Anti-Paedobaptism Part 3, Section 73
SECT. LXXIII. Mr. Bs. 22. arg. Ch. 27. that my doctrine leaves no ground of hope of salvation of infants dying, is answered.
CH. 27. Mr. B. goes on thus. The 22th. arg. That doctrine which leaveth us no sound grounded hope of the justification or salvation of any dying infants in the world, is certainly false doctrine. But that doctrine which denieth any infants to bee members of the visible Church, doth leave us no sound grounded hope of the justification or salvation of any dying infants in the world; therefore it is certainly false doctrine. No reasonable temperate Christian will deny the major, I think. The minor I know will be passionately denied. Mr. T. takes it hainously at Mr. M. and Mr. Bl. that they pinch him a little in this point, as if it were but to raise an odium upon him: And yet when hee hath done all for the mitigation of the odium (which hee saith was his end Apol. pag. 62.) yet he doth so little towards the vindication of his doctrine, that hee confesseth [it suspendeth any judgement of infants, wee can neither s…y they are in (the Covenant of grace) nor out, Apol. pag. 62.] Hee labours to prove that there is no such promise or Covenant in Scripture as assures salvation to the infants of believers; but that God would have us to suspend our judgement of this matter, and rest on the Apostles determination Rom. 9.18. yet that there is a hope, though not certain, yet probable and comfortable, taken from some general indefinite promises of the favor of God to the parents, and experience that in all ages hoth been had of his merciful dealing with the children of his servants, Apol. p. 112.]
Answ. What I took hainously at Mr. M. and Mr. Bl. I did justly; what I said that there is no such covenant or promise in Scripture as assures salvation to the infants of believers, I meant it of them as such, or universally what I said that God would have us to suspend our judgment of this matter, I meant whether this or that particular infant be in the Covenant of grace. To Mr. Bs. arg. I say if his major be meant of such a grounded hope as is certain from faith, believing a particular promise of God concerning believers infants dying in infancy (as Mr. B. seems to understand it) I deny the major, if very probable and likely from such declarations and promises and experiments as we have, I deny the minor, and shall follow Mr. B.
I will first, saith he, prosecute my argument and then consider of these words▪ understand therefore that 1. I do not charge their doctrine with a positive affirmation, that all infants do certainly perish; but with the taking away of all positive Christian well grounded hope of their salvation.
Answ. Yet by your charging us with this, that by our doctrine they are not so much as seemingly in a state of salvation, you do charge our doctrine with a positive affirmation that they all certainly perish. And it will appear by that which follows that with you no hope of their salvation is Christian and well grounded, but what is cer…ain upon a promise of God apprehended by faith, in which is the chief difference between us.
You add, That the question now is not of particular infants of believers, but of the species or whole sort that so die; not whether this or that infant be certainly saved, or we have any such hope of it but the question is, whether there be a certainty or any such hope that God will just…fie and save any infants in the world or any infants of helievers at all?
Answ Between whom the question is, as Mr. B here saith, I do not understand: the question between me and my Antagonists is not as Mr. B. here sets it down. I have always asserted that there is a certainty and hope that God will justifie and save some infants in the world, some infants of believers, and have often acknowledged those that Christ prayed for, laying on his hands were elect ones, but the question is whether there be any such promise to a believer and his natural seed w…ich assures salvation to them as the seed of believers, and consequently whether there be a certain hope of the… all dying in their infancy that they shall be saved. This I have denied because I know no such promise in Scripture, and if there were it would prove the salvation of those at age though prophane as Esau: For if the promise belong to the seed as such, and it includes salvation, then it assures … all the seed of belie…ers, whether dying at age prophanely or in infancy. So that it is not true, that the question is not whether this or that infant bee certainly saved, or we have any such hope of it, nor is it true that the question is of the species or whole sort that so die, or whether there be a certainty or any such hope that God will justifie and save any infants in the world, or any infants of believers at all, yea Mr. B. in the words next before would not charge our doctrine with a positive affirmation that all infants do certainly perish. But the question is whether there be a certainty from a promise that he will save them all dying in infancy, nor is the question of the species or whole sort of infants, but of the particular infants of believers.
