Chapter VI
That two things are intended in that text of I Cor. VII. 14. What God s
thoughts are of believers children, and the ride by which he would have us
to judge of them. What is the judgment we are to have of the children of
godly parents upon this declaration of God concerning them, that they are
holy. To what extent this proposition is to be amplified: that it is not
meant universally of all, but indefinitely of some only, though the greater number. What agreement and harmony there is between our judgment of
the holiness of believers children, and what in reality of the event proves true
concerning them.
This being thus gained, that evangelical holiness of election and regenera
tion is here meant and intended ; now it may be further considered as a
ground for a further inquiry, that these words, their/ children are holy, may fall under a double distinct notion or consideration. Either,
1. They may be taken as looking upwards, as wherein God expresseth to
us his own thoughts about such children, who are or shall be really made
holy by him, and whom the Holy Ghost, when he speaks it, hath only in
his eye and intent, though he points to the whole lump. And so taken, the
words respect wholly and only the reality of the thing in the event; that is,
462 OF ELECTION. [BOOK Y.
only the true holiness of those children who are so indeed, or those children
only of such parents who shall surely be made holy.
Or else, 2, the words may look downward, as importing a duty on our
parts, and declaring what God s will is that we should think of such children ; both in our judgments to account them holy, as a thing meet for us to think
of them ; and upon that esteem to carry ourselves towards them as towards
saints, and to perform such duties to them as they are capable of, and as
are due to such saints. In a word, in the one sense they may be supposed to declare God s mind and thoughts concerning these children themselves and their estates ; in the other, they declare his mind about us, and what our duty is to think of them. In the one, they are a mere simple expres sion of God s unto us ; in the other, they become a rule to guide our
thoughts concerning them.
Now these are two distinct things, and will much vary the case ; for
whilst God speaks the one, he hath in his eye only those very children whom he makes holy, if the words be taken as a declaration of his thoughts. But in the other, as he lays this duty on us, he hath every child of a believer
in his eye, so far as to enjoin us this duty, to think any one in particular, though not all in general, to be holy ; even, therefore, because that God
expresseth his own thoughts so indefinitely and reservedly, as that we know not whom he means, our duty is, to think so of any of them. Now, that both these are here intended is evident.
1. That the apostle should speak these words in relation to our judg ment, and intend them as a rule for it, this seems very manifest ; for unto
the judgment or sentence which the word pronounceth of things, are we to conform our judgments. For revealed things belong to us and to our chil dren : Deut. xxix. 29, The secret things belong unto the Lord our God : but those things which are revealed belong unto us, and to our children for
ever, that we may do all the words of this law. Wherefore, seeing God in
his revealed will hath declared thus concerning them, the least that can be
judged to be the meaning of it, must needs be, what God would have us to
think and judge ; as the apostle says of the Philippians when he had called them saints : Philip, i. ver. 1, Even as it is meet, says he, for me to think of you all, ver. 7. I may allude to what was said to Peter : Acts x.
15, What God calls holy, call not thou common or unclean. God often
speaks of things in Scripture as we do, or as we are to judge of them : De
stroy not him for whom Christ died, Rom. xiv. 15. It is not meant of a
destruction really, for none of those can be destroyed, but we are to judge
it such, and look on it as such, according to what our action tends to, and
to forbear such and such actions which look as if they would destroy him.
It is evident also in this, that the apostle s scope is to give such a like
title or badge of difference between believers and unbelievers children,
according to the different state of the parents in spiritual respects, as useth
to be given to all sorts of children, according to the different ranks of their
parents in worldly respects ; which badges, we know, lie in esteem, and it is the intent of them, though withal they carry a reality of honour and posses sions with them. And therefore, as men, or as we, when we speak of men
by the world s book or rule, do call and account the children of noblemen
noble, for they are to be reckoned such in their sphere; as Paul calls
Festus, most noble, Acts xxv. 26 ; so spiritual men and a church are here spoken to by Paul, to call and esteem the children of believers holy, and to account of them in their sphere according to God s book. He
writes here to the Corinthians as a church, thus to think of them, and so
to own them.
CHAP. VI.] OF ELECTION. 4G3
2. And then, secondly, that these words do carry withal in them an
expression of God s real thoughts and purposes about the state of believers
children, so as it is not a mere reputation holiness which we are to attribute to them, but a real holiness which God scatters among them, and that the
apostle hath in his eye. This is evident ; for God would not otherwise have declared or pronounced thus indefinitely of them that they are holy, nor given us such a rule to regulate our judgments of them by, nor called on us to believe and think so of them, if there were not something really peculiar in it ; if true and real holiness were not found more commonly and
ordinarily amongst them by virtue of their parents covenant, than amon
any other sort of people in the world.
For, first, God useth to call things as they are.
Secondly, His revealed will is not wholly wide from his secret will, nor from the truth of things in the event. In his revealed, he always declares
only that which is ; he never gave promise but it had a reality answering
it. Never any special promise, as this is, but something more special was
in it. His secret will and his revealed will, do one come near the other ; there is a ground of truth in the one, for the revelation made in the other.
Thirdly, For us to give the title of holy unto any, is to give the name of
the Lord to them, which he would not have his church led into the error of
taking in vain.
Fourthly, Nor would God give a title wholly without the real thing ; he would not have given a peculiar title of holiness to these children, if he had not bestowed the thing itself more ordinarily upon them, than
upon any or upon all sorts of people else in the world. He would not
speak of them, and in title set them up as great princes, if they had not
amongst them an inheritance and possession answerable ; this were to ex
pose his name to scorn.
Fifthly, Much less would he carry it as a special favour done, and privi
lege vouchsafed, peculiar to the parents because believers, if it holds not
really true of their children in some eminent manner ; it were otherwise a
disprivilege rather, for it would expose them to a greater mockery and misery.
Now this double consideration and aspect of these words does afford a
just ground for these inquiries yet to be answered, both for the full clearing
this place, and also of the point in hand.
The first query is concerning the judgment which we are to give. The second is concerning the extent of the reality itself, how far this pro
position reacheth, that children are holy ; whether it be indefinite or universal. The third is about the reconciling of these two together, and making an
harmony between them ; and this, for that the judgment that we are called to
give, namely, that they are holy, will be found larger in extent than the reality.
