Infant Baptism, Essay · Chapter 1
CHAP. I. An Introduction to the whole enſuing Diſcourſe. The four grand Enquiries propoſed. The Reaſons of God's ordaining the Application of the token of the Covenant to the Infant-ſeed of his People, reduced to three heads: The firſt (viz.) thoſe respecting God, entred upon, three Reaſons respecting God aſſigned. Firſt, his own Goodneſs, Grace, and Soveraign pleaſure. 2. The Reference that the Application of the token of the Covenant hath to his Glory, the Ways how it refers thereunto, opened. 3. The reference it hath to the ſupportation and enlargement of the Kingdome of his Son Jeſus Chriſt.
THat all Ordinances and Inſtitutions that are indeed of Divine Original, have a direct reference to the glory of God, and are ſignally expreſſive of his good will unto Men, is above all controverſie among thoſe that bear the name of Chriſtians: yet wherein their reference, at leaſt of ſome of them to that end, and of what uſe and advantage they are unto Men, and conſequently what good will is expreſſed by them, is not diſcerned by many who have the truth of Grace. Hence it comes to paſs ſometimes, that ſome Ordinances whoſe claim to that Original is moſt juſt, yet are neglected by ſome, and utterly rejected by others, and that with the greateſt fierceneſs of oppoſition, as judged of a quite contrary reference and ſignification. This (eſpecially of later years) hath been the lot of that great Ordinance of Infant-Baptiſm; the main reaſon whereof ſeems to be the ſad Corruption, or rather utter loſs of the true Doctrine of the Covenant, eſpecially of the Signs and Seals thereof, under that Antichriſtian darkneſs, that ſo long prevailed over the face of the Chriſtian World. Neither is it to be thought ſtrange, that a practice which is not apprehended to have any reference unto the glory of God, or the good and benefit of men, ſhould be ſuſpected as to its Original, and anſwerably rejected by Conſcientious Chriſtians. Hence the revival of the true Doctrine of the Covenant, and initiatory Seal, and Token hereof, at leaſt ſo far as the ſeed of Believers are concerned in the one or the other, muſt needs have a great conducency to the eſtabliſhing of the practice it ſelf, as well as to the due improvement of it both by Parents and Children.
Some ſmall eſſays of that nature are at preſent deſigned; only the Doctrine of the Covenant ſhall be no further lanched out into than the reſolution of four Inquiries relating to the Application of the Seal and Token thereof to Infants (the diſcuſſion of which hath been ſometimes ſince promiſed) makes neceſſary. The roſolution of thoſe Inquiries is the foreign of the enſuing Diſcourſe, whereby I am nor without ſome hope, that at leaſt, ſome little light may ſhine forth for the diſcovery of what reference this Ordinance hath to the glory of God, and how great a ſignification it carries, and ſignal expreſſion it is of his good will to men. And as previous to a more clear procedure in what is intended, it muſt be remembred, that three things are at preſent preſuppoſed, and taken for granted as being elſewhere proved.
1. That the Infant-ſeed of Believers are Joynt-Confederats with their Parents in the Covenant of Grace, or have a true and proper intereſt in the Covenant of Grace.
2. That as Circumciſion of old was, ſo Baptiſm now is the outward Sign or Token of that Covenant.
3. That Infants as being within the Covenant, and under the promiſe of it, ought to have the outward Sign or Token applyed unto them.
The things being already proved, I ſhall immediatly come to the diſcuſſion of the aforeſaid enquiries, which are.
1. What are the reaſons of Gods appointing the Application of the Token of the Covenant to the Infant-ſeed of his People.
2. What are the Benefits and Advantages ariſing and accruing to them thereby.
3. What is the duty of Parents towards their Children as bearing the Token of the Covenant.
4. What is the Improvement that Children themſelves, may and ought to make of the Token of the Covenant applyed to them in their Infancy, as they grow up to years of Maturity. To bigin with
1. The firſt, viz. Why God hath appointed, or what are the reaſons of his appointing the Application of the Token of the Covenant to the Infant-ſeed of his People?
