ANIMADVERSIONS UPON THE ANTISYNODALIA AMERICANA A TREATISE Printed in Old England In the Name of the DISSENTING BRETHREN In the SYNOD held at Boston in New England 1662. Tending to Clear the ELDERS and CHURCHES of New England from those Evils and Declinings charged upon many of them in the two Prefaces before the said Book Together with AN ANSVVER UNTO The Reasons alledged for the Opinion of the Dissenters And a REPLY to such Answers as are given to the Arguments of the SYNOD By JOHN ALLIN Pastor of the Church of Christ at Dedham in N. England Rom. 3.1 2. What advantage then hath the Jew or what profit is there of Circumcision Much every way chiefly because that unto them were committed the Oracles of God Gal. 3.27 28. For as many of you as have been baptized into Christ have put on Christ There is neither Jew nor Greek there is neither Bond nor Free there is neither Male nor Female for ye are all one in Christ Jesus Heb. 12.15 16. Looking diligently lest any man fail of the grace of God left any root of bitterness springing up trouble you and thereby many be defiled Lest there be any fornicator or profane person as Esau who for a morsel of meat sold his Birthright Cambridge Printed by S.G. and M. J. for Hezekiah Vsher of Boston 1664. THE PREFACE TO THE READER SVch is the Infirmity and Corruption of Man the Malice and Subtilty of Satan the Enemy of Truth Purity and Peace and the holy and just Dispensation of God Permitting and Ordering all things to his most glorious Ends that frequent Experience sheweth how hard it is for a People desirous to walk in all the wayes of God to steer a right course between the Gulf of Profaning the Ordinances by an over-loose Dispensation thereof on the one hand and the Rocks of Rigid Separation Anabaptism and the like on the other hand And hence it may seem the less strange that notwithstanding the Eminent Lights we have had holding forth The Covenant-interest of the Church-seed and The Duty of Churches to improve the Ordinances for their good yet the Practice hereof hath not obtained in many of our Churches That this Case is now become matter of publick Dispute between the late Synod and some Dissenting Brethren though it be cause of Humiliation yet we desire herein to submit to the onely wise God hoping and waiting upon Him to see the Improvement thereof for good and for the further clearing up unto us what is His good perfect and acceptable Will in this case When these Antisynodalia of our Brethren came to our hands and Another Essay of the same nature was here Published some godly and wise Christians advised the Elders to let them â—ass in silence conceiving that they would not so take with the People as to hinder the Practice of the Doctrine of the Synod and that a Reply would occasion further Disputes and Contests But upon serious consideration of the matter by divers Elders met to that End the Reasons on the other side did preponderate Such as these 1. We being perswaded of the Doctrine of the Synod and not finding any Weight in those Tractates to change our Judgements it seemed to us that by silence we should be sinfully wanting to the Truth of God a present Truth that many godly ones are enquiring into and to the Just Interest of the Church-seed 2. This Truth being asserted in so Solemn an Ordinance viz. The Assembly of the Elders and other Messengers of so many Churches after solemn seeking the Face of God and much search into the Scriptures with large Disputes about the same Our silence in this case would not onely render that Ordinance useless and vain at present but also discourage the Churches in after-times to make use thereof for their necessary Establishment in Truth and Peace 3. We see evidently that the Principles of our Dissenting Brethren give great Advantages to the Antipoedobaptists which if we be silent will tend much to their Encouragement and Encrease to the Hazard of our Churches 4. These Treatises coming into the Peoples hands if no Answer should be returned will much strengthen the hands of such as are Dissenters and discourage the hearts of others from the Practice of the Doctrine of the Synod for the good of Posterity 5. Those unjust Aspersions cast upon many of the Elders and Churches of New-England in the two Prefaces to the Antisynodalia do tend much to weaken the Authority of their Ministry and Dispensations and would lay them under much Scandal in Old-England and New should not a just Apologie and Answer be made thereunto For these and the like Reasons it was thought necessary to return a just Answer to these Books published in Opposition to the Doctrine of the Synod But that my Brethren should have any eye upon my self to undertake this part of the Work viz. To Examine and make Reply to these Antisynodalia was very farre from my thoughts Yet when I