entred
them
into
it
,
they
are
under
a
powerful
obligation
to
comply
with
what
their
Parents
have
done
,
and
answerably
personally
imbrace
the
Covenant
,
and
give
up
themselves
to
God
in
Christ
to
worship
and
serve
him
.
3.
There
is
the
Token
of
the
Covenant
as
applyed
to
,
and
born
by
them
,
as
a
further
obligation
upon
them
.
One
use
and
end
of
the
Token
of
the
Covenant
,
whether
Circumcision
or
Baptism
,
according
to
divine
Institution
,
was
,
and
is
to
oblige
and
ingate
the
Persons
to
whom
it
was
and
is
applied
to
cleave
and
adhere
to
God
in
Christ
,
his
worship
and
service
.
The
Token
of
the
Covenant
is
equivalent
to
Press-mony
given
to
Souldiers
:
God
by
it
obligeth
his
People
to
himself
,
and
to
serve
under
Christ
the
Captain
of
their
Salvation
:
From
this
use
or
end
of
the
Token
or
Seals
of
the
Covenant
,
they
seem
to
have
received
their
denomination
of
Sacraments
;
which
word
is
conceived
to
be
borrowed
from
the
ancient
Romans
,
among
whom
it
was
used
to
signifie
the
oath
by
which
,
together
with
certain
rights
and
a
prescript
form
of
words
,
Souldiers
did
ingage
themselves
,
or
were
ingaged
to
do
whatsoever
the
Emperour
or
General
should
command
,
and
not
forsake
their
Colours
till
the
Wars
were
ended
.
Tertullian
is
supposed
to
be
the
first
that
brought
the
word
into
the
Church
,
and
applied
it
to
a
spiritual
use
.
But
however
the
Word
is
not
improper
nor
unfit
,
it
fully
expressing
this
end
and
use
of
the
Tokens
of
the
Covenant
,
they
were
,
and
are
for
the
ingaging
men
to
God
in
Christ
.
God
by
them
ingageth
and
ties
his
People
to
himself
.
Now
the
Seed
of
Believers
when
they
come
to
years
of
Maturity
finding
themselves
under
this
bond
,
and
that
as
put
upon
them
by
Divine
Institution
,
must
needs
be
more
strongly
obliged
to
take
God
in
Christ
as
their
God
,
and
give
up
themselves
to
him
,
to
be
his
,
to
worship
and
serve
him
according
to
the
tenour
of
the
Covenant
.
God's
having
pressed
them
(
as
I
may
so
speak
)
into
his
own
service
,
and
obliged
them
to
himself
by
such
a
solemn
right
,
is
a
strong
obligation
upon
them
to
serve
him
;
and
give
themselves
to
him
.
Hence
we
read
of
the
Martyr
,
who
to
all
his
temptations
to
deny
Christ
makes
no
reply
but
this
,
Baptizatus
sum
.
4.
There
is
the
great
aggravation
that
their
sin
in
rojecting
the
Covenant
they
had
,
as
the
Seed
of
such
Parents
,
admission
into
,
and
forsaking
God
and
his
ways
,
above
that
the
sin
of
others
in
neglecting
to
take
hold
of
the
Covenant
doth
admit
of
;
and
consequently
the
greatness
of
their
condemnation
above
the
condemnation
of
others
in
case
they
should
so
do
,
as
a
further
obligation
upon
them
to
imbrace
the
Covanant
,
and
walk
in
the
ways
of
God
they
are
afore-obliged
to
.
Their
sin
in
rejecting
the
Covenant
into
which
they
were
taken
admits
of
variety
of
aggravations
,
beyond
what
the
sin
of
others
in
not
taking
hold
of
the
Covenant
admits
of
,
which
they
being
made
sensible
the
apprehonsive
of
,
hath
a
potent
tendency
strongly
to
oblige
them
to
imbrace
it
.
But
of
this
I
may
touch
more
again
hereafter
.
But
3.
And
lastly
,
The
interest
that
the
Seed
of
Believers
have
in
the
Covenant
as
ratified
,
sealed
and
confirmed
to
them
by
the
Application
of
the
Token
,
highly
subserves
their
personal
imbracement
of
it
by
way
of
incouragement
;
they
have
peculiar
incouragements
thereunto
beyond
what
others
have
.
To
instance
in
some
few
of
them
.
1.
First
,
They
find
themselves
already
in
a
state
of
peace
with
God
.
Their
work
is
not
so
much
to
gain
,
or
make
peace
with
God
,
as
to
maintain
it
.
Their
peace
is
already
made
by
being
received
into
the
Covenant
of
Grace
,
the
Law
hath
nothing
to
charge
upon
them
to
their
condemnation
,
they
are
not
under
the
Law
but
under
Grace
;
they
are
discharged
from
the
condemning
power
of
whatever
guilt
might
hitherto
be
charged
upon
them
.
And
how
great
an
incouragement
must
that
needs
be
to
them
to
close
in
with
Christ
?
what
ground
of
hope
have
they
that
God
will
accept
of
them
and
grant
them
his
Spirit
for
their
Renovation
and
Sanctification
?
'T
is
none
of
the
least
discouragements
to
Adult
sinners
to
come
unto
Christ
,
that
they
ly
under
so
much
guilt
as
they
are
conscious
to
themselves
of
:
were
they
assured
their
guilt
were
removed
,
that
God
were
not
obliged
to
deal
with
them
as
enemies
,
what
incouragements
and
what
hopes
would
they
have
,
that
God
might
give
them
his
Spirit
for
their
Regeneration
and
Sanctification
.
Now
that
discouragement
is
removed
out
of
the
way
of
the
Seed
of
Believers
,
finding
themselves
already
in
a
state
of
peace
with
God
;
how
can
they
then
rationally
entertain
any
jealousies
about
his
readiness
to
do
them
good
,
and
continue
them
in
that
state
?
2.
There
is
the
mutual
Love
and
Friendship
that
hath
been
between
God
and
theri
Parents
as
a
further
incouragement
to
them
.
The
special
Love
and
Favour
that
God
bears
to
their
Parents
,
is
a
choise
incouragement
to
Children
,
that
,
accepting
of
the
Covenant
,
and
giving
up
themselves
to
God
in
Christ
according
to
the
tenour
of
it
,
they
shall
not
be
rejected
,
but
readily
accepted
by
him
.
As
God
hath
granted
and
actually
vouchsafed
many
choice
Mercies
and
Favours
to
Children
for
their
Parents
sake
:
so
Children
have
improved
the
consideration
of
their
relation
to
such
Parents
as
a
help
to
their
Faith
and
Hope
in
their
seeking
unto
God
for
Mercy
.
Thus
,
though
Ishmael
by
his
persecuting
of
Isaac
had
forfeited
his
interest
in
the
Covenant
,
and
was
cast
out
both
of
Abraham's
Family
and
the
Covenant
;
yet
God
promised
to
make
him
a
Nation
,
because
he
was
Abraham's
Seed
,
Gen.
21.13
.
So
we
find
God
for
the
sake
both
of
Abraham
and
David
shewing
Mercy
to
their
respective
Posterity
,
though
guilty
of
great
provocations
against
him
,
Psalm
.
105.42
.
Isa.
37.35
.
Hence
are
such
Petitions
in
Scritpture
,
Oh
turn
unto
me
,
and
have
Mercy
upon
me
,
give
thy
strength
to
they
Servant
,
and
save
the
Son
of
thy
Hand-maid
,
Psal.
86.16
.
As
the
consideration
of
his
own
relation
to
God
as
his
Servant
,
so
the
consideration
of
his
delcent
from
her
that
was
his
Hand-maid
,
was
a
great
incouragement
to
him
,
and
a
great
advantage
to
his
Faith
and
Hope
in
petitioning
for
Mercy
.
For
Children
to
consider
their
relation
to
such
Parents
,
between
God
and
whom
there
hath
been
or
is
a
mutual
special
Love
and
Friendship
,
is
a
singular
incouragement
to
them
in
taking
hold
of
the
Covenant
,
and
applying
themselves
to
God
for
the
Mercies
and
Blessings
of
it
.
The
Love
that
God
bears
to
believing
Parents
is
a
very
great
ingagement
to
him
to
a
ready
doing
Good
to
their
Children
.
3.
There
is
all
that
God
hath
already
done
for
them
as
the
Seed
of
such
Parents
signally
expressive
and
significative
of
his
special
good
will
towards
them
,
as
a
further
incouragement
to
them
God's
extending
his
Covenant
to
them
,
and
thereby
freeing
them
from
the
condemning
power
of
Original
sin
,
giving
them
an
interest
in
himself
,
and
a
right
to
future
Salvation
,
and
thereby
securing
their
Salvation
in
case
of
their
death
in
Infancy
,
are
glorious
significations
of
his
special
good
will
unto
them
,
and
willingness
that
they
in
particular
should
be
saved
,
and
consequently
may
be
improved
as
choice
incouragements
to
them
to
take
hold
of
the
Covenant
:
They
have
not
the
least
ground
to
suspect
God's
readiness
to
receive
them
,
and
proceed
on
in
his
goodness
and
kindness
to
them
,
seeing
he
hath
secured
their
Salvation
by
his
Covenant
and
Promise
,
while
they
were
uncapable
of
performing
the
conditions
of
it
in
their
own
Persons
,
be
sure
he
will
not
reject
them
,
or
refuse
to
continue
hs
Grace
to
them
,
in
order
to
their
future
Salvation
,
when
they
are
willing
to
accept
of
and
perform
the
conditions
of
the
Covenant
themselves
.
Paul
strengtheneth
his
Faith
and
Hope
as
to
God's
delivering
him
from
every
evil
work
,
and
preserving
him
to
his
Heavenly
Kingdom
by
the
consideration
of
what
he
had
done
for
him
in
delivering
him
from
that
great
Tyrant
Nero
,
2
Tim.
4.16
,
17
,
18.
