More Proofs of Infants Church Membership and Right to Baptism, Preface 2
The PREFACE.
SECT. I. 1. Of Controverſies: 2. Of the Weight of this Controverſie.
§. 1. IT is a thing that all are not duely informed of, How far Controverſial Writings and Diſputes are to be practiſed by pious and peaceable men? And here (as in almoſt all things elſe) men are hardly cured of one extream but by another.
I. No doubt but the extream which hath far moſt injured the Church of Chriſt, hath been the exceſs of Diſputing; and given juſt occaſion to Sr. H.W.'s motto, [The Itch of Diſputing makes the Scab of the Church,] which is eaſily diſcernable, both in the Cauſe and the Effects.
§. 2. 1. In the cauſe it is too notorious, that ordinarily it proceedeth from the depravation of the three faculties of the ſoul, Poteſtative, Intellective, Volitive, in the three great Principles of iniquity, Pride, Ignorance and wrath.
§. 3. 1. Did not Pride cauſe men much to overvalue their own parts and worth, Controverſie would have ſhrunk into a narrower compaſs before this day: Men would have come to one another as friends to be informed of what they know not, by enquiry and gentle conferences, if not as children to School, to learn: And if grace by hard ſtudies had given one man more inſight into any matters than another, humility would readily have acknowledged Gods gifts, and deſired to have the benefit of a friendly communication; and whereever God had ſet up a light, the Children of his family would have been ready to work by it: It would not have been ſo hard as now it is for an Ignorant man to know his Ignorance, nor to diſcern when another knoweth more than he.
§. 4. But now, alas, a multitude that underſtand not half their Catechiſm hear their Teachers as Maſters hear their Scholars, to know whether they ſay their leſſon well or not: And the Preacher that ſaith as they would have him, may paſs for orthodox at leaſt, if not for a very wiſe man, becauſe he is, ſo far, as wiſe as they: But if he will preſume to teach them more than they know, they ſuſpect him of hereſie, and the repetition of his Sermon which they make, is to mangle ſome ſentences which they had not wit enough to underſtand, and thence to proclaim (or whiſper abroad at leaſt) that the Preacher hath ſome dangerous errors, (and doth not know ſo much as they;) unleſs it be ſome luſcious unwholeſom notions that he offereth them, or be a militant wrangler and would liſt them under him as his troop, to ſerve him in ſome new raiſed war, and then corrupt nature can magnifie novelties as if they were new revelations from Heaven.
§. 5. And O that the Teachers wanted not the ſenſe of their intellectual imperfections, as well as the people! But too many think that when they are all ordained into the ſame office, the honour of the ſame office is equally due to them all, and conſequently all that honour of Knowledge, Parts and Piety, without which the honour of the office cannot be well kept up. And ſo when they all walk in the ſame robes and are called by the ſame titles, matters which they never underſtood, muſt paſs according to the major vote, or at leaſt, they muſt not be contradicted, nor their ignorance made known: And therefore when they have owned or uttered a Doctrine or Sentence, their honour is engaged to make it good; And they find a far eaſier way to make oſtentation of the Knowledge which they have not, by robes, titles and big words, than to macerate their bodies by imploying their minds in ſerious long unwearied ſtudies, till they have received into their minds the well digeſted frame of ſacred truths.
§. 6. And if this tribe can keep the major vote (as it muſt be a ſtrangely happy country where they do not) whoever will be wiſer than they, ſhall be a heretick. But if it fall out better, and they be the weaker part, they will make up their honour by the way of ſingularity among ſo many as they can get to believe, that they are maſters of ſome excellent truths which almoſt all the Chriſtian world is unacquainted with.
§. 7. And even in men otherwiſe truly pious, there is ſo much remaining pride as is greatly gratified by ſingularity: Selfiſhneſs and the Old man are but One. And an opinion that is peculiarly their own, is as lovely to them, as their own Children in compariſon of others: If they can ſay, ego primus inveni, it is ſweeteſt: If not, yet to be one of a ſingular Society, that is ſuppoſed wiſer, and better and more excellent in their way of worſhip than all others, is very comfortable to them, that by taking the elect to be fewer than they are, do judge it a good mark to hold what few hold, and do as few do.
§. 8. And there may be a conjunction of good and evil in the cauſe of theſe effects.
