Infant Baptism, Essay · Chapter 5
CHAP. V. The ſecond Good or Benefit accruing to the Seed of Believers by the Application of the Token of the Covenant propoſed, viz. They have thereby the Covenant, with the Promiſes thereof appertaining to them, ratified ſealed and confirmed. An Enquiry made, whether the Covenant and Promiſes are entred with, and made to the Seed of Believers, definitly or only indefinitly. The various judgments of Paedo-Baptiſts about it. That they are entred and made definitely, proved two wayes. Firſt, In the inſtance of Abraham's Seed immediatly proceeding from his own Loyns: where two Reaſons are offered. Secondly, It is further proved by three Reaſons reſpecting both Abraham's and all other Believers Seed. The forementioned good accruing to the Seed of Believers opened in the reſolution of two Queſtions. The former propoſed, viz. What the Token of the Covenant has reference unto. That it has a twofold reference ſhewed. Firſt, To the Covenant as abſtractly and abſolutely conſidered. The thing ratified, ſealed and confirmed by it, as conſidered in that its reference, determined to be their Covenant. That the neceſſary reſult of which is proved by two Arguments to be their diſcharge from the guilt and condemning power of Originalſin, and that both Originans and Originatum.
2. THe ſecond Good or Benefit, that the Seed of Believers have by the Application of the Token of the Covenant, is this, viz. They have thereby the Covenant with the Promiſes thereof appertaining to them ſealed and confirmed to them. But before I proceed to a particular unfolding of this Good or Benefit, it may not be unuſeful, but ſeems neceſſary, that I ſhould give a brief account of the different apprehenſions of Poedo-Baptiſts themſelves about the nature of the Covenant and Promiſes, as entred with, and made to the Infant-ſeed of Believers; for that they are not all of one mind and judgment about that muſt be granted: And according to their different apprehenſions about the nature of the Covenant and Promiſes, they are differently perſwaded as to the Good accruing to Infants by their Covenant-intereſt, and their having the Token of the Covenant applyed to them, which I ſhall alſo briefly take notice of as I go along.
1. Firſt, Some concerve that the Covenant is entred with the Seed of Believers only indefinitly, and anfwerably that the Promiſes appertaining to them are to be interpreted and underſtood in an indefinite notion; that is, as having a reſpect to them as generally and collectively conſidered, but not made to any of them in particular. And of thoſe that go this way, ſome conceive that the Covenant and Promiſes appertain only to the Elect, and ſecure to them only the future injoyment of all the ſaving Fruits and Benefits purchaſed by Chriſt; but do not neceſſarily convey to, or confer upon them any of thoſe Fruits or Beaefits for the preſent, and conſequently, that by the Application of the Token of the Covenant, only Jus ad rem, not Jus in re is ſealed and confirmed: But others conceive that as the Covenant and Promiſes thereof have only an indefinite reſpect to the Seed of Believers, ſo that at leaſt ſome of them have thoſe ſaving Benefits and Bleſſings actually granted to and conferred upon them, and conſequently that they are actually regenerated, and have a full and compleat Union with Chriſt, the Remiſſion of ſins, the Love and Favour of God, &c. And ſome having there Benefits and Bleſſings actually conferred upon them in their Infance, we are to preſume it may be ſo with each one in pqrticular; and on that ground are to apply the Token of the Covenant to them univerſally. And this Opinion, could it be clearly proved from Seripture, would free the Controverſie about Infant Baptiſm from many difficulties it muſt be confeſt it is otherwiſe attended with: And on that account I ſhould readily comply with it: but for the reaſons after to be given, I cannot, but at preſent lay it aſide cum pace tantorum virorum.
2. Secondly, others conceive that the Covenant is entred with the Seed of Believers definitely, and anſwerably that the Promiſes appertaining to them are to be interpreted and underſtood in a definite notion; and conſequently, that as the Covenant, as at firſt eſtabliſhed with Abraham, did extend to Iſhmael, as well as to Iſaac, ſo is ſtill continued to all Believers, and each one of their Seed in particular. And ſome of theſe that go this way conceive, that all the Infants of Believers have true Grace, in particular true Faith, wrought in them either antecedent to the Application of the Token of the Covenant, or at the time of its Application, if not by, yet in a concurrence with it. But this opinion neceſſarily inferring a poſſibility to loſe, and fall from the truth of Grace, is rejected by the generality of Proteſtants, eſpecially that bear the denomination of Calviniſts.
