Infant Baptism, Essay · Chapter 2
CHAP. II The Reaſons of God's ordaining the Application of the Token of the Covenant to the Infant-ſeed of his People reſpecting the Parent from three Reaſons now aſſigned. 1. The advantages ariſing therefrom to their Faith. Howgreatly their Faith is advantaged thereby ſhewed. 2. It is for the advantage of their Joy and Comfort in their Children. 3. It is that God may thereby lay greater Obligations upon them to endeavour the Converſion of their Children and their Perſonal Embracement of the Covenant as growing up to years of Maturity. Thy variety of Obligations lying upon Paedo-Baptiſts ſo to do above what Anti-Paedo-Baptiſts can apprehend themſelves to ly under opened . How much greater ground of hope for ſucceſs in their endeavours Paedo-Baptiſts have, than Anti-Pedo-Baptiſts according to their Principle can have, ſhewed. The third Head of Reaſons, viz. Such as reſpect the Seed of Believers mentioned.
THe ſecond Head of Reaſons, viz. Such as reſpect the Parents, to whoſe Seed the Token is to be applyed, and thus theſe four Reaſons lie obvious
1. Firſt it is for the advantge of their Faith to be acted with reference to their Seed; by the Application of the Token of the Covenant to their Seed, they have a viſible Ratification and Confirmation of the Covenant and Promiſes thereof, as extended and made to them. And that we may more fully diſcover what advantage the Application of the Token of the Covenant to the Seed of Believers is to their Faith to be acted with reference to them, we many obſerve that the Promiſes of the Covernant reſpecting the Seed of Believers are conſiderable two wayes.
1. The Promiſes reſpecting the Seed of Believers are made to Parents with reference to, and on the behalf of their Seed.
2. They are made to the Seed themſelves as deſcended from ſuch Parents.
1. The Promiſes reſpecting the Seed of Believers are firſtly and primarily made to their Parents, and are particular branches of the Covenant eſtableſhed with them. The Covenant confiſts in more Promiſes than one, or is comprehenfive of ſeveral diſtinct Promiſes, ſome of which only concern Believers themſelves, or contain ſome good to be enjoye only by themſelves in their own perſons; other reſpect theirs, though the Promiſes are firſtly made to them, yet the good contained in them redounds to and is injoyed by theirs. Thus when God promiſeth to be a God to Abraham's Seed aſter him, the promiſe is firſt made to Abraham himſelf, though the good contained therein redound to, and is injoyed by his Seed. And the ſame is true of the Promiſes as continued to Believers, they are firſtly made to Parents. Saith God concerning Abraham, I know him, that the will command his children and his houſhold after him, and they ſhall keep the way of the Lord to do Judgment and Juſtice, that the Lord may bring upon Abraham that which he hath ſpoken of him, that is, that which he hath promiſed to him, Gen, 18.19. Now what was it that God had ſpoken of or Promiſed to Abraham? why not only that he would be a God to him as perſonally conſidered, but a God to his Seed or Houſhold after him, and would give unto them the Land of Canaan for an everlaſting Poſſeſſion. This twofold good of God's being a God to his Seed, and giving them the Land of Canaan for an everlaſting Poſſeſſion, though injoyed by his Seed, yet was firſtly promiſed to him with reference to, and on their behaſf. Children ſtand at ſo little a diſtance from Parents, that they are ſaid to be the Parents themſelves multiplyed. Parents do after a ſort ſubſiſt in their Children, and anſwerably the good or evil of Children is accounted both in Scripture, and according to the di ctates of Nature, the good or evilof their Parents. Have mercy upon me, ſaith the Syrophenician, when ſhe came to Chriſt for cure for her afflicted Daughter, Matth. 15.22. She accounts her Daughter's affliction her own, and the Daughter's cure would be the Mother's Mercy. Hence promiſes of good to, and th…tnings of evil againſt Children are frequently firſtly made to, or denounced againſt the Parents themſelves as a good or evil unto them. So here the Promiſes of the Covenant reſpecting the Seed are particular and diſtinct branches of the Covenant as eſtabliſhed with Believers themſelves: But
2. Theſe Promiſes may be conſidered as made to the Seed, they are not made only to their Parents, but alſo to their Seed with them, and hence Parents and Childaen are to be lookt upon as Joynt-Confederates with God. Hence ſaith the Lord to Abraham: I will eſtabliſh my Covenant between me and thee, and thy Seed after thee, in their Generations, Gen. 17.7. The Covenant was eſtabliſhed with Abraham's Seed, as well with Abraham himſelf, and Seed here includes his immediate Children as well as mediate; and hence again the Promiſe is ſaid to be to the Children of Believers as well as to Believers themſelves. The Promiſe is to you and to your Children, Acts 2.39. And Children, as they grow up to years of maturity, may and ougth to lay claim to the Promiſes as made to themſelves as well as made to thier Parents on their behalf. Now according to this twofold conſideration of the Promiſes of the Covenant, there is a twofold uſe and end of the Application of the Token of the Covenant to the Seed of Believers.
