The church-membership of children, and their right to baptisme according to that holy and everlasting covenant of God, established between Himself and the faithfull ... cleared up in a letter, sent unto a worthy friend of the author ... / by Thomas Shepard ...

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 Pa∣rents Covenant, I would premise three things for Ex∣plication.

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 out∣ward: 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 ex∣ternall 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 ma∣ny 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 Re∣bellions; 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 in∣wardly, and really unsound: Hence therefore it is, that when we say, that Children are in Covenant, and so Church-Members, the mean∣ing 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 Co∣venant-Interest of Children; as, that they have no saving Grace ma∣ny 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 Co∣venant (which is sufficient to make them the Church-Seed, or Mem∣bers 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 after∣ward.

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 ex∣ceeding usefull and very pleasant, I shall therefore give a short taste of it, as a light to our after-discourse, especially as it is considered in the largest extent of it. This outward covenant therefore consists chiefly of these three branches, or speciall promises:

1. The Lord engageth himselfe to them, that they shall be called by his Name, or is Name shall be called upon them, as 'tis Isay. 63.19. They shall be called the Sons of God, Hos. 1.10. and the People of God, Deut. 29.12.13. Thou becamest mi••e, Ezek. 16.8. They may not be his Sons, and People really, and savingly, but God will Ho∣nour them outwardly (at least) with this name, and priviledg: they shall bear his name, to be called so, and consequently to be accoun∣ted so by others, and to be reckoned as of the number of his visible Church, and People; just as one that Adopts a young Son, he tel's the Father if he carry it well toward him when he is grown up to years, he shall possess the inheritance it selfe, but yet in the mean while be shall have this favour to be called his son, and be of his fami∣ly, and houshold, and so be reckoned among the number of his Sons: 〈◊〉〈◊〉 R••m. 9 4.

2. The Lord promiseth that they shall, above all others in the World, have the meanes of doing them Good, and of conveying of the speciall Be∣nefits of the Covenant; Nay they shall be set apart above all People in the World, to enjoy these speciall benefits of Remission of Sins, power against sin, eternal life, &c. ••nd•••• all certainly have these, by these meane, unless they refuse them: this is evident from these, and such like Scriptures and examples; 〈◊〉〈◊〉 priviledge hath the Iew saith the Apostle R••m. 3.1. and what advantage by Circumcision, if by nature under wrath, and sin for upon that ground the Apostle make's the question he Answers 'tis much every way but co••sly because t•• them were commi••ted the Oracle of God: 1.••. the Word, promises, Covenant which are the ordinary meanes of saving grace and eternall good: others hear the word but these in outward Covenant enjoy •••• •••• Covenant, and promise; and hence these in the first place, and principally are sought after by these meanes; and therefore Christ forbids his D••sci∣ples at first to go preach in the way of the G••n••ile•• (persons out of Covenant) but to the l••s•• sheep of ••h•• h••use of Israel, Mat. 10.6. and

himselfe tells the Woman of Canaan, that he came not but to the last sheep of the house of Israel, Mat. 15.24. And although he bid's his disciples go preach to all nation, yet Acts 3.26. it's said unto you First hath he sent Christ, because you are children of the pro∣mise and Covenant, verse 25: Repent therefore, and be converted, verse 19. Do not resist, or refuse Christ, for he hath First sent Christ to you to bless you, and turn you from your iniquities; and the promise is full and fair, Rom. 11.23. If they abide not in unbeliefe, (i. e. in refusing grace, and Christ when offered) they shall be graffed in, for God is able to do it, and will do it: and the reason why the Lord gave his people up to their own counsells; it was, because My people would no••e of me, after all the meanes God used for their good, Psal. 81.11, 12, 13. And Deut. 7.6. The Lord hath chosen you, above all people on the earth, to be a special people to himselfe, and thou art an holy people unto the Lord: How a holy people? by inward holiness? no verily, for many of them were inwardly unholy, both Parents and children, but thou art holy, i. e. thou art externally sanctified, and set apart by special meanes of holiness, to be a special people unto God. And there∣fore Isay 5.7. the men of Iudah are called Gods pleasant plant: i. e. planted into the root and fatness of the Church, and therefore had all meanes used for their further special good, verse 4. What could bee done to my vineyard, that hath not been done? And hence it is, that though the word may come to heathens as well as Church-mem∣bers, yet it comes not to them by way of Covenant, as it doth to Church-members; nor have they any promise of mercy aforehand, as Church-members have; nor is it chiefly belonging to such, but unto the children of the Covenant & the promise, as hath bee said. And hence also it follow's that God never cutt's off the seed of his Servants from the special benefits of the Covenant until they have had the meanes thereunto, and they have positively rejected those meanes: and hence the Jewes (who are made the Pattern of what God will do toward all Gentile-churches, Rom. 11.) were never cast off till by positive unbelief they provoked the Lord to break them off, by rejecting and refusing the meanes of their eternal peace

3. The Lord promiseth, that the seed of his people (indefinitely con∣sidered) shall have this heart (viz: which would refuse special grace, and mercy) taken away, as well as meanes used for that end: this is evi∣dent

from Deut. 30.6. The Lord thy God will Circumcise thy heart and the heart of thy seed, to love the Lord: he will cut off the uncircumci∣sion, and sin, and resistance of the heart against God; he will take away the stony heart: not indeed from all, in outward Covenant par∣ticularly; but from these indefinitely; so that there is no promise to do this for any out of the visible Church, (though God of his Sove∣raignty, and free mercy somtimes doth so) but the promise of this belongs indefinitely to those of his Church, among whom usually, and ordinarily he worke's this great work, leaving him to his own freeness of secret mercy, to work thus on whom he will, and when he will: in the mean while no man can exclude himself, or any others within this Covenant from hope of this mercy, and grace, but may with comfort look and pray for it; for this is Gods Covenant that the Redeemer shall come out of Sion, and turn away ungodlyness from Iacob, Rom. 11.26, 27. for the Covenant of God doth not only run thus; If thou believe and receive grace thou shalt have it; but thus also, I will Circumcise your heart, I will take away the stony heart, I will turn away ungodliness form you, I will enable to believe: And hence these three things follow from these things thus opened.