1. For the first, namely, our judgments. Three things are to be inquired
into about it.
(1.) The terminus or object of our thoughts, or thing that we are to think
of them, and attribute unto them ; whether we are to think every infant
really holy, or outwardly only.
(2.) The subject that this our judgment is to be termined upon, why in
fant children should be intended rather than those of riper years.
(3.) The manner of it ; what kind of judgment or esteem it is, for the
act itself ; whether in charity only to be exercised, or in assurance.
(1.) For the terminus or object of our thoughts, it is real holiness ; that
is, which we are to think real and true. Some divines have said, that be
cause the church was to judge any such child holy, though all were not so
that therefore it is but a reputative holiness, and an outward sacramental
464 OF ELECTION. (BOOK V.
holiness, that we in our judgments are to give them. But they are mis taken ; for though in the event indeed it proves in many of them but a reputative holiness, and only in esteem, yet still so as the terminus of the church s judg ment, or that holiness which they are in their judgments to attribute to them
is true, real holiness ; but it is called reputative only in respect to the event, in that we should attribute true holiness to those who prove not so ; yet
still the holiness we are to think in them is no other than real to our thoughts ; even as it is in our judging those of riper years to be saints, when ad mitted into churches, it follows not that it is a mere outward holiness that
is to be the terminus of our thoughts, or that which we are to content our
selves to find in them, but that they are truly and really holy. Though in the event it proves no other in many than an outward titular holiness, yet the holiness we pitch upon, and aim at, and judge of, and embrace men for,
is a holiness to our judgments real. Outward ceremonial holiness, such as was among the Jews, and by them professed only nomine tenus, was a type, and is now vanished. But the holiness here (whether you take it as it is the terminus of God s thoughts declared, or of our thoughts enjoined us) is
still real, namely to our thinking, though we be often mistaken.
(2.) Secondly, For the persons whom we judge thus. That infant children of believing parents are rather here meant, than those of riper years promiscuously, as the subject of our judgment, is evident.
[1.] Because the only ground of pronouncing them holy is, that they are
their children. It is (you see) not put upon any qualifications, or signs, or
effects of grace manifested ; and though they be their children, we cannot
say they are holy, if come to riper years, unless they hold forth a work of
grace, as Timothy did, concerning whom the remembrance of his faith was
the ground of Paul s persuasion, though the same in his mother and grand mother added a confirmation thereunto, 2 Tim. i. 5. If he had said upon this ground, they are elect, then those of riper years, though uncalled, might have been included ; but he says, they are holy, for their present state, which is more.
[2.J And secondly, this is consonant to reason, for there is, nor could be
any other rule to judge of infants holiness than this of their parents cove nant ; but for those of riper years there is another rule, so as either they are altogether excluded from this judgment, or else principally meant. Others stand upon their own bottom and testimonial for our approbation of them ; but these poor lambs have nothing to shew for it, but that they are their children ; neither could there any other rule have been given about them.
("3.J And thirdly, add this moreover to it, that it was as meet there should be some ground, or rule, or warrant for us to judge and esteem them to be
holy (so far as to perform all such dues to them, as belong to saints of their
age), as well as a rule for those of riper years.
~For,Jirst, seeing God hath such a number of elect among them, who make
it may be the greatest part of his church (I mean those of them that die, who are as many as those who live), it was meet that they should be so
judged, that so God might have the glory of his election among them
acknowledged.
Secondly, Seeing he on purpose drew them through their parents loins, as a respect unto their parents, it was meet that they should have a ground of
faith for them, that so they might not lose the comfort of it, nor God the thanks from them.
Thirdly, In respect to the children themselves that are elect, that they that are so might not want their due honour and esteem, but be owned
CHAP. VI.] OF ELECTION. 465
among their brethren for such, neither want a visible means of blessing and testimony of God s favour to them.
(8.) Thirdly, If the question be made, what manner of judgment this ought to be, I answer,
[1.] It is not a mere judgment of charity, in that sense that such a judg ment is vulgarly taken in, which is,
First, When we cannot absolutely say the contrary, but that such an one
is holy ; and therefore men usually think themselves bound to call and account such an one to be a saint, though they know nothing out of which
to make up such a judgment. But that is not ground enough to judge one a saint, nor to account children holy ; for in calling one a saint or holy we
give a testimony, we do statuere, and affirm, and that must always have a
positive ground, not a mere negative. Yea, of all men and of children, we do know enough to the contrary, namely, that by nature they are unholy, and conceived in sin. There is a prejudice laid in, and therefore something must come between that is positive, to take it off, and to give some evidence
persuading us that one is holy and sanctified ; our charity otherwise is not to think so. It is true,
* charity believeth all things, but then first it must have had a ground to believe well of a man ; the thing must be credible, it must be an object of faith that may draw forth an assent, and then charity
is to help faith, and not to be suspicious. But upon a mere knowing no
thing to the contrary, for to begin to believe a thing, is not faith but folly.
Secondly, Men take the judgment of charity for a mere it may be ; what may prove so or so in the event, they think in charity they are bound to
believe such. But when the apostle here calls us to judge believing parents children holy, it is a further thing than an it may be, and so than such a
kind of judgment of charity. The apostle, you see, says of such chil
dren, they are holy, which is more than an it may be, and of other chil
dren he says they are unclean ; and yet with such a judgment of charity we are to think of all children, that it maybe they may be holy. In the
16th verse, speaking of the conversion of the husband, he saith, What
knowest thou but that thou shalt save thy husband ? But here of the
children he says more, he says, they are holy ; and not only, what
knowest thou but that they may prove holy ? A what knowest thou is the
ordinary judgment of charity, but now know I, it is meet forme thus to think,
is the judgment that we are called to, Phil. i. 7.
[2.] Therefore, secondly, it is a judgment of faith joined with charity, which believeth all things, where a ground is given so to believe and judge,
as here the word doth suggest a ground, so to believe of believers infant
children ; it is, I say, a judgment of faith, which conforms itself to the
word, which judgeth, and giveth, and terminateth its thoughts on what the
word says, not once daring to think the contrary. I call it a judgment of
faith, in difference not only from that other, but from a judgment of sense or
experience ; for such is the judgment we have of men grown up unto riper
years, for which the word gives abstract rules to judge of saints by, and we
use spiritual judgment or discerning to apply them ; so that in the applica
tion unto the persons it is a judgment of experience. Men shew us their faith
by their works, and so we out of experience judge them holy, according to
such rules as the word gives to judge of men s works by ; within the com
pass of which rules many who are not saints may come, and so pass with us.
