is viz. that it lays a foundation to Ignorance and Profaneness and how much more justly that charge may be laid upon the contrary judgment and practice We see Paedo-Baptists are under vastly greater obligations to a diligent use of means and performance of duty in order to the conversion of their Children and their personal imbracement of the Covenant than the contrary-minded can according to their judgment look upon themselves as under and have vastly more ground to expect that their use of means and performance of duty shall be successful than they have But let that suffice for the reasons of Gods appointing the Application of the Token of the Covenant to the Infant-seed of his People as they respect the Parents to whose Seed that Application is to be made 3. The reasons respecting the Children themselves to whom the Token of the Covenant is to be applyed and thus the great reason is their good benefit and advantage But that brings me to the second grand enquiry From what hath been said we may evidently see that the rationality of this Institution is not only secured to us by the infinit wisdom of God instituting but sufficient reason for it lyes obvious to all serious considerate minds CHAP. III. The second Question proposed A brief Introduction to the Answer of it The first benefit that the Seed of Believers receive by the Application of the Token of the Covenant to them declared viz. They have thereby a solemn admission into and Membership in the visible Church Kingdom or Family of Christ An Objection answered The good redounding to them by that their admission and Membership shewed in two Instances 1. They are comprehended in and have an equal benefit with the rest of the Members of the Church by all these prayers put up for the Church in general 2. They are under that special providential care that Christ exerciseth over his Church 3. Questions relating thereunto resolved Quest 2. WHat are the Benefits and advantages arising to the Infant-feed of Believers from the Application of the Tokens of the Covenant to them or what good do they receive thereby Answ That all Ordinances of Divine Original are a signification and signal expression of the good will of God unto men and consequently aim at and tend to the good and benefit of those that are the due and proper subjects of them hath been intimated already and may be alike infallibly concluded from the goodness as their rationality from the wisdom of the Institutor As for that special Ordinance under our present consideration the Apostles answer to much the same question put with respect to Circumcision is applicable to and may be given as a more general solution of the question now put respective to both Circumcision and Baptism as applyed to Infants the advantage they have thereby is much and that every way What that good and advantage is and wherein it doth consist is now to be inquired into and in general or as to the sum and substance of it it 's threefold 1. First They thereby are solemnly admitted into and incorporated in the visible Church Kingdom or Family of Christ and thereupon become to use the Aposltes phrase Fellow-citizens of the Saints and of the Houshold of God That Baptism now is as Circumcision of old was a solemn right for the initiation and admission of all those that are rightful Subjects of it into the visible Church or body of Christ is agreed on on all hands which that the Infants we now speak of are hath been already proved and is now taken for granted which being granted that they have this good and benefit by it will receive a ready acknowledgment from all and indeed that to have a Membership in the Church or to be Fellow-citizens with the Saints and of the Houshold of God is a good or advantage unto men cannot be rationally questioned by any though wherein the good and advantage of it in the case of Infants does consist is not obvious unto all And therefore must now be more throughly searched into and declared But before I proceed to that one objection must be removed out of our way which seems in the judgment of some strongly to oppose Infants injoyment of that priviledge and consequently their right to that Ordinance appointed for the solemn admission of men into it And it is this Object It may be said that it may seem that Infants as such cannot rightfully be admitted into or incorporated in the visible Church or body of Christ or be of his Houshold and Family as visible and that for this reason Because membership in the visible Church Body or Kingdom of Christ does presuppose membership in his invisible Body seeing to be a member of his visible Body is nothing else but visibly to appear to be a real member of his invisible Body that distinction of visible and invisible not being distinctio rei sed tantum nominis only a distinction of one and the same Church à duplici modo unionis communionis cum Christo capite still interno externo so that the Church by these terms of visible and invisible is only distinguished of in regard of a certain adjunct viz. The manner or kind of union and communion that the several members it is constituted of have with Christ the head viz. internal and real or only external or appearing Hence all that are or ought to be received as members of the visible Church they are and ought to be such as visibly appear to have real internal Union and Communion with Christ Now it will be said that Infants as such seem incapable of any such Union and Communion with him or suppose them simply or absolutly capable yet whether any actually have especially which of them in particular have such a Union and Communion with Chist is wholly unknown to us and then how can they be said visibly to appear members of the invisible Body of Christ which they must do in case they have a right to membership in his visible Body Answ In answer to this Objection I would say these three or four things 1. First That the difficulty of resolving some doubts that may arise with reference to persons right to or injoyment of Gospel-priviledges ought not to be pleased for the overthrowing or disanulling their right to them when God hath evidently declared them in his Word to have such a right to or to have had by his own approbation the actual possession and injoyment of them God may have plainly revealed their right and yet more darkly revealed many things relating to that their right Instances would not be wanting would I insist upon them of Gospel-priviledges that the Scriptures evidently declare persons so and so qualified to have a real right to and to have the actual possession and injoyment of and yet doubts of no easie resolution may be raised with reference to their right to them and the way and manner of their coming
to the possession of them 2. But secondly And rather that the case of Infants of Believers now is no otherwise concerned in this Objection than the case of the Infant-seed of the Church and people of God under the first Testament were and it may be pleaded with equal strength against their having been Members of the visible Church or Body of Christ then as against the right of Infant-seed of Believers to membership in the visible Church or body of Christ now the Church then constituted and made up of the natural posterity of Abraham with the addition of some few Proselites from among the Gentiles was the visible Body of Christ then as well as the Church made up of Jews and Gentiles under the new Testament is This I have so fully evidenced elsewhere that nothing more need be added here and indeed the Apostle in Eph. 3.6 is so plain and express that the Gentiles as converted to the Faith are of the same body with the Jews under the first Testament that to deny them to have been the body of Christ is to deny the Church now to be so and that the Apostle speaks there of the visible body of Christ is undenyable in that what he speaks of the Gentiles more generally he applyes to that Church of the Ephesians in particular Chap. 2.19 Each individual member of which Church that they did belong to the invisible Body of Christ he would not affirm but plainly intimates his suspition of the contrary Acts 20. ult Yet he speaks indefinitly or universally of this Church as injoying this priviledg to be of the same body viz. of Christ that the Jews afore were of an undoubted evidence that he speaks of the body of Christ as visible so that the Jews or the Jewish Church under the first Testament was the visible body of Christ for the Gentiles as converted to the Faith and gathered into particular Churches are of the same body Now it is past all rational contradiction that the Infant-seed both of Jews and proselited Gentiles were Members of the same body with their Parents hence let it be resolved how far or in what sense membership in the visible Body of Christ and Union and Communion with him as the Head was necessary or presupposed to their membership in his visible Body the same and no other is necessary and must be presupposed to Infants membership in the visible Body of Christ still the same answer then that will satisfie this Objection as they were concerned in it will alike satisfy it as the Infant-seed of Believers now are concerned in it in as much as they are equally and alike concerned in it 3. Thirdly and lastly I answer that it may be granted yea I conceive it must be affirmed that the Infant-seed of Believers and that universally have by vertue of the Covenant entred with them a real and proper Union with Christ and answerably may be looked upon and reputed in some sense as Members of his invisible body and on that ground are to be admitted into his visible Body Church or Kingdom only here that all mistakes may be obviated we must distinguish of Union with Christ it is either Political or Physical * It a Christo Ecclesia unita est ut in ea unione extet exemplum utriusque unionis scilicet Polit cae Physicae Vide Camer de Ecclesiae p. 225. By that Union I call Political I intend that Union which consists in those mutual Relations wherein Christ and his Church stand related each to other as King and Subjects Master and