Infant Baptism, Essay · Chapter 3
CHAP. III. The ſecond Queſtion propoſed. A brief Introduction to the Anſwer of it. The firſt benefit that the Seed of Believers receive by the Application of the Token of the Covenant to them declared, viz. They have thereby a ſolemn admiſſion into, and Memberſhip in the viſible Church, Kingdom, or Family of Chriſt. An Objection anſwered. The good redounding to them by that their admiſſion and Memberſhip ſhewed in two Inſtances. 1. They are comprehended in, and have an equal benefit with the reſt of the Members of the Church, by all theſe prayers put up for the Church in general. 2. They are under that ſpecial providential care that Chriſt exerciſeth over his Church. 3. Queſtions relating thereunto reſolved.
Queſt. 2. WHat are the Benefits, and advantages ariſing to the Infant-feed of Believers, from the Application of the Tokens of the Covenant to them, or what good do they receive thereby?
Anſw. That all Ordinances of Divine Original, are a ſignification and ſignal expreſſion of the good will of God unto men; and conſequently aim at, and tend to the good and benefit of thoſe that are the due and proper ſubjects of them, hath been intimated already, and may be alike infallibly concluded from the goodneſs, as their rationality from the wiſdom of the Inſtitutor. As for that ſpecial Ordinance under our preſent conſideration, the Apoſtles anſwer to much the ſame queſtion, put with reſpect to Circumciſion, is applicable to, and may be given, as a more general ſolution of the queſtion now put, reſpective to both Circumciſion and Baptiſm, as applyed to Infants: the advantage they have thereby is much, and that every way. What that good and advantage is, and wherein it doth conſiſt is now to be inquired into: and in general, or as to the ſum and ſubſtance of it, it's threefold.
1. Firſt, They thereby are ſolemnly admitted into, and incorporated in the viſible Church, Kingdom, or Family of Chriſt, and thereupon become, to uſe the Apoſltes phraſe, Fellow-citizens of the Saints, and of the Houſhold of God. That Baptiſm now is as Circumciſion of old was, a ſolemn right for the initiation, and admiſſion of all thoſe that are rightful Subjects of it, into the viſible Church, or body of Chriſt, is agreed on on all hands; which that the Infants we now ſpeak of are, hath been already proved, and is now taken for granted, which being granted, that they have this good and benefit by it will receive a ready acknowledgment from all, and indeed that to have a Memberſhip in the Church, or to be Fellow-citizens with the Saints, and of the Houſhold of God, is a good, or advantage unto men, cannot be rationally queſtioned by any, though wherein the good and advantage of it in the caſe of Infants does conſiſt, is not obvious unto all. And therefore muſt now be more throughly ſearched into, and declared. But before I proceed to that, one objection muſt be removed out of our way, which ſeems in the judgment of ſome, ſtrongly to oppoſe Infants injoyment of that priviledge, and conſequently their right to that Ordinance, appointed for the ſolemn admiſſion of men into it: And it is this.
Object. It may be ſaid, that it may ſeem that Infants as ſuch cannot rightfully be admitted into, or incorporated in the viſible Church or body of Chriſt, or be of his Houſhold, and Family as viſible, and that for this reaſon: Becauſe memberſhip in the viſible Church, Body or Kingdom of Chriſt does preſuppoſe memberſhip in his inviſible Body, ſeeing to be a member of his viſible Body, is nothing elſe but viſibly to appear to be a real member of his inviſible Body: that diſtinction of viſible and inviſible not being diſtinctio rei, ſed tantum nominis, only a diſtinction of one and the ſame Church, à duplici modo unionis & communionis cum Chriſto capite (ſtill) interno & externo; ſo that the Church by theſe terms of viſible, and inviſible, is only diſtinguiſhed of, in regard of a certain adjunct, viz. The manner or kind of union and communion that the ſeveral members it is conſtituted of, have with Chriſt the head, viz. internal, and real, or only external, or appearing: Hence all that are, or ought to be received as members of the viſible Church, they are and ought to be ſuch, as viſibly appear to have real internal Union and Communion with Chriſt. Now it will be ſaid, that Infants as ſuch ſeem incapable of any ſuch Union, and Communion with him; or ſuppoſe them ſimply, or abſolutly capable; yet whether any actually have, eſpecially which of them in particular have ſuch a Union, and Communion with Chiſt, is wholly unknown to us, and then how can they be ſaid viſibly to appear members of the inviſible Body of Chriſt? which they muſt do in caſe they have a right to memberſhip in his viſible Body.
