Infant Baptism, Essay · Chapter 8
CHAP. VIII. Several Objections anſwered. The firſt raiſed from the impoſſibility that God ſhould do ſo much for the Seed of Believers, and yet not regenerate them. That anſwered, and the contrary thereunto ſhewed to be highly rational. The ſecond is, that what they have is only according to a viſible appearance, but not in reality and truth. That anſwered, where it is ſhewed what they appear or ſeem to have, they muſt needs have in reality and truth. The third raiſed from the inconſiſtency of granting the Infant ſeed of Believers ſo much with the Doctrine of Saints Perſeverance. That fully anſwered. The fourth raiſed from the inconſiſtency of granting ſo much to all the Seed of Believers with the Doctrine of Election. That fully anſwered. The fifth is, that the Infants of Believers have nothing beyond what the Seed of others have. That briefly anſwered.
Obj. 1. POſſibly ſome, notwithſtanding all that hath been ſaid, will yet urge utter improbability that God ſhould proceed ſo far in the expreſſions of his Grace and Love to the Infant-ſeed of his People, and grant them ſo great and ſo many Priviledges, as hath been affirmed he doth, and yet not regenerate and ſanctifie them, if not in their Infancy, yet as they grow up to years of Maturity; and conſequently the Baptiſm of Infants, as grounded upon a ſuppoſition of their being Confederats with their Parents in the Covenant of Grace. will very probably prove. or rather abſolutely neceſſitate the Doctrine of falling from, and loſing ſaving Grace, and overthrow the Doctrine of Saints Perſeverance. And may be they will ſay, this may be rationally concluded on a fourfold ground yet unanſwered.
1. That it is utterly improbable that any ſhould have an union with Chriſt, a diſcharge from the guilt of Original ſin, a propriety in God, be owned by him as his People, and have an actual right to Salvation, who are not regenerated and ſanctified.
2. That it is alike utterly improbable that God ſhould expreſs ſo much Grace and Love to, do ſo much for, and confer ſo great Priviledges and Benefits upon any that he hath not elected, nor ever intended to bring to Salvation; but on the other hand purpoſed to, and anſwerably doth leave them to themſelves to be fitted by their own ſin and apoſtacy as veſſels of wrath and deſtruction.
3. That it is alike improbable that any ſhould be in Covenant with the Holy Ghoſt, and yet have no benefit by him, either in regard of his ſaving Operations, or any other Operations that have a direct tendency to their future Salvation.
4. That the Token of the Covenant hath ſuch a reference to Regeneration and Sanctification, as that doth, if not neceſſarily, yet very probably prove that they are, at leaſt ſhall be regenerated and ſanctified, who have coram Deo a right to it.
Anſw. Though I conceive this Objection hath been ſufficiently obviated by what hath been already ſaid, yet ſeeing the grounds it is bottomed upon are plauſible, and have a ſeeming weight in them, I ſhall ſpeak a little more to it, and ſhall
1. Shew the inſufficiency of theſe grounds to prove what is inferred and concluded from them.
2. I ſhall ſhew the rationality, yea neceſſarineſs, (Conſideratis conſiderandis) that God ſhould proceed ſo far in his vouchſafements to the Infant-ſeed of his People, and yet not proceed to their univerſal Regeneration, or Sanctification, no nor abſolutely oblige himſelf to regenerate or ſanctifie any of them. To begin with the
1. Firſt, And thus the inſufficiency of theſe grounds will appear by a diſtinct conſideration of them.
1. Then what is ſaid, viz. that in caſe God hath done ſo much for, and vouchſafed ſo much to the Infant-ſeed of Believers as hath been affirmed, then it may ſeem utterly improbable but that he ſhould regenerate and ſanctifie them: for can it be imagined that God ſhould grant unto any an union with Chriſt, diſcharge them from the guilt of ſin, bring them ſo nigh to, and give them a propriety in himſelf, and a right to future Salvation, who are not renewed and ſanctified; but on the other hand are in their natural pollution, deprived of his Image, vitiated and corrupted with the ſeeds and principles of all manner of ſin? will an infinitely holy God do all that for unholy ones, for thoſe that are unregenerated, ſpiritually dead, and in their blood? Sure it cannot be; either they muſt be regenerated, and at leaſt the ſeeds and habits of Grace wrought in them, or no ſuch Priviledges can be rationally ſuppoſed to be granted to them.
Anſw. Were but the thoughts and imaginations of men wholly ſubdued unto Chriſt, no other reply were neceſſary, ſave only what our Lord Chriſt made to him that murmured, when thoſe that came laſt into the Vineyard had an equal reward with thoſe that came firſt, Mat. 20.15. Is it not lawful to do what he will with his own? Shall any man's eye be evil, becauſe he is good? If God will do ſo much for the Infant-ſeed of his People, though it goes no farther, who can with any ſhew of reaſon except againſt him? nay have not all cauſe to admire and adore his goodneſs and condeſcenſion. Shall vain man undertake to dictate unto God, or injoyn him his way? And therefore this may well be diſmiſt as wholly inſufficient to prove the concluſion inferred from it. I ſhall therefore only add; If we conſider the infinite Goodneſs of God to ſinners, yea Adult as well as Infants, and that it is only during their Infant-ſtate, or before the habits and principles of ſin exert themſelves in dutward groſs acts to an apoſtatizing from him that all this is done for, and vouchſafed to them; as alſo that what he doth for them is in a peculiar manner out of love and reſpect to their Parents; we ſhould ſoon ſee this is ſo far from being improbable, that it is rather highly probable.
2. To the ſecond thing pleaded, namely the improbability that God ſhould go ſo far, and vouchſafe ſo great Priviledges to thoſe that he hath not elected, or appointed to Salvation, and whom, after he hath done ſo much for, he will yet leave to themſelves, and ſuffer them to fall away and finally periſh. And thus it may be ſaid, if God bears no other love to them than he doth to the Non-elect, why doth he do ſo much for them, and grant them ſo great Priviledges? if he doth bear a greater love to them than he bears to the reſt of Mankind, why doth he leave them to themſelves, and ſuffer them to forfeit the Priviledges he hath afore vouchſafed to them?
Anſw. I cannot apprehend why this ſhould be lookt upon at all as improbable, eſpecially if we conſider theſe three or four things.
1. What a bleſſed ſtate Man at his firſt Creation was put into; how great Priviledges were granted to him, and to all Mankind in him; and yet we know God did after ſuffer him to fall, and all Mankind in him.
