The Covenant Sealed, Treatise · Chapter 7 · Section 9 · Subsection 2
Advertiſements given to Mr. Baxter, touching his undertaking for Mr. Firmin.
IN a diſtinct Section Mr. Baxter lets us know, how good a mind he had to have appeared in this cauſe for Mr. Firmin, which wonderful change in him, may well be my admiration: All know that have looked into my Birth-priviledge, that I delivered the ſame things there, as, in my Treatiſe of the Covenant, I have aſſerted againſt Mr. Firmin; and that paſt with Mr. Baxter (if reports have not deceived me) with good approbation. I communicated to him a conſiderable part of my defence of it, againſt Mr. T. his letter in Manuſcripts, and I bluſh not to tell the Reader that he applauded it. And beſides what I have produced already out of him, I have a witneſſe of reverend eſteem; that he hath ſaid that I had given him in diſcourſe full ſatisfaction, of the title of unregenerate men (or ſome phraſe par…llell) to Sacraments. But in caſe upon change of judgment, he will appear for Mr. Firmin in this particular, and that meerly (as he ſayes) in love of the truth, leaſt the reputation of man ſhould cloud it; and in love to the Church, and the luſtre of the Chriſtian name, leſt this fearful gap ſhould let in that pollution that may make Chriſtianity ſeem no better then the other Religions of the world. Further explaining himſelf, For I fear, this looſe doctrine (ſo he is pleaſed to call it) of Baptiſme will do more to the pollution of the Church, then others looſe doctrine of the Lords Supper, or as much. If upon theſe ſpecious pretences he hath ſtill a mind to it, I ſhall crave leave to offer ſome words by way of advice to him.
Firſt, To reconcile himſelf to Mr. F. they being as yet ſo far from agreement, either in judgment or in practice; both of them are gone out of the road of the Reformed Churches, but Mr. Baxters friend (for whom he is about to undertake) as to his judgment is yet in the lower form, when he is in the upper. Mr. F. requires not truth of grace to make a viſible Church-member, but declares himſelf very largely againſt it; he requires not truth of grace in a parent to entitle his child in the right of Baptiſme. It is enough with him that he be a man of knowledge, and free from ſcandal, which he well knowes to be the caſe of many in unregeneration. And though Mr. Baxter is thus gone beyond him in judgment, yet he ſits down far ſhort of him in practice, and ſayes that we are bound to baptize all thoſe that make an outward profeſſion, and conſequently their children; when Mr. F. upon tender, conſcienciouſly refuſes many of them. Mr. F. and I are, as I ſuppoſe, upon neerer terms of accord, then Mr. F. and Mr. Baxter, both of us agreeing that unregenerate men have their title, and a faith that is ſhort of juſtifying may give intereſt.
Secondly, To reconcile Mr. Firmin to himſelf, Mr. Baxter much honours him (as alſo many others) for his book againſt the ſeparation, and he tells reverend Mr. Cawdrey (who hath wrote againſt him in this ſubject) that poſſibly he may make uſe of his book about the ſeparation againſt him; and Mr. Cawdrey hath in readineſſe (as I am informed from his own mouth) not a few contradictions to charge upon him, and this I can tell both Mr. Baxter, and Mr. F. that the beſt friends that I ever met with of them both, confeſſe, that he is a far other man in theſe writings then when he wrote againſt the ſeparation.
Thirdly, To help him out of the principles of Anabaptiſme into which he is alſo obſerved by his friends to be fallen, in making the intereſt of the ſeed in Covenant-title, to be peculiar to the Jewiſh Nation.
Fourthly, to take further care to ſhut the door againſt a new flood of Anabaptiſme, which (as I have ſhewed) himſelf hath ſet wide open; If unregenerate perſons be void of all right to Baptiſme, then their Baptiſme is null, and upon regeneration are to be baptized.
