both to believing parents their children not in life only but in death whence it is that they only can be preserved against sorrowing when they fall asleep as others do which have no hope This ensuing Treatise is at the earnest request of many worthy freinds to the Author of it of blessed memory now published wherein we may see both 1. The Membership of the Children of Church-Members proved to be of Divine institution and likewise 2. among other things The continuance of the Membership of those Children in particular Churches when they are grown up even until they are excoÌ„municated unless there be a dissolution of the person by death or of the Church-society So that this latter is not a principle of Innovation and Apostacy but as it was the Judgment of the Author of this following Letter as is therein to be seen and to manifest which was one speciall end of the Printing thereof so was it the light which others have held forth who in their time were Stars not of the smallest magnitude whom we have here seen sometimes shining with him in Christs right hand but are now set and shining with that Sun of righteousness in another World That there is no cessation of the membership of a person in this or that particular Church the Church whereof he iâ— a mâ—mber continuing in bâ—ing together with the person himselfe unles it be by meanes of a church-Church-act intervening is a truth of no small importance And therefore as for that notion which doth obtain with some That in particular Churches of Christ walking in the order of the Gospel there are such as become Ecclesiastically Felones de se that is such Church-members who by their scandalous sin do become their own executioners Ecclesiastically cutting themselves off from the Church so as that they thereby become actually non-members and that the Church hath no more power over them either Ecclesiasticallly to admonish them or Excommunicate them this seem's unto me to be but an humane invention and not of Divine institution yea in truth destructive to the Order of the Gospel And therefore to apply it as to members in full communion so to these Children of the Church whom we now speak of is not of God as may appear by these reasons following 1. Because it is unscriptural In matters of Gods worship a negative argument is conclvsive if that which is asserted be not contained in the Scripture expresly or 〈◊〉 the consequence therefrom it is to be rejected To the Law and by the Testimony The Scriptures alledged by somâ—â—â—d thought to favour this notion of Felones de se are only such as do but lay down before us the sinns of some Church-members and do not speak of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment or censure as 't is called 2 Cor. 2.6 which in such cases is to be inflicted and therefore are not ad rem only that which seem's to have most weight in it and to which therefore I shall breifly reply is that in Acts 8.21 Thou hast neither part nor lot in this matter Answer I would not say that this text propounded with reference the children of the Church that are not in full coÌ„munion is not apposite because the text speak's of a member in full communion though to say so much is accounted by some a sufficient answer to such Scripture arguments as conclude against felones de se from Church-members that are in full CoÌ„munion quatenus Church-members to such Church members as are not in full communion But yet having gained this fort that what is in Scripture spoken of a member in full communion is applicable as farr as meer membership reachetâ— to a member that is not in full coÌ„munion we may now the more easily proceed in the after discourse To this Scripture then â—lledged for children of the Church not in full communion by their sin when adult to become felones de se as above said I answer 1. That the objection from hence tend's as much to frustrate the Church act or censure of excommunication upon members infull communion and makes that ordinance of Christ vain needless to the parents in full coÌ„munion as to these children 2. These words of the Apostle Peter were indeed a dreadfull admonition and the Apostle being a Church Officer did judg this sinner to deserve it for his simonie so that he was not granting the cessation of his membership felo de se. 3. By this matter spoken of in the text seem's most properly to be meant not Church-membership but the power of giving the holy Ghost spoken of in the context which power Simon Magus would have bought with money and for which the Apostle rebukes him and therefore his not having part or lot in that matter is to be understood directly with relation to that Extraordinary power the Apostle would have him kâ—ow that he should not share in such a