Servants Shepherd and Sheep the ratio fundendi or fundamentum proximum of this Union is the mutual consent of Christ and those that are thus united to him either in their own persons as in the case of the adult or on their behalf by those cujus juris sunt as in the case of Infants to accept and take each other in these respective Relations and this is that Union properly constituted by the Covenant By that Union I call Physical I intend a higher kind of Union viz. cujus vinculum est Spiritus sanctus that which is made by the indwelling of the same Spirit that was first poured out upon Christ in the soul which is proper to those that are truly regenerated in regard of which they are compared to branches and Christ to a Vine and Christ and they are said to be one spirit 1 Cor. 6.17 or one spiritual body and though it is true that in respect of the adult those that have a Political Union with Christ are supposed also to have a Physical Union yet it is not necessary that all that have the former should have the latter Jesus Christ may take men into what degree or kind of Union with himself he sees meer Now when I say the Infant-seed of Believers have a real Union with Christ I mean it only of a Political which we may call a mere relative Union he is their King they are his Subjects he their Master they his Servants he their Shepherd they his Sheep and this Union they have with Christ is the proper ground of their admission into the Church visible or into the Kingdom Family Houshold or as I may so speak Sheepfold of Christ and that the Infant-seed of Believers and that universally have such a Union with Christ may be evidenced by a twofold argument 1. First all those by whom or on whose behalf the conditions of the Covenant are really and truly performed have a real and true Union with Christ but though not by for that 's not required of them yet on the behalf of the Infant-seed of Believers and that universally the conditions of the Covenant are really and truly performed Therefore c. Both Propositions carry their own evidence with so much clearness that as I cannot at present apprehend what can be replyed to so I conceive the adding of any thing for the proof of either would be superfluous surely the conditions of the Covenant between Christ and God in him and the Seed of Believers being performed though not by them yet on their behalf which is all one as though by them there must needs immediatly result such a Union with Christ Take it in all instances of this kind of Union and the mutual acceptation and performance of the Covenant or contracts by which that Union is constituted and the Union it self necessarily results and flows therefrom Now that the conditions of the Covenant are really and truly performed on the behalf of the Seed of Believers needs no other proof than that they are Believers whose Seed we now speak of it is the Faith and Repentance of Parents that are the conditions of the Seed's acceptation into Covenant 2. The same Union that the Covenant constitutes between Christ and some it constitutes between him and all with whom it is equally and alike established but the Covenant constitutes a true and real Union between Christ and some viz. adult
Believers therefore it constitutes the same Union between Christ and others viz. their Infant-seed it being equally and alike established with them as it is with Believers themselves This argument carries its evidence with the same clearness as the former For though it is true the conditions of the Covenant as established with adult Believers differ from the conditions of it as established with Infants yet that hinders not but that the Union constituted between Christ and them is one and the same with that constituted between him and adult Believers In as much as the Covenant accepts of the Parents Faith as the condition of the Child's admission thereinto as will as the Faith of grown Persons for their own admission thereinto now it is the Covenant as absolutely considered and not as requiring such and such conditions that constitutes this kind of Union between Christ and men be they adult or Infants neither can that higher kind of Union viz. Physical that Believers have with Christ be pleaded as a prejudice to Infants injoyment of this lower kind of Union with him seing neither the antecedent operations or consequent indwelling of the Spirit in the soul whereby that higher kind of Union is effected are any otherwise necessary to this lower kind of Union which I call Political or merely relative than the performance of the conditions of the Covenant by the adult and the Promises of the Covenant appertaining to them having personally performed them make so to be when the conditions of the Covenant may be truly and really performed without such operations of the Spirit as in the case of Infants they may and there is no promise of the indwelling presence of the Spirit as is also their case there a political Union may be really constituted and yet no higher Union granted so that Infants have a real Political Union with Christ is evident and indeed to grant them an interest in the Covenant and yet deny them such a Union would be absolutely contradictory What Objections carry any appearance of opposition against what hath been now granted yea asserted shall be considered hereafter This I say at present that the Infant-seed of Believers may be granted yea must be affirmed to have a true and real Political or relative Union with Christ the Head of the Church which as it gives them a right to membership so is a sufficient warrant for their admission into the actual possession of that their right in the Church Kingdom or Family of Christ as visible here upon earth neither are we concerned as I conceive to inquire or determine how far or in what sense they may be said by vertue of this Union to be Members of the Church or Body of Christ as invisible seing our judgment and practice relating unto them have divine revelation for their ground and rule This objection being removed out of our way I shall now proceed to inquire what good benefit or advantage the Infant-seed of Believers have by their membership in the visible Church Body or Kingdom of Christ and it may be reduced to these three heads 1. First which I shall but touch upon they as Members of the visible Church are comprehended in and have the benefit of those prayers that are continually made for the whole Israel of God or the Church of God in general as it is the duty of Believers in their more general Assemblies so of each particular Believer to make known their requests unto God for themselves or on his own behalf by prayer supplication with thanksgiving as the Apostle speaks Phil. 4. So to pray for Jerusalem or the Church of God in general pray for the peace of Jerusalem in Psal 122.6 By Jerusalem we are to understand the Church of God in general and as this is the duty of Believers so that love both to Christ the head and to the whole Body of which each in particular is a Member that is the inseparable effect of regeneration obliges and constrains them to the performance of it hence it is but seldom but sincere Saints especially in their more solemn addresses unto God 〈◊〉 leave some 〈…〉 in the Psalmist Psal 51.18 So in the Apostle Gal. 1.16 Though the one was only making application to God for relief in a particular case the other leaving his valedictory benediction with those he had written to yet Zion or the Israel of God shall not be forgotten by the one or the other Hence there is as I may so speak a stock of Prayers not treasury of Merits continually treasuring up for the Church of God in which the Infant-seed of Believers have their interest and share and this is no small benefit to have so many thousands whom the Lord hath appointed as his remembrancers daily putting him in mind of his Covenant and Promises as made with and to his Church whereof they are Members as well as of the Covenant and Promises made with and to them in special as the Seed of such Parents and this if duly considered might yield great comfort to believing Parents that theirs as well as themselves are dayly presented before the Throne of Grace by so many who are under the promise of having the ear of God open to them 2. And rather being Members of the visible Church Kingdom or Family of our Lord Christ they have a joynt interest with all other members in that special providential care that he exercises over his own house That the work of providence is put into the hand of Christ by the Father is evident as from variety of other Scriptures so in special from that John 5.22 where Christ himself tells us that the Father judgeth no man but hath committed all judgment unto the Son yet not so as to cease to work himself for the Father works in and by the Son but that the work of Providence is put into the hand of the Son is evident and this work of Providence or providential care of Christ is twofold 1. First more general and so it extends to the utmost bounds and limits of the creation of God no creature that received its being from God but it is under providence as administred by Christ as all things are made by him so by him do all things consist 2. Secondly more special and thus the Church is the proper object of the special providential care of Christ therefore he is said by way of Emphasis to be the keeper of Israel Psal 121.4 He that keepeth Israel or as the words may be read he that is keeping Israel neither slumbreth nor sleepeth as we have here the special object of divine Providence viz. Israel that is the Church so the exactness and speciality of that providential care exercised towards or over that object intimated partly in the word keepeth or keeping that is carefully and diligently keeping * Curam solicitudinem diligentiam connotat more fully declared in the following words neither slumbreth nor sleepeth a man though he fall not
