Animadversions Upon Antisynodalia Americana, Chapter 2
CHAP. II. Concerning our Brethrens Anſwer to the main Queſtion.
COncerning The Order of this Treatiſe, I need not trouble the Reader; nor concerning their two Propoſitions premiſed. Who doubteth that Baptiſm is a Seal of the Gospel, and to be adminiſtred according to Goſpel-Rules? Or, that the ſureſt way to end Controverſies, is to finde out how it was in the beginning? OnelyOnly theſe Rules are too general, and have a like influence into all Controverſies about Goſpel-Ordinances.
I ſhall therefore endeavour to clear up from Scripture two or three Propoſitions, that have a more near and immediate reſpect to the Queſtion now in debate. It is no queſtion between us, Whether adult perſons to be joyned to the Church, and to be Baptized, ſhould hold forth Faith and Repentance to the judgement of Charity, and that in ſome particular viſible Church? nor, Whether the Infant-ſeed of ſuch are to be Baptized? But, the very Hinge whereupon our Debate turneth, lieth in theſe two things:
1. Whether the Infant-ſeed of all Church-members ought to be Baptized?
2. What it is that Cuts off any from his Memberſhip in the viſible Church?
Clear up theſe two from the Word of God; and the whole Controverſie is iſſued. To this end I ſhall premiſe three things, which being proved by the Word of God, will make my way plain and eaſie through all theſe Antiſynodalia.
Propoſ. 1 That however the Memberſhip of the ſeed of the Faithful be conveyed to them by their Parents inſtrumentally, yet it flows from, and is grounded upon Gods Inſtitution, as the principal Efficient cauſe thereof, who is pleaſed to extend the Grace of his Covenant not only to the Parents, but alſo to their ſeed. God enters into Covenant with them, He is their God, They are his People. This is evident Gen. 17 7. I will eſtabliſh my Covenant between Me and Thee, and thy ſeed after thee, to be a God to thee, and to thy ſeed after thee: At eight dayes old they were to be Circumciſed, as a Token of the Covenant between God and them, ver. 11, 12. Deut. 29 11, 12. Their little ones ſtood before the Lord their God, to enter into Covenant with the Lord their God, to be eſtabliſhed a people to himſelf. What can be ſpoken more plainly and fully to this purpoſe? Acts 2.39. The Promiſe is to your Children. 1 Cor. 7.14. Your Children are holy. And indeed, what can be ſuppoſed in the Parents Faith, Profeſſion, or Covenanting to bring in their ſeed, but it dependeth wholly upon Gods Free-grace, ordaining his Covenant ſo to be diſpenſed? And hence it followeth, That the Infant-ſeed are in their own perſons actually Members of the Church, being actually in this Covenant with God as His People, and he Their God, and having the Covenant in their fleſh, the Seal of it applied to their perſons. And hence they cannot be cut off from their intereſt in God, and his Covenant-Priviledges, but in ſuch a way as he hath ordained, which in Goſpel-times is by Church-cenſures. Mat. 18. 1 Cor. 5.
Propoſ. 2 There is a twofold Diſpenſation of the Covenant of God in his viſible Church: 1. Outward and viſible, by which the Lord beſtows upon his Church, and all the Members thereof, the outward Priviledges of the Covenant, his Ordinances, and Means of Grace, as they become capable thereof, and wherein he tenders unto them the Saving Benefits thereof, with many Means to bring up their hearts to the embracing thereof. This is evident, they have all the Name and Title of Gods People, His Children, A Royal Prieſthood, Holy Nation, Saints, &c. Gen. 6.2. Exod. 19.5, 6. Deut. 32.9. Iſa. 1.1, 2. Pſal. 50.1, 2. Mat. 15.26. And the Ordinances and Means of Grace are theirs, Rom. 3.1, 2. & 9.4. So in the New-Teſtament, the whole Church of Corinth are called Saints, and faithful in Chriſt. The Seven Churches, Rev. 1. are called Golden Candleſticks, though there were corrupt Members in them. And the Miniſtry of the Word, and other Ordinances, belong to the viſible Church, Epheſ. 4.11. 1 Cor. 12.28. Mat. 18. 1 Cor. 5. Whence it is evident, That Officers are ſet in the Church for the edifying of the Body of Chriſt, and for the healing and ſaving the Members of the viſible Church.
