Christ for they came in by the Gospel-Covenant as our Brethren grant from Acts 2.38 39. And is not Christ the Mediator of that Covenant Yea are they not Baptized into Christ Are not the Blood and Benefits of Christ Scaled up to them in Baptism But our Brethren seem wholly to forget that or to make a Nothing of it 2. When this Covenant which is called The covenant of God in Christ Gal. 3.17 is Solemnly owned by them wherein they give up themselves to God and submit to the Government of Christ in the Church Is there nothing of Christ in all this 3. The danger of wanting the Wedding-garment is as great to such as come in with the fairest Profession of Faith as to these and is the Church blameable for admitting such because their danger is so great when such want the Wedding-garment But seeing our Brethren urge so much Joh. 10. let them consider ver 13. The hireling careth not for the sheep We have more cause to fear how we shall answer for our careless Neglect of these Lambs of Christ then for our Receiving them into the Fold of Christ for which we have our Warrant from Christ And withall let us remember that weighty Charge Heb. 12.15 16. Looking diligently lest any fail of the grace of God c. lest there be a profane person as Esau who for a morsell of meat sold his Birthright It seemeth the Apostle did think there was a Precious Birthright and that it was the duty of the Church to look diligently to the preservation and improvement of it Let us then take heed we do not take it from them before the Rule of Christ doth require it By this whole Discourse and by these Ten Reasons we may now fully see upon what Principles our Brethren ground their Anti-Synodalia or their Positions wherein they Dissent from the Synod And therefore seeing the Prefacer complains that Their Tenent is laden with Reproaches of Anabaptism I shall crave leave before I pass on to present unto their serious Consideration what Advantages they put into the hands of the Anabaptists who I fear will make such use hereof as our Brethren would not willingly allow them to do It is true that our Brethren confess with us That the Covenant of God with Abraham and his seed is the Gospel-covenant and doth belong to the Faithfull and their seed Acts 2.38 39. But do they not with their Distinctions in effect take away what they have given them They are Members in generall say they but come to the particular and it is onely as wrapped up in their Parents Covenant they are not actual or personal Members And that Membership in their Parents and their Foederal Holiness reacheth no further then their Minority pag. 37. And what Church-Ordinances are they capable of in that time especially if that were true which some suggest That Ishmael came into the Church by Profession of Faith as an adult Member at thirteen years of age And if at adult age they come not up by Profession of Faith and Grace to Enter into personal Covenant and so to a new Membership hey have no right â—o Church-priviledges And may not a Convert out of Paganism upon such terms enjoy as much as this And as for Church-watch and Government it cannot reach them but by their Parents as it may reach an Infidel-servant and when their Parents be dead and they left to the care of such as are not of the Church how shall it then touch them at all And when their Owning of the Covenant is accounted the Form of their Membership what is this but to make a Nullity of their Covenant sealed in Baptism So that it will I fear seem to the Anabaptists That to Baptize Infants is to set a Seal to a Blank or to a Covenant of no use to them Again when our Brethren so oft deny the visible Covenant and the Priviledges thereof to such as want the inward Grace and affirm That the Covenant and the Priviledges thereof are limited to those that with Abraham walk with God whose heart was faithfull who love God and keep his commandments pag. 29. Will not the Anabaptists be ready to inferre Therefore Infants wanting that Grace c. have no right to the Covenant or to Baptism the Priviledge of it Again when our Brethren so oft confound the Outward and Inward Dispensation of the Covenant alledging the Scandalous sins of Church-members in the Scripture to prove that these in question are Self-Excommunicated and have no interest in the Outward Covenant or Priviledges thereof Is not this a Mistake which they will make advantage of Lastly when they say That the Practice of the fifth Proposition exposeth the Blood of Christ to contempt Baptism to be profaned bringeth pollution into the Church c. what are the Reasons For say they it imparteth the Blood of the Covenant to those that are not visible Believers sets the Seal to a Blank severeth Baptism from the stipulation of a good conscience bringeth the uncircumcised in heart into the Sanctuary But they oft confess that Infants have no Faith They are a carnall seed c. And is it not a just fear that the Anabaptists will be ready to inferre Therefore to baptize Infants is to expose the Blood of Christ to contempt c I know our Brethren will say We do not require Faith and Grace in the Infants but in the Parents onely But yet when generally we ground the Baptism of Infants upon the Covenant of God to the Parents and their seed Gen. 17. Acts 2. 