power or priviledge as that was 4. I would ask whether if a Member of a church be discovered not to have his heart right in the sight of God but to be in the Gall of bitterness and bond of Iniquity stand convâ—ct of Simonie and the wickedness be so grosly aggravated as this Scandal of Symon Magus was I say whether the Church is not bound to bear witness against such an offender by inflicting some Church-Censure properly so taken upon him if it be said â—oe then may it not be questioned whether such a Church would not as well tolerate any other pollutions and defilements in it whatsoever The wofull fruit whereof who is there that doth not easily perceive On the other side if it be said yea that the Church is to Censure and Authoritatively to put away from among themselves such a wicked person by excommunication I then demand if this notion of felo de se be right and sound how they can excommunicate one who is a non-Member before the Church can pass the sentence of excommunication against him whether doth this Scripture Act. 8.21 give the Church power over him by it's Discipline to censure him who already as the objection speak's hath cut himself off from being a Church-Member or whether the Church hath any part in him who hath no part or lot in them or in these matters 2. Scripture Example lead's us to what is contrary to this Felonâ—â— spoken of witness under the old-Testament Ishmael's being cast out by Abraham who was the chief Officer in that family Church So the incestuous person under the New-Testament is not felo de sâ— though guilty of such a sin as was not so much as named among the Geâ—â—iles 1 Cor. 5.1 but there is a Church act intervening his sin and the cessation of his Memberly-Communion with that Church viz a delivering him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one unto Satan Hence as the Church of Ephesus is commended for not bearing with them which are evill Rev. 2.2 so the Church of Thâ—aâ—ira is rebuked for
suffering that woman Iezebel verse 20. 3. Because this notion of Felo de se takes away the use of a Ministerial Judge in the Church in case of the offences and Scandals of this or that particular Member of the Church to determine of the same Supposing a person could ecclesiastically cut himself off from the Church by his very act of sin there would then he no room left for a competent Judg to enquire into the crime whereof he is accused and to make particular application of the Rule to the case of the sâ—nning brother and pass sentence according to the true desert and nature of the offence That God hath ordained a ministerial judge is plain Mâ—tth 18.17 if he neglect to hear the Church the Church is to be heard the phrase of our Saviour Christ implies judicial superiority on the Churches part and the inferiority and subjection of a part or member to that whole c. but now this Felonie denieth this order which Christ hath established Though a person deserve excommunication perhaps yet it must appear that he do deserve it neither doth his wickedness for which he deserves excoÌ„munication render him a non-Member till he be excommunicated and hence in this case is very considerable what is asserted by that deservedly famous divine Mr. Cotton in his book intituled the keyes of the kingdom of heaven viz. Though the Iury have given up their judgment and verdict yet the Malefactor is not thereupon legally condemned much less executed but upon the sentence of the judge in lâ—ke sort here saith he though the Brethren of the Church do with one accord give up their vote and judgment for the censure of an offender yet he is not thereby censured till upon the Sentence of the Presbyterie 4. Because the binding and loosing mentioned Mat. 16.19 the opening and shutting of the doors of the Church by the keyes of the Kingdom of Heaven belong to the same power or subject hence therefore as none may intrude himselfe or can regularly be admitted or let into this or that particular Church without a Church-act intervening so none can be shut out and deprived of that Membership therein as abovesaid without an act of the same power intervening Ejusdem potestatis est ligare solvere claudere aperire Mr. Cottons keyes cap. 7. pag. 45. 