And
surely
much
more
may
the
Seed
of
Believers
incourage
themselves
and
strengthen
their
Faith
and
Hope
as
to
God's
acceptation
of
them
,
and
giving
them
Grace
and
Glory
,
themselves
being
now
willing
to
accept
of
and
perform
the
conditions
of
the
Covenant
by
the
consideration
of
what
he
hath
already
done
for
them
.
4.
They
may
,
if
not
positively
assure
themselves
,
yet
comfortably
hope
that
they
are
yet
actually
under
the
Promises
of
God's
being
a
God
to
them
,
and
giving
them
future
Salvation
;
And
how
great
an
incouragement
must
that
needs
be
to
them
?
They
have
the
faithfulness
of
God
ingaged
to
make
good
his
Promises
,
unless
they
by
their
wilful
rejection
of
Christ
and
the
Terms
of
the
Covenant
forseit
their
own
Interest
in
them
.
Obj.
But
it
may
be
said
,
Though
hitherto
they
have
been
actually
under
the
Promises
,
and
consequently
might
have
incouraged
themselves
by
the
consideration
of
the
faithfulness
of
God
:
but
now
they
can
no
longer
lay
claim
to
the
Promises
,
but
upon
supposition
of
their
own
performance
of
the
conditions
of
the
Covenant
.
Answ.
It
is
true
,
but
yet
let
this
be
considered
,
That
God
in
the
Promise
speaks
more
determinately
,
expressly
and
particularly
to
them
,
than
he
doth
to
others
.
The
language
of
God
to
each
one
of
them
is
this
,
I
am
thy
God
,
only
do
not
now
reject
my
Covenant
,
and
the
relation
between
me
and
thee
shall
be
continued
.
To
others
he
speaks
more
generally
and
indefinitely
,
He
that
believes
shall
be
saved
.
Him
that
cometh
unto
me
I
will
in
no
wise
cast
out
.
Whosoever
will
,
let
him
come
and
take
of
the
Water
of
Life
.
Now
,
though
it
is
true
,
these
general
and
indefinite
Promises
and
Invitations
are
sufficient
incouragements
to
all
to
come
unto
and
close
in
with
Christ
,
and
cast
themselves
upon
him
for
Pardon
,
Life
and
Salvation
;
yet
we
find
by
experience
,
poor
awakened
sinners
are
hardly
perswaded
that
themselves
are
in
particular
intended
in
those
more
general
and
indefinite
Promises
and
Calls
.
Were
they
assured
themselves
were
intended
,
it
would
be
a
mighty
incouragement
to
them
;
but
that
they
are
hardly
brought
to
believe
.
The
more
we
can
appropriate
any
Promises
to
our selves
in
particular
,
the
greater
efficacy
they
will
have
upon
our
hearts
for
our
incouragement
.
It
is
a
mighty
incouragement
to
the
Jaylor
,
when
the
Apostle
shall
speak
particularly
to
him
,
and
assure
him
if
he
should
believe
,
he
should
be
saved
and
all
his
house
.
Now
God
speaks
particularly
and
determinately
to
the
Seed
of
Believers
,
and
not
only
offers
to
be
a
God
to
them
,
but
assures
them
he
is
so
already
,
only
requires
their
personal
performance
of
the
conditions
of
the
Covenant
,
in
order
to
the
continuance
of
that
Relation
between
himself
and
them
,
and
that
they
may
have
the
actual
injoyment
of
that
Salvation
,
they
are
,
as
the
Seed
of
such
Parents
,
the
Heirs
of
.
And
if
it
should
be
said
,
that
they
may
have
forfeited
their
Covenant-state
and
Relation
already
by
their
not
sooner
actually
and
explicitly
recognizing
the
Covenant
,
and
giving
up
themselvs
to
God
in
Christ
according
to
the
tenour
of
it
;
and
fears
of
that
will
render
this
consideration
of
little
use
to
them
.
That
Objection
shall
be
answered
by
and
by
.
Obj.
If
it
be
yet
said
,
That
what
incouragements
soever
they
have
to
believe
and
take
hold
of
the
Covenant
,
yet
they
will
soon
find
by
experience
their
own
inability
to
do
it
,
they
will
find
they
cannot
do
it
without
the
special
Teachings
and
Operations
of
the
Spirit
;
and
what
incouragement
have
they
to
hope
for
these
Teachings
and
Operations
beyond
what
others
have
?
To
that
I
add
in
a
fifth
incouragement
that
they
have
above
others
,
and
that
is
this
:
They
stand
nearer
than
the
rest
of
Mankind
to
,
and
are
the
more
especial
Objects
of
the
Promises
of
saving
Grace
.
This
I
have
spoken
so
largely
to
already
,
that
I
need
add
no
more
.
But
besides
,
all
those
other
incouragements
they
have
to
believe
may
be
improved
as
a
help
to
their
hope
for
Grace
to
inable
them
thereunto
.
Surely
then
finding
themselves
in
a
state
of
Peace
with
God
,
remembring
what
a
mutual
Friendship
and
Love
there
hath
been
between
God
and
their
Parents
,
considering
what
he
hath
already
done
for
them
as
a
signal
signification
of
his
good
will
towards
them
,
and
having
a
particular
Promise
to
assure
them
in
particular
,
that
as
God
at
present
is
,
so
he
will
continue
to
be
a
God
to
them
,
unless
by
their
voluntary
rejecting
the
Covenant
they
disanul
that
their
Interest
;
may
not
only
be
choice
incouragements
to
them
to
believe
and
take
hold
of
the
Covenant
,
but
to
hope
that
God
will
readily
vouchsafe
them
the
Teachings
and
effectual
Operations
of
his
Spirit
to
inable
them
so
to
do
,
they
waiting
upon
him
in
his
own
way
.
But
to
put
a
close
to
this
second
Question
.
We
now
see
how
great
Good
,
what
glorious
Benefits
and
Advantages
the
Seed
of
Believers
have
by
the
Application
of
the
Token
of
the
Covenant
to
them
;
and
from
all
we
may
conclude
,
that
Infant-Baptism
is
a
practice
well
worthy
enquiring
into
,
and
contending
for
by
all
Parents
that
have
any
respect
to
the
spiritual
and
eternal
welfare
of
their
Children
.
CHAP.
X.
The
third
grand
Question
proposed
.
The
duty
of
Parents
towards
their
Children
reduced
to
two
Heads
.
Their
duty
to
be
performed
immediately
and
directly
towards
them
again
reduced
to
two
Heads
.
What
they
are
to
teach
and
instruct
them
in
and
about
:
As
also
what
means
they
are
to
use
for
the
rendring
.
Instructions
given
them
,
opened
.
Some
rules
for
their
right
management
of
them
in
the
performance
of
their
duty
,
laid
down
.
Their
duty
to
be
performed
immediately
towards
God
on
the
behalf
of
their
Children
,
shewed
.
Some
Motives
to
press
them
to
a
faithful
performance
of
their
duty
,
urged
.
Quest.
3.
WHat
is
the
duty
of
Parents
towards
their
Children
,
as
under
the
bond
of
the
Covenant
and
bearing
the
Token
of
it
?
Answ.
This
and
the
next
Question
being
frequently
and
largely
treated
of
by
others
,
I
shall
speak
the
more
sparingly
to
them
.
For
this
Question
then
,
the
duty
of
Parents
is
considerable
two
ways
.
-
1.
First
,
As
to
be
performed
immediately
,
and
directly
towards
their
Children
.
-
2.
Secondly
,
As
to
be
performed
more
immediately
towards
God
,
but
with
reference
to
,
and
on
the
behalf
of
their
Children
,
they
are
to
deal
with
their
Children
in
the
Name
,
and
on
the
behalf
of
God
,
and
to
deal
with
God
,
with
reference
to
,
and
on
the
behalf
of
their
Children
.
First
,
For
their
duty
immediately
and
directly
respecting
their
Children
,
the
Apostle
summarily
comprehends
it
under
these
two
terms
,
Nurture
and
Admonition
,
and
both
must
be
of
the
Lord
,
Eph.
6.3
.
And
ye
Fathers
provoke
not
your
Children
to
wrath
,
but
bring
them
up
in
the
nurture
and
admonition
of
the
Lord
.
Though
the
Apostle
here
speaks
expressly
only
unto
Fathers
,
yet
Mothers
are
not
exempted
,
but
included
:
As
they
are
alike
interested
in
their
Children
with
their
Husbands
;
so
they
are
to
joyn
with
them
in
the
holy
education
of
them
;
and
says
the
Apostle
,
bring
up
your
Children
in
or
with
the
nurture
and
admonition
of
the
Lord
;
as
if
the
Apostle
should
say
,
to
your
seeding
,
cloathing
and
providing
necessaries
for
their
bodies
,
and
a
comfortable
subsistance
in
this
life
,
add
the
nurture
and
admonition
of
the
Lord
.
Here
I
shall
do
two
things
.
1.
Briefly
open
their
duty
.
2.
Add
some
Rules
for
a
more
successful
performance
of
it
.
1.
For
the
first
,
under
these
two
terms
,
we
are
to
comprehend
two
things
in
the
general
.
1.
First
,
Instruction
.
2.
Secondly
,
The
Use
and
Application
of
all
due
and
apt
means
subserving
or
conducing
to
their
imbracing
,
acting
and
practising
according
to
instructions
given
them
:
[
*
](A65668-e22560-b)
*
Hortatur
ut
eos
educent
cum
institutione
&
commonefactione
Domini
,
hoc
est
,
ut
eos
instituant
,
&
erudiant
in
Doctrinâ
Christianâ
,
&
subinde
piis
commonefactionibus
ad
officia
pietatis
forment
.
Pisca
.
in
loco
.
so
that
the
duty
of
Parents
towards
their
Children
consists
in
two
things
in
the
general
.
First
,
In
teaching
and
instructing
them
.