And from hence we now live among many that fall into various kinds of Sects, and every one hopeth for the comforts of ſingularity in their way. Many turn Quakers, becauſe they are ſingular in their auſterities: And many Congregations will not endure the ſinging of Gods Praiſe in Pſalms, at leaſt in Davids Pſalms; and ſome will not have the Scriptures read, and ſome are againſt humane learning and ſtudies, and ſome againſt Preaching upon a Text, and Praying before and after Sermon, and ſome againſt ordinary Family-worſhip, and many ſtartle if they hear the Creed, the Lords-Prayer and Commandments; and hence alſo the Doctrine of denying all Chriſtians Infants Church-memberſhip hath proſpered.
§. 9. And too many honeſt perſons in oppoſition to ungodlineſs, are diſaffected to lawful and laudable things in the worſhip of God meerly becauſe the Ʋngodly uſe them: When as experience telleth all the world, that they that have no Religion in ſincerity, will uſually joyn with the Religion that is uppermoſt; And ſo if good Rulers and Teachers ſet up that which is beſt, the beſt will be outwardly the way of the ungodly; and if we muſt needs be ſingular from them we muſt take the worſt, and leave them the beſt: to their ſelf deceit and our ſhame.
§ 10. I have thought by this weakneſs of ſome ſingular people, that, if God ſhould but let us have a King and other Rulers that were Antinomians, and againſt Infant Baptiſm, and againſt ſinging Pſalms, and againſt the uſe of the Creed and Lords Prayer, and ſuch other things, and withal were themſelves of wicked lives, and would make Laws for their own way, and impoſe it on the people, ſo that the ungodly multitude did fall into this way, it would preſently cure moſt that are now for ſuch opinions: And though the Godly and the wicked muſt be greatly differenced in the Church, yet before we are aware, our ſecret Pride ſets in with this deſire of diſcipline, and maketh us much deſire to ſeem eminently Good, by a more notable and conſpicuous difference from the common ſort of Chriſtians than God in Scripture or reaſon doth allow.
2. And how much Ignorance hath to do in all our controverſies, would ſoon be acknowledged if the queſtion concerned not our ſelves: For every diſputer accuſeth his adverſary of Ignorance: If they be of ten minds (inconſiſtent) nine of them muſt needs be erroneous, and therefore Ignorant, and yet every one chargeth it on the reſt, and thinks that he alone is free. Alas, that mans ſoul, which here muſt act in ſuch a puddle of brains, and in ſo frail a receptive engine as it here uſeth, ſhould have ſuch high and confident thoughts of its own untryed and undigeſted conceptions that will not let Ignorance be acknowledged or cured! Moſt certainly we are all ſo dark and weak, that it is but a few Great neceſſary things, or ſuch as are very plain, which we have cauſe to be confident of, without all ſuſpicion of miſtake. Moſt certainly natural dulneſs, or ſhort and ſuperficial ſtudies, through ſloth or diverſions, or want of right teachers, or an early reception of wrong methods or opinions, leading unto more, and many ſuch cauſes, doth and will keep not only moſt Chriſtians, but moſt Teachers of the Church in ſo low a meaſure of Knowledge, as unfitteth them to maſter and manage very difficult controverſies: And yet ſad experience telleth us, that he that is leaſt able to ſpeak, is oft leaſt able to hold his tongue; And it's too rare to find a man that is not Ignorant of his Ignorance, and that chargeth not him with Pride that will preſume to contradict him. What wonder then if diſputes be endleſs?
§. 12. 3. And that wrath is in the cauſe needs no proof but experience, while we ſee men come forth with militant diſpoſitions, and animoſity is their valour, and how to make their adverſaries ſeem contemptible or odious is their work.
§. 13. 2. And if I ſhould but open to you the Diſputing evil, in the effects as I have done in the Cauſes, what a woful tragedy, of 1500 years duration, ſhould I preſent you with? But I ſhall put off that part of the work, ſuppoſing that ſight and experience do inform you more effectually than words can do.
§. 14. On all theſe accounts I ſtill ſay as Paul, The ſervant of the Lord muſt not (needleſly) ſtrive, nor meddle with thoſe wranglings which miniſter Queſtions rather than godly edifying which is in faith: For the end of the Commandment is Love out of a pure heart, and a good Conſcience and faith unfeigned: And the high pretenders are too often [proud, knowing nothing, but doting about queſtions and ſtrifes of words; whereof cometh envy, ſtrife, railing, evil ſurmiſing, perverſe diſputings of men of corrupt minds and deſtitute of the truth.