1. Thereby that part of the Covenant entred with Parents reſpecting their Seed is ratified, ſealed, and confirmed to the Parents. Hence in Gen. 17.10. ſaith the Lord, This is my Covenant, which ye ſhall keep between me and you, and thy Seed after thee, every Man-child among you ſhall be circumciſed. You, in the former … the Verſe intends both Abraham and his Seed as diſtinguiſhed from his and their reſpective Natural Childre. This is ſaid to be the Covenant that they ſhould keep between God and them, viz. that every Man-child among them ſhould be circumciſed. Hence it is evident that the Circumciſion of their Male children was the Covenant to be kept by them. And how was the Circumiciſion of their Children ſaid to be the Covenant between God and them, to be kept by them? why partlyas that is in part the reſtipulation of the Covenant required on their part, and partly as it is the Ratification, and Confirmation of the Covenant made with them, viz. that part of the Covenant reſpecting their Seed: ſo that Circumciſion of their Male children was in part their duty, or a part of the reſtipulation to be performed by them, and alſo a confirmation of the Promiſes (viz. thoſe reſpecting their Seed) made unto them. And what is here ſaid of Circumciſion, is true of Baptiſm, in as much as Circumciſion, is here ſpoken of as confidered under that general notion, viz. the Token of the Covenant. And what is ſpoken of Circumciſion as confidered in that general notion is alike applicable to Baptiſm: It ſucceeds Circumicſion in that notion, and there is a very great aptneſs and fitneſs in the Application of the Token of the Covenant to the Seed, to ſeal and confirm unto Believers this part of the Covenant entred with them on the behalf, or with reſpect to their Seed, when God ſhall add to his Promiſes a Token to be applyed not only to Believers themſelves, but to their Seed, that muſt needs have a very great aptneſs and fitneſs further to confirm and eſtabliſh the Promiſes to them reſpecting their Seed. And a twofold reaſon may be aſſigned of Gods ratifying and confirming to Believers this part or branch of the Covenant reſpecting their Seed by the Application of the Sign or Token of the Covenant to them.
1. That the Sign or Token of the Covenant, might be proportionable to the Covenant, of which it is the Sign or Token.
The Covenant entred with Believers conſiſts (as I have ſaid) in two branches. The firſt reſpects themſelves; The ſecond their Seed. Now the Sign or Token as applyed only to themſelves, though it is true, it doth ratifie and confirm the whole Covenant, yet it hath a peculiar reſpect to that branch reſpecting themſelves. There is nothing in the Token as applyed to themſelves ſignifying their being bleſſings to their Seed, and conſequently that branch of the Covenant would not have been confirmed, at leaſt ſo expreſsly and clearly as was neceſſary for the help and advantage of their Faith, by the ſole Applicatin of the Token to themſelves, becauſe then the Token had not been fully proportionate to the Covenant. Hence that the Token might be proportionate to the Covenant, and anſwerably more fully advantageous to the Faith of Believers, God hath ordained the Application of it to the Seed as well as to the Parents themſelves.
2. The great addition, that by theſe Promiſes of the Covenant reſpecting their Seed is made to the good of the Covenant, ſeems to make ſuch a ſuperadditional confirmation neceſſary. So great an addition is made to the good of the Covenant as entred with Parents by the extenſion of it to their Seed, that the Promiſes might have even non-pluſt their Faith, had not this ſuperadditional confirmation been given. Wee ſee how David ſtands even amazed as not knowing what to ſay, when he not only reviews what God had already done for him, but confiders the Promiſe further made to his Houſe for ſo long a time to come, 2 Sam. 7.18, 19. So for God not only to promiſe to be a God to Believers themſelves, but to make their Children, and that as ſuch, Fellow-heirs with them of the ſame Promiſe, might have even non-pluſt their Faith, had he not expreſsly ratified and confirmed that branch by the Application of the Token to their Seed. The glory of the Covenant might have overcome a weak Faith, had it not been ſutable confirmed. But
2. The other endand uſe of the Application of the Token of the Covenant to the Seed of Believers is the ratificatio and confirmatiou of the Promiſes as made unto them, and conſequently for the more full ſecuring of the good promiſed to them, and it ought to be ſo lookt upon, and improved by them as they grow up to years of Maturity, of which more hereafter.
Now then to bring what hath been ſaid to our preſent purpoſe; we may ſee what advantage Believers have to their Faith, as to be acted with reserence to their Seed, or the good promiſed to them, by the Application of the Token of the Covenant to them; they have not only that part of the Covenant reſpecting their Seed ratified and confirmed to themſelves, but they alſo ſee the Covenant as entred with, and the Promiſes as made to their Seed ratiried and confirmed unto them: How far Faith is to be acted by Parents with reference to their Seed will appear, when we conſider what Promiſes are made unto them, with the good contained in them, and conſequently conveyed to and ſetled upon them by thoſe Promiſes. But how far, or in what Sence ſoever Faith is to be acted, we ſee Believers have no little advantage for it. By the Application of the Token of the Covenant to their Seed they have not only the Promiſes as made to themſelves with reſerence to their Seed confirmed to themſelves, but thoſe Promiſes as made to their Seed confirmed unto them.