And
though
they
are
to
teach
and
instruct
them
in
their
whole
duty
both
towards
God
and
Man
;
yet
I
shall
only
instance
in
five
things
,
wherein
they
are
in
a
peculiar
manner
to
instruct
them
.
1.
First
,
They
are
to
teach
and
instruct
them
in
the
knowledge
of
God
,
acquaint
them
with
the
Being
of
God
,
endeavour
to
convince
them
that
there
is
a
supreme
Being
whom
we
call
God
,
who
is
the
Creator
and
Governour
of
all
things
,
from
whom
themselves
have
originally
received
their
Beings
,
whose
they
are
,
and
upon
whom
they
depend
,
whom
they
must
worship
,
and
who
will
judge
them
at
the
last
day
,
and
then
reward
them
according
as
they
have
obeyed
or
disobeyed
his
Commands
.
And
as
they
are
to
instruct
them
in
the
Being
of
a
God
;
so
to
acquaint
them
with
the
manner
of
his
Substence
and
Nature
,
as
revealed
by
his
Names
,
Titles
and
Properties
,
as
they
are
able
to
bear
it
.
And
we
find
Children
soon
comply
with
the
notions
of
a
Deity
,
and
not
altogether
unreadily
entertain
especially
such
notions
of
and
about
his
Nature
,
as
are
discoverable
by
,
and
agreeable
to
the
light
and
dictates
of
Nature
.
Some
have
observed
,
that
all
Religion
is
ingraffed
upon
the
stock
of
Nature
;
God
hath
left
somewhat
of
those
Original
Principles
of
Religion
implanted
in
the
Nature
of
Man
at
his
first
Creation
,
which
facilitates
the
reception
of
the
first
fundamental
Principles
upon
which
all
Religion
is
built
;
as
a
brand
sooner
inkindles
than
the
green
wood
that
hath
never
been
in
the
fire
.
Hence
Parents
are
to
begin
with
the
revival
of
such
principles
and
Notions
as
are
not
utterly
obliterated
and
blotted
out
of
the
Nature
of
Man
,
and
such
are
these
concerning
the
Beeing
of
God
,
his
Nature
and
Relations
towards
Man
as
his
Creator
and
Governour
,
&c.
Let
but
these
Principles
and
Notions
be
throughly
revived
,
and
more
fully
fixed
and
reveted
in
the
minds
and
Consciences
of
Children
;
it
will
greatly
facilitate
their
reception
of
all
higher
Truths
and
Doctrines
revealed
in
the
Scriptures
.
2.
They
are
to
teach
and
instruct
them
in
the
way
of
God's
dealing
with
Man
as
his
Creature
,
that
it
always
hath
been
and
still
is
according
to
some
Covenant
,
wherein
he
promises
somewhat
of
Good
unto
Men
upon
condition
of
their
performing
that
duty
himself
hath
prescribed
and
injoyned
;
having
always
annexed
rewards
and
punishments
to
the
performance
or
non-performance
of
that
duty
.
For
Parents
to
instruct
their
Children
and
make
them
apprehensive
and
sensible
that
this
always
hath
been
,
and
still
is
the
way
of
God's
dealing
with
Men
,
will
greatly
conduce
to
their
more
ready
entertainment
of
what
shall
be
shewed
them
concerning
the
several
Covenants
God
hath
made
with
Men
,
and
their
states
,
conditions
and
duties
as
interested
in
the
one
or
the
other
Covenant
that
God
hath
made
with
Man
.
3.
They
are
to
teach
and
instruct
them
in
and
about
the
Covenant
of
Nature
,
or
the
Law
of
Works
established
with
Man
at
his
first
Creation
;
and
here
they
are
to
instruct
them
,
in
that
happy
estate
Man
was
in
as
under
that
Covenant
,
how
happy
he
should
have
been
had
he
performed
the
conditions
of
it
;
what
penalty
was
annexed
to
the
transgression
of
that
Law
;
how
that
Covenant
was
broken
by
Adam
the
first
Parent
of
Mankind
;
how
far
all
his
posterity
are
concerned
in
that
breach
;
what
the
penalty
is
that
all
Mankind
as
born
into
the
World
are
under
,
and
farther
subject
to
,
as
involved
in
that
breach
;
how
the
guilt
of
Adam's
sin
redounds
to
them
;
how
their
Natures
are
corruped
and
depraved
;
how
that
corruption
and
depravation
of
their
Natures
flows
from
that
first
breach
of
that
Covenant
;
how
they
are
Children
of
Wrath
,
as
under
that
guilt
,
and
as
having
their
Natures
so
vitiated
and
depraved
.
4.
They
are
to
instruct
them
,
in
and
about
the
Covenant
of
Grace
,
as
established
in
the
Sacrifice
,
Death
and
Sufferings
of
a
Mediator
;
and
here
they
are
to
instruct
them
,
in
the
Person
,
Offices
and
Works
of
this
Mediator
;
what
are
the
terms
and
conditions
of
this
Covenant
;
how
far
themselves
are
interested
in
it
,
as
the
Seed
of
believing
Parents
;
what
Good
they
have
already
granted
to
them
by
it
;
upon
what
terms
that
Good
was
granted
,
and
hath
been
hitherto
continued
to
them
;
what
is
now
required
of
them
to
the
preservation
of
their
Covenant-state
.
5.
They
are
to
teach
and
instruct
them
in
the
uses
and
ends
of
their
Baptism
;
[
*
](A65668-e22670-b)
*
Doctrinam
Baptismi
teneant
Baptizati
.
Hild.
what
is
signified
by
it
;
how
the
Covenant
they
are
received
into
,
is
sealed
and
confirmed
by
it
;
what
assurance
they
have
thereby
of
injoying
all
the
Good
,
Benefits
and
Blessings
promised
,
unless
they
forfeit
them
by
the
non-performance
of
that
duty
God
requires
on
their
parts
;
what
incouragements
they
have
to
perform
that
duty
;
what
obligations
ly
upon
them
to
take
hold
of
the
Covenant
,
and
give
up
themselves
to
God
;
what
their
sin
and
misery
will
be
in
case
they
do
it
not
;
how
happy
they
shall
be
in
case
they
do
it
.
Thus
the
Lord
commands
the
People
of
Israel
to
instruct
their
Children
in
the
use
and
ends
of
the
Passover
,
and
the
same
they
were
doubtless
to
do
in
respect
of
Circumcision
,
and
other
Sacramental
sings
in
use
among
them
,
Exod.
12.26
,
27.
And
it
shall
come
to
pass
,
when
your
Children
say
unto
you
,
What
mean
you
by
this
service
?
then
ye
shall
say
,
It
is
the
Sacrifice
of
the
Lord
's
Passover
,
who
passed
over
the
houses
of
the
Children
of
Israel
,
when
he
smote
the
Egyptians
,
and
delivered
our
houses
.
And
here
we
may
observe
the
usefulness
of
bringing
Children
to
the
administration
of
Baptism
:
to
others
it
may
occasion
their
enquiry
after
the
meaning
of
that
Ordinance
;
but
however
,
whether
they
enquire
or
no
,
it
is
the
duty
of
Parents
to
let
them
behold
the
administration
of
it
,
and
thereupon
take
occasion
to
instruct
them
in
the
uses
and
ends
of
it
.
But
2.
For
the
Use
and
Application
of
all
due
and
apt
means
conducing
to
their
imbracing
,
acting
and
practising
according
to
these
instructions
given
them
.
And
thus
1.
They
are
to
keep
them
,
as
much
as
may
be
,
from
any
notice
or
knowledge
of
any
Objects
,
Principles
,
or
Doctrines
,
as
also
from
any
such
notions
,
or
apprehensions
of
,
and
about
earthly
things
,
as
by
means
whereof
,
they
may
be
obstructed
and
prejudiced
in
their
closing
in
with
God
in
Christ
,
imbracing
the
Covenant
,
and
giving
themselves
up
to
God
according
to
the
terms
of
it
.
Preserve
their
minds
and
affections
,
as
much
as
may
be
,
from
anticipations
or
pre-ingagements
,
by
means
of
which
their
imbracing
,
acting
and
practising
according
to
what
they
are
taught
,
would
be
prejudiced
.
Thus
,
suppose
Believers
to
have
their
lot
cast
in
places
where
some
false
God
is
worshipped
,
their
duty
would
be
,
to
keep
their
Children
from
any
notice
of
such
a
God
:
so
where
corrupt
Principles
and
Doctrines
,
whether
relating
to
worship
or
manners
,
are
preached
or
maintained
,
it
is
the
duty
of
Parents
,
what
in
them
lyes
,
to
keep
their
Children
from
any
knowledge
of
them
,
lest
their
minds
and
judgments
should
be
infected
with
them
;
So
to
keep
them
from
the
sight
of
such
things
as
have
a
tendency
to
vitiate
their
minds
,
and
excite
the
corruptions
of
their
hearts
.
For
this
reason
Aristotle
tells
us
a
Law-giver
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
viz.
lest
the
minds
of
youth
should
be
vitiated
,
and
they
should
first
learn
to
speak
filthily
,
and
then
to
act
filthily
.
So
again
,
to
keep
them
from
any
such
notions
or
apprehensions
of
,
and
about
earthly
things
,
as
tend
to
ingage
their
affections
to
them
.
Parents
are
not
a
little
prejudicial
to
their
Children
,
to
appland
their
bravery
,
on
the
account
of
fine
clothes
and
the
like
:
so
by
insinuating
the
worth
and
excellency
of
Mony
,
Estates
,
Honours
and
the
like
;
they
should
rather
endeavour
to
convince
them
of
the
nothingness
,
insignificancy
and
vanity
of
these
things
.