Thus Paul s persuasion of Timothy s grace was a judgment of experience
2 Tim. i. 5, And I am persuaded (speaking of his grace) dwells m thee
also ; calling to remembrance thy faith and tears, ver. 4, 5, it was upon
VOL. IX. G 8
466 OF ELECTION. [BOOK V.
reviving the experience he had had of him. Now this judgment we cannot have of infants, though this be the more satisfactory judgment, I grant, whenas men grown up do shew themselves to be saints, for experience added
to faith in our own selves helps and confirms it. Yet the judgment here
called for is in this a judgment of faith, that therein we give up our judg ments to what God promiseth of them, and declares about them, although we see nothing whereby we should be induced to believe so of them. And
* thing not seen, resting on the word, confining our thoughts, and terminating them to what God hath declared, till we see
so it is of mere faith of a
the contrary, and not a mere judgment of charity ; for such we ought to have of others children, of whom we as yet do see nothing to the contrary, and who may be holy for aught we know ; but here God hath put a differ
ence, and pronounced the one holy, and the other unclean. God s word comes in to terminate and confine our judgments concerning them to holi
ness ; not so of the other.
[8.] And yet, thirdly, when I say of faith, I mean not a faith of assurance ; that is, not such as whereby we believe it so certainly and infallibly of every child in general, or any in particular, so as to say, we know the thing cannot
be otherwise ; but such a faith as makes us suspend all thoughts to the
contrary, resting in what is revealed for us to think, and waiting till God
reveal the contrary, and so far in the mean time to judge them saints, as that
it should bind our consciences to perform all duties to them, as unto saints. For it is even so concerning our own estates, when we want faith of assur
ance, yet God calls us to have a faith of waiting and expectation, that our
estate may be holy, when yet infallibly we cannot affirm it ; and accordingly we are to pray, and to give thanks even as persons holy, and to come to the sacrament of the Lord s Supper upon such a faith ; and answerably hereunto we are to bring these children unto the sacrament of baptism upon such a
faith also.
So that, as it is less than a certainty, or an infallibility, so it is more than an it may be, and than a mere hopefulness. It is a faith of waiting and
expecting that it will be so, not only that it may fall out so, yet so as
* it
is meet for us to think so ; for we have a rule and ground for our so judg
ing, though not infallibly, for the thing itself in the event.
Thus we have despatched the inquiries about that judgment which is to be
taken up by us.
2. Now then, secondly, let us inquire into the extent of the reality of this
holiness, and of the proposition here as it respects the truth of holiness
wrought in such children. This proposition here, that their children are
holy, if so understood, is but an indefinite proposition, not universal, yet coming near to an universal, and so more distinct and express than any other
promises given to any sort of men ; that is, it is not to be understood that God does certainly and infallibly sanctify all and every one of their children, but that he sanctifies some of them, yea, more of them than of any other
sort, but how many we know not. An indefinite proposition is less than an
universal, for it intends but some, not all, yet not naming or defining those some in particular, we cannot discern them from the rest ; but it confusedly, and in the lump, says it of them all, as when it is said, Christ came into
the world to save sinners. It is not an universal proposition, for he died
not for all; nor a particular proposition, for he names not, nor defineth
ir/iom, but indefinitely speaks it of sinners, in a middle unlimited sense, between both.
I will explain this assertion by these three things.
(1.) You must know that all God s promises given unto men in his
CHAP. VI.] OF ELECTION. 4G7
revealed will are but indefinite expressions of his decrees and purposes. God having in his decree culled out of mankind certain persons whom his love was pitched upon, hath therefore given an indefinite promise or expres sion to mankind, that he will save sinners ; and again,
* Peace on earth, good will towards men, Luke, ii. 13, 14. And the difference between those
his decrees, and these his indefinite promises, is but modalis ; for whereas in
his secret will, and in the book thereof, he hath named the persons who, and who not, he in his revealed will, and the book thereof, hath concealed the names of the persons, and declared his purpose indefinitely only
* good will to men; not to all, but to some of mankind, confusedly and in the
lump, not distinctly. So as God s secret and revealed will do still coincidere,
they come all to one. There is plain dealing in it ; in his indefinite promises he means those, and those only, whom he hath chosen ; only he conceals
their names, that all may consider it. Now, further, for a more special direction to find out where God s elec
tion runs, look what sort of men it hath pitched upon most, those these
indefinite expressions and promises do single out, and point at as the lump wherein election lies ; so that some promises are like the star that led the
wise men to the very town where Christ was, so they do direct us to the
lump or mines of election, they are the directory stars of election ; as when
it is said, God hath chosen the poor of the world. So also, God having elected out of Seth s posterity, and rejected Cain s, his promises were given to Seth, not to Cain. When the Jews were the golden mine of election,
theirs were the promises and adoption, yet indefinitely made to them : Rom.
ix. 4, Who are Israelites ; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God,
$ and
the promises. But when the Gentiles came in, and of them all nations,
then God broke up the mines of election, and declared that he had elect
among all nations the whole world over. And when the time came that the
shoals of election was to be made up out of all nations, then was that com
mission given, Go teach all nations, &c., Mat. xxviii. 19, and not till then.
This James gives as the reason of that promise in the prophets about the
calling of the Gentiles : Acts xv. 16, Known unto God are his works from
the beginning. It comes in to this sense (his scope being to expound a
promise in the prophets to be meant prophetically of the Gentles in those
times), God knowing what he had to do, and whom he had chosen, and
knowing that in these times his elect were all the world over, hath accord
ingly shaped the promise to his decrees, and given the promise of calling the
Gentiles unto these times ; whereas before, whilst election was only among
the Jews, the promises were confined to them. So that God s promises,
like that star, do still point out to election, and do remove as election doth.