§. 15. II. But yet for all this, as Politicians uſe to tell Tyrants, that if God and man did but ſecure them from all reſiſtance, men would flie from them as from Tigers or Crocodiles, and ſuppoſe their boundleſs uncontrouled pride and cruelty would be inſatiable; ſo I ſay of Heretitical and truly Schiſmatical Contenders, that If they were once ſecured that whatever folly, hereſie, or ungodly miſchievous conceits they vend, and that with the greateſt induſtry and turbulency to deceive the people, no man yet muſt contradict them, nor open their folly that it may be known to all, and go no further, for fear of being taken for a man of diſputation, controverſie and ſtrife, this would ſo embolden them to attempt the ſeduction of all ſorts of people, that no place would be ſafe or quiet.
§. 16. It is a fooliſh pretence of peaceableneſs and quietneſs, to ſtand by in ſilence for fear of our own or others trouble, and ſee well-meaning people ſeduced, Chriſt and his truth and name abuſed, and God diſhonoured, and his Churches ſhaken, and made a ſcorn and ſcandal to the world, and all for fear of being accounted contentious. If it be lukewarm (as they ſay themſelves) to hear dayly ſwearers, curſers, ſcorners, and ſuch other prophane ſinners, and not give them a cloſe reproof or admonition, ſo much more is it to ſee or hear hurtful falſhoods publiſhed as the precious truths of God, and not to contradict it, nor endeavour to ſave mens ſouls from the infection. If Satans work muſt be done without reſiſtance as oft as a miſtaken well-meaning man will do it, there will be little ſafety for the flocks.
§. 17. When Paul fore-told the Epheſians of two ſorts that would aſſault them, viz. Grievous devouring wolves, and men ariſing among themſelves that would ſpeak perverſe things to draw away diſciples after them, his concluſion is [Therefore watch]: And what that watching is he tells Timothy, The mouths of ſuch deceivers muſt be ſtopped: not by force, for that Timothy had no power to do; but by evident truth. And Truth hath a power in its evidence, if it be but rightly opened and managed. And were it not that God in all ages had enabled ſome of his ſervants, faithfully and clearly to vindicate truth, and defend ſound doctrine, and hold faſt the form of wholeſome words, and ſtop the mouth of ignorant pride that wrangleth againſt them, what had become of us long agoe? And though ill diſputes have done much miſchief, and too often diſputing ſuccedeth more according to the Parts, intereſts or advantages of the Diſputers, than according to the evidence of truth: Yet for all ſuch abuſes, Truth muſt be defended, and it findeth ſomething even in nature (as bad as man is) to befriend it; few love a plain falſhood, unleſs where intereſt greatly bribeth them: And upon tryal Truth will at laſt prevail, where ſin doth not provoke God in judgement to leave men to the deluſions which they chuſe.
§. 18. If then the way be to Teach and Learn, and quietly open the evidence of truth, and in meekneſs to inſtruct thoſe that oppoſe themſelves, and to avoid contentions as we avoid wars, till other mens aſſ…ults do make them unavoidably neceſſary; and yet not to be cowardly betrayers of the Truth and Church of God, nor ſuffer Satan to deceive men unreſiſted, but earneſtly to contend for the faith once delivered to the Saints, It muſt be conſidered, I. To whom this earneſt contending may be uſed, II. And by whom.
§. 19. I. We muſt not be over ſharp or earneſt, 1. With thoſe that are yet ſtrangers to Religion, of whoſe converſion there is hope, and who are liker to be won by a gentler way, which more demonſtrateth love and tenderneſs, 2 Tim. 2.25, 26.
§. 20. 2. Nor with Godly Chriſtians who fall into ſuch ſins of infirmity as we are lyable to, and whoſe tenderneſs maketh compaſſionate tender dealing fitteſt to their recovery, Gal. 6.1, 2, 3.
§. 21. 3. Nor with humbled dejected Chriſtians who are apter than we to aggravate their own faults, and have need of comfort, to reſtrain their ſorrows and keep them from deſpair, 2 Cor. 2.7.
§. 22. 4. Nor with ſinners that under converſion and repentance are humbling themſelves by confeſſion to God and man, Luk. 15. Philem. 10, 16, 17.