When
Childrens
minds
are
prepossessed
with
notions
and
apprehensions
of
a
worth
and
excellency
in
such
things
,
their
desires
run
out
after
them
,
and
they
begin
to
promise
to
themselves
a
kind
of
felicity
in
them
;
whence
they
soon
ingage
in
a
pursuance
of
them
,
to
the
neglect
of
Christ
,
and
that
inheritance
above
they
are
born
Heirs
unto
.
2.
Frequent
repetitions
and
inculcations
of
the
same
things
greatly
conduce
to
the
ends
mentioned
:
Children
,
as
they
receive
but
little
at
a
time
,
so
they
need
frequent
repetitions
and
inculacations
of
the
same
things
;
their
understandings
are
weak
,
their
memories
slippery
,
and
what
impressions
may
be
made
upon
their
hearts
and
affections
,
soon
wear
off
again
:
hence
the
same
things
must
be
often
repeated
and
inculcated
upon
them
.
Indeed
repetitions
and
inculcations
of
the
same
things
are
useful
to
the
Adult
:
To
write
the
same
things
to
you
,
saith
the
Apostle
to
the
Philippians
,
to
me
indeed
is
not
grievous
,
but
for
you
it
is
safe
,
Phil.
3.1
.
Men
it
is
true
are
desighted
in
variety
,
and
in
the
newness
of
things
proposed
,
but
saith
the
Apostle
,
to
write
the
same
things
is
safe
for
you
:
yet
the
same
things
may
be
written
,
or
spoken
in
variety
of
phrases
and
different
expressions
,
and
so
to
do
,
is
useful
to
prevent
tediousness
,
and
loathing
;
but
to
have
the
same
things
frequently
repeated
and
inculcated
,
if
not
in
the
same
,
yet
in
different
phrases
and
expressions
,
is
exceeding
safe
for
grown
Christians
,
and
much
more
for
Children
;
yea
to
repeat
the
same
things
,
in
the
same
words
and
expressions
,
supposing
purdence
be
used
,
is
useful
for
them
.
The
Lord
,
speaking
of
the
Commandments
,
Statutes
and
Judgments
he
had
given
his
ancient
People
,
gives
them
this
charge
about
them
,
that
they
should
teach
them
diligently
to
their
Children
,
Deut.
6.7
.
and
what
he
means
by
teaching
them
diligently
,
he
explains
in
the
following
words
,
thou
shalt
talk
of
them
(
viz.
to
thy
Children
)
when
thou
sittest
in
thy
house
,
and
when
thou
walkest
by
the
way
,
when
thou
liest
down
,
and
when
thou
risest
up
;
as
much
as
to
say
,
thou
shalt
be
frequently
talking
of
,
and
inculcating
them
upon
thy
Children
.
The
capacities
of
Children
require
a
frequent
repetition
and
inculcation
of
the
same
things
,
as
in
respect
of
their
natural
sood
:
As
they
can
receive
and
digest
but
a
little
at
a
time
,
so
they
must
be
frequently
fed
:
So
in
respect
of
instructions
,
which
are
the
food
of
their
souls
,
they
must
be
frequently
instructed
in
the
same
things
.
3.
The
intermingling
Exhortations
,
Perswasions
,
Intreaties
,
Commands
,
&c.
with
Instructions
,
tends
greatly
to
render
those
Instructions
more
effectual
;
it
is
not
enough
to
inlighten
the
understanding
,
and
inform
the
judgment
,
but
the
affections
and
passions
must
be
wrought
upon
,
and
excited
.
We
find
the
working
upon
,
and
exciting
of
the
affections
and
passions
in
grown
persons
is
highly
serviceable
to
their
conversion
,
imbracement
of
,
and
stedfastness
in
the
ways
of
God
;
and
much
more
must
it
be
so
in
Children
.
Now
the
aflections
and
passions
are
wrought
upon
by
the
means
now
mentioned
.
These
Exhortations
,
Perswasions
,
Commands
,
&c.
are
conceived
to
be
included
in
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
translate
admonition
;
Parents
are
to
bring
up
up
their
Children
in
the
admonition
as
well
as
nurture
of
the
Lord
:
so
saith
God
of
Abraham
,
I
know
Abraham
that
he
will
command
his
Children
and
his
Household
;
and
what
the
issue
of
that
shall
be
he
tells
us
,
they
shall
keep
the
way
of
the
Lord
,
Gen.
18.19
.
of
which
more
by
and
by
.
Such
Perswasions
and
Exhortations
,
Intreaties
and
Commands
are
expressive
of
the
affections
of
Parents
towards
,
as
well
as
their
authority
over
their
Children
;
and
the
more
Children
are
sensible
of
their
Parents
affection
towards
,
and
authority
over
them
,
the
greater
efficacy
will
their
Instructions
have
upon
their
hearts
.
Their
Parents
are
present
with
them
,
and
visible
to
them
;
God
is
out
of
their
sight
,
their
apprehensions
of
him
can
be
supposed
to
be
but
low
,
and
confused
;
they
live
by
sence
,
and
not
by
Faith
.
Hence
an
affectionate
Exhortation
,
or
Intreaty
from
their
Parents
,
may
,
and
possibly
will
do
more
with
them
,
than
the
bare
Commands
of
God
;
however
such
Exhortations
and
Commands
,
&c.
from
their
Parents
added
to
the
Exhortations
and
Commands
from
God
in
his
Word
,
must
needs
rationally
be
more
effectual
.
There
is
their
Parents
affection
answered
by
a
natural
storge
and
filial
affection
towards
them
,
and
Paternal
authority
answered
by
a
natural
kind
of
instinct
,
or
inclination
to
obey
,
superadded
to
the
efficacy
of
those
dawnings
of
Light
,
let
into
their
understandings
by
Instructions
given
them
,
and
of
those
morning-apprehensions
they
have
of
God
,
more
effectually
to
induce
and
ingage
them
to
act
and
practise
accordingly
.
Hence
this
intermixture
of
Exhortations
,
Perswasions
,
Intreaties
and
Commands
must
needs
greatly
further
their
conversion
and
imbracement
of
the
Covenant
.
4.
Good
Examples
are
great
furtherances
to
Childrens
falling
in
with
,
and
imbracement
of
the
ways
of
God
;
and
indeed
neither
instructions
,
nor
the
use
of
any
other
means
can
be
rationally
expected
to
be
successful
,
without
this
example
conduce
to
the
rendring
Instructions
effectual
two
ways
.
1.
They
reallize
to
Childrens
apprehensions
the
things
they
are
instructed
in
,
and
about
:
for
Parents
to
speak
of
a
God
infinitely
holy
,
and
a
perfect
hater
of
sin
;
to
speak
of
God
infinitely
just
,
and
a
severe
avenger
of
sin
,
&c.
and
yet
not
express
any
fear
towards
him
themselves
,
nor
take
heed
of
what
is
sinful
,
will
signify
little
;
Children
will
quickly
apprehend
the
inconsistency
between
what
is
spoken
of
,
or
concerning
God
,
and
their
Parents
ways
and
actions
.
Now
how
can
Parents
expect
their
Children
should
believe
,
what
their
own
ways
and
actions
declare
themselves
believe
not
?
2.
Examplies
induce
and
provoke
to
Imitation
,
Exempla
magis
movent
quàm
documenta
,
is
peculiarly
true
,
as
applyed
to
Children
;
we
see
how
prone
they
are
to
Imitation
,
their
manners
are
much
formed
by
example
;
[
*
](A65668-e22990-b)
*
Aristotle
would
have
youth
kept
even
from
the
sight
of
all
Pictures
of
any
Limner
,
excepting
of
such
an
one
who
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
represents
the
honest
manners
of
worthy
Men.
hence
good
examples
not
only
from
Parents
,
but
others
highly
further
their
falling
in
with
,
and
imbracing
of
the
ways
of
God
.
5.
To
put
Children
upon
and
inure
them
to
holy
exercises
,
will
greatly
further
the
ends
aimed
at
:
hence
Parents
should
put
their
Children
upon
the
practice
of
what
they
have
taught
them
,
thus
they
are
to
cause
them
to
joyn
in
holy
duties
both
publick
and
private
.
It
is
prejudicial
to
Children
to
be
excluded
from
Family
duties
,
at
least
when
they
are
capable
to
joyn
in
them
,
without
causing
distractions
;
and
let
me
say
for
Parents
to
plead
Children
will
be
troublesome
,
when
the
fault
is
in
themselves
,
in
not
bringing
of
them
under
their
command
,
will
be
but
a
bad
excuse
at
the
last
.
So
again
,
Parents
should
inure
them
to
holy
exercises
themselves
,
as
Reading
and
Praying
,
and
direct
them
in
a
right
performance
of
that
duty
:
we
find
both
our
Lord
Christ
,
and
John
Baptist
instructed
their
Disciples
in
performance
of
that
duty
,
and
probably
betimes
,
Luk.
11.1
.
Let
them
know
that
all
Good
must
come
from
God
,
and
put
them
upon
the
seeking
for
it
from
him
;
let
them
know
their
continuance
in
a
Covenant-state
depends
upon
their
performance
of
the
conditions
themselves
,
but
let
them
know
withall
that
it
is
God
must
give
what
himself
requires
.
6.
The
adding
of
due
Correction
as
the
case
may
require
,
will
yet
promote
the
same
ends
;
the
Rod
is
the
Child's
ordinance
,
hence
so
frequently
recommended
by
Solomon
.
Though
correction
conveys
not
Grace
to
,
nor
can
it
work
Grace
in
the
soul
,
yet
it
highly
subserves
their
gaining
of
Grace
.
2.
But
secondly
,
Let
me
just
touch
upon
some
few
Rules
,
that
may
be
of
use
unto
Parents
in
their
right
and
successful
performance
of
their
duty
towards
their
Children
.
1.
By
grave
and
serious
dealing
with
them
about
the
concerns
of
God
and
their
souls
,
with
a
gravity
and
seriousness
becoming
matters
of
such
an
importance
.