twofold ground 1. First the ordinary way of Christ's dealing with men especially in his outward dispensations towards them he deals with them according to what they are or appear to be not according to what he foresees they will be or will do hence sayes the Lord by the Prophet Azariah to Asa Judah and Benjamin the Lord is with you while you be with him 2 Chron. 15.2 Though there might be as doubtless there were many whose hearts were not sound nor upright with God yet this promise is made to them in general that while they should keep with God in the observation of his commands he would be with them 2. Secondly The other ground upon which what hath been affirmed is established is the indefinitness of the Apostle's expression Heb. 1.14 Where speaking of the Angels are they not saith he miniâ—â—â—ing spirits sent forth for the good of them that shall be heirs of Salvation The Angels minister unto men as considered and eyed under that notion viz. as heirs of Salvation the Apostle speaketh not of them as elect nor yet absolutely as Believers * 〈…〉 their Election is secret hid with God the truth of their Faith may not 〈…〉 known to Angels it is God alone that so 〈…〉 perfectly to know the hearts of men and what 〈…〉 hence the Angels minister to the 〈…〉 as appearing so to them Now 〈…〉 their Infant-state are visibly heirs of Salvation or visibly appear to be such who shall be heirs of Salvation as may further appear hereafter And answerably the Angels in pursuance of their general commission do minister to them as eying them under that notion viz. as heirs of Salvation so that though I deny not but elect Infants may have a more full benefit by this special providential care that our Lord Christ exercises over his own Family than the Non-elect have yet this I say that the Infant-seed of Believers in general or universally being admitted visible members of his Family and appearing as heirs of Salvation before they have made a forfeiture of their Covenant-interest have an equal interest in the service and ministration of Angels so far as that is performed according to their more general commission with the rest of the members thereof besides many particular services done by the Angels according to particular directions from Christ beyond what the rest of mankind yet strangers to the Covenants of Promise have 2. Whether this special providential care of Christ be not extended to elect-Elect-Infants born unto unbelievers as well as to those that are visible members of his Church and if so then such would have the same benefit that they have being admitted Answ It is not to be doubted but that our Lord Christ knows who are his by election as well as by vocation and that he hath a respect to them as such antecedent to their Union with him and admission into the Church visible but yet let these three things be considered 1. First That how far or in what sense soever the providential care of Christ is extended to and exercised over such yet supposing the Infant-seed of Believers excluded from his Church and Family that his care would be but particular and not universal it would reach only to the elect and not to all their Seed and consequently the priviledge of the Seed of Believers would be greatly narrowed and lessened beyond what now it is yea the Seed of Believers as such would have no benefit by the special providential care of Christ beyond what the Seed of others have neither could their Parents take any comfort in or make any improvement of the consideration of their Seed's injoyment of this priviledge in as much as they should not then injoy it as their Seed but only as elected and who or whether any of their Seed were elected each particular Believer would be uncertain 2. Secondly The case of Infants and of the adult in this regard is one and the same no doubt but our Lord Christ hath a respect to the Elect whether in their infancy or as grown up beyond what he hath to others and yet we find the Church and that as visible greatly magnified yea even admired on the account of this priviledge Oh Israel who is like unto thee a people saved by the Lord the shield of thy help Deut. 33.29 It is primarily meant of this providential care that our Lord Christ exerciseth over his Church as visible and what is said of the Church in general is true of and applicable to each particular member as sharing in the common priviledges of the whole and therefore 3. Thirdly I answer that neither Infants nor grown persons though as pertaining to the election of Grace have an equal interest in and benefit by this care of Christ while strangers to the Common-wealth of Israel with those that are actual members of that Common-wealth it is Israel that the excellency of God is over Psal 68.34 This will clearly appear in the case of Ruth the Moabitess that she appertained to the election of Grace will not as I suppose be questioned by any and yet shall we think she had the same benefit by this special providential care of God over his Church antecedent to her coming to trust under the wing of the God of Israel as Boaz speaks in Ruth 2.12 that she had after she was actually come what benefit then had she in that respect by her forsaking her own people and joyning her self with the people of God And as I said the case of Insants and of grown persons is one and the same so that this is no small good or benefit that the Infant-seed of Believers have by their admission into the visible Church above and beyond what the Seed of others that are without do injoy that thereby they are brought under that special providential care that our Lord Christ does exercise over his Church Kingdom or Family Quest 3. It may be farther inquired wherein does the good or benefit of being under this providential care of Christ consist what difference is put thereby between the Infant-seed of Believers and the Infant-seed of others Answ To that I shall only say in general that it is a good and benefit to be under this care of Christ cannot rationally be doubted of by any who with their hearts believe that God hath raised him up from the dead and given him to be the head over all things to the Church though the effects thereof be not always obvious unto sense Some indeed have not been ashamed to put the question where is the God of Judgment not being able to discern any difference in his providential dispensations towards the righteous and the wicked But will any man that is initiated in the School of Christ and hath learned in any measure to walk by Faith and not by Sense infer herefrom that either there is no providential care exercised over the righteous or that they have no benefit thereby The non-appearing unto
sense of any difference between the Seed of Believers and the Seed of unbelievers is no rational ground for any to conclude either that there is no such special care extended to or exercised over the former or that they receive no benefit or advantage thereby The ways of God are in the Seas his paths in the deep Waters as for his footsteps they are not known Psal 77.19 How many glorious designs does our Lord Christ carry on for the good of his Family and the several members thereof when yet neither the time when the first foundation of them was laid nor the various workings of Providence in their accomplishment is discerned or observed either by the men of the World yea or by Saints themselves only when they are brought to their intended perfection they give abundant cause to those who reap the fruit of them to admire and say it was good for them that they ever had a place in that Kingdom or Family over which is the excellency of that God who rideth upon the Heaven of Heavens and whose strength is in the Clouds Who that hath any true knowledg of Christ and hath his senses at all exercised to discern between things that differ would willingly be removed from under this special providential care of Christ though it were to be set over the greatest Empire in the World yea though yet continued under that general providence that extends to the whole Creation of God So that not to descend to particulars to be under the special providence of Christ must be granted to be a singular good by all those that will not disclaim Christianity and avow themselves open Infidels Now I say the Infant-seed of Believers as admitted into the visible Church Kingdom and Family of Christ are under that special providential care he exercises over it but now Parents by disclaiming their Seed's interest in the Covenant and refusing on that account to admit them into the visible Churh by the Application of the Token of the Covenant to them do if not absolutly yet at least what in them lyes deprive them of this priviledge and leave them under only that general and common providence that is exercised over the dark places of the earth that are full of the habitations of cruelty and oh that men yea that Christians should become so cruel to the fruit of their own bodies CHAP. IV. The good redounding to the Infant-seed of Believers from their admission into and membership in the visible Church Kingdom or Family of Christ further opened in a third instance viz. They stand nigher than the rest of Mankind to and are the more especial Objects of the Promises of saving Grace Some of these Promises mentioned The full Good contained in them unfolded That the Seed of Believers as members of the visible Church do stand nigher to them than the rest of Mankind fully proved An exaggeration of Parents evil in rejecting their Childrens Church-membership 3. THirdly and especially the Infant-seed of Believers as members of the visible Church stand nigher than the rest of Mankind do to and answerably are the more especial objects of the Promises of saving Grace The Promises I have reference to are such as these Isa 54.13 Jer. 31.31 That the very first special or saving Grace I mean inherent or renewing Grace whereby the Image of God is renewed in and reinstamped upon the soul is originally from God and not from Man himself needs no other proof than the bare recital of those Scriptures that affirm it John 3.3 7. compared with John 1.13 Ephes 2.8 10. James 1.17 18. c. That the Promises aforementioned and unto which I have reference do contain and hold forth saving Grace and at least that