Consideration of Certain Controversies, Chapter 5
CHAP. V. Of the Eccleſiaſticall Miniſtery, and the Exerciſe thereof.
Queſtion 1.
WHether the end and effect of the work of the Eccleſiaſticall Miniſtery be only the Confirmation and Edification of thoſe Church-members who are already converted and truly godly; ſo as that Paſtours are not more obliged by vertue of their Eccleſiaſticall function to convert the ſtraying ſoules of ſuch as live in the world, and in ſins out of Church-communion; then all beleevers indued with the gifts of the holy Ghoſt, are by the common duty of Charity bound to doe?
Anſwer.
WE judge that the Word of God duly and truly preached, and publikely received, is both a meanes of conſtituting a Viſible Church, and a note of a true Viſible Church; and a meanes alſo of confirming and ſaving of beleevers, who doe already in a viſible Church profeſſe the Faith.
We grant in this Queſtion. 1. That private Chriſtians from the common duty of Charity, making uſe of thoſe ſpirituall gifts which they have received from God for mens edification, doe ſometimes convert to the faith thoſe ſouls which went aſtray; and bring thoſe, who live in the world out of the Church, unto the body of the Church of Chriſt. See John 4. 29. &c. 1 Cor. 7. 16.
2. We doe not think, that the office of him who preacheth the Word, as ſent of God and the Church, doth conferre any efficacie to the Word preached by him; or hath any influence upon the ſoule of him that is converted. For the power of God only, and the Spirit which accompanieth the Word preached, doth give to the Word preached a vertue and ſaving efficacy for the Converſion and Salvation of ſoules, 1 Cor. 12. 11. & 15. 10. But we affirme that the Word preached by him, who is ordained to an Eccleſiaſticall Office, and doth, by his Eccleſiaſticall Office, authoritatively preach the Word, is the ordinary meanes, to which God doth by the Efficacy of his Spirit give aſſiſtance, for the Converſion of thoſe who live in ſinne out of Church-communion. So that Paſtours, as Paſtours, by vertue of their Paſtorall Office are the ordinary meanes of the Converſion of thoſe men who live in the world.
This Aſſertion is proved:
1. Becauſe Faith is given and firſt attained by the Word preached, by thoſe who by an Eccleſiaſticall call are ſent of God, to the Paſtorall Office, and by vertue of miſſion and function preach the Word, whereby faith is wrought in man. See Rom. 10. 14, 15. 1 Cor. 3. 19. Gal. 3. 2.
2. Becauſe Paſtours of Churches by reaſon of the Office they beare, are Fathers, who doe firſt beget their children to Chriſt in the Church; and by the ſpirituall ſeed of God, do give ſpirit and life to thoſe that are dead in ſins: See 1 Cor. 4. 15. Gal. 4. 19. 2 Cor. 2. 16.
3. Paſtours are injoyned, as an Office peculiarly belonging to them, to preach the Word of God with all meekneſſe, mildneſſe, and patience, if perhaps God will give repentance to thoſe who are held captives in the ſhares of the devill, 2 Tim. 2. 24, 25, 26. to open the eyes of thoſe who ſit in darkneſſe, and to bring them to the light of the Goſpel and of Grace, Act. 26. 18. to ſeek loſt ſheep for the Lord, Ezek. 34. 4, 5. and to bring into captivitie to the obedience of Chriſt, thoſe who with high minds exalt themſelves againſt the Word of God, 2 Cor. 10. 4, 5.
We reject therefore the oppoſite Poſitions of thoſe,
1. Who affirme, that the Converſion of wicked men, is not an effect intended, that it ſhould be produced by vertue of the Eccleſiaſticall Miniſtery, as a meanes appointed to that end; and therefore that never any are converted by the Paſtours of the Church by vertue of any Eccleſiaſticall Office, but, by accident, as they are gifted Chriſtians: affirming that ordinarily the Converſion of ſuch as goe aſtray is by ſuch Chriſtians indued with gifts of Propheſie. But it is certaine from the holy Scripture, that the Eccleſiaſticall Miniſtery is appointed by God for this end, as the ordinary meanes whereby ſuch as are ſtrangers and enemies to God may be reconciled, 2 Cor. 5. 20. and brought to Chriſt, 2 Cor. 11. 2, 3, 4.