It
is
said
of
a
Bishop
,
he
must
be
one
who
ruleth
well
his
own
house
,
having
his
Children
in
subjection
with
all
gravity
,
1
Tim.
3.4
.
the
same
is
the
duty
of
all
Christian
Parents
,
though
eminently
required
in
the
Ministers
of
the
Gospel
.
Some
deal
with
their
Children
in
soul-affaires
,
as
though
they
were
rather
in
jest
than
earnest
;
and
no
wonder
though
Children
are
neither
serious
,
nor
in
good
earnest
in
●●●ending
to
,
or
practising
such
instructions
:
Parents
should
labour
to
carry
it
so
in
all
their
words
〈…〉
,
as
that
their
Children
may
perceive
the
weight
and
importance
of
the
things
they
deal
with
them
about
.
Instructing
and
chastising
Children
requires
the
utmost
gravity
and
seriousness
.
2.
Shew
as
much
love
to
God
,
as
also
as
much
affection
towards
your
Children
,
but
as
little
of
self
and
passion
as
possibly
you
can
:
the
more
Children
are
apprehensive
of
these
things
(
and
quickly
apprehensive
they
will
be
)
the
more
weight
will
instructions
have
upon
their
hearts
;
the
less
of
God
,
and
the
more
of
self
appears
in
any
Instructions
,
Counsels
,
Perswasions
or
Commands
,
the
less
will
they
be
attended
to
,
and
regarded
,
sic
vice
versâ
.
3.
Exercise
Wisdom
and
Prudence
.
Wisdom
and
Prudence
is
required
hardly
in
any
thing
,
if
in
any
thing
at
all
,
more
than
in
the
education
and
bringing
up
of
Children
;
yet
I
shall
not
attempt
to
give
any
Reles
in
this
case
,
neither
is
it
in
the
power
of
any
man
to
give
such
Rules
and
Directions
,
as
may
sufficiently
furnish
all
Parents
with
that
Wisdom
and
Prudence
necessary
to
the
right
managing
of
themselves
in
the
discharge
of
their
duty
towards
their
Children
;
they
must
have
it
from
God
,
or
after
all
,
they
will
be
greatly
defective
therein
.
I
shall
only
intimate
some
Cases
wherein
special
Wisdom
is
requried
.
1.
In
beginning
with
such
Instructions
as
those
principles
connatural
to
them
will
subserve
their
imbracement
of
,
to
kindle
the
brand
,
if
I
may
so
speak
,
where
it
hath
the
greatest
disposition
to
take
fire
.
2.
Again
,
Wisdom
is
required
in
so
repeatîng
and
inculcating
Instructions
,
as
that
they
may
be
most
useful
for
the
inlightning
their
minds
,
and
working
upon
their
affections
;
and
yet
may
not
beget
tediousness
or
slightness
of
spirit
.
3.
Again
,
much
Wisdom
is
required
in
intermingling
such
instructions
;
and
so
administring
them
,
as
may
keep
up
their
love
to
,
and
delight
in
Religion
,
with
such
instructions
as
may
keep
up
a
holy
awe
and
fear
in
their
hearts
Godward
.
4.
Again
,
Wisdom
is
required
in
keeping
up
their
incouragements
,
and
yet
preventing
their
presumption
and
formality
.
5.
Once
again
,
much
Wisdom
is
required
in
dealing
with
Children
according
to
their
different
tempers
and
constitutions
;
some
are
more
easily
wrought
upon
by
love
,
others
by
fear
;
some
by
gentle
,
others
by
more
severe
means
;
some
need
more
of
the
rod
,
others
less
:
and
variety
of
the
like
instances
might
be
given
.
This
is
certain
,
the
success
of
Parents
discharge
of
their
duty
towards
their
Children
,
very
much
depends
upon
the
Wisdom
they
are
indued
with
,
and
do
exercise
therein
.
4.
Begin
with
your
Children
betimes
,
Chasten
thy
Child
betimes
,
saith
Solomon
;
so
instruct
him
betimes
.
Parents
should
endeavour
(
were
it
possible
)
to
anticipate
Satan
,
and
put
a
check
to
the
very
first
buddings
forth
of
corruption
,
Quò
semel
est
imbuta
recens
,
&c.
'T
is
the
folly
of
most
Parents
to
leave
themseles
only
an
after-game
to
play
;
they
sow
not
till
the
thorns
have
got
such
rooting
,
as
that
they
check
the
seed
sowen
;
their
Childrens
minds
are
so
vitiated
,
that
their
in
structions
meet
with
stronger
opposition
than
otherwise
they
would
do
:
therefore
begin
with
them
betimes
,
In
the
morning
sow
they
seed
.
'T
is
applicable
to
our
present
purpose
,
Children
have
ears
to
hear
before
they
have
tongues
to
speak
.
That
may
be
received
by
the
ear
and
eye
which
the
tongue
cannot
express
;
hence
Parents
should
not
forbear
instructions
till
their
Children
are
capable
of
returning
answers
.
But
2.
The
duty
of
Parents
more
immediately
respects
God
,
yet
to
be
performed
on
the
behalf
of
their
Children
,
and
thus
their
great
duty
is
Prayer
;
and
two
things
in
the
general
they
are
to
pray
for
:
1.
The
bestowment
of
such
endownents
upon
themselves
,
as
may
capacifie
them
for
the
due
performance
fo
their
duty
towards
their
Children
.
And
of
all
gifts
and
endowments
they
ought
to
be
peculiarly
importunate
for
Wisdom
and
Prudence
.
He
that
gives
wisdom
to
the
Husband-man
for
the
casting
in
the
Fetches
and
scattering
the
Cummin
,
&c.
when
he
hath
plowed
his
ground
and
made
plain
the
face
thereof
,
must
teach
Parents
wisdom
to
manage
their
duty
aright
towards
their
Children
.
Lower
abilities
managed
with
wisdom
prove
more
effectual
than
greater
without
it
.
What
encouragement
parents
have
to
be
importunate
for
this
gift
the
Apostle
James
shews
us
,
Jam.
1.5
.
2.
They
are
to
pray
for
a
blessing
upon
the
performance
of
their
duty
towards
their
Children
,
with
the
concurrence
of
the
Spirit
to
make
all
means
used
effectual
.
Prayer
and
Instruction
;
yea
Prayer
and
Correction
ought
to
go
together
.
The
most
faithful
,
diligent
and
wise
discharge
of
duty
will
leave
Children
graceless
,
unless
God
add
his
blessing
.
Now
though
a
Covenant-state
be
hereditary
,
yet
Grace
is
not
so
,
that
's
from
God
,
given
to
whom
he
pleaseth
in
a
cpmpliance
with
his
eternal
Purpose
and
Decrees
.
But
these
being
secret
,
hid
in
the
breast
of
God
,
are
not
to
be
parents
rule
in
the
performance
of
their
duty
,
they
are
to
perform
it
equally
and
alike
unto
all
.
Let
me
add
,
the
more
Faith
there
is
in
Prayer
,
the
more
prevalent
it
will
be
;
and
how
far
Faith
may
be
acted
with
reference
to
Children
,
may
be
gathered
from
what
hath
been
already
said
.
Among
other
things
they
may
believe
,
that
the
promises
of
the
first
Grace
do
appertain
to
them
indefinitely
,
as
members
of
that
Collective
Body
to
which
those
Promises
are
made
.
And
hence
,
though
they
cannot
positively
believe
that
these
Promises
shall
be
made
good
to
every
one
of
their
Children
,
yet
they
may
and
ought
to
believe
the
truth
and
faithfulness
of
God
,
and
answerably
act
a
dependance
upon
him
,
with
a
comfortable
hopethat
the
Good
promised
shall
be
givent
to
each
one
of
their
Children
.
I
shall
only
add
two
or
three
Motives
to
press
Parents
to
a
faithful
discharge
of
their
duty
,
and
so
pass
from
this
third
Question
.
1.
Consider
the
manifold
obligations
lying
upon
you
to
be
faithful
,
consciencious
,
and
diligent
therein
;
and
to
pass
by
all
others
,
an
account
of
which
I
have
already
given
,
let
me
only
remind
you
of
,
and
a
little
press
upon
you
that
reference
and
subserviency
that
your
discharge
of
your
duty
hath
to
your
Childrens
imbracement
of
the
Covenant
,
and
consequently
to
God's
bringing
upon
you
in
vouchsafing
unto
them
the
Good
promised
.
That
passage
of
God's
concerning
Abraham
cannot
well
be
too
often
inculcated
upon
believing
Parents
,
Gen.
18.19
.
There
are
two
things
peculiarly
remarkable
in
this
Scripture
.
1.
To
mention
that
in
the
first
place
which
is
set
down
in
the
latter
part
of
the
Verse
,
the
subserviency
of
Parents
faithful
performance
of
their
duty
to
God's
bringing
upon
them
the
Good
promised
,
viz.
with
reference
to
their
Children
,
That
the
Lord
may
bring
upon
him
what
be
hath
spoken
of
him
;
as
if
God
could
not
(
keeping
exactly
to
the
terms
of
the
Covenant
)
vouchsafe
the
Good
promised
to
Children
,
unless
that
Parents
be
faithful
in
the
performance
of
their
duty
towards
them
.
It
seems
at
least
very
probable
to
infer
an
absolute
necessity
of
Parents
performance
of
their
duty
in
order
to
God's
giving
them
the
Good
promised
in
pursuance
of
the
Promise
made
to
them
on
the
behalf
of
their
Children
;
however
this
must
be
said
,
that
Childrens
forfeiture
of
their
Covenant-state
,
and
all
the
Good
annexed
thereunto
,
is
greatly
hazarded
by
Parents
failing
therein
.