1. That as the Covenant run's not only thus, viz. If thou believ∣est thou shalt be saved, but also I will enable to believe; So a mans entrance into Covenant is not only by actual and personal professi∣on of Faith [as some say] because God's Covenant run's a peg high∣er, viz: to make and enable some to believe, and so to make that profession.

2. That the very outward Covenant is not meerly conditional, but there is something absolute in it: and hence it follow's, that it is a great mistake of some who think that Circumcision, and Baptism, seal only conditionally [the outward Covenant being ••say they] meerly conditionall] for those three things mentioned in the outward Covenant you see are in some respect absolute, and if the Covenant was only conditionall, then the Lord was no more in Covenant with Church-Members, than with pagans, and infidels, for it may be propounded conditionally to all such, that if they believe, they shall be saved, but assuredly God's grace is a little more extensive to the one, then to the other.

3 Hence you may see what Circumcision once did, and Baptism•• now seal's unto, even to Infants the seal is to confirm the Covenant: the Covenant is, that God (outwardly at least) owne's them, and rec∣kon's them among his people, and Children, within his visible Church and Kingdome, and that here upon he will prune, and cutt, and dresse, and water them, and improve the means of their eternal good upon them, which good they shall have, unless they refuse in resisting the means; nay that he will take away this refuseing heart from among them indefinitely, so that though every one cannot assure himself, that he will do it particularly for this or that person, yet every one, through this promise, may hope, and pray for the communication of this grace, and so feel it in time.

These things thus premised, to clear up the ensuing discourse, I shall now do two things. 1. Leave a few grounds and reasons to prove, that Children are in Church-Covenant, and so enjoy Church-Membership by their parents. 2. I shall then Answer your scruples.

To the first; The truth of it is manifest, by clearing up this propo∣sition; viz:* 1.1 That one and the same Covenant which was made to Abraham in the old Testament, is for substance the same with that in the New; and this under the new-Testament, the very same with that of Abraham's under the old.

I say for Substance the same, for it is acknowledged that there was somthing proper and personal in Abraham's Covenāt, as to be a Father of many Nations, but this was not of the Substance of the Covenant, which belong's to all the Covenanters, and unto which the Seal of Circumcision was set: for all Abraham's seed, neither in those, nor these dayes, are the fathers of many nations, nor did Circumcision seal it.

Again it is confessed, that the external administrations of this one & the same covenant, are diverse; but still the Covenant for substance is the same: For that old covenant was dispensed with other external signes, sacrifices, types, prophesies, then this under the new. There was something Typical in Abraham's covenāt concerning Canaan, a type of heaven, but yet the same Covenant remaine's now with a more naked manner of dispensation, or promise of heaven. And hence it follow's, that if it may appear, that the Covenant it self is one and the same, now, as then; then, as now; then it will undeniably

follow, that if the New Covenant under the Gospel be not a carnal Covenant, no more was that: if the new-Covenant be not proper to Abraham's natural seed, no more was that which was made with A∣braham: if the substance of that Covenant was, I will be a God to thee and thy seed, then this very Covenant remaine's still under the Gospel, it being one and the same with that; if by vertue of that Co∣venant, the Children were made Members of the Church; and hence had a Church priviledge, and seal administred; then the same Cove∣nant remaining the same, and in the same force, and benefit, our Children also are taken into the like Membership. It remaine's ther∣fore to prove that which all our Divines have long since made good against the Papists, that the Covenant then, and now, is for substance one and the same; or that the Covenāt made with Abraham was a Gospel-Covenant, and this Gospel-Covenant the same that was made with Abraham.

1. The Covenant made with Abraham is renewed in the Gospel, as to the main thing in it, viz: I will be their God, and they shall be my people, Heb. 8.10. Ier. 31.33. and though the seed be not exprest, yet its understood, as 'tis Gen. 17.8. & if need be shall be proved hereafter.

2. Because Abraham's Covenant is of Gospel & eternal priviledges. Not proper therefore to him, and his fleshly posterity. For righteous∣ness by Faith was sealed up by Circumcision Rom. 4.11. which is a Gospel priviledge, and is the ground of all other priviledges, and yet in Gen. 17.7. there is no expression of this righteousness by Faith, but it is understood therefore in this, I will be their God: So the promise of eternal life, and resurrection therunto is wrapt up in this, I am the God of Abraham, Isaac and Iacob.

3. Because there was never any Covenant, but it was either of Grace; or workes: that of workes on mount Sinai, that of Grace which was made with Abraham: and hence Gal. 3.17. The Covenant which was confirmed afore by Christ, the Law 430 years after cannot disanull: and what was that Covenant before? surely it was the Covenant of Grace, becaus it was confirmed by Christ: and what was this Cove∣nant confirmed by Christ, but the Covenant made with Abraham? for of this the Apostle speakes, verses 14, 16. And he cal's it express∣ly by the Name of Gospel, or the Gospel-Covenant, verse 8, 9.