2. Of thoſe who affirme, that ſincere Converſion of men, is a certaine argument, that thoſe by whoſe preaching the Word they are converted, are ſent of God, according to that Rom. 10. 14, 15. Jer. 23. 32. But we judge that the ſending which the Apoſtle ſpeaketh of, Rom. 10. 14, 15. is a ſending to an office in a due order, whether extraordinary or ordinary, Eccleſiaſtically performed; and that it conſiſteth not only in conferring gifts, whereby a man is made fit for the Miniſtery, or Prophecy, but in conferring authority, and conveying Miniſteriall authority; as the Proteſtants prove by manifeſt Arguments againſt the Socinians. And although private Chriſtians in the duty of Charity, and by reaſon of gifts wherein they are ſubſervient to God, do convert ſome from their ſinnes; yet it followeth not that they are thus ſent, as that they have authority, as the Embaſſadours of Chriſt, in his Name, to preach the Word of God authoritatively; becauſe they want the Authoritative Miſſion by the Church of Chriſt, wherby that Miniſtery in the Church is conferred, wherein men as the Embaſſadours of Chriſt, preach the Word of Reconciliation, 1 Tim. 4. 14. Tit. 1. 5, 9, 10. 2 Cor. 5. 20.
Hence alſo our Belgick Reformed Churches acknowledge that Preaching of the Word by Miniſters Eccleſiaſtically called, is the ordinary meanes of mens repentance and firſt Reconciliation to God: as appeareth by the Eccleſiaſticall Forme of eſtabliſhing Paſtours in the Miniſtery of the Church through the whole Netherlands.
Question 2.
Whether the Miniſter of a particular Church may not only by vertue of his gifts, and from the common duty of Charity, but alſo by vertue of his Eccleſiaſticall Function, lawfully performe miniſteriall acts of his office in the Eccleſiaſticall Communion of another particular Church, to whoſe ordinary miniſtery he is not called?
Anſwer.
OUr Judgement in this queſtion is, that he who by an Eccleſiaſticall call is lawfully called, is by vertue of his office not only faſtened to the Particular Church, but alſo to the Provinciall, Nationall and Univerſall Church of God; ſo that the Communion of Saints tyeth him to this body of the Church Univerſall; not only by reaſon of the gifts he hath received, but alſo by reaſon of ſpeciall Office which he beareth in the Church; to which he is bound to beſtow and apply the exerciſes and workes of his Office, for the common edification of that whole body. And therefore is bound, by the authority and power of his Eccleſiaſticall Office, to afford ſuccour to the diſtreſſe and indigency of the Church of Chriſt throughout the earth; yet without confuſion and in due order: and there lyeth on all the Paſtours of the Church a Paſtorall charge and care of all the Churches of Chriſt. For to this end did Chriſt appoint Paſtours, and give them to the Church for the edification of his body, that all might attaine to the unity of faith, and of the knowledge of the Sonne of God, Eph. 4. 11, 12. 1 Cor. 12. 24. Rom. 12. 5, 6, 7. And therefore he may exerciſe the miniſteriall acts of his office not only in one particular Church, but in others alſo, when the edification of thoſe Churches requireth it. We grant indeed that by Election, a Paſtours Miniſtery is reſtrayned by the Word of God to this or that particular Church for his ordinary charge; yet by Ordination, and Miſſion, whereby authority, and Eccleſiaſticall power, and the whole right of the Miniſtery is committed to a man, he is made a Paſtour in the Communion of all Churches; and therefore ought to have a Paſtorall care for the edification of all Churches, and conſequently may exerciſe miniſteriall acts in any viſible Church throughout the world; ſo that it be done without confuſion, and in a due Order.
This Aſſertion is proved,
1. Becauſe the particular Churches of one Province may by Eccleſiaſticall authority ſend forth Paſtours to Nations and people to whom the Goſpel is not yet made knowne; or to other Churches in diſtreſſe or want, who are unſufficient for the Call of their own Paſtors, and working their own Edification: Examples of this we meet with in the Word of God, Acts 13. 1, 2, 3. But this ſending forth of Paſtours is a Miniſteriall act, which is performed by vertue of their Paſtorall Office in the Eccleſiaſticall Communion of another particular Church; a Paſtour therefore of one particular Church may exerciſe miniſteriall acts in the Communion of another particular Church.