Anſw. That all the Laws and Ordinances of Divine Inſtitution, yea even thoſe, of which no other reaſon can be aſſigned by us but the ſole will of the Legiſlator, are moſt rational, as agreeing with the higheſt and moſt perfect Principles of true Reaſon, is abundantly ſecured by their alone Relation to him as his, who is the only wiſe God. Nothing irrational can be the effect of Infinit Wiſdom. Hence, are we aſſured that any practice is of Divine Inſtitution, we ought, and ſo far as our hearts by renewing Grace are brought to their due obedience and allegiance unto God, we ſhall readily comply with them, as acquieſcing in their rationality as commanded by him, who is wiſe in Heart, as well as mighty in Power or Authority. And hence it muſt needs be our Wiſdom, as well as our Duty to bend our inquiries more after the will of God, conſtitution what ſhall be our Duty, than the reaſons of his conſtituting this or that to be ſo. Are we aſſured of his will, his Wiſdom ſecures his willing nothing but what is moſt rational, or what there is ſufficient reaſon he ſhould command; and his will alone is a ſufficient warrant for our obedience. But yet God having made Man a rational and intelligent Creature, and given him eyes to ſee with-all, he deals not with him according to mere Soveraignty, but indulgeth him a liberty, or rather injoyns it as a duty to enquire after, and ſatisfy himſelf about the rationality of his commands: only a twofold Proviſo being attended unto.
1. That he keep himſelf within the bounds of Sobriety,Non ſapit qui plus juſto ſapit. and preſume not to be wiſe above what is written.
Secondly, That in caſe the rationality of this or that command appear not, either as not revealed by God, or as above the reach of his ſhallow underſtanding to diſcern it, he yield to mere Soveraignty, and anſwerably reſolve to obey, though he ſee no other reaſon, but only this that God hath commanded it. And for Chriſtians ſtill attending to theſe Proviſoes, to ſearch after, and acquaint themſelves with the reaſonableneſs of Divine Commands, or the reaſons of God's commanding this or that as a duty, conduceth not a little, as to their cheerful and complacential walking in ways of Obedience; ſo to their pleaſing and honouring God in any by that their obedience: For though it is true, Reaſon as darkned and corrupted in fallen man riſeth up with a ſtrong oppoſition againſt what ever is of God, the foreign, as the Apoſtle ſpeaks, Rom. 8.7. The wiſdom or reaſon of the fleſh, that is carnal or corrupted wiſdom or reaſon being enmity againſt God: yet reaſon ſanctified and regulated by Supernatural light is highly ſerviceable unto men in matters of Religion, and greatly ſubſerves their yielding unto God due honour and glory in and by Univerſal Obedience to all his Commands. The more of ſanctified reaſon any man hath, the more clearly (ſuppoſing his due uſe and improvement of it) will he diſcern the rationality of Divine Commands, and confequently the more fully and freely will he own and aſcribe unto God the glory of his wiſdom appearing in the commands, and chearfully ſubmit to his Soveraignty as commanding, and anſwerably honour him by a complacential obedience, dience. Hence Chriſtians of the higheſt reaſon, ſuppoſing them proportionably renewed and ſanctified, will be moſt to the honour of God, and walk with the greateſt delight and ſatisfaction to themſelves in his wayes. To bring what hath been ſaid to the inſtance before us, though the alone Revelations that God hath made in his Word of his Will, that the token of the Covenant ſhould be applyed to the Inſant-ſeed of his People, (did no reaſons of that his Will appear) would be ſufficient warrant for our practice, and ought to oblige all men to a complyance therewith; yet to make ſome inquiry into the rationality of that practice, or the reaſons of Gods injoyning of it, will be greatly uſeful as to the eſtabliſhing the practice it ſelf, ſo to Believers chearſul walking therein, and honouring God thereby. The reaſons then may be conſidered, either with reſpect unto God inſtituting, or the Parents, to whoſe Seed the Token is to be applyed, or the Seed to whom the Application is to be made.