And so here is a promise, you see, stands over the lump or mass of believers
children ; yea, a special star on purpose, like a hand in a margin, points
at them above all mankind beside, because among them election is most and
chiefly to be found.
(2.) Secondly, To this purpose consider that these indefinite promises, or
expressions of God s decrees, unto men, and to several sorts of men, though
they be all indefinite, and not distinctly and particularly naming the persons
yet in respect of this their designation, some of them are more express and
particular than others. There are several degrees and latitudes ot them:
some do more confusedly and widely point out these elect, some more nearly
and distinctly; some take a greater compass, some a narrower ;_ some speak
more remotely, others with a more special and nearer designation. I may
express it under that distinction you read in Eph. n. 17 and Isa. Ivii. 19,
468 OF ELECTION. [BOOK V.
some are afar off and some are nigh. The promises given the Gentiles were more remote, and far off; for there were such multitudes in all nations, as
to make promises to some of that multitude was very remote, it being as if one should speak of gold mines in the West Indies, not defining where ; which how wide an expression were it, and how far off should such an one
! But if he should say there -are abundance of great mines in the
speak
land of Jewry, even within that little compass of people, how nigh should he speak, and how nigh would every man of them that had fields and pos sessions think himself of the possession of a mine ! This were a near defin
ing of them, though with some indefiniteness, a contracting them within a narrower circle; but if a family were designed, as the house of David, like
the naming of a particular field where these treasures were hid, this were
yet more near, yet not perfectly and distinctly defining, yet within a little. Now, in such several degrees of indefinites, more or less, hath God been
pleased to reveal himself and his decrees according to his good pleasure. See it in the first promise given, the promise of the Messiah; how vastly in
definite was itl The seed of the woman; it took in all mankind, and pointed out one man amongst all. How far off was this from directing how to find who this was ! The next promise was more definite, and contracted to a narrower compass, even to Abraham s seed, cutting off all nations and
families besides, and yet further contracted to Isaac. Isaac had Jacob and
Esau; Esau was cut off, and God limited it to Jacob; but he had twelve
sons. Now, hqw indefinite is the promise again become! Then it was
confined to Judah, but Judah had many families; then it was contracted to David s, and to Bethlehem the city of David ; and then, yet nearer, to a virgin of the house of David, a virgin shall conceive a son; and there the star
stands even over that field and womb where the Messiah was laid. So in
the choice of David to be king; first he makes an indefinite promise of the
sceptre to Judah, which naming of the tribe was remote, even one amongst thousands. Then he names the family: 1 Sam. xvi. 1, I will send thee
to Jesse the Bethlehemite, for I have provided me a king among his sons. This was still indefinite, but very near, for it was one among seven ;* and
yet Samuel bids sanctify them all, and that they come to the sacrifice, ver. 5, for he knew not whom it would fall upon. Thus it is in the case in hand in
the promises of salvation, in which election is more or less indefinitely pro pounded. That promise, peace on earth, good will towards men, Luke
ii. 14, was very remote, and yet was a true expression of God s decree, that he had chosen millions of men, not angels; but then it came to the Jews:
I am not sent but to the lost sheep of Israel, says Christ, Mat. x. 6, and
* ye are the children of the prophets, and of the covenant ; unto you first God
sent his Son to bless you, Acts iii. 25, 26. This was near ; but when it came to such as were converted Salvation is come to this house, Luke
ix. 9; Thou shalt be saved, and thy household, Acts xvi. 31; yea, your children are holy it comes so near, that he indefinitely pronouneeth them
truly holy upon it. In that heap or lump of believers children, there is so much wheat of election, and so little chaff comparatively to it, as he ventures
to call the heap holy.
(3.) For, thirdly, if you examine it, you shall find that there is no pro mise of salvation to any sort of mankind so near an universal promise as
this is; and therefore it is justly the peculiar privilege to this sort of man
kind, believers children, to be accounted holy, it is so near, so distinct a
designation. For,
[l.J That to mankind, and to all nations, reaches one of an hundred thou-
* Qu. eight ? ED.
CHAP. YL] OF ELECTION.
sand; and where there is an hundred thousand to one, there is no reason that all should be accounted holy for the sake of those elect ones.
l God hath chosen the poor of this world, James ii. 5 is nearer, but not so near as to pronounce them holy upon it : for the poor are the greatest part of mankind, and the elect but as an handful among them, it may be one among a thousand; and though there are not many rich or noble called, 1 Cor. i. 26, and so. more of the poorer sort than of the rich, yet this was still too large or indefinite to design election forth, for the poor are an hundred times the greater part of mankind. And so though there be fewer elect among the rich, yet it is because indeed there are fewer of mankind that are rich, wherefore the account may come near unto one in this respect. As many of the rich, comparing number to number, may be elect as of the poor, only the poor being so much the greater number, there are the more of them elect. But none of the designments are near enough to be cognisances of election, nor to know love or hatred by.
[2.] That the promise to the poor
But this of being children of believers is so near, this lump contains so much of election in it, as that whereas all others are ten thousand to one, this is but as two to one, yea, it may be the most, it may be all in some families. So that God thought good to make this an outward badge of holi
ness, for the church to account them holy upon it. It is not here, as among Jesse s sons, one of seven ; but it may be (and sometimes falls out) seven to one of them prove godly (notwithstanding Samuel bade all Jesse s sons sanc
tify themselves upon it and come to the sacrifice, 1 Sara. xvi. 5). And God, to whom his decrees, and works, and where his elect lay, were known from the beginning, hath pronounced them to us in an indefinite proposition, to be holy, and bidden us to sanctify them all, and bring them to the sacrament of baptism.
Thus you see how far the reality of the thing itself, it is an indefinite
proposition, that their children are holy and elect; and yet not of that vast
indefiniteness that other promises are of, but exceeding near to a particular designment, and of all promises the most express.
8. Now, for the third and last head propounded, for the making up an har mony between these two, namely, the reality of such children s holiness in
the event; and, secondly, the extent of our judgments about such children s
holiness ; as also between God s revealed will and his secret; these things may be said,
(1.) That if these two, the extent of the reality itself and our judgments, be singly and alone compared together, they will never be commensurable,
as made up even and adequate each to other. At the latter day, when our
catalogue of saints, whom we judged such, shall be brought in, it will be
found much larger than God s, and that we did set down ciphers for figures ; and so our account, numerically taken, will fall short of God s.* This must
be acknowledged, that an arithmetical harmony can never be made between
these two.