4. Because when God reneweth his promise and Covenant made with Abraham, with his people at the plaines of Moab, Deut. 30.6. it run's in these words, viz: I will Circumcise thy heart, and the heart of thy seed, now this is a Gospel priviledg, and a Gospel-Covenant: as ap∣peares by comparing this text with Rom. 10.8. wherin the righteous∣ness of faith, or the Gospel, is brought in speaking the words of this Covenant, saying the word is nigh thee, in thy heart & mouth, Deut. 30.11, 12, 13, 14. Now if that place, Gen. 17.7. should be said to be obscure concerning the promise [I will be a God to thy seed] yet here in this place God speak's plainly, which by comparing the scrip∣tures is a Gospel promise, and of a Gospel priviledge and therefore to be preach't by Ministers of the Gospel, and to be believed by the professors of it.

5. Because this promise [I will be a God to thee and thy seed] doth not belong to Abraham & his seed as after the flesh, or as lineally descend∣ed of Abraham: but as believers, and this is most evident Rom. 11. wherein 'tis said of the Jews, 1. That they were broken off, (made no people, no Church) by unbeliefe, verse 20. 2. That by Faith they shall be graffed in again, verse 23. If therefore they were bro∣ken off the Church by unbeliefe, then they stood as members of the Church by Faith: and if by faith they should be graffed in, then they stood by faith at first: Again it is said in this Rom 11.28. that they are loved for the Fathers sakes, surely not as natural fathers, but as spi∣ritual by faith: and hence Nehem. 9.8. it is expressly said, that God found Abraham faithfull before him, and made a Covenant with him.

Again if the posterity of Abraham were Members upon this ground only or chiefly, viz. because they were lineally descended of Abraham, then Esau, Ishmael, the Iewes Rom. 11.20. could never have been cast off from being Members of the Church, because they were alway the natural off-spring & posterity of Abraham. Hence therfore it fol∣low's that if they were ingraffed in the Church as Believers (the Fa∣thers as actually believing the Children as sett apart by promise of God to be made to believe and in their Parents Faith accounted be∣lievers) then all believers at this day have the same priviledg, and the Covenant then being made only in respect of Faith, must needs be Gospel Covenant, the same with God's Covenant at this day. And

hence also it follow's that if they were Members as Believers, then not as Members of that nation. They were not therefore members of the Church, because they were descended of Abraham, and were in a national Church, and were by generation Jews. Circumcision was a Seal of Righteousness by Faith, Rom. 4. 11. therefore they were sealed as believers.

Thus much for the first argument, wherein I have been the larger, because much light is let in by it, to answer divers mistakes I shall name the rest with morerbrevity.

Argum: 2. If it was the curse of Gentiles, to be strangers to the Cove∣nants of promise (made with the Iews) before they became the Churches of God; then by being Churches, this Curse is removed; and hence Ephe. 2.12, 13. The Apostle saith they were strangers to the Covenant, and Common-wealth of Israel, but are not so now. If you lay that the Ephesians were in Covenant, but not their seed, and so they were not strangers? I Answer that the Apostle doth not set out their cursed estate meerly because they were without any Covenant, but because they were strangers to that Covenant of promise which the Israelites had; for if their children had it not, they were then as without Covenant, so without God, and without hope, as Pagans are, which is notoriously cross to the current of all Scripture, as may afterward appear.

Argum: 3. The Apostle expresly saith [Your children are holy] 1 Cor. 7.14. and if federally holy, then of the Church, [for reall holy∣ness cannot be here meant] and in the Covenant of it: even as 'tis said Deut. 7.6. thou art an Holy people unto the Lord thy God: few of which number were really and savingly holy, but they were all so fed••∣rally, or by Covenant, and so became Gods special Church or people.

If you say, That this holiness is meant of matrimonial holiness, viz. that your children are not bastards, but legitimate: The answer is easy; for upon this interpretation the Apostle's Answer should be false; for then if one of the parents had not been a Believer, and so by his Believing Sanctifyed his unbelieving Wife, their Children must have been Bastards, whereas you know that their Children had not been in that sence unclean or illegitimate, although neither of them were Believers: for the Apostle's dispute is plain, viz. that if the

Believing Husband did not Sanctify his unbelieving Wife, then were your Children unclean, ••••e say you Bastards, but it's evident t••at Chil∣dren may be, in this sense, clean, and yet no Faith in either Parent to Sanctify one another to their particular use: unless you will say, that all Children of heathens are Bastards, because neither of the pa∣rents Believe.

Argum. 4. Rom. 11.17. The Iews are cut off from the fatness of the Olive tree, and the Gentiles put in, or ingraffed in their room: Now this Ingraffing is not into Christ by saving faith, for it is impossible that such should ever be broken off, who are once in; it must there∣fore he meant of their ingraffing into the external state of the visible Church, and the fatness and priviledges thereof; of which Church Christ is the external and political head, into whom (in this respect) they are ingraffed by external visible Fa••••h 〈◊〉〈◊〉 Covenant. Hence thus I reason; That if the Iews and their 〈◊〉〈◊〉 were ingraffed members of the Church, then the Gentile 〈…〉〈…〉 into the same state, and comming in their 〈…〉〈…〉 with their Children, members of the Church: when the Jews hereafter shall be 〈◊〉〈◊〉, they shall be ingraff••d in as they were before; them and their 〈◊〉〈◊〉 verse 23. In 〈◊〉〈◊〉 mean while, the Apostle put's no differ∣ence between the present ingraffing of the Gentiles now, and of t••e••s past, or to come, and therfore they, and their seed are ingraffed Members now.