2. If we conſider how much God doth ſtill for, and how great Priviledges he ſtill vouchſafes to the Non-elect, as well as the Elect, and that in a ſubſerviency to their future Salvation. And what is pleaded to evince the improbability of God's going ſo far, and doing ſo much for the Non-elect Seed of Believers, and yet after leaving them to themſelves, may with the like ſtrength of reaſon be pleaded againſt his doing ſo much for, and granting ſuch Priviledges to the Adult, who are not elected, and anſwerably who are left to the blindneſs of their own minds, and hardneſs of their own hearts to their final ruine and deſtruction. This is undeniable, that as for the external means of Salvation, with various Priviledges and Advantages ſubordinate thereunto, they are indifferently vouchſafed both to the Elect and the Non-elect. How great and how many Priviledges and Advantages had the Jews in general ſubſerving their Salvation, and yet how great a number of them appertained not to the election of Grace, is known unto all. And hence,
3. That God ſhould do ſo much for, and vouchſafe ſo great Priviledges to the Seed of Believers in general, and that with a direct reference to their future Salvation, though many among them appertain not to the election of Grace, will appear leſs improbable, if we conſider the rationality that God ſhould do more, and vouchſafe greater Priviledges and Advantages unto them, and that with reference to their Salvation, than he doth for, and vouchſafe to the reſt of Mankind. The peculiar Love and Favour he bears to his People makes this very rational, yea, I may ſay, ſomewhat neceſſary. It cannot be rationally ſuppoſed, but that, when God bears ſo great a love to Parents, he ſhould do ſomewhat more, and vouchſafe greater Advantages to their Seed, in a ſubſerviency to their future Salvation, than he doth for, and vouchſafes to others. And yet
4. This will ſeem leſs improbable, if we conſider that in what God doth for, and vouchſafes to the Seed of his People, he hath a peculiar reſpect to the Elect among them. 'Tis in ſpecial for their ſakes that the Priviledges of the Seed of Believers are ſo great. It hath pleaſed God to make his choice of Perſons to Salvation very much in the lines of particular Perſons; hence he uſually caſts Elect Children upon Elect Parents; though he hath left a liberty to himſelf to paſs by whom he pleaſeth, and ſometimes to take in ſuch who are of the lines and poſterity of the wicked; yet his Election lies very much in and among the Seed of Elect Parents, and for their ſakes, and in a ſubſerviency to their Salvations, he doth ſo much for, and vouchſafes ſo great Priviledges to the Seed of his People in general. That all the Seed of Believers ſhould have been elected to Salvation, would have been attended with great inconveniencies, and that upon divers accounts, as might eaſily be ſhewed; yet it hath pleaſed God to lay his Election very much among them. 'Tis rare but that ſome one or more of the Seed of believing Parents evidence their Election by a perſonal taking hold of the Covenant, as they grow up to years of Maturity. Yea it is ſometimes found, that all the Seed of ſome believing Parents give good ground to hope they are ſuch as God hath ordained to life. Now with reſpect to them, and for their ſakes God hath done ſo much, and vouchſafed ſo great Priviledges to their Seed in general: ſo that all things conſidered, that God ſhould grant the Priviledges aſſigned to the Seed of Believers, and yet after leave ſome of them to themſelves, and ſuffer them to forfeit their own Mercies, and finally periſh, carries not the leaſt improbability in it.
3. For that which may yet further be pleaded, viz. The improbability that any ſhould be in Covenant with the holy Spirit, and yet have no benefit by him, either in regard of any ſaving, no, nor any common operations that have a direct conducency to their future Salvation. To that I would ſay in the general, that how improbable ſoever this may ſeem to be, yet no ſound Argument can be drawn therefrom, to prove the Concluſion inferred in the forementioned Objection. God may receive the Infant-ſeed of Believers into Covenant with himſelf, and that univerſally, and vouchſafe them all the Good and all the Priviledges afore aſſigned to them, and yet it will not neceſſarily follow from thence, that any ſuch Operations of the Spirit ſhould be granted to them. This is evident from what hath been already ſaid, yea let me ſay, this is no way improbable. This will appear, if we conſider two or three things.
1. What intereſt and hand the Spirit of God hath in all that is done for, and vouchſafed to them; hence it cannot be ſaid they have no benefit by him. This might be abundantly evidenced, but that I ſhould inlarge this diſcourſe quite beyond the bounds deſigned for it: And therefore
2. Conſider the ſpecial office and work of the Spirit; and thus we ſhall find the office and work of the Spirit more eſpecially relate to the fitting and preparing the Elect unto Glory, through their Sanctification, and chearful performance of holy obedience unto God in Chriſt, 2 Theſſ. 2.13. with 1 Pet. 1.2. Now it is vaſtly more improbable, that the Spirit ſhould perform any part of that work whereunto he is deſigned for the preparing veſſels of Mercy unto Glory upon the hearts of the Non-elect, than that, though in Covenant with him, he ſhould ſuſpend the performance of that work in or upon them: Eſpecially if we conſider
3. What hath been already ſaid, viz. That the Promiſes of the Covenant conſtituting a Covenant-relation between God, both abſolutely and perſonally conſidered, and the Seed of Believers, as taken abſolutely and by themſelves only, oblige the ſeveral perſons in the divine eſſence to act for their Good, Benefit and Advantage, according to the tenour of the Covenant, that is according to the diſtinct Promiſes of the Covenant, and the terms or conditions upon which they are made. Now there being no Promiſe made to the individual Infants of Believers, aſſuring them of any ſuch Operations of the Spirit, hence the Spirit is under no obligation to vouchſafe them to this or that individual Infant, antecedent to their perſonal taking hold of the Covenant; which that the Elect ſhall do, is ſecured as by the Covenant between the Father and the Son; ſo by thoſe indefinite Promiſes of divine teachings and the like, made to the Church in general, of which before; ſo that here is yet nothing improbable.
4. And laſtly, That which is pleaded to countenance the Concluſion in the Objection, is the reference that the Token of the Covenant, whether Circumciſion, or Baptiſm, had or hath to Regeneration and Sanctification. And thus it is ſuppoſed by many to have ſuch a reference as lays a ſure ground for the Concluſion, viz. that in caſe Infants have ſuch an union with Chriſt, and Covenant-relation unto, and intereſt in God as intitles them to the Token of the Covenant, they muſt be granted to be regenerated, and thereby initially ſanctified.