Yet ſome grant, yea aſſert ſome kind of ſupernatural Operations of the Spirit to antecede, at leaſt accompany the Application of the Token of the Covenant to them, whereby at leaſt a poſſe agere, or ſome diſpoſitions facilitating their ſaving acting of Grace are wrought. But others diſtinguiſh of the Covenant: it is ſay they, internum, out externum, it is either Internal, or External: by the Internal Covenant, they ſeem to mean the Covenant as really and truly entred with the Elect, enſuring to them Grace and Glory: by the External Covenant they ſeem to mean the Covenant as viſibly appearing to be made with Men, whether Infants, or Adult, when as it is not indeed really entred mutually between God and them. This latter way of God's entring Covenant with Men, whether young or old, is expreſſed by ſome, by entring Covenant with them in or according to an Eccleſiaſtical Diſpenſation, that is, as they expreſs themſelves in a viſible Church-way.
Again others, and ſometimes the ſame Men diſtinguiſh of the Good contained in and conveyed by the Promiſes of the Covenant appertaining to the Seed of Believers: it is, ſay they, either Spiritual and Saving, or elſe only External and Eccleſiaſtical; as Memberſhip in the viſible Church, a right to the outward Ordinances and Priviledges of the Church, and the like. And they conceive that the Covenant, as containing ſaving Spiritual Mercies, only appertains to the Elect; but, as containing External Eccleſiaſtical Priviledges, it appertains to all the Seed of Believers: hence they call it, as entred with them, a Covenant of Priviledges. This latter Opinion concerning the definiteneſs of the Covenant I take to be according to truth, though to diſtinguiſh either of the Covenant, or the good contained in it, as entred with, or extended to Infants, I ſee no ground, neither do I think it is at all neceſſary; but I ſay, as to the nature of the Covenant, I doubt not, but that it is entred with, and extended to the Infant-ſeed oſ Believers definitely, and anſwerably that the Promiſes appertaining to them are to be interpreted and underſtood in a definite notion, as appertaining equally and alike to each one in particular: I ſpeak of the Covenant and Promiſes, as entred with and made to the Seed of Believers merely as ſuch. There are, it's true, ſome Promiſes of the Covenant appertaining unto them, which are to be interpreted and underſtood in an indefinite notion, as has been afore declared; but thoſe appertain not to them merely as the Seed of ſuch Parents, but as Members of the viſible Church, as was there ſhewed: But now for the Covenant as extended to them as the Seed of believing Parents, ſo it is extended to them definitely, and anſwerably the Promiſes of the Covenant appertaining to them are to be interpreted, and underſtood in a definite notion.Infant Baptiſm from Heaven. Book 1. Chap. 2. This I have in part proyed already, yet I ſhall add ſomewhat morefor the further confirmation of it. And it may be, as I conceive, proved two ways.
1. In the Inſtance of Abraham's natural Children, proceeding immediatly from his own Loyns.
2. By ſome further Reaſons equally reſpecting Abraham's, and all other Believers Infant-ſeed.
1. Let us ſee it in that particular inſtance of Abraham's Infant-ſeed; and thus I ſhall only offer theſe two reaſons, beyond what I have given in the Treatiſe forecited.