Isai 54.13 the very first special or saving Grace is sufficiently evident from the words themselves so from the application our Lord Christ makes of that Promise in John 6.44 45. where we see our Lord Christ applyes these teachings of God to those effectual teachings and drawings of the Father whereby sinners are brought to him and which whosoever do injoy do actually come to him and shal be raised up by him at the last day that is unto Life and Glory And yet farther that these Promises I now reser unto have their accomplishment in New-Testament-times and that during the present administration is undeniably secured both by our Lord Christ and the Apostles interpretation and application of them compare those forecited Texts with John 6.44 45. Heb. 8.11 So that as all special or saving Grace especially that first whereby the soul is drawn and united unto Christ is originally from God so these Promises do hold forth and assure that Grace unto some in New-Testament-times during the present administration of the Covenant of Grace Now I say the Infant-seed of Believers as incorporated into the visible Church by the Application of the Token of the Covenant to them do stand nigher to these Promises than the rest of Mankind do and are the more especial Objects of them and consequently they have and were Parents saithful in the discharge of their duty would more abundantly have their accomplishment especially among them But that we may more clearly see how great a good and advantage the Seed of Believers in this respect have by their membership in the visible Church I shall do two things 1. First shew more particularly what is the good that is contained in these Promises and 2. Secondly prove that the Seed of Believers do stand nigher to them than the rest of Mankind To begin with the first viz. What the good contained in these Promises is and that is twofold the former implyed and presupposed the latter more plainly expressed First the good contained in these Promises is the vouchsafement of such outward means as are ape and sufficient according to the ordinary dealings of God with and his ordinary wayes of working Grace in Men instrumentally to convey Grace to and work it in the heart these means in the general are the outward communication or publication of the Doctrine of Redemption and Salvation by Christ The Doctrine of the Gospel declaring the way of Redemption and Salvation by Christ as some ways communicated to the understanding and applyed to the soul is the means by and through which God does ordinarily work Grace in those whose Salvation he intends I mean it of such whose capacities admit of their reception of Grace that way Now when God promises Grace he implicitely promises the means by which it may according to the ordinary way of his dealings with men be wrought in those intended in the Promises But before I proceed it may not be altogether unuseful to remove one objection that may possibly arise in the minds at least of some men Obj. Possibly it may be said These Promises seem rather to exclude than include any external means for it is expressly said when these Promises come to have their accomplishment men shall not teach every
is a spiritual Blessing or a Promise of a spiritual Good so Pareus or else that Blessing may be called the Promise of the Spirit only to denote the Author of it it was given by the Spirit and by his Inspiration left upon Record in the Scriptures so that take the sense which way we will there is no necessity that we should take that Promise including a Promise of the Spirit But let that suffice for the first instance Secondly Let us take another instance in the Love and Favour of God that is a peculiar Good promised in the Covenant of Grace I will love them freely Hos 14.4 Now here again we shall find that this Promise taken absolutely and by it self does not necessarily imply or include and consequently does not absolutely ensure to all that have an interest in it such Love or Favour from God as is peculiar and proper to the Elect The Aplstle John indeed tells us that God is Love and as he is essentially Love so he expresses his Love as in various ways so in various degrees and measures towards his Creatures according to the good pleasure of his Will Now it is readily granted that God does express more Love or does vouchsafe higher and greater effects and fruits of his Love to those to whom he has extended his Covenant or between himself and whom he hath constituted a Covenant-relation than he has done to the rest of Mankind between himself and whom there is no such Covenant-relation Thus the very extending his Covenant to the Infant-seed of Believers and giving them a present propriety in and taking them to be a peculiar People to himself are glorious expressions or fruits of his Love to them besides various other expressions and fruits of his Love vouchsased to them as in a Covernantstate and Members of the Church and Family of Christ as visible here upon earth and while the Covenant-relation with the priviledges attending it are continued to them the Love exprest in it and them is continued to them But yet as these expressions and fruits of his Love and Favour are not peculiar and proper to the Elect but may be common to others with them and may be and answerably are withdrawn from them upon a failure in the performance of the conditions of the Covenant by them so no more or no further Love is ensured by this Promise than what is actually expressed in giving it to them and constituting thereby a Covenat-relation between him and them and vouchsafing them the Token of his Covenant and thereby admission into his Church Kingdom and Family as visible here upon earth So that I have here two things to prove 1. First That God may extend his Covenant to the Non-elect so as to constiture thereby a true Covenant-relation between himself and them and may thereupon vouchsafe them tjhe Token of his Covenant and thereby admission into the visible Church and consequently that what Love and Favour is exprest in these things is no peculiar to the Elect. 2. Secondly That this grand Promise of the Covenant as taken absolutely and by it self does not necessarily include and consepuently does not ensure any further Love or Favour peculiar and proper to the Elect to any of those to whom it is made and to whom it does appertain For the first that is proved thus If for God so to extend his Covenant to or enter it with some Non-elect as to constitute a true and proper Covenant-relation between himself and them and to vouchsafe them thereupon the Token of it and thereby admit them as Members of the Church visible be simply and absolutely possible in it self and be no way inconsistent with what himself has revealed and declared in his Word wither concerning the subjects or nature and tenour of the Covenant or concerning the Good vouchsafed or to be vouchsafed to those who are taken in as subjects of it then he may extend it in the sense before exprest to some Non-elect and answerably vouchsafe them the Token of it But the former is true therefore the Latter The Minor Proposition alone needs proof and here we have in the general two things to prove First That for God to extend his Covenant to the Non-elect and vouchsafe them the Token of it is simply and absolutely possible in it self Now for this that this is simply and absolutely possible is unquestionable The Soveraignty of God and his absolute freedom to deal with his Creatures as himself pleases secures this past all rational doubt if he may as who questions but that he may enter Covenant conditionally with all Men why may he not go somewhat further with some and actually take them into a Covenant-relation with himself and vouchsafe them the Token of his Covenant whom yet he has not-ordained to Salvation Secondly That for God thus to do is no way inconsistent with what he has revealed and declared in his Word either concerning the subjects or the nature and tenour of the Covenant or concerning the Good vouchsafed or to be vouchsafed to those that are taken in as the subjects of it The truth of this will appear in the particular branches And thus First For God to extend his Covenant to some Non-elect and answerably vouchsafe them the Token of it is no way inconsistent with what he has declared in his Word concerning the subjects of it This is sufficiently wvident because whatever God has declared in his Word concerning the subjects of his Covenant yet he has no where declared that he would not take in any as the subjects of it that were not elected he has no where limited his Covenant to the Elect. If there be any such declaration in the Scriptures let it be shewed Secondly That for God so to extend his Covenant to some Non-elect is no way inconfistent with what he has declared in his Word concerning the nature and tenour of the Covenant it self That which alone can be pleaded as opposing God's extending his Covenant in the sense exprest to the Non-elect is what he has declared concerning the everlastingness and unchangeableness of it with the provision made and security given that it shall never be broken by those that are taken in as subjects of it And there is indeed a seeming inconsistency between what is now affirmed concerning Gods extending his Covenant to the Non-elect and those things so frequently asserted and inculcated in the Scriptures and thus much shall be readily granted that those things so frequently decleared and repeated in the Scriptures concerning the Covenant do infallibly prove that the Covenant as entred with some shall stand firm and remain inviolate shall never be broken yet I coneive all that is delcared in Scripture of this nature concerning the Covenant will not prove but that God may and that in a consistency with his Word extend it in the sense exprest to some that are not elected For First As for what the Scriptures declare concerning the everlastingness of the
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