Anſw. In anſwer to this Objection I would ſay theſe three or four things.
1. Firſt, That the difficulty of reſolving ſome doubts, that may ariſe with reference to perſons right to, or injoyment of Goſpel-priviledges, ought not to be pleaſed for the overthrowing, or diſanulling their right to them, when God hath evidently declared them in his Word, to have ſuch a right to, or to have had, by his own approbation the actual poſſeſſion and injoyment of them: God may have plainly revealed their right, and yet more darkly revealed many things relating to that their right. Inſtances would not be wanting, would I inſiſt upon them, of Goſpel-priviledges, that the Scriptures evidently declare perſons ſo and ſo qualified to have a real right to, and to have the actual poſſeſſion and injoyment of, and yet doubts of no eaſie reſolution may be raiſed with reference to their right to them, and the way and manner of their coming to the poſſeſſion of them.
2. But ſecondly, And rather that the caſe of Infants of Believers now, is no otherwiſe concerned in this Objection, than the caſe of the Infant-ſeed of the Church and people of God under the firſt Teſtament were, and it may be pleaded with equal ſtrength againſt their having been Members of the viſible Church, or Body of Chriſt then, as againſt the right of Infant-ſeed of Believers to memberſhip in the viſible Church, or body of Chriſt now; the Church then conſtituted, and made up of the natural poſterity of Abraham, with the addition of ſome few Proſelites from among the Gentiles, was the viſible Body of Chriſt then, as well as the Church made up of Jews and Gentiles under the new Teſtament is. This I have ſo fully evidenced elſewhere, that nothing more need be added here, and indeed the Apoſtle in Eph. 3.6. is ſo plain and expreſs, that the Gentiles, as converted to the Faith, are of the ſame body with the Jews under the firſt Teſtament; that to deny them to have been the body of Chriſt, is to deny the Church now to be ſo; and that the Apoſtle ſpeaks there of the viſible body of Chriſt, is undenyable, in that what he ſpeaks of the Gentiles more generally, he applyes to that Church of the Epheſians in particular, Chap. 2.19. Each individual member of which Church that they did belong to the inviſible Body of Chriſt he would not affirm, but plainly intimates his ſuſpition of the contrary, Acts 20. ult. Yet he ſpeaks indefinitly, or univerſally of this Church as injoying this priviledg, to be of the ſame body, viz. of Chriſt, that the Jews afore were of: an undoubted evidence that he ſpeaks of the body of Chriſt as viſible: ſo that the Jews, or the Jewiſh Church under the firſt Teſtament, was the viſible body of Chriſt; for the Gentiles as converted to the Faith, and gathered into particular Churches, are of the ſame body. Now it is paſt all rational contradiction, that the Infant-ſeed both of Jews, and proſelited Gentiles were Members of the ſame body with their Parents: hence let it be reſolved how far, or in what ſenſe memberſhip in the viſible Body of Chriſt, and Union, and Communion with him as the Head was neceſſary, or preſuppoſed to their memberſhip in his viſible Body, the ſame, and no other is neceſſary, and muſt be preſuppoſed to Infants memberſhip in the viſible Body of Chriſt ſtill: the ſame anſwer then that will ſatisfie this Objection, as they were concerned in it, will alike ſatisfy it, as the Infant-ſeed of Believers now are concerned in it, in as much as they are equally and alike concerned in it.