1. For the reaſons reſpecting God, and thus a threefold reaſon may be aſſigned.
1. His own Goodneſs, free Grace, and ſoveraign good pleaſure. One ſpecial reaſon of all divine Inſtitutions, yea of all that God hath done, or doth, whether as Ligiſlator or Benefactor, with reference to the benefit of faln man, muſt be reſolved into his Goodneſs, free Grace, and ſoveraign Will and pleaſure. Thou art good (ſaith the Pſalmiſt ſpeaking unto God, Pſal. 119.68.) and doeſt good. God doth good, becauſe he is good, He worketh all things according to Councel of his own Will, ſaith the Apoſtle, Eph. 1.11. As the mere goodneſs of God is the Fountain and original Spring of all the good he communicates to, or any way expreſſeth towards the children of men; ſo he worketh in the various communications and expreſſions thereof after the alone Counſel of his own Will. Hence as the vouchſafement of the Covenant with a Sign and Token, ſo the commands requiring the Application of this Token to Infants, as well as to the adult, muſt be aſcribed both to his Grace and Goodneſs, and alſo to the pleaſure of his Will. The Protomartyr Stephen enumerates the giving unto Abraham the Covenant of Circumciſion among the various expreſſions of the goodneſs and kindneſs of God to him,Foedus Graetia quod obſignavit ei Circumſione. Piſcator in loco. and his ſeed; for it was given to him not only for himſelf, but for his ſeed alſo: Acts 7.8. He gave unto Abraham the Covenant of Circumciſion, the Covenant ſealed and confirmed by Circumciſion. For God to give to Abraham and his Seed the Covenant, was a glorious expreſſion of his goodneſs to him and them; but to add an outward Sign for the confirmation of it was an aggravation of that his goodneſs. The confirmation of the Covenant by an outward Sign adds to the value of the Covenant it ſelf, and is a higher expreſſion of the goodneſs of God both to his people and their ſeed. Hence for Patents to accept of and apply the Covenant with the Sign and Token thereof onelyonly for and to themſelves, but to refuſe to do the like for or to their Seed, is to reject no ſmall part of that goodneſs he deſigned for them, and had by the true tenor of the Covenant granted to them; which ſuppoſing it may not be interpreted ſuch a deſpiſing of his goodneſs as the Apoſtle upbraids the Centiles with, and by which, as he tells them in Rom. 2.4, 5. They treaſured up to themſelves wrath, againſt the day of wrath, and revelation of the righteous judgment of God: yet it comes fo nigh to, and participates ſo much of it, as ſhould make all tender Conſcientious Chriſtians greatly cautious of it. We ſee how much God was provokt by Ahaz in refuſing a Sign when offered for the confirmation of a particular promiſe. How much more provoking may it be, when Parents not only refuſe the Sign of his Covenant, but his Covenant alſo though not for themſelves yet for their? 'Tis above queſtion to me, that it is leſs dangerous to err on the right hadd, and would be vaſtly leſs diſpleaſing unto God, for Parents to claim the Covenant for their Children, and apply the Token of it to them, upon a ſuppoſal of their intereſt therein, ſuppoſing the one not to extend, nor the other to appertain to them; than to reject and refuſe the one and the other, ſuppoſing the one doth extend, and the other appertains to them. Favores ſunt ampliandi, Favours are to be inlarged. 'Tis certainly more dangerous to narrow and ſtraiten the ſavours of God to men, than to overamplify them in caſes that are dark and doubtful, though here I conceive the caſe is not ſo, but I ſpeak upon ſuppoſition that it were indeed ſo. The undervaluing or refuſing any expreſſion of the Grace and goodneſs of God unto men is greatly provoking to him. Eſau to this day bears the brand of a profane perſon for parting at ſo low a rate wich his birth right, Heb. 12.16. 'Tis dangerous either to have our eye evil becauſe God is good to others, or to undervalue or reject any expreſſion of his goodneſs to our ſelves, or ours, but that's by the way. Now I ſay it is from the goodneſs and free Grace of God, guided in the various expreſſions thereof by the alone Councel of his own will, that he hath extended his Covenant with an ourward Sign and Token annexed, either to Believers, or their Seed, ſo one ſpecial reaſon of the one and the other muſt be aſſigned thereunto.
But then ſecondly, The next reaſon reſpecting God is the reference and ſubſerviency that the Application of the Token of the Covenant to the Infant-ſeed of Believers hath to his own glory, he is greatly glorified thereby, and that ſeveral wayes.
1. His Goodneſs, Grace and Love in extending his Covenant unto them is made more manifeſt and conſpicuous unto men. As in the adminiſtration of the Lords Supper, the death of Chriſt is openly ſhewn forth (as often as ye eat this bread, and drink this cup foreign, ye openly declare, preach or ſhew forth the Lords death, ſaith the Apoſtle, 1 Cor. 11.26.) and conſequently both the Grace and Love of the Father in ſending his only begotten Son, and the Grace and Love of the Son in giving himſelf to be a Propitiatory Sacrifice for the ſins of men is publickly manifeſted, and made after a ſort viſible unto men. So by the Application of the Token of the Covenant, whether to the adult, or to Infants, the Covenant between God and them is publickly ſolemnized, and thereby his Goodneſs, Grace, and Love, in entring it with them reſpectively is openly declared, and made more conſpicuous unto men. And conſequently as God's