1 Cor. 7. and prove they are Disciples Members of the visible Church and therefore to be Baptized I wish our Brethren may consider how greatly this ground is weakned by Denial of Gods Covenant to their Persons and onely as in their Parents and by making it so slight a matter as to wear out with their Minority c. And also let them consider how suitable their Notions and Principles before-named are to the Arguments and Grounds of Denial of Baptism to all Infants as is easie to see in all the Books of Antipoedobaptists These things I mention that our Brethren may keep further off from this danger which themselves count a Reproach I shall now proceed to consider the Answers of our Brethren to the Arguments of the Synod for the proof of the fifth Proposition Arg. 1. These children are partakers of the main ground of baptizing any children whatsoever and neither the parents nor the children do put in any barre to hinder it This ground is the Interest in the Covenant Gen. 17.7 9 10 11. Acts 2.39 Col. 2.10 11. Ans They answer in general that Faith is the main ground of Baptism Rom. 4.11 Acts 8.37 19.4 Reply 1. Here is no answer to the Scriptures alledged which are very full Gen. 17.10 11. This is my Covenant which ye shall keep Every Male-childe shall be circumcised It shall be a token of the Covenant between me and you
and joyned which hath reference to their first joyning to the Church not denying that being once regularly joyned they may after have their seed Baptized though they should not approve themselves to be true Converts As for the Objections and Answers here brought in they are not the Objections of the Synod And what is any way pertinent to our Dispute may sufficiently be taken off by what is said and therefore I shall pass them by And I may the rather so do seeing our Brethren in their third Answer have yielded the Cause For if the Covenant made with Abraham and the Circumcision of his seed was appointed upon the same terms that Baptism was Why should not Baptism be continued successively to the seed remaining in the Covenant as well as Circumcision CHAP. III. Concerning our Brethrens Notes upon the first and second Proposition IN the first Proposition our Brethren onely give an Explication of the word Visible Church taking the word Church as a Genus of all particular Churches from which we Dissent not In the second Proposition viz. That the Members of the visible Church according to Scripture are confederate visible Believers and their Infant-seed They have made divers Notes upon it 1. That by visible Believers they intend true Believers to the judgement of charity And herein we agree Second Note That visible Believers and their Infant-seed are rightly distinguished And so farre we agree also That they are persons distinctly and severally covenanted with by the Lord not wrapped up in their Parents as they speak But whereas they distinguish them from their Parents as not being Believers never so called in Scripture How can they believe that know not the right hand from the left They have no Faith actual or habitual nor can have without a Miracle and we hold Miracles are ceased Ans This is the great Objection of the Anabaptists against the Baptizing of Infants and what the scope of this Note is here I know not except it be to deny them any actual and personal Membership in the Church as in their next Note I shall therefore speak the more fully to it And first it appeareth the Scripture numbers them amongst Believers if it doth not also expresly call them so Mat. 18.6 One of these little ones that believe in me which some interpret of Infants 2 Cor. 6.14 15. where all in the Church are called Believers in opposition to Infidels And no doubt Paul would not allow any of these to marry with Infidels when grown up by that Rule of his and therefore he reckons them as Believers 2. To make a person a Member of the visible Church the matter is not whether he hath Faith and Grace really or not if he hath such qualifications as the Rule of the Word accepteth for Faith in the visible Church we can go no further This is clear and will be easily granted in respect of adult persons If a man profess he doth believe with all his heart as the Eunuch Acts 8. and nothing appears to the contrary If a man appear Pricked at the heart Gladly receive the Word c. as those Acts 2. Gods Rule accepts of such as Believers and so must the Church though the Lord seeth that some it may be many such have no Faith in truth for Many are called but few chosen And however they may afterward discover themselves as Ananias Simon Magus c. yet all will grant these were rightly received as visible Believers In like manner is the case