2. Another reaſon may be, that God hereby might provide for, and lay a ſure foundation unto the joy and comfort of his People in their Children, according to what Faith Believers can act with reference to their Children, and the advantage they have to that their Faith, ſo will their joy and comfort in them be. Children are great Bleſſings, choice Mercies, and peculiar Comforts unto Men: We ſee how Jacob looks upon the gift of Children; he accounts it a gracious Gift, when Eſau ſeeing his Wives and Children puts the queſtion, Who are theſe? ſaith he, They are the Children, that God hath graciouſly given me, Gen. 32.5. He accounts his children as an effect or great Grace and Mercy to him: So our Lord Chriſt tells us; a Woman when ſhe is in travel hath ſorrow, becauſe her hour is come; but when ſhe is delivered of a Child, ſhe remembers no more her anguiſh for joy that a Man is born into the World, John 16.21. The joy that a Man is born ſwallows up the remembrance of her ſorrows: Children are Parents joys and comforts. But now were it ſo indeed that Infants (I mean ſuch as are born of believing Parents) have no intereſt in the Covenant, nor any ſecurity thereby from thedreadful effects of their natural ſtates and conditions, the apprehenſion and conſideration of what their ſtates and conditions are, muſt needs greatly allay, if not utterly deſtroy the joy and comfort of Parents in them: For Parents to ſee the fruit of their bodies is matter of joy, but when they reflect upon their Natural conditios, and remember they are Children of Wrath, this muſt needs greatly weaken, or rather utterly deſtroy that joy. And it is no little matter of admiratio, how any, that know and believe the Scriptures declaring, how the whole race of Mankind are involved in the guilt of Adams ſin as being virtually and ſeminally in him, as alſo how humane Nature is vitiated and corrupted with ſin, and ſo propagated from Parents to Children, and conſequently how all as born into the World are guilty before God, and children of Wrath: I ſay, how any, that know and believe theſe things, can have any joy, or rake any comfort in their Children, unleſs they have ſome hope, that through the Covenant of Grace they are freed from the guilt, and under at leaſt a probability of ſecurity from the dreadful effects of that their ſtate. As for that ſuppoſition of ſome, that only Natural death was threatned againſt Adam in caſe of ſin, and conſequently that no other kind of death is come upon all Mankind through his fall, and hereupon that that is the only kind of death that Infants are ſubject to: Or that ſuppoſition of others, that the guilt of Original ſin is wholly de facto taken away from all Manking by Chriſt, and conſequently that all are born in a ſtate of Peace with God, and under the ſame Love, and Favour that Adam was under in his ſtate of Innocency; what relief ſoever the one or the other yields, can only ariſe from the darkneſs and errour of the underſtanding and judgment, having no true foundation in the Word of God; neither, were they granted, would they contribute in the leaſt degree ſo much to they joy and comfort of Parents in their Children, as the Covenant if truly underſt od will do. And as for thoſe which fetch their relief from the Doctine of Election, though that Doctrine be certainly true, and may be improved as a conſiderable relief againſt that ſorrow and grief, that muſt rationally ariſe to believing Parents from the apprehenſion of the natural ſtates and conditions of their Children; yet I doubt, if all things be well weighted, it will be found greatly wanting as to the yielding that plenary relief that it hath been uſeuſlly endeavoured to be improved unto; in as much as Election neither ſecures any from death in their Infant-ſtate, nor can be looked upon according to any Scripture-ground as a ſecurity againſt the dreadful effects of that ſtate and condition, in caſe of death in that ſtate: However this ſeems evident, that the relief to be fetcht from thence is alike to unbelievers with reſpect to their Children as to Believers with reſpect to theirs. Set aſide intereſt in the Covenant and the Promiſes thereof, and a Believer hath no more aſſurance from Seripture that his Seed belongs to the Election of Grace, than any other man hath; or ſuppoſe he ſehould, yet that ſuch as die in their Infancy do belong thereunto, he hath rather ground to fear than to hope: yea the ground he hath to fear they do not is vaſtly greater, than the ground he hath to hope that they do. And for Believers to have a clearer knowledg and apprehenſion of the loſt eſtate of their Children as born Children of Wrath than others have, and yet to have no other ground of hope concerning them than others have, muſe needs greatly allay their comfort and joy in them; yea they muſt rationally have leſs joy and take leſs comfort in their Children, than others have or do take in theirs. But now the Covenant as entred with Believers, extending to, and taking in their Children with them, and that as ſealed and confirmed by an outward and viſible Sign or Token both to them and their Seed, is a precious ground of hope to them concernign their Children, and may, if not wholly, yet in a great meaſure relieve them under that ſorrow and grief that other wiſe would ariſe from the conſideration of their Ioſt ſtates by Nature. Now they may rationally rejoyce and take comfort in them, as will appear more fully hereafter. To have had a bare promiſe belonging ot their Children would have conduced greatly to their comfort and joy in them; but to have the Promiſes confirmed, and that ſuch various ways, muſt need s greatly ſurther their joy and comfort. And God is willing that his People ſhould have the full joy and comfort of the Mercies and Eleſſings he gives them, and in particular of their Children, they being to be reckoned among the choiſeſt of thoſe Mercies and Bleſſings. This made Iſaac and Jacob, the one his own child, the other his grand-child, ſo gract comforts to Abraham, viz. that he could look upon them as Heirs with him of the ſame Promiſe. Could Parents only look upon their Children as children of Wrath, alas! what comfort or joy could they take in them? But now ſeeing them Heirs of the ſame Promiſes with themſelves, and theſe Promiſes alike ſealed and confirmed to them as to themſelves, now they may rationally rejoyce and take comfort in them; and that may be one reaſon why God hath not only extended his Coventant, but appointed the Application of the Token thereof to them, that they many have ſolid comfort and joy in them.
3. God may have appointed the Applicatio of the Token of the Covenant to the Infant-ſeed of his People, that he might thereby lay a greater obligation upon them, and more effectually provoke them to a diligent uſe of all thoſe means, and a vigorous performance of all thoſe duties himſelf hath directed them to, ſubſervient to their Childrens embracement of the Covenant, and giving themſelves up to him according to the tenour thereof, as they grow up to years of maturity. The multiplication of the Seed of Abraham, and thereby the ſupportation and increaſe of the Kingdom of Chriſt, the reductio of faln Man from the power of ſin and Satan unto himſelf, and thereby delivering them from the Wrath to come, and bringing them to eternal happineſs and bleſſedneſs to the praiſe of his own Grace; are the great ends of God both in extending the Covenant to the Seed of his People, and ordaining the Application of the Token thereof unto them; the attainment of all which ends is greatly ſubſerved by the Application of the Token of the Covenant, as thereby Parents become under a greater obligation to bring them up (as the Apoſtle ſpeaks) in the nurture and admonition of the Lord. This I ſhall the rather infiſt upon, becauſe the late Author, whoſe Treatiſe hath been afore examined, hath ſeen meet (upon what grounds he declares not) to charge our Practice of Infant-Baptiſm as laying a foundation to Ignorance and Profaneneſs; though himſelf a little after (as was there obſerved) ſufficiently inſinuates, or rather plainly confeſſeth the injuſtice and unreaſonableneſs of that charge: and whether our Judgment and Practice, or our oppoſers be thore juſtly chargeable with that miſchief, ſhall now (God willing) be inquired into, only premiſing theſe two things.