Anſw. That the Token of the Covenant hath ſome reference to Regeneration and Sanctification is evident from thoſe Texts uſually inſiſted upon; John 3.5. Eph. 5.26. Tit. 3.5. but what that reference is, is not agreed on by all. Some ſay it is an outward Sign or Symbol of Regeneration, and conſequently an evidence of the Party's preſent Regeneration to whom it is applyed, and ſometimes it is called by the men of this perſwaſion a Seal of Regeneration. Others attribute the conferring of the holy Spirit to it, by whom Regeneration is wrought, and ſo they conceive the Spirit is ordinarily communicated, if not by, yet in a concomitancy with the Application of the Token of the Covenant, by means whereof at leaſt the Seeds and Principles of Regeneration, at leaſt ſome kind of diſpoſition leading thereunto, are wrought in all that have it rightfully applyed to them. Now I ſhall not ſtay upon a particular diſcuſſion of theſe different apprehenſions of Men. It may ſuffice to ſhew that the Token of the Covenant may have and hath a true and proper reference to Regeneration, on the account of which thoſe alluſions to it, made uſe of by Chriſt, and the Apoſtle in the places forementioned, are genuine and proper; and yet the Concluſion pleaded for cannot be rationally inferred therefrom. And thus we may allow the Token of the Covenant to have a twofold reference to Regeneration and Sanctification.
1. It is ſignificative of both, as the way through which the Elect are prepared for, and brought into Glory. Hence that Alluſion requires not that Regeneration antecede, nor yet that the Spirit be conſerred by, or in a concomitancy with the Application of the Token of the Covenant, it only ſuppoſeth the Token to be of ſuch uſe, viz. to ſignifie and repreſent the way through which God doth bring his Elect to Salvation; and it is only a Sign of preſent Regeneration to the Adult, as the Application of it to them doth ſuppoſe them Heirs of Salvation that way, viz. through Regeneration and renewing of the Spirit; but in reſpect of thoſe that are Heirs another way, viz. through the Promiſe made to them as the Seed of ſuch Parents, it only ſignifies and repreſents the way how they ſhall, ſuppoſing them ordained thereunto, be brought to Salvation; but whether they are already regenerated, or yet to be regenerated, cannot be determined from that Alluſion.
2. The Token of the Covenant refers to Regeneration as it is a ſeal and confirmation of the Promiſes of Regeneration; but then it can only ſeal and confirm thoſe Promiſes according to their nature and tenour, and conſequently the Promiſes being only indefinite, reſpecting the Seed of Believers in general, as Members of the viſible Church, the ſealing and confirmation muſt be anſwerable. And thus it ſhall be granted, that God by the Token of the Covenant as applyed to the Seed of his People, doth ſeal and confirm unto them thoſe Promiſes of divine teachings, putting his Laws in the minds, and writing them in the hearts of their Seed. Hence the Promiſe Deut. 30.6. is expreſſed in that phraſe, I will circumciſe thy heart, and the heart of thy Seed; plainly ſhewing that Circumciſion (and the ſame is true of Baptiſm) hath ſome reference to the Converſion and Regeneration of their Seed; and that was this; it did ſeal and confirm the Promiſes concerning the Converſion and Regeneration of their Seed, which Promiſes being (as I have ſaid) only indefinite, the ſealing muſt needs be proportionable: So that though we grant, yea affirm, that the Infant-ſeed of Believers have all that Good, and all thoſe Priviledges afore expreſt vouchſafed to them, yet it will not neceſſarily follow, neither can it be certainly concluded from thence, that they are, or ſhall be truly regenerated or ſanctified. God may proceed ſo far in the expreſſions of his Grace and Love to them, and yet there is no neceſſity he ſhould proceed to their Regeneration or Sanctification; nor yet oblige himſelf thereunto. As for thoſe preparatory Operations of the Spirit, whereby ſome kind of prediſpoſitions towards a work of Grace, or a poſſe agere are wrought in them, though I conceive they may be granted without prejudice to thoſe great Doctrines of ſpecial Grace and Perſeverance; ſeing it is certain, thore are many common works of the Spirit granted to thoſe that never attain to true Grace, yet I conceive it is not neceſſary, that we do hold them to be granted to all the Infant-ſeed of Believers, no not to all, yea or any of the Elect among them. God may take the Infant-ſeed of his People into Covenant with himſelf together with their Parents, and thereby ſet them free from the condemning power of Original ſin, put himſelf under an obligation to act as a God towards them, according to the tenour of the Covenant into which they are taken, appoint the Token of the Covenant to be applyed to them, and thereby admit them into the Church or Kingdom of Chriſt as viſible, and vouchſafe them all thoſe Priviledges of his Church aforementioned, and yet not vouchſafe them any Operations of the Spirit whether ſpecial or common.
2. That it is very rational to ſuppoſe, that though God hath expreſſed his Grace and Love to the Infantſeed of his People in all thoſe glorious vouchſafements before expreſſed, yet that he ſhould not proceed to their univerſal Regeneration and Sanctification, but ſhould leave to himſelf a liberty, ſavingly to work upon whom he pleaſeth, in a complyance with his eternal Purpoſe and Decree, and that when, and by what means he pleaſeth, as himſelf ſees meet. This will appear from a threefold Conſideration,
1. Firſt, That it is altogether unreaſonable to ſuppoſe, yea morally impoſſible, that God ſhould conſtitute a conditional Covenant between himſelf and Men, whether Infants or Adult, and yet ſhould include the condition required of Men in, and thereby ſecure their performance of it by any Promiſe that is of the eſſence and ſubſtance of the Covenant as ſo conſidered. This is evident from what hath been already ſaid, for this would quite alter and change the nature of the Covenant, it would not then be a conditional, and conſequently any Covenant at all in a proper ſenſe, but an abſolute Covenant, or rather a compendium, or ſynopſis of abſolute Promiſes. And beſides, perſons muſt be ſuppoſed to have an Intereſt in the Covenant, before the condition of their Intereſt is performed by them, which (as I have ſaid) is an abſolute contradiction. Hence it will undeniably follow, that the Promiſes of the firſt Grace are not of the eſſence of the Covenant as conditionally made with particular perſons, but appertain to the Covenant, as made with the Church or Houſe of Iſrael collectively conſidered, and ſecure to the Elect the Grace required on Man's part to his admiſſion into, or continuance in the Covenant, as conditionally made with particular Perſons.
