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
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
Baptism than what I have made use of only this I must say I cannot at present see how we can maintain the former and not grant the latter 'T is true the good Benefits and Advantages I have assigned them are great and glorious but the serious consideration that it is a Covenant of Grace that is extended to them and taking due measures of the unsearchable Riches of the Grace of God the shewing forth and illustration of which is designed by his entring Covenant with Man will be of no small use unto any that shall pursue the enquiry I have entred upon 'T is certain 't is a most glorious expression of the Grace of God that be should extend his Covenant to the seed of his People with themselves and grant so much good to them thereby Yea I think it may be said t is one of the most glorious expressions God hath made of his Grace to Men next to that unspeakable Gift the Son of his Love But seeing 't is a Covenant of Grace and God the Author of it is so unsearchably rich in Grace why should the Glory of it obstruct our belief Why should it seem incredible that God should extend his Covenant to Infants and grant them all that good that hath been assigned freely though themselves are utterly uncapable of performing any duty antecedently as the condition or consequently immediately by way of gratitude when where he doth impose a condition as in respect of the adult yet himself gives it and what fruit of gratitude he receives is found as the Prophet Hosea speaks in himself It 's true some of our opposers to the prejudicing of their own minds and for the laying stumbling-blocks in the way of others have pretended that we hold the same conditions are incumbent upon Infants even in their Infant state that are incumbent upon the Adult only that Parents are taken as proxies to perform the condition in the room and stead of their Children A great mistake We say the Covenant is wholly free to Children during their pure Infant-state and that no condition at all is incumbent upon them only that they be the Seed of Believers Hence when we speak of the condition of Childrens Covenant-Interest we mean no more but that it is necessary that they be the Seed of Believers the promises being to Abraham's Seed and such confessedly true Believers are in their Generations And why the greatness and glory of that Good and those Priviledges and Benefits assigned to them should stumble any I can see no just reason if it be considered that it is the Covenant of Grace that is extended to them and due measures of the Grace of God be-taken and both considered in conjunction with his design in establishing his Covenant with and granting all the Grace and Blessings of it unto Men. Though truth as its Author neither needs nor is much advantaged as to its entertainment by those whose care it is to receive the Law from the mouth of the Supreme Law-giver by the testimony of Men yet when any Man hath a Call to expose to publick view what he conceives to be so which carries an appearance of dissonancy from the known sentiments of the generality of Orthodox Divines contemporary with him to evidence the correspondency thereof with the Principles and Judgments of former Divines of equal repute for Orthodoxy and Soundness in the Faith may be useful both as a means to secure himself from the censure of singularity and what be exposeth to view from rejection before a through-enquiry be made into it As for what I have asserted I am willing it should undergo the most severe Scrutiny by all unbyassed and judicious lovers of Truth and answerably that it should be rejected or embraced according to the Evidence it carries along with it Neither shall I make much search after the Judgment either of ancient or modern Divines neither have I as the Case at present stands with me a convenient opportunity to do it Yet this may be said in the general 't is well known to all that have any considerable acquaintance with their Writings that the generality if not the universality of the Fathers living in the first Ages did grant yea assert the full of what I have done and as most think somewhat more but therein I doubt not but they will be acknowledged by those I have now a special respect unto to have exceeded the bounds of Truth and consequently that what they have allowed beyond what I have asserted must be reckoned inter naevos That wherein it is true they have declared their Judgments most clearly and fully in and about is those two Benefits I have assigned to the infant-Seed of Believers viz. Their discharge from the guilt and condemning power of Original sin and a right to future Salvation and consequently their infallible enjoyment of it in case of their death in their pure Infant-states But they that have granted them these two Benefits cannot be rationally supposed to deny the third viz. Their interest and propriety in God seeing pardon of sin and propriety in God are inseparable And yet that they did universally assert the necessity of their personal Faith and closure in with the Covenant when come to years of maturity is undoubted So that I conceive it will be readily granted that the Judgment of the generality if not the universality of the Primitive Fathers lies on my side and that wherein I dissent from them they themselves dissented from the Truth Indeed it must not be denied that at least too many seem to possibly some really did ascribe these things too abstractedly to Baptism not having that regard to the Covenant that they ought to have had but that all yea or the major part especially in the purer Ages of the Church did so is not only more then can be proved but the contrary may be rationally concluded from variety of passages scattered up and down in their Writings As for our modern Divines especially those of the present Age I shall readily grant they have been and still are as to the major part of them otherwise minded Their mistakes I humbly conceive need rectifying in order to a through establashment of the minds of Men in the practice I in common with them plead for and therefore their bare testimonies ought not to be improved against me Yet I am not wholly singular some in this present age and more in the ages last foregoing have sufficiently declared their Judgments in a nigh if not exact correspondency to what I have affirmed The 17 Article of the Synod of Dort in their first bead of Doctrine viz. Predestination come up fully to part of what I have affirmed and therefore I think meet to transcribe it It is this Quandoquidem de veritate Dei ex verbo ipsius nobis est judicandum quod testatur liberos fidelium esse Sanctos non quidem naturâ sed beneficio foederis gratuit in quo illi cum
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 Non sapit qui plus justo sapit and presume not to be wise above what is written 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
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 thâ—â—â—â—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 confiders the
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
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 conserred 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