Confirmation and restoration the necessary means of reformation, and reconciliation; for the healing of…

Quest. Whether those that were Baptized in Infancy, should be admitted to the Privileges proper to Adult Church-members, without Confirmation, or Restoration, by an Approved Profession of Personal Faith and Repentance? Neg.

Quest. Whether those that were Baptized in Infancy, should be admitted to the Priviledges proper to Adult Church-members, without Confirmation, or Restauration, by an Approved Profession of Personal Faith and Repentance? Neg.

Though the distempers of the Churches of Christ in England, are not so great as the Popish adversaries, or some discontented Brethren do pretend, nor as some inconsiderate lamenters of our condition ⟨p. 2⟩do imagine, who observe less our enjoyments then our wants, and that have not the faculty of discerning our true Agreements, where there is any difference, but think that many things are wanting that are not, because they cannot find them: Yet is our discomposure such as the wisest have cause to mourn for, and all of us should contribute our endeavours to redress. And for the accomplishment of this blessed Work, two things must be done: The first is, to Discover the Principles that must Reform and heal us, if ever we be healed; and to acquaint the world with the necessary means. The second is, to concur for the execution, in the application and use of the Remedy, when it is discovered. The first is a work, that is usually done best by a few at first: Though the more Receive and Approve of the discovery, the better it will be brought into use. But it's here, saith Pemble, as in discerning a thing a far off, where one clear eye will see further then many that are dim, and the greatest conjunction of unfurnished intellects affords not so much assistance for the Discovery, as the greater sight of a few may do. But in the executive, part, there must be many hands to the work. If the Pastors and people do not consent, it cannot ⟨p. 3⟩be accomplished; and if they barely consent, and be not up and doing, Discoveries will lie dead, and nothing will go on: And if the Christian Magistrate afford not his assistance, his Guilt will be great, and the work will go the more heavily on. Though all the body be not an Eye, and therefore be not as good at Discovering as the Eye is; yet must each member perform its own office, and none be idle, or withdraw its help, because it is not an Eye; but all must execute by the Guidance of the Eye.

THough the distempers of the Churches of Christ in England, are not so great as the Popish adversaries, or some discontented Brethren do pretend, nor as some inconsiderate lamenters of our condition ⟨p. 2⟩do imagine, who observe less our enjoyments then our wants, and that have not the faculty of discerning our true Agreements, where there is any difference, but think that many things are wanting that are not, because they cannot find them: Yet is our discomposure such as the wisest have cause to mourn for, and all of us should contribute our endeavours to redress. And for the accomplishment of this blessed Work, two things must be done: The first is, to Discover the Principles that must Reform and heal us, if ever we be healed; and to acquaint the world with the necessary means. The second is, to concur for the execution, in the application and use of the Remedie, when it is discovered. The first is a work, that is usually done best by a few at first: Though the more Receive and Approve of the discovery, the better it will be brought into use. But it's here, saith Pemble, as in discerning a thing a farre off, where one clear eye will see further then many that are dimme, and the greatest conjunction of unfurnished intellects affords not so much assistance for the Discovery, as the greater sight of a few may do. But in the executive, part, there must be many hands to the work. If the Pastours and people do not consent, it cannot ⟨p. 3⟩be accomplished; and if they barely consent, and be not up and doing, Discoveries will lie dead, and nothing will go on: And if the Christian Magistrate afford not his assistance, his Guilt will be great, and the work will go the more heavily on. Though all the body be not an Eye, and therefore be not as good at Discovering as the Eye is; yet must each member perform its own office, and none be idle, or withdraw its helpe, because it is not an Eye; but all must execute by the Guidance of the Eye.