them to want the other that their Children may be continued in Covenant and answerably injoy the sull benefits and blessings of it That which so strongly obligeth Parents to endeavour their Childrens interest in the Covenant is their injoyments of the benefits and blessings of it and continuance in Covenant is of equal necessity unto that as the first admission into it is Hence the obligation in the general is one and the same on all Parents be their judgments for or against their Childrens interest in the Covenant and right to the Sign and Token of it to endeavour and answerably use all means in order to their Childrens conversion and saving close with Christ only the one doth it that his Children may have admission into the other that they may be continued in a Covenant-state 2. The other thing pleadable as a greater obligation upon and motive to Anti-Paedo-Baptists to provoke and ingage them to a diligent use and performance of all duties in order to their Childrens Faith and Repentance is their denyal of them to have as such any Membership in the Church and any right to the blessings priviledges and benefits attending the necessity of Regeneration Faith and Repentance in order to their admission thereinto and injoyment of those benefits and blessings Now it may be said sure those who are of this perswasion must needs be more strongly obliged and have more effectual motives to provoke them to endeavour the conversion of their Children than those that conveive their Children already members of the Church and answerably are already interested in those benefits and blessings To this I shall only say as before that the obligations upon and motives to the one and the other to endeavour the conversion of their Children are one and the same though the ends are different for to wave that question whether Infants are admitted into the universal or into a particular Church this is certain that the want of Faith and Repentance when grown up to years of maturity disannuls all right Coram Deo to their Membership in the Church be it universal or particular and forefeits their right to all the blessings benefits and priviledges that as admitted thereunto they had a right to and interest in Now it is a right to and injoyment of those blessings and priviledges that is the obligation and motive to Parents to endeavour the conversion of their Children Church-membership absolutely considered siguifies nothing 't is interest in and the injoyment of the aforesaid benefits blessings and priviledges that makes Church-membership a good unto men whether old or young Now I say Conversion Faith and Repentance are as necessary to the continuing an interest in and actually injoying them to those who are already Members of the Church as they are for their first admission thereinto and thereby coming to an interest in and the injoyment of them who afore were Aliens as the Apostle speaks from the Common wealth of Israel or wholly out of the Church So that the obligations upon and motives ingaging Parents to endeavour the conversion of their Children or bring them to true Faith and Repentance as they grow up to years of maturity are the same to all men whether of the one or the other perswasion But then 2. The other consideration I would offer is That there are several obligations lying upon and several motives improvable by Paedo-Baptists beyond what those of the contrary perswasion can apprehend themselves under or can be rationally improved by them to provoke them diligenly to use all means and vigorously perform all duties they are in the Scriptures directed to in order to their Childrens conversion Faith and Repentance 1. First There is that special interest and propriety that God hath in their Children God lays claim to a special propriety in the Seed of his People they are his Hence he aggravates the sin of his ancient People in offering up their children to Idols by the consideration of his own propriety in them Ezek. 16.20 and 21. Moreover thou hast taken thy sons and thy daughters whom thou hast born unto me and these bast thou sacrificed unto them to be devoured viz. to their Idols is this of thy whoredoms a small matter that thou hast slain my children They were theirs by Generation but his by Adoption To offer any sacrifice to Idols is exceeding bad but to offer humane sacifices is worse but to offer their children that proceed from their own bowels is yet a higher aggravation of their sin There was not only cruelty but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that even in the highest degree And yet further that which greatly aggravated their sin was that those they sacrificed were not in their own power they were God's children that they sacrificed and answerably here was the highest injustice I may call it Sacriledge a robbing God to honour their Idols But this we see God claims a peculiar interest and propriety in the Seed of his People and they are not only his as all Creatures are but they are his by special choice of them for his own use and service therefore Believers including their Seed are said to be a chosen generation I Pet. 2.9 and according to a special relation they stand in towards him they are called his servants Levit. 25.41 Now this interest and propriety that God hath in the Seed of his People is a strong obligation upon them to bring them up for God for his use and service that they may answer the relation wherein they stand towards him God gives his People children and intrusteth them with them but it is to bring them up for him Hence to neglect the holy education of Children is not only to transgress a command but to be unfaithful in a trust which aggravates the sin A trust lays a peculiar obligation upon men to be faithful in it It is required in Stewards that a man be found faithful saith the Apostle 1 Cor. 4.2 when a man hath intrusted his child with another to be educated and instructed by him in any Art or Science he expects faithfulness in him and the very consideration of the child's being intrusted with him for such an end or purpose would strongly oblige him thereunto Thus the Seed of Believers are God's he claims propriety in them and intrusts them with Parents to be brought up for himself and both Justice and Faithfulness requires that they do bring them up accordingly The Apostle improves it as an argument to ingage Believers to glorifie God both with soul and body because both are his 1 Cor. 6.19 20. Now as they are to glorify God both with foul and body so they are to endeavour after such a fitness and disposition of both that they may be more apt and meet to glorifie him with both So their Children being the Lord's they ought to endeavour after their fitness and meetness for his use and service and answerably to educate and bring them up And that interest and
asleep yet if he stumber is greatly indisposed to discharge any work he is ingaged in a shepherd though he be not fast asleep as we say yet if in a slumber his sheep are exposed to danger but to shew the exactness of that providential care that our Lord Christ exerciseth over his Church it is here said of him nec dormit nec dormitat he neither sleeps nor slumbers And hence again the Lord promiseth to keep his Church speaking of it under the notion of a Vineyard night and day Isa 27.3 as his eye is alwayes open he is alwayes awake not in the least slumbring so his eye is alwayes upon his Church he keeps it night and day now night and day divide time from all which we may see that the Church is the special object of the providential care of Christ the Church is his special charge so his care is answerable towards or over it he exercises a most exact providential care towards or over his own Family And here we may further observe that as the work of Providence is put into the hand of Christ so he imployes the Angels as his Ministers in the administration thereof he maketh his Angels spirits and his Ministers a flame of fire Heb. 1.7 according to their essences and natures so he employs them as his Servants and Ministers in managing the work of Providence put into his hands hence as the Church is the object of his special providential care so the Angels perform their Ministery with a special respect to and for the good and benefit of it hence said to be sent forth to minister for them who shall be heirs of Salvation Heb. 1.14 though they serve Christ in the whole work of Providence yet they have their service and Ministry especially assigned them with respect to the good and benefit of the Church and the particular members thereof as those that are to be heirs of Salvation now the Infant-seed of Believers being rightful members of the visible Church or body of Christ have the wings of his special providence stretched over them and have a joynt interest in this service and Ministry of Angels with the adult members yea at least as some if not most of our best Expositors understand that passage of our Lord Christ in Mat. 18.10 Infants have a more special interest in their Ministry their states incapacifying them to take any care of themselves are more especially committed to the charge of Angels Take heed sayes our Lord Christ that ye despise not one of these little ones for I say unto you that in Heaven their Angels do alwayes behold the face of my Father which is in Heaven by these little ones are understood little Children if not alone intended yet as included and comprehended they have their Angels that in Heaven behold the face of God in Heaven that is stand alwayes ready to recieve commands from God for their guidance in their service and ministration unto these little ones to whose care and charge they are committed Videre faciem Patris id est astare Deo tanquam Regi observantes ejus nutum ut capessant ipsius mandata de ipsis emittendis ad custodiam puerorum saith Piscator * Vide Bulling in loco Junius his Irenicum Meditatio in Ps 121.2 Gerhard de Baptismo Mr. Perkins Doct. Prideux in their Sermons upon this place c. But whether we are to understand our Lord Christ as speaking of little ones in a literal and proper sense or no yet that his providential care exercised towards or over his Church or Family does exteâ—d