Samuel Hopkins · 25 of 48

Section III. On the Public Institutions y Ordinances and Worship oj the Church. · Part 7

When these things are properly considered, the general want of piety, and the too common irreligion and vice, which are found among the children of professors of religion, may be accounted for, consistent with there being a promise in the covenant of grace, that the children of parents who faithfully perform the duties of the covenant towards them, shall be holy, and share in the great salvation; and does not afford the least shadow of an argument that there is no such promise.

True religion has generally been in so low a degree in the church, and still is, and there have been so many members of it wholly strangers to a life of godliness, not being true believers, that the life and power of christianity has not had the proper influence and been acted out by professors in general, as it ought to be, and might be reasonably expected.

Most real christians have been, and now are, shamefully deficient, as to the strength and constancy of their religious exercises, and in every branch of duty; and their discerning and knowledge in the doctrines and duties of christianity has been in so small a degree, that when, considering the time and advantages they have had, they ought to be teachers, especially of their children, they, in general, need themselves to be taught the first principles of the oracles of God. And the nature and extent of the covenant of grace, as it respects the children of believers; and the design and meaning of the institution of baptism of such children, and what is implied in it, have not been generally understood: And the duty which parents engage to do towards their children has been greatly overlooked and disregarded, even in theory, as well as practice: And the promise of the success of faithfulness in this duty, in the holiness and salvation of their children, has not been believed by the most, and they are now disposed to oppose this sentiment; and so cannot feel the motives and great encouragement this affords, and sets before parents, to care and faithfulness in this branch of duty; nor the vast importance of it, to them and their children.

It is therefore no matter of wonder, that the children of professors in general, and of really pious parents, have not received the blessings of the covenant of grace, as the duties of the covenant have been so grossly neglected by almost all; and they have not so much us believed that there is any such covenant between God and themselves, respecting their children. This is what might be reasonably expected, as things have gone on, and still take place, with regard to children, in the great neglect of that duty, to which the promise of success is made.—Which branch of duty has doubtless been more neglected by really christian parents, than other branches of christianity; not only because it has been less understood, and inculcated, and the motives and encouragement to faithfulness in it, have been kept out of sight, or at most, been less in view: But because there are peculiar difficulties and temptations in the way of a wise and faithful discharge of this duty; and Satan, who knows how much depends upon the parent’s faithfulness, and what advantages he gains, against children, and the church, and the interest of religion in general, by the gross neglect of this branch of duty, exerts all his cunning and power, and improves every advantage he has, to lay snares and stumbling blocks in the way of their duty; and in magnifying the difficulties and discouragements, to deter them from it; offering every temptation he can, to neglect it, and to do that which has a contrary, and most fatal tendency, even to ruin their children. Nor is there any certainty that this influence of the devil will cease, or that the power of godliness will so take place in general, as to lead parents to be faithful in their duty to their children; and to keep covenant, so that the blessings of it shall descend from father to son, through many generations, until Satan shall be bound, and cast into the bottomless pit, and shut up there a thousand years, that he may deceive men no more, during all that time: And when christianity shall have its proper and full effect, by the effusions of the Holy Spirit, in greater degrees than before; forming christians to eminent degrees of holiness, and true zeal and engagedness to do their duty in all the branches of it; especially that which they owe to their children, which is now so much, and so generally neglected. Then the heart of the fathers will be turned to the children, and the heart of the children to the fathers, as they never were before; and the covenant of grace, which contains promises to parents, and their children, will take place in the full extent of it, and the happy consequences of it be seen and enjoyed.

Such a time is abundantly spoken of and predicted in the scripture. And all that takes place previous to that day, is preparatory to it. That is the time of salvation, in the highest sense, when the doctrines and institutions of the gospel will be better understood than ever before, and have their proper and full effect. The Bible itself has principal reference to that time, and will be then understood, prized, and improved more and better, than ever before. The institutions and ordinances of Christ, have been and now are, greatly misunderstood, perverted and abused, by most christian churches, and professors of religion, and great irregularities take place in attendance on them. The time preceding the millennium, may be compared to the winter, when things appear in great disorder and confusion, and the influences of the sun are weak and small, and have little effect; but all is preparatory to the spring and summer, when the sun and rain will have their proper effect, in producing the fruits of the earth.