extending his Covenant to the Infant-ſeed of his People is a further and higher expreſſion of his Goodneſs and Love, than his entring it only with themſelves; ſo by the Application of the Token to them there is a further manifeſtation of that his Goodneſs Grace and Love made unto them: and by how much the more clearly and openly any of the Attributes of God are manifeſted unto men, by ſo much the more meet objects they become for their acknowledgments, admiration, and adoration; and conſequently ſuch a manifeſtation of his Attributes hath a direct reference to his glory, and it is the duty of all men to yield him the glory of his Attributes by ſutable acknowledgments, admiration, and adoration according to the manifeſtations he makes of them. Oh! Sing unto the Lord a new ſong, for he hath done marvellous thing: his right hand, and his holy arm hath gotten him the Victory. The Lord hath made known his Salvation: his Righteouſneſs hath he openly ſhewn in the ſight of the Heathen, ſaith the Pſalmiſt Pſalm. 98. 1, 2. The full explication of this Scripture is not deſigned. That which alone concerns our preſent purpoſe is, the Pſalmiſt's exciting men to ſing a new ſong unto the Lord, upon this ground, or for this reaſon, that he hath made known his Salvation, and openly ſhewed his Righteouſneſs in the ſight or before the eyes of the Heathen; by making known his Salvation he hath openly ſhewn his Righteouſneſs. The more viſible God makes any of his Attributes unto men, be the way or means by which he doth it what they will, he more is he to be praiſed, admired, and adored by them: So Rev. 15.3, 4. when God hath executed judgments upon Babylon, the bleſſed Aſſembly of Victors over the Beaſt are brought in as ſinging the ſong of Moſes, and the ſong of the Lamb, part of which is, Who ſhall not fear thee O Lord and glorifie thy Name? as if he ſhould ſay, ſurely every one would do it; or oh how great is the ſtupidity of men that they do not do it? And what is the matter?Accuſant Mundi ſtuporem, quod conſideratione mirabilium Dei operum ad eum timendum & glorificandum non permoventur. why ſhould men fear God and glorify his Name now rather, or more than formerly? They give the reaſon. Thy Judgments, and conſequently thy Juſtice, Holineſs, and Power in the execution of them are manifeſt. The more viſible God makes his Attributes, the more he is to be glorified by men, and the more inexcuſable is their ſtupidity in caſe of failure therein. Now I ſay by the Solemnization of the Covenant, as extended to, and entred with the Seed of Believers, by the Application of the Token thereof unto them, the Goodneſs, Grace, and Love of God is made more manifeſt, or is openly ſhewn in the ſight, or before the eyes of men, and conſequently hath a peculliar ſubſerviency to his glory. And let it be farther obſerved, that as God's extending his Covenant to, and entring it with the Infant-ſeed of his People is an expreſſion of greater Goodneſs, Grace, and Love, than the entring it with the Parents alone would have been; ſo there is ſomewhat in that his extending his Covenant to Infants for the Illuſtration and Manifeſtation of the riches, and freeneſs eſ his Goodneſs, Grace, and Love, beyond what there is in his entring it with Parents, or any adult perſons whatſoever. But of that more hereafter.
2. Hereby the Soveraign Headſhip of our Lord Chriſt is publickly owned, and practically acknowledged by Parents, who in obedience to his revealed Will have the Token of the Covenant applyed to their Seed, and that two ways.
1. By the ſolemn and viſible dedication of theirs unto him, and entring them as Subjects of his Kingdom. The Apoſtle tells us that for this end Chriſt both died, and roſe and revived, that he might be Lord both of the dead and living, Rom. 4.9. As the Father hath given him an Univerſal Headſhip over all Creatures; ſo he hath acquired the actual exerciſe thereof by his Death and Reſurrection. Now as the adult by receiving the Token of the Covenant, and dedicating themſelves thereby unto Chriſt as his Subjects and Servants do publickly own, and practically acknowledg his Headſhip over themſelves; ſo by having the Token of the Covenant applyed unto theirs, and dedicating them unto Chriſt thereby, and entring them as joynt Subjects of his Kingdom, they alike own and acknowledg his Headſhip over theirs, and conſequently openly own and acknowledge the Univerſal Headſhip of Chriſt. They have only an abſolute power over, and right to dedicate themſelves and theirs, who, as the Apoſtle ſpeaks, are foreign, their, or of them, unto Chriſt and unto God in him. And hence they go to the utmoſt bounds of that power and right that God in Nature, or his Word hath inveſted them with, in their endeavours to promote, and propogate the Headſhip of Chriſt over all. Now thus publickly to own, and practically to acknowledg the Soveraign and Univerſal Headſhip of Chriſt greatly redounds not only to the glory of Chriſt as Mediator, but to the glory of God the Father. God hath highly exalted him, and given him a Name above every name, that every tongue ſhould confeſs that Jeſus is the Lord to the glory of God the Father, Phil. 2.9, 11. And let me ſay, hath our Lord Chriſt deſerved ſo ill at their hands, whom he hath redeemed with no leſs price than his own precious Blood, that they ſhould grudg him his Univerſal Headſhip, or ſhould refuſe to dedicate them up to him, and enter them as Subjects of his Kingdom, whom God and Nature hath inveſted with a power and right ſo to do.