Now, saith he, I affirm ▪ 1. that there is a ground of Christian hope left us in this, that God doth save some infants (yea and that particular ones, though that be not now the question.
Answ. Now this I affirm too, though I assert not such a certainty by promise to infants of believers, as Paedobaptists do.
2. Saith he, That they that put them all out of the visible Church leave us no such hope. I will begin with the later, which is the minor in the argument. And 1. I take it for granted, that to be a visible member of of the Church, and to be a member of the visible Church, is all one. He that denieth that, will but shew his vanity; And that the invisible Church, or the sincere part is most properly and primarily called the Church, and the body of Christ; and the Church as visible containing also the unsincere part, is called the Church; secondarily and for the sake of the invisible, and so it is called the body, because men seem to be of the invisible Church, therefore they truly are of the visible: If we were fully certain by his own external discoveries, that any man were not of the invisible Church, that man should not be taken to be of the visible. Therefore the properties and priviledges of the invisible Church are usually given to the visible (as to be Saints, holy, all the children of God by faith, Gal. 3.26. to be Christs body, 1 Cor. 12.13. to be branches in Christ, Joh 15.2, &c. because as the sincere are among them, so all visible members seem in the essentials of Christianity to be sincere; therefore if any converted Jew or Pagan were to be taken into the Church upon his pr…fession, we ought not to admit him except his profession seem to be serious and so sincers; for who durst admit him, if we knew he came but in jest, or to make a scorn of Christ and Baptism? So that to be a member of the visible Church, or of the Church as visible, or a visible member of the Church are all one, and is no more but to seem to be a true member of the Church of Christ (commonly called invisible) or of the true mystical body of Christ. Therefore even Cardinal Cusanus calleth the visible Church, Ecclesia conjecturalis, as receiving its members on conjectural signs. And our Divines generally make the unsound hypocrites to be but to the Church as a wooden leg to the body▪ or at the best as the hair and nails, &c. and as the straw and chaff to the corn: And so doth Bellarmine himself, and even many other whom he citeth of the Papists (Aquinas, Petr. a soto, Joh. de Turrecremata, Hugo, Alex▪ Alensis, Canus.) And when Bellarmine feigneth Calvin and others to make two militant Churches, our Divines reject it as a calumny and manifest fiction; and say, that the Church is not divided into two sorts, but it is a two fold respect of one and the same Church; one as to the internal essence, the other a… to the external manner of existing as Ames. speaks.
Answ. Though much of this passage be yeelded by me, yet I reject those speeches [because men seem to be of the invisible Church, therefore they truly are of the visible; to be a visible member of the Church is no more but to seem to be a true member of the Church of Christ (commonly called the invisible) of the true mystical body of Christ] For to be a visible member of the Christian Church is not all one as to seem to be of the invisible Church. For, 1. a person may be of the visible Church, according to Mr. B. who lives alone in America, and therefore seems to no man to be of the invisible Church, no man knoweth or judgeth probably or certainly him to be of Christs mystical body. 2. A person may seem to be of the invisible Church, and yet not be of the visible, as an Indian while a Christian preacheth, who yet professeth not Christ, yet seems by his gestures to be affected with it, and sundry others. Therefore it is necessary to be a visible Churchmember, that his profession be visible, that is, be discernable to mens understanding through the sensibility of it. 3. To some a person may seem to be of the invisible Church, to others not, is he of the visible Church or not? or are both true? and if no…, how shall we know which is true, which not? 4. To seem to be of … invisible Church is but accidental to the visibility of a Churchmember, though he should seem to none to be of the invisible Church, yea though through mens ignorance or uncharitableness the person should seem to be a reprobate or hypocrite, yet he might be nevertheleless a visible Christian, and so a churchmember of the catholick visible, which Mr. B. avoucheth. Mr. Bs. reasons here go upon a gross mistake, as if it were all one to be a visible churchmember, and to be received or