2. A Paſtour as a Paſtour doth exerciſe many miniſteriall acts not only in reference to his owne particular Church, to the ordinary Miniſtery whereof he is fixed, but alſo in reference to other Churches Particular, Provinciall, Nationall, yea, and the Univerſall Church: For by Baptiſme he admits members into the Church Univerſall, 1 Cor. 12. 13. By Excommunication he doth caſt members out, not of his own particular Church only, but out of the Provinciall, Nationall, and Univerſall Church, Matth 18. 18, 19. By his Paſtorall Office he offereth up Prayers to God for other Churches diſtreſſed: He may preach the Word of God in another particular Church, not only by vertue and reaſon of his gifts, but with Paſtorall Authority, ſo that by his preaching he doth bind and looſe ſinners, he doth retaine and remit ſins, and as an Embaſſadour ſent from God, doth beſeech men to be reconciled to God.
3. There is an Eccleſiaſticall Communion between divers particular Churches, not only in the common gifts of all Chriſtians, but alſo in the Paſtorall actions and adminiſtrations; for they are not performed beyond the Communion of Saints: Particular Churches as they are Churches united into a ſacred fellowſhip, doe exhort, reprove, comfort, and admoniſh one another mutually; and conſequently doe maintaine Communion in Eccleſiaſticall Authority, not only as they are Saints, but alſo as they are Churches. Miniſteriall acts therefore may be lawfully exerciſed by the Word of God, in divers particular Churches, by the Paſtours of one Church.
And therefore this practiſe is held forth in our Eccleſiaſticall Canons in the Belgick Churches, that the Paſtours of one Church exerciſe Miniſteriall acts in another particular Church, there with Paſtorall Authority they preach the Word of God, adminiſter the Sacraments, admit members, attend to Eccleſiaſticall cenſures, chooſe Paſtours and Church Governours, &c. and that to the great Edification of thoſe Churches.
We reject therefore the oppoſite Aſſertion of thoſe, who affirme that a Paſtor may indeed in another particular Church exerciſe the gifts of Praying and Preaching the Word of God, but not by vertue or force of his Paſtorall Office, but only by reaſon of gifts which he is to imploy for the common edification: but that he may exerciſe no miniſteriall acts which he performeth by Eccleſiaſticall power and authority, as a Miniſter of the Church, and of God, in diſpenſing the Myſteries of God, ſave only in that Church, to which he is faſtened by Election for his ordinary Miniſtery.
Question 3.
WHether the exerciſe of Propheſie be a perpetuall inſtitution in the Church of God, whereby private men who beare no Church-Office, may, for the exerciſe of the gifts of the Spirit, publikely before the whole body of the Church preach the Word of God with all authority in the Name of God, and explain and apply it, for inſtruction, confutation, reprehenſion, and conſolation of the hearers?
Anſwer.
OUr Judgement is that none may publikely, in the Church Aſſembly of the faithfull, preach the Word of God, in the Name of Chriſt and of God, but he who is ſent by a divine Calling for that work; as the Protestants demonſtrate againſt the Socinians and Anabaptists from Rom. 10. 14, 15. Heb. 5. 4, 5. Act. 13. 1, 2. & 14. 22. Tit. 1. 5. 2 Tim. 2. 2, and other places and arguments; and from the examples of all thoſe, who either in an extraordinary or ordinary manner were ſent to preach the Word. Which Miſſion, or ſending, conſiſteth not only in conferring gifts, whereby an Ability, foreign, is given by God; but in conferring a power, whereby is given an Authority, foreign, to preach the Word of God; which Authority is oft-times not conferred on thoſe, on whom yet God beſtowes gifts and ability. For it is by the Word of God denyed to women, in whoſe lips is the Law of God, Prov. 31. 26. and a fitneſſe to teach the yonger women, Tit. 2. 3, 4. It is certain from the Word of God, that God injoynes all Beleevers to exhort, comfort, reprove, and edifie one another, Heb. 3. 13. 1 Theſ. 4, 18. & 5. 