Samuel Hopkins · 23 of 48

Section III. On the Public Institutions y Ordinances and Worship oj the Church. · Part 5

First. In the case mentioned, the child does not properly break the covenant; for he is not in the least active or guilty in the affair. The covenant is broken by the parent’s neglect of his duty to the child. Therefore, when it is said, “He hath broken my covenant,” the meaning is, the covenant is broken, as it respects the child, and by this mean the child is out of covenant, and excluded from the privileges of it; but the parent is the covenant breaker, as it is wholly by his neglect to circumcise his child.

Secondly. As the covenant made with Abraham was visibly broken by a parent’s refusing or neglecting to circumcise his children; so it was really broken by the parent, if he refused and neglected to do what is implied in the circumcision of children, and what he professed and promised in that transaction. Though he performed the external rite, yet if his heart were not answerable to it, and he were disposed to neglect all the important duty respecting his children, which he professes and solemnly engages, in performing the external rite of circumcision, he breaks the covenant as much, and more in the sight of God, than if had not circumcised his children; and forfeits all the promised blessings of the covenant to his children, which were promised on condition of his faithfulness in keeping this covenant. Circumcision, considered as a mere external rite and ceremony, was not the circumcision which was commanded by God: If the moral exercises and duties implied in it, and signified by it, and which were professed and engaged, did not take place, but were neglected. These were of the essence of circumcision; the external rite was but a sign or token of the other, in which the covenant consisted; and if the things signified, professed and promised, by this external sign and token, did not take place, the external sign and transaction was a mere nullity in the sight of God, and in the sight of men too, so far as this was apparent, and known to them. This is expressly asserted by the apostle Paul, when speaking of circumcision. “Circumcision verily profiteth, if thou keep the law; but if thou be a breaker of the law, thy circumcision is made uucircumcision. Neither is that circumcision which is outward in the flesh.”

Therefore, when a parent in Israel circumcised his children, and neglected to do the duties enjoined, professed and promised, of which the circumcision of his children was a token and pledge, and so did not keep the law of circumcision, but broke it; his children were in this respect, as if they had not been circumcised, and the covenant of circumcision was as really, and as much broken, as if he had neglected to circumcise his children; and his children were, by this neglect, cut off from the promises and blessings of the covenant. Can any thing be more plain and certain than this? What moral exercises and duties, respecting the children, the parent professed and promised, and what was the law of circumcision, in this respect, has been briefly stated above, and will be more fully explained, before the subject is closed.

Thirdly. Hence it appears that the covenant of circumcision, as it respected the seed or children of the parents, who circumcised them, did not extend, in the promises of it, any farther than to the children thus circumcised; though the parents were faithful in keeping covenant, and acted up to their profession and engagements. They could transmit the blessings of the covenant, according to the promises of it, no farther than to their children, which were circumcised by them. If these children should neglect to circumcise their children; or if they should circumcise them, and yet not keep the law of circumcision, but neglect the duties, with respect to their children, which they had professed and engaged, the covenant would be broken, and their children be cut off from the promises and blessings of it. And thus, this everlasting covenant, which, if faithfully kept, would transmit spiritual blessings and salvation to all generations, to the end of the world, may be, and has been broken; by which breach of this covenant, all the dreadful and prevailing evils and the curse, which have fallen upon mankind, have been introduced, and spread over the world, agreeably to the words of God by Isaiah. “The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore, hath the curse devoured the earth, and they that dwell therein are desolate.”

But the following question will be suggested here, which requires an answer.

Question. If spiritual blessings and salvation, the blessings promised in the covenant, be transmitted from parents who keep covenant to their children, these children will be holy and obedient, according to the promise made to their parents; consequently, their children will be holy and obedient also, and so on through every generation, to the end of the world. How then can this covenant be broken, so that any children in this line of succession, should be unholy and disobedient? Must not holiness and salvation be infallibly transmitted from parents to children, to the last generation, according to this notion of the covenant, without a possibility of a breach of covenant?

Answer. The covenant, as it respects the parents, in their own persons, and the duties required of them, in order to their own salvation, is different from the covenant, and the duties required, as they respect their children. What regards their children is a distinct branch of the covenant, and differs from what respects their own persons only.