5. Taken from Mat. 18.15 16 17 18. Which command and institution leaves Churches under a solemn obligation of duty that when this offending Brother or Church-Member deserveth excommunication that censure be duly inflicted on him so as that thereby viz. the sentence or censure past against him in case he will not hear the Church he must be to the Church as an He then Man and a Publican so that it is not a matter of indâ—fferency to be observed or not to be observed but after the steps taken mentioned in verses 15 16. and the brother remain obstinate 't is Christ's Charge that then that publick process verse 17. be attended whereby the offender become's ecclesiastically bound according to verse 18. Christ therefore requires a church-Church-act to intervene as abovesaid and so the offender is not felo de se. 6. Because a scandalous Member of a Church by virtue of Christs Institution Mat. 18.17 is to be accounted not as an Heathen and Publican but stil a Church-Brother if he will hear the Church this is clearly intimated in those words If he neglect to hear the Church runing conditionally which suppose that if he will hear he is not to be as an Heathen i. e. his Membership shall not cease notwithstanding the Scandalous sin Committed Therefore by his wickedness and offence he is not felo de se. 7. Because this felonie objected tend's to render that Ordinance of Church-Censure and Admâ—nition laid down Mat. 18.15 c. vain and useless for the felo de sâ— by his sin becomeing a non-Member and so no Church-Brother hence let a private Member of the Church go to tell him his fault in the sence of the text which is in order to more solemn Church-proceeding and Iudicature in case he will not hear or let the Church require him in thâ— name of Christ to hear in such a Church-way as is there spoken of he may tell them that he is no Brother of the Church for he hath by his offence cut off himselfe and therefore they have nothing to do with him that that rule of Christ concernes only the Brother or the Church-Member not one that is out of the Church as he is being felo de se and therefore may say according to 1 Cor. 5.12 what have you to do to Iudge me that am without If his sin be not yet great enough to render him felo de se he suspect that therefore the Church may have power over him is going about to bind him on earth so that being thereupon also bound in heaven he shall become bound from an orderly entrance in at the doores of other Sister-Churches without Repentance first held forth to the acceptance of the Church which he offended 't is then but to commit another fault whereby he may be sure he shall be felo de se and so he is beyond the Churches reach and this frustrates Church-discipline and renders vain that ordinance of Christ above mentioned 8. To deny the intervening of this church-Church-act of Excommunication is to deny unto and withold from a person deserving to be cast out of the Church an ordinance and meanes which may be for the saving of his soul 1 Cor 5.4 5. It is not enough to say that the felo de se makes himself no member and so the Church is freed from his communion which would pollute it as fully as if he were excoÌ„municated for God's meanes are not empty or vain meanes and to think to reach the full end but not in Gods way and by observing his meanes ordained is neither Christian wisdome nor Gospel policy yea to deny the application of this ordinaÌ„ce of excoÌ„munication to the offending Brother is to deny a means for the Salvation of his Soule and to deny a remedy for his Repentance and the healing and gaining of our Brother again 9. Because the Holy Ghost command's the Church to Iudge them that are within 1 Cor. 5.12 Do you not judge them that are within All that are within are subject to Ecclesiasticall judicature and therefore cannot by Scripture-Warrant be felones de se. 10. Because this notion of felones de se evacuate's that power given of Rebukeing before all 1 Tim. 5.20 which is to be done without partiality whether they be young or old rich or poor c. ver 21 and so likewise takes away that Authority given of reproving with all long-suffering 2 Tim. 4.2 leaves no room for obedience to that command 2 Thes. 3.15 of Admonishing the offender as a Brother c. add thereto that this notion of the felo de se supposeth some disobedience in a Church-member of
Heaven bear against these little ones whom Christ hath taken in to himselfe and concerning whom our Saviour professeth that of such is the Kingdome of God Luke 18.16 So doth he envy to see them in the armes of Christ and blessed by him and to have any room in his house or so much as an externall visible interest in the Covenant with the initiatory seal and livery thereof Baptisme being the seal to all Christianity 't is Sathan's policy therefore to strike at that that in cashiering it he may have at All Hereunto tend's his dealing with witches many times of which divers have spoken in cauâ—ing them when they become first his Proselyâ—es solemnly to renounce the Trinity into the name of which they have been Baptised especially their salvation by Christ and saith Cooper in his book entituled the mysterieâ— of witchcraft discovered Cap. 6. sec. 1. pag. 91. in token thereof to disclaim their