§. 23. 5. Nor with Chriſtians that differ from us in tolerable matters, and manage their differences but with tolerable infirmities, not hazarding the ſafety of the Church or mens ſouls.
§. 24. But in theſe caſes we muſt uſe plainneſs, ſharpneſs and earneſtneſs. 1. When in ſecret (where mens honour with others is not concerned) it is neceſſary to mens convict…on and repentance; 1. Becauſe of the Greatneſs of the ſin or error, which will not be known if it be not truly opened and aggravated. 2. Or by reaſon of the hard-heartedneſs or obſtinacy of the ſinner, that will not be convinced or humbled by eaſier means.
§. 25. 2. And when we are called ſo to admoniſh a publick ſinner for his crimes or hereſies, which muſt be opened as they are, before he will be convinced and humbled openly before the Church.
§. 26. 3. And when the people or Church is in danger of being infected by the ſin or error, if the evil of it be not fully and plainly opened, and the ſinner rebuked before all, that others may beware.
§. 27. 4. When the offender or heretick ſheweth us by his obſtinacy, that we have no cauſe to expect his cure and conviction, but are only to defend Gods truth and mens ſouls againſt him, then he muſt be uſed as Chriſt did the Phariſees: and as Rulers execute malefactors not for their own good, but for the warning of others and preſervation of the innocent.
§. 28. 5. And when our gentle ſpeeches tend to ſcandalize thoſe without, and make them think that we prevaricate and favour Chriſtians in their ſins.
§. 29. All theſe caſes you may ſee proved 1. In Nathans dealing with David, and Chriſts with Peter, Matth. 16. and Pauls, Gal. 2. &c. 2. In Pauls dealing with the inceſtuous man, 1 Cor. 5. and Peters with Ananias and his wife. 1 Tim. 5.20. Them that ſin rebuke before all, &c. 2 Tim. 4.2. Tit. 1.13. Rebuke them ſharply that they may be ſound in the faith (cuttingly) Tit. 2.15. Rebuke with all authority; eſpecially when we deal with Inferiors who muſt be humbled, Tit. 3.10, 11. Mat. 23. throughout: And Eli's gentleneſs or remiſneſs is our warning.
§. 30. II. And as to the perſons who muſt uſe this ſharpneſs and earneſtneſs againſt errors and ſinners in contending for the faith, 1. It is not thoſe who overvalue their own conceptions, and grow fond of all that is peculiarly their own, and inſolently take all men to be enemies to truth and faith and godlineſs, who are adverſaries to their odd opinions. 2. Nor muſt inferiors riſe up with inſolency againſt ſuperiors, or the young againſt their elders, and the ignorant againſt the wife, on pretence of a zealous ſtanding for the truth; Though they may humbly and modeſtly defend that which is truth indeed. 3. Nor ſhould unſtudyed Chriſtians preſently think hardly of any party and backbite them, and inveigh againſt them, becauſe their Leaders call them hereticks or reproach them as erroneous dangerous men: (as almoſt all parties do againſt each other.) 4. Nor ſhould thoſe Miniſters who have not a through inſight into a Controverſie, meddle much with it, nor be too forward to reprove and reproach where they do not underſtand, nor to undertake diſputes which they cannot manage. 5. But as God doth indow men with various gifts, if each man were imployed according to his talent, all would have their honour and comfort, and the Church the benefit of them all.
§. 31. We have notoriouſly all theſe ſorts of Miniſters in the world. 1. Carnal, proud and worldly hypocrites, who are enemies to that which is againſt their pride and worldly intereſt: Theſe contend malignantly againſt Godlineſs. 2. Ignorant, idle, fleſhly droans, that eat and drink and mind the world, but meddle not much with controverſies. 3. Profeſſors of Religious zeal, who eſpouſe ſome ſingular dividing way, and turn all their ſtudies to make good their miſtakes; who have laudable abilities perverted by prejudice, error and intereſt. 4. Honeſt Preachers that ſerve God in practical preaching; but being but half ſtudied in ſome controverſies, are yet as forward and buſie in diſputing, cenſuring and reproving diſſenters, as if they knew as much as the cauſe requireth. I would all theſe would meddle with no controverſies, but what great neceſſity in plain and certain caſes calls them to. 5. We have many humble truly Godly men, who as they are conſcious that they are not well ſtudied for controverſie, ſo they meddle not with it but lay out themſelves in preaching the truths that we all agree in, and do God and his Church much ſervice in quietneſs and peace: Theſe are the men that the Church is moſt beholden to. 6. Some are judicious and very fit for controverſie, but too cold in the practical part of Religion. 7. Some excellent holy men (like Auguſtine) have ſo digeſted the matter, as to be able to defend the truth againſt all adverſaries and live accordingly. Only theſe two laſt ſorts ſhould be imployed in ſuch diſputes.
