Infant Baptism, Essay · Chapter 7
CHAP. VII. That the foremenioned Good, and that only, is contained in that grand Promiſe of the Covenant, further confirmed in ſome particular Inſtances. The firſt Inſtance propoſed. No ſpecial or ſaving influences or operations of the Spirit are included in this Promiſe, ſo as by it, as taken abſolutely and by it ſelf, to be conferred upon, or abſolutely enſured to any intereſted in it. The ſeveral uſes and ends of theſe influences and operations, declared. What is affirmed, proved. First, more generally. Secondly, more particularly. One Objection anſwered. A ſecond Inſtance propoſed: where it is proved, That no Love that is peculiar and proper to the Elect, is expreſt or enſured in or by this grand Promiſe of the Covenant, as taken abſolutely and by it ſelf, to all interested in it. This largly inſisted upon. What may be pleaded against it, anſwered. A brief Recapitulation of that Good redounding to the Seed of Believers, as received into Covenant with their Parents, and having theſe two Promiſes appertaining to them. That Good ſummed up under four Heads. That the Seed of Believers have all Good, proved by four Arguments. The ſecond Queſtion for the unfolding this ſecond Good or Benefit ariſing to the Seed of Believers from the Application of the Token of the Covenant, propoſed: where it is ſhewed wherein the Benefit and Advantage of having the Covenant with the Promiſe of it ratified, ſealed and confirmed by an outward Sign or Token, does conſist. What hazard is run by the neglect of the Application of the Token of the Covenant, ſhewed.
FOr the further clearing up and confirming of what is affirmed, I ſhall inſtance in ſome particular Good things promiſed in the Covenant of Grace, which of all things promiſed may ſeem moſt probably included in, and conſequently granted and enſured by this Promiſe to thoſe that have an intereſt in it, and ſhew that they are not ſo included in it, as by it, as abſolutely taken, to be conferred upon, granted or enſured to any that are intereſted in it.
1. Firſt, Let us inſtance in the ſpecial and ſaving operations and influences of the Spirit of God. Theſe are a Good which of all Good things promiſed in the Covenant may ſeem to be moſt eſſential to this Promiſe, and yet we ſhall find it to be otherwiſe. And for clearing up of this we may obſerve, that theſe ſaving influences and operations of the Spirit are vouchſafed for a threefold end and purpoſe in the general.
1. Firſt, For the effecting and producing the firſt Grace, as the firſt ſaving Illumination of the Mind, the Renovation of the Nature by Regeneration.
2. Secondly, For the maintaining the Seed and truth of Grace in the Soul, whereby its Union with Chriſt is continued.
3. Thirdly, For the managing and carrying on the further ſpiritual concerns of the Soul, conſiſting in higher degrees of Sanctification, Aſſurance, Peace, Joy, the due performance of holy Duties and the like. Now that theſe ſaving influences and operations of the Spirit for any of, or for all theſe ſeveral ends and purpoſes are not ſo included in this Promiſe of God's being 2 God to his People, as to be actually granted or enſured by it, as taken abſolutely and by it ſelf, to any of thoſe that have an Intereſt in it, will appear two ways.
Firſt, more generally, and we may argue thus: If any of theſe ſaving influences and operations of the Spirit are included in, and abſolutely enſured by this Promiſe, as taken abſolutly and by it ſelf; then they are all alike included in, and abſolutely enſured by it: But all theſe influences and operations of the Spirit are not included in, or abſolutely enſured by it; and therefore not any.
The Minor is undeniable: for if all theſe ſaving influences and operations of the Spirit are included in, and abſolutely enſured by this Promiſe, as taken abſolutely and by it ſelf, then all that have an intereſt in the Promiſe would injoy all thoſe influences and operations of the Spirit, and that in the higheſt degree, or elſe God muſt be ſuppoſed to fail in the performance of the Promiſe: but now it is paſt all rational contradiction, that all that have an Intereſt in this Promiſe, do not injoy all theſe influences and operations of the Spirit, poſſibly ſome, if not all, yet in a very low degree, and then much leſs in the higheſtdegree; neither can it without blaſphemy be ſuppoſed that God does at any time fail in the performance of his Promiſes: therefore undoubtedly they are not all, eſpecially in the higheſt degree, in which they may be injoyed by men in this life, included in, nor abſolutely enſured by this Promiſe.
The Conſequence in the Major Propoſition is evident; becauſe the Promiſe, as taken abſolutely and by it ſelf, neither ſpecifieth nor particularizeth any of theſe influences or operations of the Spirit, neither is there any thing in the Promiſe it ſelf, nor in any explication or interpretation that God himſelf in any other place of Scripture makes of it, is a ground for us to diſtinguiſh and ſay, ſuch influences and operations of the Spirit are included in, and abſolutely enſured by it, and not others; and where neither the Promiſe it ſelf diſtinguiſheth, nor are we in any other place of Scripture warranted to diſtinguiſh of the good contained in, and enſured by the Promiſe, there we are not at all to diſtinguiſh; and hence, as in caſe any of theſe influences and operations of the Spirit are included in, and abſolutely enſured by this Promiſe, we have no reaſon from the Promiſe it ſelf, why we ſhould not conclude that they are all included in, and enſured by it: ſo ſeeing it is certain they are not all included in, and enſured by it, we have no reaſon to conclude nor ſuppoſe that any are. But
Secondly, more particularly: And thus we ſhall find this true in reſpect of theſe influences and operations of the Spirit, as vouchſafed for theſe ſeveral ends and purpoſes before mentioned, diſtinctly conſidered.