(2.) Yet, secondly, we must withal consider, that between these two even now mentioned there comes a middle, put by God between both, namely,
that same indefinite revelation of God s mind to us, both about these chil
dren s holiness and about what is our duty to think of them. And take that
in with the other two, and between all these three compared one with an
other, there will be found some kind of harmony; for you shall see that this
indefinite expression of God s mind differs not on God s part from the reality
of what in the event falls out; and also that this his revealed will about them,
* Qu. God s account, numerically taken, will fall short of ours ? ED.
470 OF ELECTION. [BOOK V.
and his secret will towards them, come all to one, and so that they two agree. And you shall see withal that this our judgment of each children s holiness is but rightly conformable to that indefinite expression. And therefore, see ing they agree in this third, they must in the end meet together ; for qua conveniunt in aliquo tertio, inter se conveniunt.
To demonstrate this of each severally. In God s relation there are two parts distinctly to be considered (as hath been said)
: 1. A declaration what his own thoughts are of such children indefinitely delivered.
2. A rule thereupon given us, what our thoughts should be of each child : we are to think any of them holy.
1. Now for the first, consider it as a declaration to us of God s mind about them, and there is no dissonancy at all between this his declaration and his secret will.
For, first, God speaks but the truth of what he hath purposed, and that truth is adequate to his decree, his speech is no larger than his meaning ; because, according to his secret will, all such children are not holy, there fore he says not that all are holy, but he speaks indefinitely, tlwy are holy ; yea, himself hath in his eye those very children only whom he really intends to make holy. He can truly say at the latter day, when he shall have all about him, I meant these, and no other. Only indeed, for the present, he does not distinctly declare his whole mind to us, by telling us particularly who they were.
Yea, and secondly, it became him so to do. It is meet and fit that the great God should thus reveal his mind unto us ; for he speaks but like himself, even as the only wise and great God, in his distances to us, who are not (nor was it fit that we should be) of his privy council. It is his distance and his glory to conceal a matter, as Solomon says, Prov. xxv. 2 ; even as it is of a wise, great king, who will reveal so much of his mind as shall serve to set his instruments on work, to bring about the design which he hath in his thoughts, but reserves the rest to himself. Just so does God here, not telling us how many, or who these holy ones are, but points to that lump as holy, so to set us a-work to bring them all to the ordinances, that he may bless those unto whom he intends a blessing ; so as this inde finite declaration disagreeth not from his secret will, but withal hath a fitness and a decorum in it, becoming the great and wise God. 2. And for the second, that upon this his indefinite declaration, there should be a command given us, to think any one of them holy, with such a judgment as is before (and shall be afterwards) declared, there is no disso nancy at all in this neither.
For, 1, this ariseth but from a necessary conformity of our judgment to the indefiniteness of God s declaration of his mind ; for when God speaks indefinitely, it becomes us to judge indefinitely, and to do that duty which upon such a judgment is due to them from us. If God think it meet thus to speak of that lump, it is meet for us, without prying into his secrets, so to judge of any one in particular, though not of all in general. It is but righteous for God to require it, and a due from us to be given them ; so that, as I said of the former part of this revelation, that God spake truth, and nothing but the truth, though not the whole truth, in that his indefinite declaration of his mind about them, so I say of this second part, that that respects our duty, that God commands in righteousness, when he requires us to think so of any one of them ; for this to be our duty ariseth naturally from the indefiniteness of God s expression about them. Even as it is God s will, that we on our part should pray for any man that he may
CHAP. VI.] OF ELECTION. 471
be saved, because God hath indefinitely declared his mind, that he will save some of all sorts : as 1 Tim. ii. 1, 2, 4, I exhort therefore, that, first of all,
supplications, prayers, intercessions, and giving of thanks, be made for all men ; for kings, and for all that are in authority ; that we may lead a
quiet and peaceable life in all godliness and honesty. Who will have all men to be saved, and to come unto the knowledge of the truth.
And thus, whilst our thoughts conform themselves to that rule, there is no dissonancy neither, from God s mind, as it respecteth our duty, although we in our thoughts should judge some holy, who are not so in his intention ;
for the immediate rule unto which our thoughts are to be conformed, is not God s own secret purpose, so as we should think just as God thinks of every
one, or else our thoughts would be unrighteous ; but God s revelation of his
thoughts being only indefinite, does rather call for this at our hands as a
duty, and it becomes meet on our part to think any one of those children
holy that are presented to us. Now the truth or righteousness of things
lies in a conformity to their immediate rule ; as the rule of speech is not
immediately the truth of things themselves, but the truth of the apprehen
sion of him that speaks it, that he speaks but as he thinks, and ought to
think. So is it here. So that, for the reconciling of all, consider but three things drawn out of
what was last spoken ; unto which I shall add a fourth.
First, Where the variation of our judgments herein from God s thoughts does first come in, from whence it is that they prove uneven : that it ariseth
merely on our parts, and, as it were, upon a second remove ; and, indeed,
from the unmeetness that God should tell us all his mind, and the uncapable-
ness of us to know it. And so, secondly, that the rules whereby we are left to judge of their
estates must necessarily be larger than the reality ; so as, if God would
require us at all to judge any of them holy, and upon that judgment to per form such and such duties to them as to saints, then the rules given us by God therein must of necessity be larger than the reality in the event will
prove to be, seeing we could not know men s hearts, nor was it fit that God
should design the persons by name. Thus it is in judging them of riper
years. The rules by which God hath commanded us to judge men holy, are
larger than what in the event proves true. Foolish virgins are judged wise
by us, as well as those who really are so ; and yet on our parts it is the will
of God that we should judge them holy. And though, at the latter day,
there will be found greater odds between our thoughts arid God s own
thoughts concerning men, yet still our thoughts will be found to have had a
true conformity unto what God s mind was, we should think ; and why might
not as large a rule be given to judge infants by, as to judge those of riper
years, that so we might be sure to take in all elect infants, and bring them
to God, though we bring many others besides? Even as by the rules
whereby we judge saints of riper years, we take in all elect, though many
other with them ; which is necessary if God will have it pass our judgment,
especially seein^ that concerning infants no other rule can be given
And so, thinly, consider that therefore there is yet a moral harmony
between our thoughts herein and God s mind about what is our duty ; though
not an arithmetical harmony between God s thoughts and ours Concerning
the children themselves ; which is sufficient, seeing revealed things only
to us and our children, and secret things to God alone, whose gloiy * lnd that there will fall yet a nearer harmony than