SECT. II. Of the weight and nature of the preſent controverſie.
§. 1. I think it a matter in this diſtracted age, which you may be much concerned in, to know what weight is to be laid on the controverſie about Infant Baptiſm that you may neither come too ſhort nor go too far. For my part, when the Chriſtian Parent (or owner) to whom God in Nature and Scripture hath intruſted the Infant, doth heartily dedicate him to God the Father, Son and Holy Ghoſt, and conſent that he ſtand related according to the Baptiſmal Covenant, I am none of thoſe that believe that God who is a Spirit, layeth ſo much upon the application of the water, as to damn any ſuch Infant meerly for the want of it. And though I cannot ſubſcribe to as much more, as ſome would have me (who think ſo much better of their own underſtandings than ever any evidence perſwaded me to do, as to judge themſelves worthy to be Creed-makers for all others, yea and to be called The Church it ſelf,) yet I approve of the ſeventeenth Canon of the Synod of Dort Art. 1. that [faithful Parents have no cauſe to doubt of the ſalvation of their children dying in Infancy.]
§. 2. And I hope all the pious Anabaptiſts themſelves do virtually though not actually devote their children to God, and conſent to their Covenant relation, while they vehemently plead againſt it. For ſurely they have ſo much natural affection, that if they did think that God would be a God in ſpecial Covenant with their children, and pardon their Original ſin, and give them right to future life, upon the Parents dedication and conſent, they would undoubtedly accept the gift, and be thankful? And I believe moſt of them would ſay, [I would do all that God intruſteth and enableth me to do, that my child may be a child of God, and I would give him up to God and accept any mercy for him as far as God doth authorize me ſo to do.]
§. 3. And if Parents and Owners will not conſent that their children be in Covenant with God and be baptized, I am not yet ſatisfied what remedy we have, nor who can do it for them to as good effect. For if any one may do it, as ſome plead, then all Heathens children may be ſo uſed and ſaved: And he that perſwadeth me that there is extant ſuch a Covenant or promiſe of God that he will ſave every Heathens child that is but by any one brought to baptiſm, 1. He muſt ſhew me that text where this promiſe is. 2. And when he hath done, he will leave me perſwaded that God will ſave all Heathens Infants whether baptized or not. 1. Becauſe I and ten thouſand more Chriſtians would ſit in our cloſets and offer to God all the Infants in the world; that is, conſent that he be their reconciled God, and they his children and in Covenant with him: what good man would not deſire their ſalvation? 2. And I ſhould not eaſily believe that God will damn them all meerly for want of a ſtrangers conſent to ſave them, were that wanting. 3. Much leſs that when we do conſent a thouſand or ten thouſand miles off, that all the children e. g. in China or Siana ſhall be baptized and ſaved, that this ſhall not hinder their damnation meerly becauſe the Infants and we are ſo diſtant that we cannot in ſight and preſence offer them to God: ſurely if my conſent that a Turks child be baptized and ſaved will do it if he were with me, it may do it a mile off: and if ſo, then ten thouſand miles off. 4. And if I be impowred to conſent, I ſhall never believe that the bare want of the water will damn him, who hath all things elſe that God hath made neceſſary to his ſalvation (as I ſaid before.) I think they give too much to Baptiſm, who ſay that God will either ſave any one by it, who wanteth other things neceſſary to ſalvation, or that he will damn any for want of it (that is, of the waſhing of the body) who want nothing elſe which is neceſſary to ſalvation. And I doubt they that ſay otherwiſe will prove diſhonourers of the Chriſtian Religion, by feigning it to be too like to the Heatheniſh ſuperſtition, laying mens ſalvation on a ceremony as of abſolute neceſſity: And I am confident it is contrary to Chriſts redoubled leſſon, Go learn what that meaneth, I will have mercy and not ſacrifice: And no men ſhall unteach me this great and comfortable leſſon, which Chriſt hath ſo induſtriouſly taught me, and which hath been long written ſo deeply on my heart, as hath made all unmerciful perſecutions and ſeparations, and alienations very diſpleaſing to me.