Baptisme An ill office and work then surely are they imployed in whose way and indeavours shall center in the accomplishing of that which Satan hath been so busily and with such malignity for so many ages undertaking and no great thanks will such receive for that labour from the Lord Jesus another day If Christ was so much displeased that his disciples rebuked those who brought their children to him Mark 10.14 And if the Apostle Peter received so severe a check as wee read Mat. 16.22 23. for speaking that which had a tendency to take the Lord Jesus off from â—aying down the price of Râ—â—emption how much more then will he be now displeased if after such rebuke and warning given any shall attempt to keep from him and deprive him of his Redeemed whom he hath purchased by so dear a price so many I mean of his purchased ones as the number of the infants and children of Believers deâ—d and alive and to be born amount's unto why may we not believe that an exceeding great multitude of the Sheep that shall be seen standing at the right haâ—d of Iesus Christ in the day of Iudgment shall be a company of these Lambs As to withhold from Christ so great a part of his purchase the labour of the Anabaptâ—st must needs be no other then highly Antichristian so to make good and recover the interest of Christ in such and the Glory which he obtaines by them according to the enlarged grant of the charter of hâ—s new-Testament the scope and work of these few sheets is a seruice pleasing unto Christ who out of the mouthes of these baâ—â—s and suckâ—â—ngs even 〈…〉 Mat. 21.15 16. and so I trust will be acceptable to his People who when as they must go down to the dâ—st and cannot keep alive their own Soules yet may be hold their seed succeeding them in the service worship of God being â—ccounted to thâ— Lord 〈◊〉 â—â—generation Psal. 22.28 29 30 31. 〈◊〉 Râ—vet in locum Schismatically to refuse to hold Ecclesiasticall Communion with so great a part of the Church of Christ as the children of believers are in many places the major part thereof is a rigid and sinfull Separation and gratifying the designe of the Papists the greatest Separatists in the world as by by may be further seen And indeed the Lord avenging the quarrel of his Covenant wherin he hath alwayes been exceeding jealous hath manifested not a little of his anger and displeasure against those who have troubled these Baptismal waters of the Sanctuary The awfull and tremendous passages of Providence recorded in several histories concerning the original and progress of Anabaptisme and relating to God's strange judicial hand against so many of them that have been through-paced therin in delivering them up to spiritual judgments to believe lies and to fall step by step into almost all sorts of heresies and to the commission of the most abhorred impieties and loathsome wickednesses and outrages against the Commands both of the first and second Table as Luther Bullinger Calviâ—â— Beza and others generally and abundantly testifie they are very observable and not to be passed over slightly and may make every honest serious heart to tremble when ever he finds himselfe inclining to that path to this purpose and concerning Anabaptism in this our age beside many oâ—ther Authors I might cite read only Baxter's Plain Scripture proof of Infants Church-membership Pag. 138 139 140 152. And as in the dawning of the reformation begun by those Worthies of Christ in the last Centurie Anabaptisme seem's to be the Trâ—j in hâ—rse whereby so great confusion did befall that Israel and was such a Remora to that Glorioâ—s work then begun in Germanie and other Neighbouring Countries so now in the further progresse of that reformation here in this our Israel should Anabaptisme likewise especially accompanied with Donaâ—isme it 's woâ—ded concubine brood and become the instrument or medium of our miseries and confusions possibly then experience a flow but many times a sure and severe instructer may help some at length to see farther into the mystery of this iniquity then now they do For in truth it is not improbable that the Man of sin seeing he could not openly at once ruine the Reformed Churches in the dayes of those famous servants of Christ before exprest did attempt secretly and gradually to do is this way viz. by first sending forth his Emissaries among the Churches who might fill them with the Smoake of Anabaptisme that so he might the more securely pass to and fro being undiscerned in such a fog whence what mischief was wrought and what an hindrance those turbulent Anabaptists were to the Kingdom of Jesus Christ in that age for that was the first time of their swarming as the most Judicious have observed by vilifying reproaching and