1. Firſt, That that cannot with any ſhew of reaſon be charged upon any Practice or Doctrine, as a miſchief attending the one or the other, which is noly conſequential of ſome particular miſtakes of particular perſons owning that doctrine, or walking in ſuch a Practice. Let it be granted, as I ſhall not deny, but ſome Paedo-Baptiſts have faln into, and maintained ſuch groſs miſtakes about the uſes and ends of Baptiſm, as have a too evident tendency to further Ignorance and Profaneneſs among thoſe that profeſs the Chriſtian Doctrine. Yet two things may be obſerved:
1. That they are only the miſtakes of ſome particular men that can be juſtly charged to be of that tendency.
2. That thoſe miſtakes reſpect Baptiſm in general, and not as applyed to Infants rather then to grown perſons. And what an unrighteous charge that is, when that is imputed to the practice of Infant-Baptiſm, which may only poſſibly enſue from the miſtakes of ſome particular men, and thoſe reſpecting the Baptiſm of Infants no more then the Baptiſm of grown perſons, is obvious to all. Such Doctrines and Practices as indeed lay the ſtrongeſt obligations upon men to their duty either towards God or Man, may through the miſtakes of ſome about them ſeem not only to countenance the neglect of that duty, but be taken to give an abſolute diſcharge from it, yea to incourage to the direct contrary fins and impieties. To give inſtances is ſuperfluous. But to charge ſuch Doctrines or Practices with the miſchief of laying a ſoundation to ſuch fins and impieties, againſt which they moſt ſtrongly oblige; which only through the mſtakes of men about them, have been improved by ſome to ſuch an ill purpoſe, is moſt irrational and abſurd.
2. It muſt alſo be premiſed, that mens living in the neglect of their duty, or in ſinsand impieties lying oppoſite thereunto, is no ſafe rule according to which to judge of the tendency of their avowed Judgments and Practices. Thus to make the actions or carriages of ſome owning the Doctrine and Practice of InfantBaptiſm towards their Children the rule according to which they judge of the tendency of that D ctrine and Practice, is not only unſafe but altogether unreaſonable. 'Tis poſſible that ſome that own that Doctrine and Practice, may not underſtand how great an obligation lyes upon them thereby, to the unmoſt care and diligence in the education of their Children. And it is alike poſſible that others that do underſtand that obligation, may greatly neglect that duty they know themſelves obliged to. And let me ſay, I cannot but think that there are few of our oppoſers will be very forward to have the actions and carriages of Parents towards their Children made the Tecmerion or teſt of the ſoundneſs or unſoundneſs of their or our Judgment and Practice, neither will they be willing that the controverſie ſhall be determined by that rule. It is too notorious that ſome have proſeſſedly declared their judgments to be againſt Catechizing, and the likewayes of inſtructing Children in the Myſteries of the Goſpel, and againſt an authorative requiring them ſo much as to uſe and attend upon the means appointed by God for the working of Grace in the hearts of Men, as well as againſt the Baptiſm of Infants. And how evident a foundation is laid thereby to Ignorance and Profaneneſs is not difficult to apprehend; neither dare any of our oppoſers (as I ſuppoſe) affirm that the generality of Anti-Paedo-Baptiſts go beyond the generality of Paedo-Baptiſts in care and diligence in iuſtructing their Children, or uſing the means ſubſerving their converſion, and taking hold of the Covenant as they grow to years of materity. Let us then ſet aſide the miſtakes of ſome, and wilful neglects of others on the one, and on the other ſide, and inquire whether the Doctrine and Practice maintained by us, or by them, as truly ſtated, may be more deſervedly charged with the miſchief aforementioned. And here two things offer themſelves to our enquiry.
1. Whether Paedo-Baptiſts or Anti-Paedo-Baptiſts, according to their reſpective Judgments and Practices, ly under the greater obligations, and have the more effectual motives to provoke and ſtir them up to the diligent uſe of all means, and faithful performance of all duties ſubſerving their Childrens converſion, and perſonal embracement of the Covenant as they grow up to years of maturity.
2. Whether have they greater and ſurer ground of hope, or are under a greater probability that their uſe of means and performance of duty ſhall be effectual to the ends mentioned. That it is the duty of all men to endeavour the converſion of their Children, and uſe of all means in order thereunto, and that the ſucceſs and efficacy of all end eavours of that nature, and uſe of means for that end, depend upon the bleſſing of God, is at preſent taken for granted. Our only enouiries are, whether Parents of the one or the other perſwafion, have the ſtronger obligations, and more effectual motives to provoke and ſtir them up to the uſe of means, and performance of their duties ſubſerving the forementioned ends, and whether have the greater ground to hope for ſucceſs therein, and conſequently whether the one or the other's uſe of means and performance of duty may be rationally concluded to be ordinarily more effectual and ſucceſsful. To begin with the
1. Firſt, Which how it ought to be refolved will eaſily appear by a double conſideration.
1. That whatever obligations Anti-Paedo-Baptiſts can plead, or pretend themſelves to ly under, or whatever motives they can according to their judgment and practice rationally improve, to provlke and ſtir up themſelves to the diligent uſe of means, and performance of their duty in order to the converſion of their Children, the ſame obligations ly upon, and the ſame motives may as rationally be improved by Paedo-Baptiſts for the provoking and ſtirring up themſelves to alike diligent uſe of means, and performance of their duties in order to the converſion of their Children.