§. 4. I have proved afterwards that even Auguſtine himſelf doth as on great deliberation aſſert that where the Miniſtry of baptiſm is not deſpiſed, Heart converſion without it ſufficeth to ſalvation in the adult: And no ſcripture or reaſon doth make it abſolutely neceſſary to Infants, if not to the adult.
§. 5. And if Heathens Infants are not damned meerly for want of outward baptiſm, nor yet for want of the conſent of others (either becauſe that other mens conſent who are ſtrangers to them is not neceſſary to their ſalvation, or if it be neceſſary they have it at a diſtance) then it will follow that all the Infants of Heathens are in a ſtate of ſalvation, unleſs ſomewhat elſe be yet proved neceſſary to it: And if they are all ſaved, then ſo are all Chriſtians Infants alſo, or elſe they are more miſerable than Heathens. And if you can firſt believe that the Infants of all Infidels, Atheiſts, and ungodly Chriſtians (hypocrites) have a promiſe of ſalvation, you will next be inclined to think better of their Parents ſtate than God alloweth you: And where is this promiſe?
§. 6. Some ſay that the new Covenant giveth grace and life to all that do not ponere obicem. But I muſt have Gods Covenant in his own terms, that I may have it in his own ſenſe, if I will be aſſured of the benefits. Non ponere obicem ſignifieth plainly no Action or poſitive qualification as neceſſary, but only a negation of ſome contrary action: And it is certain that the terms of Gods Covenant to the adult are clean contrary; It is not he that neither Believeth nor oppoſeth faith ſhall be ſaved, or he that doth neither good nor harm, as a man in an apoplexy, or aſleep: But [he that believeth ſhall be ſaved, and he that believeth not ſhall be damned; And except ye repent ye ſhall all periſh; And without holineſs none ſhall ſee God:] But a meer negation is no holineſs.
§. 7. And if any will feign another Covenant for Infants, let him ſhew what and where it is; for I know but one Covenant of grace, which taketh in the Infants with the Authorized Parents, whoſe members or Own God taketh them to be, and requireth a poſitive believing conſent and dedication to God, as the poſitive condition: which is more than a Negative (non ponere obicem,) though performed by the Parent for the child: And ſo the promiſes throughout the Scripture run to the faithful and their ſeed.
§. 8. I know that God promiſeth to bleſs children through many generations, for their faithful Anceſtors ſake: But that is on ſuppoſition that fidelity continue in the line, and that apoſtaſie make no interciſion. Elſe all ſhould be bleſſed for the ſake of Noe, even Cham's poſterity as well as Shem's.
§. 9. What then is the thing made neceſſary (and ſufficient) by the Covenant to their ſalvation, but that they be the ſeed of the faithful devoted by them to God, that is, that their Parents natural, or at leaſt civil, whoſe Own they are, and have the power of diſpoſing of them for their good, do enter them by conſent into the Covenant with Chriſt? which it is ſuppoſed that Faithful Parents virtually did before, and will actually do when God doth call them to it.
§. 10. As to them that ſay, [the thing further neceſſary as the condition of the Infants acceptance and ſalvation is [A promiſe to educate the Child as a Chriſtian if he live] I anſwer, 1. That promiſe indeed is included in his dedication and conſent; 2. But who but the Owners of the child are capable of making ſuch a promiſe? (unleſs as ſeconds promiſing that the Owners ſhall do their duty): For only he that owneth him can educate him (by himſelf or others) or diſpoſe of him for his education: who hath power to diſpoſe of another mans child, and educate him? They that undertake as ſureties to do it, in caſe the Parents apoſtatize or die, do plainly imply, 1. That till then it is the Parent that is intruſted to do it; and therefore that the Parent muſt conſent to do it; and therefore that the Parent muſt enter his child in the Covenant of Chriſt: 2. And that if the Parents apoſtatize or die, they will take the child themſelves as their Own; or elſe by what power can they educate him or diſpoſe of him?
§. 11. They that ſay, God did not ſave one for the faith or conſent of another; muſt remember, 1. That we are all ſaved for the meritorious Righteouſneſs of Chriſt, by the way of a free gift, whoſe condition is but ſuitable acceptance: And why may not a Parent accept a donation for his Child, who hath no will to accept it for himſelf? Shall he be certainly ſhut out unto damnation? Or ſhall he have that gift abſolutely which is conditional to all others? Or is he not concerned in the donation at all? 2. And remember that we have guilt and miſery from our Parents; and therefore though life and pardon be by Chriſt only, yet it is congruous that the meer condition of acceptance may be performed by the Parents.