Argum. 5. Because there is ••he same inward cause, moving God to take in the Children 〈◊〉〈◊〉 believing Church-members into the Church, and Covenant now, to be of the number of his people, as there was for ••aking the Iews and their children: for the only cause why the Lord took in the Jews and their Children thus, was 〈◊〉〈◊〉 Love, and f••••e grac••, and mercy De••. 4.37. becaus•• 〈◊〉〈◊〉 L••ved thy fathers, t••erfore •••• crose t••••ir seed, which choosing is not by eternal Election or choosing to gl••••y, for many of their ••••ed never came to Glory; but unto this priviledg to be his people above all others, in outward Covenant with him; which is exceeding great Love, if you Remember what hath been said of the b••anches of this outward Covenant, and visible Church estate. And hence ••eu. 10.15. ••e u•• the Lord had ••••••light in thy fa∣thers, hence he chose their seed above all people, as at that day, viz. to

be his people •••• so that I do from hence fully believe, that either God's love is in these dayes of his Gospel less unto his people; and servants, then in the dayes of the old Testament, or if it be as great, that then the same Love respects the seed of his people now as then it did. And therefore, if then, because he loved them, he chose their seed, to be of his Church; so in these dayes, because he loveth us, he chooseth our seed, to be of his Church also.

Argum: 6. Because our Saviour speak's plainely of all Children who are brought to him, that of such is the Kingdom of heaven: and none are ordinarily heires of the Kingdom of Glory, but such as are of God's visible Church and Kingdom here. The objections against this place, I think not worth confuting, because I hope enough is said to clear up this first particular, to prove the children of con∣federate believers to be in Covenant, and Church-members.

I now proceed to the second thing, viz: to answer your objectiōs

Object: 1. If Children (say you) be members as it was in Abra∣ham's Covenant, then wives and servants, and all the houshold are to be taken in; for so it was, Gen. 17. & Gen. 3••.2.3. and then what Church∣es shall we have? but such as you fear, God will be weary of & angry wa••.

Answ. Churches at first (by your own confession) were in fa∣milies, where therfo••e God's grace did the more abound, by how much the less it did abound abroad•• And hence Abraham's family and houshold was a Church of God; but yet consider withall that all were not of this Family church, meerly 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 hous∣hold, 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, & eat••••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 circum∣cised, until they were willing & desireous to eat the Passeover, & that unto the Lord; then indeed they, & theirs were first to be Circumcised, ver. 4••. 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 Prose••••te servants then, were received into the Church tog••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 suppo∣sition? if therefore any servants born in the house, or hired, were ad∣mitted, 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 a•• a father to an adopted Pagan or In∣dian, 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 ••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 convict∣ing 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 be∣long's: and consequently might as well partake of Church-member∣ship, 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 Esa•• &c:

Answ. Why not? for if there be any strength in this Argument, it holds as strongly against the admission of professing visible believ∣ers: where, though all are externally, and federally holy, yet some, yea many, yea the greatest part of such may be inwardly ••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 inward∣ly bad? verily there must then never be Churches of God in this world. So 'tis 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 in∣to Church-Membership, as some Anabaptists dispute, but it is fede∣ral holyness, whether externally professed as in grown persons, or gra∣ciously 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 'tis herein just as 'tis in admitting profes∣sing 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 pro∣phane, 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 ••e shall not be a father in law to them.

Answ. This similitude of marriage doth neither prove, nor illust∣rate 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 con∣ditionall, which condition not being ••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, ••1. So 'tis with all Gentile Churches, and the members thereof: & as for that which you last say, That they may refuse their Parents Co∣venant at age, as well as own i••, 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, yet though this be wickedness and disorder, yet the Church may proceed against them, and so it may against their Chil∣dren, who are bound to own the Covenant made with God, and of God with them in their Parents, as well as any Church-Members are to own their own Covenant by their own personal profession. What disorder therfore will come in as you conceive this way will come in by your own way, and what course you should take to heal the one, by the same you may heal the other.

Object. 3. If Children (say you) be members; then their seed suc∣cessively, untill they be either dissolved, or excommunicated; and if so, then what Churches shall we have?

Answ. 1. What Churches shall we have? Truely not allway Churches of Angels and faints, but mixt with many chaffy hypocrites and oft times prophane persons. But still I say this objection holds as firm against gathering Churches of visible professing believers; For God knowe's what Churches we may have of them, even heaps of hypocrites, and prophane persons, for I know not what can give

us hope of their not apostatizing, but only Gods promise to be a God to them, and to preserve them; and truly the same promise, be∣ing made to their seed, gives me as much ground of faith to hope well of Churches r••sing out of the seed of the godly, as of the professing, Parents themselves. I know one may have more experimental chari∣ty concerning some few professing the fear of God, but my Church-charity is equal about them, especially considering, that those whom God receiv's into Church Covenant, he doth not only take them to be a people to him, but to ••stablish them to be such, viz: for time to come. And hence God is said, to establish his Covenant with Isaac, not Ishmael who was to be rejected, Gen. 17.19▪ and God is said, to gather them into Covenāt to establish them to be a people, both young & old, present posterity, and that which was to come, Deut. 29.11,—15.