Fifthly, To conſider with himſelf how he will anſwer the breach he makes in the Church of Chriſt, having the whole face and practice (as Apollonius ſpeaks) of reformed Churches againſt him. That Black ink which he caſts, not onelyonly on me, and reverend Mr. Cawdrey, (who have appeared in this cauſe againſt Mr. Firmin) but on the face of ſo many Churches ſo glorious, is unworthy of his pen; what man of name in all the reformed Churches that is not guilty of this fearful pollution as he is pleaſed to call it? Ameſius is a man not to be ſuſpected here of partiality, (in ſome things departing from the way of diſcipline of thoſe Churches where he lived,) yet he tells the world, That it is falſe that they require inward vertues to make a man a viſible Church-member: in which he is Mr. Baxters adverſary: and what liberty he allowes (which Mr. F. denyes) for the Baptiſme of the Infants of wicked Parents, of Infants of illegitimate birth, of Infants of excommunicate perſons, let him be conſulted, Caſes of Conſcience, lib. 5. Cap. 27. Wallaeus excluding from Baptiſme the Infants of ſuch Parents that profeſſe they will bring them up in impiety, hereſie, and idolatry, But out of this caſe (ſaith he) we judge that Baptiſme belongs to all thoſe Infants which are born of a Chriſtian race, Extra vero hunc caſum judicamus omnibus illis inſantibus competere Baptiſmum qui ex ſti…pe Chriſtiani nati ſunt, ſi ſecundum ordinem conſuetum Eccleſiae ad Baptiſmum offerantur, etſi proximi eorum parentes vel vitae improbitate, vel haereſi laborant, vel idolatriae crimine adverſus ſecundam tabulam; nam idololatria adverſus primam tabulam potius apoſtaſia eſt. En praxis manifeſta & perpetua totius Eccleſiae Iſraeliticae in adm…niſtratione Circumciſionis.if they be tendred to baptiſme, according to the Churches cuſtome, although their immediate Parents remain lewd in converſation, or lye under hereſie, or the crime of idolatry againſt the ſecond Commandment; for Idolatry againſt the firſt Commandment is rather apoſtaſie: fortifying it with ſeveral arguments, the firſt of which is, The manifeſt practice of the Church of Iſrael in the adminiſtration of Circumciſion. The Profeſſors of Leyden in their Synopſis of more pure Divinity, are as far guilty of this ſuppoſed pollution as any, Diſput. 44. Sect. 50. Neither (ſay they) do we exclude thoſe Infants from participation of this Sacrament, Nec tamen excludimus ab hujus Sacramenti communione Infantes eos, qui ex Chriſtiana ſtirpe & baptizatis parentibus nati ſunt, etſi ipſorum parentes per vitam improbam, aut fidem impuram foederis in baptiſmo obſignati efficaciam adverſus ſe irritam reddant; ſi ab iiſdem parentibus aut eorum propinquis, ſub quorum poteſtate ſunt juxta ordinem in Eccleſiis noſtris conſuetum baptiſmo offeruntur; quia ſub novo foedere filius non fert iniquitatem patris, & Deus nihilominus manet ejuſmodi liberorum Deus, quemadmodum ipſe teſtatur, Ezek. 16.20. Ubi impiorum Iſraelitarum liberos filios ſuos vocat, quos Deo genuerant, erſi eos Molocho offerrent; Unde & ejuſmodi Iſraelitarum, quorum multi in impietate ſua fuerant mortui, non minus quam piorum liberos circumcidi juſſit, Joſh. 5.4, & 6. quod etiam Eccleſia Iſraelitica & Chriſtiana Primitiva faciendum eſſe extra controverſiam ſemper habuit.who are born of Parents of a Chriſtian race, and baptized, although their parents by their wicked life, or impure faith, render the efficacy of the Covenant ſealed in Baptiſme as utterly void to them, if they be offered by thoſe parents or other kindred under whoſe power they are according to the order accuſtomed in our Churches, becauſe under the New Covenant the ſon doth not bear the iniquity of the father, and God nevertheleſſe remains the God of ſuch children, as he himſelf witneſſeth, Ezek. 16.20. where he calls the children of thoſe wicked Iſraelites his ſons, which they had brought forth unto God, although they had offered them to Moloch, whereupon he commanded the children of thoſe Iſraelites whereof many of them dyed in their ſin in the wilderneſſe, as well as the children of the godly to be circumciſed, Joſh. 5.4, 6. which alſo the Church of Iſrael and the Chriſtian Primitive Church never queſtioned. Mr. Baxter ſayes he will conſult Dr. Drake, to find who they be, that thoſe of his judgment admit to the Lords Supper, and I would have him withall at the ſame time to enquire whether he do not profeſſe that it is their practice to baptize promiſcuouſly? which is directly againſt Mr. Firmins way; and let him read Mr. Goodwins Evangelical Communicant; and how high ſoever he goes to keep many from the Lords Table, yet he is as large as either Mr. Cawdrey or my ſelf, in admiſſion to baptiſme; let him look upon the practice I may ſay almoſt univerſal in the Nation, and ſee what courſe they generally hold, and I have not heard that they have yet learnt to diſtinguiſh between the Infants right, and the Churches obligation; that the Infants of ſuch or ſuch Parents are without any right, and yet the Church ſtands bound to give them admiſſion. Mr. Firmin doth ſufficiently declare how ſenſible he is of his diſſent from his brethren, let Mr. Baxter then undertaking for him, ſee how wide a breach he is like to make inſtead of union. If that complement therefore which is caſt upon me by Mr. Baxter, Si pace tanti viri dixerim, had been tantorum virorum, and had ſpoken out who thoſe be that he ſo heavily charges as before, to obſcure the Church, and the luſtre of the Chriſtian name, &c. and plainly told us that it is the generality of all that go under the name of Churches reformed, the ſpeech does not now appear ſo modeſt, but then it would have been as arrogant.