It
's
true
,
God
may
extend
Mercy
to
them
,
and
answerably
supply
the
neglect
of
Parents
,
by
the
vouchsafement
of
tother
means
,
as
he
doth
to
others
born
of
unbelieving
Parents
,
unto
whom
he
is
under
no
obligation
by
vertue
of
any
peculiar
Promise
made
to
them
:
But
it
may
seem
that
Parents
neglect
of
their
duty
dischargeth
God
from
that
obligation
the
is
under
by
his
Promise
made
to
them
on
the
behalf
of
their
Children
,
and
that
must
needs
extremely
hazard
their
ever
injoying
the
Good
of
the
Covenant
.
Now
surely
if
any
thing
will
cause
sorrow
,
or
allay
the
joy
of
believing
Parents
at
that
day
,
against
which
joy
is
sowen
for
the
Righteous
,
and
gladness
for
the
upright
in
heart
;
this
will
do
it
,
to
miss
their
Children
in
that
day
of
Triumph
,
and
that
through
their
own
desault
in
point
of
duty
towards
them
.
Let
me
say
,
Is
all
the
Good
of
the
Covenant
of
so
small
a
value
,
as
that
a
sond
affectio
shall
supersede
the
discharge
of
your
duty
towards
your
Children
?
Or
is
everlasting
separation
from
the
presence
of
God
,
and
the
glory
of
his
Power
so
small
a
matter
,
as
that
rather
than
you
will
put
your selves
to
a
little
pains
,
or
impose
any
difficulty
upon
your
Children
.
you
will
hazard
that
?
Will
their
roaring
in
Hell
be
a
less
evil
than
their
crying
under
the
smart
of
the
Rod
?
Alas
!
what
do
Parents
think
of
Heaven
or
Hell
,
that
they
will
hazard
their
Childrens
loss
of
the
one
,
and
undergoing
the
other
upon
such
trivial
accounts
?
2.
Consider
,
what
excellent
incouragements
you
have
to
a
vigorous
,
faithful
,
and
consciencious
performance
of
your
duty
towards
them
,
which
is
the
other
thing
remarkable
in
the
forementioned
Scripture
,
viz.
the
issue
and
fruit
of
the
discharge
of
your
duty
,
They
shall
keep
the
way
of
the
Lord
,
implying
at
least
the
usual
concurrence
of
a
blessing
from
God
with
the
discharge
of
your
duty
,
and
concurrence
of
the
Sapirit
to
make
the
means
used
effectual
.
God
would
not
assert
the
efficacy
of
the
means
,
but
upon
a
supposition
of
his
concurrence
with
them
by
his
own
Spirit
and
Blessing
.
It
may
possibly
seem
strange
to
some
,
should
I
say
,
whether
ever
any
of
the
Seed
of
the
Righteous
apostatize
from
the
ways
of
God
,
and
thereby
forfeit
their
Covenant-state
,
but
upon
a
failure
in
Parents
in
the
due
discharge
of
their
duty
,
is
a
question
of
more
difficult
determination
,
than
is
usually
apprehended
,
or
appears
at
the
first
proposal
of
it
.
But
besides
the
incouragement
you
have
from
this
Scripture
,
how
much
more
means
have
you
subserving
the
conversion
of
your
Children
,
than
others
,
who
either
are
unbelievers
themselves
,
or
deny
their
Childrens
Covenant-interest
,
have
?
how
many
Motives
have
you
to
press
upon
them
?
what
incouragements
to
preopose
to
them
?
and
consequently
what
ground
have
you
to
hope
for
success
,
that
you
shall
not
labour
in
vain
?
These
things
I
had
sometimes
intended
to
have
inlarged
upon
,
but
for
some
reasons
I
shall
contract
.
You
may
be
sufficiently
furnished
with
incouragements
from
what
hath
been
already
said
.
And
therefore
,
3.
Consider
,
how
great
a
good
your
Childrens
conversion
will
be
to
your selves
as
well
as
unto
them
.
Doth
not
the
comfort
of
your
lives
depend
much
upon
the
welfare
of
your
Children
?
will
it
not
highly
advance
your
comfort
,
to
be
able
to
live
in
the
World
as
in
a
strange
Land
,
as
Heirs
your selves
,
and
as
seeing
your
Children
Joynt-heirs
with
you
of
an
everlasting
ingheritance
in
Heaven
?
would
it
not
be
your
joy
to
see
the
Kingdom
of
Christ
upheld
,
his
Church
continued
and
propagated
by
those
that
proceed
out
of
your
own
loyns
?
Besides
converting
Grace
will
make
them
useful
and
serviceable
unto
you
both
in
temporals
and
spirituals
,
See
Philemon
11.
Will
it
not
doubly
strengthen
your
weak
hands
and
feeble
knees
,
when
old
age
comes
,
to
have
them
strengthned
and
supported
by
the
gracious
words
of
your
own
Children
?
And
surely
,
seeing
Mothers
have
usually
most
need
of
comfort
from
their
Children
,
they
should
be
peculiarly
careful
to
perform
their
duty
towards
them
.
CHAP.
XI
.
The
fourth
grand
Question
proposed
.
The
improvement
that
the
Seed
of
Believers
may
and
ought
to
make
of
their
Covenant
state
,
as
ratified
by
the
Application
of
the
Token
of
the
Covenant
,
opened
in
four
particulars
.
That
great
Question
,
how
long
the
Covenant-state
of
the
Seed
of
Believers
is
continued
to
them
upon
their
Parents
account
,
answered
so
far
as
is
necessary
to
prevent
such
fears
as
either
Parents
or
Children
are
subject
to
,
as
to
the
forfeiture
of
their
Covenant-state
in
their
Child-hood
.
Quest.
4.
WHat
use
and
improvement
may
and
ought
the
Seed
of
Believers
make
of
the
Token
of
the
Couenant
applyed
to
them
in
their
Infancy
,
as
they
grow
up
to
years
of
Maturity
?
Answ.
The
use
and
improvement
they
may
and
ought
to
make
of
it
is
great
and
of
unspeakable
advantage
to
them
.
To
instance
in
some
few
particulars
.
1.
They
may
and
ought
to
improve
it
as
a
help
to
their
understandings
,
that
they
may
better
,
and
more
clearly
apprehend
,
and
conceive
of
the
means
and
way
through
and
by
which
they
have
the
pardon
of
sin
,
peace
with
God
,
and
must
come
to
the
actual
injoyment
of
Salvation
,
(
which
as
the
Seed
of
such
Parents
they
were
born
Heirs
unto
)
which
are
the
Blood
of
Christ
,
as
applyed
to
them
for
the
purging
away
the
guilt
of
sin
,
and
the
Spirit
of
Christ
,
as
granted
for
the
renovation
of
their
natures
.
The
Sacraments
or
Seals
of
the
Covenant
present
to
the
eye
what
the
Word
presents
to
the
ear
,
and
they
are
for
the
mutual
illustration
the
one
of
the
other
.
Now
as
this
way
,
and
these
means
are
considerable
under
different
notions
,
so
they
are
shadowed
and
represented
by
different
symbols
or
signs
.
The
Blood
of
Christ
,
as
purging
away
the
guilt
of
sin
,
was
represented
in
Circumsion
as
to
be
shed
;
but
it
is
represented
in
Baptism
as
already
shed
,
and
applyed
to
the
party
baptized
.
The
body
of
sin
was
represented
in
Circumcision
under
the
notion
of
a
superfluity
to
be
amputed
and
cut
off
:
'T
is
represented
in
Baptism
under
the
notion
of
a
defilement
or
pollution
,
which
is
removed
by
washing
.
But
the
use
of
the
one
and
the
other
in
general
was
and
is
the
same
,
namely
to
represent
to
the
mind
that
way
,
and
those
means
,
by
and
through
which
the
soul
hath
remission
of
sin
,
peace
which
God
,
and
is
brought
to
future
Salvation
.
Now
Children
,
when
they
are
instructed
about
this
way
and
these
means
,
they
may
and
ought
to
reflect
upon
their
Baptism
,
and
see
how
both
are
represented
and
illustrated
thereby
,
and
by
means
thereof
,
they
may
come
to
more
clear
notions
and
conceptions
of
and
about
them
,
Instructions
by
signs
are
adapted
to
the
capacities
of
Children
.
Indeed
the
Sacraments
are
ordained
in
a
compliance
with
the
weakness
of
Christians
in
general
.
But
2.
Which
follows
upon
this
,
by
the
consideration
of
their
Baptism
they
will
be
kept
under
a
due
sense
of
the
indispensible
necessity
of
the
Application
of
the
Blood
of
Christ
to
them
for
their
discharge
from
the
guilt
of
sin
;
and
of
the
Spirit
for
their
Regeneration
and
Renovation
,
in
order
to
the
continuing
of
their
peace
with
God
,
and
actual
injoyment
of
future
Salvation
.
And
a
threefold
advantage
will
arise
herefrom
.
1.
They
will
be
put
upon
serious
enquiries
,
how
it
is
with
themselves
,
whether
they
have
the
Blood
of
Christ
so
applyed
or
no
?
and
whether
they
are
so
washt
by
Regeneration
and
the
renewing
of
the
Holy
Ghost
,
or
no
?
2.
How
they
may
attain
to
the
one
and
the
other
,
and
be
quickned
up
to
a
diligent
use
of
those
means
,
and
prformance
of
those
duties
they
are
directed
to
,
subservient
thereunto
.
3.
They
will
be
kept
from
any
attempts
to
establish
a
righteousness
of
their
own
,
on
the
one
hand
,
and
on
the
other
from
presumptuous
confiding
in
Christ
without
a
real
work
of
Regeneration
and
Sanctification
.
Baptism
preacheth
to
all
the
way
of
pardon
,
peace
with
God
,
and
future
Salvation
,
to
be
by
washing
;
by
washing
away
the
guilt
of
sin
by
the
Blood
of
Christ
,
and
the
filth
of
sin
by
Sanctification
.
And
this
indeed
is
the
use
and
improvement
that
all
Christians
should
make
of
their
Baptism
.
But
3.