to them in common with the rest of the members thereof is sufficiently evident from the universality of that phrase he keepeth Israel none that appertain to his Israel are from under his care or excluded from the service or ministration of the Angels and surely this is no little benefit that the Seed of Believers have by their membership in the visible Church they are under that special providential care he exercises over his own house but for the further clearing up of this the resolution of two or three questions may be necessary First Whether this Providential care of Christ over his Church be extended equally and alike to all that are visible members of it or whether he hath not a peculiar respect to election and a real work of Grace upon the heart and consequently seing we deny Infants as such to have a real work of Grace upon their hearts and affirm that there is an election of Grace among them unto which some do others do not appertain whether this providential care of Christ be not appropriated only to the Elect among them Answ In the resolution of this question several things might be considered which yet I shal wave and shall only observe that the Angels whom our Lord Christ imploys as his Servants and Ministers in the work of Providence do act in their ministration either according to a more general commission and charge they have received or else according to particular commands relating to the good and benefit of each particular person hic nunc and that Angels do act according to a more general commission as well as according to particular commands they receive from Christ for the good and benefit of his Church is not only consonant to reason but may be evidenced from Scripture and hence our Divines distinguish of their Ministry * Ministerium Angelorum est duplex ordinarium extraordinartum Junii Eccles cap. 4. pag. 1548. it is either say they ordinary or extraordinary their ordinary Ministry is that they perform by vertue and in pursuance of their more general commission their extraordinary Ministry is that they perform in obedience to and in pursuance of particular commands and directions they recieve from Christ whether relating to the Church in general or any part of it in this or that nation or any particular member Now suppose we grant that Angels have many particular commands relating to the good of the Elect beyond what they have relating to the good of the Non-elect yet so far as they perform their Ministry according to their more general commission they have an equal respect to all without consideration had to election or non-election which are secrets to them as well as to us yea it may be further observed that our Lord Christ himself in the exercise of this his providential care over his Church hath a greater respect to the Non-elect Infant members I may add to the Non-elect adult supposing their ways and actions do not openly proclaim the Hypocrisie of their hearts than he hath to those that are wholly Aliens whether Infants or adult to the Common-wealth of Israel and answerably does give many particular directions to his Angels relating to their good beyond what he gives relating to the good of those that are as the Apostle speaks without the truth of what is now affirmed is established upon a
one his neighbour or his brother saying know the Lord they shall be all taught of God and that shall be the only teaching they shall have or stand in need of Answ To this I shall only say two things First That the Promises of the Covenant of Grace have a gradual accomplishment they had a lower accomplishment under the first Testament they have a higher and more full accomplishment under the New during the present administration what further intendment they may have and how accomplished in the ages yet to come is not without its difficulty to determine Be sure in Heaven there shall be no need of outward means Promissiones novi faederis inchoantur in hac vita implentur autem in vita futura Cam. in Heb. 8.11 And therefore 2. Secondly These words only note a more abundant pouring forth of the Spirit under the New Testament beyond what was granted under the first * Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro non solum frequenter accipitur in altero quod per adversitivam opponitur quaedam praeeminentia prae priori intelligitur Glass and the meaning is only this as if the Lord should say they shall not only be taught of men but my Spirit shall accompany the teaching of men by means whereof they shall have my Law put in their minds and written in their hearts and shall know me from the least to the greatest And that the Spirit of God designed not the exclusion of ontward means is sufficiently evident from our Lord Christ's instituting the Gospel-Ministry at that very time to which these Promises had a direct reference and were to have at least a lower accomplishment the end of which Institution and the time of its duration the Apostle expressly declares in Eph. 4.11 12 13. So that though these Promises seem to exclude yet they do indeed include such outward means as whereby according to the ordinary way of God's working in and upon men the main good intended in them may be communicated to them As when God commands any duty from men that Command requires the due use and improvement of all means necessarily subserving their performance of the duty commanded so when he promises any good especially when the Promise is absolute as I conceive these are in the promise of that good is included the necessary means of mans injoyment of it so that when God promises that all the Children of his Church shall be taught of him and that so as to know him from the greatest to the least and that he will put his Laws in their minds and write them in their hearts he does implicitely promise a sufficiency of means whereby the main Good intended may be communicated to them and these means in the general as I have said are the communication or publication of the Doctrine of the Gospel at least so far as is absolutely and simply necessary to the working of a saving work of Grace in the heart The various ways whereby the Doctrine of the Gospel may be communicated unto men whether young or old are not necessary to be insisted upon The most proper and ordained way in respect of the Seed of Believers hath been already intimated to be Parental Instruction though I shall not say God hath confined himself to that way alone But let it suffice to know in the general that in these Promises is included the vouchsafement of a sufficiency of means whereby these spiritual blessings may in an ordinary way be communicated to those designed for their injoyment 2. Secondly The main and principal good intended in these Promises is the effectual operations of the Soirit of God in a concurtence with and by those means together with their inseparable Effects and Fruits these Promises both as at first given forth by those two Prophets and also as interpreted by Christ and the Apostle Paul evidently intend some good beyond the bare vouchsasement of outward means for otherwise they would assure of nothing with reference to the ends whereunto they were given forth beyond what was injoyed by the people of God under the Old Testament they had then the Oracles of God committed to them as well as the Church of God now hath so that it must needs be some good that is princepally intended in these Promises beyond what was vouchsafed to the Church under the Old-Testament-administration and which does advance the New-Testament-administration to an excellency and glory above that of the Old which can be nothing else but the more plentiful effusion of the Spirit of God and his effectual Operations with their inseparable Fruits and Effects here declared to be the saving knowledg of God the abiding of the Law in the mind and its Inscription in the heart But let that suffice for the good intended in these Promises 2. Secondly That the Seed of Believers as Members of the Church stand nigher than the rest of Mankind I mean that are as the Apostle speaks without to and are the more especial Objects of these Promises Now this will appear two ways 1. First more generally from the consideration of the more general Objects of them and that is the Church or House of Israel of which the Seed of Believers are Members thus in that Isa 54.13 All thy Children shall be taught of God whose Children the Prophet speaks of is evident as from the Context so from that discourse of the Apostle in Gal. 4. ult they are the Children of Jerusalem which is from above that is the gospel-Gospel-Church and that it is meant of the gospel-Gospel-Church as visible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost And that he means the Church As visible is evident from what follows is evident from Isa 54.11 It is the Church tossed to and fro with Tempest that is Afflictions Persecutions c. which are only compatible to the Church as visible Now they are the Children of the Church as so considered that are the Objects of this Promise they shall be taught of God and that so as to know him from the least to the greatest Some indeed have understood by these Children the natural Children of the Church or of the Members of the Church and though I doubt not but that the Holy Ghost has a considerable respect unto them yet I conceive not merely as such but as Members of the visible Church it being usual in Scripture to speak of the Church collectively taken under the notion of a Mother and the several Members under the notion of her Children and that we are so to understand it in this place is evident both from the Context and that discourse of the Apostle before mentioned so that let it be granted that this Promise does not appertain to the Seed of Believers merely as such yet as the Covenant of Grace is extended to them and they by the Application of the Token thereof are admitted into the visible Church so it does appertain yea in a special manner appertains to them so again in that