2. There is a more Inward, Spiritual, and Saving Diſpenſation of the Covenant to ſuch as truly Believe, and perform the Conditions of the Covenant, whoſe hearts God hath circumciſed according to the Promiſes of the Covenant, Deut. 30.6. Ezek. 36. From this different Diſpenſation it is, that the Lord, though he requires of all to Fear the Lord their God, to Walk in his wayes, to Love him with all their hearts, &c. Deut. 10.12, 13. and keepeth Covenant and Mercy with them that love God, and walk with God in faith and obedience; but reproveth the wicked for taking his Covenant into their mouthes, Pſal. 50. rejects their Sacrifices, Iſa. 1. & 58. calleth them Ʋncircumciſed, Ethiopians, &c. in reſpect of any inward and ſaving Benefits of the Covenant: yet ſtill he owneth them as His People, Saints in Covenant with him, Pſal. 50.1. and followeth them with the Means of Grace till there be no remedy, 2 Chron. 36. This is evident in all the ſtory of the Church in the Old and New-Teſtament, as will appear more afterward.
Propoſ. 3 There is a different Rule and Reaſon of admitting Members into the viſible Church, and the continuation of them in it, being regularly admitted. In Admitting Members into the Church, we juſtly look for ſuch poſitive Qualifications as the Word of God requireth, viz. A viſible Profeſſion of Faith and Repentance in adult perſons, and Foederal Holineſs in Infants. We well approve that Saying of Chamier, quoted by our Brethren, No man can diſallow ſuch diligence, to prevent the profaning of holy things, and leſt ſuch as Simon Magus ſhould lie hid. But to caſt out ſuch as are Regularly admitted, we muſt have poſitive Impenitency in ſin, as a ground to count them as Heathens and Publicans, Mat. 18. and that after due patience towards them; for, even an Heretick may have two Admonitions before rejection, Tit. 3.10. or at leaſt ſome notorious ſcandalous ſin, as ſome conceive from 1 Cor. 5.
Theſe things premiſed, I ſhall proceed to conſider the next thing in order, which is our Brethrens Anſwer to the main Queſtion… viz. Who are the Subjects of Baptiſm? To which their Anſwer i… this:
That viſible Believers and Converts in full Communion with an inſtituted Church, (being unbaptized) together with their next ſeed in minority, are the proper and immediate Subjects of Baptiſm, as to the receiving of it. For the proof of this, they referre to the places before alledged, Mat. 28.19, 20. Mark 16.16. Acts 2.38, 39. Their large Diſcourſe I paſs by, though ſome things might be matter of Diſpute: but I would decline all impertinencies, and come to their Reaſon gathered out of thoſe Scriptures; which is this:
Thoſe are proper and immediate Subjects of Baptiſm, to whom Chriſt, in the Goſpel-inſtitution, hath appointed it. But viſible Believers and Converts in full Communion with an inſtituted Church, are the perſons (being unbaptized) to whom Chriſt, in the Goſpel-inſtitution of Baptiſm, hath appointed it. Therefore viſible Believers, &c.
The greateſt weight or ſtreſs of this Argument, lieth upon that place Acts 2.38, 39. and I ſee our Brethren put much confidence in it, affirming, That the minor is expreſs Scripture, and therefore though many are unwilling it ſhould be true, and will cavill againſt it, it will be found true at the Day of Judgement, &c.