that simply moral one (which notwithstanding were enough to justify this
472 OF ELECTION. [BOOK V.
our judgment) ; for let our judgment be truly and rightly conformed to God s
revelation, and it will not in some respect fall much wide of God s own secret
judgment herein, nor from the reality of the thing itself in the event ; for
though it be true that the application of this revelation of God s by us, will be to many more persons than God intended, yet still if we do but conform our judgment unto God s revelation, there will arise such con
siderations from the manner of it as will rectify this calculation, and make
all even again.
For, first, if our judgment of such infants be truly conformed to God s
indefinite revelation as its rule, then, though we come to particulars, and count these infants one by one, we do judge of any one, and so (by induc
tion) of every one of them, because God hath spoken it indefinitely, yet when we take them again into a general consideration in the lump, we withal
judge, that not every one of them are holy, but, on the contrary, that many
of them are unholy ; and thus because God hath not universally spoken it
of all, but only indefinitely of some, so as, when our minds form up a logi cal proposition of these infants, binding them up in one bundle, and laying them on one heap, we then judge as God doth, that not all and every one
are holy, but some only ; but when we come to an arithmetical enumeration
of them, by judging as occasion is of this or that infant individually presented to us, then, indeed, we apply this to them, this infant we think holy, and so
that other, and the next no less. And so, indeed, though in our judgment given of them by retail, it rises to a larger sum than God intends, yet by that other judgment made by the great, there is an abatement given of an
indefinite number out of them ; in the whole mass of them we think many
unholy. And so, in the total sum, God s account and ours fall near ; yea, they jump one with the other, in that this judgment of ours being given of them in the gross and in the bulk, so as how many, or how few are such, we suspend, and leave a blank to set them down in as God s account at the
latter day shall come in ; so that, indeed, that sum which by parcels comes
to exceed, is by the great subtracted from, and in the end all made even ; and we come to be mistaken but about this or that person, not in the
total sum, or upon the whole. In a word, the variation is but our several
ways of account. Cast them up one way by induction, or particular enu
meration, and the number exceeds, but count another way, and it falls even. And secondly, for that mistake in our judgments in having applied it to
others more than are holy, there is yet an allowance given in the manner of our judging them, and so an abatement for this from the judgment itself, which also truly ariseth from its very conformity to the indefiniteness of God s revelation. For when it is so conformed, the judgment we pass upon any one infant is not of certain and absolute persuasion or assurance, such
as we have about our own estates when sealed by the Spirit, or such as we have of this truth, that every believer shall be saved : but it is an indefinite
judgment only of strong inclination, and expectation to see how God will
perform his word to this or that infant ; such as we have of ourselves in
case of our want of assurance. It is more than a simple it may be, or what
knowest tJiou ? as 1 Cor. vii. 16, for that may be said of any unbeliever s
child ; but it is with a hopefulness, much weight being put into the balance
to sway it that way, though not to down weight, to assurance, yet so far to
sway as to become a just ground for us to carry ourselves unto them, as unto actual saints, and so to put a difference between them and other chil
dren, as is proper to saints, even to honour them, esteem them, and bring them to the ordinances of baptism as due to saints. For so we are to do
to others of ripe years, when yet we have not a persuasion of assurance that
CHAP. VII. j OF ELECTION. 473
they are holy; and so also to ourselves. Now, for us to give them such a judgment as this, see how conformable and suitable it is to God s revelation, and what an harmony it holds with its indefiniteness, which is the thing in hand.
For, first, because God says not that all are holy, therefore conformably our judgments do not certainly think of any one infant that it is holy. If God had said all, we would have with assurance and a persuasion of cer
tainty said it of any one. But God s speech not stretching itself to an
universality, our judgment riseth not to an assurance.
Secondly, Because God hath said it but indefinitely of some, therefore our judgment is also but indefinite.
And yet, thirdly, because this indefiniteness is nearer to an universal, than limited to a few of them, therefore our opinions and expectations are raised to a greater hopefulness for any one that he is holy, than that he is not. It is more than an it may be ; for that answers to those large inde
finites spoken of sinners in respect of the rest of mankind, which because
they are a thousand to one, therefore we have an it may be answerable. But because election here contracts itself so narrowly, as suppose it may take two or three, therefore our hopes are correspondent, and do rise so high as to express a judgment such as inclines rather to their holiness than otherwise ; it casts the balance so far that way, as to bind us to deal with them as with saints. Yea, as I said, that God s revelation came a middle way between our thoughts and his own, so this is a middle kind of
faith between assurance and a mere it may be ; and that sufficient enough to
quiet the heart against all fears to the contrary, and to raise it up to a
special expectation concerning them to see how God performs his word ; there being likewise enough to warrant our applying the ordinance to them as due to saints. So then, this allowance being given to the judg ment itself, it comes to pass, that though arithmetically we give it unto more children for number than the reality proves, yet it is a judgment
spread so thin, that for the weight of it, it will be ad pondus, no more than
a judgment of certain persuasion towards a few. And so there is a geome
trical proportion still kept, though not an arithmetical.
. CHAPTEE VII.
That God orders his election, so as to run in a successive line from godly
parents to their children, does not infringe the freedom of election grace. That this his way of acting is consonant to all the principles of right
reason, and agreeable"with his other proceeding*. The admirable harmony which appears in all his dispensations towards men. How comely a pro
portion there is in this truth, that God should draw his election and series
of visible saints out of the loins of those who are such themselves, rather than
others of mankind, made apparent by a comparison of it with other dispensa
tions offree grace.
Now because all God s gracious dealings and dispensations, though most
free and arbitrary, are yet in wisdom so ordered, that they are consonant to
right reason, and though not founded upon it, do yet agree with it, we
therefore shall further clear these two things, and then we shall have,nmshed
this great point.