admitted as a visible churchmember: and that a person were denominated visible from what men apprehend or what seems to them, whereas the denomination is, as Ames saith truly in the place meant by Mr. B. from the external form or manner of existing. Though a person be not to be received as a visible member of the Church because he seems not to be found, yet he may be a visible churchmember: Nor is he such because they pass a judgement on him, but because his profession is such as might shew him to be a Christian, if any did observe it, or would candidly interpret it. But how far Mr. B. errs from the true understanding of the main point of his book, what it is to be a visible churchmember, sometimes making it the same with a seeming to be of the mystical body of Christ, sometimes a right to a benefit, and how indistinctly he speaks of this thing (which if he had minded any exact disquisition of truth, he should in the beginning of his Dispute have first cleared) is shewed in the second part of this Review, sect. 17. at large pag. 228, &c. In this part, sect. 55, &c. And for want of observing this his mistake, I judge many learned men and others have been misled by him.
He saith, Again, you must understand, that to be a member of the visible Church is not to be a member of any particular or political body or society, as Rome would have it. And to be a visible member, doth not necessarily import that he is actually knowne to bee a member; for hee may live among the blinde that cannot see that which is visible. But that he is one so qualified, as that hee ought to bee esteemed in the judgement of men to belong to the Church of Christ: therefore a man living alone in America, may yet bee a member of the visible Church. For hee hath that which constituteth him a visible member, though there bee none to discern it.
Answ. 1. This passage doth overthrow Mr. Bs. definition of a visible Churchmember, which is, that he is one that seems to the judgement of man to be of the invisible Church: Now he that seems such, is actually known or discerned to be such; that seems so, which is thought to be so; Videtur quod sic, videtur quod non, in the Schools are express…ons of a mans opinion; but according to Mr. B. to be a visible churchmember doth not necessarily import he is actually known or discerned, therefore he may be a visible churchmember who doth not seem to the judgement of man to be of the invisible Church, and then the definition is not right, as not agreeing to every thing defined. 2. His speeches He may live among the blind who cannot see that which is visible, that he is one qualified so as that he ought to be esteemed in the judgement of men to belong to the Church of Christ, a man living alone in America hath that which constituteth him a visible member though there be none to discern it, do plainly intimate that visible churchmembership is constituted by some qualification which is visible, so that he ought thereupon to be esteemed in the judgement of men to belong to the Church of Christ therefore visible churchmembership is from some qualification sensible, and is before the esteem in the judgement of men to belong to the Church of Christ; and though such esteem should not follow, yet the person is a visible churchmember: and therefore Mr. B. doth most unskilfully define a visible churchmember to be one that seems, or is esteemed to be of the invisible Church. For though this be, and ought to be a consequent upon the other, yet it is not the same; but as I have shewed, even according to Mr. B. they may be severed. And if that which constituteth a visible churchmember be a qualification visible, so as that he ought to be esteemed in the judgement of men to belong to the Church of Christ (which can be no other then his serious, sober, free, and intelligent profession of the faith of Christ) then my description of a visible churchmember is right, and infants that have no such qualification are not visible churchmembers. To say that their parents are visible professors, is insufficient: For there is no Scripture that makes the profession of the parent the childs qualification, nor any Scripture that for it makes it our duty to esteem him in our judgement to belong to the Church of Christ; nor is the pa…ents profession any qualification of the child visible, neither is the relation of the child visible or sensible. (For relations, say Logicians, incur not into the sense) nor is the Fathers profession any more his own childes profession then any other mans childes profession. So that Mr. Bs. own words beeing well heeded, overthrow his tenet and confirm mine. I go after him in the rest.