Anſ. God forbid, that in ſearching after the Truth we ſhould Cavill at the Word of God; but let us take heed of Adding to it, or Taking from it: But whether the Minor will prove true, or not, we need not ſtay till the Day of Judgement; for, the holy Scriptures, the Judge of all Controverſies, will eaſily decide it; and I will directly deny the Minor: for none of thoſe Scriptures, or any other that I know of, will prove, That full communion with an inſtituted Church is requiſite to the Subject of Baptiſm, much leſs that ſuch are the proper Subjects thereof; as if ſuch, and onelyonly ſuch, were to be Baptized. This of Full Communion our Brethren thought would advantage their Cauſe, and ſo have put it in: but it is a meer Addition to the Word of God, which wholly fails them of any proof, yea makes evidently againſt them. In that principal place, Acts 2.38, 39. it is evident, that they were Baptized before their Full Communion: For, 1. Peter called them to be Baptized upon the ground of the Promiſe, ver. 38. 2. They were Baptized, and added to the Church, before full Communion, ver. 41, 42. 3. It had been very prepoſterous to put them into full Communion, before Ʋnion with the Church ſealed by Baptiſm; for Baptiſm is a Seal of Ʋnion with the Church, 1 Cor. 12.13. which muſt go before Communion. But they ſeem to ſuppoſe, at leaſt, that ſome in full Communion may be unbaptized, by that word (being unbaptized:) but the truth is, that our Brethrens confidence in this Argument will be found ſo greatly to fail them, that whil'ſt by it they ſeek to ſtraiten The Subject of Baptiſm, beyond the Doctrine of the Synod, they deſtroy and take away the whole Subject it ſelf of Baptiſm, becauſe there will never be found any ſuch perſons, according to Gospel-Rule, (which they call ſo much for, and appeal unto) that are in full Communion with an inſtituted Church, being unbaptized. I will be a little bold with our Brethren in this caſe, to challenge them to produce any Rule or Example in the Goſpel, of any perſon that either was, or by Rule might be in full Communion with an inſtituted Church, being unbaptized. I hope this Anſwer is plain, and no Cavill.
Yet for the further clearing up of this Anſwer, I ſhall remove what may be further ſaid by our Brethren.
Object. Though thoſe in Acts 2. were not in full Communion actually before Baptiſm, yet they were admitted to a ſtate and right to full Communion by their Baptiſm, which theſe Children in queſtion are not.
Anſ. 1. The Queſtion is not, What ſtate or right the Baptized are partakers of, as a conſequent fruit of Baptiſm received? but, What it is that conſtitutes a perſon to be a fit Subject to be Baptized? To deſcribe the proper Subject of Baptiſm, by the conſequent fruits of it, and not by the precedent cauſes that gives right to Baptiſm, is very improper and prepoſterous. If the Queſtion were, Who are the proper Subjects of Church-memberſhip? we ſay, Confederating viſible Believers, and their ſeed; for this makes them fit for, and brings them into ſuch a relation. But ſhould any anſwer, That the proper Subject of Church-memberſhip, is a perſon in full communion with an inſtituted Church; or, One that is under the Teaching and Rule of Church-Officers, which are the fruits of Church-memberſhip received: Who does not ſee the weakneſs of ſuch an Anſwer? and the like is this caſe, Baptiſm being the Seal of Gods Covenant with his Church, whereby we are Baptized into one Body. 2. Although the Infant-ſeed of the Church cannot actually enjoy full Communion in all Ordinances, as their Parents do; yet the Covenant of God ſealed to them in Baptiſm, ſets them in a ſtate and right to all the Benefits of the Covenant, to be enjoyed by them as they become fit for them, as well as their Parents: for, the Covenant of God with Parents and ſeed, is one and the ſame. All that are in the ſame Covenant, are bound to the ſame Duties of the Covenant, and have the ſame right to all the Benefits of the Covenant, as they come up to perform the Conditions, and are fit for the enjoyment of the Bleſſings. In adult Members it is ſo, who being under Admonition for Scandal, or in a Frenzy, or the like caſe, though they partake not of all the good of the Covenant, yet their right remains: So here, when the ſeed grow up to perform the Duties of the Covenant, they alſo partake of the Benefits, not by any new Covenant, or Memberſhip, but by the right of that Covenant God made with them, and ſealed to them in Baptiſm, as will appear more fully afterward.