2. Conſider how rational it is to ſuppoſe that God ſhould (as it is certain he doth) require ſomething of duty from Parents towards their Children, or ſomething of duty from Children themſelves, if not from both; upon the performance of, or failing in which he ſhould continue, or diſcontinue their Covenant-ſtate when they grow up to years of Maturity. The rationality of this ſuppoſal appears from the conformity and agreeableneſs of his ſo doing, to his dealings with all thoſe he either offers his Covenant to, or enters Covenant with. Take it of Unbelievers to whom the Covenant is offered, there is ſomething of duty required on their parts in order to their reception into Covenant, they are to take hold of it. Take it of Believers with whom the Covenant is actually entred; thus. There is no good promiſed, but ſomething of duty is required on their parts in order to the injoyment of it, and upon their nonperformance of that duty, they may be and uſually are deprived of it: And why ſhould it not be alike rational, that God ſhould require ſomewhat of duty from them towards their Children, upon the nonperformance of which he ſhould withhold the Good promiſed, or ſhould not bring upon them (as God ſpeaks concerning Abraham) the Good promiſed? Yea in order to the continuance of that Covenant-ſtate between God and themſelves, there is ſomewhat of duty required on their parts, the performance of which, it's true, is ſecured to them another way; but however duty is required on their parts, upon their nonperformance of which (might we ſuppoſe that poſſible) their Covenant-ſtate would be diſcontinued, or they would be caſt out of Covenant. And why ſhould it not be alike rational for God to require ſomewhat of duty from Children themſelves, in order to the continuance of their Covenant-ſtate, when they grow up to a capacity of performing it, which that they ſhall univerſally do, it is no way neceſſary ſhould be ſecured to them, as we may ſee more by and by. So that God's dealings with reference to the Seed of Believers are altogether rational, as ſuiting with his dealings with all Men to whom he offers his Covenant, or with whom he doth actually eſtabliſh it.
3. Conſider, that in caſe either God had not proceeded ſo far in extending his Covenant and Promiſes, and thereby vouchſafing to the Infant-ſeed of his People that Good and thoſe Priviledges afore declared; or had proceeded further, viz. to their univerſal Regeneration, or to the ſecuring it unto them; one of theſe inconveniencies would have neceſſarily followed thereupon, either
1. No Infants muſt have dyed in their Infancy, which yet that innumerable do, our dayly obſervation aſſures us: Or elſe,
2. All Infants dying in their Infancy muſt have eternally periſhed, and been everlaſtingly ſeparated from the preſence of God and the glory of his Power: Or,
3. In caſe any were ſaved, it muſt be, not by vertue of the Covenant of Grace entred with, or any Promiſe made unto them, but merely from an abſolute power and prerogative in God to ſave or condemn whom he will of faln Mankind, without reſpect had to the Covenant of Grace eſtabliſhed in the Blood of Chriſt: Or,
4. All the Seed of Believers, whether dying in their Infancy, or living to years of Maturity, muſt infallibly be ſaved: Or,
Laſtly, Some might be truly regenerated, and have a ſaving work of Grace upon their hearts, and yet after finally fall away and eternally periſh. In caſe he ſhould not have extended his Covenant to the Seed of his People, as our Oppoſers imagine, or if he had extended it to them definitely, and yet they ſhould not have had that Good, and thoſe Priviledges pleaded for; then one of the three former inconveniencies would have followed: or if having ſo extended his Covenant to them, he ſhould thereby have obliged himſelf to work Grace in them univerſally; then the one or the other of the two latter inconveniences would have followed.
Obj. But it may be ſaid, the Covenant and Promiſes may be made indefinitely with, and to the Seed of Believers, and then none of theſe inconeniences will follow.
Anſw. To that I anſwer. I have before proved that they do appertain to them definitely; or ſuppoſe we ſhould grant them to appertain to them only indefinitely, yet this inconveniency would follow, viz. That as the Covenant gives no aſſurance that any of their Infants (who have one or more ſurviving their pure Infant-ſtate, and growing up to years of Maturity) dying in their Infancy ſhalll be ſaved: So Parents have no certain ground to hope that any one of theirs ſo dying are ſaved. That none have any certain ground to hope for what the Covenant gives no aſſurance of, will be readily granted on all hands. Now ſuppoſe the Covenant or Promiſes are entred with, and made to the Seed of Believers only indefinitely, that they give no aſſurance that all, yea or any of the Seed of ſuch Believers dying in their Infancy ſhall be ſaved, will evidently appear thus; becauſe the Covenant may ſtand firm, and the Promiſes of it fully accompliſhed in the Converſion and Salvation of ſome one or more of thoſe that ſurvive their Infant-ſtate, and grow up to years of Maturity. And hence by the way, how can a ſuppoſal of that be a ſufficient ground for the Application of the Token of the Covenant, of which the Covenant gives no aſſurance? And further I conceive, it will and muſt be granted by thoſe that conceive the Covenant is entred only indefinitely with the Seed of Believers, that it gives aſſurance of Salvation to Infants dying in their Infancy, only ſo far as it gives aſſurance to them of Regeneration in their Infancy. Now it is evident that the Covenant gives no aſſurance of Regeneration to any of the Seed of Believers in their pure Infant ſtate: If it give aſſurance to any of Regeneration in that ſtate, it is either as they are Elect, or as they are the Seed of ſuch Parents, or by vertue of ſome Revelation that God hath made in his Word, that he will regenerate, at leaſt ſome of the Seed of his People, as having the Covenant ſo entred with them in their Infancy: But now it is evident,
1. That the Covenant doth not aſſure any of Regeneration in their Infancy, as they are Elect, for then all the Elect Seed of Believers ſhould be regenerated in their Infancy; the contrary whereunto is evident, in that many of the Seed of Believers, in whom there is not the leaſt ſhew or appearance of Grace from their very Infancy till they come to full age, yea poſſibly till they come to old age, are yet at laſt converted and brought to a ſaving cloſe with Chriſt. To ſay that theſe might have a work of Grace in their Infancy will be attended with too bad conſequences than to be granted, without better proof than I ſuppoſe can be brought.
2. That the Covenant doth not give aſſurance of Regeneration to the Seed of Believers in their Infancy, as ſuch, will, I doubt not, be readily granted without further proof.