could by no Perswasions and Intreaties prevail with them to Call out some other more able for this Work whereof we had choyce I considered that the Spirits of the Prophets are subject to the Prophets and that the Lord is not wont to deny Assistance to such as he calleth forth to any Service yea that He delighteth to shew His strength in weakness In hope hereof I have by his Grace and Help run through these Antisynodalia in my plain and homely manner loving alwayes to speak to vulgar Capacities wishing heartily it had been done by some better hand that might have performed it more throughly This onely I have to say for my self That I have not willingly declined any seeming strength of Reason nor sought by Shifts and Evasions to darken any seeming Light of Truth held forth in these Antisynodalia but have Candidly according to my measure Searched the Scripture whether those things were so As I have believed so have I spoken As I finde in the Law and Testimony so have I written What weaknesses and defects may be discovered by a more judicious Eye I hope through Grace I shall be willing to see and reform upon intimation thereof onely let no Truth herein held forth be the less esteemed for the Infirmity of the Instrument I shall commit this Case of the Church-seed unto that God who of his rich Grace hath undertaken to be their God Beseeching Him to make his Wayes plain before the face of his People and to improve these Disputes to common Edification according to the good pleasure of his will Thine in the Lord JOHN ALLIN From my Study in Dedham in N.E. 6 day 11 mon. 1663. ANIMADVERSIONS UPON THE ANTISYNODALIA AMERICANA CHAP. I. Being Animadversions upon the two Prefaces The first To the Reader the second To the Honoured General Court IT is no good sign that the Publisher of these Anti-Synodalia doth so foully stumble at the Threshold in his first stepping forth into this Business For where
them without acts of Church-discipline which yet they deny to belong to their persons immediately 3. If such a case should fall out it is not impossible not absurd to say That a people retaining the Essentials of a true Church may fall into such a degeneracy or decay as to be unfit for Ordinances or to thuse Officers untill they be further prepared by the Preaching of the Gospel unto them Ans 2. To the Scriptures 1 Cor. 1.2 14.33 they say That by a Church of Saints primarily the better part of Saints are understood the rest Synecdochically though not so in truth yet so called Reply If all be so called though some be not so in truth then the Argument is yielded That in Scripture Ecclesiastical account all Church-members are Saints and who shall tell us which are so in truth and which not till impenitency in sin gives us cause to count them as Heathens and Publicans Reas 5. Being in the Covenant and Baptized they have faith given them indefinitely in the Promise and sealed to them in Baptism Deut. 30.6 which continueth valid and is a valid Testimony for them whil'st they do not reject it Ans The Promise is indefinite not universal whence the Argument must be Some circumcised or baptized ones are Believers But hese in question are circumcised or baptized ones Therefore c. or thus The Roman Catholicks are baptized Therefore c. Reply 1. I see our Brethren can make a false Syllogism to decline the force of an Argument that would rightly conclude Thus If some children being under that indefinite Promise be Believers for God is true of his Promise then all such children are not to be rejected as unbelievers as our Brethren would But some baptized ones being under that indefinite Promise are Believers Therefore Now who can say who are such and who are not till they reject the grace of the Promise and by impenitency in sin are to be accounted as Heathens and Publicans For though the Promise of Heart-circumcision being but indefinite is effectually performed to some onely not to all yet they are all alike to the Church till the difference doth some way openly appear 2 To apply this to the Roman Catholicks savours not of ingenuity for are they the seed of Confederate visible Believers of whom our Dispute is or are they Regularly Baptized or do they shew nothing to the contrary that profess Popery Ans 2. It is not an indefinite Promise there because it is certainly made good to such as return with their Souls ver 1 2. Reply This doth not hinder the indefiniteness of the Promise but confirmeth it And their effectual return to God is the fruit of that Promise and indefinite also Ans 3. An indefinite Promise doth not capacitate all children to receive the Seals Reply Neither is so much affirmed but this with the other Considerations doth render them visible Believers in Ecclesiasticall reputation which is the scope of this fourth Argument Arg. 5. The deniall