§. 12. Perhaps ſome will lay all the right of Infants to the pardon of ſin, and ſalvation, upon ſecret election only; as if all that we knew of Infants Salvation were that God will ſave ſome whom he hath elected: but that there is no Promiſe of grace and ſalvation to any particular Infant in the world, as under any condition or qualification: And if this be ſo, then, 1. No Infant hath any Right to pardon, grace and ſalvation, given him by the Covenant of Grace; No more than any elect perſon at age hath before faith and regeneration: Election gave Paul (nor any wicked man) no right to pardon or ſalvation: Elſe elect Pagans and Infidels are juſtified; if they have jus ad impunitatem & Regnum Coelorum. 2. And if this be ſo, we have no aſſurance that God will ſave ten or three Infants in all the world: For he hath not told us whether he hath elected ſo many. 3. And yet we cannot be ſure but that they may all or almoſt all be ſaved, while the number of the elect is unrevealed. 4. Nor can we know that any more of the Children of the Faithful are ſaved, than of the Heathens or Infidels; of thoſe that love God and keep his Commandments, than of thoſe that hate him. 5. And, in a word, we have then no proper hope, upon Covenant right, that God will ſave any one individual Infant in the world: For we can hope (in this proper ſenſe) of nothing but what we do believe, and we can believe nothing but what is promiſed or revealed. And ſo Parents muſt be thus far hopeleſs.
§. 13. God who made man after his Image, teacheth him to govern according to thoſe principles which are his Image: And all the Kingdoms in this world take Infants for Infant-members; and the Laws give them Right to Honours and Inheritances, the poſſeſſion and uſe whereof they may have in the time and degrees that nature doth capacitate them. And can we then think that God who made a Conditional Gift of Pardon and Salvation to all the adult perſons in the world, did wholly leave out Infants, and that his Covenant giveth them no rights at all; no not to be members of his viſible Church?
§. 14. It ſeemeth to me a matter of doubtful conſequence to aſſert, that God will ſave more (yea ſo great numbers as we will hope are ſaved in Infancie) than ever he promiſed to ſave, and gave any antecedent Right to Salvation to? I doubt we ſhall open ſuch a gap to the hopes of preſumptuous Heathens and Infidels this way, as will croſs our common doctrine: If God may ſave whole Kingdoms and millions of Heathens Infants to whom he never gave Right to Salvation by any gift or promiſe, meerly becauſe he elected them; ſome will ſay, why may he not do ſo alſo by the Parents; at leaſt renewing them all in tranſitu?
§. 15. If you ſay that He giveth them freely his ſanctifying grace, and giveth them right to Salvation as ſanctified, though he tell us not who are ſanctified, I anſwer, 1. Take heed leſt you teach the preſumptuous to ſay the ſame of Infidels, Heathens and almoſt all, that God may in the paſſages when they are dying ſanctifie and ſave them all. 2. Still this giveth no poſitive hope of any particulars, nor more to Chriſtians for their Children than they may have of the Children of Infidels; nor any promiſe of the ſpirit and ſanctification, as Believers have.
§. 16. I take it therefore for the ſoundeſt Doctrine that Gods taking the Children of the Faithful into Covenant with him, and becoming their God and taking them for his own, doth ſignifie no leſs than a ſtate of Grace, and pardon and right to life eternal; and that they are in this ſtate upon their Parents Conſent and Heart-devoting them to God in Chriſt, before baptiſm, but baptiſm is the ſolemnizing and inveſtiture, which openly coram Eccleſia delivereth them poſſeſſion of their viſible Church-ſtate with a ſealed pardon and gift of life: For it is not another, but the ſame promiſe and Covenant which is made to the faithful and their feed: And all Gods promiſes to the many Generations of them, in the ſecond Commandment and many other Texts, cannot mean any ſuch little bleſſings as conſiſt with a ſtate of damnation and the poſſeſſion of the Devil. And all the ancient Churches in baptizing of Infants were of this mind (whom I will not deſpiſe.) And Abrahams caſe perſwadeth me that the Children of Natural and Civil Parents (truly their Owners) have this right (before they are baptized.) But the former (natural Parents) have plainer evidence than the later (which is a darker caſe.) But as for them that think either that all Infants are ſaved, or all baptized Infants ( …ure vel injuria) though no Parent or Owner conſent or dedicate them (heartily, or openly) to God, or though they are hypocrites and truly conſent not for themſelves or theirs, let them prove it if they can; but I muſt ſay it is paſt my power.