The covenant, as it respects the individual person entering into covenant, promises salvation to him who believeth, even to the least and lowest degree of true faith, by which he lays hold of the covenant; it promises that all such shall be finally saved; that they shall be furnished with every thing necessary for this, and shall be kept by the power of God, through their faith, unto salvation.—The person entering into covenant, as it respects his own person, professes this faith, and to devote himself to God in the exercise of it; lays hold of the covenant, and promises by divine assistance, relying upon the promised grace of God, to live a life of faith and holiness.

The covenant, as it respects the children of believing parents, and includes them, promises spiritual blessings and salvation to them, on condition of the parents’ faithfulness in devoting them to God, and bringing them up for him, persevering in the exercises and duties, which are implied in this. And these exercises and duties respecting their children are professed and promised by the parents, when they devote them to God, in this covenant transaction, and in applying the seal of the covenant to them. But there is no promise in this covenant that if they do, with a degree of sincerity, give up their children to God, and profess all those exercises and promise to perform all that duty towards them, which are implied in bringing them up for God, that they shall certainly do all this; but they may be very deficient and unfaithful in this covenant, as it respects their children, and bring a curse upon them, rather than the blessings promised in the covenant.

Therefore, though the parents may be true believers, and interested in all the blessings of the covenant, so far as they respect themselves, in their own persons; yet they may be so negligent of the exercises and duties of the covenant, as it respects their children, and which they have promised; and by this so break the covenant, with respect to them, as to cut them off from the promised blessings of the covenant. Though the parents of children may, in one instance or more, be faithful in performing their promised duty to their children, and their children be made partakers of spiritual blessings, in consequence of it; yet these children, though true believers, and interested in the blessings of the covenant themselves, may so neglect their duty to their children, as not to keep covenant, as it respects them; and consequently their children be deprived of the blessings of the covenant; and so the covenant, and the succession of blessings, from parents to children, be broken and cease.

Though Abraham was faithful in this covenant, and fulfilled the duties of it, as it respected his children; yet Isaac or Jacob, or both, though good men, and interested in the promises of the covenant in their own persons, might be so negligent and unfaithful, in their duty to their children, or some of them, at least, as to cut them off from the promises of the covenant, as it respected them. Eli appears to have been a good man; yet he was so negligent of his duty to his sons, that by this, evil came upon them. And king David, who was in many respects an eminently holy man, appears, from the history we have of him, and his family, to be very unfaithful in his duty to many of his children; and indulged a partiality in their favour, and a parental fondness, which was inconsistent with his treating them as he ought to have done; and led him far astray from his duty to them. Even his marrying so many wives was inconsistent with the regard he ought to have had for his posterity, and tended to prevent his doing his duty to his children. The Prophet Malachi, speaking against polygamy, refers to the original institution of marriage by God, who made only one woman for one man, and says, “And did he not make one? Yet had he the residue of the spirit. And wherefore one? That he might seek a godly seed.” It appears from these words, that in the institution of marriage, God had regard to the good of children and posterity, that they might be a holy seed: And that if the duties of this relation, particularly as they respect their offspring, be properly and faithfully attended to, and performed, their children will be holy, inherit the blessings of the covenant, and be saved. It also appears, that polygamy is contrary to the good of posterity, arid has a strong tendency to produce an ungodly seed; as it is unfriendly to the duties which parents owe to their children, and in many respects inconsistent with them.

It is to be observed, and must be kept in mind, that what has been said on the Abrahamic covenant, and the circumcising his children; the profession, promise and duties implied in this, and what depended upon these, with regard to the children, is equally applicable to parents, and their seed, and to the baptism of their children, under the christian dispensation.

All that has been observed, concerning the covenant made with Abraham and his seed, may be yet farther illustrated, and made more evident, by attending to the following words of God, concerning Abraham, and his children and household. “For I know him, that he will command his children, and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him.”