These observations are made to show, that we cannot judge of the good effect of the proper, pious, and faithful education of children, and of the extent of the promises of the covenant of grace, and of the design and meaning of the baptism of the children of believers, by what has already taken place in the christian church: But we must learn this from the Bible; and not expect that the proper and happy effect of this institution will take place in any great degree, until the Spirit and power of christianity shall be more felt, and exerted in practice, which will introduce the millennium. Then parents, with their hearts full of love to Christ, and under a sense of the infinite importance of the salvation of their children, and ardently desiring to be the happy instruments of it, will give them up to Christ in baptism, rejoicing in this seal of the divine promise to bless them, on their acting a consistent and faithful part towards them; and with a heart admiring the grace of God in this covenant, and strongly desirous and disposed to be faithful, they will lay hold of the covenant; and make it their great concern, and an important branch of their duty, to bring up their children for Christ. Then the happy effect of this will be seen in the early piety of the children, who will grow up in the fear of God, and walk in his ways, to the unspeakable satisfaction and joy of the parents, and the comfort and edification of the church. Then, when a large congregation of christians shall be assembled for public worship, all possessed with a realizing belief and sense of the truth of the gospel, and the great salvation, and their hearts glowing with fervent love to Christ, and to each other, what pleasure and joy will it spread over such an assembly, when children are brought by their parents, and publicly dedicated to Christ in baptism; solemnly, and with all their hearts engaging to bring them up for him, and laying hold of the gracious promise of the covenant to their children; All will consider these children, as heirs of the blessings of the covenant, and numbered among the saved, confident that the parents will faithfully keep covenant with God; and having seen the general happy effect of this, they will join in all the solemnities of this transaction, with great pleasure, fervency and joy, and every one be edified, and animated to the duty of his station, and go away with enlarged views of the grace of the gospel, and the condescension and love of Christ.

Answer 3d. Though some of the children of parents who appear eminently pious, and to take much pains in the education of their children, do, when they come to adult age, renounce all religious duty, and live in open vice; yet this affords no real evidence, that the doctrine to which this fact is alleged as an objection, is not true; for,

1. We cannot be certain that those who appear to be christians, and to excel many others, are really such. They may deceive others, and be themselves deceived, and never truly and with their heart, devote their children to God. The first, in appearance and profession, may be last, and wholly destitute of true holiness. No argument can be justly formed from such instances, unless there were a certainty that the parents are real christians, and faithful in keeping covenant with God.

2. Parents who are real christians, and excel in some respects in pious zeal, and in the practice of many of the duties of christianity, may be very deficient and unfaithful in their duty to their children. They may be guilty of neglecting that which is important and essential in the good education of children, in some instances at least, and of doing or saying that, which tends to hurt and ruin their children, in some particular instances, and on some occasions, which may be the means of giving an evil bias to their minds, and issue in their abandoning themselves to vice. And this may be the case with regard to one particular child, while they are more wise and faithful in their treatment and education of their other children. And such instances of neglect or wrong conduct toward some or all of their children, may so displease God, as to give up the children to sin and ruin. It has been observed, that parents may keep covenant, as it respects their own persons, and yet neglect the duties of it, as it respects their children. This is so difficult a part of duty, and Satan is so watchful, and exerts all his policy and power to prevent parents doing it, and to promote that which is contrary to it; and the proper education of children is so little understood, and the importance of it not much attended to and realized; and the encouragement and promise God has given to the faithful discharge of this duty, is so generally not believed, or overlooked, that it may be reasonably supposed, that some parents who are eminently pious, and devoted to the duties of religion in other respects, may so fail of their duty to their children, in some important part of their education, as shall tend to bring a curse on them, rather than a blessing.

And it is left to the reader to consider, whether it be not more reasonable, and for the honour of God and religion, when such instances of the impiety of the children of parents who appear eminently godly, take place, to impute it to the unfaithfulness of the parents in this branch of their duty, in some very important and capital instance, rather than to curtail the covenant of grace, and doubt of the promise of saving blessings to the children of parents who are faithful in keeping covenant; or of the faithfulness of God to fulfil his promise, whenever the condition is in some good measure performed.