I can at preſent call to mind only two things, that can with any ſhew of reaſon be pretended to ly as obligations upon, and be improved as Motives by Anti-Paedo-Baptiſts for the purpoſes mentioned beyond what confeſſedly ly upon, or may be improved by Paedo-Baptiſts. The
1. Is their profeſſed owning and acknowledging their Children as ſuch to have no intereſt in the Covenant, or right to the Token thereof. Now it may be ſaid, thoſe that profeſſedly diſclaim their Childrens having an intereſt in the Covenant, and right to the Seal thereof, and anſwerably apprehend them to be in the ſame condition with the reſt of Mankind, who are yet ſtrangers to the Covenants of Promiſe, muſt rationally be under a ſtronger obligation to endeavour their converſion, that ſo they may come regularly to an intereſt in both the Covenant, and token thereof, than thoſe who take their Children to be already in the Covenant, and anſwerably have applyed the Token of the Covenant to them. Can a man that conveives his Children to be already in Covenant with God, and hath anſwerably applyed the Token of the Covenant to them, apprehend himſelf under ſuch an obligation to inſtruct them, and uſe the means for their converſion; as a man muſt needs apprehend himſelf to be, that utterly diſclaims any preſent intereſt that they havei in it, and anſerably ſuſpends the Application of the Token to them? But to that I anſwer. It is true the judgment and praactice of Auti-Pedo-Baptiſts lays no ſmall obligation upon them to uſe their utmoſt endeavours after the early converſion of their Children. Thoſe that ſuppoſe their children to have no intereſt in, or benefit by the Covenant as deſcended from them, ſure are greatly concerned to uſe all means the Scriptures direct them to, whereby they may be brought into Covenant with God, through their own perſonal performance of the conditions of it themſelves. And it is well if the men of that perſwaſion would ſeriouſly conſider the obligations they are under, and how they acquit themſelves with reference thereunto. But let it be obſerved, that to endeavour the converſion of their Children, and that they do perſonally take hold of the Covenant, equally concerns Paedo-Baptiſts, as it doth Anti-Paedo-Baptiſts, though not with reference to one and the ſame end. Anti-Paedo-Baptiſts are to endeavour the converſion of their Children, and their perſonal imbracement of the Covenant, that they may come under the benefits and bleſſings of it. Paedo-Baptiſts are to endeavour the converſion of their Children, and their perſonal imbracement of the Covenant, that their Covenant-ſtate may be continued to them, and conſequently that they may enjoy the bleſſings and benefits of the Covenant. So that both are equally obliged to ſeek and endeavour their childrens perſonal imbracement of the Covenant, only the one in order to their coming into, the other in order to the continuance of their Covenant-ſtate. It's true, in the imagination of the late Author it is a contradiction to hold the Doctrine of Perſeverance, to baptize the Children of Believers, as including them in the Covevenant of Grace, and yet after teach them converſion, to keep to his phraſe. But this imagination ariſeth merely from ignorance about the Covenant, as entred with the Seed of Believers. Their Covenant-ſtate ſimply and abſolutely of it ſelf infallibly ſecures not their Regeneration, or a ſaving work of Grace upon their hearts, during their pure Infant-ſtate. The condition of their Covenant-intereſt is wholly without them, viz. in their Parents; but as they come to years of maturity, it is devolved upon themſelves; and there is a neceſſity of a ſaving cloſe with Chriſt, and ſincere reſignation of themſelves to God in him as his, on their parts in order to the continuance of their Covenant-ſtate: which that they may do, their Parents are to endeavour in the uſe of all means God hath directed them to. And the neceſſity hereof is an equal obligation upon Parents to uſe thoſe means in order thereunto, that the neceſſity of ſuch a cloſe with Chriſt is upon thoſe who diſclaim their preſent intereſt in the Covenant, to uſe the means in order to that their cloſing in with Chriſt, that they may be brought into Covenant with God. So that I ſay both Paedo-Baptiſts and Anti-Paedo-Baptiſts are equally obliged to ſeek and endeavour the converſion of their Children, or to bring them to a ſaving perſonal cloſe with Chriſt, though the one doth it that his Children may have an intereſt in the Covenant, which before he apprehended 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; 'tis 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 foreign, 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 propriety that God hath in them, with the conſideration of their being intruſted with them for him, is a ſtrong obligation upon them ſo to do: Sure it muſt be grievous to tender hearts to think that God's own ſervants ſhould prove enemies to him, eſpecially this being through any neglect on their part, that thoſe that God hath deſigned for himſelf, ſhould rebel againſt him through a failure on their part in reſpect of their duty towards them. But
2. There is the Parents own act in dedicating theirs unto God, and ratifying and ſolemnizing that dedication of them by the Application of the Token of the Covenant. They are not only God's by vertue of his choice, but by vertue of their Parents reſignation and dedication of them to him; which dedication they have made of them to God, they have alſo ratified and confirmed in an outward and ſolemn way by applying the Token of the Covenant to them, and that muſt needs (ſuppoſing them to underſtand what they do) more ſtrongly oblige, and more effectually move then to bring them up for God. They give them up to God to be his under their own hands and ſeals, as I may ſo ſpeak. Now Parents thus dedicating and giving up their children to God, doth neceſſarily imply and include a purpoſe to bring them up for God, otherwiſe their giving them up to him would be mere hypocriſie and deceit. And therefore when Elkanah and Hannah had dedicated Samuel unto God, to ſerve him in the Tabernacle from his very Child-hood, they bring him up betimes to the Tabernacle, probably before he was capable of perfoming any ſervice there: It was immediatly as he was weaned, therefore he is ſaid to be young, (1 Sam. 1.24.) a child a child, as the Hebrew*Hebraei, cum ſuperlativis careant, pro iis geminatione utuntur. is, that is, a very young child; and the reaſon of their bringing him up ſo early, is conceived to be, that he might be inſtructed in the Law, and thereby fitted and prepared for future ſervice; having given him up to God, they were careful to bring him up for God, to bring him up ſo, as he might be fitted for his ſervice. And this ſincerity and uprightneſs in the dedication that Parents made of their Children unto God doth indiſpenſibly require. I know Abraham, ſaith God, that he will command his Children and his bouſhold after him, (Gen. 18.19.) as if the Lord ſhould ſay, I know him to be a faithful and upright man; hence having given up his Children and Houſhold to me, he will uſe the means that they may ſerve me. So when Jepthah had vowed that whoſoever came firſt out of his door to meet him ſhould be the Lords, though it proved to be his daughter, and ſhe his only Child, yet he will give her up to God, according to the intendment of his vow (what that was I determine not) and he gives this reaſon, I have opened my mouth to the Lord, and I cannot go back, Judg. 11.35. His own act in dedicating his daughter, though it was but an implicite dedication of her in particular, is to him an indiſpensible obligation to give her up to God. So Parents actual dedication of their Children unto God, eſpecially having ratified and ſolemnized that dedication by the Application of the Token of the Covenant to them, adds greatly to the obligation that they are under to bring them up ſo, as that they may be the Lord's, may give up themſelves to ſerve and honour him when they grow up to a capacity ſo to do.