3. That God hath no where revealed that he would regenerate any of the Seed of his People in their Infancy, is ſufficiently proved from the utter ſilence of the Scriptures as to any ſuch Revelation. And for any to plead experience or obſervation in this caſe, that can ſignifie but little, inaſmuch as that Grace ſome of the Seed of Believers have, of the time or means, when or whereby it was wrought, they can give no account; it might yet be wrought either by Parental Inſtruction, or ſome other means vouchſafed conſequent to their pure Infant-ſtate. Now then the Covenant giving no aſſurance of the Regeneration of any of the Seed of Believers in their pure Infant-ſtate, it gives no aſſurance of any of their Salvation, and conſequently Parents have no certain ground to bottom a hope upon, that any of theirs dying in their Infant-ſtate are ſaved. All the hope they can have hath only a poſſibility, or at utmoſt a probability for its foundation; and that, it may be too, weakned by a greater probability of the contrary, it ſeeming vaſtly more rational to me to ſuppoſe, that, in caſe the Covenant were entred with them only indefinitely, ſeeing God hath given no aſſurance that he would regenerate any in their Infancy, and in doing it when they come to years of Maturity, he makes good his Promiſe as fully, as though he did it in their Infancy; he ſhould ſuffer thoſe that he hath ordained to Salvation to live to years of Maturity, and anſwerably bring them to Glory according to his ordinary way, viz. through Sanctification of the Spirit, and belief of the Truth, called thereunto by the Goſpel, than that he ſhould go out of his ordinary way, and regenerate them immediately by his Spirit, without the ſubſerviency of any outward means, eſpecially conſidering what inconveniencies would attend, through the corruption of Men, a ſuppoſition of his ſo doing, and conſequently that believing Parents, if they muſt not mourn as thoſe that have no hope, yet they could not but mourn, as having but little hope. But now according to the way that I have proceeded in, allowing the Covenant and Promiſes to be entred and made to the Seed of Believers definitely, and allowing them to have all that Good aſſigned to them by vertue of their Intereſt in the Covenant and Promiſes thereof, and yet bounding that Good, as I have done, unſpeakable Good accrews to them by that their Covenant-intereſt, and the Application of the Token of the Covenant, and yet none of theſe inconveniencies enſue thereupon. From the whole of what hath been ſaid, as we ſee it cannot be rationally concluded, that, in caſe God goes ſo far in the expreſſions of his Love and Grace to the Seed of his People, as to grant them that Good, thoſe Priviledges and Benefits, as hath been declared he doth, that then he muſt neceſſarily go further, and actually regenerate and ſanctifie them, either in their Infancy, or as they grow up to years of Maturity: So that it is very rational to ſuppoſe that he ſhould go ſo far, as hath been expreſt, and yet ſhould go no further, but ſhould reſerve a liberty to himſelf, as to regenerate and ſanctifie whom he pleaſeth, ſo to do it when, and by what means himſelf pleaſeth.
And from all, I conceive, an Argument might be drawn, an anſwer unto which would (if I miſtake not) be clogged with no ſmall difficulties, both to prove the Covenant-intereſt of the Seed of Believers, and the dueneſs of the Application of the Token thereof to them upon the account thereof, and alſo to confirm their injoyment of all that Good, and all thoſe Priviledges and Benefits affirmed to accrew to them. But I ſhall not ſtay upon it: I conceive both are ſufficiently done already. Let me rather excite all Men to admire the Goodneſs and Wiſdom of God in doing ſo much for the Seed of his People, and yet providing for the free exerciſe of his own Soveraignty over and among them, as well as others, and his Juſtice in condemning none, but ſuch as wilfully ſin away their own Mercies.
Obj. 1. It will be ſaid, 'Tis true the Infant-ſeed of Believers, and that univerſally, viſibly appear to us, and may be hoped according to a judgment of Charity, to have all that Good, and all thoſe Benefits and Priviledges afore aſſigned to them, as they are the Seed of ſuch Parents, conferred upon and enſured to them by the Covenant, as confirmed by the Application of the Token thereof to them: but that they have all that Good, and all thoſe Benefits and Priviledges really and truly actually granted to, and conferred upon them in their pure Infant-ſtate, is more than we can affirm; inaſmuch as ſecret things belong to God, but things revealed to us and our Children.
Anſw. I confeſs, moſt that have pleaded for Infant-Baptiſm upon this ground, viz. their Intereſt in the Covenant, do too commonly expreſs themſelves to this purpoſe; but it ſeems paſt all rational doubt, and is ſo to me, that what they viſibly appear to have by vertue of their Intereſt in the Covenant, that they have in reality and truth. Hence as they do not ſo much as viſibly appear to have a real work of Grace upon their hearts, there being no Promiſe ſecuring that to them; ſo for all the Good and all the Benefits and Bleſſings afore aſſigned to them, they have them in reality and truth. This is evident from a double Conſideration;
1. Firſt, That they are the Seed of true Believers, ſuch as have truly and really performed the conditions of the Covenant of Grace, and conſequently are really and internally in Covenant themſelves.
2. That the Seed of Believers Intereſt in the Covenent, and having all that Good, and all thoſe Benefits granted and conferred upon them thereby, depends not at all upon any qualifications in, or any act or duty performed by them themſelves, but flows merely from the Promiſes of the Covenant appertaining to them as the Seed of ſuch Parents. Hence in caſe they only viſibly appear to us to have all that Good, and all thoſe Priviledges before mentioned granted to, and conferred upon them, it muſt be either, becauſe the Promiſes only viſibly appear to us to appertain to them; or that all that Good, and all thoſe Bleſſings only ſeem, or viſibly appear to us to be containd in, granted and conferred by thoſe Promiſes; or laſtly, becauſe the Promiſes of God do but ſeem or viſibly appear to us to be true and faithful, but ſeem, or viſibly appear to us to grant to, or confer upon thoſe that are truly and really intereſted in them, that Good that is really contained in and intended by them. None of which things can be granted. Not the firſt, for I have before proved that the Promiſes do appertain to all the Seed of Believers, (I mean it ſtill of true Believers, as Abraham was) and that definitely to each one, or to every one of them in particular. Not the ſecond, for undoubtedly God intends that very Good the Promiſes mention. Not the third, for the Promiſes are true and faithful, they do really and truly convey or confer an actual right to the Good contained in them to thoſe, to whom they do really and truly appertain. And from hence it will unavoidably follow, that there is no place for a judgment of Charity to be exerciſed immediately and directly towards Infants. It's true, where we can only exerciſe a judgment of Charity towards Parents, there we can only exerciſe the ſame judgment of Charity towards their Children; but where Parents are known to be true Believers, (as in the inſtance of Abraham) there a judgment of Charity hath nothing to do with reference to their Seed. And we ſpeak of the caſe of the Seed of Believers according to what their Parents are in deed and in truth, or are known to God to be. A judgment of Charity can only be acted towards Men with reference to, or in regard of their having performed the condition of the Promiſes, and conſequently to their right to thoſe Promiſes: But in the caſe of the Infants I ſpeak of both theſe are certain. Hence undeniably what they viſibly appear to have, they have in reality and truth.
Obj. 2. It may be objected, That to grant the Infant-ſeed of Believers, and that univerſally, all thoſe Benefits and Priviledges afore aſſigned to them in truth and reality, will greatly weaken, if not utterly overthrow the Doctrine of Saints Perſeverance: For we muſt then grant that ſome, who had a true and real Union with Chriſt, are diſcharged from the guilt and condemning power of ſin; have a true and proper Intereſt in God as their God; and a preſent right to Salvation, may yet fall away and finally periſh: For ſo it is certain ſome of the Seed of Believers do. Now if Union with Chriſt, a Covenant-ſtate with God, a diſcharge from the guilt of ſin, Propriety in God, and right to future Salvation, will ſecure none from Apoſtacy and finally periſhing, what aſſurance can any have that they ſhall not fall away and finally periſh? And thus while we endeavour to promote the joy and comfort of Saints one way, we ſhall deſtroy it another: while we endeavour to promote their joy and comfort, by eſtabliſhing their Childrens Intereſt in the Covenant of Grace, and aſſigning them ſo much Good, and ſo many Priviledges as intereſted therein, we ſhall deſtroy their joy and comfort by weakning the grounds of aſſurance, that themſelves have had of their own continuance in their Covenant-ſtate Godwards; while we endeavour to eſtabliſh their Childrens Covenant-ſtate, we ſhall leave them deſtitute of any ſure ground that themſelves ſhall be continued in theirs.