decrying the Ministry crying up themselves as the most Godly spirituall and perfect Iudging the Old-Testament to be but as an Almanack out of date denying Scripture-Consequences giving false interpretations of Scripture especially by Allegories wresting the same to their own destruction makeing and fomenting schismes and factions in the Churches denying the Magistrates coercive power in matters of Religion making their own fanatick spirit the supream judge unto all kind of disorder c. the writings of the Godly Learned in those times do abundantly even to amazement inform us And indeed the great consent and harmony between the main tenets of the Anabaptists and Papists in this point giues not a a little ground for holy jealousie too sadly to suspect at what back-door it was that the Anabaptist first crept forth And hence it is that in the controversies between the Protestants and the Papists we shall generally and abundantly find the Papists denying the Hoâ—â—ness of the Infants of Beleivers before Baptisme and how neer of kin this is to Anabaptisme the reader may easily guess and in like manner denying that great truth as is afterward shewed in this Treatise viz. That the Covenant of God with Abraham under the
of them and such As do their interest in him grutch Crispus with Gaius Stephanas With others were not all through Grace Baptis'd that of their Houshold were And Children who will doubt were there Then let us not to them deny Nor seem as if we did envy The priviledge which God from heaven Hath through his grace and favour given Nor let us limit his good Spirit In applycation of Christ's merrit Whose bloud was shed for them as well As those who them in age excell If such be taught of God who dare Deny they his Disciples are III. THOMAS SHEPARD Anagr More hath poâ—s'd MOre from this holy pen dâ—th â—ast'd The Baptisme to defend 〈◊〉 Infants 〈◊〉 at Church members are If well you do attend Then any Anti-baptists can with solidness confute I wish with all my heart that God will grant these labours fruit As good or better then the paines by other Godly taken That thereby all his precious Saints be would please to awaken That none may any more oppose with Zeal preposterous The Truth which Gods most holy word commendeth unto us That who were less convinced by this holy Shepards voice Yet in his Letter left behind they may â—â—e more rejoyce He was a shining Light indeed few other such are left The Lord vouchsafe we be not by our Sinns of them bereft And poure down of his Spirit more upon his Sons surviving That will be more and more unto Truth 's lovers a reviving IIII. THOMAS SHEPARD Anagr Arm'd as the Shop ARm'd at the shop of God's good word â—oth weapons unto him afford â—â—â—â—nd's the right of little ones Whom God in the Church Covenant ownes The Childâ—eâ— of â—is Church among To whom 〈◊〉 Kingdome doth belong And there withall the Seal thereof Through his free Mercy Grace and Love Yet are there some which them forbid As once his weak Disciples did To come to Christ and â—cruple make Whether therof they should partake But Christ was very angry for it As for such Zeale he did abhor it Oh come said he and welcom'd such With tokens of affection much As if that they and scarcely â—hy But such as they might chalenge any Or part or portion in his grace So did his favour thâ—m embrace His Babes his Lambs his little creatures He call's them As for such dâ—features Christ they defeat as well as them Whom they presume so to contemn This holy Shepard is like David From Lyâ—â—s mouth and Beare 's who saved That Little Kid whom God did crown With great and singular renown And so this Shepard hath no doubt A glorious crown his head about For all his labâ—urs and for this In high and everlasting bliâ—s And as the Lord doth honour him For Christ his sake so his esteem Both is and ought to be most rare 'Mongst them who Christ hiâ— followers are And oh how should we bless his Name That oâ—â—is Son he pour's the same Good Spirit that was in the Father Or doubles it upon him rather LORD these Epistles do thou bless And as thy Truth they do confess So make them precious in the eyes Of all that do thy Gospel prize Amen IOHN WILSON Senior THE CHURCH-MEMBERSHIP OF CHILDREN CLEARED VP IN A LETTER IN ANSWER To the Doubts of a Friend WHen we say That Children are Members by their Parents Covenant I would premise three things for Explication 1. That Children of Godly Parents come to the fruition of their Membership by their Parents Covenant but that which give 's them their right and interest in this Membership is Gods Covenant whereby he engageth himselfe equally to be a God to them and to their Seed This I suppose is clear 2. That according to the double Seed viz. 1. Elect