These things, saith he, explained, I proceed, and prove my minor thus. They that are not so much as seemingly (or visibly) in a state of salvation, of them so dying we can have no true ground of Christian hope that they shall be saved: But they that are not so much as seemingly or visibly of the Church, they are not so much as seemingly or visibly in a state of salvation: Therefore of them so dying, we can have no true ground of Christian hope that they shall bee saved.
Answ. 1. Mr. B. makes here seemingly and visibly in a state of salvation, of the Church to be all one, whereas there is a great difference, seemingly being in order to the understanding, visibly to the sense, he may be seemingly in the state of salvation, and of the Church, who is not so visibly, there being many arguments which may make a thing seem to the understanding, besides that which is discernable by the outward sense. Therefore if Mr. B. mean by seemingly all one with visibly (as his words import) I deny his major as false; and to the contrary assert, that we may have true ground of Christian hope that they shall be saved, who yet die not visibly in a state of salvation, that is, do not any thing incurrent into the sense which may shew they are in a state of salvation, as infants born, abortives, still-born, children dying in the womb, natural fools, phrenetiques: Yea we conceive hopes of the salvation of persons dying raving, cursing by reason of their disease, destroying themselves, dying excommunicate justly from the Church, though visibly they are in a state of damnation▪ The minor is also false, they that are not visibly of the Church, may yet be visibly in a state of salvation, as an Indian yet not professing Christ, nor baptized, being affected with the preaching of Christs love to man, so as to lift up his eys to heaven, knock his brest, listen to the preacher, weep, kiss the preacher, follow him, keep company with him, &c. this man is not yet visibly of the Church, yet he is visibly in a state of salvation, and so dying we have ground of Christian hope that he shall be saved.
But Mr. B. tels us, The major is evident; and confirmed thus: 1. Sound Hope is guided by judgement, and that judgement must have some evidence to proceed on: But where there is not so much as a seeming or visibility, there is no evidence; and therefore there can be no right judgement, and so no grounded hope.
Answ. 1. Mr. B. doth still unskilfully put seeming for seemingness, and confound it and visibility. 2. Where there is no seeming, there may be evidence; he should rather have said, Where there is no seeming, there is no judgement; for where nothing seems to a person, he passeth no judgement or opinion. 3. I presume Mr. B. takes evidence largely for any argument which shews a thing and not in that strict sense in which it is denied by learned men that faith hath evidence, and in the large sense there may be and is in innumerable things evidence in which is no visibility, as that corn will be sown and reaped though we see it not▪ &c. And in this present argument, Mr. B. himself a little after reckons up many reasons besides visibility of the state of salvation, and of the Church, which he makes evidence for a judgement upon which there is a grounded hope of infants salvation, p…g. 77, 78. as Gods declarations, promises, &c. And therefore I deny that speech▪ where there is not so much as visibility there is no evidence.
2. Saith he, Again, to judge a thing to be what it doth not any way seem or appear to be, is (likely actually, but alway) virtually and interpretatively a false judgement: But such a judgement can be no ground for sound hope.
Answ. Yet a man may truly judge that to be which doth not visibly appear to be.
2. Saith he, The minor is as evident, viz. [that they that are not seemingly or visibly of the Church, are not seemingly or visibly in a state of salvation.] For 1. if they that are not of the true Church are not in a state of salvation, then they that seem not to be of that Church do not so much as seem to be in a state of salvation: But the antecedent is true; therefore the consequent The antecedent might be proved from a hundred Texts of Scripture. It is the body that Christ is the Saviour of, and his people that he redeemeth from their sins, and his sheep to whom he giveth eternal life, and those that sleep in Jesus that God shall bring with him, and the dead in Christ that shall rise to salvation, and those that die in the Lord that rest from their labours, and the Church that Christ will preserve pure and unspotted, &c. He that denieth this, is scarse to be disputed with as a Christian: Even they that thought all should at last be brought out of hell and saved, did think they should become the Church, and so be saved. The consequence is beyond questioning.