3. Thirdly and laſtly, I anſwer, that it may be granted, yea, I conceive, it muſt be affirmed; that the Infant-ſeed of Believers, and that univerſally, have by vertue of the Covenant entred with them, a real and proper Union with Chriſt, and anſwerably may be looked upon, and reputed in ſome ſenſe, as Members of his inviſible body, and on that ground are to be admitted into his viſible Body, Church or Kingdom; only here, that all miſtakes may be obviated, we muſt diſtinguiſh of Union with Chriſt, it is either Political, or Phyſical:*It a Chriſto Eccleſia unita eſt, ut in ea unione extet exemplum utriuſ que unionis, ſcilicet Polit cae & Phyſicae, Vide Camer. de Eccleſiae. p. 225. By that Union I call Political, I intend that Union, which conſiſts in thoſe mutual Relations, wherein Chriſt and his Church ſtand related each to other, as King and Subjects, Maſter and Servants, Shepherd and Sheep: the ratio fundendi, or fundamentum proximum of this Union, is the mutual conſent of Chriſt, and thoſe that are thus united to him, either in their own perſons, as in the caſe of the adult, or on their behalf, by thoſe cujus juris ſunt, as in the caſe of Infants, to accept and take each other in theſe reſpective Relations; and this is that Union properly conſtituted by the Covenant.
By that Union I call Phyſical, I intend a higher kind of Union, viz. cujus vinculum eſt Spiritus ſanctus, that which is made by the indwelling of the ſame Spirit that was firſt poured out upon Chriſt in the ſoul, which is proper to thoſe that are truly regenerated; in regard of which, they are compared to branches, and Chriſt to a Vine, and Chriſt and they are ſaid to be one ſpirit, 1 Cor. 6.17. or one ſpiritual body: and though it is true, that in reſpect of the adult, thoſe that have a Political Union with Chriſt, are ſuppoſed alſo to have a Phyſical Union; yet it is not neceſſary that all that have the former ſhould have the latter: Jeſus Chriſt may take men into what degree or kind of Union with himſelf he ſees meer. Now when I ſay the Infant-ſeed of Believers have a real Union with Chriſt, I mean it only of a Political, which we may call a mere relative Union; he is their King, they are his Subjects; he their Maſter, they his Servants; he their Shepherd, they his Sheep: and this Union they have with Chriſt is the proper ground of their admiſſion into the Church viſible, or into the Kingdom, Family, Houſhold, or, as I may ſo ſpeak, Sheepfold of Chriſt; and that the Infant-ſeed of Believers, and that univerſally, have ſuch a Union with Chriſt, may be evidenced by a twofold argument.
1. Firſt all thoſe, by whom, or on whoſe behalf the conditions of the Covenant are really and truly performed, have a real and true Union with Chriſt; but though not by (for that's not required of them) yet on the behalf of the Infant-ſeed of Believers, and that univerſally, the conditions of the Covenant are really and truly performed. Therefore, &c.
Both Propoſitions carry their own evidence with ſo much clearneſs, that as I cannot at preſent apprehend what can be replyed to; ſo I conceive the adding of any thing for the proof of either would be ſuperfluous; ſurely the conditions of the Covenant between Chriſt, and God in him, and the Seed of Believers, being performed, though not by them, yet on their behalf, which is all one as though by them there muſt needs immediatly reſult ſuch a Union with Chriſt. Take it in all inſtances of this kind of Union, and the mutual acceptation and performance of the Covenant, or contracts by which that Union is conſtituted, and the Union it ſelf, neceſſarily reſults and flows therefrom.
Now that the conditions of the Covenant are really and truly performed on the behalf of the Seed of Believers, needs no other proof, than that they are Believers, whoſe Seed we now ſpeak of; it is the Faith and Repentance of Parents, that are the conditions of the Seed's acceptation into Covenant.