Seed 2. Church-Seed So there is a double Covenant 1. Exernal and outward 2. Internall and inward And because the Covenant makes the Church hence there is an inward and outward Membership and Church estate there is an outward Iew an inward Iew Rom. 2.28 29. All are not Israel i. e. the elect Seed that are of Israel i. e. the Church-Seed of in outward Covenant to whom the Apostle saith belong's the Adoption the Covenants and the promises that is the externall Adoption whereby God account's them his Children or the Children of his house and family the Children of the Church and accordingly have the promises belonging to them in respect of outward dispensation although they be not Children by internall Adoption to whom belongs the promises by effectuall and speciall communication of saving Grace It is clearer then the day that many who are inwardly or in respect of inward Covenant the Children of the Devil are outwardly or in respect of outward Covenant the Children of God Isay. 1.2 I have brought up Children and yet Rebellions and in the next verse they are called my People i. e. by outward Covenant and yet worse then the Ox or Asse Deut. 32.19 20. they are called Sons and yet provokeing God to revengefull Wrath and Children and yet without Faith And look as some may be externally Dogs and yet internally Believers as the woman of Canaan whom in respect of outward Covenant Christ calls a Dog and the Iewes who yet rejected him Children Mat. 15.26 so many may be externally Children in respect of external Covenant and yet internally Dogs and evil men and we see that the purest Churches of Christ are called Saints and faithful Children of God and yet many among them Hypocrites and unbelievers because they that in respect of Church estate and outward Covenant and profession are outwardly or federally Saints are many times inwardly and really unsound Hence therefore it is that when we say that Children are in Covenant and so Church-Members the meaning is not that they are alwaies in inward Covenant and inward Church-Members who enjoy the inward and saveing benefits of the Covenant but that they are in external and outward Covenant and therefore outwardly Church Members to whom belongs some outward priviledges of the Covenant for their inward and eternall good These things being clear I the rather make mention of them to undermine divers usual objections againts the Membership and Covenant-Interest of Children as that they have no saving Grace many times and that they make no actuall profession of any grace and that many of them degenerate and prove corrupt and wicked c. for suppose all these yet God may take them into outward Covenant which is sufficient to make them the Church-Seed or Members of the Church although he doth not receive them into inward Covenant in bestowing upon them saving Grace or Power to profess it nay though they degenerate and grow very corrupt afterward 3. Because you may question what this outward Covenant is to which the seales are annexed and under which we shall prove Children are comprehended and because the Knowledg of it is exceeding usefull and very pleasant I shall therefore give a short taste of it as a light to
because they were of the family of houshold but because they were Godly or the children of such as were godly in the family for Abraham's servants and houshold were such as he could and did Command to keep the way of the Lord and so were obedient to God in him Gen. 18.19 and we see they did obey and did receive that new strange painfull signe of Circumcision about the nature and use of which no doubt he first instructed them and in the place you mention Gen. 35.4 they gave to Iacob all men strange gods eatâ—â—ings to worship God more purely And it's evident Exod. 12.45 that every one in the family had not to do with the seales of the Church therefore now not of the Church though of the family for a foreigner or hired servant was not to eat of the passeover nor was every one who was bought with money to eat oft untill they were Circumcised ver 44. nor were 〈◊〉 such to be circumcised until they were willing desireous to eat the Passeover that unto the Lord then indeed they theirs were first to be Circumcised ver 4â— and although this be not expresly set down Gen. 17. in Abrahams family yet I doubt not but that as one Scripture gives light unto another so this Scripture in Exo. shews the mind of God in the first beginning of the Church as well as in these times if therefore the servants who were godly in the family were only to be circumcised and their children born in the house with them then this example is no way leading to corrupt Churches as you fear it will but rather the contrary that if Proseâ—â—te servants then