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
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
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
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
they may yea ought to own them as Members when they own the Covenant and do not desert the Church I cannot but make a little pause here before I pass on and seriously intreat our dear Brethren and all of their minde to consider well how the Lord is wont to deal with his visible Church and all the Members thereof in the Old and New Testament and compare therewith this their respect and care of the Lambs of Christs Flock When the Lord hath once stricken a Covenant with his People taking in their seed with the Parents Gen. 17.7 Deut. 29.10 11. 1. What Abundant Means of their Salvation doth he ordain and cause diligently to be improved to that end Cain and Abel both admitted to Sacrifice Abraham's Commands were to his whole Family-Church Gen. 18. The daily ordinary Sacrifices and the more solemn and extraordinary were for the whole Congregation Lev. 4.14 21. Numb 15.24 25. To Israel pertain the Adoption the Glory and the Covenants and the giving of the Law and the Service of God and the Promises Rom. 94. And how did the Lord follow his Church in all ages by his Prophets to bring them to Repentance yea when gone after Baal to reduce them by Elijah How affectionately doth the Lord by them plead with his People Jer. 2. 3. Micah 6. Psal 81.8 c. So in the New Testament the Ministry of the Word and other Ordinances are given to the Visible Church for their Salvation 1 Cor. 12.28 Ephes 4.11 c. and Discipline to reduce and save offenders 2. Consider the Wonderfull Patience of God in seeking the Salvation of his visible Church When the children of God were so corrupt that God resolved to destroy all flesh yet he spared them an hundred and twenty years sending Noah a Preacher of Righteousness to seek their good Genes 6. And how great was his Patience to Israel and Judah sending his Prophets early and late out of his compassion till there was no remedy 2 Chron. 36. So the Lord Jesus sent his Epistles To the seven Churches of Asia to heal their corruptions and though he threatned to Come quickly yet spared them many years 3. See with what Compassion and Bowels of humane Affections as it were the Lord expresseth himself when he is about to cast off a People he hath been in Covenant with How shall I give thee up O Ephraim c. my Repentings are kindled together Hos 11.8 So Christ O Jerusalem how oft would I have gathered thee as an Hen her Chickens c. Mat. 23.37 How did he Weepover Jerusalem saying O that thou hadst known at least in this thy day c. Luke 19.41 This is Gods way But what is our Brethrens Way to these Members of the visible Church to whom they confess the Promise doth belong Acts 2.39 1. Though God have stricken his Covenant with them and Sealed it To be their God and own them to be His People yet they will not acknowledge them Actual personal Members but in effect Distinguish them out of the Church 2. They allow them no more acts of Church-watch and Discipline then may reach an Infidel-servant and Excommunication the most effectual Ordinance of Christ to Destroy the Flesh and Save the Soul must not touch them 3. So quick they are that if the Lord be not pleased to give them Saving Faith and Grace so soon as they come to adult age Disown them as No Members and so let them go Now how farre unlike this is to Gods Way who doth not see And I must confess this is to me one great Argument That the Way of these Brethren is not the Way of God To proceed Our Brethren to clear this Coast think fit to Answer The Reasons of the Synod to prove their Continuance in the Church But the Reader must note That those Arguments are not applied to this Proposition in hand here being Eight Reasons to prove They are personally under the Watch and Discipline of the Church which are not touched by them But the Reasons that our Brethren here speak unto are those brought by the Synod to prove the last Branch of the sixth Argument for the fifth Proposition viz. That Church-members 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 children to the Lord and subject themselves to the Government of Christ in the Church That their Membership still continueth in adult age and ceaseth not with their Infancy And this is the rather to be noted because if their Answers suit not the case of such persons then they are not pertinent to take off the Reasons of the Synod But let us see what is answered to these Reasons though out of their place Reas 1. Because in Scripture persons are broken off onely for notorious sins or incorrigible impenitency and unbelief not for growing up to adult age Rom 11.20 Ans Our Brethren answer Not simply for growing up but for such accessaries as may attend adult age Rom. 11.20 doth not say onely for notorious sins c. Negative unbelief Neglecting the means of Grace Not Professing the Faith and the fruits thereof may give cause of breaking off And to such