Firſt, For thoſe influences and operations of the Spirit vouchſafed for the effecting and producing the firſt Grace; that theſe influences and operations of the Spirit cannot be included in, or enſured by this Promiſe, is evident; Becauſe in reſpect of the Adult they are indiſpenſibly preſuppoſed to an Intereſt in it, and the Promiſe cannot ſecure to any a Good that is indiſpenſibly required antecedent to an Intereſt in it; for then it would ſecure the Good contained in it to theſe to whom at preſent it does not appertain, which is impoſſible; for then a Man muſt be ſuppoſed to have an Intereſt in the Promiſe before he has that which is indiſpenſibly neceſſary to his having an Intereſt in it, which is an abſolute contradiction. Now if this Promiſe does not ſecure theſe influences and operations of the Spirit to ſuch, it cannot be rationally ſuppoſed to ſecure them to any others, and conſequently they cannot be included in, or enſured to any by it, as taken abſolutely and by it ſelf.
Secondly, For thoſe influences of the Sppirit vouchſafed, for the maintaining the ſeed and truth of Grace in the Soul wherein it is already wrought, whereby its Union with Chriſt is maintained: that thoſe influences and operations of the Spirit are not included in, nor enſured by this Promiſe, as taken abſolutely and by it ſelf, is alike evident with the former, and that upon the ſame ground, viz. the neceſſary precedency of the Soul's union with Chriſt, and conſequently of theſe influences and operations of the Spirit nèceſſary to the maintaining of that union, at leaſt in order of nature to its holding its intereſt in the Promiſe; If that which ye have heard from the beginning ſhall remain in you, ye alſo ſhall continue in the Son, and in the Father, 1 John 2.24. The remaining or abiding of the Word, viz. in that effect or fruit of it, habitual Grace in the Soul, is the condition of, and conſequently muſt neceſſarily be conſidered as antecedent to (at leaſt in order of nature) its union with and intereſt in both the Son and the Father. Hence ſhould theſe influences and operatious of the Spirit be included in, and enſured by this Promiſe, as taken abſolutely and by it ſelf, it would ceaſe to be conditional and become an abſolute Promiſe, and conſequently diſcharge the People of God from all duty ſubordinate to their maintaining their Union with Chriſt and intereſt in this Promiſe: to talk of an abſolute Promiſe which requires duty on Man's part in order to his injoying the Good contained in it, is an abſolute contradiction.
3. Thirdly, For the third Head of the Spirit's influences and operations, viz. ſuch as are vouchſaſed for the carrying on and managing the further and higher concerns of the Soul, in the various degrees of Sanctification, Aſſurance, Peace, Joy, ſpiritual performance of holy duties and the like, that theſe are not included in this grand Promiſe of the Covenant ſo as to be conſerred, or abſolutely enſured thereby, as taken abſoultely and by it ſelf, to all that have an intereſt in it, is evident from the undenyable experiences of many, if not moſt Believers. 'Tis poſſible that true Believers may for a time be ſo far deſerted, as to injoy only ſuch influences and operations of the Spirit as are ſimply and abſolutely neceſſary to the maintaining the life of Grace in them, and that in the very habit and ſeed thereof, which could not be, in caſe theſe influences and operations of the Spirit vouchſafed for theſe higher ends and purpoſes were included in, and abſolutely ſecured by this Promiſe, as taken abſolutely and by it ſelf: ſo that the truth affirmed is ſufficiently evident in this firſt inſtance. None of the ſaving influences or operations of the Spirit are included in this Promiſe of God's being a God to his People, ſo as by it as taken abſolutely and by it ſelf, to be conſerred upon, or abſolutely enſured to any intereſted in it.
Obj. But poſſibly ſome may object, that this Promiſe ſeems to be called the Promiſe of the Spirit, Gal. 3.14. And therefore, ſure it muſt neceſſarily include at leaſt ſome of the ſaving influences and operations of the Spirit, and conſequently ſecure them to all that have an intereſt in it.
Anſw. That any of the ſaving operations of the Spirit are included in this Promiſe cannot be concluded from that Scripture, will appear by a brief view of the ſeveral interpretations that it will admit of, and are put upon it by our beſt Interpreters. Thus ſome conceive that a diſtinct Good is intended in this Promiſe of the Spirit, from that bleſſing of Abraham, ſaid to come upon the Gentiles through Chriſt. By the bleſſing of Abraham we are to underſtand the Good contained in this grand Promiſe of the Covenant, viz. That God would be a God to him and his Seed; but then by the Promiſe of the Spirit, they conceive a further conſequential Good is intended, viz. the indwelling preſence of the Spirit, with thoſe ſaving influences and operations that are conſequential thereunto*foreign. Chryſoſtom.. And for the right underſtanding of this, we muſt obſerve, that the Apoſtle here ſpeaks to Adult Believers, and tells them that the bleſſing of Abraham was come upon them, through Chriſt they were made Heirs of this Promiſe, as the Seed of Abraham they were now under this Promiſe of God's being a God to them and their natural Seed, as he was to Abraham, and as conſequential to their intereſt in this Promiſe they were under another Promiſe, viz. that of the Spirit: So that the Apoſtle ſpeaks here of the Promiſe of the Spirit as appertaining to Adult Believers conſequential to Abraham's bleſſing being come upon them. Of this Opinion were Chryſoſtom of old, and Beza of late; but others ſuppoſe that one and the ſame Good is intended in both parts of the Verſe, and anſwerably that by the Promiſe of the Spirit is meant the bleſſing of Abraham ſaid to be come upon the Gentiles. And taking the words thus, a twofold ſenſe may be given of them.
Firſt, This bleſſing of Abraham may be called the Promiſe of the Spirit, only to denote the nature or kind of that bleſſing promiſed, 'tis a ſpiritual Bleſſing, or a Promiſe of a ſpiritual Good, ſo Pareus; or elſe that Bleſſing may be called the Promiſe of the Spirit, only to denote the Author of it, it was given by the Spirit, and by his Inſpiration left upon Record in the Scriptures: ſo that take the ſenſe which way we will, there is no neceſſity that we ſhould take that Promiſe including a Promiſe of the Spirit. But let that ſuffice for the firſt inſtance.