2. God was as Holy, and as exactly requiring holiness from the Jewish Church, as well as from Christian Churches; now do you think that the Covenant which then wrapt up the Iews children into Church-membership, was an high-way of prophaness, and unholy∣ness in the members thereof, & of defiling & polluting Gods Church? or was it a way and meanes of holiness, and to keep them from being prophane? to affirm the first is somthing Blaphemous, and very false, for 'tis expressly said Ier. 13.11. that as the girdle cleaveth to the loynes of a man, so he caused the whole house of Israel (not grown men on∣ly) to cleave to him, that they might be to him a people (which was by Covenant) and for a name, for a praise, and for a glory; Gods name, Glory, praise was the end; and the Covenant was the meanes hereun∣to; and therefore it was no way or meanes of unholyness in that Church: but if you say, it was a meanes of holiness; why then should we fear the polluting of Churches by the same Covenant, which we have proved, wraps in our seed also? indeed they did prove universally prophane in the Jewish Church; so they may in ours, but shall man's wickedness in abuseing God's grace, and for∣saking h••s Covenant tye the hands, or heart of God's free grace from taking such into Covenant; what ••••o••gh some did not Believe? saith th•• Apostle, Rom. 3.3, 4. ••••all their unbelief make the Faith of God without effect? God forbid.

3. Suppose they do prove prophane, and corrupt Churches; yet

even then, when they are corrupt, they are such Churches, where ordinarily God gathers out his Elect, and out of which (till purer are gathered, or these wholly rejected) there cannot be expected ordi∣narily any salvation: for so saith our Saviour, salva••ion is of the Iews, Iohn 4.22. even in that very corrupt, and worst estate of the Church that ever it was in.

Object. 4. If children be members, then they must come to the Lords Supper, for you know no difference between member and member, in point of priviledge, unless they be under some sin.

Answ. 1. Yes verily, there is a plain difference between member and member (though professing believers) in point of priviledge, though they lie under no sin: for, a man may speak and prophesy in the Church, not Women. A company of Men may make a Church, and so receive in, and cast out of the Church, but not Wo∣men though professing Saints.

2. All grown men are not to be admitted (though professing Believers) to the Lords Supper; my reason is; A man may Believe in Christ, and yet be very ignorant of the nature, use, and ends of the Lords Supper, now such may be Baptized as soon as ever faith appeares, Mark 16.16. but they may not be admitted to the Lords Supper, because they will be guilty of the body and blood of the Lord, if they through their ignorance, cannot discern the Lord body. I know no reason but ignorant persons may be as well suspended from the use of this priviledge, though they be true believers (for faith may consist with much ignorance) as well as distracted persons, who not∣withstanding may be believers also.

3. If therefore children be able to examine themselves and discern the Lords body, they may then eat; and herein there is no difference in this priviledge between member and member.

4. Children not being usually able to examine themselves, nor discern the Lords body, hence they are not to be admitted to the use of ••••is pri∣viledge: and yet they may be such members as may enjoy the benefit of other priviledges even that of Baptisme▪ for baptisme seales up our first entrance into the Covenant. This first entrance is not allway by pe••sonal profession of Faith, but by Gods promise of working, or of vouchsafeing the meanes of working of it, now Children (as is

proved) being under this Covenant (as we see all the posterity also of Abraham was) hence though children cannot profess faith, nor actu∣ally examine themselves, yet they may receive, and must receive bap∣tisme, being allready under God•• Covenant; but because the Lords Supper doth not seal up this first entrance, and first right to the Co∣venant, but our growth and fruition of the Covenant; hence this act on our part is required to participate in this, which the Apostle calls self-examination, and the act of takeing, and eating Christ, and of discerning the Lords body, and of doing this in remembrance of Christ: which every baptised person, and Church-member is not allway able to do. A child may receive a promise aforehand of a rich estate given him, and this promise sealed up to him, his father receiving it for him, but it is not fit that he should be put to the actual improve∣ment, and fruition of that estate, untill he is grown up, understands himselfe, and knows how to do it: so 'tis here, the Sacrament of the Lords Supper requires ability, 1. To take Christ as our own. 2. To eat Christ, that is, to take fruition of him: the which acts of saith, God doth not require of all those immediately, who are wrapt up in Covenant with him.

Object. 1. But here you say, that that examination 1 Cor 1•• is required of all that be members, and that at all times, as well as their first comming to the Lords Supper.

Answ. This examination is indeed required of all those members who should partake of the Lords Supper, but it is not required (as you seem to say) of every one to make him a member, so that none can be a member, but him that is able to examine himselfe; for Gods Co∣venant to work faith, and to give power to examine one's selfe after∣ward, may make some as truely members as those who are able to act & express their faith. Now I have proved that Gods Covenant is a forehand given to children: and to give them the seal of their first entrance into it many yeares after, is as vile a thing, as for them that are able, and fit to examine themselves, to have this Sacrament of the Lords Supper denied, or delaied till many yeares after.

Object. 2. But you say, It's left to every ones conscience to exa∣mine himself, not that others should examine them, and consequently if children be members, thou it must be left upon their conscience.

Answ. We know in our own consciences that Children usually cannot examine themselves, now if the Elders & the Church are boūd to see Christs rules observed by others, and if this examination be the rule that all must walk by who participate here, then they must not suffer such yong ones, no nor persons grown up, and entred in by personal profession, to receive this seal, as they know are unable thus to do: I think if Churches should degenerate in these dayes, this course of Discipline should be attended (especially by the Elders) to∣ward any of their members, which way soever they have entred, whether by their own, or by their parents covenant: And I have oft feared that there is some need already of it, even toward some who en∣ter by their own covenant, and may have faith, but are miserably to seek in the nature, use, and ends of the Lords Supper, and consequently unfit to d••scern of Christ's body, and so to come to that Sacrament.