of Baptism to these hath a dangerous tendency to Irreligion and Apostacy because it denieth the children of the Church to have any part in the Lord Josh 22.24 25 26. Ans The Brethren deny the Consequence affirming That thirty or fourty years experience in New-England through the mercy of God sheweth the contrary Reply This is a bare deniall without answering the Reason from Josh 22. Surely that religious generation had a deeper sense of that danger and more solicitous care to prevent it then they have 2. When our Brethren in their Preface To the Generall Court take notice of the Many Great and Prevailing Corruptions of Youth that need Reformation by Church-discipline this might abate our glorying of contrary Experience for thirty or fourty years in respect of the danger of Irreligion and Apostacy in the seed of the Church But if this be so it seemeth our Brethren do think that there are many more then A few Names in N. England that hold fast the Name of Christ and are stedfast in the Faith and Order of the Gospel and do not own so great an Apostacy of Elders and People as the Author of the Preface presents to the World Arg. 6. The persons in question are personall immediate and yet-continuing Members of the Church and therefore their children are to be Baptized Our Brethren here only speak to the first Branch concerning their personal membership having spoken to the third Branch before But the second Branch about their immediate membership they leave untouch'd Ans If the meaning be that the Promise to their believing Parents reacheth them and that they are wrapped up together with them the Assertion is granted as far as concerneth the seed of Confederating Believers in their minority But if the meaning be that they are Members by their own Personall act then it is denied Reply This distinction of Members wrapped up in their Parents and Members by their own Personall act is a Riddle that no Scripture doth unfold Let us hold to Scripture-phrases and the meaning will be plain and easie viz. They are Members in their own persons by the Lords actuall entring into Covenant with their persons distinct from their Parents and setting the Seal of the Covenant upon their persons as hath been proved from Gen. 17.7 9. Deut. 5.2 3. 29.10 11. Proof 1. They are personally holy 1 Cor. 7.14 therefore Members in their own persons Ans This concerns children in minority or the seed of Believers and Members in full Communion and therefore it reacheth them not when adult and grown Reply Here our Brethren speak out That the foederal holiness and Charch-membership of the church seed weareth quite out with their infancy or minority though sometime they speak otherwise as was noted upon their Concession in their Answer to the Argument of the Synod pag. 23. in the end But no Scripture will prove this yea the whole tenour of Scripture-stories of the Church convinceth the contrary See Deut. 5.2 3. Rom. 3.1 2 3. 9.4 Proof 2. They are personally Baptized the Seal of Membership is applied to their own persons which being regularly done is a divine testimony that they are in their own persons members of the Church Ans So are the Papists in Rome and are they personal Members The Shechemites and Edomites were circumcised there is par ratio Reply This is a very slight evading of the Argument which speaketh of Baptism regularly done I had thought our Brethren did not think Baptism regularly done in Rome or Circumcision regularly applied to the Shechemites and Edomites Or if not could they suppose that there is par ratio a like reason between Baptism regularly done and not regularly done Except they should mean that there is like reason between Baptism in Rome and the Circumcision of the Shechemites and Edomites and that is granted Proof 3. They are personally under Discipline and liable to Church-censures in their own persons See Propos 3. Ans This is granted
not to break it 2. Then it is a breach like the great Sea to deny Communion in the Lords Supper to those that have laid hold upon the Covenant and given up themselves to God by solemn Profession of Faith and Repentance which is now strongly pleaded for Reply 1. Whether these be not regularly in the Covenant let the Reader judge by what is said for it and by the Scriptures alledged against it 2. To deny Communion in the Lords Supper to such is not pleaded for much less strongly for Solemn Profession of Faith and Repentance is not in the Proposition All that is affirmed is That the Church-seed manifesting their continuance in the Covenant by such qualifications if they shall still be wanting in ability to Examine themselves and discern the Lords body may be delayed till they give satisfaction therein 3. Our Brethren in this case deal very hardly and partially with us whil'st so oft they compare these with