1. Unleſs the Covenant had been entred definitely with Abraham's natural Seed, immediatly proceeding from his own Loyns, there had been no rational ground for Iſhmael's Circumciſion. That Circumciſion was the Token of the Covenant is expreſsly aſſerted by the Lord himſelf; and anſwerably that the Application of it did preſuppoſe the Subjects to whom it was to be applyed to be in Covenant, at leaſt according to viſible appearance, or according to arational Judgment of Charity, is above any rational doubt evident. This I have alſo proved elſewhere. But now unleſs the Covenant did extend unto Iſhmael in particular, there was no appearance at all of his being in Covenant, but an undenyable diſcovery of the contrary, and that from the mouth of God himſelf: By promiſing Abraham a Son of Sarah, and that, as the Mother of that Son, ſhe ſhould be a Mother of Nations, he did ſet aſide Iſhmael, and exclude him from the number of thoſe that ſhould inherit the Good promiſed, and was ſo underſtood by Abraham, which was the groud of his prayer for him, and is accordingly interpreted by the Apoſtle, in that Rom. 9.1. Hence had not the Covenant extended to Iſhmael in particular, there had been no ground for the Application of Circumciſion to him, eſpecially under that notion, viz. As the Token of the Covenant, under which notion it was yet applyed to him; he could not be lookt upon as an Heir deſigned to inherit the Good of the Promiſe now made; much leſs to have true Grace already wrought in him, ſeing he was excluded by God himſelf from inheriting the Good promiſed. The rationality of God's extending the Covenant to him, and granting the Token of it, when yet he intended not that he ſhould inherit the Good promiſed, is no way difficult to declare, but is not neceſſary here to be inſiſted upon. It is enough to our preſent purpoſe that he was in particular taken into Covenant as well as Iſaac, and as the Covenant was entred with Abraham and his natural Seed; ſo it is entred with all Believers, and their natural Seed.
2. This is further evident, becauſe under this term Seed in the Promiſe, Abraham's myſtical Seed was intended and included with his natural; this the Apoſtle expreſsly declares, Gal. 3.16. Hence look under what notion the Covenant was made with the one ſpecies or ſort of his Seed, in the ſame notion it was made with the other: but now it is undenyable, that, as made with his myſtical Seed, it is to be interpreted and underſtood definitly, and anſwerably was ſo made with his natural Seed. We may ſuppoſe all Abraham's myſtical Seed, as well as his natural, then actually exiſting (as in the ſight of God they were, to whom things future are preſent,) and now ſtanding with Abraham in the preſence of God, and apprehend him as ſpeaking to him with reference to them all, I will be thy God, and the God of all theſe that are thy Seed: Now how can we without warrant from Scripture, as here we have none, interpret or underſtand him as promiſing to one ſpecies or ſort of this Seed of Abraham definitely, that he would be a God to them; but to the other only indefinitely: So that as without great prejudice to the Faith and Comfort of Saints we cannot interpret the Promiſe as extending unto them only in a definite notion: So not without great violence to the Text can we interpret it as intending Abraham's natural Seed any otherwiſe then we do as intending his myſtical Seed. Hence whatever difficulties may be ſuppoſed to attend our expounding the Promiſe in a definite notion as extending to the natural Seed of Believers, the ſame difficulties did attend it as ſo made to Abraham's natural Seed; and yet that it was ſo made to them, ſeems evident from the reaſons now given, taken in conjunction with what has been formerly argued.
2. But ſecondly let me yet ſurther offer ſome Reaſons equally reſpecting Abraham's and all other Believers Seed: and I ſhall not produce all thoſe Reaſons which offer themſelves to ſerve in the deſign in hand; I ſhall only ſingle out theſe three, which I conceive ſufficient to confirm what is now aſſerted.
1. If the Promiſes of the Covenant were only made indefinitely to the Seed of Believers, then there would be in variety of inſtances an abſolute failure on God's part in the performance of them: This appears thus, as indefinite Promiſes do not infallibly ſecure the Good contained in them to every individual Perſon to whom in common with others they do appertain: So they do infallibly ſecure that Good, at leaſt to ſome one, if not more, of thoſe to whom in general they are made. Suppoſe a man come to another and ſay, I will do good, or I will be bountiful to you and to your Children; ſuppoſe he ſhould do good or be bountiful according to the utmoſt intent of the promiſe only to the man himſelf, but wholly neglect, or do no good at all to any one of his Children; he would hardly be accounted a man faithful to his Promiſe: the Promiſe being only an indefinite Promiſe, would not its … oblige him to do good or extend his bounty to every individual Child, yet to ſome one or more it would. But now that all Believers have ſome one or more of their Seed immediatly proceeding from their own Loyns partaking with them in the Spiritual and ſaving Benefits and Bleſſings of the Covenant of Grace, I ſuppoſe cannot be affirmed; the contrary is too evident in ſeveral inſtances; and how God with reſpect to ſuch can be ſaid to be a God keeping Covenant, I cannot apprehend, ſuppoſing the Promiſes be only indefinite.