14. but it is from the common duty of Charity, and the law of Nature, that they are thus bound: and therefore the word which they declare to their neighbours, doth not by the authority of any ſpeciall office bind to obedience thoſe that heare it, but by vertue of the ſubject or matter contained in that word. But the Churches Miniſters declare the Word of God as Chriſts Embaſſadours, with authority of ſpeciall Office, and power to bind and looſe, 1 Cor. 4. 1, 2. 2 Cor. 5. 20. Joh. 20. 21, 22. There is therefore a many-fold difference between the Charitative admonitions of private Chriſtians and the Authoritative preaching of Gods Miniſters. For 1. the Admonitions of ordinary Chriſtians are to our neighbour privately, and as joyned to us by the bond of Charity and the law of nature: The Miniſters of Churches doe publikely preach the Word of God with paſtorall charge of ſoules, and Gods Authority, to the Church, as a Church, over which God hath made them Watchmen and Overſeers. 2. The Miniſters Authoritative preaching the Word hath joyned with it the Eccleſiaſticall power of binding and looſing ſinners, remitting and retaining ſinnes, Mat. 16. 18, 19. Joh. 20. 21, 22. which authority is not affixed to the Charitative admonitions of private Chriſtians. 3. There is not ſo abſolute and ſtrict an obligation on private Chriſtians for that brotherly correction which is performed by them, as the obligation on the Paſtors of the Church of God for their office of preaching, who may not involve themſelves in the affaires of this world, to the end that they may wholly attend upon the office of preaching, 2 Tim. 2. 4. and who are in a ſpeciall manner to give an account of the Salvation of their hearers committed to them, Heb. 13. 17. Ezek. 3. 18. & 33. 18. which do not concern private Chriſtians in the exerciſe of charitative admonition.
We grant therefore in this cauſe:
1. That it is a duty injoyned on all beleevers to ſpeake the Word of God in private to their neighbours, for their mutuall edification; and that they are obliged to it from the common duty of Charity, and the law of nature.
2. That private Chriſtians in an extraordinary caſe, in a Church to be erected, or that is decayed and ruined, may ſometimes publikely preach the Word of God, for the planting a Church, when there are not ſuch as by Gods ordinary call have received from God power to preach the Word. For the poſitive rituall law of God, gives place to the morall law of God, when neceſſitie requires it.
3. We grant alſo that private Chriſtians in ſome ſpeciall caſes, and upon a particular occaſion, may ſometimes ſpeake the Word of God in publike, by a ſpeciall Calling from God: as Martyrs are called to a publike confeſſion of the faith.
But all this doth not inferre, that there is an exerciſe of Propheſie conſtantly and ordinarily to be obſerved in the Church, whereby the Word ſhould by private Chriſtians in the Name of Chriſt, and with all authority be publikely preached for the edification of the Church. And therefore we maintaine the negative of the queſtion propoſed, and deny that there is ſuch an exerciſe to be perpetually retained in the Church of Chriſt.
The Reaſons on which we ground it, are theſe:
1. Becauſe preaching the Word of God, in the Name of Chriſt, with the authority of an Embaſſadour of God, is joyned with the adminiſtration of the Sacraments, Matth. 28. 19, 20. yea, and there lies a more excellent utility and eminency of the Paſtorall Office, in preaching the Word, then in adminiſtration of the Sacraments, 1 Cor. 1. 17. But the adminiſtration of the Sacraments is not to be permitted to all indifferently who have thoſe gifts; as the Proteſtants doe ſolidly demonſtrate againſt the Papiſts: and therefore neither the Preaching of the Word.
2. No man may take this honour to himſelf, unleſſe he be called of God, and ſent to preach his Word in the Name of God, Rom. 10. 14, 15. But all who have the gifts of Preaching the Word, are not called and ſent of God. For thoſe who are ſent of God, are ſent either by an immediate and extraordinary call, or by a mediate call by the Church: but whereas now an extraordinary Miſſion or Sending is ceaſed in the Church, thoſe are therefore by the ordinary Eccleſiaſticall call ſeparated to the Office of Preaching, who may lawfully undertake it. 1 Tim. 4. 14. & 5. 22. 2 Tim. 2. 2, 3.
