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 vouchsase 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 * 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 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 Accusant Mundi stuporem quod consideratione mirabilium Dei operum ad eum timendum glorificandum non permoventur why should men fear God and glorify his Name now rather or more than formerly They give the reason 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 freeness es 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
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 * Curam solicitudinem diligentiam connotat more fully declared in the following words neither slumbreth nor sleepeth a man though he fall not
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
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 â—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