1. That God should choose the seed of his elect, and order electio
to run in a right line, is no prejudice at all to free grace shewn forth
474 OF ELECTION. [BOOK V.
in electing, neither contraries any other principles of his own which he
goes by. 2. It is most consonant unto, and falls in with, all other principles of right reason, and conformable to other of his proceedings.
1. First, It infringes not the freedom of his grace, and the principles he
goes by in election.
For, first, election is not founded on it at all, but ex mero Dei bene-
placito ; God in election not first considering those persons as children of such parents, as being the motive thereunto, seeing in election men came up before him as creabiles, as yet to be created, to such a glory as in heaven they shall have. That was the notion which they appeared to him
in. God looked to the end of his works at the beginning, in which he was
wholly and absolutely free, only ordaining they should go through this world as a passage to glory ; he moulded their condition here to many holy ends and respects, wherein his love should appear : as that they should be
ordinarily poor, not many wise nor noble ; that they should live in such
places, and come of such parents. These respects were not before election, to draw it on, but subserving it as means to manifest that his love the more. And such is this, that his elect should come out of the loins of his elect by his own ordering, which is a respect that manifests his love in electing the more, both unto the fathers and to the children, for which end he ordains
it, so as, in the execution and drawing forth his love, these respects come in, but not as grounds and foundations of it. And thus, in a true
sense, Rom. xi. 28, the Jews are said to be beloved for their fathers sakes, but not for their sakes elected.
Secondly, As election was free in choosing the Jews, and is free in the choice of those Jews who are to come, and yet God took in this respect too their fathers in it notwithstanding, so it is in ours, and so it goes not by birth as the moving cause, but as the subserving instrument or means to manifest that his love the more, both to the father and the child.
And therefore, thirdly, God oftentimes, if not usually, to shew his grace takes not all the seed : Do you say wherein have I loved you ; was not Esau Jacob s brother, yet I loved Jacob, and hated Esau ? Mai. i. 2. Now, secondly, let us consider what harmony in reason there is for this, that God should ordain the children of holy parents to be holy. Something to which purpose I have before hinted sparsim in this discourse, as,
(1.) That God hath implanted even in affection, yea the gracious affections of parents, the strongest desire of their children s salvation, next to their own ; and God knows the heart of a father, as having a Son himself whom he loves, and whom also out of love he chose and ordained heir of all things, Heb. i. 2. Therefore to comply with their desire of his own implanting, he hath ordered the corning forth of his elect in this world so as they shall rather issue out of the loins of his elect than of others, who would not have hearts to desire any such privilege for their children, nor would ever acknow
ledge it a mercy. It was indifferent in itself, through whose loins his elect should come, for that served but to bring forth men whom he would love ; and seeing it would be a gratification from God unto such parents, and but cast away upon others, he rather chose to bestow it upon his own, rather than others.
(2.) And secondly, this is a blessing and privilege more than merely outwards, or which extends but unto this life ; it is a spiritual blessing, and reacheth to
eternity, and of its comfort the inward man is only capable. All spiritual affections of love to others, though drawn forth in, and by, fleshly relations, will continue for ever ; so what spiritual love hath been drawn out between
CiiAP. VII.J OF ELECTION. 475
man and wife will continue in heaven, as it is an honour to Christ for ever :
* Lo I, and the children whom thou hast given me ; and to ministers their converts are their crown in the day of Christ, and so likewise are such
children to such fathers. It had been a small thing to Abraham to have been counted the father of the faithful, if his comfort from it had been but what he had when he was here, and saw none but Isaac and Ishmael of his
seed ; no, it is yet to come, when at the day of judgment he shall see so many of God s beloved ones to have been taken out of his loins.
(3.) On God s part, it became him to do this favour for his children, for
it agrees with the exactest rules of friendship (which towards his elect God
professeth to walk by, and keep unto) that can be found upon earth, to be a
friend unto the family of a friend, a friend unto his house after him ; than
this, there is no higher commendation of friendship. David and Jonathan,
you know, were the noblest pair of friends and highest patterns of friendship we read of in story, and see what a covenant they make each with other :
* Thou shalt not only while yet I live shew me the kind
1 Sam. xx. 14, 15,
ness of the Lord ; but also thou shalt not cut off thy kindness from my house
for ever ; and, verse 42, their oath was between each other s seed for ever, between thy seed and my seed. Now God professeth himself the truest,
the completest friend, and therefore no strain of friendship shall men take
up which he will be wanting in, yea, wherein he will not exceed. What !
four thousand years after to remember his covenant with Abraham and Isaac,
as in the future conversion of the Jews their seed he will ! Rom. xi. 28,
the apostle gives this as a reason of that their conversion, they are beloved
for their fathers sake. What an unheard of friendship is this ! Can men
boast of the like ? You know God professeth of Abraham, that he was his
friend : James ii. 23, and he was called the friend of God ; and in this very
respect God chose his seed ; and the covenant with them takes in this very
consideration (and unto that of his is ours conformed), thus expressly, Isa.
xli. 8, Thou, Israel, art my servant, Jacob whom I have chosen, the seed
of Abraham my friend. You may see how his choice runs : Israel whom
1 have chosen, the seed of my friend ; you have it also pleaded by them,
2 Chron. xx. 7, Art not thou our God, who didst drive out the inhabitants
of this land before thy people Israel, and gavest it to the seed of Abraham
thy friend for ever ?
But the reasons which I most aim at, may be fetched from that comely
and like answerable proportion that this his dispensation holds with his other
ways of grace. It is just like the course he holds in other his proceedings
of grace toward his elect, which I have long observed conformed to U
rules following, which all are found to hold in this also, and so may &
as so many reasons of the point. .
(1.) I have long observed it by many instances, that God in his ways oi
grace since the fall, useth, as much as possibly may stand with grace, nis
old institutions given to man in innocency, and takes them all m lor to suo-
serve grace, and keeps unto them ; and it is his honour so to do, for thereby
he much upholds the glory of his wisdom, and constancy to himself ;
he will not be put out of his way by man s sin. Therefore look what end
he appointed anything for in innocency, he under grace tefa* it, and so it
as it will any way serve to that end, he useth it and retains it, varying fror
it as little as may be. The old statutes of the first foundation he takes, and
translates them into this new foundation. And thus he having ordained
marriage in innocency to derive his covenant of works together with
his
image unto mankind, therefore he useth it still to tha very end to convey
his covenant of grace, so far as may be. But to clear this rule to you, upoi
476 OF ELECTION. [BOOK V.
which this reason is founded, namely, that God doth indeed observe some such like rule as this in his way of grace.