Heb. 8.11 the Covenant wherein these Promises of putting the Law in the mind and writing it in the heart are contained as made with the House of Israel and by House of Israel we are again to understand the visible Church that term House being frequently applyed to the visible but never as I remember to the invisible Church at least merely as such Now the Seed of Believers being of this House of Israel they have a joynt interest in this Covenant and the Promises contained in it with the whole House and answerably stand nigher to and are the more especial Objects of these Promises than the rest of Mankind are who are not of this House of Israel Only let it be observed that though the Church or House of Israel be the proper Object of these Promises yet I would not be understood as excluding all others from partaking of the good contained in them for though the actual injoyment of that good be peculiar and proper to those that are of the Church or House of Israel yet by the very vouchsafement of it others that were without are converted and brought into it those that God hath designed a place in his House are effectually taught by him and by means thereof are brought into it But though God does 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
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
as Subjects of the Covenant viz. saving Grace I have said so much to it once and again I need add no more at present that may suffice that the Promises containing that Good at least as it is meant of the first Grace are not made to any in particular they are made to the Church in general and answerably secure the Good contained in them only to the Elect and that hinders not but that God may extend his Covenant in the sense intended to some that are not elected But let that suffice for the first thing to be proved Secondly That this Promise as taken absolutely and by it self does not necessarily include or secure to all those to whom it is made or to whom it does appertain any surther Love and Favour from God that is peculiar and proper to the Elect as it does not nevessarily imply or infer Election or that all these to whom it is made are elected and consequently beloved with the Love of Election so it doew not necessarily include or secureany consequent Love or Favour that is peculiar and proper to the Elect. This will appear if we consider what Love and Favour is peculiar and proper to the Elect and that falls under a twofold consideration First As a love of Beneficence Secondly As a love of Complacence For the first And thus the Love and Favour of God as exprest in a way of Beneficence to the Elect differs from that common Love and Favour vouchsased to men in general only in degree and those fruits and effects wherein it is exprest 't is acted more intensely to speak of God after the manner of men and according to our shallow apprhensions of him and in different effects and fruits than it is acted and expressed towards men in general these Effects and Fruits which we are at present only concerned in may in the general be reduced to these three Heads Regeneration to a state of life Preservation in that state and suture Glorfication Now none of these Effects and Fruits of the Love and Favour of God are necessarily included in or secured by this Promise as taken absolutely and by it self this has been sufficiently proved already for if the first viz. Regeneration be not included in or secured by it neither of the two latter can in as much as they necessarity presuppose the antecedency of this Now that this first Fruit and Effect of that special Love and Favour of God peculiar and proper to the Elect is not necessarity included in or secured by this Promise is sufficiectly evident from what has been already said therefore I shall add no more Secondly For the latter viz. The Love and Favour of God as exprest in a way of complacency and delight and under this Head we may comprehend all those things wherein this Love and Favour of God is exprest or whereby it is signified to those to whom it is vouchsased as the signal manifestations of himself in Christ in his smiles upon the Soul the sheddings abroad of his Love in the heart and the like Now that the Love and Favour of God as exprest this way is not necessarily included in or secured by this Promise as taken absolutely and by it self will necessarily follow from what has been already said This Love and Favour of God to Men always supposes them truly regenerrte and sanctified and consequently cannot be included in or secured by that Promise in which Regeneration and Sanctification are not included or by which they are not secured or at least which does not presuppose them already wrought and is acted and expressed according to the degree of Sanctification attained to the lively exercise of Grace due performance of Obedience and the like Hence those that are truly regenerated may so sink and degenerate in their Sanctification exercise of Grace and performance of Obedience as that this Love shall be acted and expressed if at all yet in a very low and remiss degree whereas were it included in and secered by this Promise as taken absolutely and by it self it would be acted and expressed always alike towards all to whom this Promise does appertain So that to come to a close of this we may evidently see that as Interest in this Promise does not universally flow from the elevting Love of God he may make this Promise to some that are not elected and thereby constitute a true and proper Covenant-relation between himself them and answerably vouchsafe them the Token of his Covenant and by the Application of that to them solemnly admit them into his Church visible so no further or consequent Love or Favour that is peculiar and proper to the Elect is necessarily included in nor secured by that Promise and consequently which is the thing asserted this Promise as taken absolutely and by it self does not necessarily imply that all to whom it does appertain are under or do injoy any of that Love and Favour that is peculiar and proper to the Elect neither is that Love and Favour necessarily included in or secured by it to those to whom it does appertain But that is a second instance to prove what is afferted viz. That no particular Good contained in any of the Promises of the Covenant is either implyed in or secured by this grand Promise as taken absolutely and by it self to any to whom it does appertain I had intended to have proceeded somewhat furcher but I am loth to be over tedious and I conceive what has been said may suffice I suppose it will be granted that in case neither any of the saving influences and operations of the Spirit nor any of that special Love and Favour that is peculiar and proper to the Elect which are two of the most essential Good things of the Covenant be implyed in or secured to any to whom this Promise does appertain by it as taken absolutely and by it self then no other Good contained in any other Promise of the Covenant is implyed or included in or secured by it as so taken And therefore let that suffice for the second way how the communications of himself to and his actings for the Good Benefit and Advantage of his Covenant-people whereunto God has obliged himself by this Promise are limited they are limited by the tenour of the Covenant and of the various Promises contained therein and consequently no particular Good contained in any of the Promises of the Covenant being necessarily implyed or included in or secured by this Promise as taken absolutely and by it self it will undeniably follow that this Promise is only a more general obligation upon God to perform and make good the whole Covenant yet not absolutely but according to the true tenour of it and of the various Promises contained in it so that as none by vertue of this Promise can lay claim to any Good but what is somewhere promised so none can expect any Good promised but according to the tenour of and terms upon which the Promise
he bears to his People makes this very rational yea I may say somewhat necessary It cannot be rationally supposed but that when God bears so great a love to Parents he should do somewhat more and vouchsafe greater Advantages to their Seed in a subserviency to their future Salvation than he doth for and vouchsafes to others And yet 4. This will seem less improbable if we consider that in what God doth for and vouchsafes to the Seed of his People he hath a peculiar respect to the Elect among them 'T is in special for their sakes that the Priviledges of the Seed of Believers are so great It hath pleased God to make his choice of Persons to Salvation very much in the lines of particular Persons hence he usually casts Elect Children upon Elect Parents though he hath left a liberty to himself to pass by whom he pleaseth and sometimes to take in such who are of the lines and posterity of the wicked yet his Election lies very much in and among the Seed of Elect Parents and for their sakes and in a subserviency to their Salvations he doth so much for and vouchsafes so great Priviledges to the Seed of his People in general That all the Seed of Believers should have been elected to Salvation would have been attended with great inconveniencies and that upon divers accounts as might easily be shewed yet it hath pleased God to lay his Election very much among them 'T is rare but that some one or more of the Seed of believing Parents evidence their Election by a personal taking hold of the Covenant as they grow up to years of Maturity Yea it is sometimes found that all the Seed of some believing Parents give good ground to hope they are such as God hath ordained to life Now with respect to them and for their sakes God hath done so much and vouchsafed so great Priviledges to their Seed in general so that all things considered that God should grant the Priviledges assigned to the Seed of Believers and yet after leave some of them to themselves and suffer them to forfeit their own Mercies and finally perish carries not the least improbability in it 3. For that which may yet further be pleaded viz. The improbability that any should be in Covenant with the holy Spirit and yet have