were received into the Church togâ—ther with their seed much more are they received now And if they did not defile the church then neither should we think that they will do so now And I beseech you consider of it that God was then as carefull of keeping his Church holy as in these dayes especially in the first constitution of it as in this of Abrahams Gen. 17. And hence God was as much provoked by their unholiness then as by any unholiness now 1 Pet. 1 16. Suppose therefore as you imagine that all the houshold whether prophane or holy were to be received into the Covenant and so to the seal of it do you think that this course of admitting all prophane persons then would not make the Lord soon weary of and angry with those family-churches as well as of national or congregational now upon the like supposition if therefore any servants born in the house or hired were admitted surely they were not such unholy ones whom the Lord could not but be as much angry with then as now but they were godly and holy at least in outward profession upon which ground the Lord commanded them to be Circumcised I know there are some and very holy learned also who think that if any godly man undertakes to be aâ— a father to an adopted Pagan or Indian that such an one not grown up to yeares is from the example in Gen. 17. to be received into the Covenant of the Church and the â—eale of it and I confess I yet see no convicting argument against it if it could be proved that some servants bought with Abraham's money were such and were under years but I see as yet no convicting argument for this assertion from this example and therefore I stick to the former answer and see no reason from any rule of charity but to believe that all those in Abrahams family were either visibly godly or the children of such to whom Circumcision belong's and consequently might as well partake of Church-membership as Abraham himself which sort of servants in these dayes may as well be admitted to Church-membership without fear of defiling the Church as their masters themselves Object 2. If Children say you be members then all Children good and bad must be received as Iacob and Esaâ— c Answ. Why not for if there be any strength in this Argument it holds as strongly against the admission of professing visible believers where though all are externally and federally holy yet some yea many yea the greatest part of such may be inwardly â—ad and as prophane in their hearts as Esau and must we therefore refuse them to be Church-members because many of them may be inwardly bad verily there must then never be Churches of God in this world So 't is among children they are all outwardly holy yet many of them may be inwardly unholy like Esau must we not therfore accept them to Membership It is a miserable mistake to think that inward reall holyness is the only ground of admission into Church-Membership as some Anabaptists dispute but it is federal holyness whether externally professed as in grown persons or graciously promised unto their seed Reply 1. But you here Reply If so then they are of the Church when they are grown up and prophane untill they are cast out and to take in prophane is sinfull Ezek. 44. Answ. It is very true For 't is herein just as 't is in admitting professing believers they may prove prophane and continue so in Church-membership untill they are cast out but is this therefore any ground to keep out those who are personally holy by their own profession no verily why then should such as are parentally and federally holy be kept out from Church-Membership because they may prove prophane and being prophane must remain Church-Members till they be cast out Reply 2 But then you say they must be Church-Members though their Parents themselves and the whole Church be unwilling thereunto even as say you a man that marrieth a woman her children must be his and he be a Father to them though he and she and they should say â—e shall not be a father in law to them Answ. This similitude of marriage doth neither prove nor illustrate the thing For the relation between father and such children is absolute natural and hence continues though they say he shall not be their father and though he profess he will not but the relation founded upon Church-covenant between member and member is not natural not only and allway absolute but also conditionall which condition not being â—ept the relation may be and is usually broken for look as the Iews were not so absolutely God's people but if they did in time reject the Gospel they were to be cast off and indeed are so at this day Rom. 2.25 Hosea 2.2 Acts 13.46 â—1 So 't is with all Gentile Churches and the members thereof as for that which you last say That they may refuse their Parents Covenant at age as well as own iâ— and so may members go out at pleasure which is disorder I answer That the like may be said of such members as come in by personal profession for they may renounce their own Covenant with God and the Church one may doe so and so may twentie