In order to the Discovery of the Healing Means, among others, this Rule is worthy our observation. If any Church Order, or administration seem offensive to you, before you wholly cast it out, consider whether there be not somewhat that is necessary and excellent either in the substance, ¹or in the Occasion and Reason of it: and you will find, that Reformation is to be accomplished more by Restoration of Ordinances and Administrations to their Primitive Nature and Use, then by the utter Abolition of them. Satan found it easier to corrupt the Ordinances of Christ, and to cause them to degenerate into somewhat like them, then to Introduce such of his own as were wholly new, and as Christ had given no Occasion of. I could give you very useful instances in ⟨p. 4⟩many of the Popish administrations, which require a Restoration, rather then an Abolition, lest that which is Christ's part, be cast out with that which is mans, and we should throw away the Apple which should be but pared; and lest we cast away our necessary food, and most precious Jewels, because they have fallen into Romish dirt. But my present business is to instance only in Confirmation and Penitence, so far as is requisite to the decision of the Question now before us.

In order to the Discovery of the Healing Meanes, among others, this Rule is worthy our observation. If any Church Order, or administration seem offensive to you, before you wholly cast it out, consider whether there be not somewhat that is necessary and excellent either in the substance, ¹or in the Occasion and Reason of it: and you will find, that Reformation is to be accomplished more by Restauration of Ordinances and Administrations to their Primitive Nature and Vse, then by the utter Abolition of them. Satan found it easier to corrupt the Ordinances of Christ, and to cause them to degenerate into somewhat like them, then to Introduce such of his own as were wholly new, and as Christ had given no Occasion of. I could give you very usefull instances in ⟨p. 4⟩many of the Popish administrations, which require a Restauration, rather then an Abolition, lest that which is Christ's part, be cast out with that which is mans, and we should throw away the Apple which should be but pared; and lest we cast away our necessary food, and most precious Jewels, because they have fallen into Romish dirt. But my present business is to instance only in Confirmation and Penitence, so farre as is requisite to the decision of the Question now before us.

Prop. I. It is here supposed, that the Infants of Believers should by Baptism be admitted into the Church, and so be partakers of Infant Privileges.

Prop. I. It is here supposed, that the Infants of Believers should by Baptism be admitted into the Church, and so be partakers of Infant Priv•ledges.

Their sin and misery is come upon them without any actual consent of their own, by the will of others; and the Remedy must ⟨p. 5⟩be applied to them accordingly, not by any actual consent of their own (which is as impossible) but by the will of others, as the Condition, and by the Gift of God as the Cause. In his dealing with mankind; God is not so much more prone to wrath and vengeance then to Mercy, as to put Infants into the Comminatory terrible part of the Covenant, with their Parents, and not into the Remedying part; and to condemn them for their first Fathers Covenant-breaking, and give them no help from their gracious Parents Covenant-keeping; and to fetch weight from Parents sins to weigh down the scale of Vindictive Justice, and to put nothing from the gracious Parents into the other end. Yet is it not to Infants as the mere Natural Issue of godly Parents, that God extendeth this Grace. But 1. As they are Naturally their Own, the Parents have a Power of them to dispose of them for their good. 2. Every man that is Sanctified, hath devoted himself, and in General, all that he hath to God; according to the several capacities of what he hath, that every thing may be for God in its proper Capacity. 3. Virtually then the Children of the Godly, even in the womb are thus Devoted unto God. 4. It is the revealed Will of God, that Infants should ⟨p. 6⟩be Actually Dedicated and Devoted to him. 5. He that requireth us to make this Dedication, doth imply therein a promise of his Acceptance of what is Dedicated to him by his command. For his precepts are not vain or delusory. 6. He hath also expressly signified this in Scripture Promises, extending his Covenant to the seed of the Faithful, and telling us that his Kingdom is of such. 7. This Dedication is to be made by Baptism, the Ordinance which God hath appointed to that End; and in which he is ready to signify his Acceptance, that so there may be a mutual solemn Covenant.