2. The ſame Union, that the Covenant conſtitutes between Chriſt and ſome, it conſtitutes between him and all, with whom it is equally, and alike eſtabliſhed; but the Covenant conſtitutes a true and real Union between Chriſt and ſome, viz. adult Believers, therefore it conſtitutes the ſame Union between Chriſt and others, viz. their Infant-ſeed, it being equally and alike eſtabliſhed with them, as it is with Believers themſelves. This argument carries its evidence with the ſame clearneſs as the former. For though it is true, the conditions of the Covenant, as eſtabliſhed with adult Believers, differ from the conditions of it, as eſtabliſhed with Infants; yet that hinders not, but that the Union conſtituted between Chriſt and them, is one and the ſame with that conſtituted between him and adult Believers. In as much as the Covenant accepts of the Parents Faith, as the condition of the Child's admiſſion thereinto, as will as the Faith of grown Perſons for their own admiſſion thereinto; now it is the Covenant as abſolutely conſidered, and not as requiring ſuch and ſuch conditions, that conſtitutes this kind of Union between Chriſt and men, be they adult or Infants; neither can that higher kind of Union, (viz. Phyſical,) that Believers have with Chriſt, be pleaded as a prejudice to Infants injoyment of this lower kind of Union with him, ſeing neither the antecedent operations, or conſequent indwelling of the Spirit in the ſoul, whereby that higher kind of Union is effected, are any otherwiſe neceſſary to this lower kind of Union, which I call Political or merely relative, than the performance of the conditions of the Covenant by the adult, and the Promiſes of the Covenant appertaining to them having perſonally performed them, make ſo to be, when the conditions of the Covenant may be truly and really performed without ſuch operations of the Spirit, as in the caſe of Infants they may, and there is no promiſe of the indwelling preſence of the Spirit, as is alſo their caſe; there a political Union may be really conſtituted, and yet no higher Union granted: ſo that Infants have a real Political Union with Chriſt is evident, and indeed to grant them an intereſt in the Covenant, and yet deny them ſuch a Union, would be abſolutely contradictory. What Objections carry any appearance of oppoſition againſt what hath been now granted, yea aſſerted, ſhall be conſidered hereafter.
This I ſay at preſent, that the Infant-ſeed of Believers may be granted, yea muſt be affirmed to have a true and real Political, or relative Union with Chriſt the Head of the Church, which as it gives them a right to memberſhip, ſo is a ſufficient warrant for their admiſſion into the actual poſſeſſion of that their right in the Church, Kingdom, or Family of Chriſt as viſible here upon earth: neither are we concerned, as I conceive, to inquire, or determine how far, or in what ſenſe they may be ſaid by vertue of this Union, to be Members of the Church, or Body of Chriſt as inviſible, ſeing our judgment and practice relating unto them have divine revelation for their ground and rule. This objection being removed out of our way, I ſhall now proceed to inquire, what good, benefit, or advantage the Infant-ſeed of Believers have by their memberſhip in the viſible Church, Body, or Kingdom of Chriſt; and it may be reduced to theſe three heads.
1. Firſt, which I ſhall but touch upon, they, as Members of the viſible Church, are comprehended in, and have the benefit of thoſe prayers, that are continually made for the whole Iſrael of God, or the Church of God in general, as it is the duty of Believers in their more general Aſſemblies, ſo of each particular Believer, to make known their requeſts unto God for themſelves, or on his own behalf, by prayer, ſupplication with thanksgiving, as the Apoſtle ſpeaks, Phil. 4. So to pray for Jeruſalem, or the Church of God in general, pray for the peace of Jeruſalem, in Pſal. 122.6. By Jeruſalem we are to underſtand the Church of God in general, and as this is the duty of Believers, ſo that love both to Chriſt the head, and to the whole Body of which each in particular is a Member, that is the inſeparable effect of regeneration, obliges and conſtrains them to the performance of it, hence it is but ſeldom but ſincere Saints eſpecially in their more ſolemn addreſſes unto God … leave ſome … in the Pſalmiſt, Pſal. 51.18. So in the Apoſtle, Gal. 1.16. Though the one was only making application to God for relief in a particular caſe, the other leaving his valedictory benediction with thoſe he had written to; yet Zion, or the Iſrael of God, ſhall not be forgotten by the one or the other. Hence there is, as I may ſo ſpeak, a ſtock of Prayers, (not treaſury of Merits) continually treaſuring up for the Church of God, in which the Infant-ſeed of Believers have their intereſt and ſhare, and this is no ſmall benefit to have ſo many thouſands, whom the Lord hath appointed as his remembrancers, daily putting him in mind of his Covenant and Promiſes, as made with and to his Church, whereof they are Members, as well as of the Covenant and Promiſes made with, and to them in ſpecial, as the Seed of ſuch Parents: and this, if duly conſidered, might yield great comfort to believing Parents, that theirs, as well as themſelves, are dayly preſented before the Throne of Grace by ſo many, who are under the promiſe of having the ear of God open to them.