Object. 5. If Children may be members, & yet not come to the Lords Supper: then it may come to pass that a whole Church may be a Church, and yet not have the Lords Supper, or ought not to have it.

Answ. 1. So there may, for a Church may be a true Church, & yet want the benefit of some one or more of Gods Ordinances, sometime Pastors, sometime Elders, sometime Seales.

2. A Church of professing Believers may degenerate, and turn prophane, and sottish, and so have no just right to the Seales; and their Officers may leave them, and so have no use of the Seales: yet I suppose it is a Church of Christ still though degenerate, though unfit to enjoy Seales; will you therfore think the way of their Membership unlawfull, viz. by professing their Faith? Because such a rare thing as this may happen? why then should you think the way of Childrens Membership unlawfull because of the like rarity in such a dark and gloomy state of them as you mention?

Object. 6. If Children be Members, then there will be many in the Church, who are not Saints by calling, nor faithfull in Christ Iesus, which ought not to be if the Church could see ••t, but these may be too plain∣ly seen.

Answ. 1. I do think it's true, that poor Children may be▪ and are look't upon with too too many dejected thoughts of unbelief, ••espi∣sing of them as Children of wrath by nature, and not with such high

thoughts of Faith, as Children, and Sons of God by promise, as I have shewn. And I think herein is our great sin, as it was in Christ's own disciples, who were the first, that we read of, that would not have lit∣tle Children brought unto him, for which he rebuked them, shewing their priviledge; and for want of which faith in Gods promise about our children, certainly God smites, and forsakes many of our children.

2. If therefore you think that Church-members must consist on∣ly of saints by calling; so that your meaning is, such saints as are so by outward and personal profession, from the call of the Gospel, are only to be Church-members; this is an errour: For, 1. You know that they who define a Church to be a number of visible saints, they usually put this phrase in, [and their s••ed] who may not profess faith perhaps as their Fathers do: and you shall find that the Israel of God under the old Testament, are all of them said to be adopted, Rom. 9.4. chosen and called, Isay 41.8, 9. and faithfull, Isai. 1.21. and yet we know they were not all so by personal profession, but in respect of their joynt federation, and the outward Covenant of God with them. 2. The outward Covenant is not all way first entred into by personal profession of faith, but by Gods Covenant of promise to work, or to use the meanes to work faith: Hence it undeniably follows; that as many may be in Church-covenant before they profess faith personally, so many may be members of the Church without this profession of faith; for this Covenant of working faith (as hath been formerly explained) doth not only belong to the Jews, but to Gentile Churches also, and Believers; as hath been proved, and might further be confirmed.

Object: But say you, If we saw hypocrites, we were to cast them out as well as prophane persons: and we see no grace in many children, and therefore they must not be received in.

Answ. 1. If you see children, of whom you cannot say that they are faithfull personally, yet they may be faithfull federally (as hath been shewed) for they may lie under Gods Covenant of begetting faith, by some meanes in them; and then you are not to cast them out, but accept them, as God doth.

2. The children of godly parents though they do not manifest faith in the Gospel, yet they are to be accounted of Gods Church,

untill they positively reject the Gospel, either in themselves, or in their Parents; and therefore God did never goe about to cast off ••he Iews, and their seed, untill they put forth positive unbelief; the Lord promised to give them the means of Faith, and did so: and when Christ was come, and the Gospel sent first unto them for their good, the Lord herein fullfill'd his Covenant-Mercy, as toward his Beloved people; but when they rejected these meanes, and cast off Christ, and his Gospel, then Rom. 11. they were broken off, and not before. Now hypocrites are such as profess Christ in words, and yet deny Christ in deed, Titus 1.16. 2 Tim. 3.5. Hence they are such, as positively re∣fuse Christ: hence the case of children in whom no positive unbeliefe appeares, is not the same with this of hypocrites, or prophane per∣sons; and when young Ch••ldren shall grow positively such, I know not but they may be dealt with as any other Members, for any such like offence.

Thus you see an answer to your Six Objections. In the end of your paper there are TWO QVESTIONS, which I suppose may not a little trouble against their Baptisme and membership. To these briefly.

Quest. 1. What good (say you) is it, either for a wicked, or an elect Child, till he be converted, to be in the Church? or what good may any have by being in the Church, till they can profit by what they enjoy?

Answ. 1 The Apostle put's the like case, and gives you an Answer Rom. 3.1, 2. what advantage hath the Iew, and what profit is there of Cir∣cumcision? what use or profit could the Infants then make of their Church-Covenant, Membership, or Seal, who understood none of these things? do you think the Lord exposed his holy ordinances then unto contempt? and is more carefull that they may be profitably used now? was there no good by Circumcision? yea saith the Apostle, much every way.

2. What profit is it to persons grown up to yeares, and yet secretly hy∣pocrites, who enter into the Church by profession of the faith? you will say there is good and profit in respect of the priviledges themselves, but they abusing them they had, in this respect, better have been without them, because they bring hereby upon themselves greater condemna∣tion. The same say I of children, whom God receives into his

Church, by promise, and Covenant of doing them good, although at present they may not be so sensible of this good.

3. To speak plainly, the good they get by being thus enriched is won∣derfull: and here there is more need of a Treatis•• then of a L••tter, to clear up the benefits from all Scruples, arising by being in outward Covenant, in Church fellowship, even unto Infants: I confess I find little said by Writers upon this Subject, & I believe the doubts against childrens Baptisme, as they arise by blindness in this particular; so I think that God suffers that opinion to take place, that by such dark∣ness he may bring out light in this particular. I will only hint unto you some few of my many thoughts, which have long exercised me for many yeares in this thing. The good by childrens membership, especially when Sealed, is in four things.