3. Thoſe duties which are required of all thoſe who publikely preach the Word of God in the Name of Chriſt, are not required of all thoſe Chriſtians that are gifted: as that there lyeth on them the Paſtorall charge of ſoules, of which they are to give an account to God, Heb. 13. 17. that they ought to give themſelves wholly to the reading and ſtudying of the Scriptures, 2 Tim. 4. 15, 16. that they may not apply themſelves to the things of this world, 2 Tim. 2, 4. that in the Name of Chriſt as his Embaſſadours they entreat men to be reconciled to God, 2 Cor. 5. 20. that they are to diſtribute to all and every one in the houſe of God their portion of food in due ſeaſon, Matth. 24. 46. that they are authoritatively in the Name of Chriſt to remit and retaine ſins, Joh. 20. 21. Now all theſe things are not injoyned on all Chriſtians who have received the gifts of the Spirit.
4. Hence alſo the Priviledges and Promiſes which are made to Paſtours, who preach the Word in the Name of God, are not given to all beleevers who are indued with the gifts of the Spirit; as, that they are worthy of double honour, 1 Tim. 5. 17. that God will by a peculiar and ſingular aſſiſtance of his Spirit be preſent with them, Matth. 28. 20. Luk. 21. 14, 15. And ſo a Prophets recompence and reward is diſtinguiſhed from the reward of a righteous man, Matth. 10. 42. Therefore that labour, duty, and burden, to which theſe Promiſes are made, is not impoſed on all the righteous that are endued with gifts of the holy Ghoſt.
We reject therefore the contrary aſſertion of thoſe, who affirme this to be an Ordinance perpetuall and ordinary in the Church, that a private Chriſtian indued with gifts, either ordinarily, or upon occaſion, being thought fit in the judgement of thoſe to whom it belongs, may (by the Word of God) preach publikely in the Church-Aſſembly with all authority, though he beare no Church Office. But to us it's certain, that even under the Old Teſtament in the Jewiſh Church, every one was not admitted to ſpeake publikely in the Synagogues, but that it was the ordinary function of thoſe that are called Scribes, and Lawyers, (the Levites being alſo for this cauſe diſtributed into many places,) whereupon they are ſaid to ſit on Moſes chaire. If any were indued with extraordinary gifts of Prophecy, as the Prophets in Iſrael, this was permitted and injoyned him by the Word of God, publikely to preach in Gods Name. When the Prophet Amos was forbidden by the chiefe Prieſt to prophecy at Bethel, he doth not challenge this liberty to the Iſraelites, that they might publikely preach the Word of God in Gods Name in the holy Aſſemblies, but pleads his extraordinary Miſſion, whereby he was ſent of God to preach this word, Amos 7. 14, 15. And ſo perhaps was it permitted to the ſonnes of the Prophets, who were fitted, educated, and ſet apart for the Eccleſiaſticall Miniſtery, 1 Sam. 19. 20. In the Synagogues, after the reading of Moſes and the Prophets was ended, there were exhortations added; which Exhortations if at any time occaſion required, and it ſo ſeemed good to the rulers of the Synagogue, in corrupt times eſpecially, it was indeed permitted to ſome, out of order, to teach and exhort; but they were alwayes ſuch as had teſtimony of their gifts, and of whom there was a generall opinion of their Miſſion extraordinary or ordinary, by reaſon of the doctrine they preached, and the workes they did. Thus at Nazareth Chriſt was permitted in the Synagogue to read and explaine the writings of the Prophets, Luk. 4. 16. As one who by reaſon of his Majeſtie and Miracles did every where obtain audience, as reverend Beza here noteth; by which right he taught both in the Temple and every where: wherefore alſo the ordinary Doctors demanded of him, by what authority he did it, Matt. 21. 23. So we find that Paul and Barnabas were allowed, Act. 13. 15. publikely to ſpeake and exhort in the Synagogue at Antioch; as being ſuch whoſe fame was already knowne to thoſe of Antioch: for they had, before this time, for a whole yeare preached the Word of God to many there, and brought many to the faith of Chriſt; and Agabus who was joyned with them, did by an extraordinary gift of Propheſie foretell to thoſe of Antioch the famine approaching; where were alſo many other Prophets and Doctors, who preached the Word of God both to Jews and Greekes: See Act. 11. 19, 20, 21, 25, 26, 27, 28. and 13. 1, 2. &c. But in the practiſe of the New Teſtament, none but Prophets by gift and Office, either extraordinary or ordinary, were permitted publikely in the Aſſembly of beleevers to preach the Word of God in Chriſts Name, as appeareth 1 Cor. 14. 29, 30, 31. &c. The Apostle ſpeakes not of any in the Congregation promiſcuouſly, but of Prophets lawfully called to instruct the Church of God (ſaith Beza on this place) and therefore they are not to be hearkned to, who from hence gather, that any of the Aſſembly may ſpeake in the Church, and who reprehend the cuſtome of having only a Sermon preached by one.