First. We may observe what is here said of Abraham, which God knew he would do. He knew he would do it, because he had determined to work in him to will and to do it; for Abraham was wholly dependent on God for this, as for every thing else. “1 know him, that he will command his children and household after him.” This implies the whole of the duty which he engaged towards his children, and household, in the covenant of circumcision; and when he circumcised his children; and by doing this, he kept the covenant, as it respected them. Commanding them after him, implies proper and careful instruction of them, in the way of the Lord, teaching them the great doctrines of religion, what the way of the Lord is, what true religion is; and what are the revealed commands of God, and what duties they must do; for the exercise of authority and commands, without such instruction, would be improper, unreasonable, without a meaning, and absurd. This branch of duty cannot be done, without constant study, and great care and pains, watching every opportunity for it, and repeating it without cessation, which cannot be done without a good degree of religious knowledge, and great assiduity, concern and zeal. This part of the duty of parents to their children is particularly and repeatedly inculcated by God, on the parents in Israel, “These words which I command thee this day shall be in thine heart. And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.” And again, “Therefore, ye shall lay up these my words in your heart, and in your soul. And ye shall teach them your children, speaking of them, when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. That your days may be multiplied, and the days of your children, in the land which the Lord sware unto your fathers to give them, as the days of heaven upon earth.”

Parental government is also implied in these words. Without a proper and wise government of children, they cannot be properly and with success instructed. They must teach, in this sense, with all authority. Children who are disobedient to their parents, which is always the case, where there is no proper government, cannot be instructed by them. Therefore, a proper, steady, wise government of children, in the exercise of parental authority, is essential to their good education; and parents must command their children after them, if they would bring them up in the nurture and admonition of the Lord. The importance and necessity of family government, for the good of children, and of the church, are exhibited in a striking light, by the law which God gave to Israel, which ordered that no ungoverned, disobedient child, should live there; but that every one of this character should be put to death; and the parents were commanded to see it executed, upon every child who would not submit to their government, and obey their commands.

This branch of the education of children, which is so important and essential, cannot be properly and faithfully executed, without great and constant care, circumspection, prudence, and resolution; continually watching over their children, and treating and governing them, in a manner best suited to answer the end of government, and lead them both to fear and love their parents.

These words also necessarily imply, that Abraham did pray constantly and with earnestness and importunity for his children, that God would indeed bless them, and render his endeavours successful, so as to form them to true piety, and secure their salvation. And also that he might be faithful and wise in attending upon, and executing the important charge, respecting his children. A pious believer, who feels towards his children in any good measure, as he ought to do, and acts up to his character and obligations, in the religious education of his children, must thus pray for himself, with regard to his duty to them, and for them. He feels the infinite importance of their having the blessing of God, and of their salvation; that all their interest lies here; and he is a thousand times more concerned about this, and desirous of it, than of any temporal, worldly interest whatsoever. He knows his obligations, and the vows he has solemnly taken upon himself; and is sensible of his dependence on God, for wisdom and fidelity in the performance of what is justly expected of him; and that God only can bless the means he uses, and grant salvation to his children: A weighty sense of all this will bring him on his knees, in humble, constant, earnest application to God by prayer, for assistance and success, in this most important and interesting matter. To neglect such prayer, is grossly to neglect his duty to his children; and does imply a neglect of the other branches of their religious education, implied in commanding them after him. Therefore, when God said, he knew Abraham, that he would command his children and his household after him, it is implied that he knew he would pray for himself, that he might faithfully do this; and for his children, that they might have the blessing of God, and be saved.

These words also imply the good example that Abraham would set before his children, and his household, of piety and righteousness. He would command them after him. He would set them an example of that religion, in which he educated them, and instruct and command them to follow him. This is essential in the proper and religious education of children. The parent who is not exemplary in his conduct, and does not set before his children an example of piety, righteousness, and benevolence, cannot give them a religious education. If he attempt to instruct, direct, and command them in the ways of religion, he will, in their sight, be guilty of gross contradictions; and will appear to them not to be sincere and in earnest; and his bad example, or want of a good one, will counteract and defeat all his attempts to instruct, exhort, and govern them, and vail have more influence to corrupt them, than any thing he may say or do in favour of religion, can have to form them to piety and righteousness, if he should say or do any thing of this kind: But even this is not to be expected of such a parent. They who do not love religion, and practise it themselves, will not take any proper methods, and exert themselves suitably, to make their children truly religious.