They
may
and
ought
to
improve
their
Baptism
to
ingage
,
provoke
,
and
stir
up
themselves
to
a
closure
in
with
the
Covenant
,
and
use
of
all
means
conducing
to
their
injoyment
of
the
Grace
and
Blessings
of
it
.
As
this
is
a
special
end
of
God
in
appointing
the
Applicatio
of
the
Token
of
the
Covenant
to
the
Seed
of
Believers
;
so
they
are
especially
to
be
taught
to
make
that
improvement
of
it
,
and
answerably
they
may
and
ought
to
do
it
.
What
obligations
ly
upon
them
to
close
in
with
the
Covenant
,
and
give
up
themselves
to
God
in
Christ
,
according
to
the
tenour
of
it
,
arising
from
the
Appliscation
of
the
Token
to
them
,
have
been
already
declared
:
And
Parents
ought
diligently
to
inform
and
instruct
them
in
and
about
them
;
which
would
they
do
,
and
back
those
instructions
with
a
due
use
of
all
the
forementioned
means
to
render
them
effectual
,
it
may
be
rationally
expected
,
they
would
have
no
little
weight
upon
their
hearts
.
And
't
is
no
small
part
of
the
Mercy
of
the
Seed
of
Believers
,
as
brought
under
the
bond
of
the
Covenant
by
the
Application
of
the
Token
thereof
unto
them
,
that
they
have
such
obligations
upon
them
,
whereby
to
provoke
and
stir
up
themselves
to
an
early
seeking
after
God
,
and
enquiring
after
his
ways
.
4.
They
may
and
ought
to
improve
their
Baptism
for
the
help
of
their
Faith
and
Hope
,
and
for
their
incouragement
to
take
hold
of
the
Covenant
:
as
also
to
seek
unto
God
for
Grace
to
inable
them
so
to
do
.
What
an
help
it
may
be
to
their
Faith
and
Hope
,
and
what
an
incouragement
to
take
hold
of
the
Covenant
they
have
thereby
,
may
be
concluded
from
what
hath
been
already
said
;
and
I
must
still
leave
it
to
their
Parents
to
instruct
them
therein
,
and
shall
hasten
;
only
before
I
put
a
close
to
the
whole
,
I
shall
briefly
touch
upon
one
Question
,
which
that
I
should
speak
somewhat
unto
seems
necessary
.
And
that
is
,
how
long
the
Covenant-state
of
the
Seed
of
Believers
,
and
consequently
their
right
to
the
Sign
and
Token
of
the
Covenant
,
is
continued
to
them
as
the
Seed
of
such
Parents
?
When
do
the
conditions
of
the
Covenant
become
incumbent
upon
themselves
,
so
as
that
upon
their
failure
in
the
performance
of
that
their
Covenant-state
is
for
feited
?
Answ.
It
must
be
granted
,
This
is
a
Question
of
no
easie
resolution
,
neither
is
it
meet
upon
several
accounts
that
it
should
be
perfectly
determined
.
The
exact
resolution
of
it
must
be
left
to
that
day
,
when
all
secrets
shall
be
made
manifest
;
and
therefore
I
shall
not
adventure
far
into
it
.
I
sall
only
offer
some
more
general
things
to
consideration
,
which
may
sufficiently
obviate
and
prevent
such
doubts
and
fears
that
either
Parents
or
Children
are
subject
to
,
concerning
their
having
forfeited
their
Covenant-state
,
as
might
obstruct
their
respective
due
improvement
of
it
for
the
several
uses
and
ends
aforementioned
.
1.
Let
the
unsearchable
riches
of
the
Goodness
,
Grace
and
Love
of
God
in
Christ
be
considered
.
The
Scripture
every
where
speaks
of
the
Goodness
,
Grace
and
Love
of
God
in
Christ
as
investigable
,
and
incomprehensible
by
any
humane
understanding
.
Hence
are
such
passages
,
Oh
how
great
is
thy
Goodness
?
Psal.
31.
How
precious
is
thy
Grace
?
Psal.
36.
So
,
God
so
loved
the
World
.
The
Love
of
Christ
is
said
to
be
past
knowledge
.
And
from
the
consideration
of
the
unsearchable
riches
of
this
Goodness
,
Grace
and
Love
of
God
in
Christ
,
it
may
be
concluded
,
at
least
comfortably
hoped
,
that
he
hath
not
been
very
strait
or
rigid
(
if
I
may
so
speak
)
with
the
Seed
of
his
People
,
and
consequently
hath
not
himsted
their
standing
under
the
Covenant
upon
their
Parents
account
to
the
very
first
instant
of
their
capability
of
any
actual
knowledge
of
supernatural
things
,
or
use
of
reason
.
We
may
rationally
suppose
,
he
bath
allowed
them
some
time
to
attain
to
some
distinct
knowledge
,
and
to
use
their
reason
in
closing
in
with
,
or
rejecting
the
terms
of
the
Covenant
.
And
hence
it
must
needs
be
exceeding
useful
for
Parents
to
acquaint
their
Children
betimes
with
the
Nature
of
God
,
or
if
you
will
which
is
all
one
,
(
though
that
expression
hath
been
most
unreasonably
quarrelled
at
by
some
)
it
must
needs
be
highly
useful
to
Children
to
be
well
acquainted
with
,
and
instructed
in
and
about
the
Person
of
Christ
,
into
whose
hand
the
administration
of
the
Covenant
is
put
.
And
here
we
have
an
instance
of
the
usefulness
of
acquaintance
with
the
Person
of
Christ
,
with
reference
to
things
more
darkly
revealed
in
the
Scriptures
.
It
is
not
expressly
revealed
just
when
the
performance
of
the
condition
of
the
Covenant
becomes
indispensibly
necessary
to
Children
for
the
preservation
of
their
Covenant-state
:
but
now
the
knowledge
of
Christ
,
or
of
God
in
him
,
as
how
unsearchable
rich
in
Goodness
,
Grace
and
Love
he
is
,
may
much
relieve
both
Parents
and
Children
under
those
doubts
and
fears
they
are
subject
to
about
the
forfeiture
of
their
Covenant-state
:
They
may
conclude
certainly
God
hath
not
been
so
rigid
upon
them
,
as
to
limit
their
standing
in
it
to
so
short
a
time
,
as
that
the
forfeiture
of
it
shall
be
little
less
than
necessary
,
or
hardly
in
an
ordinary
way
unavoidable
.
2.
It
may
be
further
considered
,
that
it
may
be
reasonably
supposed
,
that
God
hath
so
extended
the
Covenant
to
the
Seed
of
his
People
,
as
that
their
acceptation
or
refusal
of
it
should
appear
to
Angels
and
Men
justly
and
rationally
rewardable
or
punishable
.
This
may
be
inferred
from
the
Justice
and
Wisdom
of
God
,
taken
in
conjunction
with
his
ultimate
end
(
viz.
the
Glorification
of
all
his
Attributes
)
in
his
dealings
,
especially
in
a
Covenant-way
with
Man
.
Now
this
seems
necessarily
to
require
that
so
much
time
should
be
allowed
them
,
as
so
far
to
understand
,
and
make
a
judgment
of
the
Covenant
,
as
containing
such
Promises
upon
such
terms
,
as
that
their
acceptation
or
rejection
should
be
free
and
voluntary
,
and
not
either
a
mere
inforcement
of
their
Parents
on
the
one
hand
,
or
on
the
other
not
the
mere
product
of
Childish
weakness
and
vanity
.
What
may
be
objected
against
this
from
God's
punishing
Original
sin
in
Infants
will
receive
a
ready
answer
from
the
difference
between
their
cases
,
and
the
cases
of
the
Infant-seed
of
Believers
we
now
speak
of
.
But
3.
I
would
ofter
at
least
as
matter
of
enquiry
,
whether
the
Covenant
is
or
can
be
broken
by
the
Seed
of
Believers
any
others
ways
,
than
it
would
be
broken
by
Believers
themselves
,
supposing
it
possible
for
them
to
break
it
,
which
we
grant
,
all
things
considered
,
it
is
not
.
Now
it
is
not
the
bare
suspension
of
the
due
acting
and
exercise
of
Grace
,
no
nor
every
commission
of
sin
,
no
not
of
particular
sins
of
a
very
heinous
nature
,
that
breaks
the
Covenant
between
God
and
them
.
One
of
these
three
things
I
conceive
are
necessary
thereunto
.
Either
1.
A
Man
must
make
a
free
and
voluntary
choice
of
some
false
God
,
and
answerably
freely
and
voluntarily
ingage
in
the
worship
and
service
of
such
a
God
.
Or
else
2.
Must
make
a
free
and
voluntary
choice
of
some
temporal
good
as
his
portion
,
and
answerably
set
that
up
in
his
heart
and
affections
above
God
,
and
pursue
it
as
his
supreme
and
chief
good
.
Or
else
3.
A
Man
must
with
a
free
and
full
consent
of
will
ingage
in
some
way
of
moral
impieties
,
as
designing
,
if
not
explicitly
,
yet
implicitly
the
utmost
of
what
happiness
he
expects
in
this
life
in
the
gratification
and
satisfaction
of
the
lusts
of
his
own
heart
.
[
*
](A65668-e23690-b)
*
See
Doctor
Preston
on
the
Covenant
.
I
confess
these
things
require
a
larger
explication
,
but
I
can
but
touch
upon
them
in
general
at
present
:
But
until
one
or
another
of
these
things
be
done
,
the
Covenant
is
not
broken
,
nor
the
Covenant-relation
between
God
and
them
dissolved
.
Now
I
shall
not
be
positive
,
only
propose
it
as
a
matter
of
enquiry
,
whether
the
Covenant
can
be
broken
any
other
way
by
the
Seed
of
Believers
?