2. And rather being Members of the viſible Church, Kingdom or Family of our Lord Chriſt, they have a joynt intereſt with all other members in that ſpecial providential care, that he exerciſes over his own houſe. That the work of providence is put into the hand of Chriſt by the Father, is evident; as from variety of other Scriptures, ſo in ſpecial from that, John 5.22. where Chriſt himſelf tells us, that the Father judgeth no man, but hath committed all judgment unto the Son; yet not ſo, as to ceaſe to work himſelf, for the Father works in and by the Son: but that the work of Providence is put into the hand of the Son, is evident; and this work of Providence, or providential care of Chriſt is twofold.
1. Firſt more general, and ſo it extends to the utmoſt bounds and limits of the creation of God; no creature that received its being from God, but it is under providence, as adminiſtred by Chriſt, as all things are made by him, ſo by him do all things conſiſt.
2. Secondly more ſpecial, and thus the Church is the proper object of the ſpecial providential care of Chriſt; therefore he is ſaid by way of Emphaſis to be the keeper of Iſrael, Pſal. 121.4. He that keepeth Iſrael (or as the words may be read, he that is keeping Iſrael) neither ſlumbreth nor ſleepeth: as we have here the ſpecial object of divine Providence, (viz.) Iſrael, that is the Church, ſo the exactneſs and ſpeciality of that providential care exerciſed towards, or over that object intimated, partly in the word keepeth, or keeping, that is carefully, and diligently keeping,*Curam ſolicitudinem, & diligentiam connotat. more fully declared in the following words, neither ſlumbreth nor ſleepeth: a man though he fall not aſleep, yet, if he ſtumber, is greatly indiſpoſed to diſcharge any work he is ingaged in: a ſhepherd though he be not faſt aſleep, as we ſay, yet, if in a ſlumber, his ſheep are expoſed to danger: but to ſhew the exactneſs of that providential care that our Lord Chriſt exerciſeth over his Church, it is here ſaid of him, nec dormit, nec dormitat, he neither ſleeps, nor ſlumbers; And hence again the Lord promiſeth to keep his Church, ſpeaking of it under the notion of a Vineyard, night and day, Iſa. 27.3. as his eye is alwayes open, he is alwayes awake, not in the leaſt ſlumbring; ſo his eye is alwayes upon his Church, he keeps it night and day; now night and day divide time: from all which we may ſee, that the Church is the ſpecial object of the providential care of Chriſt, the Church is his ſpecial charge, ſo his care is anſwerable towards, or over it, he exerciſes a moſt exact providential care towards or over his own Family. And here we may further obſerve, that as the work of Providence is put into the hand of Chriſt; ſo he imployes the Angels as his Miniſters in the adminiſtration thereof, he maketh his Angels ſpirits, and his Miniſters a flame of fire, Heb. 1.7. according to their eſſences and natures, ſo he employs them as his Servants and Miniſters, in managing the work of Providence put into his hands; hence as the Church is the object of his ſpecial providential care, ſo the Angels perform their Miniſtery with a ſpecial reſpect to, and for the good and benefit of it; hence ſaid to be ſent forth to miniſter for them, who ſhall be heirs of Salvation, Heb. 1.14. though they ſerve Chriſt in the whole work of Providence, yet they have their ſervice, and Miniſtry eſpecially aſſigned them, with reſpect to the good and benefit of the Church, and the particular members thereof, as thoſe that are to be heirs of Salvation; now the Infant-ſeed of Believers being rightful members of the viſible Church, or body of Chriſt, have the wings of his ſpecial providence ſtretched over them, and have a joynt intereſt in this ſervice, and Miniſtry of Angels with the adult members; yea at leaſt, as ſome, if not moſt of our beſt Expoſitors underſtand that paſſage of our Lord Chriſt in Mat. 18.10. Infants have a more ſpecial intereſt in their Miniſtry, their ſtates incapacifying them to take any care of themſelves are more eſpecially committed to the charge of Angels; Take heed ſayes our Lord Chriſt, that ye deſpiſe not one of theſe little ones: for I ſay unto you, that in Heaven their Angels do alwayes behold the face of my Father which is