This branch of duty requires great and constant care, watchfulness and circumspection; that the whole of their conversation and conduct may be as becometh godliness, and recommend religion to all with whom they live and converse; setting a calm, steady, dispassionate example of humility, uprightness, sincerity, truth, justice, benevolence and mercy. Expressing their piety in all proper ways, and on every suitable occasion; and practising religion and devotion in their families, and in a constant attendance on all divine institutions.

Abraham was under obligation to do all this. He professed to have a heart to do it, and promised to do all this duty to his children and household, when he circumcised them. And God, who knew all things, and on whom Abraham wholly depended for grace and assistance, to perform this difficult and important branch of duty, determined to work in him to will and to do it; and therefore knew that he would be faithful in keeping covenant, and not neglect to do it. And christian parents who bring their children to baptism, profess and engage all this duty in their treatment of them. And their obligations are increased, and are much greater, and more extensive, than those under which Abraham was; and they are bound to greater attention, concern and zeal, and to do much more in instructing and educating their children, than he was, as they have much greater light and advantages, than he had. The future state being much more clearly brought into view now, than it was then; and consequently, the importance that children should be religious and be saved, ought to be more strongly impressed on the minds of parents, and animate them to greater concern and zeal in this matter. And as they enjoy so much more light, they are under greater advantages to understand the great truths of religion, and to teach them to their children, and constantly inculcate them both by words and example, their duty is enlarged, and their obligations to faithfulness, in the performance of it, greatly increased; and every neglect of duty toward their children is much more criminal, than such neglect would have been, in the father of the faithful.

Secondly. In these words is declared the consequence of Abraham’s faithfulness in his duty to his children in their education; and the certain connection of the former with the latter. “And they shall keep the way of the Lord, to do justice and judgment.” This is to be truly pious and holy, and to go in the way which leads to eternal salvation. Here then is a declared and promised connection between Abraham’s being faithful and thorough in the covenant of circumcision, as it respected his children, and their holiness and salvation, the latter following as a certain and promised consequence of the former. This explains the covenant, mentioned in the seventeenth chapter, which God made with Abraham and his seed, in which he promises to be a God to him and his seed after him; and confirms what has been observed above, concerning this covenant, as being agreeable to the truth, viz. That in this covenant, God promised spiritual blessings and salvation to the children of Abraham, upon condition of his faithfully performing what he professed and engaged to do, with respect to them, when they were circumcised by him; and that on this ground they were denominated a holy seed, and to be numbered among the saved.

And as this covenant with Abraham, including his seed with him, was the covenant of grace, which, as to substance, is the same into which God enters with all believers and their children, and is a pattern and example of God’s entering into covenant with believers in all ages, taking in their children with them, which all hold who believe in the baptism of the children of believers; then why does not, why must not this same covenant contain the same promise to believers, of the holiness and salvation of their children, upon the same condition to be performed by them through all ages, to the end of the world? If this covenant made with Abraham, including his seed with him, has been now rightly explained, agreeable to the plain meaning of it, the consequence will certainly follow. And that the true sense and meaning of the mutual promises between God and Abraham, with respect to his seed, has been given, and consequently that the seed of believers have the promise of holiness and salvation, upon the parents being faithful in keeping covenant, as it respects their children, will appear yet more evident from other passages of scripture, which are now to be considered.

Those words of God which have been mentioned, “Shewing mercy unto thousands of them that love me, and keep my commandments,” compared with the words of Moses, which have reference to these, “Know therefore, that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him, and keep his commandments, to a thousand generations,” serve to explain the covenant made with Abraham, and his seed, and to confirm the sense which has now been given of it.