2. If the Promiſes appertaining to the Seed of Believers were only indefinite, then they would pertain to them when Adult, yea, let their ways and practices be what they will, as well as while in their Infancy; and anſwerably it may ſeem they would have the ſame right to the Token of the Covenant then, that they have in their Infant-ſtate. That the Promiſes would equally and alike appertain to them when Adult, as when Infants, yea let their ways and practices be what they will, muſt as I conceive be neceſſarily granted: for they appertain to them either as the Seed of ſuch Parents, or as performing the condition of the Covenant themſelves: not the latter, for then none of the Seed of Believers would have an intereſt in them till themſelves had Grace; and conſequently Grace would not be given in a purſuance of the Promiſes, but muſt precede their mtereſt in them: and therrfore they muſt needs appertain to them as the Seed of ſuch Parents; and conſequently muſt neceſſarily appertain to them while they are ſuch, which they are when grown up, as well as when Infants, be their lives and converſations what they will: and while the Promiſes appertain to them, eſpecially while they viſibly and apparently appertain to them, they ſeem evidently to have a right to the Token of the Covenant.
Obj. And if any ſhall ſay, that will not follow; for the Promiſes of the Covenant may indefinitely appertain to thoſe, who yet by their wickedneſs may forfeit their right to the Token of the Covenant, in as much as their right to it does ſuppoſe them to have the truth of Grace.
Auſw. To that I would ſay two things.
1. That I conceive, that it is intereſt in the Covenant and Promiſes thereof that gives right to the Token: Be Baptized, for the Promiſe is to you and to your Children, ſaith the Apoſtle, Acts 2.38, 39. He ſeems evidenly to ground his Exhortation to them to be Bapzed, upon their intereſt in the Promiſes. But for this ſee more in my firſt Treatiſe concerning Infant-Baptiſm, Pag. 263. &c.
2. That in reſpect of the Seed of Believers, ſuppoſing the Promiſe indefinitly appertaining to them, it may be charitably hoped they may have the truth of Grace, and conſequently a real Union with Chriſt, though greatly apoſtatizing from the ways of Grace and Holineſs, and at preſent walking in the ways of ſin and ungodllineſs: This hope may be rationally grounded upon the Promiſe appertaining to their (I ſpeak upon that ſuppoſition, that they do appertain to them indefinitely, and that God in a purſuance of them doen ſo frequently work Grace in the hearts of the Seed of his People, as is a rational ground for the Application of the Token of the Covenant to them univerſally in their Infancy with reſpect to Grace already wrought) taken in conjunction with the indubitable experiences of all ages, that thoſe who have a real work of Grace may greatly apoſtatize from the ways of Grace and Holineſs, and ſometimes be found walking, and that for a great while (how long 'tis hard to ſay) in the ways of ſin and ungodlineſs, is paſt all rational doubt in variety of inſtances; as that of Solomon and others. And if ſo be this ſuppoſition, that God has wrought Grace in this or that Infant, be a ſufficient ground to apply the Token of the Covenant to them in their Infancy; why may not the ſame Judgment of Charity be exerciſed towards the ſame, Perſons, as grown up, though at preſent greatly apoſtatized from the ways of Grace and Holineſs, and ſuppoſing the Promiſes alike appertaining to them, as they did in their Infancy, and the ſame Judgment of Charity to be exerciſed towards them as may be exerciſed during their Infant-ſtate? Though it be granted their caſe be more doubtful, yet I ſay it will be hardly proved by Scripture that they ought not to have the Token of the Covenant applyed to them; and yet to grant them this priviledge, their caſe being as now put, will be attended with no ſmall inconveniency.