in Heaven: by theſe little ones, are underſtood little Children, if not alone intended, yet as included and comprehended, they have their Angels, that in Heaven behold the face of God in Heaven, that is, ſtand alwayes ready to recieve commands from God, for their guidance in their ſervice and miniſtration unto theſe little ones, to whoſe care and charge they are committed, Videre faciem Patris, id eſt, aſtare Deo tanquam Regi obſervantes ejus nutum, ut capeſſant ipſius mandata de ipſis emittendis ad cuſtodiam puerorum, ſaith Piſcator: *Vide Bulling. in loco, Junius his Irenicum Meditatio in Pſ. 121.2. Gerhard de Baptiſmo, Mr. Perkins, Doct. Prideux in their Sermons upon this place, &c.But whether we are to underſtand our Lord Chriſt as ſpeaking of little ones in a literal and proper ſenſe or no; yet that his providential care exerciſed towards, or over his Church or Family, does exte…d to them in common with the reſt of the members thereof, is ſufficiently evident from the univerſality of that phraſe, he keepeth Iſrael; none that appertain to his Iſrael are from under his care, or excluded from the ſervice or miniſtration of the Angels, and ſurely this is no little benefit, that the Seed of Believers have by their memberſhip in the viſible Church, they are under that ſpecial providential care he exerciſes over his own houſe: but for the further clearing up of this, the reſolution of two or three queſtions may be neceſſary.
Firſt, Whether this Providential care of Chriſt over his Church be extended equally and alike to all that are viſible members of it, or whether he hath not a peculiar reſpect to election, and a real work of Grace upon the heart, and conſequently, ſeing we deny Infants, as ſuch, to have a real work of Grace upon their hearts, and affirm that there is an election of Grace among them, unto which ſome do, others do not appertain, whether this providential care of Chriſt be not appropriated only to the Elect among them?
Anſw. In the reſolution of this queſtion ſeveral things might be conſidered, which yet I ſhal wave and ſhall only obſerve, that the Angels, whom our Lord Chriſt imploys as his Servants and Miniſters in the work of Providence, do act in their miniſtration, either according to a more general commiſſion and charge they have received, or elſe according to particular commands relating to the good and benefit of each particular perſon, hic & nunc; and that Angels do act according to a more general commiſſion, as well as according to particular commands they receive from Chriſt, for the good and benefit of his Church, is not only conſonant to reaſon, but may be evidenced from Scripture: and hence our Divines diſtinguiſh of their Miniſtry;*Miniſterium Angelorum eſt duplex, ordinarium, & extraordinartum, Junii Eccleſ. cap. 4. pag. 1548. it is either, ſay they, ordinary or extraordinary; their ordinary Miniſtry is, that they perform by vertue, and in purſuance of their more general commiſſion; their extraordinary Miniſtry is that they perform in obedience to, and in purſuance of particular commands and directions they recieve from Chriſt, whether relating to the Church in general, or any part of it in this or that nation, or any particular member.
Now ſuppoſe we grant, that Angels have many particular commands relating to the good of the Elect, beyond what they have relating to the good of the Non-elect, yet, ſo far as they perform their Miniſtry according to their more general commiſſion, they have an equal reſpect to all, without conſideration had to election, or non-election, which are ſecrets to them as well as to us; yea it may be further obſerved, that our Lord Chriſt himſelf, in the exerciſe of this his providential care over his Church, hath a greater reſpect to the Non-elect Infant members, (I may add to the Non-elect adult, ſuppoſing their ways and actions do not openly proclaim the Hypocriſie of their hearts) than he hath to thoſe that are wholly Aliens (whether Infants, or adult) to the Common-wealth of Iſrael, and anſwerably does give many particular directions to his Angels relating to their good, beyond what he gives relating to the good of thoſe that are, as the Apoſtle ſpeaks, without: the truth of what is now affirmed is eſtabliſhed upon a twofold ground.