of Infants The matter is not whether they have true Faith or not in the act or habit so they have such qualifications as God accepts of to receive their persons into his Covenant and to be Members of the Body of Christ This sufficeth though they have no Faith or Grace really Now that the Lord doth so accept of them into the number of the Faithful and as Believers appeareth 1. Because he doth account them Holy 1 Cor. 7.14 be it Foederal or Covenant-Holiness this implies that God is their God and if God gives himself unto them surely he accepted them as Believers He is not the God of Infidels who are without God Ephes 2.12 The Covenant of God is the same with Parents and their seed and therefore God accepteth them as such as are answerable to the Terms and Conditions of that Covenant 2. This appeareth from the Nature of the Seal of the Covenant Circumcision was a Seal of the Righteousness of Faith Rom. 4. When God appointed this Seal to be set upon Infants surely God numbred them with Believers So when we are said to be Baptized into Christ can there be any Union with Christ without Faith As no real Union without true Faith so no visible Union without that which is accepted as Faith And when the Lord Jesus saith Of such is the Kingdome of God doth the Kingdome of God belong to Unbelievers If it be said It is their Parents Faith that is accepted for them not any thing in their own persons I answer If so that God will accept the Parents Faith and Profession in their name and stead as a Publick Person covenanting for them yet this is Gods free and preventing Grace towards the seed and doth engage their persons to the Duties of the Covenant to avouch God for their God c. and therefore they are actually and personally in Covenant with God as well as their Parents 3. I adde further That as we must rest in such Signs of Faith as the Rule requireth though it should not be there so also we must in charity judge the best and walk towards such as visible Believers till by impenitency in sin the Church have just cause to count them as Heathens and Publicans So Phil. 1.7 It is meet I should think thus of you all because you are in my heart Love and Church-charity should reach farre especially to Members of a Church regularly received because the Lord doth give Faith to some and who have Faith in truth who not is hard for us to judge And so it is in such Members as came in in their Infancy We know the Lord gives Faith and Grace to some betimes as to Samuel Timothy and others yea in all Elect Infants that die in minority no doubt God gives them the Spirit of Faith and that which is proportionable to the act of Faith and therefore in charity we are to look at them as Believers till for impenitency in sin the Church shall â—ount them as Heathens and Publicans Their third Note is That though they be Members in general yet Infant-seed are onely foederally holy others that have taken hold of the Covenant are sanctified in Christ Jesus 1 Cor. 6.11 These have a Parental and partial Right nor compleat and perfect Thus the Lord speaks Deut. 4 37. 10.15 Acts 2.38 39. So Dr. Ames distinction into Perfect and Imperfect Medul Lib. 1. Cap. 32. Sect. 13. Ans 1. Let it here be applied what was said of their
case of these in question who were in Covenant with God and his Church and had the Seal of Baptism set thereto before Genes 17.7 1 Cor. 12.13 and therefore this Owning of the Covenant is onely a manifestation of their continuance in it And hence this is not the Form of their Membership but a Duty of their Covenant and doth not in it self fit them for full Communion except withall they hold out such Qualifications as the Word of God râ—quireth thereunto A Youth that hath the constâ—tuent causes of a Man Soul and Body with some Understanding and Reason is not thereby capable of all Priviledges of a man as To Marry Give good Assurances of Lands and the like An adult person received into the Church by personal Covenant is not fit for the Lords Supper meerly because he hath Covenanted for except he hath suitable qualifications he will Eat judgement to himself Reas 2. Because those that were admitted by personal Covenant in the Primitive Church continued in full Communion Acts 2.41 Ans There is not the same reason for they were admitted in adult age and also indued with eminent Gifts of the Holy Ghost These being admitted in Infancy do onely by Owning the Covenant manifâ—st their continuance therein The Indians newly converted and holding forth so much Faith and Repentance as may admit them into the Church and Baptism might yet need further Preparation to the Lords Supper not having such eminent gifts Reas 3. Because this Doctrine presupposeth that what Knowledge Faith and Repentance is required in adult persons coming to Baptism is not sufficient to the Lords Supper Ans This Doctrine doth not suppose it for it speaketh onely of such adult persons as were Baptized in infancy not to be Baptized in adult age It