Anſw. What Union the Infant-ſeed of Believers, as ſuch have with Chriſt; what ſins they are diſcharged from the guilt and condemning power of; from whence their diſcharge from the guilt and condemning power of ſin doth ariſe and accrew to them; how far, and upon what terms the Promiſes giving them an Intereſt and Propriety in God lays an obligation upon him to communicate himſelf to, or act for their Good; as alſo what right they have to future Salvation, with the terms upon which they alone can actually injoy it (ſuppoſing their growth up to years of Maturity) are, hath been already declared, and muſt be carefully remembred: which being remembred and well weighed, I ſee no juſt reaſon, why the aſſignment of any or all thoſe Benefits and Priviledges, as afore explained and limited to them, ſhould be lookt upon as of the tendency mentioned. This I doubt not to affirm, though we grant all that hath been aſſigned to the Infant-ſeed of Believers, and that univerſally, and merely as ſuch; yet the Doctrine of Saints Perſeverance may be founded upon ſuch ſure baſes, and maintained by ſuch Scripture demonſtrations, as that it ſhall ſtand firm, maugre the utmoſt oppoſition that can be made againſt it; ſo that nothing, but their own deficiency in point of Faith, and aſſurance that themſelves are ſuch, and the due improvement of that aſſurance, can juſtly deprive any true Believer of the higheſt Plerophorie, that the Scriptures give an incouragement to endeavour after. To attempt the fixing of that Doctrine upon its true baſis, or improving and managing the various Arguments by which it may be eſtabliſhed, would be excentrical to my preſent undertaking: yet let me ſay only thus much, that the aſſurance the Scripture gives us,
1. That there is an Election of Grace, not only of Perſons ſo and ſo qualified, but of individual Perſons to be ſo and ſo qualified.
2. That all appertaining thereunto are given of the Father unto Chriſt, with an explicite expreſſion of his will to him, that he ſhould loſe none of them, but ſhould raiſe them up at the laſt day, viz. to the life of Glory.
3. That the Covenant of Grace is immutable, when once that, viz. the Spirit, which renders it ſo, is actually given.
4. That the ſpiritual life of all Believers is laid up, and hidden with Chriſt in God, and that both in reſpect of the principle, and conſerving cauſe of it; and hence,
5. That there is an unſeparable connexion between effectual Vocation and Glorification; I ſay, the aſſurance that the Scriptures give us of theſe things, with ſeveral others of the like importance, ſecures that Doctrine, to the joy and comfort, yea and that unſpeakable and full of Glory, of all Saints, though all the Benefits and Priviledges afore declared are granied to all the Infant-ſeed of Believers, among whom yet many finally fall away and periſh: So that I conceive, that as what hath been granted to the Infant-ſeed of Believers, may greatly promote their Parents joy and comfort in them; ſo the granting of it hath no juſt tendency to allay their joy and comfort. The aſſurance of their own ſtanding in their Covenant-ſtate Godward hath an aptitude to yeeld their Children may have all that Good, and yet their own aſſurance of Perſeverance in Grace, and infallibly coming to Glory, be no way weakned or prejudiced thereby.
Obj. 3. Poſſibly ſome may further ſay, To affirm that all the Seed of believing Parents have ſo much Good, and ſo many Benefits and Priviledges by their Intereſt in the Covenant, and the Application of the Token of it unto them, ſeems inconſiſtent with the Doctrine of Election: for among other things it has been affirmed, that they have all univerſally, without any reſpect to Election or Preterition, a preſent right to Salvation, and that ratified, ſealed and comfirmed by the Token of the Covenant; and conſequently that in caſe of their death in their pure Infant-ſtate, they are infallibly ſaved. Which if ſo, we muſt either grant that ſome, that appertain not to the Election of Grace, are ſaved, which overthrows that Doctrine; or elſe affirm that all that die in their Infancy are elected: which as it is improbable in it ſelf; ſo cannot be proved from Scripture.
Anſw. That all the Infant-ſeed of true Believers dying in their pure Infant-ſtate are infallibly ſaved, is paſt all rational doubt to me: and as for the Doctrine of Election, I apprehend not any ſolid reaſon, why it ſhould ſeem at all inconſiſtent with it, ſeeing it is very rational to ſuppoſe, that all ſuch Infants dying in that ſtate do indeed appertain to the Election of Grace. As for what is objected concerning the improbability of that, and the want of Scripture to prove it, I conceive the quite contrary may be eaſily made to appear, viz. that it is not only highly probable in it ſelf, but hath countenance from Scripture.
1. That it is not at all improbable, but rather highly probable, appears two ways.
1. From the confeſſed dealings of God with the Adult; that no Adult perſon can be ſaved without Regeneration, Faith and Repentance, is poſitively affirmed by our Lord Chriſt, John 3.3. Luke 13.3. with Mark 16.16. Hence it muſt neceſſarily follow, and is granted by all that own the Doctrine of Election, that God does ſo order his Providence towards Men, that none among the Adult that appertain to the Election of Grace do die before a work of Regeneration be wrought in them, which is and muſt be done according to the ordinary way of God's working upon Man by the Word, as ſome way communicated to them: and how often is it found that Men and Women, whoſe lot is caſt in places wholly remote from all ordinary means of Converſion, are yet poſſibly after many years, either brought to the means of Grace, or they carried to them, whereby they are ſavingly wrought upon, and thereby declared to have appertained to the Election of Grace? Now if ſo be the Providence of God for ſo long a time watcheth over ſuch Men, whereby they are preſerved from death: why ſhould it ſeem at all improbable? But on the other hand it is highly probable, that God ſhould order his Providence after the like manner towards Infants, and anſwerably continue life to the Non-elect, that ſo their falling ſhort of the Good promiſed ſhould be chargeable upon themſelves; and take away by death only the Elect, whoſe Salvation is ſecured by the Promiſe made to them, as the Seed of ſuch Parents: hereby the Salvation of the Elect is ſecured, and the Grace of God therein greatly magnified; when the Non-elect apoſtatizing from God, his Juſtice in their condemnation will ſhine forth in greater brightneſs and Glory. So that for God ſo to order his Providence towards the Seed of Believers is ſo far from any improbability, that it is greatly probable.