Answ. 1. Seemingly and visibly are still mis confounded by Mr. B. 2. If the antecedent bee meant of the visible Church (of which alone the conclusion is to bee) then it is denied, and the proofs are all impertinent sith they speak not of the visible Church as visible, but of the invisible.
2. Saith hee, I next argue thus: If there bee no sure ground for faith concerning the salvation of any out of the Church, then there … no sure ground of hope (for faith and hope are conjunct; wee may not hope with a Christian hope for that wee may not believe) But there is no sure ground for such faith: (they that say there is let them shew it if they can) Therefore there is no sure ground of hope.
Answ. 1. Mr. B. doth ill to change the term [well grounded hope] in his first syllogism, into [a sure ground of hope.] For there may bee a well grounded hope of many things, as that God will deliver from death in a battle, provide in a siege bread, &c. though there bee no sure ground of hope cui f…ls…m subesse non potest, that God will do these things. 2. Wee have sure ground for faith concerning the salvation of some out of the visible Church, though not of all infants of believers. And this wee have from Gods declaration of the election of some not visible churchmembers and consequently of their salvation, as Isaac and Jacob. Rom. 9.9, 10, 11, 12, 13. which is urged by Mr. B. himself pag. 78.
3. Saith he, Again, if there be no promise in Gods word for the salvation of any without the visible Church, then there is no ground of our Christian hope that they shall be saved: But there is no such promise (as I think they will confess) Therefore there is no ground for any such hope. That Christian hope must rest upon a word of promise, mee thinks should not bee denied: It is plain Rom. 15.4, 13. Ephes. 1.18. & 4.4. Col. 1.5, 23, 27. 2 Thes. 2.16. 1 Tim. 1.1▪ Heb. 6.18, 19. Heb. 7.19. 1 Pet. 1.3, 21. & 3.15. Rom. 4.18. & 5.2. Tit. 1.1, 2. Heb 11.1, &c. Ps. 119.43, 74, 147, &c. In natural things wee may have a common natural hope upon natural grounds▪ But in supernatural things, as are justification and salvation, we must have the ground of a Divine revelation to support all true Christian theological hope.
Answ. 1. I deny the consequence of the major, and to Mr. Bs. proofs I answer: 1. There is not one of all the texts that saith there is no ground of true Christian hope but a promise in Gods word, though there are that prove the promise of God to bee a ground of Christian hope: It would bee too tedious to shew the impertinency of each of them, it is sufficient to acquaint the Reader wherein the defect of proof is. 2. Wee may have the ground of a Divine revelation to support our hope, as of what God hath done, of his attributes and other declarations, although we have not a promise, which Mr. B. seems too unskilfully to confound with a Divine revelation which may bee the ground of Christian hope. 2. The minor is not confessed by me to Isaac and Jacob God promised salvation afore they were born, therefore to them without the visible Church, the like to the Gentiles, to the Jews, Rom. 11.26. afore they are called, or in being: to all the elect there is a Covenant or promise in Christ of salvation, whether they be of the visible Church or not.
4. Saith he, Again, if God do add to the Church such as shall bee saved, then we can have no true ground of Christian hope of the salvation of any that are not added to the Church: But that God doth add to the Church such as shall be saved, is the plain words of Scripture, Acts 2. last. Therefore we have no true ground of such hope of the salvation of those that are not so added to it. If any say that the text speaks of the invisible Church. I answer: 1. Then it would hold of the visible much more for the visible Church is far larger then the invisible, and contain the invi…ble in it. 2. But the Text expresly speaks of the visible Church: For it was such a Church. 1. As were baptised. 2. And as the 3000. souls were in one day added to; 3. And as continued in the Apostles doctrine, fellowship, breaking of bread, and prayers; 4. And were together and had all things common; 5. And sold their possessions and goods, and parted them to them that needed; 6. And continued daily in the Temple, and breaking bread from house to house did eat with gladness, &c. 7. And as did praise God and had favour with all the people. And doubtless this was the visible Church: to this such as should bee saved were added; yet not onelyonly such: for many false teachers and others did after go out from them; and such as Simon Magus were baptised; and false brethren was one cause of their sufferings. So that I doubt not but it is clear, that they that deny any infants to be members of the visible Church, do leave us no true ground for any Christian hope of their salvation.