Answer 4. Though parents who have given up their children to Christ in baptism, and promised to bring them up for him, have in so many instances neglected their duty, and come so far short in the education of their children, that they have generally grown up without any appearance of piety; this is not a sufficient reason to lay aside the institution of Christ, and practise it no more. We are to hope that professors of religion will in future be more faithful. The church has no right to reject those who offer their children in baptism, and profess and promise to devote them to Christ, and bring them up in the nurture and admonition of the Lord, and refuse to receive their children, as holy and belonging to Christ, because so many children of professors who have been thus devoted, and received, have discovered, when they became adult, that they were not truly pious, and have refused to obey Christ. This should rather excite christians to watch over each other, and exhort one another daily, respecting their duty to their children; and awaken the church to the practice of a more strict and thorough discipline; and to take more care of the children of the church, those lambs of the flock, as soon as they are capable of public admonition and discipline.

There are too many instances of persons who are received into the church, in adult years, as holy and real christians, who afterwards fall from their christian character and violate the laws of Christ, and are rejected by the church, or ought to be, as those who have disappointed their hopes and expectations: Yet such instances, however numerous, cannot be justly alleged as a reason why they should receive no more, upon their profession and engagements to serve the Lord Jesus Christ, because they have been deceived in others, who have fallen from their christian profession. This ought to excite the church to greater care in receiving persons as real christians; and to a more strict and constant watchfulness over those they do receive, and the use of all proper means to prevent their apostasy, and all unchristian conduct, and to induce them to obey Christ in all things.

Question II. If there were such a promise of saving blessings to children, on a condition to be performed by the parents, and which they engage, is it not reasonable to suppose this condition would be specified, and so particularly stated and described, that parents might distinctly know what it is, and when they come up to it, or fall short of it; and would not this be necessary, in order to afford any proper encouragement and satisfaction to parents? The covenant of grace contains promises of salvation to faith, repentance, or love to God; and these are defined, and the nature and concomitants of them particularly described; and the promise is made not only to those who exercise these graces in a particular high degree; but to the lowest possible degree of these; so that if persons know they have any thing of this nature, they may from that be certain of salvation. But in the case before us, no such thing is supposed, or can be true; but the matter is left so vague and uncertain, that none can know, whether he has come up to the condition to which the promise is made, or not, or how far he is from it. Is not this a strong and unanswerable objection to the doctrine now advanced?

Answer 1st. All will grant, that there are certain exercises of heart, a constant course and degree of them, and of external duties, which are the proper expression of those exercises of heart, which parents owe to their children, and which may reasonably be expected of pious parents, and must take place, in order to their acting a consistent part, and answerable to the christian character, and to such a relation. And they who practise infant baptism consider parents as professing a desire and willingness to perform this duty; and promising to be faithful in doing it: That they profess to give up their children to Christ, desiring for them, above all other things, that they may be saved; and promise to bring them up for Christ, and act a faithful part to them, agreeable to such dedication and such desires.

Now, if any one will tell what is implied in this engagement and duty, which the parent must perform, in order to fulfil his promise, and perseveringly conduct agreeable to this transaction; and state it with such exactness, that the parent may know when he has come fully up to it, or how far he has been deficient; then it will be easy to tell precisely what is the condition on the parents’ part, to which the promise of saving blessings to his children is made, so that the parent may know whether he has performed it or not, and how far he has fallen short of it; for he has already done it, in shewing what is the duty promised by the parent and justly expected of him.

But if this cannot be done, it is as much of an objection to these being any duty promised or required of the parent, in order to his acting a faithful and consistent part towards his child, as that which has been mentioned in the question under consideration, to there being a promise of saving blessings to children, on a condition which is required, and yet not precisely stated. If duty may be required of parents towards their children, which they may and ought to promise to perform, without pointing out the precise degree of duty, or the particular manner and circumstances in which it is to be done; then this same duty, thus required and promised, may be made the condition of saving blessings to the children. Surely, if it may be required and promised, it may be required and promised as a condition, to which God, who requires it, promises blessings to the children.