So alſo in the practiſe of the Reformed Belgick Church, according to their Synodicall Canons, none is admitted to the Miniſtery of the Word, but by a lawfull calling and due examination of his doctrine and converſation for the time paſt. No man (ſaith the Synod of Middleburgh, Anno 1591. art 6.) ſhall be promoted to the publike preaching of the Word, unleſſe he be an eſtabliſhed Miniſter of the Church, belonging to ſome certaine Church. Yet this Canon excludeth not the exerciſes of Propoſants, which are performed, the doores being ſhut; nor the offices of thoſe who are ſent forth to Churches oppreſſed under perſecution.
Queſtion 4.
WHether thoſe Infants whoſe next parents doe not by a ſolemne Church-Covenant joyne themſelves to ſome particular Church, are not to be baptized in the Church, but are to be accounted as incapable of Baptiſme, and to have no right to Church-priviledges?
Anſwer.
THe opinion of the Reformed Churches is, that a certain Federall holineſſe, whereby thoſe who are in this manner holy have right to the meanes of Salvation, and the Sacrament of Baptiſme, and whereby they are diſtinguiſhed from Heathens, Turks, and ſuch other Infidels, 1 Cor. 7. 14. is communicated to a whole Nation or people, to whom God ſo affordeth the tables of his Covenant as that they receive and profeſſe them, whom he cals and leades to the ſtate of his viſible Church, Rom. 11. 16, 17, 18, 19, 20. This Federall holineſſe is transferred to poſterity, not by the next parents inherent holineſſe, by whoſe faith or unbeliefe their immediate poſterity ſhould be deprived of it, or confirmed in it; but by the mercifull will of God, whereby he extendeth the outward priviledges of his Covenant, promiſed to parents even more remote, and doth conſtantly afford it to their poſterity profeſſing the faith for many generations, even to thoſe whoſe next parents were ungodly, and unfaithfull in the Covenant of God. Thus God often teſtifies that for the glory of his Name, and his Covenant made with Abraham, he hath conſtantly kept and continued the grace of his Covenant, and the priviledges promiſed, for many ages, to thoſe children whoſe neareſt Anceſtors rebelling againſt God and unworthy of all the grace of the Covenant, had revolted from God: See Pſal. 106. 35, 36, 44, 45. Iſai. 63. 10, 11. and 51. 1, 2, 3. Ezek. 20. 8. &c. Again, Baptiſme was alſo inſtituted by God to be a ſigne of our ingrafting into the Communion not only of a Parochiall or Particular Church, but of the Church Univerſall and Catholike, 1 Cor. 12. 13. And therefore thoſe who are within the viſible Catholike Church, though through neglect, or want of opportunity, or the like, they have not joyned themſelves to a particular Parochiall Church, by a confeſſion of the faith, the knowledge, and worſhip of the Covenant, are to be admitted to Baptiſme, as alſo their children. But, that any be conſtituted in the viſible Catholike Church, it is requiſite that he imbrace the tables of Gods Covenant, that is, that he imbrace the Word of God, and the meanes of Salvation, and profeſſe the faith of the Chriſtian Church Catholike, and the Doctrine and Worſhip of the Covenant, and live in that holy and viſible communion with the Church of Chriſt, which diſtinguiſheth them from thoſe that are ſtrangers to the Covenant, and inſidels.