Answ. The consequence of the major is denied, and the reason of the denial is because the speech is not simply convertible, hee added to the Church such as should bee saved, therefore all that shall bee saved are added to the visible Church. Yea Mr. B. by confessing that they were not onelyonly the saved that were added to the Church acknowledgeth the proposition to bee particular, some were added to the Church which should bee saved, and this is convertible onelyonly thus; Ergo some that shall bee saved were added to the Church, not universal, all that were added to the Church should bee saved. So that wee need not betake our selves to the answer of understanding it of the invisible Church. Nor is there a necessity to understand it of eternal salvation. For the word being foreign in the present tense may bee translated the saved, that is as v. 40. by relinquishing of that crooked or perverse generation, and if Beza's conjecture hold that foreign is put for foreign, the reading is to be, and some hee daily added to the Church to bee saved. Let the reading bee either way, it proves not that there are none to bee saved who are not added to the Church visible. And indeed such a proposition were false, sith it is otherwise in the case of infants dying in the womb, still born, &c. Mr. Bs. inference, if Acts 2.47. bee meant of the Church invisible then the speech, they that are to be saved are added to the Church holds much more of the visible, is vain. And the reason is as vain. For it is uncertain whether the visible Church be far larger then the invisible, considering the number of dying infants and the uncertainty how far their election and salvation extends, and though there bee many of the visible Church who are not of the invisible, yet the visible doth not contain the invisible in it, there being many of the invisible Church who are not in the visible, and therefore it proves not that if they that are saved are of the invisible then they are much more of the visible. So that however it bee that Mr. B. doubt not of the contrary, I am assured that the denying infants visible Churchmembership, leaves sufficient ground for Christian hope of their salvation.
Next, saith hee, let us consider how far their own arguments will exclude all hope of the salvation of any infan…. If it were true which Mr. T. so much standeth on, That the onelyonly way now appointed by Christ to make Churchmembers, is by teaching the persons themselves; and that none else may bee members of the visible Church, but those that have learnt: then 1. it will much more follow that they are not of the invisible, as I have shewed; or at least wee are not to judge them to be of the invisible Church at all. 2. And if from Matth. 28.20. they may argue, that none but those that are taught are Disciples and are to bee baptised; why may they not as well argue from Mar. 16.16. [Whosoever believeth not shall bee damned] that all infants are certainly damned? wherein lieth the difference in these two arguments? Sure the later seems to mee to have more shew from Scripture though but little: I dare invite Mr. T. to prove to mee from Scripture that any infants in the world are justified and sanctified, and try if I shall not in the same way prove that some infants are members of the visible Church? Or let him answer the argument from Mar. 16.16. that is brought for their damnation, and see if it will not afford him also an answer to that from Matt. 28. against their being disciples and to bee baptised.