THeir sinne and misery is come upon them without any actual consent of their own, by the will of others; and the Remedy must ⟨p. 5⟩be applyed to them accordingly, not by any actual consent of their own (which is as impossible) but by the will of others, as the Condition, and by the Gift of God as the Cause. In his dealing with mankind; God is not so much more prone to wrath and vengeance then to Mercy, as to put Infants into the Comminatory terrible part of the Covenant, with their Parents, and not into the Remedying part; and to condemn them for their first Fathers Covenant-breaking, and give them no help from their gracious Parents Covenant-keeping; and to fetch weight from Parents sinnes to weigh down the scale of Vindictive Justice, and to put nothing from the gracious Parents into the other end. Yet is it not to Infants as the meer Natural Issue of godly Parents, that God extendeth this Grace. But 1. As they are Naturally their Own, the Parents have a Power of them to dispose of them for their good. 2. Every man that is Sanctified, hath devoted himself, and in Generall, all that he hath to God; according to the several capacities of what he hath, that every thing may be for God in its proper Capacity. 3. Virtually then the Children of the Godly, even in the wombe are thus Devoted unto God. 4. It is the revealed Will of God, that Infants should

The Servants of God before Christ's coming were enabled and required to enter their Infants into the Covenant of God, sometime (and ordinarily) in Circumcision, and sometime (as in the wilderness, Deut. 29) without it. And they have the same Natural Interest, and as large a discovery that it's the W•ll of God, for the Dedicating of their Children, to God, and Choosing for them, and entering them into the holy Covenant, now as then. If then a Child that had no exercise of its own will, might by the Will of his Parents choose the Lord, and be entered into Covenant with him, it is then so still. God hath no where reversed or abrogated that Command, ⟨p. 7⟩which obliged Parents to enter their Children into Covenant with God, and Devote them to him. Nay Christ chid those that would keep them from him, because his Kingdom, that is, his Church, is of such. A place that doth purposely and plainly express the continuance of his Love to Infants, and yet the Gospel entertaineth them as readily as the Law or Promise before did. Oft and again doth Christ signify to the Jews that he would have gathered them wholly to his Church, and not have broken them off, if they had not by unbelief been broken off, and in the same Olive hath he engrafted the Gentile Church. Infants are members of all Commonwealths on the face of the earth, though they know not what a Commonwealth is, nor yet what sovereignty or subjection mean. And he that should say they are no members, because they are Imperfect members, would but be laughed at. And Christ hath not cast them out of his family or Commonwealth, nor shut the door against them.

The Servants of God before Christ's coming were enabled and required to enter their Infants into the Covenant of God, sometime (and ordinarily) in Circumcision, and sometime (as in the wilderness, Deut. 29) without it. And they have the same Natural Interest, and as large a discovery that it's the W•ll of God, for the Dedicating of their Children, to God, and Choosing for them, and entering them into the holy Covenant, now as then. If then a Child that had no exercise of its own will, might by the Will of his Parents choose the Lord, and be entered into Covenant with him, it is then so still. God hath no where reverst or abrogated that Command,

And that in this Infant state they are capable of many Privileges is apparent. They have Original sin, which must be pardoned, or they are lost. Most of the Anabaptists that I hear of, do hold that all the ⟨p. 8⟩Infants in the world are pardoned by Christ, and shall be saved if they die in Infancy, and run in the downright Pelagian road. But this is not only utterly unproved, but contrary to Scripture, which telleth us, that sin is not pardoned by the bloodshed of Christ, till men be brought into Union with him, and participation of him, and for all his bloodshed, no man shall have pardon by it, till it be given him by the Act of Pardon in the Gospel. Now the Gospel no where gives out Pardon to every Infant in the world: Nay it frequently and plainly makes a difference. The Parents Will doth Accept the offer, and choose for them that cannot choose for themselves. For others, what ever God will do with them, doubtless they have no promise of Mercy. And it's strange that they should deny Baptism to Infants that deny not Salvation to them, yea that think (though ungroundedly) that they are all in a state of Salvation. For either Infants have Original sin, or not: If they have none, then they need no Saviour, and must be saved without a Saviour; for the whole need not the Physician, but the sick. If they have Original sin, and that it is pardoned to them by Christ, then how can men deny them the sign and seal of pardon, ⟨p. 9⟩or the solemn investing means. If they are sure that they are washed with Christ's Blood, how can they deny to wash them with that water, that is appointed to signify and invest?