3. If the Promiſes are made only indefinitely to the Seed of Believers, then they ſeem evidently to appertain alike to their mediate as to their immediate Seed. In Abraham's caſe 'tis undeniable, that, as taken in an indefinite notion, they did equally and alike appertain to his Seed and Poſterity mediately deſcended from him, as to his immediate Seed: neither had his immediate Seed any other intereſt in them then his mediate. Now the Apoſtle tells us expreſsly that the bleſſing of Abraham is come upon believing Gentiles; or ſuppoſe we can from any Scripture-warrant limit the Promiſes as made only to the immediate Seed of Believers under the New Teſtament, yet ſeeing we cannot limit them to Abraham's immdeiate, but muſt grant them equally and alike to reſpect, and be extended to his mediate as to his immediate Seed, it will certainly follow, that all the Seed of the Jews to this very day, have an equal and alike intereſt in the Promiſes that Iſaac and Jacob and the reſt of both Abraham's and Iſaac's Children had. And if ſo, I conceive, no reaſon can poſſibly be aſſigned, why the ſame Judgment of Charity may not be exerciſed towards theſe, as was exerciſed towards them; and conſequently they would be as due and proper Subjects of the Token of the Covenant as they were, and ought to have it applyed unto them: And if ſo be we cannot limit the Promiſe to the immediate Seed of Believers, as I much think we cannot, in caſe we grant them to be only indefinitely made to Abraham's natural Seed; then there will be laid a fair ground for the Application of the Token of the Covenant, which now is Baptiſm, to all Infants univerſally, as may be eaſily ſhewed if neceſſary. But I ſhall not inlarge upon this. Theſe reaſons convince me paſt all rational contradiction, that the Covenant and Promiſes thereof neither were entred with, nor made to either the natural Seed of Abraham, or any other Believers in a mere indefinite notion: but however God might have and ſtill has a more general reſpect both to Abraham's and all Believers Seed mediately deſcending from them reſpectively; yet as entred with and made both to his and their immediate Seed; ſo they are to be interpreted ad underſtood in a definite notion, reaching and taking in each one of their Seed in particular. This Queſtion being reſolved, I ſhall now proceed to the Application and unfolding of this ſecond Benefit aſſigned to the Infant-ſeed of Believers by the Application of the Token of the Covenant to them: and here two things are to be enquired into.
1. What the Token of the Covenant has reference to; or what it is that is ratified ſealed and confirmed to Infants thereby.
2. Wherein the Good Benefit and Advantage of having that (whatever it be) that the Token of the Covenant hath reference unto, ratified ſealed and confirmed by an outward Sign and Token does conſiſt.
1. For the firſt, And thus the Token of the Covenant has a double reference. Firſt, To the Covenant it felſ, as more generally and abſolutely conſidered. Secondly, To the particular Promiſes contained in it.
1. I ſay, the Token has reference to the Covenant it ſelf, as abſolutely and more generally conſidered: And hence, that which is firſtly and primarily ratified ſealed and confirmed to Infants (and the ſame is true of the Adult) by the Application of the Token of the Covenant to them, is the Covenant it ſelf, as more generally and abſolutely conſidered; and conſequently, and as the immediate and neceſſary reſult thereof, that which is Ratified and Confirmed is their Covenant-ſtate, They are (as I may ſo ſpeak) ſolemnly inveſted and ſealed in a Covenant-ſtate with God; they are abſolutely de preſenti removed from under the firſt Covenant entred with all Mankind in Adam, and ſolemnly inveſted with, and initiated into a new Covenant-ſtate. Hence Circumciſion (and the ſame is true of Baptiſm) is ſaid to be the Token of the Covenant, as abſolutely conſidered, Gen. 17.11. as the one had, ſo the other has a firſt and primary reſpect and reference to the Covenant as abſolutely taken; and conſequentially to the ſtate of thoſe that are taken into Covenant; they are thereby ſolemnly put, and ſetled in