We hence affirm therfore, that in the Church of Chriſt Baptiſme lawfully may and ought to be adminiſtred, not only to thoſe infants whoſe next parents have joyned themſelves in a Church-Covenant to ſome particular Church, and in that Church-communion do lead their lives piouſly; but even to Infants of thoſe who have joined thēſelves to no Parochial Church, and by their wicked wayes have rendered themſelves unworthy of the grace of the Covenant, if ſo be they be borne of a Chriſtian ſtock, and baptized parents, who profeſſe the faith of the Chriſtian Church, the doctrine and worſhip of the Covenant; and by thoſe parents, or thoſe that are neere to them, under whoſe power they are, be according to the accuſtomed order of our Churches offered to Baptiſme.
The Reaſons on which we ground it are theſe.
1. Becauſe under the Old Teſtament, the Children of the Iſraelites were admitted to circumciſion, although their next parents had made defection from God, and wallowing in ſinnes to their lives end, had made the benefit of the Covenant as to themſelves voyd. As appeareth, Joſh. 5. 2, 3, 4, 5, 6, 7. where the Children of ſuch Iſraelites of whom many had dyed in their wickedneſſe, as well as of the godly, are commanded to be circumciſed.
2. Becauſe the childrē even of ungodly parēts, who in the viſible Church profeſſe the Chriſtian faith, and the Doctrine and Worſhip of Gods Covenant, are under the Covenant of God, and indued with federall holineſſe: for their infidelity doth not make the faith of God and his conſtancy in diſpenſing the grace of the Covenant, without effect, Rom. 3. 3. Hence God cals the children of the ungodly Iſraelites, His children although they offered them to Moloch, Ezek 16. 20. & 23. 37. For the ungodlineſſe of their next parents, doth not make void the efficacy of the Covenant towards the following poſterity which live in the viſible Church; See Ezek. 20. 18, 19, 23, 36, 37, 42, 43. And therefore thoſe priviledges and promiſes of federall holineſſe belong to them: and ſo the Church ought to conferre on them the Sacraments as ſeales of that holineſſe.
3. Becauſe in the New Teſtament, thoſe of yeares were all Baptized, by Iohn Baptiſt and the Apoſtles, Publicans, Souldiers, and whoever out of Judea and the Regions round about came to his Baptiſme, without any longer examination, if ſo be they profeſſed the faith and confeſſed their ſins; though there were amongſt them hypocrites, generations of vipers, and debauched men: And therfore the Infants of ſuch are likewiſe to be admitted to Baptiſme. This queſtion Walaeus diſputes at large, in defence of the practiſe of the Reformed Churches, in his common Places, Pag. 494, 495. of his Workes in folio.
We reject therfore the contrary Aſſertions,
1. Of thoſe who deny Baptiſme to the children of ſuch as live wickedly, and by their ungodly life make the efficacy of their Baptiſme to themſelves of none effect. To theſe we oppoſe the judgement of the Profeſſors of Leyden, in their Synopſis Theologiae, where they thus diſcourſe, diſput. 44. theſ. 50. Neither yet do we therfore exclude, ſay they, from the Communion of this Sacrament, thoſe Infants who are borne of a Chriſtian ſtock, and baptiſed parents, though their parents by their ungodly life and corrupt faith have made the efficacy of the Covenant ſealed in Baptiſme, to themſelves of none effect; if by thoſe parents, or thoſe that are neare to them, under whoſe power they are, they be according to the order accuſtomed in our Churches preſented to Baptiſme, becauſe under the new Covenant the ſonne doth not beare the iniquity of the father; and God notwithstanding remaines the God of ſuch children: as himſelfe witneſſeth, Ezek. 16. & 23, where he cals the children of the wicked Iſraelites his children; whom they had begotten for God, though they offered them to Moloch: and out of them alſo doth God ordinarily gather his Church by the ordinary preaching of the word. Wherfore alſo he commandeth the children of ſuch Iſraelites, many of whom had dyed in their wickedneſſe, as well as of the godly, to be circumciſed, Joſh. 5. 4, 6. and that this ought to be done both the Jewiſh, and the primitive Chriſtian Church have alwayes held without controverſy. Thus the profeſſors of Leyden.
2. Of thoſe who deny Baptiſme to the Children of ſuch, as have not joyned themſelves to any particular Church by a Church-Covenant, though they acknowledge them otherwiſe godly. But, for that Baptiſme doth unite men not to a particular Church only, but alſo to the Univerſall Church viſible, we hold that it is to be denyed to none who belong to the univerſall Church. See what we have ſaid above concerning a Church-Covenant.