And that in this Infant state they are capable of many Priviledges is apparent. They have Original sinne, which must be pardoned, or they are lost. Most of the Anabaptists that I hear of, do hold that all the ⟨p. 8⟩Infants in the world are pardoned by Christ, and shall be saved if they die in Infancy, and run in the downright Pelagian road. But this is not only utterly unproved, but contrary to Scripture, which telleth us, that sinne is not pardoned by the bloodshed of Christ, till men be brought into Union with him, and participation of him, and for all his bloodshed, no man shall have pardon by it, till it be given him by the Act of Pardon in the Gospel. Now the Gospel no where gives out Pardon to every Infant in the world: Nay it frequently and plainly makes a difference. The Parents Will doth Accept the offer, and choose for them that cannot choose for themselves. For others, what ever God will do with them, doubtless they have no promise of Mercy. And it's strange that they should deny Baptism to Infants that deny not Salvation to them, yea that think (though ungroundedly) that they are all in a state of Salvation. For either Infants have Original sinne, or not: If they have none, then they need no Saviour, and must be saved without a Saviour; for the whole need not the Physician, but the sick. If they have Original sinne, and that it is pardoned to them by Christ, then how can men deny them the sign and seale of pardon,

Moreover, Infants are capable of many other Privileges; and of being the Adopted Sons of God, the Members of Christ, the Heirs of Heaven, as having Right thereto; and being the members of the Church, and being under the Special Protection and Provision of God, and in a special sort partakers of the Prayers of the Church, with divers more. As in the Commonwealth, an Infant is capable of having Honour and Inheritance in Right, though not Actually to use them; and of the protection of the Laws for Life, Reputation and estate; and of being Tenant, and obliged to pay a certain Rent and Homage when he comes to age, and in the mean time to have Provisions from the Estate that he hath Title to.

Moreover, Infants are capable of many other Priveledges; and of being the Adopted Sonnes of God, the Members of Christ, the Heirs of Heaven, as having Right thereto; and being the members of the Church, and being under the Special Protection and Provision of God, and in a special sort partakers of the Prayers of the Church, with divers more. As in the Commonwealth, an Infant is capable of having Honour and Inheritance in Right, though not Actally to use them; and of the protection of the Laws for Life, Reputation and estate; and of being Tenant, and obliged to pay a certain Rent and Homage when he comes to age, and in the mean time to have Provisions from the Estate that he hath Title to.

But all this I have fuller expressed elsewhere: And I have altely read Mr Tombs's last and large Reply, to part of my Book, and many others; and must needs say that it leaves me still persuaded that it is the will of Christ that the Infants of his Servants should be Dedicated to him in Baptism, and members of ⟨p. 10⟩his visible Church; and though upon the review of my Arguments I find that I have used too many provoking words, for which I am heartily sorry, and desire pardon of God and him, yet I must say, that I am left more confident then before, that the cause is Gods which Mr Tombs opposeth: Of which if God will, I intend yet to give some further account: In the mean time I deal with this but as a Supposition that is already sufficiently proved, though all men, yea all good men see not the sufficiency of the proof.

But all this I have fuller exprest elsewhere: And I have altely read Mr Tombes's last and large Reply, to part of my Book, and many others; and must needs say that it leaves me still perswaded that it is the will of Christ that the Infants of his Servants should be Dedicated to him in Baptism, and members of ⟨p. 10⟩his visible Church; and though upon the review of my Arguments I find that I have used too many provoaking words, for which I am heartily sorry, and desire pardon of God and him, yet I must say, that I am left more confident then before, that the cause is Gods which Mr Tombes opposeth: Of which if God will, I intend yet to give some further account: In the mean time I deal with this but as a Supposition that is already sufficiently proved, though all men, yea all good men see not the sufficiency of the proofe.

Prop. 2. There are many Privileges belonging to the Adult Members of the Church, which Infant members are not capable of.

Prop. 2. There are many Priveledges belonging to the Adult Members of the Church, which Infant members are not capable of.