Secondly, Let us take another inſtance in the Love and Favour of God, that is a peculiar Good promiſed in the Covenant of Grace, I will love them freely, Hoſ. 14.4. Now here again we ſhall find that this Promiſe taken abſolutely and by it ſelf, does not neceſſarily imply or include, and conſequently does not abſolutely enſure to all that have an intereſt in it, ſuch Love or Favour from God as is peculiar and proper to the Elect: The Aplſtle John indeed tells us, that God is Love, and as he is eſſentially Love, ſo he expreſſes his Love, as in various ways, ſo in various degrees and meaſures towards his Creatures, according to the good pleaſure of his Will: Now it is readily granted, that God does expreſs more Love, or does vouchſafe higher and greater effects and fruits of his Love to thoſe to whom he has extended his Covenant, or between himſelf and whom he hath conſtituted a Covenantrelation. than he has done to the reſt of Mankind, between himſelf and whom there is no ſuch Covenantrelation. Thus the very extending his Covenant to the Infant-ſeed of Believers, and giving them a preſent propriety in, and taking them to be a peculiar People to himſelf, are glorious expreſſions or fruits of his Love to them; beſides various other expreſſions and fruits of his Love vouchſaſed to them as in a Covernantſtate, and Members of the Church and Family of Chriſt as viſible here upon earth, and while the Covenant-relation, with the priviledges attending it are continued to them, the Love expreſt in it and them is continued to them: But yet, as theſe expreſſions and fruits of his Love and Favour are not peculiar and proper to the Elect, but may be common to others with them, and may be, and anſwerably are withdrawn from them. upon a failure in the performance of the conditions of the Covenant by them; ſo no more or no further Love is enſured by this Promiſe, than what is actually expreſſed in giving it to them, and conſtituting thereby a Covenat-relation between him and them, and vouchſafing them the Token of his Covenant, and thereby admiſſion into his Church, Kingdom and Family as viſible here upon earth. So that I have here two things to prove.
1. Firſt, That God may extend his Covenant to the Non-elect, ſo as to conſtiture thereby a true Covenant-relation between himſelf and them, and may thereupon vouchſafe them tjhe Token of his Covenant, and thereby admiſſion into the viſible Church, and conſequently that what Love and Favour is expreſt in theſe things is no peculiar to the Elect.
2. Secondly, That this grand Promiſe of the Covenant, as taken abſolutely and by it ſelf, does not neceſſarily include, and conſepuently does not enſure any further Love or Favour peculiar and proper to the Elect to any of thoſe to whom it is made, and to whom it does appertain.
For the firſt, that is proved thus: If for God ſo to extend his Covenant to, or enter it with ſome Nonelect, as to conſtitute a true and proper Covenant-relation between himſelf and them, and to vouchſafe them thereupon the Token of it, and thereby admit them as Members of the Church viſible, be ſimply and abſolutely poſſible in it ſelf, and be no way inconſiſtent with what himſelf has revealed and declared in his Word, wither concerning the ſubjects or nature and tenour of the Covenant, or concerning the Good vouchſafed, or to be vouchſafed to thoſe who are taken in as ſubjects of it, then he may extend it in the ſenſe before expreſt to ſome Non-elect, and anſwerably vouchſafe them the Token of it: But the former is true; therefore the Latter. The Minor Propoſition alone needs proof: and here we have in the general two things to prove.
Firſt, That for God to extend his Covenant to the Non-elect and vouchſafe them the Token of it, is ſimply and abſolutely poſſible in it ſelf; Now for this, that this is ſimply and abſolutely poſſible is unqueſtionable. The Soveraignty of God and his abſolute freedom to deal with his Creatures as himſelf pleaſes, ſecures this paſt all rational doubt; if he may (as who queſtions but that he may) enter Covenant conditionally with all Men, why may he not go ſomewhat further with ſome, and actually take them into a Covenant-relation with himſelf, and vouchſafe them the Token of his Covenant whom yet he has not-ordained to Salvation?
Secondly, That for God thus to do is no way inconſiſtent with what he has revealed and declared in his Word, either concerning the ſubjects or the nature and tenour of the Covenant, or concerning the Good vouchſafed, or to be vouchſafed to thoſe that are taken in as the ſubjects of it. The truth of this will appear in the particular branches: And thus,
Firſt, For God to extend his Covenant to ſome Non-elect, and anſwerably vouchſafe them the Token of it, is no way inconſiſtent with what he has declared in his Word concerning the ſubjects of it: This is ſufficiently wvident, becauſe whatever God has declared in his Word concerning the ſubjects of his Covenant, yet he has no where declared that he would not take in any as the ſubjects of it that were not elected; he has no where limited his Covenant to the Elect. If there be any ſuch declaration in the Scriptures let it be ſhewed.
Secondly, That for God ſo to extend his Covenant to ſome Non-elect, is no way inconfiſtent with what he has declared in his Word concerning the nature and tenour of the Covenant it ſelf. That which alone can be pleaded, as oppoſing God's extending his Covenant in the ſenſe expreſt to the Non-elect, is, what he has declared concerning the everlaſtingneſs and unchangeableneſs of it, with the proviſion made, and ſecurity given, that it ſhall never be broken by thoſe that are taken in as ſubjects of it; And there is indeed a ſeeming inconſiſtency between what is now affirmed concerning Gods extending his Covenant to the Non-elect, and thoſe things ſo frequently aſſerted and inculcated in the Scriptures; and thus much ſhall be readily granted, that thoſe things ſo frequently decleared and repeated in the Scriptures concerning the Covenant, do infallibly prove that the Covenant as entred with ſome, ſhall ſtand firm and remain inviolate, ſhall never be broken; yet I coneive all that is delcared in Scripture of this nature concerning the Covenant, will not prove but that God may, and that in a conſiſtency with his Word, extend it in the ſenſe expreſt to ſome that are not elected. For
Firſt, As for what the Scriptures declare concerning the everlaſtingneſs of the Covenant: And thus it's true, the Covenant of Grace is frequently affirmed to be an everlaſting Covenant, Gen. 17.7. Iſa. 55.3. Jer. 32.40. But to that I would ſay three things.
Firſt, That the Covenant may be called an everlaſting Covenant on either of theſe two accounts.