they can hold forth visible faith would not many of these things be more clear Answ. In these words there is a threefold mistake 1. That all of the family nation in former times were of the Church this 〈…〉 for God never took â—â—y to be his Church but 〈◊〉 they were Believers at 〈◊〉 eâ—ternally In that Nation I say Believers which either are professed believers or promised believers such as by outward Covenant shall have the meanes to be made believers in y â— Nation and hence you have heard that the Nation of the Jews stood by Faith and were broken of by unbeliefe and if any rejected the Covenant as Ishmael and Esau they were not of that Church though they did and might dwell in y t nation as doubtless thousands did 2. You think that Visible pâ—â—sonal Faith only makes the Church and members of it which â—s an errour as may appear from many thingâ— already said for Children may be in Gods account professors of y â— Faith parentally as well as personally i. e. in the profession of their parents as well as in their own And hence you shall find that the Covenant God entered into with the Parents of Church-members personally the Children are said to have that Covenant made with them many hundred yeares 〈◊〉 See for this purpose among hundreds these few Scriptures Haggaâ— 2.5 In Haggal's time God is said to make a Covenant with them then when they came out of Egypt which was not personally but parentally so Hosea 12.4 5. when God entred into Covenant with Jacob at Bethel God is said to speak with US who lived many yeares after and hence the Children many yeares after challenge Gods Covenant with them which was made with their Fathers for them Micah 7.19 20. Hence also those Children are said to Come to Christ who were not able to come themselves but only were brought in the armes of others to Christ. It 's a known thing among men that a Father may receive a giâ—â— or Legacy given to him and his heires and he and his heires are bound to perform the condition of the Covenant and promise by which it is conveyed and that the Child doth this in his Father 3. You think that if men only grown up and able to profess Faith should be of the Church then all things would be more clear aboâ—â— Children Truly I believe the quite contrary upon y â— grounds before laid dowâ— For 1. Hereby pollution of Church shall not be avoyded but rather introduced to excluâ—â— Children from an holy-making Covenant as we have proved 2. Hereby that good and benefit of their Covenant should be lost not gain'd by excluding them out of Covenant untill they can personally profess and make use of the Covenant The wisdome of man furthers not the Righteousness of God And here let me conclude with the naked profession oâ— my Faith to you in this point which is â— Bulwark of defence against all that is said by Anabaptists against baptising of Infants 1. That the Children of professing Believers are in the same Covenant God made with Abraham Abraham was a Father of many nations and not of one nation only and hence the same Covenant made with him and the believing Israel in that nation the saâ—â— Covenant is made with all his believing seed in all other nations 2. That Baptisme is a seal of our first entrance and admission into Covenant and therfore is to be immediately applyed to children of believeing parent as soon as evâ—â—â—hiâ— be in Covenant and that is as soon as they become the visible seed 〈…〉 faithfull for so the Covenant to Abraham run's I will be thy God and the God of thy seed not only his elect-seed but Church-seed as hath been shew'd not only of his seed in that one nation but in all Nations These two things I cannâ—â—â—ell how to avoid the light of they are so clear and the ignorance of these makes so many Anabaptists as they are called and I never yet met with any thiâ—â— written by them and much I have read that was of any considerable weight to overthrow these But I forget my selfe and trouble you My prayer is and shall be That the Lord would gâ—ve you understanding in all these things FINIS Errata Preface Page 4. Linâ— 20. read wonted p. 6. l. 7. r. y t have fought p. 7. l. 28. r. spiritâ—â—â— page 18. liâ—â— 29. for 〈◊〉 r. anâ— In y e Book page 11. line 34. for now r. were Instances hereof see in the pâ—eface to â—â—e act of the Synod held aâ— Boston 16â—2 Touching Bâ—ptism Consociation of Churches Cap. 4. Pag. 14. Keyes Cha. 4 Pag. 15. Act. mon. vol 3. Pag. 606 610. s. m. Argum 1.