More proofs of infants church-membership and consequently their right to baptism, or, A second…

Whether there were any promise or precept of this (but a mere transeunt fact) let the Text last mentioned, and the following bear witness. Gen. 12.2, 3. In thee shall all families of the earth be blessed, and, Gen. 17.7, 9, 10. And I will establish my Covenant between me and thee and thy seed after thee — and I will be their God. And God said to Abraham, Thou shalt keep my Covenant therefore, thou and thy seed after thee in their generations. This is my Covenant which you shall keep between me and you, &c. to vers. 15. In all this let these things be noted, 1. That here is an express promise or Covenant to Abraham and his seed after him. 2. That it is not only de praesenti, but for the future, called an everlasting Covenant. 3. That this promise or Covenant doth manifestly imply and include Infants Church-membership (as you confess.) 4. That yet here is not the least word that intimates an institution of it de novo, but rather the contrary plainly intimated. The promises before Gen. 17. are mainly about the multiplication of Abraham's seed. What is that to Church—membership? (except what intimates the promised seed, of which anon.) Hagar hath a promise also of the multiplication of Ishmaels seed. And the very precept of Circumcision is only one part of the Infant members, viz. the males, and therefore it cannot be foundation ⟨p. 126⟩of their Church-membership, which leaves out half the members. 5. Note that the promise that God will be their God, doth expressly contain the Church-membership of the seed. 6. Note that this is more than a transeunt fact, Ergo, being an everlasting Covenant. Had it been a natural transeunt fact, that had left no permanent title behind it in the obligation of the Covenant, then it had been null and void as soon as spoken: then the word of God is but a bare sound and of no further force. 7. Note that the Apostle (as is said) Rom. 4.10, 11, 12, 13. doth fully manifest to us, that this promise was made to Abraham as a believer, and that Circumcision was a seal of the righteousness of faith which he had, yet being uncircumcised: and therefore that the chief part of the Covenant of having God for our God, and his taking us as his peculiar people, belongs to the Gentiles as well as to the Jews. 8. And he oft showeth that the faithful are Abraham's seed, and therefore the chief blessings of the promise belong to all the faithful.