1. In respect of God. God shews hereby the riches of his grace to∣ward them, in taking them to be his people: In Adopting them to be his children: In preventing them with many special promises aforehand of doing them good, by all which, the Lord doth as it were prevent Sa∣tan, in wooing their hearts as it were, so soon to draw them to him before he can actually stirr to draw their soules from him. So that I beseech you consider, suppose they cannot as yet understand, and so make profit by all this, yet is it not good for them, or for any of us to partake of Gods grace, before we know how to make use of it? is it not good for God to be good to them that are evil? is it not good for God to glorifie & make manifest his grace to man, though man knowes not how to make use of his grace? was it not rich grace for Christ to wash Peters feet, and yet he not know at present what it meant, only (saith Christ) thou shalt know it afterward? is it not good for God to give life to us, and to let us be born in such and such a place of the Gospel where it is preached, and to lay in mercy aforehand for us, before we know how to be thankfull, or know how to use any of these outward mercies? and is it no mercy or favour to have so much spiritual mercy bestowed on children a∣forehand, before they can be thankfull, or make use thereof? Deut. 7.6, 7. The choosing of them to be his people, above all other people (which you know was from the womb) it's called Gods setting his Love upon them, and the reason of this Love, verse 8. is said to be,

because God loved them, this love was not Electing, & peculiar love, (for thousands of these perished and went to hell) but it was his ex∣ternall adopting love to choose them to be his people, and to improve all means for their good, and to give them the good of all those means unless they refuse: and to give indefinitely among them, and particu∣larly to many of them, such hearts as that they shall not be able to refuse the good of those meanes (as hath been shewed formerly) this is love, great love & mercy; not shewn or promised to any who are not of the visible Church throughout the whole world. By which God is glorified, & let him be so, though we cannot see how to pro∣fit by it, when it first break's out; Have not you profited much by considering Gods preventing grace, long before you understood how to make use of it? hath not God received much glory from you for it? hath this grace then think you, been unprofitably spent on Gods part? No verily: The case is the same here, David blesseth God, for being his God from his Mothers belly, and from the womb, Psal. 22.9, 10. and Gods grace is shewn through this expression, Isai. 46.3.

2. There is much good hereby in respect of the Parents; for, suppose the children cannot profit by it, yet Parents may, and 'tis in respect of them very much that God looks upon their children, thus to receive them into Covenant, Deut. 4.37. For, 1. Parents may hereby see, and wonder at the riches of Gods grace, to become a God not only to themselves, but to take in their seed also, whose good they prize as their own, and as if done to themselves: hence Abra∣ham fell down upon his face, adoring God, when he heard of this Co∣venant, Gen. 17. See also how Moses aggravates this love, in the eyes of all that had eyes to see, Deut. 10.14, 15. 2. Hereby God gives Pa∣rents some comfortable hope of their childrens salvation; because they be within the pale of the visible Church; for as out of the visible Church (where the ordinary meanes of salvation be) there is ordinarily no salvation, Acts 2.47. So if children were not of Christs visible Church and Kingdome, we could not hope for their salvation, no more then of Pagans, or Turks; for if they be without God, they are without hope, Ephes. 2.12. and to be without hope of such, to whom God hath made such promises of salvation, not given to Pa∣gans, nor proper to Abraham, is very hard, and horrid to imagine;

for the promise run's universally, that the Seed of the upright (whe∣ther Jews, or Gentiles) shall be Blessed. Psal. 112.1, 2. Prov. 20.7. 3. Hereby Parents are stirred up the more earnestly to Pray for them, because God's Covenant and promise is so large toward them, at which Prayer look's, and by which it wrestle's with God, and hence, we find that Moses, and others, they use this argument in their Prayers; oh God of Abraham, Isaac, and Iacob: &c: 4. Hereby they may not only hope, and Pray, but are incouraged to Believe, con∣cerning their Children and the rest of those who are in Covenant a∣mong them, that God will do them good, as they conclude mercy to the remnant, forgivness of their sins, with faith, upon this ground, thou wilt remember the Truth to Iacob, and thy Mercy to Abraham, sworn unto our Fathers in dayes of old, Micah 7.18, 20. This indeed is the childrens faith for themselves, and their children: but so it may be a ground of Parents faith: And if we pray for our children, why should we doubt (leaving only secrets to God) if we see them dy before they reject the Gospel positively; I see no reason for any man to doubt of the salvation of his child if he dyes, or that God will not do good to his child in time if he lives. 5. This stirrs up their hearts to be the more sincerely holy, and keep in with God, because of their children: and to educate them with more care, and watchfullness, be∣cause they are the Lord's Children as well as theirs; they are not common, but holy vessels, and therfore let them see that they be not defiled; and hence we find, that when God exhort's to any duty of holiness in Scripture, he oft makes this the ground of it [I am your God] and hence God aggravates their sin in offering their children to Molech, Ezek. 16. because they were his children, that should have been better used.