2. This will further appear, if we conſider on the one hand, the infinite Goodneſs as well as Faithfulneſs of God, in conjunction with the Covenant and Promiſes entred with, and made to the Seed of Believers: and on the other hand, how many of thoſe of their Seed that live to years of Maturity do apoſtatize, grow wicked, and conſequently never injoy the Good covenanted and promiſed to them. It is not unuſally, though very much without ground pleaded by our Oppoſers, as a reaſon why they cannot embrace the Doctrine and Practice of Infant-Baptiſm, that they can ſee little difference between the Children of Believers, and the Children of Unbelievers; the Children of the one prove wicked, as well as the Children of the other. Now though this be groundleſs, and proceeds in a great meaſure from mere prejudice, an evident difference being ordinarily to be ſeen: yet it muſt be confeſt it may be very rationally expected, that in caſe God has, as we affirm he has, extended his Covenant and Promiſes univerſally to the Seed of his People, more ſhould injoy the Good of them, than can be rationally hoped do, in reſpect of, or among thoſe that live to years of Maturity; though according to the true tenour of the Covenant, the Good of it is not infallibly ſecured to all, no nor to any that grow up to years of Maturity; and conſequently the Apoſtacy of ſome, no way reflects upon the Faithfulneſs of God; yet when he has extended his Covenant and Promiſes to them, conſidering how Good, and ready to do Good he is, it may not without the appearance of reaſon ſeem ſtrange, that no more injoy that Good, than may be ſuppoſed to do, of thoſe that live to years of Maturity. Hence it is highly probable, that all that die in their Infancy, or ſuch as do indeed appertain to the Election of Grace, and anſwerably do injoy the full Good of the Covenant: and if we take in all that die in their Infancy, with thoſe that growing up to years of Maturity do give aſſurance of their perſonal taking hold of the Covenant, not only the Faithfulneſs but the Goodneſs of God in extending and making good his Covenant to the Seed of his People, will ſhine forth in their glory and luſtre. And how great a Good is it for the Seed of Believers to be taken into the ſame Covenant with their Parents will abundantly appear. The day of Judgment will, I doubt not, fully vindicate the Doctrine and Practice of Infant-Baptiſm from thoſe unjuſt reproaches 'tis now by Men, yea by ſome good Men, in their darkneſs loaded with. But,
2. As this, viz. that only ſuch among the Seed of Believers, as appertain to the Election of Grace, are taken away by death in their pure Infant-ſtate, and conſequently that all that are not elected do live to years of Maturity, wants not countenance from Scripture: for let it be obſerved, that we read in Scripture only of two of the Seed of true Believers, whoſe preterition was intimated or made known by ſpecial Revelation from God; and both theſe expreſly recorded to have lived to years of Maturity, and to have forfeited their Intereſt in the Promiſes, by their own ſin and Apoſtacy, theſe were Iſhmael and Eſau; the one forfeits his Intereſt by perſecuting his Brother, the other by a prophane ſelling his Birthright. That the Preterition, or Non-election of both theſe are ſignified by immediate Revelation from God, the Apoſtle ſhews Rom. 9.9, 10, 11, 12, 13. That both lived to years of Maturity, and forfeited their Intereſt the ways forementioned, is expreſsly declared, Gen. 21.9. compared with Gal. 4.29. Gen. 25.29, 30, &c. with Heb. 12.16. And it is very rational to ſuppoſe, that as it was with theſe two, the leading Inſtances and Paterns of God's dealings with the Non-elect-Seed of his People: So it is anſwerably with all that are not elected. And as we read only of theſe two, whoſe Preterition or Nonelection were ſignified by ſpecial Revelation; and we ſee both of them live to years of Maturity, and forfeit their Intereſt in the Promiſes, by their own ſin and Apoſtacy: So the Scripture particularly mentions the death only of one of the Seed of true Believers in their pure Infant-ſtate, and gives ſufficient ground to believe that that did appertain to the Election of Grace: This was David's child by Bathſheba: that that child did belong to the Election of Grace, David queſtions not, but takes it for granted, as appears by his comforting himſelf upon its death, and profeſſing his Faith, that he ſhould go to it, and not it return to him.
Obj. 4. Poſſibly ſome will ſay, What hath been pleaded for on the behalf of the Infant-ſeed of Believers, is nothing but what is common to all Infants univerſally; in as much as all Mankind univerſally, as born into the World, are by Chriſt freed from the condemning power of Original ſin, reſtored to the Love and Favour of God, and put into a ſtate of Life and Salvation. And conſequently if any Infants ought to have the Token of the Covenant applyed to them, then all ought alike to have it applyed unto them: and on the other hand, if all ought not, then none ought to have it applyed unto them: Or ſuppoſe it ſhould be granted, that ſome ought to have it applyed, yet their ſtates and conditions would be no way bettered thereby, ſeeing what Good they are ſuppoſed to receive by it, is common to all.
Anſw. I ſuppoſe this Objection will not be owned by many, but to thoſe few that may, I would reply, by only asking this one Queſtion; viz. How all Mankind come by all that Good? have they it by the Covenant of Grace? or by any other Covenant or Promiſe diſtinguiſhed from and independent upon the Covenant of Grace? or have they it by. a mere reſultancy from Chriſt, undertaking and performing his Mediatory Office?
1. I ſay, have they it by the Covenant of Grace? ſure that cannot be; for the Covenant of Grace is only actually eſtabliſhed between God and Abraham and his Seed in their generations. Behold, ſaith God, I eſtabliſh my Covenant between me and thee, and thy Seed after thee in their generations. Now if ſo be the Covenant of Grace had been afore eſtabliſhed with all Mankind, here had been no new Priviledge, or no Priviledge beyond what was common to Man in general, granted unto Abraham, or to any of his Seed. The eſtabliſhment of the Covenant with Abraham and his Seed in their generations, as contradiſtinguiſhed from the reſt of Mankind, evidently proves 'tis not eſtabliſhed with all Mankind; for then the eſtabliſhing of it with him and his Seed had been a mere ſuperfluous and inſignificant thing, ſeeing it had been afore eſtabliſhed with him and his Seed as of the number of Mankind, and that in the ſame ſenſe, and with the like advantage both to him and them as now it is. How far the Covenant is conditionally made, or rather offered to all Men concerns not our preſent purpoſe; ſeeing as ſo made or offered, it actually conveys not the Good promiſed to any, untill themſelves have performed the conditions of it: But that it is actually made, or entred with all Mankind as ſuch, is not only deſtitute of any proof from Scripture, but is directly contrary to the whole tenour of Scriptures. The Gentiles are ſaid to be ſtrangers to the Covenants of Promiſe antecedent to their Faith in Chriſt, and thereby becoming Abrahams Seed. The Promiſes are ſaid to be made to Chriſt, and conſequently appertain to Men only as in him. Hence taking hold of the Covenant is made neceſſary to a right to the Promiſes. But to inſiſt upon this may well be accounted ſuperfluous, as being a denial of what no body hath affirmed. Now then, if ſo be the Covenant of Grace, (wherein all the Good aforementioned is contained) be not actually entred and eſtabliſhed with all Mankind as ſuch, then neither all, nor any part of that Good can be come upon all Men, merely as ſuch by the Covenant of Grace.