3. There are the great advantages that their Children are under, in order to the injoyment of all the grace, benefits, and bleſſings of the Covenant, as a further obligation upon, and motive to believing Parents, diligently to uſe the means, and perform their duty ſubſervient thereunto. What theſe advantages are, ſhall (if the Lord will) be ſhewed hereafter. At preſent I ſay for Parents to ſee their Children under ſpecial advantages in order to their injoyment of the Grace, benefits, and bleſſions of the Covenant, muſt needs ſtrongly oblige, and powerfully move as well as incourage them to endeavour that they may come to the actual injoyment of them. When a man either ſeeth himſelf, or his Children, in a fair way, and under ſpecial advantages to injoy any good, he is thereby provokt to greater diligence in the uſe of means, that either himſelf, or his child may injoy that good. This was that which at leaſt in part quickned Moſes to ſo great importunity that he might go over Jordan, to ſee the good Land, viz. Canaan, becauſe God had begun to ſhew him his greatneſs, and his mighty hand, (Deut. 3.24. Oh Lord, ſaith he, thou haſt begun to ſhew thy ſervant thy greatneſs, and thy mighty hand, I pray thee let me go over, and ſee the good land that is beyond Jordan: as if he ſhould ſay, thou haſt brought me through all the difficulties and dangers of the Wilderneſs, thou haſt begun to make way to thy Peoples entrance into, and poſſeſſion of this good Land, and muſt I now, when ſo nigh unto it, and in ſuch a fair way with the reſt of thy people to come to the poſſeſſion and injoyment of it, yet be cut off, and never come to it? The loſs of falling ſhort of a mercy, when a man comes nigh to it, and is under peculiar advantages for the injoyment of it, troubles more than the non-injoyment of the ſame, ot like Mercy, when a man is under no probability, or hath no peculiar advantages ever to in joy it. Hence to be nigh to, or under peculiar advantages for the injoyment of any mercy, quickens to diligence in the uſe of means, that we may not then fall ſhort of it, but may actually injoy it. And this holds true whether the mercy reſpects a mans ſelf, or his Children, or near Relations. Now I ſay the Children of Believers are near to, and under more peculiar advantages for the injoyment of the Grace, benefits and bleſſings of the Covenant, than the Seed of others are: Parents have (as I may ſo ſpeak) ſome kind oſ hold of that grace, and thoſe bleſſings and benefics for their Children; and Children have ſome hold for themſelves: and when a man hath any hold of a good for himſelf or his, he is loth to let it go. Saith the Apoſtle to Timothy, and in him to all Chriſtians, Fight the good fight of Faith, lay hold on eternal life, 1 Tim. 6.12. The latter branch of this exhortation, viz. To lay hold on eternal life, may be taken as directive to Chriſtians what to do more effectually to ingage and quicken themſelves to a vigorous proſecution of their Spiritual Warſare, they are to lay hold on eternal life: foreign, ſaith the Apoſtle, which may be done by Chriſtians while in this life. There are ſeveral wayes whereby Believers may lay hold on eternal lfe, while in the World, as by an applicatory Faith, whereby they apply and appropriate the promiſes of eternal life to themſelves, as the Pſalmiſt, Pſalm. 16. ſo Pſalm. 37.24. So the Apoſtle, 2 Tim. 4.8. So again eternal lite is laid hold on by ardency of affection and deſire, by poſſeſſing our ſelves of the firſt fruits of it, &c. Now to lay hold on eternal life theſe or the like ways puts liſe into Believers endeavours, ſo to fight this good fight of Faith, as thereby to come to the full injoyment of that life in Heaven. When a man hath got any hold of any good for himſelf or his, he will ſtrive and tug hard rather than part with it. Now I ſay Believers have ſome hold of the Grace and bleſſings of the Covenant for their Children, they ſee their Children have ſome hold through the extent of the Covenant to them, hence they muſt needs be more effectually ingaged and provoked to greater diligence in the uſe of means, that their Children may come to the actual injoyment of that Grace, thoſe bleſſings and priviledges, than they would be, had not either themſelves or Children any ſuch hold of that Grace, and thoſe bleſſings and benefits.