Answ. 1. He hath no where made good this consequence, if infants be not of the visible Church, it will follow much more they are not of the invisible, or at least that wee are not to judge them to bee of the inv…sible Church at all. 2. It doth not follow whosoever believeth not shall bee damned therefore infants, because the text it self shews the speech to bee limited onelyonly to those unbelievers to whom the Gospel is preached, v. 15. yet it followes none are disciples and to bee baptised but the taught, Matth. 18.19, …0. because Christ first appointed persons to bee taught by preaching the Gospel, whom hee appointed to bee baptised and …ccounted disciples. 3. Let Mr. B. take these arguments and try whether hee can prove infants visible Churchmembership from them. They of whom is the kingdome of heaven are justified and sanctified. But of some infants is the kingdome of heaven, Ergo. They who are elected to life, for whom Christ died, are justified and sanctified are they die. But so some are infants, Ergo. 4. The argument is answered from Mark 16.16. Let M. B. try how he can answer mine from Matth. 28.19, 20. Mark 16.15, 16. &c. as it is in the second part of this Review, sect. 5, &c. or as it is in my Praecursor, sect. 16. pag. 66. out of his words, which is shewed in the 2 d. part of the Review, sect. 4. pag. 66, 67. not to be answered by him in his Praefestinantis morator. Hee that nullifi…s that argument must make reformation of humane additions to the worship of God as part of it void.
Mr. B. adds, But why do I expect th… when hee suspendeth his judgement? If hee mean it of particular infants, it is not home to the question; for so hee must sus…end his …udgement concerning the salvation of every particular person, as certain, seeing hee is uncertain of the sincerity of any: And yet I hope he will not conclude it uncertain whether any man hee saved? But if hee mean it of all the species of infants, then I must say he suspendeth much of his faith, hope and charity; and that doctrine which suspendeth our belief of God and charity to our own children, shall be none of my Creed.
Answ. The suspension of judgement which in my postscript sect. 4. I said God would we should have, was concerning the certainty of salvation of all infants of believers dying in infancy, which was meant of particular infants, to wit the infants of believers, and it was home to the question between me, and Mr. M. and Mr. Bl. whether there were such a certainty of salvation of every believers infant dying so, by vertue of the promise I will be thy God and the God of thy seed Gen 17.7? There was no such question as Mr. B. would impose on mee, as if I doubted whether any infant should bee saved? But this I did and do still conceive, that there is no promise of salvation to every believers infants, and therefore we are to suspend our judgement concerning this or that particular infant, not of all the species of infants as hee speaks. And though I am certain of every believers salvation, yet I am not certain of this or that professour that he is a sincere believer, and therefore concerning this I am to suspend any peremptory judgment of science, yet I am not to suspend my judgment of charity, which yet I am to suspend towards infants, there being no actions of theirs which may occasion such a judgment. Nor hereby do I suspend any act of faith, hope or charity which I ought to have towards God or my own children; and if what I hold be no part of Mr. Bs. Creed, yet it may be part of the Creed of as holy and learned a man as he is.
Hee adds, And where hee thinks wee must take up with that Rom. 9.18. Hee will have mercy on whom hee will have mercy. I answer: 1. This is no other ground of hope, then of any heathen in America wee may entertain. 2. It is no ground of hope for infants at all: For it neither directly nor indirectly promises any mercy to them, nor saith any more of mer…y then of hardning: and rather would afford such disputers an argument against mercy to any infants, because it is mercy put in opposition to hardning, which infants in that sense are not capable of.
Answ. I said God would have us to rest on the Apostles determination Rom. 9.18. to wit concerning the salvation of all believers infants, and to this I was induced by the Apostles arguing, v. 11, 12, 13. concerning Jacob and Esau. But this was not alledged by me as a ground of hope, and therefore though Mr. Bs. consequences be granted, there is nothing against what I said: which I think very agreeable with the words of Wickliff, cited as an approved speech by Mr. B. himself, p. 291. which if he like, he cannot gainsay my speech.
But he saith, Yet Mr. T. tels us [there is hope for all this, though not certain, yet probable and comfortable] and he sheweth us three grounds for it: If this be spoken of the species of infants, as if there were no certainty, but a probability that any of them shall be saved, then I will prove it false and vile anon: If it be spoken of particular individual infants, then 1. it is as much as can be said of any men at age; for no other man hath any certain, but a probable hope of their salvation.