Firſt, On the account of the Good promiſed in it: The Good promiſed in the Covenant is not a mere temporal, or temporary Good, but an eternal or everlaſting Good, even everlaſting bleſſedneſs and happineſs: Thus the Land of Canaan is ſaid to be an everlaſting Poſſeſſion, becauſe the Good typified by, and principally intended in the Promiſe of that Land, is everlaſting Happineſs and Bleſſedneſs: Or
Secondly, The Covenant may be ſaid to be an everlaſting Covenant, on the account of the duration of it throughout all ages, and that as to the eſſence or ſubſtance of it invariable, whether we reſpect the Promiſes on God's part, or the duties to be performed on Man's part: though there has been, and may be ſome variations in the adminiſtrations of the Covenant, yet it is as to the ſubſtance of it one and the ſame, and ſo ſhall continue while Abraham has a Seed upon the earth; and on either of theſe accounts it may be called an everlaſting Covenant.
Obj. But it may be ſome will ſay, if we grant that the Covenant is not called an everlaſting Covenant from the conſtancy and immutability of it as made with particulare Perſons, the foundation of the Doctrine of Perſeverance will be greatly ſhaken thereby.
Anſw. To that I ſhall only ſay two or three things.
Firſt, That its true we muſt have an equal reſpect unto all the Doctrines of the Goſpel, eſpecially that are of equal weight and importance: and anſwerably take heed that we do not eſtabliſh one Doctrine upon the ruines of another; that we do not by end eavouring to eſtabliſh one Doctrine ſhake the foundations of another; and hence as we muſt be careful, that, while we end eavour to eſtabliſh the Doctrine of Infant-Baptiſm, we do not ſhake the Doctrine of Perſeverance, and ſo vice verſa; both Doctrines may be ſufficiently eſtabliſhed upon Scripture grounds without prejudice each to other: And therefore
Secondly, Though we grant the Scriptures affirming the Covenant to be an everlaſting Covenant, will not infallibly prove its conſtancy and immutability, as made with particulare perſons, yet the Doctrine of Saints perſeverance may be eſtabliſhed againſt all rational oppoſition upon other Scripture grounds: Of which more hereafter; and therefore
Thirdly, We may grant, yea affirm, that the Covenant is ſaid to be everlaſting from its conſtancy and immutability, as made with particulare perſons, and yet hold and maintain that God may extend it in the ſenſe expreſt to ſome that are not elected, and anſwerably an Argument may be drawn from this property of the Covenant,See my Infant-Baptiſm from Heaven. Book 1. Page 50. viz. its Eternity, for the eſtabliſhing the Doctrine of Perſeverance, without any prejudice to the Doctrine of Inſant-Baptiſm; only then we muſt dinſtinguiſh between the Covenant as compleatly made with the Adult, and as leſs compleatly entred with Infants as the Seed of believing Parents. And that when the Covenant is called an everlaſting Covenant, it's to be underſtood of the Covenant as compleatly made with the Adult, is evident from the way it comes to be ſo; and that is by God's putting his Laws in the minds, and writing them in the hearts of thoſe with whom it is made. Now theſe Promiſes of putting the Law in the mind, and writing it in the heart, as they are only made indefinitely to the Church in general, and conſequently ſecure not the Good contaiued in them to each individual perſon to whom in common with others they do appertain; ſo they are at leaſt ordinarily only made good to the Adult, and to whomſoever they are made good the Covenant abides firm, and as eſtabiſhed between God and them, may be truly called an everlaſting Covenant: But this brings me to the third Branch of this ſecond thing propoſed for proof of the minor Propoſition of our foregoing Argument; ſo that what is declared in the Scriptures concerning the everlaſtingneſs of the Covenant, may very well conſiſt with what is affirmed concerning God's extending it to the Non-elect. It may be ſaid to be an everlaſting Covenant on ſeveral accounts, but grant it to be ſo called on the account of its conſtancy and immutability as made with particular perſons, yet it muſt then be taken as made only with the Adult. God has made his Covenant conditionally with all mankind, whereby though all men as abſolutely conſidered are put in a capacity or poſſiblity of being ſaved, yet Salvation is abſolutely ſecured to none; he has ſo extended his Covenant to the Seed of Believers as thereby to conſtitute a true and proper Covenant-relation between himſelf and them, when yet, the Covenant being not fully compleat, their ſtate is mutable: when the condition devlves upon themſelves, they may fail in the performance of it, and thereupon be caſt out; but when once the Covenant becomes compleat, is mutually plighted between God and an Adult perſon, through the ſaving operations of the Spirit upon the heart, now it is an unchangeable and everlaſting Covenant, the ſoul's performance of the conditions being ſecured by the abiding preſence of the Spirit in it. But
Thirdly, That for God ſo to extend his Covenant to ſome that are not elected, as to conſtitute a true and proper Covenant-relation between himſelf and them, is no way inconſiſtent with what the Scriptures declare concerning any Good vouchſafed or to be vouchſafed to thoſe that are taken in as Subjects of it. And here again a twofold Good can only, as I judge be pleaded, as oppoſing what is affirmed.
Firſt, Their diſcharge and immunity from the guilt and concemning power of Original ſin, reſulting from their Covenant-ſtate.
Secondly, Saving Grace. The former is a Good actually vouchſafed; the latter may be ſuppoſed to be neceſſarily vouchſafed, by vertue of the Promiſe made to the Covenant-people of God.
But for the former, I ſhall only ſay, 'tis ſufficient that God has no where declared in his Word, that all that are or may be diſcharged of, and have an immunity from the guilt and condemning power of any, however of Original ſin, ſhall infallibly be preſerved in a Covenant-ſtate, and thereby brought to Salvation at laſt. I know in part what is ſaid as to this, but let me ſay, to bottom the Doctrine of Perſeverance upon ſuch a ſuppoſition is altogether unſafe. Whether the guilt of Original ſin do revive and be recharged upon ſuch of the Seed of Believers as do, when they grow up to years of Maturity, neglect to take hold of the Covenant, and thereby forfeit their intereſt in it, is a queſtion of more difficulty to reſolve, than uſefulneſs when reſolved; and therefore I ſhall paſs it by.