4. There is the goodneſs love and kindneſs of God in extending his Covenant to their Seed, and vouchſafing the ratification and confirmation of it, by the Application of the Token thereof unto them, as a ſtrong obligation upon, and motive to Parents to uſe their utmoſt diligence in order to their Childrens imbracement of the Covenant, and giving up themſelves to God as his People, as thereby the Kingdom of Chriſt may be inlarged and his Intereſt promoted in the World. The love and kindneſs of God, how or which way ſoever expreſt, either towards themſelves or theirs, is greatly obliging to ſincere Believers, to endeavour to their utmoſt power the promotion of the Intereſt, and inlargement of the Kingdom of Chriſt in the World. Love is of a conſtraining nature, it hath a compulſive force and power in it, We love him, becauſe he loved us firſt, ſaith John. Love begets and excites love, and love is induſtrious and laborious; hence we read of the labour of love, (1 Theſſ. 1.3.) The Apoſtle gives it as the great reaſon of their ſo zealous preaching the Goſpel, that to ſome they ſeemed to be beſide themſelves, viz. becauſe the love of Chriſt did conſtrain them, 2 Cor. 5.14, 15. It is true, the love that God hath expreſt towards a Believer, in the things he hath done for, and the good he hath vouchſafed to himſelf as perſonally conſidered in and by Chriſt, may and ought to have a conſtraining force upon him to live to him, and anſwerably to endeavour to his utmoſt power according to the capacity wherein he ſtands to promote the Intereſt and Kingdom of Chriſt in the World. But yet God's extending his Covenant to their Seed, and confirming it by the Application of the Token thereof unto them, muſt rationally greatly add to the compulſive force and efficacy that his love hath upon them, and that for a twofold reaſon.
1. Becauſe his love to themſelves is greatly heightned thereby. To all he hath done for, and vouchſafed to themſelves, there is the addition of that Grace vouchſafed unto theirs: and the greater the love of God is, and appears to be to a Believer, the areater efficacy and power it hath to excite his love unto God, and conſtrain him to lay out himſelf for the advantage of the Intereſt and Kingdom of Chriſt in the World.
2. Becauſe God's making the Seed of Believers partakers of the ſame Grace and Goodneſs vouchſafed to them, makes it alike reaſonable that they, as they grow up to years of maturity, ſhould live to him, as they themſelves deſire to do.
There is a meetneſs and fitneſs that thoſe that partake of the Grace and Goodneſs of God ſhould live to him. And Parents ſeeing their Children made partakers of the ſame Grace and Goodneſs of God that themſelves do partake of have the ſame Covenant extended to them, that is entred with themſelves, and that ratified and confirmed to them the ſame way, as it is ratified and confirmed to themſelves, they muſt needs judge it alike reaſonable, and meet that theirs ſhould live unto God, as well as themſelves. Hence they muſt needs be more effectually ſtirred up, and provokt to uſe their utmoſt endeavours that they may ſo do. So that I ſay the Love, Grace and Good neſs of God in extending his Covenant to the Seed of his People, and ratifying and confirming it by the Application of the Token thereof to them, is a very great obligation upon, and may and ought to be improved as a powerful motive by them, to provoke and ingage themſelves to the utmoſt diligence, in uſing all means that their Children may perſonally imbrace the Covenant, and give up themſelves to God as his People, as they grow up to years of maturity, as thereby the Intereſt of Chriſt is promoted, and his Kingdom inlarged. And yet further there are three things, the conſideration of which may and will ſtill heighten and increaſe the conſtraining efficacy and force, that the Love, Grace, and Goodneſs of God hath upon the hearts of believing Parents to move and provoke them to the afore-mentioned diligence.
1. That it is the Intereſt of their Redeemer that is promoted, and his Kingdom that is inlarged thereby.
2. That God hath extended his Covenant and appointed the Application of the Token thereof the Seed of Believers, with reference to this very end, viz. the increaſe and inlargement of the Kingdom of Chriſt in the World, and that in purſuance of that promiſe made to him, that he ſhould have the Heathen for his Inheritance, and the utmoſt ends of the earth for his Poſſeſſion.
3. That they are their own Children, thoſe that came out of their own bowels, towards whom they are to uſe the means, in order to the ends mentioned. The Love and Goodneſs of God hath a conſtraining power upon the hearts of Believers, to do his will however revealed, or whatever reference their doing of it hath. But when the things, whereabout his will is revealed, relate to the promotion of the Intereſt and inlargement of the Kingdom of their Lord and Redeemer Jeſus Chriſt, and the increaſe and inlargement of his Kingdom was deſigned by his expreſſing his love and goodneſs to them in the ways he hath done; and they are their Children the fruit of their own bodies, that are the objects of their duty, which in obedience to the will of God they are to perrorm; ſurely now the Love, Grace, and Goodneſs of God muſt needs have the greateſt efficacy and power in it, to engage, yea conſtrain them to a vigorous and diligent performance of that their duty.
5. There is the aggravation that the ſin of the Seed of Believers in not accepting of the Covenant, and performing the conditions of it, receives from their precedent Covenant-ſtate, further to oblige and provoke Parents, who own that their Covenant-ſtate, and have applyed the Token of the Covenant on the account thereof, to endeavour to the utmoſt of their power, that they may accept of and perform the conditions of it. Not to accept of the Covenant, but on the other hand to reject it, is a greater ſin in thoſe, that have a precedent intereſt in it, than in thoſe that have no ſuch intereſt. It was a greater ſin in Eſan to deſpiſe his Birth-right and Bleſſing, then the bare not taking hold of the Covenant was to thoſe that had no ſuch birth-priviledg. To deſpiſe or reject a good granted, is more than the bare not receiving any good offered. Now Parents conſidering how greatly the ſin of their Children will be aggravated, in caſe they perform not the conditions of, but on the other hand reject the Covenant, and conſequently that their condemnation will be greater than the condemnation of others, muſt needs ſtrongly oblige, and more effectually provoke them to greater diligence in the diſcharge of their duty towards them, in order to the preventing their rejection; and on the other hand in order to their accepting and performing the conditions of the Covenant.