no benefit by him either in regard of any saving no nor any common operations that have a direct conducency to their future Salvation To that I would say in the general that how improbable soever this may seem to be yet no sound Argument can be drawn therefrom to prove the Conclusion inferred in the forementioned Objection God may receive the Infant-seed of Believers into Covenant with himself and that universally and vouchsafe them all the Good and all the Priviledges afore assigned to them and yet it will not necessarily follow from thence that any such Operations of the Spirit should be granted to them This is evident from what hath been already said yea let me say this is no way improbable This will appear if we consider two or three things 1. What interest and hand the Spirit of God hath in all that is done for and vouchsafed to them hence it cannot be said they have no benefit by him This might be abundantly evidenced but that I should inlarge this discourse quite beyond the bounds designed for it And therefore 2. Consider the special office and work of the Spirit and thus we shall find the office and work of the Spirit more especially relate to the fitting and preparing the Elect unto Glory through their Sanctification and chearful performance of holy obedience unto God in Christ 2 Thess 2.13 with 1 Pet. 1.2 Now it is vastly more improbable that the Spirit should perform any part of that work whereunto he is designed for the preparing vessels of Mercy unto Glory upon the hearts of the Non-elect than that though in Covenant with him he should suspend the performance of that work in or upon them Especially if we consider 3. What hath been already said viz. That the Promises of the Covenant constituting a Covenant-relation between God both absolutely and personally considered and the Seed of Believers as taken absolutely and by themselves only oblige the several persons in the divine essence to act for their Good Benefit and Advantage according to the tenour of the Covenant that is according to the distinct Promises of the Covenant and the terms or conditions upon which they are made Now there being no Promise made to the individual Infants of Believers assuring them of any such Operations of the Spirit hence the Spirit is under no obligation to vouchsafe them to this or that individual Infant antecedent to their personal taking hold of the Covenant which that the Elect shall do is secured as by the Covenant between the Father and the Son so by those indefinite Promises of divine teachings and the like made to the Church in general of which before so that here is yet nothing improbable 4. And lastly That which is pleaded to countenance the Conclusion in the Objection is the reference that the Token of the Covenant whether Circumcision or Baptism had or hath to Regeneration and Sanctification And thus it is supposed by many to have such a reference as lays a sure ground for the Conclusion viz. that in case Infants have such an union with Christ and Covenant-relation unto and interest in God as intitles them to the Token of the Covenant they must be granted to be regenerated and thereby initially sanctified Answ That the Token of the Covenant hath some reference to Regeneration and Sanctification is evident from those Texts usually insisted upon John 3.5 Eph. 5.26 Tit. 3.5 but what that reference is is not agreed on by all Some say it is an outward Sign or Symbol of Regeneration and consequently an evidence of the Party 's present Regeneration to whom it is applyed and sometimes it is called by the men of this perswasion a Seal of Regeneration Others attribute the conferring of the holy Spirit to it by whom Regeneration is wrought and so they conceive the Spirit is ordinarily communicated if not by yet in a concomitancy with the Application of the Token of the Covenant by means whereof at least the Seeds and Principles of Regeneration at least some kind of disposition leading thereunto are wrought in all that have it rightfully applyed to them Now I shall not stay upon a particular discussion of these different apprehensions of Men. It may suffice to shew that the Token of the Covenant may have and hath a true and proper reference to Regeneration on the account of which those allusions to it made use of by Christ and the Apostle in the places forementioned are genuine and proper and yet the Conclusion pleaded for cannot be rationally inferred therefrom And thus we may allow the Token of the Covenant to have a twofold reference to Regeneration and Sanctification 1. It
and consequently greatly wrong that learned and judicious Author How you and Mr. Danvers look upon your selves I know not but certainly I should be justly censured as a very unworthy Man should I wrest Authors words who are yet alive to countenance my own sentiments in a contradiction to their known practice before I had consulted the Authors themselves and known how they would reconcile their words and practice Will you but read the whole Exercitation and allow him the liberty that all writers whether sacred or humane use you will find he is vastly more for me than for you He is only shewing how God did preserve Abraham's natural Posterity as grown up in a visible standing under the Covenant till our Lord Christ came that the Promise made to him concerning the Messias coming of his loyns might be accomplished he meddles not with the case of Infants but supposeth them visibly in Covenant as the Seed of Parents visibly so when will you leave thus to abuse Authors whose names are precious in all the Churches of Christ But Secondly I have a few things to reccommend to your Conscience and these are of two sorts First Such as concern my self thus Page 3. where you use the Poets words so Page 5. line 10 11. Page 26. line the last Page 22. line 1 2. with others of a like nature can you prove what you have written if not what will you call these things Secondly Such as concern matter of Fact thus see what you write Page 3. where do I say Mr. Danvers Book is all forgery or leave that to the Readers observation See also Page 4. line 2. again see what you write Page 34. three last lines and compare it with my Answer Page 39. and 40. will you or any Man else deny what I there take for granted Again see what you write Page 7. line 24 25. Is the silence of the Scripture as absolutely considered my beloved Argument yea or any Argument at all I only enquire and give my Reasons for the affirmation whether supposing the Covenant was extended to the Seed of Believers under the first Testament which I judged I had formerly sufficiently proved that it was what may be truly said of the silence of the Scripture not whether the silence of the Scriptures as absolutely taken concerning the Baptism of Infants do not make it vastly more probable that they ought then that they ought not to be baptized and that supposition being granted I judge I shall have but few gain-sayers Yet again see what you write Page 50. line 1 2. and compare it with my Answer Page 117 118 119. and see whether there is any such reason given by me or no you may also reflect upon your 18th Page and consider whether what I suppose be a granting that the commission was given only with respect to the Adult Sir I cannot think you can have such a value for your Animadversions as you suppose me to have for my Book as for others I can hardly think there is any one learned Man of your own Perswasion but will blush to see such Animadversions fly abroad from the pen of any of their party Sir I have only one thing more and that is to intreat you not to complain of unmerciful dealing will you seriously review your Book you will find I have dealt gently with you and that you may not say I have wronged you if you desire it and can procure the testimony of any two learned Anti-Paedo-Baptists that they judge your Book deserves or can know that any two consciencious learned Paedo-Baptists judge it deserves a more full consideration your desire if providence interpose not shall be gratified FINIS Some Books lately Printed for and sold by Jonathan Robinson at the Golden-Lion in St. Paul's Church-Yard THe Harmony of the Divine Attributes in contriving Man's Redemption by the Lord Jesus Christ c. By W. Bates D.D. in quarto the second Edition enlarged with an Alphabetical Table XL Sermons on several occasions preached at Cambridge and elswhere By the late Reverend and Learned Anthony Tuckney D.D. in quarto Mr. Theoph. Gale's Anatomy of Infidelity octavo Idea Theologiae tam Contemplativae tam Activae c. in 12 s. Mr. J. Fladoes Quakerism no Christianity octavo Vindication of the XXI Divines A Contest for Christianity or an Account of two great Disputes between the Anabaptists and the Quakers Infant-Baptism Asserted and Vindicated by Scripture and Antiquity c. By O. Wills M.A. More Proofs for Infant Church-Membership and consequently their right to Baptism c. By R. Baxter Vindiciae Vindiciarum or Infant-Baptism Re-asserted and Vindicatrd By O. Wills A Treatise of Justifying Righteousness c. In answer to Dr. Tully and Mr. Chr. Cartwright By R. Baxter Principles made Practical or Directions for plain Christians to pray on most occasions and to prepare themselves for the Lord's Supper by the use and knowledge of the Assemblies Catechism The great Concern or a serious Warning to a timely and through-preparation for Death c. By Edw. Pearce A Beam of Divine Glory or a Treatise of God's Unchangeableness By the same Author Correction Instruction or a Treatise of Affliction By T. Case in twelves The poor doubting Christian drawn to Christ By T. Hooker in twelves The worthy Communicant or a Treatise shewing the due order of receiving the Lord's Supper By Jer. Dyke in twelves with a Sacramental Catechism c. The Barren Fig-tree or the fruitless Professor's doom By John Bunyan in twelves Solitude improved by Divine Meditations By N. Ranew in octavo The Life and Death of Mr. Thomas Tregoss sometime Minister in Cornwal in octavo The sinfulness of Sin and the fulness of Christ c. By W. Bridg. The lost Sinner sought out by Jesus Christ