though our patience and expectation ought to be large and long yet it may be tired out at last and come to a period Reply 1. If our Brethren would out hold to this it would tend much to our desired Unity For hence it will follow That their Membership received in infancy doth continue in adult age untill such Accessaries do appear and till the Patience of the Church be tired out 2. If it were granted that Negative unbelief manifested by Neglect of the means of Grace Not professing of the Faith and the fruits thereof might after long patience give just cause to break them off yet by this Rule the persons described in the fifth Proposition cannot be said to be broken off for they do Profess the Faith and the fruits thereof by a life free from Scandal giving up themselves to God and submitting to the Government of Christ in his Church Or at least such as these are still objects of the Churches Patience and therefore not broken off And seeing our Brethren come thus farre I shall willingly meet them here and confess That if Negative unbelief be manifested by Neglect of the means of Grace Not professing of the Faith being orderly called thereunto by the Church and Continuance impenâ—tently in such Neglects after due means with due patience used by the Church this would give the Church just cause to cast them out for this were Incorrigible Impenitency in sin And Oh that we might meet here But when I consider many other Expressions in this Treatise I fear my desires will fail For if no act of Church-governmeÌ„t may be put forth upon their persons immediately but by their Parents how shall the Church come
Esau are not clear that they did Excommunicate themselves but were cast out by the Lord. The Curse of Cain was to be A Vagabond and Fugitive in the earth which he understood of his casting out of the Church From thy face shall I be hid Gen. 4.14 As for Ishmael the case is plain that he was cast out by Abraham the Governour of the Church by the appointment of God And of Esau it is expresly said that when he would have inherited the Blessing he was rejected viz. of Isaac after which rejection he went away from the Church in Isaac's Family Concerning the instance of the Sons of Abraham by Keturah how long they continued to Worship the true God or how they fell off who can say or prove that they Excommunicated themselves without any act of God that had the nature of such a Censure As for Open and Obstinate Hereticks and Apostaâ—es which some call Excommunicati de Jure that hindreth not but that they may and ought to be Excommunicated in Fact also But if we speak of Gospel-times wherein the Lord Jesus hath so expresly instituted Church-censures for the saving of Offenders and purging of his Churches and hath confirmed the same with such Promises to Bâ—nde and Loose in Heaven what is bound and Loosed on Earth Mat. 18. I conceive with due respect to the Authors alledged That no Member of a particular Church having the Power and Exercise of Church-Discipline can so cut off his Relation to that Church actually but that the Church may and ought to dispense the Censures to him as the case shall require My Reasons are Reason 1 1. From the Ends of Church-Discipline viz. To reduce and save Offenders Mat. 18. 1 Cor. 5.5 To purge the Church 1 Cor. 5.7 To vindicate the Name and Glory of God in bearing fall testimony against Scandals 2 Sam. 12.14 2 Cor. 7.11 You have approved your selves to be clear in this matter For the Example and Terrour of others 1 Tim. 5.20 Whence the Reason stands thus If the Lord Jesus hath betrusted his Church with the Power of Church-Discipline for these and the like Ends then it is the duty of the Church to put forth this Power whensoever these or any of these ends may be attained with the Edification of the Church But there is no case can befall any Church member wherein these or some of these ends may not be attained For put case a Member be turned Arrian Quaker Turk and what you will yet the Censure denounced will Acquit the Church Vindicate the Name and Glory of God in bearing full testimony against such Scandals and tend to the Terrour of others yea who knoweth how farre the Lord may improve it upon the sinner for his good Reason 2 2. If in Scripture-patterns the worst of Hereticks and Blasphemers were laid under Censures notwithstanding their supposed Self-Excommunication then we ought to follow such Patterns in all such cases But such was the Practice in Scripture-examples Tit. 3.10 1 Tim. 1.20 1 Cor. 16.22 Therefore c. Reason 3 3. That Position that openeth a door for Church-members to evade and frustrate Church-Discipline is not to be admitted But this Position doth open a door to evade and frustrate Church-Discipline For by this means any Member in danger of Church-censures may Withdraw himself Renounce the Church and then they cannot proceed against him for it were in vain to cut off a Member that hath already Excommunicated himself If any shall say It is sufficient punishment and judgement of God to leave a man so to Excommunicate himself