6. There is the reference that Parents faithful diſcharge of their duty towards their Children hath to their Childrens preſervation in their Covenant-ſtate, and conſequenly injoying the full good and benefit thereof, as they grow up to years of maturity, as a farther obligation upon, and motive to provoke them thereunto. God hath taken the Seed of Believers into Covenant with himſelf, as they are their Seed, and continues their Covenant-ſtate during their Infancy, on the account of their Parents Faith. But when they grow up to years of maturity, the condition of their continuance in that Covenant-ſtate and conſequently in joying the bleſſings of the Covenant, is devolved upon themſelves; they muſt in their own perſons imbrace and take hold of the Covenant, and perform the conditions of it, which that they may do, God requires their Parents to teach them his way, and command them to walk in it; which duty of Parents in teaching and commanding their Children is the firſt and moſt proper means appointed of God in order to their perſonal imbracement, and taking hold of his Covenant; and hence in caſe Parents fail in the diſcharge of their duty, their Children are deprived of the firſt and moſt proper means ſubſervient to their prefervation in their Covenantſtate. And though it may ſeem hard to ſay, that God will not vouchſafe other means, and bleſs them to the attaining of that end; yet this I muſt ſay, there is more depending upon Parents diſcharge of their duty, than moſt are aware of; and that God will vouchſafe other means and bleſs them to ſupply the defect of Parents duty, is (as I judge) more than they have warrant to expect. However the depriving them of the firſt and moſt proper means muſt needs be extremely hazardous, and is uſually given as a main reaſon of ſo many of the Seed of the Righteous proving wicked. And did Parents but underſtand, and ſeriouſly conſider this, how great an obligation muſt it needs be to them faithfully to diſcharge their duty towards their Children?
7. And laſtly, There is the diſhonour redounding unto God, by Childrens rejecting the Covenant, and falling off to ways of ſin and profaneneſs, yet farther to oblige Parents to a faithful diſcharge of their duty towards them. When men hear the Covenant-intereſt of the Seed of Believers aſſerted, and ſee the Token thereof applyed to them, and yet after ſee them to run into the ſame wayes of ſin and ungodlineſs with the Children of others, they are apt to reflect upon God, and to charge him with unfaithfulneſs in his promiſes, or deluding the World with a ſhew of extending more Grace to Believers than indeed he doth. And this very thing, viz. the frequent apoſtacies of the Seed of Believers, and their walking in the ſame ways of impiety with the Children of others, though wholly groundleſsly, yet I conceive is no little ſtumbling-block in the way of thoſe whoſe judgment and practice lyes oppoſite to what hath been pleaded for. Now the preventing this diſhonour redounding unto God, and removing this ſtumbling-block out of the way of the weak, is a ſtrong obligation upon Parents to a faithful performance of their duty towards their Children. And the laying theſe and the like obligations upon Parents to a diligent performance of that their duty towards their Children, may be one ſpecial reaſon of God's appointing the Application of the Token of the Covenant to them. And by what hath been ſaid we may ſee how much greater obligations are upon Believers, who own their Childrens intereſt in the Covenant, and have the Token thereof applyed to them upon that account, and how many motives are improveable by them to provoke and ſtir up themſelves to a faithful diſcharge of their duty towards them; than what are upon, or improveable by the contrary minded, according to their reſpective judgments and practices.
2. The other enquiry is, whether Paedo-Baptiſts, or Anti-Paedo-Baptiſts, according to what they reſpectively hold with reference to their Children, have greater and ſurer ground to hope, and expect that the means uſed, or duties performed by them, ſhall be effectual and ſucceſsful; or whether the means uſed, and duties performed by the one, or the other, be more likely to prove effectual and ſucceſsful for the accompliſhing the ends aimed at?
Anſw. Now for this that the advantages ly on the ſide of the Paedo-Baptiſts will be undeniably evident by a double conſideration, which I ſhall but as it were mention, becauſe they muſt both be more fully inſiſted upon in a more proper place.
1. Conſider that Paedo-Baptiſts, according to what they hold with reference to their Children, have vaſtly more means to uſe in order to their converſion and imbracement of the Covenant, and giving themſelves up to God according to the tenour of it, then Anti-Paedo-Baptiſts have; they have many more motives, arguments, and incouragements to propoſe, apply to, and preſs upon their Children, than the contrary-minded have. And where the means are greater and more effectual in themſelves, their efficacy and ſucceſs may, according to the ordinary way of God's working upon men, be expected to be anſwerable.
2. They have many promiſes both made to themſelves with reference to their Children and houſholds, and to their Children, as under the Covenant, and of the viſible Church and Kingdom of Chriſt, beyond what the contrary-minded can according to their judgments and principles apply to themſelves or theirs: wh… promiſes, though they ſhould not infallibly ſecure Grace to all the Seed of Believers, how careful ſoever they may be in the uſe of means, and how faithful ſoever in the diſcharge of their duty towards them, yet they are vaſtly greater ground to hope for ſucceſs, than there would be, ſuppoſing no ſuch promiſes were made either to Parents or Children. But theſe things ſhall (if the Lord will) be more cleared up hereafter. Now then let all men judge how unrighteous and unreaſonable that charge laid upon Paedo-Baptiſm 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.