3. In respect of themselves, the good is very great. 1. It is a spe∣cial meanes to prevent sin, Deut. 29. I make this Covenant, not only with him that is present, but with your seed also, who are not here, verse 15▪ Lest there should be among you man, or woman, family, or tribe, whose heart turnes away from God, and lest there should be a root of gall and wormwood: and indeed it mightily workes on the heart to think; shall I whom God hath chosen to be his, be my own; or be the Divels, or be my lusts &c? 2. 'Tis a strong motive & en∣gagement

upon them to forsake sin, even the uncircumcision and sin of their hearts, as is evident, Deut. 10.15, 16. The Lord had a delight to choose the seed of your fathers, even you to be his people, as it is this day: what follow's? Therefore Circumcise the foreskin of your hearts, and be no more stiff-necked: 3. 'Tis a special help, as to avert their hearts from sin, so to convert & turn them to God, & to make them look toward God, that he would turn them, when perhaps they are with∣out any hope (in other respects) of mercy, or of being able by any meanes they can use to turn themselves; this is evident, Acts 3.19. with verse 25. Repent and be converted, for you are the children of the Covenant, which God made with our fathers; this drawes their hearts, when they see, how God call's them to return, Ier. 3.22. Come un∣to me ye back sliding children &c: we c••me unto thee, for thou art the Lord our God. When backsliding Ephraim could not convert him∣selfe, he cryes unto God, oh turn me▪ and I shall be turned, for thou art the Lord my God, Ier. 31.18. which places cannot be meant of being their God only by internal Covenant, in giving to them the spe∣cial benefits of the Covenant, for then they should be in Covenant with God and have remission of all their sins, &c: before they were turned, or before faith? and therefore it's meant of being a God in out∣ward, and external church-Covenant, which is no smal motive, and loadst one to Believe. And although many do not believe, and will not be turned, yet this Covenant is an high priviledge, and great fa∣vour, fitt in it self, to draw to God, though many believe not: and hence the Apostle saith, that the priviledge of the Iew is great, in having God's Oracles (which contain God's Covenant) committed to them, though some believe no••, which unbelief make's not (he saith) the faith of God, i. e. God's promise or Covenant of none effect, or an uneffectual, and fruitless Covenant: for this word of God's Covenant shall take some effect among some such as are in it; which therfore is a priviledge, though many perish, as is evident, Rom. 9.4, 6. 4. 'Tis a special meanes of binding them fast to God, when they are turned: Ier. 13.11. as the girdle cleaveth unto a man, so have I caus∣ed the whole house of Israel, to cleave unto me, that they may be for a name, and glory. Deut. 30.20. thou shalt cleave unto him, because he is thy life, and the length of thy dayes: he was not their life spiritually,

and savingly, (for many thus exhorted, were dead, and in their sins) but federally, or in outward Covenant. 5. If they shall forsake, and break loose from God, and from the bond of his Covenant, and have (as much as in them lies) cast themselves out of Covenant, by their own perfidious∣ness, & breach of Covenant, that one would think now there is no more hope; yet it is a special meanes, to encourage their hearts to return again: even when they seem to be utterly cast off, and therefore it's said Ier. 3 1. though thou hast committed whoredome with many lovers (wherby the co∣venant was broken) yet return unto me: so Deut. 4. If when you are scat∣tered among the nations, and shall serve wood & stone, and be in great tribu∣lation, if from thence thou seek the Lord thy God, thou shalt find him, he will not forsake thee; and what is the reason of it? viz. his remem∣brance of the Covenant with their fathers, for so 'tis Deut. 4.27, 28, 29, 30 31. But I forbear to name more such things as these which come by outward Covenant to Inchurched Members.

4. In respect of others their good is very great; for, 1. now they may enjoy the special watch and care of the whole Church, which otherwise they must want. 2. They hereby have the more fervent Prayers of others for their good: and hence Rom. 9.1, 2, 3. we see how Paul upon this ground had great zeal in his prayers for the Jews, not only because his country∣men, but especially because to them did belong the Adoption, and Cove∣nants, & they had gracious Fathers &c. so Psal▪ 89.49. Lord remember thy former loving kindnesses, which are sworn to David in truth. And hence we see Moses oft pleads and prevailes with God in prayer, for the sinning Israelites, viz. oh Remember Abraham, Isaac, and Iaco••▪

Now I pray you, lay all these things together, and then see whether you have any cause to say; What profit is there by Covenant and Church-membership of persons not yet able to profess the faith of Jesus Christ?

Quest. 2. You say, when families were Churches, all of the family were of the Church, and when a Nation was a Church, all that were of that na∣tion were of that Church; But now Believers being matter of the Church, what if none were admitted, till 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 ••••y to be his Church, but 〈◊〉〈◊〉 they were Believers, at 〈◊〉〈◊〉 e••ternally, In that Nation; I say Believers: which either are professed believers: or pro∣mised believers, such as by outward Covenant shall have the meanes to be made believers in y^• 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 p••••sonal Faith only, makes the Church, and members of it; which ••s an errour, as may appear from many thing•• already said: for Children may be in Gods ac∣count professors of y^• Faith parentally, as well as personally; i. e. in the profession of their pa∣rents, 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, Hagga•• 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 gi••••, 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 abo•••• Children: Truly I believe the quite contrary, upon y^• grounds before laid dow••; For, 1. Hereby pollution of Church shall not be avoyded, but rather introduced, to exclu•••• 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 o•• my Faith to you in this point, which is •• 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 believ∣ing Israel in that nation, the sa•••• 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 ev•••• ••hi•• be in Covenant, and that is as soon as they become the visible seed 〈…〉〈…〉 faithfull, for so the Covenant to Abra∣ham 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 cann•••• ••ell how to avoid the light of, they are so clear▪ and the igno∣rance of these makes so many Anabaptists (as they are called) and I never, yet met with any thi•••• written by them (and much I have read) that was of any considerable weight to over∣throw these. But I forget my selfe, and trouble you: My prayer is and shall be, That the Lord would g••ve you understanding in all these things.

FINIS.

Notes

• * 1.1

  Argum: 1.