2. By a ſolemn dedicating of their Infants unto Chriſt, and entring them as Subjects of his Kingdom, by a Right or Ceremony of his own Inſtitution, they do viſibly own, and practically acknowledg his Headſhip over his own Houſe or Kingdom, as Lord and Law-giver thereof, which again greatly redounds as to his, ſo to his Father's glory. The Apoſtle inforceth his exhortation to Liberality to the Poor by this argument, that they, viz. the poor would glorifie God for their profeſſed ſubjection to the Goſpel of Chriſt, 2 Cor. 9.13. A practical profeſſion of our ſubjection to the Goſpel of Chriſt, or to the Laws and Ordinances of his Kingdom, redounds more to his and his Father's glory then a mere verbal profeſſion doth. A verbal profeſſion may be without the belief of the heart, but practice evidenceth a real belief of what is profeſſed in words. And as by realizing our belief of his Soveraignty and Headſhip over his Church, we do our ſelves more immediatly honour and glorifie Chriſt; ſo others will be provokt and ſtirred up to glorifie God for that our profeſſed ſubjection to his Goſpel. And here let it be obſerved, that as in practice to ſubmit to any Command and Ordinance of Chriſt is ſo far an owning and acknowledging of his Headſhip and Soveraignty: ſo by how much the mote purely ſuch a Command or Ordinance proceeds from his ſoveraign will and pleaſure, by ſo much the more full and apparent is our owning and acknowledging of his abſolute Soveraignty. Hence in as much as poſitive commands (and ſuch is that concerning the Application of the Token of the Covenant) do more eſpecially proceed from the ſoveraign will and pleaſure of Chriſt, we by our profeſſed ſubjection unto them do eminently own and acknowledg that his abſolute ſoveraignty.
On which account it ſeems to be (a thing not unworthy our obſervation,) that all more eſpecial probations, or trials of men have been made by ſome poſitive command. And yet further, ſome Laws and Ordinances of this kind (at leaſt quoad nos,) proceed more purely and abſolutely from the mere ſoveraign will and pleaſure of Chriſt then others do. Some have the reaſon, yea (conſideratis conſiderandis) neceſſity of their Inſtitution ingraven in legible Characters upon them, and men by a little uſe and exerciſe of their own reaſon may be convined of the neceſſity of ſubmitting to them, in order to their enjoying the good conveyed by them; and anſwerably may ſubmit rather out of ſelf-love, then from a ſence of the ſoveraignty of Chriſt; whence their ſubmitting to them is not ſo evident an acknowledgment of his Soveraignty. But now others, however alike rational, and neceſſary in themſelves, yet their rationality and neceſſarineſs lies more remote from ordinary obſervation, yea may poſſibly ſeem (at leaſt to many) to be if not irrational, yet uſeleſs and unneceſſary. Yea it muſt be further obſerved in reſpect of moſt, if not all Laws of this kind, (viz. Poſitive Laws,) though ſatisfactory reaſon of their inſtitution may be aſſigned, yet ſomewhat of ſoveraign will and pleaſure muſt be owned as the original ground of their inſtitution. And this is neceſſary, that as men beholding their rationality, and ſeeing how they are adapted and ſuited to that end whereunto they are ordained, ſhould admire the wiſdom that appears in them; ſo being non-pluſt in their enquiries after the full reaſon of them ſhould yield unto Chriſt the honour of his ſoveraignty by a ready ſubmiſſion to that, the full reaſon of the inſtitution of which muſt be reſolved into his Soveraign will and pleaſure, who is the ſupreme Ruler in Jacob. An inſtance hereof we have in this Command, requiring the Application of the Token of the Covenant, eſpecially as theſe particular rights, Circumciſion of old and Baptiſm now was and is the Token, and Infants were, and are the Subjects to whom the one was, and the other is to be applyed; for though a ſatisfactory account of theſe particular rights being appointed, and of the Application of the one and the other to Infants as Confederates with their Parents may be given, yet the command muſt be granted to carry no obſcure impreſſions of abſolute ſoveraignty; After our utmoſt enquiries after the reaſons either of ſuch rights being inſtituted, or of their Application to Infants, we muſt leave ſomew hat to abſolute Soveraignty. And anſwerably Parents by dedicating their Infant-ſeed unto Chriſt, and entring them as Subjects of his Kingdom, by ſuch a particular Right or Ceremonie, as they openly own, and practically acknowledg his Headſip over his own Houſe in common with their ſubjection to any other of his Commands; ſo in a ſpecial manner they own and acknowledg the abſolutneſs, of that his Soveraign Headſhip, that his alone will and pleaſure inſtamps ſuch Authority on his Commands, as that on the ſole account thereof all men ought to ſubmit, and yield cheerful obedience unto them. By our chearful and ready obedience to ſuch commands, as we eminently evidence our own ſincerity, ſo we both glorifie Chriſt as Mediator, and God the Father who hath put all power into his hand.
