believer be not a believer indeed, we are not mistaken in our judgment,
2dly, Many infants of believing parents should be deprived of this ordinance. I answer, Baptism is not due coram ecclesia to the infants of any but visible believers: if therefore a parent be a believer, and yet not a visible believer, his child hath no right before the church to baptism; for de occultis non judicat ecclesia. But whatever men may speak of people's going to heaven, the sound of their feet not being heard, it seems to be no very difficult question, Whether or not a person come to years, can be a real saint, and yet want a form of godliness? "Although," says a grave author,* "we cannot say, every one that hath a form of godliness, hath also the power of godliness; yet we may truly say, that he who hath not the form of godliness, hath not the power of godliness; though all be not gold that glistereth, yet all gold doth glister." Our Lord tells us, "By their fruits ye shall know them." I shall add, that if a person be a real believer, and yet not appear so to be, he that judgeth him a visible believer, judgeth amiss, for he is not so.
3dly, As to the third, That ministers have no certain rule, &c.; it equally militates against the ordinary practice of admitting to, and debarring from the Lord's table those that are baptized, and not excommunicated; the same flourish of words might be used in that case. But I deny that we have no certain rule here, or that we stand on uncertainties. The rule is certain, because laid down in God's word, viz. That we are to take that person for a visible believer who makes a credible profession, and are to deal with him in the dispensing of the seals, as such. This rule we learn from all those Scriptures that shew us on what grounds ministers did baptize persons who offered themselves, Matt. 3:6. Acts 2:41. and 8:12, 37. and such like. And what though the person whom we take for a visible believer be not a believer indeed, we are not mistaken in our judgment, unless we go to judge so as we have no warrant, that is, to judge him to be certainly a true believer: if men judge so of others, what wonder they be mistaken, when they arrogantly thrust themselves into that which the Lord hath not revealed. But we are to judge according to the rule, that a person making a credible profession, is probably a true believer, that is, certainly a visible believer: and herein we are not mistaken, though the person we so judge of be really "in the gall of bitterness, and bond of iniquity;" for it is certain he appears and seems to be a true believer, though indeed he is stark naught before the Lord. As for that which is
added, viz. "That one thinks so much enough to make one a visible believer, &c.;" ANSWER. The Lord hath plainly told us in his word whom he accounts real saints, and whom the church hath accounted visible saints. If we swerve from the rule in our application, it is no doubt our sin: who can help it, if men will needs close their eyes when the works of the flesh are manifest? It is certain we are commanded to separate the precious from the vile, to put difference betwixt the holy and profane, and to judge of the tree by its fruits. And for infallibility of our judgments in the application, as none will pretend to it now, so it can as little be had the other way as this way. Suppose it be, that such a parent was baptized; that such a one hath had godly remote parents amongst us Gentiles; unless we go up to Noah or Adam, no greater certainty can be here than what we have from our eyes and ears, which doth not reach to an infallibility; yea, for the most part, we have not so great certainty the other way, as in the way we plead for. But enough of this.
VIII. We come now to the last argument, viz. That the children of many openly scandalous and wicked parents, are the children of baptized church members. ANSWER. I conceive there is a vast difference betwixt an openly scandalous, and an openly wicked person; so that they ought not to be confounded. David and Peter in the hour of temptation were openly scandalous, but not openly wicked persons. And therefore as to many openly scandalous I yield the argument, concluding that the children of many openly scandalous ought to be baptized; but then there is ignoratio elenchi. Laying aside this then of many openly scandalous, and the argument being made to proceed only as to the openly wicked, I distinguish betwixt church members de jure, et de facto. It is plain we speak now of visible church members. Those that are church members de jure, are those who have not only a possession of church membership, but a right and lawful possession of it. Those are church members de facto (only), which have a visible possession of that privilege, but no rightful possession; and therefore ought to be cast out and deprived of that possession. Now, such a possession can give no right either to the parent or child as to church privileges, for nullum jus fundatur in injuria: even as an usurper, though he hath the crown, yet neither he nor his have right to the revenues of the crown. Wherefore I distinguish the major of that argument. The children of baptized church members, who are visible
members in point of right, ought to be baptized; and thus the minor is false: the children of baptized church members, who are such only de facto, and not de jure, ought to be baptized, I deny. And in this sense only are the openly wicked (some of them, I say) baptized church members.
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Miscellaneous Questions by Thomas Boston, Copyright © 2019
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