For the latter Good, which may be ſuppoſed to be neceſſarily vouchſafed to all that are taken in as Subjects of the Covenant, viz. ſaving Grace, I have ſaid ſo much to it once and again, I need add no more at preſent; that may ſuffice that the Promiſes containing that Good, at leaſt as it is meant of the firſt Grace, are not made to any in particular, they are made to the Church in general, and anſwerably ſecure the Good contained in them only to the Elect; and that hinders not but that God may extend his Covenant in the ſenſe intended to ſome that are not elected: But let that ſuffice for the firſt thing to be proved.
Secondly, That this Promiſe, as taken abſolutely and by it ſelf, does not neceſſarily include or ſecure to all thoſe to whom it is made, or to whom it does appertain, any ſurther Love and Favour from God that is peculiar and proper to the Elect: as it does not neveſſarily imply or infer Election, or that all theſe to whom it is made are elected, and conſequently beloved with the Love of Election, ſo it doew not neceſſarily include or ſecureany conſequent Love or Favour that is peculiar and proper to the Elect. This will appear, if we conſider, what Love and Favour is peculiar and proper to the Elect; and that falls under a twofold conſideration. Firſt, As a love of Beneficence. Secondly, As a love of Complacence.
For the firſt, And thus the Love and Favour of God, as expreſt in a way of Beneficence to the Elect, differs from that common Love and Favour vouchſaſed to men in general, only in degree, and thoſe fruits and effects wherein it is expreſt; 'tis acted more intenſely (to ſpeak of God after the manner of men, and according to our ſhallow apprhenſions of him) and in different effects and fruits, than it is acted and expreſſed towards men in general; theſe Effects and Fruits, which we are at preſent only concerned in, may in the general be reduced to theſe three Heads, Regeneration to a ſtate of life, Preſervation in that ſtate, and ſuture Glorfication. Now none of theſe Effects and Fruits of the Love and Favour of God are neceſſarily included in, or ſecured by this Promiſe as taken abſolutely and by it ſelf, this has been ſufficiently proved already: for if the firſt, viz. Regeneration be not included in, or ſecured by it, neither of the two latter can, in as much as they neceſſarity preſuppoſe the antecedency of this. Now that this firſt Fruit and Effect of that ſpecial Love and Favour of God peculiar and proper to the Elect is not neceſſarity included in, or ſecured by this Promiſe, is ſufficiectly evident from what has been already ſaid, therefore I ſhall add no more.
Secondly, For the latter, viz. The Love and Favour of God as expreſt in a way of complacency and delight: and under this Head we may comprehend all thoſe things wherein this Love and Favour of God is expreſt, or whereby it is ſignified to thoſe to whom it is vouchſaſed, as the ſignal manifeſtations of himſelf in Chriſt in his ſmiles upon the Soul, the ſheddings abroad of his Love in the heart, and the like. Now that the Love and Favour of God, as expreſt this way, is not neceſſarily included in, or ſecured by this Promiſe, as taken abſolutely and by it ſelf, will neceſſarily follow from what has been already ſaid. This Love and Favour of God to Men always ſuppoſes them truly regenerrte and ſanctified, and conſequently cannot be included in, or ſecured by that Promiſe in which Regeneration and Sanctification are not included, or by which they are not ſecured; or at leaſt which does not preſuppoſe them already wrought, and is acted and expreſſed according to the degree of Sanctification attained, to the lively exerciſe of Grace, due performance of Obedience and the like. Hence thoſe that are truly regenerated, may ſo ſink and degenerate in their Sanctification, exerciſe of Grace, and performance of Obedience, as that this Love ſhall be acted and expreſſed (if at all, yet) in a very low and remiſs degree; whereas were it included in, and ſecered by this Promiſe, as taken abſolutely and by it ſelf, it would be acted and expreſſed always alike towards all, to whom this Promiſe does appertain: So that to come to a cloſe of this, we may evidently ſee, that as Intereſt in this Promiſe does not univerſally flow from the elevting Love of God, he may make this Promiſe to ſome that are not elected, and thereby conſtitute a true and proper Covenant-relation between himſelf & them, and anſwerably vouchſafe them the Token of his Covenant, and by the Application of that to them ſolemnly admit them into his Church viſible; ſo no further or conſequent Love or Favour that is peculiar and proper to the Elect, is neceſſarily included in, nor ſecured by that Promiſe, and conſequently (which is the thing aſſerted) this Promiſe as taken abſolutely and by it ſelf, does not neceſſarily imply, that all to whom it does appertain, are under, or do injoy any of that Love and Favour that is peculiar and proper to the Elect, neither is that Love and Favour neceſſarily included in, or ſecured by it, to thoſe to whom it does appertain. But that is a ſecond inſtance to prove what is afferted, viz. That no particular Good contained in any of the Promiſes of the Covenant is either implyed in, or ſecured by this grand Promiſe, as taken abſolutely and by it ſelf to any to whom it does appertain. I had intended to have proceeded ſomewhat furcher, but I am loth to be over tedious, and I conceive what has been ſaid may ſuffice. I ſuppoſe it will be granted, that in caſe neither any of the ſaving influences and operations of the Spirit, nor any of that ſpecial Love and Favour that is peculiar and proper to the Elect, which are two of the moſt eſſential Good things of the Covenant, be implyed in, or ſecured to any, to whom this Promiſe does appertain by it, as taken abſolutely and by it ſelf; then no other Good contained in any other Promiſe of the Covenant is implyed or included in, or ſecured by it, as ſo taken: And therefore let that ſuffice for the ſecond way, how the communications of himſelf to, and his actings for the Good, Benefit and Advantage of his Covenant-people, whereunto God has obliged himſelf by this Promiſe. are limited; they are limited by the tenour of the Covenant, and of the various Promiſes contained therein, and conſequently, no particular Good contained in any of the Promiſes of the Covenant, being neceſſarily implyed or included in, or ſecured by this Promiſe, as taken abſolutely and by it ſelf; it will undeniably follow that this Promiſe is only a more general obligation upon God to perform and make good the whole Covenant, yet not abſolutely, but according to the true tenour of it, and of the various Promiſes contained in it: ſo that as none by vertue of this Promiſe can lay claim to any Good, but what is ſomewhere promiſed, ſo none can expect any Good promiſed, but according to the tenour of, and terms upon which the Promiſe containing ſuch a Good is made. But,
Thirdly. There is another way how the communications of himſelf to, and his actings for the Good Benefit and Advantage of thoſe this Promiſe appertains to, whereunto by this Promiſe God has obliged himſelf, are limited, and that is the capacity of the Subject to receive, Ʋnumquodque recipitur ſecundum modum recipientis. But this being excentrical to my preſent deſign, I ſhall wholly paſs it by. From the whole of what has been hitherto ſaid, as to this ſecond Good or Benefit that the Inſant-ſeed of Believers have by the Application of the Token of the Covenant to them, we ſee what the Token of the Covenant, as applyed to them by reference and relation to, and therein what Promiſes of the Covenant appertain to them, and alſo what is the Good contained in, and conſequently granted to, or ſetled upon them by thoſe Promiſes, and that was the firſt thing enquired into. Now as a cloſe of this, and before I proceed to the ſecond enquiry, I conceive it is neceſſary that I ſhould reflect a little back, and ſum up and give a diſtinct and particular account of what Good the Infant-ſeed of Believers have, as received with their Parents into the Covenant of Grace, and as having in particular thoſe Promiſes aforementioned made unto unto them; and alſo add ſomething further to prove that they indeed have all that Good, as ſo received into Covenant, and as having thoſe Promiſes made to them: As for the Good they have, that is fourfold.