3. Hereby Parents give a publick commendatory Teſtimony to the Covenant of Grace, they openly teſtifie their approbation and liking of it, they practically proſeſs their high value of it, they declare their willingneſs that their Children ſhould come under the bond of it, and that they ſhould enjoy the good promiſed upon the terms required in it, and conſequently that it is a great good, and advantage unto men to enjoy that good upon thoſe terms. Now that is a great commendation to the Covenant, and doth redound to the glory of God eſtabliſhing of it. As in caſe a man hath had a leaſe of a Manor or Farm during his life, and when he grows old, and comes to die, he is willing and deſirous his ſon ſhould have the leaſe renewed to him, and that upon the ſame terms and conditions himſelf had poſſeſſed it, he thereby gives a commendatory Teſtimony to his leaſe. So when a Believer ſhall put his Children under the bond of the Covenant, and do what in him lies to intereſt them in the good contained in it, and that upon the terms and conditions himſelf hath enjoyed that good, he thereby commends the Covenant, and openly declares its worthineſs of all acceptation. It was no little commendation to the ſervice of God, for Joſhua to make that publick profeſſion, that whatſoever choice the people ſhould make as to the God they would ſerve, yet not himſelf only would, but his houſe ſhould ſerve the Lord, Joſh. 24, 15. As for me and my houſe, we will ſerve the Lord. He would not only continue in his ſervice himſelf, but he would do what in him lay to oblige his Children to the ſervice of the ſame God. Now this did greatly commend the ſervice of God to the people, hence we ſee what an influence it had upon them, how reſolvedly thev expreſs themſelves: Then the people anſwered, and ſaid, God forbid that we ſhould forſake the Lord to ſerve other gods. When people are nto only reſolvedly ſteadfaſt to the ſervice of God themſelves, but are willing and deſirous that their Children ſhould, and anſwerably uſe their utmoſt endeavours chat they may ingage with them in the ſame Service, 'tis a high commendation to the Service of God. So when Parents ſhall enter their Children into, and bring them under the bond of that Covenant, which themſelves have already taken hold of, it is a very great commendation to the Covenant; they thereby publickly ſhew their approbation and value of it. Before I paſs this, let me only ſay to thoſe who do ſo zealouſly oppoſe their Childrens intereſt in the Covenant, and reject the Token, by the Aplication of which God hath ordained they ſhould be brought under the bond of it, as the Lord ſaid to his People of old, when they apoſtatized from him, what iniquity have your fathers found in me, that they are gone far from me? Jer. 2.5. So let me ſay, what iniquity have you ſound in God, that you ſhould be ſo averſe to your Childrens being brought nigh unto him? What iniquity have you found in his Covenant, that you are ſo willing that the Entail of it to your Children ſhould be cut off? Surely it may well diſcourage Sinners from taking hold of the Covenant, when you, that profeſs your ſelves to underſtand it, ſhall put ſo low a value upon it, and ſhall account Intereſt in it ſuch an indifferent thing; yea ſhould ſeem to be ſo averſe to yours having an intereſt in it. Is the Good promiſed ſo ſmall? or are the Terms required ſo hard and difficult, as that the Good is no: worth having upon thoſe Terms? Alas! that Profeſſors ſhould underſtand the Covenant no better. I doubt not but many Parents, that now in their darkneſs reject, yea diſpute againſt their Childrens intereſt in the Covenant, and deride their Baptiſm would go through Fire and Water, as we ſay, that they might enjoy the one and the other, did they but fully underſtand of what benefit and advantage they would be unto them: But now through their miſguided zeal they greatly reflect upon the Covenant, and conſequently upon God the Author of it: whereas Parents by bringing their Children under the bond of it, by the Application of the Token to them do give a publick commendation of it, and thereby honour and glorify God as extending it to them.
4. Hereby Parents do publickly own, and practically acknowledg their belief of ſuch things, which for men profeſſedly to believe, own, and acknowledg doth greatly redound to the glory of God.
I ſhall only inſtance in ſuch things as more eſpecially are owned and acknowledged by the Application of the Token of the Covenant to Infants, Thus.