Answ. I have often said, I mean it not of the species, but the individual infants of believers, and I appeal to Mr. B. himself whether he do not say as I say, Plain Scripture, &c. pag 316. in those words: Though yet for my own opinion, I have resolved no further then this, that we are to judge the remission, justification, and salvation of particular infants of true believers mo… probable, till the contrary appear by them; and for the full certainty, I leave it as to me uncertain. If we have but a probable hope of the salvation of men at age, it is no absurdity, in my apprehension, to say we have but probable hope of their salvation; yet we have a greater degree of probability in our hopes of the salvation of such as have in appearance spent their lives in a holy course, then of infants so dying.
2. Saith he, It is as much as I desire; for if their salvation be probable, then they are visibly or seemingly, or to our judgement in a state of salvation, and so must needs be visible members of the Church. How dare Mr. T. refuse to take those for visible Churchmembers, whose salvation is probable, when he hath no more but probability of the salvation of the best man in the world.
Answ. 1. I have often told Mr. B. that to be seemingly, or to our judgement in a state of salvation, is not all one as to be such visibly, and that such may be no visible Churchmembers whose salvation is seeming or probable to our judgement. 2. Though I have but probability of the salvation of the best man in the world, yet I have a certainty of his profession, by which I take him to be a visible Churchmember, and not by the probability of his salvation; and this I dare do, and I wonder how Mr. B. against the current of all the N. T. dare do otherwise.
3. But, saith he, doth not this contradict what went before? And I wish he do not contradict it again in his proofs. His first proof of the probability, is from some general indefinite promises; but what these promises are, he tels us, Apol. pag. 64. By general and indefinite promises be means such as determine not the kinde of good promised, nor the particular person; and therefore are true, if performed to any person in any sort of good; and conditional upon condition of faith and obedience. Answ. 1. If it determine not the kind of good formally nor virtually, nor contain it generically; then how doth it make it probable? 2. And if it neither determine the person, nor give … ground to determine, how then doth it become probable to that person? 3. And how then can that promise give hopes to the faithfull of the salvation of their infants, which is verified, if performed to any person in any sort of good? as if it were but to one infant in a nation in reprieving him a day from damnation? If it intend more then this, then it is not verified or fulfilled in this much; if it intend no more, then how doth it make their salvation probable? 4. And sure the conditional promises which he mentioneth, requiring faith and repentance, are little to the benefit of infants, if these conditions are required of themselves in their infancy. And for his other two grounds of hope, viz. the favour of God to the parents, and experience, they are comfortable helps to second the promise; but of themselves without a word, would give us no ground of Christian hope in such matters as justification and salvation are.
Answ. I perceive no contradiction in my words. 1. By putting in those words [nor contain it generically] he intimates as if I had denied the promises I mention to contain generically the good of justification and salvation; whereas I termed the promises expresly general, and cited Psal. 103.17, 18. Psal. 112.…, &c. which mention Gods righteousness and blessedness, and so may comprehend eternal righteousness and blessedness, and thereby the justification and salvation of infants becomes probable, though it be not certain, sith Gods righteousness and blessedness may be conferred in another kind. As if a rich King promise money to a mans children, it's probable he will give them gold, thou…h it be not certain. 2. Though the particular person be not determined, yet sith the qualification of the person is expressed to be the generation of the righteous, it is probable that it is meant of each▪ till the contrary appears; as if a man promise to make such a mans children heirs, this is probable of every one till it appear otherwise, and yet not certain. 3. I have shewed how, especially if we consider that favours are wont to be amplified to the most. Though Gods intentions are not fulfilled perhaps with so litle, yet the words may be verified if no more but temporal blessedness be given. 4. The conditional promises I confess give us but slender hope of infants by themselves; yet with general indefinite promises, declarations of Gods favour to his people, and experience, they yeeld a strong ground of hope of the justification and salvation of infants of believers, though not certain and sure, as Mr. B. would have, but how short he is in proof will appear in that which followes.