Firſt, They are put into a New-Covenant ſtate, they are abſolutely for the preſent removed from under the Covenant of Works, or the Covenant entred with Man in the ſtate of Innocency, and taken into, as the actual Subjects of, the ſecond Covenant, or Covenant of Grace; that is their preſent ſtate, they are actually under the Covenant of Grace, and as the neceſſary effect and conſequence thereof are freed and diſcharged from the guilt and condemning power of Original ſin.
Secondly, They have at preſent true real and proper intereſt and propriety in God: as they are his, ſo he is theirs, there is a mutual propriety and intereſt in each other.
Thirdly, They have God under an actual obligation, viz. of his Promiſe to improve and imploy all his Attributes for their Good Benefit and Advantage according, or in a way agreeable to the true tenour of the Covenant and of the various Promiſes of it.
Fouthly, They have a preſent Interſt in, and Right to Salvation, and anſwerably, in caſe of their death before a ſorfeiture be made of that their Intereſt and Right, they ſhall be infallibly ſaved. This Promiſe of Salvation being made to them as the Seed of believing Parents, requires nothing on their part to the injoyment of the Good contained in it; and God having ingaged by Promiſe to be a God unto them, he has thereby obliged himſelf to make good this Promiſe to them: Now though upon ſuppoſition that the Covenant and Promiſes thereof appertaining to the Seed of Believers be entred with, and made to them definitely, that is, with and to each one in particular, (which that they are, has been before proved, and is now taken for granted) I cannot apprehend how it can with any ſhew of reaſon be denied, but muſt neceſſarily be granted, that they have all that Good now declared and aſſigned to them; and conſequently any further proof may ſeem to be ſuperfluous; yet ex abundanti, I ſhall add theſe three or four Arguments.
Arg. 1. Firſt what Good is, either according to the literal and moſt proper ſenſe and ſignification of the words, contained in theſe Promiſes of the Covenant, or does neceſſarily and inſeparably ariſe and flow from the very eſtabliſhment of the Covenant with the Infant-ſeed of Believers, that Good they have, as received thereunto with their Parents, and as having thoſe Promiſes made unto them: but all that Good aforementioned either according to the literal or moſt proper ſenſe an ſignification of the words, is contained in the Promiſes of the Covenant, or elſe does neceſſarily and inſcparably ariſe and flow from the very eſtabliſhment of the Covenant with the Seed of believing Parents; therefore they have all that Good as received into the Covenant with their Parents, and as having theſe Promiſes made unto them. Both theſe Propoſitions carry their own evidence with ſo much clearneſs, that I need add nothing for the confirmation of either of them. Certainly when God promiſes to be a God to the Seed of his People, according to the literal and moſt proper ſenſe and ſignification of theſe words, he means himſelf, and to interpret that Promiſe of any lower Good would be to offer apparent violence to it; and the like may be ſaid of the Promiſe of Salvation, and that a New-Covenant-ſtate, Propriety and Intereſt in God, with an obligation upon him to improve all his Attributes for the Good, Benefit and Advantage of thoſe to whom the Promiſe is made, and a Right to Salvation, do neceſſarily ariſe and flow from the very eſtabliſhment of the Covenant, and making theſe Promiſes with, or to any, whether Inſants or Adult, will as I ſuppoſe be queſtioned by none: And therefore
Arg. 2. Secondly, If believing Parents have all that Good as received into Covenant, and as having thoſe Promiſes made unto them; then ſo have their Inſant-ſee, they being alike received into Covenant, and having the ſame Promiſes made alike to them: but the former is true, therefore the latter.
The antecedent is ſecured from any oppoſition not only by evidence of Scripture light, but by the univerſal acknowledgment of all Chriſtians; neither do I ſee any ground from Scripture, or right Reaſon to doubt of the conſequence: This is undoubred to me, that Poedo-Baptiſts aſſigning one kind of Good to Parents and another to Inſants, while yet they plead for Inſants having the ſame Intereſt in the Covenant and theſe grand Promiſes of it that Parents have, has not a little promoted the errour of Anti-Poado-Baptiſm. But
Arg. 3. Thirdly, Unleſs the Infant-ſeed of believing Parents have that Good afore declared, they have no intereſt at all in the Covenant: but the Infant-ſeed of believing Parents have a true and real intereſt in the Covenant; Ergo.