1. They publickly own and practically profeſs their belief of the Doctrine of Original fin, that there is indeed ſuch a thing as Original ſin communicated from Adam to all his poſterity, and that by means thereof all men by Nature are Children of Wrath. As Circumciſion of old, ſo Baptiſm now hath a ſpecial reference to Original fin, eſpecially as Infants were and are the Subjects of the one and of the other. And the very Application of the one and the other to them doth preſuppoſe them under the guilt of it; and conſequently Parents by having the Token of the Covenant applyed to their Infants do publickly own, and practically profeſs their belief, that though they have not, as the Apoſtle ſpeaks Rom. 5.14. ſinned foreign, after or according to the ſimilitude of Adam's tranſgreſſion, that is actually in the external violation of any precept of the Law, yet are ſubject to the curſe of the Law and Wrath of God: Now for men publickly to own, and viſibly to profeſs their belief of this Doctrine greatly redounds to the glory of God. Their guiltineſs of that ſin juſtifies him in all penal evils he lays upon them. What ſad complaints have ſome Heathens made concerning Man's birth, and the variety of Miſeries attending him, above what attend other Creatures, and thereby greatly reflected upon God his Creaior, as though he had not been ſo good to Man, as to other Creatures, and this from their ignorance of the Doctrine of Orginal ſin? They evidently perceived the ſad fruits and effects of Original ſin, but knew not Original ſin as the cauſe of thoſe effect. But now by owning and profeſſing our belief of this Doctrine we do implicitly juſtifie God in all the miſeries he hath ſubjected men unto, which muſt needs greatly redound to his honour and glory.
2. They do hereby publickly own, and practically profeſs their belief of the Doctrine of free Grace. It's ſufficiently evident that Infants in their pure Infant-ſtate are incapable of Merit, what God doth for them, he muſt needs do freely. Saith the Apoſtle, ſpeaking of the difference that God put between Jacob and Eſan in reſpect of Election and Preterition, and his conſequent dealings with then reſpectively, the children being not yet born, neither having done any good or evil, that the purpoſe of God according to election might ſtand, not of works, but of him that calleth, it was ſaid unto her, viz. Rebekah, the elder ſhall ſerve the younger, Rom. 9.11, 12. That which I only deſign from theſe words is, to ſhew that what God doth for Infants, either in regard of Election before time, or actual Donation in time, he doth it not for or according to the Merit or deſert of works, but freely of his own good pleaſure, either merely of his Grace and goode pleaſure as in reſpect of Election, or of his mere Grace and good pleaſure through the interpoſal of the mediation of Chriſt as in reſpect of actual Donation. If he ſhould do what he doth for them of works, that is for, or according to the Merit or deſert of works, it muſt be either the works of the Infants themſelves, or the works of their Parents; not the works of Infants themſelves, for they have neither done any good or evil; not the works of their Parents,Vigilantiſſime ait ex uno concubitu, gemini enim conceptierant, ne vel paternis meritis tribueretur. Si quiſquam forte diceret, ideo talis natus eſt filius, qui à pater it à erat affectus illo tempore cum ſevit in utero matris, aut erat ita mater affecta cum concepit, ſimul enim ambo ſunt uno tempore concepti. Auſtin reſerente Beda ex Epiſtolâ ad Simpl. that appears from the difference he puts in his love and hatred, as the Apoſtle ſpeaks between Children begotten, conceived, and born, not only from the ſame Parents, but at one and the ſame time, as in the caſe of Twins. If he deal with Children according to the deſerts of Parents, he would deal alike with all Children that are ſo begotten, conceived, and born: So that what God doth for Infants cannot be of works, neither of Parents, nor Children, but muſt be wholly free, of his mere Grace and goodneſs through the Mediation of Chriſt.