the most scandalous persons reproved in Scripture and with them Discovenanted as they pretend and yet at other times they lay it deeply to our charge that we do not Receive them to the Lords Table upon such terms as are denied by them to be sufficient to continue them in the visible Church Arg. 4. These Parents are confederate visible Believers in some degree and therefore their children are to be Baptized Ans The Parents in question are not such if we speak of true visible Faith which is required Rom. 14.1 Mat. 12.20 Reply Be it granted that we speak of true Faith visibly in some degree yet Rom. 14.1 speaks rather of a perswasion of the lawfulness of eating meats unclean by the Law as ver 2. sheweth That these are visible Believers in some degree is thus proved Reas 1. Charity may observe sundry things for it but nothing evident against it Ans This is said gratis and denied by us Reply If our Brethrens Charity could observe nothing for it they might then shew something evident against it without which the Reason is not answered for in discovenanting of regular Church-members there ought to be such things evident against them as deserve Church-censures Mat. 18.15 16 17. Reas 2. Children of the faithful qualified but as the persons in question are said to be Faithful Tit. 1.6 Ans Every one not accused of Riot to be concluded to be of the Faith is not the Apostles intent nor Orthodox Faithfulness is taken for Fidelity which may be in Morall men Reply Nor do the Synod so conclude There is much more in the Text then Not given to Riot viz. 1. Children of godly Parents 2. Educated in the Faith 3. Not scandalous or Not accused of Riot 4. Not unruly but subject to Government All which do suit well with the Proposition And this sense of the word is given by Orthodox Interpreters Marlorat Expounds the word Faithfull of such as are educated in the sound Doctrine of Piety and in the fear of God Taylor by Faithfull Children understandeth such as being instructed in the Faith are at least in external Conversation answerable to the Profession of the Faith they make And Reason would incline us to conceive that the Apostle would require in the children of Church-Officers something of Piety as well as of Morality Besides the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is frequently and commonly used in the New Testament in the Synods sense viz. for Christian Believers Acts 10.45 2 Cor. 6.15 Eph 1.1 1 Tim. 6.2 4.3 10 12. 5.16 Reas 3. Children of the Covenant have frequently beginnings of grace wrought in them in younger years as Scripture-examples and Experience sheweth Hence this sort of persons shewing nothing to the contrary are in charity or in Ecclesiasticall reputation visible Believers Ans It is extraordinary to have grace in Infancy and therefore no Rule for ordinary Church-proceedings Reply 1. The Synod speaketh not of Infancy but of younger years and that is not so extraordinary as is objected witness the hopeful signs of grace in many that die in minority and the Confessions of divers that hold forth seeds of grace sown in their younget years 2. We build not ordinary Church-proceedings immediately upon this ground yet these being Church-members we may build Church-charity upon this ground that seeing some Church-members of this sort have Faith in reality all of this sort may be so reputed in Church-charity for so we judge of adult professors in the Church we know some have grace in reality and therefore we judge so of all that sort till the contrary appear though in the general we know Many are called Few chosen And what other ground have we of Church-proceedings with Church-members but Church-charity Reas 4. These are regularly in the Church and therefore visible Saints in the account of Scripture which is the account of Truth 1 Cor. 1.2 14.33 Ans 1. The children in question are not regularly in the Church for then the Parents being dead the children surviving should make a Church enjoy Ordinances chuse Officers which is denied and it is incredible to deny them that power when their Parents are alive and they will not be long kept from putting it forth though they may for a while Reply 1. If we may thus argue by putting cases that for ought appeareth never yet hapned in the world viz. That all the Members in a Church should be so taken away that none remain but such as these children By like reason one may prove that women and children are not regularly in the Church for if all the men die they should make a Church chuse Officer◠c. which will be denied Yea thus I will prove That this or that man is not regularly in the Church for if all men die but one or two they cannot make a Church c. 2. Were the Rules of Christ observed such a case could not fall out For as Mr. Cotton answereth the Anabaptist in a case not unlike this Let there be a due watchfulness of the Church over these children to fit them for the Lords Table and either the Lord in the faithfulness of his Covenan◠will sanctifie their hearts to prepare them for it or else he will leave them to discover their hypocrisie and profaneness in the sight of all to prevent the pollution of his Table and the corruption of Discipline Grounds and Ends of Baptism pag. 161 163. And had we thus done through the Blessing of Christ which he hath promised upon his Ordinances such cases could not fall out neither had there been so much need or use of this fifth Proposition that is now so great a matter of Dispute and I fear this Opposition of the Dissenters will increase our Difficulties Neither do I see so much danger of these not being kept from putting forth a power to chuse Officers c. if they were trained up under Church-discipline as in our Brethrens Way who acknowledge them Church-members and cannot rid their hands regularly of
as he pretendeth As a Lover of the Truth to Publish this Treatise without any Commission from the Dissenting Brethren which he desireth them not to be offended with and affirms it as a truth That the persons engaged in this Dissent had much rather this Treatise were suppressed and as an untimely birth to have been buried in everlasting darkness The contrary hereunto is evidently evinced by the whole Preface following which speaketh no more in the person of the Publisher but of the Dissenters and wherein they endeavour to Answer four Objections against the Publishing thereof And in Answer to the first Objection taken from the Ill consequences that might follow they declare a Resolution to have it Published whatever should follow concluding in the words of Esther If I perisâ— I perish Besides it is well known here how earnest and resolute one of the chief of them was to have it Published Concerning the Objections here mentioned The three first from The sâ—a Consequences that may follow The trouble of the Peace of the Churches hereby and from The Novelty of their Opinion I know not of any that made these Objections Surely that language was not heard in the Synod but their own Reason might object such things The fourth Objection is A pretended Concurrence of all other Congregational Churches they know of to countenance their Cause but without any sufficient Proof thereof But seeing it is now Published though uns asonably as is confessed I shall not trouble my self and the Reader about the Answers to the Objections but apply my self to wipe off those uncharitable and unjust Aspersions that in this Preface are cast upon many of the Elders and Churches of New-England Wherein that I may not wrong any of our beloved Brethren the Dissenters I must say this on their behalf That some of them do profess that they had no hand in this first Preface nor in the Publishing thereof nor any knowledge thereof And I have reason to think so of others of them who I hope have other thoughts of their Brethren then this Preface holdeth forth So that so farre as I conceive it is the act of one of them onely or chiefly I take notice of Seven Imputations cast upon us which I shall speak unto 1. The Author of this Preface complaineth of The course Entertainment of their Tenent both in the Synod and in the General Court where they expected more Patrons then did appear Ans That none may hence judge otherwise then the truth is In respect of the Synod it cannot be denied that the matter in question was placidly fully and oft-over Debated all their Arguments weighed all Writings presented were read considered and some publickly answered So that all the course Entertainment was that their Tenent was not embraced by the Synod And as for the Honoured General Court if they were so farre satisfied with the Answers of the Synod to that Question about The Subject of Baptism propounded by them that they did not think fit in their Wisdome to countenance and encourage a Party rising up in Opposition thereto as tending to Divisions and Disturbances amongst us they may thank themselves for such course Entertainment if they will so account of it But to aggravate this course Entertainment he addeth Though it be no other Doctrine then of all the Congregational Churches in Holland England Ireland and New-England and also in New-Haven and Plimouth Jurisdictions yea and also that it hath been the Judgement and general Practice of the Churches in the Bay some few inconsiderable excepted for thirty years Ans Here is a great Pretence of general Concurrence with their Tenent but without Proof and beyond the truth And to make the Number seem the greater besides New-England he addeth And also New-Haven Plimouth c. as if these were not New-England Churches As for those Forreign Churches it doth not appear whether as yet many of them at least have declared their Judgement in this case Yea I have heard from one of good note that knows many of those Churches who upon the question answered That this case hath not as yet been considered in many of those Churches And if their Practice have not yet suited to the Doctrine of the Synod we know by our own experience how many hindrances there may be of that though their Judgement be for it But concerning the Judgement of New-England Elders and Churches let the Preface to the Synod be read by which it will appear That the most Eminent Elders in the most considerable Churches and the Messengers of the Churches of New-England were generally for this Doctrine in the Synod held at Cambridge in the year 1648. I shall mention onely that Passage of famous Hooker whose praise is in the Gospel in all the Churches and who might know as much of the Principles of the Congregational Churches as another It is not the question saith he Whether wicked Members while they are sinfully tolerated in the Church they and their seed may partake of Priviledges for this is beyond question nor do I know or ever heard it denied by any of ours Survey Part 3. Chap. 2. pag. 11. Whereby it doth appear that he took it for a general Confession on all hands That it is the Interest in the Outward Covenant that giveth right to Outward Priviledges of the Church which is the Foundation of the Doctrine of the Synod Whereas the Tenent of our Dissenting Brethren is That Members of the Church admitted in minority and having the Covenant sealed by Baptism if being adult they hold not forth saving Faith and Repentance to the judgement of the Church even so as to come into full Communion neither they nor their seed may partake of Priviledges they are Felones de se Self-mâ—rtherers Discovenanted of God and are not so much as Foederally holy so soon as they be out of their Non-age as will appear after which Tenent I cannot believe will be owned by most of the Churches named if by any of them This Author addeth further That yet now this Tenent is laden with Reproaches of Antichristianism and Anabaptism Ans If an Argument or two were used in the Synod taken from such Consequences is this ground enough to say it is laden with such Reproaches and other ground I know none Yet for that of Anabaptism it will appear the Principles of the Dissenters are so near a Kin if not the same with theirs that we cannot but fear a great tendency thereunto and what encouragement they take from thence we are very sensible Secondly In answering the first Objection this Prefacer takes occasion upon supposition of the Doctrine of the Synod to charge the Bay Churches with a sin which he cannot see how it can stand with peace of Conscience in leaving their former practice in dispensing the Seals and taking up a new manner thereof yea a grievous sin in depriving so many Infants of Baptism for thirty years yea of the same nature and somewhat worse
such are the proper Subjects thereof as if such and onely such were to be Baptized This of Full Communion our Brethren thought would advantage their Cause and so have put it in but it is a meer Addition to the Word of God which wholly fails them of any proof yea makes evidently against them In that principal place Acts 2.38 39. it is evident that they were Baptized before their Full Communion For 1. Peter called them to be Baptized upon the ground of the Promise ver 38. 2. They were Baptized and added to the Church before full Communion ver 41 42. 3. It had been very preposterous to put them into full Communion before Vnion with the Church sealed by Baptism for Baptism is a Seal of Vnion with the Church 1 Cor. 12.13 which must go before Communion But they seem to suppose at least that some in full Communion may be unbaptized by that word being unbaptized but the truth is that our Brethrens confidence in this Argument will be found so greatly to fail them that whil'st by it they seek to straiten The Subject of Baptism beyond the Doctrine of the Synod they destroy and take away the whole Subject it self of Baptism because there will never be found any such persons according to Gospel-Rule which they call so much for and appeal unto that are in full Communion with an instituted Church being unbaptized I will be a little bold with our Brethren in this case to challenge them to produce any Rule or Example in the Gospel of any person that either was or by Rule might be in full Communion with an instituted Church being unbaptized I hope this Answer is plain and no Cavill Yet for the further clearing up of this Answer I shall remove what may be further said by our Brethren Object Though those in Acts 2. were not in full Communion actually before Baptism yet they were admitted to a state and right to full Communion by their Baptism which these Children in question are not Ans 1. The Question is not What state or right the Baptized are partakers of as a consequent fruit of Baptism received but What it is that constitutes a person to be a fit Subject to be Baptized To describe the proper Subject of Baptism by the consequent fruits of it and not by the precedent causes that gives right to Baptism is very improper and preposterous If the Question were Who are the proper Subjects of Church-membership we say Confederating visible Believers and their seed for this makes them fit for and brings them into such a relation But should any answer That the proper Subject of Church-membership is a person in full communion with an instituted Church or One that is under the Teaching and Rule of Church-Officers which are the fruits of Church-membership received Who does not see the weakness of such an Answer and the like is this case Baptism being the Seal of Gods Covenant with his Church whereby we are Baptized into one Body 2. Although the Infant-seed of the Church cannot actually enjoy full Communion in all Ordinances as their Parents do yet the Covenant of God sealed to them in Baptism sets them in a state and right to all the Benefits of the Covenant to be enjoyed by them as they become fit for them as well as their Parents for the Covenant of God with Parents and seed is one and the same All that are in the same Covenant are bound to the same Duties of the Covenant and have the same right to all the Benefits of the Covenant as they come up to perform the Conditions and are fit for the enjoyment of the Blessings In adult Members it is so who being under Admonition for Scandal or in a Frenzy or the like case though they partake not of all the good of the Covenant yet their right remains So here when the seed grow up to perform the Duties of the Covenant they also partake of the Benefits not by any new Covenant or Membership but by the right of that Covenant God made with them and sealed to them in Baptism as will appear more fully afterward 2. I shall adde further It is true that to admit adult persons into the Church and to Baptism visible Faith is required and so much the Texts alledged prove but this is not the case in Dispute between us but About persons already in the Church and Baptized whether in such the ground of Baptizing their seed be Faith and Grace made visible in the same manner or their Interest in the Covenant and therefore the Argument doth not conclude the Question Put case any of those visible Believers and converts Acts 2. should afterward discover by their Worldliness Looseness or other wayes that there is in them no sap or savour of Faith and Grace even to the charitable judgement of most in the Church my Question is Whether yet so long as they continue in the Church their Infant-seed shall not be Baptized If it be granted then it is not such visible Faith and Grace but the Interest in the Church and Covenant that gives Right to Baptism and so to these Church-members in question If this be denied let there be one Tittle of Scripture-Rule or Example produced to the contrary Having answered their Reason I shall present an Argument from the same Text to confirm the Doctrine of the Synod It is to be noted That the Promise Acts 2.39 is That Covenant-Promise which God made with Abraham as appeareth by that parallel place Acts 3. where ver 19. Peter exhorts to Repentance as in chap. 2.38 and chap. 3.25 he useth the same Reason in other words You are the children of the Covenant which God made with our fathers the substance whereof all grant to be this I will be thy God and the God of thy seed in their generations although the Apostle there makes use of another branch of the Covenant concerning Christ that feed in whom God is the God of his People Now the Reason stands thus If the Covenant-promise to Abraham and his seed be a ground to Repent and be Baptizsed in the Gospel-dispensation then it is the Covenant of God with his visible Church that gives right to Baptism But the Covenant-promise was a ground to Repent and be Baptized in Gospel-dispensation Acts 2.38 39. with chap. 3.19 25. Therefore it is the Covenant of God with his visible Church that gives right to Baptism which is the Doctrine of the Synod Thus much to their Scripture-Argument To which our Brethren adde the Testimony of Mr. Richard Mather Well agreeing with this say they is the Answer of Reverend Mr. Mather in his Catechism Ans But by their leave it differeth from their Answer in the main thing that toucheth the cause in hand for there is nothing of full communion in his which they put into theirs 2. That Reverend and Learned Author speaketh onely what adult persons should be in joyning to the Church and the seed of such so converted
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