Ans But how then shall the Church be discharged of their duty to save the Offender by Excommunication that tends to destroy the flesh and save his Soul I never read that God blessed Self-Excommunication to that end Yea by this Position a wicked Schismatical Member shall take the Keyes out of the hands of the Church and Censure the whole Church as oft they do and the Church hath no Power to lay any Punishment upon him for it And hence those Scriptures alledged Hebr. 10.21 1 John 2.19 may receive a just Answer for that Forsaking of the assembling of themselves and Going out doth not exempt them from Church-censures or prove that they were cut off before Church-censures If the foot saith I am not of the Body is it therefore not of the Body Or can this Withdrawing discharge the Church from using the means of their recovery or exempt themselves from the just Censure and Punishment appointed by Christ for such Offenders Reas 5. These adult persons are Members or Non-members if Non-members then a person admitted a Member and sealed by Baptism not cast out nor deserving so to be may the Church still remaining become a Non-member out of the Church and of the unclean world which the Scripture acknowledgeth not Ans 1. Members and Non-members are not opposites but with taking in the conditions of all opposites as in this case ad idem or in the same respect they may be Non-members in full communion and yet Members in Parental Right Reply 1. This Distinction is not ad idem for the want of full Communion is not such a respect as makes a man a Non-member for so a man under Admonition for some Scandal or in a Frenzy should be a Non-member 2. The question is not Whether these be Members in full Communion but Whether that Membership which was sealed up unto them in Baptism doth continue in adult age And this seems once more here to be granted Ans 2. They may deserve Censures though not put upon them Râ—ply This is not the case of these Members in question And if it were so that they deserved Censures yet no man is actually cut off till the Censure be applied And if they may deserve Censures then are they Personal Members under Church-Discipline CHAP. V. Concerning the fourth Proposition Propos 4. THese adult persons are not therefore to be admitted to full Communion meerly because they are and continue Members without such further Qualifications as the Word of God requireth thereunto Our Brethren granting this Proposition yet in reference to the fifth Proposition are pleased by way of Prevention to state this Question viz. Whether there are or should be in the Church such persons as have publickly and personally Covenanted that are not in full Communion The Negative they prove Reas 1. Because publick and personal Covenanting is the formality of a Church-member such have all the constituent causes and so all the consequences of the Form and all the priviledges of that Subject which in this case is full Communion Hence the Form introduced and the Covenant personally owned doth necessarily imply all the priviledges belongingâ—th reunto Ans Every Publick and Personal Covenanting is not the Form of Church-membership The Covenant was oft renewed publickly owned or Entred into by such as were Members of the Church before as in Deut. 29. and other Scriptures doth appear And this is the
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
in the visible Church Clear up these two from the Word of God and the whole Controversie is issued To this end I shall premise three things which being proved by the Word of God will make my way plain and easie through all these Antisynodalia Propos 1 That however the Membership of the seed of the Faithful be conveyed to them by their Parents instrumentally yet it flows from and is grounded upon Gods Institution as the principal Efficient cause thereof who is pleased to extend the Grace of his Covenant not only to the Parents but also to their seed God enters into Covenant with them He is their God They are his People This is evident Gen. 17 7. I will establish my Covenant between Me and Thee and thy seed after thee to be a God to thee and to thy seed after thee At eight dayes old they were to be Circumcised as a Token of the Covenant between God and them ver 11 12. Deut. 29 11 12. Their little ones stood before the Lord their God to enter into Covenant with the Lord their God to be established a people to himself What can be spoken more plainly and fully to this purpose Acts 2.39 The Promise is to your Children 1 Cor. 7.14 Your Children are holy And indeed what can be supposed in the Parents Faith Profession or Covenanting to bring in their seed but it dependeth wholly upon Gods Free-grace ordaining his Covenant so to be dispensed And hence it followeth That the Infant-seed are in their own persons actually Members of the Church being actually in this Covenant with God as His People and he Their God and having the Covenant in their flesh the Seal of it applied to their persons And hence they cannot be cut off from their interest in God and his Covenant-Priviledges but in such a way as he hath ordained which in Gospel-times is by Church-censures Mat. 18. 