Answer 2d. The condition of the promise is expressed as particularly, and as plain as the nature of the case will admit; and so as to be sufficiently intelligible to an honest, pious mind. The whole is contained and expressed in the following sentence and injunction, “And ye fathers, provoke not your children to wrath; but bring them up in the nurture and admonition of the Lord.” The whole Bible is suited to explain this sentence, and show what is the meaning of it, and the duty implied in it, so that he who is willing to know and do his duty, in this branch of it, and comply with this injunction, and will properly attend to the matter, will sufficiently understand the meaning of it, and be at no undesirable uncertainty concerning it.

It is certain, that in these words a duty is enjoined on parents, or a course of exercises, exertions and conduct, to such a degree, and with such constancy, care and faithfulness, as to educate their children in the nurture and admonition of the Lord. And all will grant that this command is sufficiently plain, and does clearly point out the duty, so that parents may know what it is, and comply with it; and that it is stated as precisely as the nature of the case and kind of the duty will admit. And must it not then, for the same reason be granted, that it is as sufficiently plain to be the condition of a promise; and that, as such, it is as fully and clearly expressed, as the nature of the case requires, or will admit?

Answer 3d. The condition, or the kind and measure of the duty to which this promise is made, is as precisely and fully stated in the scripture, as is desirable, and so as to be suited to answer the end designed by it.

It is enough for the parents to know, that it is a covenant of grace, into which God enters with them, and that the condition of the promise of saving blessings to their children, is as low as can be, consistent with answering the ends of it; and that Christ, who is infinitely gracious, and knows what is right, and has stated the condition, will not be rigorous, but make all proper and possible allowances in their favour; even all that they can reasonably desire; for grace will look on their exercises and conduct in the most favourable light. They have therefore all possible encouragement, to exert themselves constantly, and strain every nerve in doing their duty to their children, that they may be faithful, and come up to the condition; knowing that no advantage will be taken of them, for their many imperfections and defects, which they constantly confess and lament, if they be laborious and faithful, in any good degree answerable to the importance of the case, and the motives and encouragements which are set before them. And their not knowing whether they have. come up to that degree of exercise, care and faithfulness, which is the condition of the promise, and fear that they have not, will be a constant spur to them, to greater care, watchfulness and diligence, that, if by any means, they may obtain the promised blessing to their children. And the greater and more constant their care and exertions are, and the more strongly they find their hearts turned unto their children, in the practice of parental duty toward them, the more comfort they will have, in the hope, and confidence, that the heart of their children will be turned to them, and that God will bless, and save them; while they are still constantly and with importunity looking to him for grace and assistance to do their duty to their children, and that they may be blessed indeed.

Question III. Is not this a legal scheme? Salvation, according to this, is given to children for the good works of the parents; or the children are saved by the obedience and good, and meritorious deeds of the parents. Is not this directly contrary to salvation by free grace?

Answer 1st. It is certain from scripture, that God has given blessings to children out of regard to the obedience and faithfulness of their parents and ancestors.—There are many instances of this in scripture, which the attentive readers of it must have observed. Abraham, Caleb, and David, are instances of it. Yet these blessings were as much of free grace, as if they had not been given in this way.

Answer 2d. Many and great blessings both in this world, and in heaven, are promised and given to men as a reward of their obedience: And yet these blessings and rewards are as much the fruit of free grace, as they could be, if given in any other way; because they are really no more describing of the blessings and rewards they receive, than if they had not obeyed.