The conſequence in the Major Propoſition will not be queſtioned by Poedo-Baptiſts, for whoſe ſake I now write as well as for the ſake of Anti-Poedo-Baptiſts: But that is evident thus.
Thoſe that have no Good, that is of the eſſence and ſubſtance of the Covenant, have no preſent intereſt in the Covenant: but unleſs Infants have that Good aſore declared, they have no Good that is of the eſſence and ſubſtance of the Covenant; Ergo. This Argument in the whole of it is ſo obvious to every ordinary underſtanding, at leaſt will ſo evidently appear upon a diligent ſearch, that I ſhall ſurceaſe the proof it, and only add one more Argument, and proceed to the ſecond enquiry.
Arg. 4. If the Inſant-ſeed of Believers, as received into Coivenant, and as having thoſe Promiſes made to them, have not the Good afore expreſt, then the Covenant would be no ſecurity to any of them, nor any ground of hope to their Parents as to their future happineſs in cafe of their death in their pure Infant-ſtate, before they have perſonally taken haold of the Covenant themſelves: but the Covenant is ſome ſecurity to the Inſant-ſeed of believing parents, and may be ſome ground of hope to their Parents as to their future happineſs in caſe of their death in their pure Infant-ſtate; Ergo. If the Seed of Believers have neither a diſcharge from the guilt of Original ſin, nor any Propriety or Intereſt in God, nor Right to Salvation by the Covenant and Promiſes thereof entred with, or made to them; how is it poſſible that either the Covenant or any Promiſe of it ſhould be any ſecurity to them, or any ground of hope to their Parents that they ſhall be ſaved in caſe of death in their pure Infant-ſtate? and if they have no ſecurity, nor their Parents any ground of hope as to their future happineſs from the Covenant, then the Covenant and Promiſes would be wholly inſignificant, and of no uſe or advantage at all either to Parents or Children, in reſpect of all thoſe that die in that ſtate; and how conſiderable a part of the Seed of Believers as well as of others die in that ſtate, is known to all men. But now it ſeems to be altogether unreaſonable to imagine that God ſhould extend his Covenant to the Seed of his People, and ſeal it by an outward Sign or Token, and yet neither the Covenant nor any one Promiſe of it be of any uſe or advantage at all, either to Parents or Children in reſpect of ſo great a part of their Seed. From all I conceive it will undeniably follow, that the Infant-ſeed of Believers and that univerſally have, as received into Covenant, and having theſe two grand Promiſes of it in ſpecial made unto them as the Seed of ſuch Parents, the whole Good afore declared: as for their ſtate, they are actually under the Covenant of Grace, and have and abſolute diſcharge from the guilt of Original ſin; as the inſeparable effect and conſequence thereof, they have a preſent actual propriety in God; he is their God, and as ſuch under an obligation to make good unto them the whole Covenant according to the true tenour of it, they have a preſent Right to future Salvation, and anſwerably under an infallible certainty of injoying it, ſuppoſing their non-forſeiture of that their Right, which during their pure Infant-ſtate they are incapable to do. But to proceed.
Secondly, Wherein does the Good of having the Covenant with the Promiſes thereof appertaining to them ratified, ſealed and confirmed to the Infant-ſeed of Believers by an outward Sign or Token conſiſt?
As previous to the reſolution of this queſtion, two things may be obſerved in general.
Firſt, That Adult-Believers are equally and alike concerned in it with Infants; inaſmuch as whatever Good the Adult have by the ratification, ſealing and confirmation of the Covenant and Promiſes thereof unto them, the ſame Good have Infants by the ſealing, ratification and confirmation of the Covenant and Promiſes thereof by an outward Sign and Token unto them and ſo vice verſa.
Secondly, That to have the Covenant and promiſes of it ratified, ſealed and confirmed by an outward Sign and Token, is a Good, is ſufficiently ſecured by the very Inſtitution of a Sign and Token for that end and purpoſe, taken in conjunction with the Wiſdom and Goodneſs of God inſtituting: and Infinite wiſe and good God would not inſtitute an outward Sign and Token for ſuch and end and purpoſe, did it not, as ſerving to that end and purpoſe, conduce to the Good and Benefit of his People whether Infants or Adult; ſo that it is a Good, is certain, though we ſhould not fully apprehend wherein that Good does conſiſt: But more particularly and directly to the queſtion.
The great Good of having the Covenant and promiſes ra…ified, ſealed and confirmed by an outward Sign or Token, I conceive, conſiſts in the additional aſſurance given unto Men thereby of their injoyment of that Good granted to, and ſetled upon them by the Covenant and promiſes; for though it is certain the verity and faithfulneſs of God is a full and infallible aſſurance unto Men of their injoyment of whatever Good is covenanted and promiſed to them, ſuppoſing the performance of what duty is required on their parts, he is a God that cannot lye; but yet the ratification and confirmation of the Covenant and Promiſes by an outward Sign is, quoad homines, an additional aſſurance to them that they ſhall enjoy that Good. The caſe is one and the ſame, both in reſpect of the confirmation by a Seal and Token, and by an Oath, the Promiſes as abſolutely conſidered, were as ſure and certain before the Oath of God was given as after, yet the Apoſtle tells us that God confirmed his Promiſe with an Oath, and ſhews the Good deſigned to us thereby, viz. That we might have more ſtrong Conſolation, Heb. 6.16, 17, 18. God deals with Men after the manner of Men, and with reſpect to their preſent ſtate of Imperfection. Now the addition of a Seal does add to the confirmation of any Promiſes or Contracts among Men, and gives greater aſſurance of the perſormance of them, and conſequently of their injoyment of the Good promiſed to whom or with whom ſuch Promiſes and Contracts are made, than they would do were there no Seal annexed: hence we may ſay, that the Covenant and Promiſes of God as taken abſolutely in themſelves, without conſideration to their Author, are ſtrengthened and confirmed by the Seal or Token annexed, and conſequently the Seal or Token is a further aſſurance to thoſe with or to whom they are made that they ſhall injoy the Good covenanted and promiſed: and beſides, while the People of God are in this ſtate of Imperfection, their Knowledge and Faith are imperfect, they are apt to frame their notions of God by what they ſee and experience among Men; hence the adding of a Seal or Token to the Covenant is of great advantage to their Faith.
Object. If any ſhall ſay, It's true, to have the Covenant and Promiſes thereof ſealed and confirmed by an outward Sign or Token is in this reſpect a great Good to Adult-Believers, who have a capacity to reflect upon the Sign or Token, and improve it for the advantage of their Faith; but what does this concern Infants, who can make no ſuch uſe or improvement of it as applyed to them? and then what Good is it to them, or wherein does the Good of its being applyed to them conſiſt? Suppoſing the Promiſes to appertain to them, they of themſelves are an infallible ſecurity to them as to their injoyment of the Good promiſed, and as for the Sign and Token, as they have no Faith to ſtrengthen, ſo had they any, yet they are utterly incapable of making any improvement of it to that purpoſe.
To that I ſhall only ſay: Firſt, that the Covenant and-Promiſes, as entred with and made to them, taken abſolutely in themſelves, being ratified, ſealed and confirmed by an outward Sign or Token, the Good contained in them is more fully afcertained and aſſured to them. But,
Secondly, Let it be obſerved what reference and ſubſerviency according to the revealed will of God the Application of the Token of the Covenant to Infants has to his continuing unto them their Covenantſtate, and anſwerably vouchſafing them the Good covenanted and promiſed to them: The Lord himſelf tells Abraham, that the Man-child that was not circumciſed had broken the Covenant, Gen. 17.14. Whether that will prove that the Infant-ſeed of the People of God their having the Token of the Covenant applyed to them, and bearing it, be an indiſpenſible condition of their holding their Covenant-intereſt and ſtate, and injoying the Good promiſed, I ſhall not determine; only this may be ſaid, that the bare privation or want of Circumciſion was not to be accounted a breach of the Covenant; for then all dying before the eighth day had been deprived of the Benefit of the Covenant, and conſequently David could not have comforted himſelf by that Conſideration, that he ſhould go to his Child, and not it return to him, ſays Gerhard, Eam (ſcil.) comminationem quae de Circumciſione extat, Gen. 17.14. Non ad caſum privationis, ſed ad contemptum Sacramenti pertinere; but whether the neglect of it from errour as well as contempt, might not be of ſuch a fatal conſequence to the Child, will appear at that day, when things now hidden are brought to light. This muſt be added, that 'tis a paſſage might juſtly make the hearts not only of Contemners, but of all Neglecters of InfantBaptiſm to tremble; we know not but that God may have made the Application of the Token of the Covenant to the Infant-ſeed of his People abſolutely neceſſary to his continuing his Covenant to them, and to his vouchſafing them the Benefits of it; he may oſtabliſh his Covenant upon what terms himſelf pleaſes; and if this ſhould be found true, it is eaſie to apprehend how much the intereſt of the Seed of Believers in the Covenant and Promiſes is ſtrengthened by the Application of the Token of the Covenant to them, and conſequently how great a Good it is to them: The ſprinkling of the bloud of the Paſchal Lamb upon the door-poſts of the houſes of the Iſraelites could not be improved by any of their firſt-born who were yet in their pure Infant-ſtate, yet was neceſſary to their ſecurity from the deſtroying Angel: there may be an indiſpenſible connexion between ſome duties and the injoyment of Good promiſed, the reaſon of which lyes in the alone Will and Pleaſure of God, at leaſt is reſerved as a ſecret in his own breſt: Two things are plain to me, and a third is doubtful.
Firſt, 'Tis plain to me, that in caſe the Seed of Believers have no intereſt in the Covenant, nor are to have the Token of it applyed, Parents have no other ground in Scripture for their hope that they ſhall reap any of the ſaving Benefics purchaſed by Chriſt, at leaſt that dye in their Infancy, then may be acted with reference to the Seed of the worſt of Heathens.
Secondly, This is alike plain to me, that all the Seed of Believers through their intereſt in the Covenant and Promiſes thereof and having the Token of the Covenant applyed to them, do, ſuppoſing their death in their pure Infant-ſtate, infallibly injoy all thoſe Bleſſings and Benefits.
Thirdly, This is doubtful to me, how God will deal with, and what is the caſe of their Infant-ſeed, who through the darkneſs of their underſtandings diſclaim their Intereſt in the Covenant, and neglect thereupon to apply the Token of the Covenant to them; I would hope the beſt, but I muſt ſay the Scriptures to me give more ground of fear than of hope.
In the laſt place it muſt be conſidered, that the Token of the Covenant is applyed to the Infant-ſeed of Believers not only with reference to their Good and Benefit during their pure Infant-ſtate, but alſo with reference to their Good as they grow up to years of Maturity, when they are capable of making an improvement of it; and how great it may be, and, if they were inſtructed in the uſe they are to make of it, it will be then unto them, ſhall if the Lord will be ſhewed under the next general Head. But before I proceed to that, ſome doubts that may ariſe from, and ſome Objections that may ſeem to oppoſe what has been hitherto ſaid. muſt be ſatisfied and removed out of the way. We have ſeen a twofold Good and Benefit that the Infant-ſeed of Believers have by the Application of the Token of the Covenant to them. Firſt, They have thereby a ſolemn admiſſion and incorporation into the viſible Body, Kingdom or Family of Chriſt, whereunto, and as the ground of which, they are ſuppoſed and granted, yea affirmed to have a Political or Relative Union with Chriſt the Head. Secondly, They have thereby the Covenant with the Promiſes thereof ſealed and confirmed to them in the ratification of the Covenant; they have conſequently a diſcharge and immunity from the guilt and condemning power of Original ſin ſealed and confirmed to them in the ratification and confirmation of the Promiſes; they have a preſent intereſt and propriety in God, and right to future Salvation ſealed and confirmed to them.