1 Cor. 5. Propos 2 There is a twofold Dispensation of the Covenant of God in his visible Church 1. Outward and visible by which the Lord bestows upon his Church and all the Members thereof the outward Priviledges of the Covenant his Ordinances and Means of Grace as they become capable thereof and wherein he tenders unto them the Saving Benefits thereof with many Means to bring up their hearts to the embracing thereof This is evident they have all the Name and Title of Gods People His Children A Royal Priesthood Holy Nation Saints c. Gen. 6.2 Exod. 19.5 6. Deut. 32.9 Isa 1.1 2. Psal 50.1 2. Mat. 15.26 And the Ordinances and Means of Grace are theirs Rom. 3.1 2. 9.4 So in the New-Testament the whole Church of Corinth are called Saints and faithful in Christ The Seven Churches Rev. 1. are called Golden Candlesticks though there were corrupt Members in them And the Ministry of the Word and other Ordinances belong to the visible Church Ephes 4.11 1 Cor. 12.28 Mat. 18. 1 Cor. 5. Whence it is evident That Officers are set in the Church for the edifying of the Body of Christ and for the healing and saving the Members of the visible Church 2. There is a more Inward Spiritual and Saving Dispensation of the Covenant to such as truly Believe and perform the Conditions of the Covenant whose hearts God hath circumcised according to the Promises of the Covenant Deut. 30.6 Ezek. 36. From this different Dispensation it is that the Lord though he requires of all to Fear the Lord their God to Walk in his wayes to Love him with all their hearts c. Deut. 10.12 13. and keepeth Covenant and Mercy with them that love God and walk with God in faith and obedience but reproveth the wicked for taking his Covenant into their mouthes Psal 50. rejects their Sacrifices Isa 1. 58. calleth them Vncircumcised Ethiopians c. in respect of any inward and saving Benefits of the Covenant yet still he owneth them as His People Saints in Covenant with him Psal 50.1 and followeth them with the Means of Grace till there be no remedy 2 Chron. 36. This is evident in all the story of the Church in the Old and New-Testament as will appear more afterward Propos 3 There is a different Rule and Reason of admitting Members into the visible Church and the continuation of them in it being regularly admitted In Admitting Members into the Church we justly look for such positive Qualifications as the Word of God requireth viz. A visible Profession of Faith and Repentance in adult persons and Foederal Holiness in Infants We well approve that Saying of Chamier quoted by our Brethren No man can disallow such diligence to prevent the profaning of holy things and lest such as Simon Magus should lie hid But to cast out such as are Regularly admitted we must have positive Impenitency in sin as a ground to count them as Heathens and Publicans Mat. 18. and that after due patience towards them for even an Heretick may have two Admonitions before rejection Tit. 3.10 or at least some notorious scandalous sin as some conceive from 1 Cor. 5. These things premised I shall proceed to consider the next thing in order which is our Brethrens Answer to the main Questionâ— viz. Who are the Subjects of Baptism To which their Answer iâ— this That visible Believers and Converts in full Communion with an instituted Church being unbaptized together with their next seed in minority are the proper and immediate Subjects of Baptism as to the receiving of it For the proof of this they referre to the places before alledged Mat. 28.19 20. Mark 16.16 Acts 2.38 39. Their large Discourse I pass by though some things might be matter of Dispute but I would decline all impertinencies and come to their Reason gathered out of those Scriptures which is this Those are proper and immediate Subjects of Baptism to whom Christ in the Gospel-institution hath appointed it But visible Believers and Converts in full Communion with an instituted Church are the persons being unbaptized to whom Christ in the Gospel-institution of Baptism hath appointed it Therefore visible Believers c. The greatest weight or stress of this Argument lieth upon that place Acts 2.38 39. and I see our Brethren put much confidence in it affirming That the minor is express Scripture and therefore though many are unwilling it should be true and will cavill against it it will be found true at the Day of Judgement c. Ans God forbid that in searching after the Truth we should Cavill at the Word of God but let us take heed of Adding to it or Taking from it But whether the Minor will prove true or not we need not stay till the Day of Judgement for the holy Scriptures the Judge of all Controversies will easily decide it and I will directly deny the Minor for none of those Scriptures or any other that I know of will prove That full communion with an instituted Church is requisite to the Subject of Baptism much less that
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