a new Covenant-ſtate and relation Godward: though I deny not, but that the new Covenant or Covenant of Grace is conditionally made with all, or rather offered to Mankind; there is an offer and tender of Chriſt with all his Benefits to all men upon condition of Faith and Repentance: Go, ſays Chriſt, preach the Goſpel to every Creature: he that believes and is baptized, ſhall be ſaved; but he that believes not, ſhall be damned, in that Mark. 16.15, 16. But condionale nihil ponit in uſu. A conditional Covenant, though it makes a great alteration in the caſes of Men, they are not now under a neceſſity of ſtanding or falling according to the tenour or terms of the firſt Covenant; yet that does not change their ſtate, they are yet Heirs of the curſe denounced in caſe of the tranſgreſſion of that Covenant; they are yet Children of wrath, the wrath of God abideth upon them, John 3.36.*Non dixit ir a Dei veniet ad eum, ſed ir a Dei manet ſuper eum. Omnes qui naſcuntur mortales habent ſecum iram Dei. Quam iram Dei? quam excepit primus homo Adam Auguſt. in loco. But the Seed of Believers are actually received into the Covenant of Grace, ſolemnized, ratified and confirmed by the Application of the Token of the Covenant to them and from this change in their ſtates I conceive a diſcharge and immunity from the condemning power of Original ſin, whether originans or originatum, does neceſſarily ariſe and reſult unto them. How far or in what ſenſe Mankind in general is freed from the ſanction of the firſt Covenant by the new Covenant, as made conditionally with all Men, is not abſolutely neceſſary for me to decermine, and I ſhall endeavour to wave all controverſies excentrical to my preſent deſign: this ſeems evident, that however others are, yet all thoſe that are actually under the Covenant of Grace, as definitely entred with them, are de preſenti freed from it. ſeing there is an abſolute inconſiſtency between being under the Law, and under Grace, at one and the ſame time. The Apoſtle, Rom, 6.14. ſets theſe two States in a direct antitheſis or oppoſition the one to the other; whether we underſtand by Law here, the Moſaical Law, or the Law as given at Mount Sinai, wherein there was a reveal of the Law of Works made with Adam in innocency, or that firſt Law or Covenant as ſo made with Adam; yet by Grace I conceive we muſt underſtand the Covenant of Grace, and them 'tis all one as to my preſent purpoſe: no man can be under two Covenants that are in nature or kind directly oppoſite the one to the other, at one and the ſame time. Hence I ſay, the Infants of Believers, being under the Covenant of Grace, they muſt needs be ſet free from the firſt Covenant in the ſame ſenſe that all Believers are; and as for the Covenant of Grace that threatneth condemnation againſt none but either final rejecters of it, as in the caſe of thoſe that are yet ſtrangers to it, or total and final violators of it, as in caſe of thoſe that are actually under it, and being free from the ſanction of the firſt Covenant, and not under any obligation to ſuffer future condemnation, either as rejecters, or violators of the ſecond, I conceive their immunity from the condemning power of Original ſin, yea of whatever ſin, whether Original or Actual they fall under the guilt of, during their pure Infant-ſtates, muſt neceſſarily enſue, though no expreſs Promiſe of parden (which I conceive it is not neceſſary to enquire after) ſhould appertain unto them, ceſſante obligatione legis & non obligante novo foedere, there can be no condemnation to them on the account of any ſin chargeable upon them. The ſum of what has been ſaid may be reduced into this Argument.
Arg. 1. All thoſe that are neither under the curſe of the Law, nor under the curſe threatned in the firſt Covenant, nor condemnable by the Covenant of Grace, muſt needs be free from the condemning power of Original ſin, yea of any ſin they are at preſent chargeable with: but ſuch is the caſe of the Infant-ſeed of Believers, during their pure Infant-ſtate: therefore during that ſtate, they are free from the condemning power of Original ſin, yea of whatſoever ſin they, during that ſtate, are chargeable with.