§. 17. I know the grand difficulty is, that then this Infant-Grace is loſt in many that live to riper age. I have ſaid ſo much of this in my Chriſtian Directory that I will refer the conſidering Reader thither, only adding, 1. That far greater abſurdities will follow the contrary opinion, and the greater are not to be choſen. I am loth again to name them. 2. That the univerſal Church (as far as by any notice we can know) did for many hundred years grant the concluſion and take it for no abſurdity, but a certain truth; yea much more, Auſtin and his followers themſelves, thought more at age were truly juſtified and ſanctified than were elected and did perſevere: And ſome hold that not all that have the ſanctifying ſpirit, but only certain confirmed Chriſtians, have a certainty to perſevere: And others hold, that as the ſpirit of Chriſt is promiſed to Believers, though men believe not without the ſpirit, ſo that meaſure of Grace which cauſeth men only to believe, as antecedent to that promiſed ſpirit (of Power, Love and a ſound mind) is but ſuch as may be loſt, as Adams was; and that it is the ſpirit following it (as the rooted habit) which cannot be loſt: And others come yet lower, and ſay that the Grace which giveth faith it ſelf cannot be loſt (becauſe ſuch have the promiſe of the ſpirit;) but yet the grace which only enableth men to Repent and Believe (called ſufficient) may be loſt before it produce the Act: Accordingly ſome think of Infant-Grace: The laſt ſort think that they have real pardon of original ſin and right to life, and have real Grace; but being Infants, that grace is but ſuch as will enable them to believe if they come to age, and not infallibly cauſe it, and that this may be loſt: And ſo I might run over the opinions of the reſt. And among all theſe the judgement of Davenant, Ward, &c. of the loſs of an Infant-ſtate of Grace, as by them opened is not ſo hard, as I think the contrary way will infer: And it ſeems by Art. 1. c. 17. that the Synod of Dort was of their mind.
§. 18. Our darkneſs about the future ſtate of Infants Souls, hath occaſioned ſome diverſity of thoughts about their preſent ſtate. Indeed they will neither in Heaven or Hell have any work for Conſcience in the review of any former actions, good or evil: And it ſeemeth by Nazianzene before cited (Orat. 40.) that ſome Ancients thought as moſt Papiſts do, that unbaptized Infants have neither the joys of Heaven, nor any puniſhment but the loſs of theſe: But what ſtate then to place them in they know not: To think that they ſhall remain in a meer potentiality of underſtanding, and ſhall know no more than they did here, is to equal them with bruits, and to encourage the Socinians who ſay the like of the ſeparated ſouls of the adult: And if they can allow underſtanding to thoſe that died baptized, why not to the reſt? And if they underſtand, they muſt have grief or pleaſure: But who can know more than God revealeth?
§. 19. In ſum; 1. That God would have Parents devote their Children to him, and enter them according to their capacity in his Covenant (as I have elſewhere proved) is a great truth, not to be forſaken. 2. And alſo that he accepteth into his Covenant all that are faithfully thus devoted to him, and is peculiarly their God, and ſuch Children are holy. 3. That they are certainly members according to an Infant capacity of the viſible Church as they are of all Kingdoms under Heaven: Theſe are all clear and great truths. 4. And that there is far more hope of their ſalvation than of thoſe without. 5. And I think the Covenant maketh their Salvation certain if they ſo die. 6. And it ſeemeth to me that the inveſtiture and ſolemnization of their Covenant with Chriſt, ſhould be made in Infancie, from Matth. 28.19, 20. and the expoſition of the univerſal Church. 7. But if any ſhould think with Tertullian and Nazianzene that the time of inveſtiture and ſolemnization is partly left to prudence, and may be delayed in caſe of health, yea or ſhould think that Infants are not to be ſolemnly inveſted by baptiſm, but only the adult, ſo they confeſs Infants relation to God, his Covenant and Church; I would differ from ſuch men with love and peace, and mutual toleration and communion.