2. I ſhall adde further, It is true, that to admit adult perſons into the Church, and to Baptiſm, viſible Faith is required; and ſo much the Texts alledged prove: but this is not the caſe in Diſpute between us, but About perſons already in the Church, and Baptized, whether in ſuch, the ground of Baptizing their ſeed, be Faith and Grace made viſible in the ſame manner, or their Intereſt in the Covenant? and therefore the Argument doth not conclude the Queſtion. Put caſe any of thoſe viſible Believers and converts, Acts 2. ſhould afterward diſcover by their Worldlineſs, Looſeneſs, or other wayes, that there is in them no ſap or ſavour of Faith and Grace, even to the charitable judgement of moſt in the Church; my Queſtion is, Whether yet (ſo long as they continue in the Church) their Infant-ſeed ſhall not be Baptized? If it be granted, then it is not ſuch viſible Faith and Grace, but the Intereſt in the Church and Covenant that gives Right to Baptiſm, and ſo to theſe Church-members in queſtion. If this be denied, let there be one Tittle of Scripture-Rule or Example produced to the contrary▪ Having anſwered their Reaſon, I ſhall preſent an Argument from the ſame Text, to confirm the Doctrine of the Synod. It is to be noted, That the Promiſe, Acts 2.39. is That Covenant-Promiſe which God made with Abraham, as appeareth by that parallel place, Acts 3. where ver. 19. Peter exhorts to Repentance, as in chap. 2.38. and chap. 3.25. he uſeth the ſame Reaſon in other words, You are the children of the Covenant which God made with our fathers; the ſubſtance whereof all grant to be this, I will be thy God, and the God of thy ſeed in their generations (although the Apoſtle there makes uſe of another branch of the Covenant concerning Chriſt, that feed in whom God is the God of his People.) Now the Reaſon ſtands thus:
If the Covenant-promiſe to Abraham and his ſeed, be a ground to Repent and be Baptizſed in the Goſpel-diſpenſation, then it is the Covenant of God with his viſible Church that gives right to Baptiſm. But the Covenant-promiſe was a ground to Repent and be Baptized, in Gospel-diſpenſation, Acts 2.38, 39. with chap. 3.19, 25. Therefore it is the Covenant of God with his viſible Church, that gives right to Baptiſm: which is the Doctrine of the Synod.
Thus much to their Scripture-Argument. To which our Brethren adde the Teſtimony of Mr. Richard Mather: Well agreeing with this (ſay they) is the Anſwer of Reverend Mr. Mather in his Catechiſm.
Anſ. But, by their leave, it differeth from their Anſwer in the main thing that toucheth the cauſe in hand; for, there is nothing of full communion in his, which they put into theirs.
2. That Reverend and Learned Author ſpeaketh onelyonly what adult perſons ſhould be, in joyning to the Church, and the ſeed of ſuch ſo converted and joyned, which hath reference to their firſt joyning to the Church; not denying, that being once regularly joyned, they may after have their ſeed Baptized, though they ſhould not approve themſelves to be true Converts.
As for the Objections and Anſwers here brought in, they are not the Objections of the Synod: And what is any way pertinent to our Diſpute, may ſufficiently be taken off by what is ſaid, and therefore I ſhall paſs them by. And I may the rather ſo do, ſeeing our Brethren in their third Anſwer have yielded the Cauſe. For, if the Covenant made with Abraham, and the Circumciſion of his ſeed, was appointed upon the ſame terms that Baptiſm was; Why ſhould not Baptiſm be continued ſucceſſively to the ſeed remaining in the Covenant, as well as Circumciſion?