The major Propoſition will be readily granted on all hands, ſeeing fin, be it Original or Actual, receives its power to condemn, or has its ſtrength, as the Apoſtle ſpeaks, from ſome Law or Covenant under which the Perſon guilty is; as where there is no Law, there is no tranſgreſſion: So where the Law threatens not condemnation, there is no condemnation; and condemnation muſt be either threatned in the Covenant of Works, or the Covenant of Grace: Hence if neither of theſe Laws or Covenants threaten condemnation unto men for any ſin they are guilty of, their ſin has not power to condemn them, or they muſt needs be free from the condemning power of any ſin they are guilty of. So that I conceive the major Propoſition ſtands firm. For the minor, that is evident from what has been already ſaid: the Law threatens not condemnation to the Infant-ſeed of Believers, becauſe they are not under it; they are freed from the ſanction of it, wherein future death is threatned. The Covenant of Grace threatens not condemnation to them, becauſe they are neither Rejecters nor Violators of it: but on the other hand, the conditions of it are performed, though not by them, yet on their behalf which the Covenant accepts as though performed by themſelves in their own perſons. Whence the Concluſion is undeniable. Again, that the Infant-ſeed of Believers are freed from the condemning power of Original ſin, may be proved thus.
Arg. 2. All thoſe that are under the condemning power of any ſin, are in a ſtate of enmity with God, or have God as an enemy to them: but the Infant-ſeed of Believers are not in ſuch a ſtate, neither have they God as an enemy to them; therefore they are not under the condemning power of any ſin, and conſequently not of Original ſin.
The major Propoſition as evident thus: God is only ſaid to be an enemy unto Men, as he is obliged either in reſpect of his Eſſential Juſtice, or ſome Law given to, or Covenant made with him to puniſh according to the due deſert of ſin. God is not an enemy to Man merely as Man; nor yet merely as vitiated and corrupted with ſin; for then he ſhould be an enemy to all Men; yea to the regenerate as well as the unregenerate: but he is an enemy as under an obligation to puniſh according to the due deſert of ſin. Hence, he is an enemy to all thoſe, and to thoſe only, whom he is according to their preſent ſtates and conditions obliged ſo to puniſh. Now while any are under the condemning power of ſin; that is, have the guilt of ſin remaining upon them, God is under an obligation to puniſh them according to the due deſert of their ſin; I ſay, he is ſo while the guilt of their ſin remains upon them, guilt being removed that obligation ceaſeth. How God may be under ſuch an obligation, and yet give Faith and Repentance whereby that guilt may be removed, is obvious to all, and need not here be declared: but I ſay, while guilt remains, while ſin has a power to condemn, God ſtands related as an enemy unto Men, or they are in a ſtate of enmity with him. But now, which is our minor Propoſition, the Infant-ſeed of Believers are not in ſuch a ſtate. This is not only evident from what has been already ſaid, but from the abſolute inconſiſtency between a ſtate of enmity, and that mutual relation between God and them, as he is their God, and they his People, of which more by and by. Now then the Premiſes being true, the Concluſion is certain.
I might further argue from the ſpecial reference, that the Token of the Covenant, whether Circumciſion or Baptiſm, had and has to the remiſſion and pardon of ſin. Circumciſion is ſaid to be a Seal of the righteouſneſs of Faith, which at leaſt includes the remiſſion of ſin. Saith the Apoſtle Peter to theſe awakned Jews, Be baptized for the remiſſion of ſin, Acts 2. Ariſe and be baptized, and waſh away thy ſins, ſays Ananias to Paul, Acts 22.16. Now the Token of the Covenant having ſuch a particular and ſpecial reference to the pardon and remiſſion of ſin, it may (ſuppoſe it will not demonſtrate it it ſelf, yet) much confirm us in this truth, that the Infant-ſeed of Believers are freed from the guilt and condemning power of that ſin they are guilty of, and have that (if not directly, yet) conſequently ſealed and confirmed to them by the Application of the Token of the Covenant to them. And that the Infant-ſeed of Believers have this Good or Benefit, viz. Immunity from the condemning power of Original ſin, ſealed and confirmed to them by the Token of the Covenant, is not only according to the judgments of the generality, if not univerſality of all the Ancients, but of many of our Modern Divines, as the Lutherans, the Divines of the Synod of Dort, with many others, is ſo commonly known, that to produce particular teſtimonies is wholly needleſs.