1. Firſt the ordinary way of Chriſt's dealing with men, eſpecially in his outward diſpenſations towards them; he deals with them according to what they are, or appear to be, not according to what he foreſees they will be, or will do; hence ſayes the Lord by the Prophet Azariah, to Aſa, Judah and Benjamin, the Lord is with you, while you be with him, 2 Chron. 15.2. Though there might be, as doubtleſs there were, many whoſe hearts were not ſound nor upright with God, yet this promiſe is made to them in general, that while they ſhould keep with God in the obſervation of his commands, he would be with them.
2. Secondly, The other ground, upon which what hath been affirmed is eſtabliſhed, is the indefinitneſs of the Apoſtle's expreſſion, Heb. 1.14. Where ſpeaking of the Angels, are they not, ſaith he, mini…ing ſpirits, ſent forth for the good of them that ſhall be heirs of Salvation? The Angels miniſter unto men, as conſidered and eyed under that notion, viz. as heirs of Salvation; the Apoſtle ſpeaketh not of them as elect, nor yet abſolutely as Believers;*… their Election is ſecret, hid with God, the truth of their Faith may not … known to Angels, it is God alone that ſo … perfectly to know the hearts of men, and what …; hence the Angels miniſter to the … as appearing ſo to them. Now … their Infant-ſtate, are viſibly heirs of Salvation, or viſibly appear to be ſuch who ſhall be heirs of Salvation, as may further appear hereafter. And anſwerably the Angels in purſuance of their general commiſſion do miniſter to them, as eying them under that notion, viz. as heirs of Salvation; ſo that though I deny not, but elect Infants may have a more full benefit by this ſpecial providential care that our Lord Chriſt exerciſes over his own Family, than the Non-elect have: yet this I ſay, that the Infant-ſeed of Believers in general, or univerſally, being admitted viſible members of his Family, and appearing as heirs of Salvation, before they have made a forfeiture of their Covenant-intereſt, have an equal intereſt in the ſervice, and miniſtration of Angels, ſo far as that is performed according to their more general commiſſion, with the reſt of the members thereof, beſides many particular ſervices done by the Angels, according to particular directions from Chriſt, beyond what the reſt of mankind, yet ſtrangers to the Covenants of Promiſe, have.
2. Whether this ſpecial providential care of Chriſt be not extended to Elect-Infants, born unto unbelievers, as well as to thoſe that are viſible members of his Church, and if ſo, then ſuch would have the ſame benefit, that they have being admitted.
Anſw. It is not to be doubted, but that our Lord Chriſt knows who are his by election, as well as by vocation, and that he hath a reſpect to them as ſuch, antecedent to their Union with him, and admiſſion into the Church viſible; but yet let theſe three things be conſidered.
1. Firſt, That how far, or in what ſenſe ſoever the providential care of Chriſt is extended to, and exerciſed over ſuch, yet ſuppoſing the Infant-ſeed of Believers excluded from his Church and Family, that his care would be but particular, and not univerſal, it would reach only to the elect, and not to all their Seed, and conſequently the priviledge of the Seed of Believers would be greatly narrowed and leſſened beyond what now it is, yea, the Seed of Believers, as ſuch, would have no benefit by the ſpecial providential care of Chriſt, beyond what the Seed of others have, neither could their Parents take any comfort in, or make any improvement of the conſideration of their Seed's injoyment of this priviledge, in as much as they ſhould not then injoy it as their Seed, but only as elected, and who or whether any of their Seed were elected, each particular Believer would be uncertain.