It has been shewn, that these words in the decalogue contain a promise to parents who love God and keep his commandments, of mercy to their children, and that this mercy shewn to their children, in consequence of the parents keeping the commandments of God, respects their moral character, which implies true piety, and final salvation: And that the course of this mercy, descending down to posterity, cannot be interrupted, unless the parents are unfaithful in keeping covenant. It has also been shewn, that keeping the commandments of God includes their duty to their children, in devoting them to God, and bringing them up for God. And what is implied in this has been particularly explained, and needs not to be repeated. It has been also shewn, that godly parents, who have a degree of true love to God, may grossly fail of keeping his commandments, as they respect their children; and so break the covenant between God and them, so far as it regards their posterity, and fail of having any share in the promise of mercy to them. But those who do not greatly fail of their duty in this respect, but are faithful in the covenant, have the promise of mercy to their children, and are the happy instruments of conveying holiness and salvation to them, and no farther; but if their children be also faithful, they hereby hand down spiritual blessings to their children; and so on to a thousand generations; and the succession cannot be interrupted, but by breach of covenant by some of the parents. These words, therefore, thus explained and understood, (and it is believed that no other consistent sense can be put upon them) do confirm what has been said of the covenant made with Abraham, and his seed, and with all believers and their children, to the end of the world; and prove that the covenant of grace and mercy contains a promise of mercy and salvation to the children of parents who faithfully keep the covenant and commands of God, as they respect their children.

And in this view, the natural and easy sense of those words of the apostle Peter, which have been the subject of so much altercation, offers itself as another proof of the point under consideration. The words are, “Then Peter said unto them, repent, and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you and to your children.”

The covenant with Abraham contained a promise to him and his children, which is denoted by the promise. And as the apostle is speaking to the Jews, they would naturally understand this covenant by the promise, and that these words of Peter imported that this covenant was still in force, and was not curtailed or altered in this respect; and though now baptism was the token and seal of the covenant, instead of circumcision, yet still it contained the promise of saving mercy to every penitent believer, and to his children; as did the covenant of circumcision made with Abraham their father. It was natural, and of importance, when he spoke to the Jews of baptism, and exhorted them to submit to it, to explain to them the covenant and the promise, of which baptism was the seal, and to mention the nature and extent of it; and to show that it reached their children as well as themselves, and included them as much as their parents, as did the covenant with Abraham and their fathers, the covenant of circumcision.

The Pedobaptists have generally understood these words in the sense which has now been given, and considered them as a strong and conclusive argument for the baptism of the children of believers, as included in the covenant of which baptism is the seal, and interested in the promise: though they have not agreed in the meaning and extent of the promise made to the children of believing parents; nor in explaining the condition on which the promise is made. It is for them now to consider and judge, whether the true meaning of these words has not been stated above, according to the scripture; and whether any other consistent meaning in favour of infant baptism, and agreeable to the passages of scripture which have been considered under this head, can be thought of, and supported.

The following words of Solomon connect the wise, faithful, and pious education of children, with their piety and salvation; and amount to a promise, that the latter shall be the consequence of the former. “Train up a child in the way he should go: and when he is old, he will not depart from it.” These words assert the same thing which God says of Abraham and his children, which has been considered, “He will command his children, and his household after him; and they shall keep the way of the Lord, to do justice and judgment.” And they coincide with all that has been said on this point; and serve to strengthen the evidence, that parents have a promise in the covenant of grace, that upon their faithfulness in keeping covenant, as it respects their children, they shall go in the way to heaven.

What he says elsewhere, concerning the education of children, may be considered in the same light. “Foolishness is bound up in the heart of a child; but the rod of correction shall drive it far from him. Withhold, not correction from the child: For if thou beatest him with the rod he shall not die. Thou shalt beat him with the rod, and shalt deliver his soul from hell. Correct thy son, and he shall give thee rest: Yea, he shall give delight unto thy soul.” Correcting a child, the rod of correction, and beating him with a rod, intends the whole of a wise and faithful education of children, as a proper government of them is an essential part of such education, and cannot be properly and thoroughly, and with success maintained and practised, where the other parts of education are neglected. To such proper and wise government, and the faithful, painful, religious education implied in it, are connected the wisdom, piety and salvation of the children, and repeatedly promised in those words. It will drive foolishness far from them. Consequently they will be wise, which implies true piety. They shall not die, but their souls shall be delivered from hell; therefore shall be saved. They shall give rest and delight to the pious parent, which they cannot do, unless they are wise and holy.