Sixthly, That he make ſome proviſion for tender and ſcrupulous conſciences that ſhall admit his principles, 1. In taking in of members into Church-fellowſhip, as it is called. A man without grace in a viſible Church according to him is as a wooden leg in the body; how great a deformity this is, and how great a trouble to have ſuch inſtead of thoſe that are of fleſh and bone, it is eaſy to judge, and yet how many of theſe neceſſarily will and muſt be received? 2. In baptiſme of Infants. To baptize an Infant is with him, not onelyonly to eſpouſe, but to ſolemnize a full and actual marriage with Chriſt Jeſus, and that in words not de futuro, but de praeſenti, and what further glory then they may expect from his hand I ſcarce can tell. An illuſtrious Prince will have none but of noble and Royal blood, and Chriſt will have none to be thus, in marriage relation given to him but the ſeed of regenerate, and graciouſly qualified perſons. How ſhall I get intelligence that this or that infant is deſcended of ſuch a race? where ſhall I learn his or her pedigree, that I may thus give to Chriſt Ieſus? And in caſe probabilities muſt lead us, we have need of further help then yet we ſee, to judge of ſuch probability. Muſt we find thoſe qualifications in the man, who himſelf is for Baptiſme or his child, that may move us to conclude that in all reaſon and poſſible apparance here is a child of God, or an Infant of a regenerate perſon? Or will it ſerve our turn, and ſatisfie our conſciences, that we cannot certainly conclude the contrary? If the firſt be required, it will put all the Miniſters of Chriſt hard to it, and prove ſuch a ſnare that I know not how they will extricate themſelves; If the latter be that which we muſt receive, here is then a looſe rule for to lead in ſo high proceedings. For men will be ſo laxe in their own marriage choice, as for to take any into that ſociety, if they be not able to conclude her a ſtrumpet or deſperately wicked; we have hitherto believed that Jeſus Chriſt is pleaſed to receive in a greater latitude into viſible relation.
Seventhly, I deſire Mr. Baxter to tell us how he hath mended the matter, and provided for the honour and luſtre of the Chriſtian name, or made up at all that gappe of which he ſpeaks. He ſaies the Church is bound to baptize as largely, as I ſay men have right to Baptiſme. I think here he will find little or no difference; and when he refuſes none that I receive, and where I ſay they have right, he ſaies, we are bound to baptize without right; how will this make Chriſtianity to look with any better face? how much will Worceſterſhire Congregations, where this is received, exceed other Congregations, where unanimouſly it is denyed? I would have him to reflect on his 18th. Argument, and ſee whether the force of it be not evidently as much againſt hinſelf as it is againſt me, againſt whom it is brought. It is thus framed; That doctrine which makes it the regular way in Baptiſme, for all men to promiſe that which they can neither ſincerely promiſe nor perform, is unſound. But ſuch is Mr. Blakes: Ergo. And after much work to explain himſelf, it comes to this, that unregenerate men cannot reſolve or ſincerely promiſe to love, believe or obey, and therefore upon that account are without right to baptiſme. Let it be taken into conſideration, that when I ſay theſe men that in their preſent ſtate are thus unable to love, believe, and obey, have notwithſtanding right to Baptiſme, and he ſaies that this inability notwithſtanding, they ought to be baptized, how is the matter mended? If my Doctrine upon this account be unſound, his doctrine and practice will be found unſound likwiſe. Mr. Baxter ſaith, Vocation which is effectual onelyonly to bring men to an outward profeſſion of faith, is larger then election, and makes men ſuch whom we are bound to baptize.
Eighthly, I ſhall deſire ſome Scripture text or cogent reaſon to make it appear that we are bound to baptize thoſe that in the ſight of God have no right to Baptiſme, the command given will argue with me their right, unleſſe I hear an injunction from heaven that notwithſtanding their want of right we are to baptize them. Peter argues the right of thoſe, Acts 10.47. for their admiſſion to Baptiſme, which had been more then needed, in caſe without any ſuch right the water in Baptiſme might have been applied unto them; and I marvel that Mr. Baxter ſhould ſo tenaciouſly hold to Philips ſpeech to the Eunuch, If thou believeſt with all thy heart, thou mayeſt; ſeeing he believes as well as I that faith ſhort of this which he ſaies theſe words neceſſarily imply, might have admitted him, and put a neceſſity on Philip to have baptized him, though it would not have given him right to Baptiſme. His actual admiſſion, and not his right, is there put to the queſtion. If theſe things be well conſidered, Mr. Baxter may ſee cauſe to begin with a confutation of Mr. F. before he undertakes a defence; and I ſuppoſe the Reader will ſee that he had ſmall cauſe to cenſure my Arguments to be ſo dilute unleſſe he himſelf had brought ſome of greater ſtrength.