This
we
may
observe
,
that
we
have
no
instance
in
Scripture
of
God's
rejecting
any
of
the
Seed
of
his
People
out
of
Covenant
,
but
upon
some
overt
act
on
their
parts
,
evidently
declaring
their
rejection
of
the
Covenant
one
or
the
other
of
those
ways
mentioned
,
and
that
when
grown
up
to
a
capacity
of
making
a
free
and
voluntary
choice
.
Those
two
instances
of
Ishmael
and
Esau
are
remarkable
,
and
may
be
useful
for
the
guiding
our
judgements
in
this
matter
.
The
one
,
viz.
Ishmael
evidently
declares
his
rejection
of
the
Covenant
by
persecuting
his
brother
Isaac
.
The
other
,
viz.
Esau
by
seeling
his
birth-right
.
Now
we
know
both
these
were
grown
up
to
a
capacity
of
making
a
free
and
voluntary
choice
.
'T
is
true
God
may
withdraw
himself
from
some
,
and
leave
them
to
such
a
rejection
of
the
Covenant
sooner
than
he
doth
others
;
which
may
be
a
caution
to
all
the
Seed
of
Believers
to
take
heed
of
deferring
personaly
to
take
hold
of
the
Covenant
.
But
whether
their
Covenant-state
be
forfeited
before
such
an
actual
rejection
of
the
Covenant
,
may
be
questioned
.
4.
Let
it
be
considered
,
that
until
Childrens
rejection
of
the
Covenant
one
or
another
of
the
ways
mentioned
become
apparent
by
some
overt
act
on
their
parts
,
both
their
Parents
and
themselves
may
comfortably
hope
(
suppose
they
cannot
positively
conclude
)
the
Covenant
is
not
broken
by
them
.
While
their
omissions
or
commissions
are
only
such
as
are
incident
to
Saints
,
there
is
ground
to
hope
the
Covenant
may
stand
firm
.
And
there
is
a
double
ground
for
such
a
hope
.
1.
A
possibility
or
probability
that
the
Covenant
may
yet
be
continued
to
them
upon
their
Parents
account
.
This
appears
from
the
aforegoing
consideration
.
2.
There
is
a
possibility
or
probability
that
a
seed
of
Grace
may
be
wrought
or
implanted
in
the
soul
,
though
it
have
not
exerted
it self
in
any
sensible
acts
,
but
hath
been
suppressed
and
kept
under
by
the
vain
workings
of
a
childish
and
youthful
mind
,
and
buddings
forth
of
corruption
.
A
seed
of
Grace
may
be
,
and
often
is
sowen
in
the
hearts
of
the
Seed
of
Believers
in
the
very
dawning
of
their
Youth
or
Chilhood
,
which
yet
discovers
not
it self
for
a
long
time
after
,
at
least
in
any
sensible
acts
of
Grace
.
And
hence
it
is
that
so
many
of
the
Seed
of
the
Righteous
can
give
no
account
of
the
time
or
means
of
their
conversion
.
And
it
may
be
from
this
Seed
of
Grace
,
that
the
Soul
,
though
it
have
not
actually
recognized
the
Covenant
,
nor
explicitly
closed
in
with
God
in
Christ
,
yet
is
preserved
from
rejecting
the
Covenant
any
of
the
ways
mentioned
.
Now
whilst
such
as
are
descended
from
believing
Parents
have
any
rational
ground
to
hope
that
the
Covenant
between
God
and
them
is
inviolate
,
they
may
take
great
incouragement
from
the
consideration
of
it
to
close
in
with
Christ
,
and
seek
for
renewing
Grace
.
Yet
5.
Let
me
add
one
thing
more
,
and
that
is
this
,
While
the
Seed
of
Believers
are
kept
from
an
absolute
rejection
of
the
Covenant
,
though
they
may
have
a
great
while
neglected
to
recognize
it
,
and
make
an
actual
saving
close
with
Christ
,
and
answerably
may
not
yet
have
a
saving
work
of
Grace
wrought
in
them
,
there
is
ground
of
hope
,
they
may
yet
abide
for
God
,
and
God
may
abide
for
them
,
as
the
Prophet
speaks
.
Hos.
3.3
.
And
suppose
the
Covenant
should
be
forfeited
according
to
the
exact
terms
of
it
,
and
God
might
have
justly
taken
the
forfeiture
,
yet
the
confideration
of
the
Covenant
as
entred
with
them
in
their
Infancy
,
as
the
Seed
of
such
Parents
,
may
be
improved
by
them
as
a
very
great
incouragement
at
last
to
take
hold
of
the
Covenant
.
God
in
such
cases
is
exceeding
ready
to
renew
his
Covenant
with
the
Seed
of
his
People
.
This
seems
to
be
one
of
the
great
incouragements
that
the
Jews
will
have
to
return
unto
God
,
when
he
takes
away
the
vail
from
off
their
hearts
;
behold
,
say
they
,
We
come
unto
thee
,
for
thou
art
the
Lord
our
God
,
Jer.
3.22
.
The
words
are
,
as
an
invitation
from
God
to
them
to
return
,
so
a
Prophesie
of
their
answering
that
invitation
in
the
latter
age
of
the
World
.
Now
they
will
not
be
able
to
lay
claim
to
an
actual
Covenant-relation
between
God
and
them
,
for
that
Covenant
was
long
since
broken
through
their
unbelief
;
but
they
have
abode
for
God
,
and
God
hath
abode
for
them
,
and
as
having
so
abode
the
one
for
the
other
,
they
call
him
their
God
,
and
incourage
themselves
by
the
consideration
of
the
designation
(
as
I
may
so
speak
)
that
God
hath
made
of
them
for
himself
,
and
of
himself
to
be
a
God
and
Husband
unto
them
,
giving
them
a
kind
of
incomplete
and
remote
interest
in
him
,
to
return
to
God
.
Those
that
God
hath
kept
for
himself
,
and
for
whom
he
abides
,
he
will
readily
receive
when
they
return
to
him
:
And
this
may
greatly
incourage
Patents
with
reference
to
their
Chirldren
as
grown
up
;
though
they
do
not
evidence
any
saving
work
of
Grace
,
ye
they
are
kept
from
one
or
another
of
the
ways
whereby
the
Covenant
is
broken
;
it
may
be
they
abide
for
God
,
and
he
abides
for
them
,
he
may
keep
them
out
of
a
desgin
yet
at
last
to
marry
them
to
himself
.
And
as
it
may
incourage
Parents
in
their
hopes
concerning
their
Children
,
so
it
may
greatly
incourage
Children
to
close
in
with
Christ
,
and
thereby
renew
their
Covenant
with
God
.
So
that
we
may
see
,
though
it
cannot
be
properly
determined
how
long
the
Covenant-interest
of
Children
is
continued
upon
their
Parents
account
,
yet
that
should
be
no
prejudice
to
their
taking
the
full
incouragement
to
believe
,
and
close
in
with
Christ
,
and
seek
for
that
Grace
promised
to
inable
them
thereunto
,
that
their
Covenant-state
hath
an
aptitude
to
yeeld
to
them
.
They
may
take
all
the
incouragements
afore
declared
that
they
have
,
though
there
be
an
uncertainty
about
the
precise
time
when
the
condition
of
the
Covenant
devolves
upon
themselves
.
To
come
then
to
a
close
;
I
shall
only
speak
a
few
words
to
the
Children
of
Believers
,
and
let
me
say
to
you
,
You
now
see
what
a
glorious
state
you
are
in
asunder
the
Covenant
,
and
interested
in
the
Promises
thereof
.
Will
you
now
refuse
so
great
Salvation
?
yea
,
will
you
not
only
refuse
so
great
Grace
when
offered
,
but
reject
it
when
granted
to
you
,
by
neglecting
to
take
hold
of
the
Covenant
already
entred
with
you
,
or
seeking
unto
God
for
his
Spirit
,
through
whose
assistance
your
duty
will
be
made
easie
and
delightful
to
you
?
and
this
not
only
when
you
are
under
the
greatest
obligations
to
accept
of
the
Covenaut
,
but
when
you
have
so
many
incouragements
above
what
the
rest
of
Mankind
have
to
hope
for
a
ready
acceptation
with
God
,
and
concurrence
of
his
Spirit
and
Blessing
to
assist
you
in
the
performance
of
your
duty
,
and
succeed
all
your
endeavours
for
Grace
?
Oh
how
will
you
of
all
Persons
appear
at
the
great
day
of
the
Lord
that
is
ready
to
come
upon
you
?
Where
do
you
think
to
stand
at
that
day
?
Were
you
to
get
into
such
an
estate
,
your
incouragements
would
be
less
;
but
it
is
only
your
continuance
in
that
state
that
you
are
to
secure
.
God
hath
(
as
I
may
so
speak
)
brought
you
again
into
Paradise
,
and
will
you
again
cast
your selves
out
?
Surely
of
all
Persons
in
the
World
you
will
be
least
able
to
relieve
your
selves
under
your
misery
,
by
pleading
the
necessity
of
your
ruine
,
that
it
was
Adam
the
first
Parent
of
Mankind
,
that
brought
it
upon
you
.
You
are
discharged
from
the
guilt
you
were
under
as
in
his
loyns
,
you
are
actuall
received
into
the
Covenant
of
Grace
.
The
Law
cannot
condemn
you
,
't
is
only
your
rejection
of
the
new
Covenant
,
and
that
when
actually
entred
with
you
that
can
be
your
condemnation
.
And
if
you
say
we
cannot
change
our
own
natures
;
remember
you
are
of
that
House
or
Family
to
which
the
Promises
of
saving
Grace
do
appertain
,
yea
you
are
in
a
peculiar
and
especial
manner
in
some
respects
above
the
rest
of
that
House
or
Family
the
Object
of
these
Promises
,
and
therefore
know
your
own
Mercies
and
Priviledges
,
and
do
not
wilfully
cast
your selves
out
of
so
glorious
an
estate
,
nor
deprive
your selves
of
such
a
glorious
Inheritance
,
or
Inheritance
in
glory
you
were
born
Heirs
unto
.