2. Have they it by vertue of any other Covenant or Promiſe contradiſtinct from, or independent upon the Covenant of Grace? That cannot be, becauſe no ſuch Covenant or Promiſe is to be found throughout the whole Scriptures. Let any ſuch Covenant or Promiſe be ſhewed, and it ſhall be attended to. The only Scripture (ſo far as I can call to mind) that gives the leaſt countenance to this ſuppoſal, is Rom. 5.15, 16, 17, 18. But to that I ſhall only ſay two things. Firſt, That the Apoſtle's bare uſing of the univerſal Particle all, is too weak a ground to lay ſuch an Aſſertion upon, eſpecially when no Covenant or Promiſe can be found, by, or according to which the gift there ſpoken of is conferred upon all Men; And ſeeing it is evident that that term is ſometimes uſed, when yet it is to be interpreted and underſtood in a limited ſenſe, I need not cite places to thoſe that are at all acquainted with the Scriptures. Secondly, I anſwer, that the Apoſtle's deſign is not to ſhew that the free Gift by Chriſt is of equal extent in the Donation of it with the condemnation ariſing from Adam's ſin: but his deſign is to compare Adam's ſin, and the purchaſe made by Chriſt, in regard of their reſpective efficacies, or in point of their reſpective cauſalities, or power to produce their different effects. In brief his deſign is only to ſhew, that ſeeing the offence of one Man, viz. Adam's, was effective of the condemnation of all his Poſterity; then the Grace of God and the Righteouſneſs of Chriſt, (who is not merely Man, but God-Man) muſt needs be more effectual for their Juſtification and Life, who have an Intereſt in, and Union with him. That this is the Apoſtle's deſign, appears two ways.
Firſt, From his aſſignment of a preheminence or ſuperabundance to the Grace of God and this free Gift by Chriſt, above what is predicable of the Offence of Adam; which muſt needs reſpect the power and efficacy of the Grace of God and the free Gift by Chriſt to juſtifie and ſave; and of the Offence of Adam to condemn: for if ſo be we conſider the Perſons upon whom condemnation is come by Adam's Offence, and the perſons upon whom the free Gift is come unto Juſtification of Life, no ſuch aſſignment of a preheminence and ſuperabundancy to the Grace of God and the free Gift by Chriſt could be made, inaſmuch as that condemnation is come upon all by Adam's Offence, and the free Gift can come but upon all. And where the Objects and Perſons concerned are of equal extent, no preheminency can be aſſigned with reſpect unto them.
Secondly, This appears from the Apoſtle's variation of his phraſe from many to all, and again from all to many, which plainly ſhews he had not ſo much reſpect to the Perſons upon whom either Condemnation or the free Gift is come, as either to the things come upon them, or to the cauſes and means, from whence, or whereby thoſe things are come upon them reſpectively.
Thirdly, I anſwer, Though the Apoſtle tells us the free Gift is come upon all to juſtification of Life; yet he tells us not how, or in what ſenſe, or upon what terms it is come: He may only mean it is come upon all in reſpect of the conditional offer and tender of it: So we may underſtand that of the Apoſtle, Tit. 2.11. The Grace of God hath appeared, bringing Salvation to all Men, for ſo the Greek exactly runs. The Grace of God hath brought Salvation to all Men in regard of the offer and tender of it, Preach the Goſpel to every Creature: See the like paſſage, Rom. 3.22. The Righteouſneſs of God is revealed to all: So here the free Gift is come upon all, that is in reſpect of the offer and tender of it. For the Apoſtle may ſuppoſe the condition already performed, and only intend its being come upon all them that believe, according to that of the Apoſtle before mentioned, The Righteouſneſs of God is manifieſt unto all, and upon all that believe, and there is no difference: So here the free Gift is come upon all to juſtification of Life, viz. upon all that believe, and there is no difference. From the whole we may evidently ſee, this Scripture will not prove what is affirmed, viz. That all Mankind, and that univerſally as born into the World, are freed from the condemnation of the Law, and reſtored to a ſtate of Favour and Life by Chriſt: So that as the Covenant of Grace is not entred with all Mankind in general; ſo there is no other Covenant or Promiſe recorded, or mentioned in the Scriptures, by vertue of which any one, much leſs all Mankind, can have the Good aſſigned to the Infant-ſeed of Believers granted to, or ſetled upon them.
Thirdly, Have they it by a mere reſultancy from Chriſt's undertaking and performing the work of Mediation? Sure the groſſneſs of ſuch a ſuppoſition renders any reply to it ſuperfluous. It would be a mere loſs of time to ſuppoſe that which is of it ſelf too abſurd to be affirmed by any. To put then a period to this, If the Covenant of Grace be not actually entred with all Mankind, and that as ſuch; If there be no other Covenant or Promiſe to be found in Scripture, by vertue of which any unintereſted in the Covenant of Grace can lay claim to that Good and thoſe Benefits and Priviledges granted to, and ſetled upon the Seed of Believers, as Conſederates with their Parents; If that Good, and thoſe Benefits come not upon any by a mere reſultancy from the Death and Sufferings of Chriſt, without the intervening of ſome Covenant or Promiſe; then there is no ground to affirm, that the Seed of Believers have as under the Covenant ſigned and ſealed by the Sign and Token of it, nothing but what is common to Mankind in general. Only let me add, what will be the caſe of all Infants born of Unbelieving Parents, and dying in their Infancy, and how God will deal with them in reſpect of their eternal ſtates, I ſhall not determine. This is all that I affirm, that as to what God hath revealed in his Word, the Good, Benefits and Priviledges aſſigned to the Infant-ſeed of Believers are peculiar and proper unto them, and not common to all Infants in general, they only having an actual Intereſt in the Covenant of Grace; and conſequently as they alone have a right to the Sign and Token of the Covenant, ſo an unſpeakable advantage by that their Covenant-intereſt, and the Application of the Token thereof unto them, above what all other Infants, as to what the Scripture reveals, have. But let that ſuffice for the ſecond Benefit or Advantage accrewing to the Infant-ſeed of Believers by the Application of the Token of the Covenant to them upon a precedent Intereſt they have in the Covenant it ſelf.