[1.] First see it in the law, which, if anything, was like to fall most cross
to any use under the covenant of grace ; and you shall see that all the ends God intended it for, he brings about under the gospel, in a subserving way unto grace. God gave man a law to give him life, Do this, with promise to reward him for his works, and that with life, and thou shalt live ; even as
wages are given to a labourer who is worthy of his hire. This was the pri mitive ordinance of the law at first ; but man s sin perverted and put the law clean by from attaining this its end. The commandment which was ordained to life, I found to be unto death, Eom. vii. 10, which gave a full demonstration of sin s being so above measure sinful, that it should so utterly pervert God s ordinance, as the apostle speaks, verse 13. But will God now be utterly put by from using at all the law under grace to this end ? No ; he will shew that the sin of man cannot wholly make void the ordi nance of God. He will not cast it away, because sin hath spoiled it r but
will find out a new way how under grace to make use of it to this end. And
although to make that direct use of it, that it had before (namely, to save and justify man by the tenure of its covenant, Do this and live), is as incom
patible with grace as sin itself is, as the apostle shews, Rom. iii. 27, 28, and chap. iv. 14, and chap. xi. 6 ; so that indeed, if a man should be justi fied by the law, it were not of grace, seeing they are aauffrara ; yet God loves
his own institution so well, that all the indirect use it can serve to, it shall, so far as it may stand with grace. So Rom. iii. 81, Do we make void the law through faith ? No, we establish it, all that may be ; for though the law cannot bring to life, itself being weakened through sin, Rom. viii. 3, yet it
shall bring unto Christ, Gal. iii. 24, and he shall give life and justification. And how shall Christ give life ? By the righteousness of the law stilL For
though the righteousness of the law performed by us doth not justify us,, yet that righteousness by which we are justified shall not be any other than the
righteousness of that law performed by another, even by Christ ; God resolved still to make use of it, as far as will stand with grace. So though
it be not the righteousness IK rou vopov, as the phrase is, Philip, iii. 9-, yet it
is diKdiufta rot VO/AOV, the righteousness of the law, materially taken, which
is fulfilled in our justification, Rom. viii. 4, though not the righteousness of the law formally taken ; that is, which justifies by the tenure of it, and by the force it hath from the law, and the covenant of it ; as the act of a man
put out of office is not formally the same act that it wa& when he did it ex
officio, yet it is materially the act of the same man ; so it is not of the law
in officio, as before, but yet it is the righteousness of the law by which Christ
justifies us still ; that is, it is the very same righteousness, for the matter of
it, which the law enjoins, and which, if Christ had not performed, he had not
justified us.
Then, likewise, when he sanctifies us, he makes all the use of the law
that may be. He writes it in the heart as at first, though with new ink
indeed, yet with the same letters and holy dispositions, so as it is not a new but an old commandment : 1 John ii. 7, Brethren, I write no new commandment unto you, but an old commandment, which ye had from the
beginning ; the old commandment is the word which ye have heard from the
beginning. Look how it guided man before, so it guides him still, God would make what use he could of it in that work also. Yea, and let me add this, that though he hath utterly excluded works and dispositions of
grace conformable to the law from being the ground of justification, or of
faith justifying us, or which faith should so look into, yet he hath ordained
CHAP. VII.] OF ELECTION.
them to be evidences of justification, and so a support to faith, and hath made what use might be that way without prejudice to grace. So, Rom. J
11^ & ^aS * at then whlch is Sood made death unto me? God forbid. But sm that it might appear sin, working death in me by that which is good ; that sm by the commandment might become exceeding sin ful. For we know that the law is spiritual ; but I am carnal, sold under sm. For that which I do I allow not : for what I would, that do I not but what I hate, that do I. If then I do that which I would not I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh) dwelleth no good thing
: for to will is present with me ; but how to perform that which is good I find not. For the good that I would I do not : but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man : but I see another law in my members, warring against the law of my mind, and bringing me into captivity of the law of sin which is in my members.
1 The apostle shews that the use of the law is, as to discover the law of sin in inward dispositions of corruption, so to shew the law of the inward man and his grace ; and to what end, but to help assurance, whereof he treats, chap, viii., and that he might see that there is no condemnation to him who walks after the Spirit, Rom. viii. 1. So when God comes to glorify us, he therein makes what use is possibly to be made of the law by free grace. At first in innocency the works of it were ordained to be, not the measure only, but the rule by which, and ground for which, ex debito, by a due debt, the reward was to be given ; so Rom. iv. 4. But so it cannot be now, for then grace were no more grace, Rom.
xi. 6. But yet God will retain and make use of it to serve as a rule of
proportion, not of debt, even for grace to dispense its reward by. Though it shall not be propter opera, for our works, as then, yet secundum, opera, according to works. Though it shall not serve as the rule of obligation to
tie God to us by debt, yet of proportion according to which God will pro ceed ; though it be not the ethical rule of justice, yet it is the arithmetical. As if a father freely promise to give a son a reward according to his service, he may use the same rates of proportion that to a hireling. Thus you see how grace hath recovered that primitive institution which sin had spoiled. And just so hath God ordained and ordered it in the case in hand. In
innocency marriage and begetting of children was an holy institution, ap pointed by God to propagate, as mankind, so his own image of holiness, and the covenant of works wherein God promised to be their God, from father to son in a natural way ; as other creatures begat in their kind, so man in his kind. And therefore God makes the first covenant of works with the father of mankind, for all the rest of mankind his children to be
propagated to them by generation, and blessed male and female to that end, Gen. v. 1, that holy Adam should beget holy children. Now, sin had per verted and made void this institution, as it had done that of the law (as you have heard), and that which was ordained to convey the image of God was now by sin found to convey the image of sin, Gen. v. 3. Adam begets in