This is true both of Natural and Moral Capacities: The Privileges which I mean are, the pardon of many actual sins, committed since they are Adult; the exercise of all Holy Graces; Knowing God; Loving him; Trusting him; Serving him; the Communion that we have with God herein; as particularly in Prayer, in holy Praises and Thanksgivings, in Heavenly Meditations; The Peace and Joy that followeth Believing, and the Hopes of Everlasting Life; the Communion ⟨p. 11⟩which we have with the Church of Christ in hearing, praying, Praises, the Sacrament of the Body and Blood of Christ, in distribution by giving and receiving, and an endearing holy Love within: These and many more Privileges are proper to the Adult.

THis is true both of Natural and Moral Capacities: The Priviledges which I mean are, the pardon of many actual sinnes, committed since they are Adult; the exercise of all Holy Graces; Knowing God; Loving him; Trusting him; Serving him; the Communion that we have with God herein; as particularly in Prayer, in holy Praises and Thanksgivings, in Heavenly Meditations; The Peace and Joy that followeth Believing, and the Hopes of Everlasting Life; the Communion ⟨p. 11⟩which we have with the Church of Christ in hearing, praying, Praises, the Sacrament of the Body and Blood of Christ, in distribution by giving and receiving, and an endearing holy Love within: These and many more Priveledges are proper to the Adult.

That Infants are not Naturally capable of these, is as needless to prove, as that they are Infants: And then that they are not Morally capable, is an inseparable consequent. For though Natural Capacity may be without Moral, yet Moral cannot be without Natural: In point of Duty, Infants are not bound to the work; as to Hear, Pray, Praise, &c. beyond the Natural Capacity of their Intellects and bodies: And so in point of Benefit, we must have more sobriety, then to suppose God to make over any Benefit to them which they are not capable of. All this is plain.

That Infants are not Naturally capable of these, is as needless to prove, as that they are Infants: And then that they are not Morally capable, is an inseparable consequent. For though Natural Capacity may be without Moral, yet Moral cannot be without Natural: In point of Duty, Infants are not bound to the work; as to Hear, Pray, Prayse, &c. beyond the Natural Capacity of their Intellects and bodies: And so in point of Benefit, we must have more sobriety, then to suppose God to make over any Benefit to them which they are not capable of. All this is plain.

Prop. 3. The Continuation of Privileges received in Infancy, is part of the Privileges of the Adult; or the Restoration of them if they be lost.

Prop. 3. The Continuation of Priveledges received in Infancy, is part of the Priveledges of the Adult; or the Restoration of them if they be lost.

IF the cause discontinue, the effect will cease. Adult Privileges comprehend the ⟨p. 12⟩Infant Privileges, partly as that which is Perfect comprehendeth the Imperfect, and partly as the whole comprehendeth the parts; and partly as the thing Continued is the same with the thing Begun. Infant Privileges would all cease with Infancy, if the Causes or Conditions cease, and there be no other Cause for their continuance. God never took Infants into his Church and Covenant, with a purpose so to continue them, without any other Condition then that upon which they were admitted. This is past denial, and will be more cleared in the next.

IF the cause discontinue, the effect will cease. Adult Priveledges comprehend the ⟨p. 12⟩Infant Priviledges, partly as that which is Perfect comprehendeth the Imperfect, and partly as the whole comprehendeth the parts; and partly as the thing Continued is the same with the thing Begun. Infant Priviledges would all cease with Infancy, if the Causes or Conditions cease, and there be no other Cause for their continuance. God never took Infants into his Church and Covenant, with a purpose so to continue them, without any other Condition then that upon which they were admitted. This is past denyal, and will be more cleared in the next.

Prop. 4. The Title-Condition of Infant Church-membership and Privileges, is not the same with the Title-Condition of the Church-membership and Privileges of the Adult; so that if this new Condition be not performed when men come to Age, their former Title ceaseth, and there is no other that ariseth in his stead.

Prop. 4. The Title-Condition of Infant Church-membership and Priviledges, is not the same with the Title-Condition of the Church-membership and Priviledges of the Adult; so that if this new Condition be not performed when men come to Age, their former Title ceaseth, and there is no other that ariseth in his stead.