supposeth onely that persons Baptized in infancy and continuing in the Covenant and visible Church may yet be unable to Examine themselves and discern the Lords Body And hence the Reasons which here follow touch not this case And it is well if some of them do not argue Against the Baptizing of Inâ—ants or That Infants Baptized may partake of the Lords Supper CHAP. VI. Concerning the fifth Proposition Propos 5. CHurch-members who were admitted in minority understanding the Doctrine of Faith and publickly professing their Assent thereto not scandalous in life and solemnly owning the Covenant before the Church wherein they give up themselves and their children to the Lord and subject themselves to the Government of Christ in the Church their children are to be Baptized This Proposition say our Brethren doth stumble us most Their Reasons are Reas 1. Because there being three Expressions propounded this swerveth further then the other from the Scripture Ans Be it granted that several terms and expressions of these Qualifications were propounded these onely in conclusion were Assented unto But if our Brethren judge That they all swerved from the Scripture what matter is it which swerved most from it If this swerveth most they have the more advantage of Dispute against it But seeing they stumble so much at this I shall easily remove this Block out of their way Obj. First say they in the former Expressions it was required they should understand the Grounds of Religion here no more then the Doctrine of Faith So that they may be ignorant of the Doctrine of the Moral Law and so have no knowledge of Sin of the Duties of Holiness Righteousness Sabbaths c. Ans As if the Doctrine of Faith were not as large as all the Grounds of Religion both in the acceptation of Scripture and of Orthodox Divines Phil. 1.27 when the Apostle exhorts them to strive for the Faith of the Gospel might they let go the Doctrine of the Moral Law or any other Grounds of Religion 2 Tim. 4.7 when Paul saith He had kept the Faith did he let go the Doctrine of the Moral Law and other Grounds of Religion Jude ver 3. Contend for the Faith was not that Faith opposed to the fiâ—â—â—y Dreamers that sinned against the Moral Law and therefore surely the Doctrine of Faith comprehends the Doctrine of the Moral Law When our Synod at Cambridge 1648. declared their Consent with the Assembly of Divines in England in The Doctrine of Faith and the Assembly at the Savoy calleth that Book A Declaration of their Faith and Order do they not mean by the word Faith all the Grounds of Religion excepting onely matters of Order But what need more Instances when the Preface to this Book telleth the world of A few Names that are stedfast in the Faith and Order of the Gospel I dare not be so uncharitable to think that such persons do not hold fast The Doctrine of the Moral Law and all The Grounds of Religion Surely the Synod intended it so Obj. 2. In the second Expression it was required that they should be Examined of their sense of their need of Christ and desires after him here only of their Assent to the Doctrine of Faith which the Devils may have Aâ—s But if such sense of their need of Christ and desires after him should not upon such Examination appear but this Assent to the Doctrine of Faith with all the other Qualifications Might not this suffice to shew their Continuance in the visible Church What if the Devils may give an Assent to the Truth it is not free but inforced and they want all the other Qualifications that these have Obj. 3. The former required that they should give Satisfaction for any Offence they had fallen into here onely that they are not Scandalous in life The former viz. Offences comprehend Original Sin or any other committed against God or man Jam. 3 2. Scandal in lifâ— noteth onely Notorious sins and a course therein Ans That they stumble at this must needs arise from a very rigid Principle whereof this Treatise hath too many For who ever took up that of Original Sin as matter of offence to deal with his Brother for it Or what Rule have we to call for Satisfaction for that or for all such Words or Actions as are Offences to God or man A practice that the Apostle condemneth in that very place alledged Jam. 3 1. Be not many masters for in many things we offend all and therefore pity and bear with one another and be not so rigid to require Satisfaction for every Offence If this were not so what use were there of those Rules of Love 1 Cor. 13.7 Love beareth all things Gal. 6.2 Bear one anothers burthens Col. 3.13 Forbearing one another 2. It is evident Luke 17.1 2 3. that Offences to be dealt with are Scandals Woe to him that scandalizeth one of these little ones and Impenitency in any such Scandal deserveth the highest Censure but repented of ceaseth to be a Scandal or Offence Mat. 18. yea although such a Scandal should not be a notorious sin nor continued in but in one act So that Not to be scandalous in life is full as large