Laſtly, I would have Mr. Baxter ſeriouſly conſider, whether that which we have obſerved already out of him, and might yet further be gathered, may not make up a forcible Argument, and concluſive of this title to Baptiſme, in thoſe who yet riſe not up to the Faith that is juſtifying, when they are ſeparate from Paganiſme into fellowſhip with the viſible Church, as he aſſerts, Saints Reſt, Part 4. Sect. 3. pag. 105. and with them their iſſue, as he hath concluded from 1 Cor. 7.14. when they attain to graces real, and true, as we have ſeen from him; I am ſure the Apoſtle, as hath been ſaid, Act. 10.47. argues from ſuch qualifications, to an intereſt in Baptiſme; when they have their intereſt in the Covenant of grace, as a fruit of Chriſts death, as he ſaith, doubtleſſe reprobates have, Treatiſe of Infant-Baptiſme, pag. 224. when their Baptiſme hath all that is eſſential to Gods ſealing, as he aſſerts it hath pag. 222. All of this laid together, with more that may be taken up, will in all indifferent Readers eyes conclude a title: And further, whether he have not ſpoken as much in plain words, terminis terminantibus for the intereſt of unregenerate men, or men of a meer viſible profeſſion in Baptiſme, let his words be conſidered, Saints Reſt, Part 4. Sect. 3. pag. 104, 105. Where giving holy, and ſeaſonable advice to beware the company of ſenſual, and ungodly men, he limits it with Cautions, leaſt it ſhould be thought, that he perſwades, as he rightly ſtiles it, unto an ungodly ſeparation, he addes, As I never found one word in Scripture, where either Chriſt or his Apoſtles denyed admittance to any man that deſired to be a member of the Church, though but onelyonly profeſſing to repent and believe; ſo neither did I ever there find that any but convicted Hereticks, or ſcandalous ones (and that for the moſt part after due admonition) were to be avoided, or debarred our fellowſhip. And whereas it is urged, that they are to prove their intereſt to the priviledges that they lay claim to, and not we to deſprove it; I anſwer, If that were granted, yet their meer ſober profeſſing to Repent and believe in Chriſt, is a ſufficient evidence of their intereſt to Church-memberſhip, and admittance thereto by Baptiſme (ſuppoſing them not admitted before:) and their being baptized perſons, (if at age) or members of the univerſal viſible Church, (into which it is that they are baptized) is ſufficient evidence of their intereſt to the Supper, till they do by hereſie, or ſcandall blot that evidence; which evidence if they do produce, yea, though they are yet weak in the faith of Chriſt, who is he that dare refuſe to receive them? And, this after much doubting, diſpute, and ſtudy of the Scriptures, I ſpeak as confidently, as almost any truth of equall moment; ſo plain is the Scripture in this point, to a man that brings his underſtanding to the model of Scripture, and doth not bring a model in his brain, and reduce all he reads to that model. What have I ſpoke more then here is ſaid? and did I ever ſpeak with more and higher confidence? I ſay, that a faith which is ſhort of juſtifying gives title to Baptiſme; and he ſayes, Such give ſufficient evidence of their intereſt to Church-memberſhip, and conſequently admittance to Baptiſme; ſo that if my doctrine herein be looſe, (as he chargeth it) the Reader will hardly find his to be faſt; and it heares not well, to play faſt and looſe. The evaſion of equivocal will not here ſerve, that will utterly ſpoyl the whole ſtrength of his Caution, and put men amain on this ſeparation, as it will contradict his aſſertion, of their grace as real, and true: They will ſay, They will have no fellowſhip with a dead Corps, inſtead of a reall man; for that is his expreſſion of the difference between what is real, and what is equivocal. Neither can he here come off by the help of his diſtinction of forum Dei, and forum Eccleſiae. Theſe gifts and graces from God, theſe priviledges vouchſafed of God, and purchaſed by Chriſt, plainly enough ſpeak a right in the ſight of God. Neither is there (as we have heard) in this Controverſie any ſuch diſtinction to be admitted. I am therefore in this no further to blame, then he hath been; and if he ſee cauſe to recede from, yet I ſee all reaſon to perſiſt in my opinion.