2. Secondly, The caſe of Infants and of the adult in this regard is one and the ſame, no doubt, but our Lord Chriſt hath a reſpect to the Elect, whether in their infancy, or as grown up, beyond what he hath to others; and yet we find the Church, and that as viſible, greatly magnified, yea even admired on the account of this priviledge, Oh Iſrael who is like unto thee, a people ſaved by the Lord, the ſhield of thy help? Deut. 33.29. It is primarily meant of this providential care that our Lord Chriſt exerciſeth over his Church as viſible, and what is ſaid of the Church in general, is true of, and applicable to each particular member, as ſharing in the common priviledges of the whole, and therefore
3. Thirdly, I anſwer, that neither Infants nor grown perſons, though as pertaining to the election of Grace, have an equal intereſt in, and benefit by this care of Chriſt, while ſtrangers to the Commonwealth of Iſrael, with thoſe that are actual members of that Common-wealth; it is Iſrael, that the excellency of God is over, Pſal. 68.34. This will clearly appear in the caſe of Ruth the Moabiteſs, that ſhe appertained to the election of Grace, will not, as I ſuppoſe, be queſtioned by any, and yet ſhall we think ſhe had the ſame benefit by this ſpecial providential care of God over his Church, antecedent to her coming to truſt under the wing of the God of Iſrael, as Boaz ſpeaks in Ruth 2.12. that ſhe had, after ſhe was actually come? what benefit then had ſhe in that reſpect, by her forſaking her own people, and joyning her ſelf with the people of God? And as I ſaid the caſe of Inſants and of grown perſons is one and the ſame, ſo that this is no ſmall good or benefit that the Infant-ſeed of Believers have by their admiſſion into the viſible Church, above and beyond what the Seed of others that are without do injoy, that thereby they are brought under that ſpecial providential care that our Lord Chriſt does exerciſe over his Church, Kingdom or Family.
Queſt. 3. It may be farther inquired, wherein does the good or benefit of being under this providential care of Chriſt conſiſt? what difference is put thereby, between the Infant-ſeed of Believers, and the Infant-ſeed of others?
Anſw. To that I ſhall only ſay in general, that it is a good and benefit to be under this care of Chriſt, cannot rationally be doubted of, by any who with their hearts believe, that God hath raiſed him up from the dead, and given him to be the head over all things to the Church, though the effects thereof be not always obvious unto ſenſe. Some indeed have not been aſhamed to put the queſtion, where is the God of Judgment? not being able to diſcern any difference in his providential diſpenſations towards the righteous and the wicked: But will any man, that is initiated in the School of Chriſt, and hath learned in any meaſure to walk by Faith, and not by Senſe, infer herefrom, that either there is no providential care exerciſed over the righteous, or that they have no benefit thereby? The non-appearing unto ſenſe of any difference between the Seed of Believers, and the Seed of unbelievers, is no rational ground for any to conclude, either that there is no ſuch ſpecial care extended to, or exerciſed over the former, or that they receive no benefit or advantage thereby, The ways of God are in the Seas, his paths in the deep Waters; as for his footſteps they are not known, Pſal. 77.19. How many glorious deſigns does our Lord Chriſt carry on for the good of his Family, and the ſeveral members thereof, when yet, neither the time when the firſt foundation of them was laid, nor the various workings of Providence in their accompliſhment, is diſcerned or obſerved, either by the men of the World, yea, or by Saints themſelves? only when they are brought to their intended perfection, they give abundant cauſe, to thoſe who reap the fruit of them, to admire and ſay, it was good for them that they ever had a place in that Kingdom or Family, over which is the excellency of that God, who rideth upon the Heaven of Heavens, and whoſe ſtrength is in the Clouds. Who, that hath any true knowledg of Chriſt, and hath his ſenſes at all exerciſed to diſcern between things that differ, would willingly be removed from under this ſpecial providential care of Chriſt, though it were to be ſet over the greateſt Empire in the World, yea though yet continued under that general providence, that extends to the whole Creation of God?
So that, not to deſcend to particulars, to be under the ſpecial providence of Chriſt muſt be granted to be a ſingular good by all thoſe that will not diſclaim Chriſtianity, and avow themſelves open Infidels.
Now, I ſay, the Infant-ſeed of Believers, as admitted into the viſible Church, Kingdom and Family of Chriſt, are under that ſpecial providential care he exerciſes over it; but now Parents by diſclaiming their Seed's intereſt in the Covenant, and refuſing on that account to admit them into the viſible Churh by the Application of the Token of the Covenant to them, do, if not abſolutly, yet at leaſt what in them lyes, deprive them of this priviledge, and leave them under only that general and common providence, that is exerciſed over the dark places of the earth, that are full of the habitations of cruelty, and oh that men, yea that Chriſtians ſhould become ſo cruel to the fruit of their own bodies.