3. Hereby they publickly own, and practically profeſs their faith in, and belief of the Truth, Faithfulneſs, and Power of God, his Truth and Faithfulneſs in his Word whether of threatning or promiſe, his Power as to accompliſh his Word, ſo to bleſs and make effectual his own Inſtitutions for that end whereunto they are appointed. Chriſt is the only refuge for faln man to betake himſelf to for ſecurity from the wrath to come, and the way, whereby man betakes himſelf to this refuge, is by taking hold of the Covenant, and thereby getting under the promiſes of it made in Chriſt. Hence as by Baptiſm perſons are viſibly admitted into the Covenant, and that their admiſſion is ſolemnized by coming unto Baptiſm, they are ſaid to flee from the wrath to come, Mat. 3.7. Saith John Baptiſt to the Phariſees and Sadducees coming to his Baptiſm, who hath warned you to flee from the wrath to come? Baptiſm is a viſible incorporation of Perſons into Chriſt, and ſolemnization of their Covenant-elation with God in him, by means whereof they viſibly come under the ſhadow of his wings, and under the promiſes made in him, whereby they are ſecured from the wrath to come: And Parents by taking hold of the Covenant for their Children, and ſolemnly dedicating them unto God in Chriſt, by the Application of the Token of the Covenant to them, bring them under the ſame refuge with themſelves, they carry them along with them into this refuge from the wrath to come. New as this proceeds from, ſo it is a viſible and practical profeſſion of their Faith, (I mean in reſpect of ſuch who do indeed act from true principles, as all believers are ſuppoſed to do,) that they do believe ſhe threatnings denouncing wrath againſt man as ſain and guilty of fin; ſo that the Promiſes made in Chriſt are true and faithful, as alſo that God is able to bleſs and make effectual his own Inſtitutions to thoſe ends and purpoſes they are appointed to in ſubſerviency to mans freedom from that wrath. If Parents did not believe their Children were under the guilt of fin, and the threatnings declaring and denouncing Wrath againſt them, as under that guilt, why ſhould they put them under the Wings of Chriſt by a ſolemn dedieation of them to him for the ſecuring them from Wrath? And of they did not believe Chriſt to be a ſure Refuge, and that the Promiſes in him are true and faithful, to what purpoſe ſhould they put them under his Wings, or carry them under the Covert of the Promiſes? And if they did not believe that the Application of the Token of the Covenant was appointed in ſome kind of ſubſerviency to their freedom from Wrath, at leaſt as growing up unto years of Maturity, and that God is able to bleſs and make effectual that Inſtitution for the uſe and end he hath appointed it, why ſhould they mind it, or take any care about it? Who will flee himſelf, or carry his Children to a Refuge, unleſs he apprehend ſome danger? who will make that a Refuge to himſelf or his, that he apprehends not ſafety in? who will take any courſe for the ſecuring himſelf or his under any refuge, that he doth not apprehend will be effectual for that end? Hence I ſay Parents by the Application of the Token of the Covenant to their Seed do viſibly and practically profeſſ, their Faith in, and Belief of the Truth, Faithfulneſs and Power of God. It is ſaid of Moſes, Heb. 11.28. Through Faith he kept the Paſsover, ad the ſprinkling of Blood, leſt he that deſtroyed the firſt-born ſhould touch them; believing the threatnings denounced againſt Egypt concerning the deſtruction of their firſt-born, and believing the promiſes made to themſelves concerning their own freedom from that Plague, upon their ſprinkling the blood of the Paſchal Lamb upon the poſts of their doors, he keeps the Paſsover, and ſprinkleth, or takes care that the blood of the Paſchal Lamb be ſprinkled upon their door poſts accordingly. And as he did this through Faith, ſo his doing it was a viſible and practical profeſſion of his Faith, Pari fide & nobis circa Sacramenta eſt opus, ſaith Pareus. As there is a need of the like Faith, ſo the like Faith is viſibly and practically profeſſed by the Application of the Token of the Covenant to the Seed of Believers, and this greatly redounds to the glory of God. This is mentioned as a peculiar diſcovery of the excellency of Moſes his Faith, implying that much, or as our Lord Chriſt ſpeaks, a great Faith is required unto, and diſcovered by his obſervation of that Inſtitution. And let me ſay, did Parents act in the Application of the Token of the Covenant to their Infant-ſeed from ſo pure a Principle of Faith as they ought to do, and did they act their Faith as they ought with reference to the Token as applyed to them, their Faith would be found to have a very excellency in it, they might be well renowned for the excellency of their Faith. Now at the greater rate of excellency Faith acts, the more is God honoured and glorified thereby, ſee Rom 4.19, and 20. From what hath been ſaid we may evidently ſee what a direct, yea how great a reference the Application of the Token of the Covenant to the Infant-ſeed of Believers hath to the glory of God, and from that reference it hath to his glory it is in part that he requires it.
3. The third and laſt reaſon of this Inſtitution reſpecting God may be its re…erence and ſubſerviency to the ſupportation and inlargement of the Kingdom of his Son Jeſus Chriſt. The ſupportation and inlargement of the Kingdom of our Lord Chriſt here in the World is greatly ſubſerved hereby. Look for what end and purpoſe the Covenant was extended to the Seed both of Abraham, and of all his Spiritual Seed,See Mr. Carter his Abraham's Covenant opened. pag. 36. and ſo on. with reference, and in ſubſerviency to the ſame ends and purpoſes is the Token of the Covenant to be applyed to them. Now one end of the extenſiveneſs of the Covenant is the multiplication of the Seed of Abraham in order to the ſupportation and inlargement of the Kingdom of Chriſt, and anſwerably the Application of the Token of the Covenant to them hath a direct reference and ſubſerviency to that end. What reference and ſubſerviency it hath to that end will appear more hereafter. But let that ſuffice for the firſt Head of Reaſons of God's appointing the Token of the Covenant to be applyed unto the Infant-ſeed of his People, viz. Such as reſpect God himſelf.