Answer 3d. The obedience and faithfulness of the parents in keeping covenant does not render their children more deserving of blessings, than if they had not obeyed. Holiness and salvation come to the children, as much a free gift, and there is as much free grace in this gift to them, as if it did not come to them in this way, in connection with the obedience of the parents. And the parents’ obedience has not the least merit or desert of such blessings. Therefore, the promise made to them, of saving blessings to their children, on condition of their obedience, is a gracious promise, wholly the fruit and expression of free, undeserved grace; as much as if their obedience were not the condition. And the parents depend on free, sovereign grace, for a heart and assistance to perform the condition. So that it is all of free grace, from beginning to end; from the foundation to the topstone. The covenant of grace is therefore hereby enlarged, and contains more grace, by the promise of saving mercy to the children of those who keep the covenant, than if it contained no such promise. The parents, who have been in this way the instruments of bringing salvation to their children, will forever admire and adore that infinite free grace, which so constituted the covenant of grace, as to include their children with them, and given them grace to be faithful in the covenant, and perform the condition on which the promise of salvation to their children was made, and by which it has been conveyed to them. The children who are saved in this way will forever celebrate and adore that sovereign grace of God, exercised towards them in constituting such a gracious covenant, and ordering that they should be born of such pious parents, by whom they were brought into covenant, and dedicated to God; and in giving their parents a heart to bring them up in the nurture and admonition of the Lord; and in this way giving them holiness and salvation. This is, therefore, so far from being inconsistent with salvation by free, sovereign grace, that it serves to display it; and instead of curtailing, it enlarges the. covenant of grace.

Question IV. How are the children who are thus in covenant, and holy, in the sense explained, to be treated by the church?

Answer. Before they come to years of understanding, so as to be capable of acting in matters of religion for themselves, they are not to be admitted to receive the Lord’s supper, because they are incapable of receiving any benefit by it, or of attending upon it in the manner, and for the ends prescribed by Christ, viz. to do it in remembrance of him. But when they shall be able to act for themselves, the church of which they are members, is to expect and require that they conduct as pious christians, and profess and appear to understand the doctrines and duties of christianity, and to be willing to obey Christ, in keeping all his commandments, and attending on all his institutions, to which they are to be admitted, and treated in all respects as the disciples of Christ. But if they be immoral, or neglect the duties of christianity, and refuse or neglect to make a christian profession, and attend upon the Lord’s supper, the church is to use proper means to reclaim them, and bring them to their duty; and if they still neglect and refuse to hear the church, and comply with their duty they are to be rejected and cast out of the church, and treated in all respects as any adult persons are to be treated, who have been members of the church, and are rejected for disobedience to the laws of Christ.

As soon as the children are capable of being taught, they are to be instructed and told, what their standing is, what has been done for them; what will be expected and required of them, when they come to act for themselves; that if they do not then say “I am the Lord’s,” and subscribe with their hand to the Lord, and comply with all the institutions of Christ, they will fall under the censure of the church, and be cast out, as unworthy of the station into which they were brought by their parents. And this is constantly to be held up to their view, and urged upon them.

It has been observed, that if the laws given by Moses to the congregation of Israel, were strictly observed, no child who was disobedient to his parents, and refused to serve the Lord, could be suffered to live among them: for all such were to be put to death: And that this law was suited to have a constant and mighty influence on parents, to awaken and excite them to the greatest care, prudence and faithfulness in educating their children; and on the minds of children, from their early days, to lead them to hearken to their parents, and obey them, and to make it their great concern to fear and serve the Lord.

The christian institution, now under consideration, is suited to answer the same end, and to have a salutary effect on the minds, both of parents and their children. Though under the milder dispensation of the gospel, no one is to be put to death for rejecting Christ and the gospel, even though he were before this a visible member of the christian church; yet he is to be cut off, and cast out of the visible kingdom of Christ. And every child in the church, who grows up in disobedience to Christ, and in this most important concern will not obey his parents, is thus to be rejected and cut off, after all proper means are used by his parents and the church to reclaim him, and bring him to his duty. Such an event will be viewed by christian parents as worse than death, or only to have a child taken out of the world by death; and is suited to be a constant, strong motive to concern, prayer and fidelity respecting their children and their education: And it tends to have an equally desirable effect on the minds of children; and must greatly impress the hearts of those who are in any degree considerate and serious.

Question V. According to this plan, if children grow up and continue in a state of sin, and a course of disobedience to Christ, it must be owing to the parents’ neglect, and breach of covenant; must they not therefore be censured and excommunicated by the church, as well as their children, as covenant breakers?

Answer. This question must be answered in the negative, for the following reasons: