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
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 't is 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 miâ—e Ezek. 16.8 They may not be his Sons and People really and savingly but God will Honour them outwardly at least with this name and priviledg they shall bear his name to be called so and consequently to be accounted 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 family and houshold and so be reckoned among the number of his Sons 〈◊〉 Râ—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 Benefits 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. â—ndâ—â— 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 Râ—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 't is much every way but coâ—sly because tâ— them were commiâ—ted the Oracle of God 1. â— 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 â—â—â—â— Covenant and promise and hence these in the first place and principally are sought after by these meanes and therefore Christ forbids his Dâ—sciples at first to go preach in the way of the Gâ—nâ—ileâ— persons out of Covenant but to the lâ—sâ— sheep of â—hâ— hâ—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 promise 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 noâ—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 therefore 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-members 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 considered shall have this heart viz which would refuse special grace and mercy taken away as well as meanes used for that end this is evident 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 uncircumcision and sin and resistance of the heart against God he will take away the stony heart not indeed from all in outward Covenant particularly but from these indefinitely so that there is no promise to do this for any out of the visible Church though God of his Soveraignty 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 believest thou shalt be saved but also I will enable to believe So a mans entrance into Covenant is not only by actual and personal profession of Faith as some say because God's Covenant run's a peg higher 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 â—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 reckon'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 proposition viz 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 Abraham 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 Covenant the Children were made Members of the Church and hence had a Church priviledge and seal administred then the same Covenant remaining the same and in the same force and benefit our Children also are taken into the like Membership It remaine's therfore 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 it s understood as 't is 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 righteousness 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 Covenant confirmed by Christ but the Covenant made with Abraham for of this the Apostle speakes verses 14 16. And he cal's it expressly 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 appeares by comparing this text with Rom. 10.8 wherin the righteousness 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 scriptures 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 descended of Abraham but as believers and this is most evident Rom. 11. wherein 't is 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 broken 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 spiritual 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
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 Circumcision 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 hypocrites 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 condemnation 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 wonderfull and here there is more need of a Treatisâ— then of a Lâ—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 darkness 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 toward 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 Satan 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 aforehand 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 externall 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 particularly 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 profit 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 't is 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 Abraham fell down upon his face adoring God when he heard of this Covenant 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 Parents 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 Pagans nor proper to Abraham is very hard and horrid to imagine for the promise run's universally that the Seed of the upright whether 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
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 and their Seed after them in their Generations Cleared up in a Letter sent unto a worthy Friend of the AVTHOR and many Yeares agoe written touching that subject By THOMAS SHEPARD somtimes Pastor of the Church of Christ at Cambridg in New-England Published 〈◊〉 the earnest request of many for the Consolation and Encouragement both of Parents and Children in the Lord. Genesis 17.7 And I will establish my Covenant between Me and theâ— and thy 〈…〉 Generations for an Everlasting â—â—venant to be a GOD unto thee and to thy seed after thee Mark 16.16 He that Believeth and is Baptized shall be saved Acts. 2.39 For the Promise is unto you and to your Children and to all that are aâ—â—râ— off even as many as the Lord our God shall call 1 Cor. 7.14 Else were your Children unclean but now are they Holy CAMBRIDG Printed by Samuel Green 1663. CHEMNITIVS that eminent light in the Church of God in those elaborate workes of his against the Papists Exam part 2. can 14. de Baptismo hath this memorable saying viz. IT is not to be left free to the choice of those who have been Baptized in Infancy when they come to be Adult whether or no they will have that confirmed which was done in their Baptisme as though the Covenant of grace Testament of peace which is offered and sealed up to little Children in Baptisme should then first begin to be established when the consent of their will when Adult is added thereunto for from this wicked foundation the Anabaptists simply have taken away and Condemned Paedobaptisme but such Baptized little ones are to be admonished as they grow up what a Covenant of Grace and Testament of peace it is which God hath entred into with them in Baptisme and by what promise of gratitude they have likewise obliged themselve 〈◊〉 Obedience to God with the renouncing of the Devil and they are 〈◊〉 to be exhorted that they render thanks to God for that wonderful great Benefit that they abide in that Covenant of peace and endeavour to fullfil that obligation by mortifying sin and setting upon newness of life and that they do this freely and sincerely or if they shall through unthankfullness depart from that Covenant and ingagement that then they repent and return to the Covenant and subject themselves again to that stipulated Obedience But us for them that shall do otherwise the most severe comminations of the wrath and Indignation of God are to be heap't up and set before them unto which saith he excommunication is to be added for these are the weapons of our warfare 2. Cor. 10. A PREFACE TO THE READER Christian Reader Mâ—ght I have had mine own choice and desires granted some other should have performed the task of a Preface to the following Treatise of my precious and much Honoured Father but being put upon it by divers worthy friends whom I knew not how to deny I shall therefore humbly premise a word or two in tenderness to the Truth and out of unfained love to those especially of Christ's poor sheep how ever feeble or diseased that either have been or may be in danger of going astray from so great a Truth as is the subject of the ensuing discourse being sincerely desirous that they may be restored and from thence returned unto the Shepherd and Bishop of our Soules and may in nothing be made a prey to him who is our great adversary the Devil who walketh about seeking whom he may devour For we should not be ignorant of his devices The enmity put by the Lord between the seed of the Woman and the seed of the Serpent Gen. 3.15 soon began to work even in the infancy of the Church in the family of our first Parents as we see Gen. 4.8 by the Martyrdome of righteous Abel No small portion of that fixed hatred and hostility of the old Serpent hath ever since been discovered against the young ones of Christs little flock The multiplication of the Children of Israel is the occasion why Pharaoh deals so wisely as we read endeavouring first by the Midwives secretly to destroy the male Children and after that more openly by an Edict to drown them in his Egyptian waters for which what ever his pretence might be alleadged Exod. 1.10 yet no doubt as Calvin on the place somewhat that way hint's Satan had a design therein to cut of the name and posteriâ—y of Abraham who is the Father of all them that beleive even of US all the Father of many nation Rom. 4.11 16 17. and so to evacuate and annihilate the promise of God even that great promise of his everlasting Covenant to be a God to him and to his seed for ever in their Generations Hence also afterward we find this spite of the great accuser of the brethren vented against these poor little ones in the forbidding them Communion with the Church of God in that Worship which God had instituted and which he had Commanded his People by the hand of Moses and Aaron to observe Exod. 10.3 let my People goe that they may serve me saith the Lord but hardhearted Pharaoh seemes to scruple whether the young Children are a part of the Lordâ— People as appears by his question verse 8. But who are they that shall goâ— Moses pleads for the young as well as the old for the Sons and the Daughters verse 9. but Pharaoh is of another apprehension and resolution verse 10 11. he will let the men goe and serve the Lord but not the little ones Again Haman the Agagite we find is not satisfied with the destruction of the old Generation of the Iewes but the little Children of the Church also are expresly mentioned and designed to the same condemnation and Massacre with their Fathers Estâ— 3.13 And much more of the like nature might be alledged out of many records both ecclesiastical and other were it needfull the satanicall delusions of those heretical Cataphrygians and Pepâ—zâ—ans of oâ—d who were wont to mingle the Eucharist with the blood of an Infant of a year old of whom Austin speaks Tom. 6. do haeresibus ad Quodvultdeâ—m are not unknown Not here to insist on that Instance of Herods Infanticide Mat. 2.16 17. We need not so much wonder at Hazaels cruelty against the Children of Israel in slâ—ying their young men with thâ— sword and dashing their Children and râ—pping up their Women with Child 2 King 8.12 seing Satan hath many times prevailed with those who were Church-Members and of long standing in the house of God even the pareâ—â— themselves to murder and sacrifice their Infants and little ones which were the Lords Children and born unto the Lord Ezek. 16 20 21. c. Such an evil eye doth that great adversary of our comfort and Salvation seing himselfe shut out of the Kingdom of
Old-Testament was the same for substance with what is now confirmed with us under the New-Testament c. which t is known the Anabaptists also generally assert Let me therefore propound a few instances this way wherby we may see what Patrons of Anabaptisme the Papists are in regard of those Principles I mean and radicall errours wherin the Papists and Anâ—baptists although by divers of them upon the account of a diverse interest Symbolize and unite against the Orthodox and speak herein in a manner the same thing distinguishing alwaies between the Opinion and the person and between some that are deceived in other points Orthodox and precious Christians and others that are Deceivers The main pillars of Anabaptisme being no better then some of the Old rotten slâ—â—ds and principles of Popery fetcht at first from thence in all likelyhood and so inclining thitherward again The Dâ—â—lect of the Anabaptist is generally and too much by some understood and therefore I forbear quotations out of their own writings possibly some may not have so much taken notice of the lâ—kâ— from the Papist and therefore I shall briefly manifest the â—aâ—e by shewing where we shall find some of the chief of those Worthies that fought the Lords Battles against Antichrist opposing and confuting them both therein I will cite a few Particulars this way among many the like which mâ—ght be produced from severall other eminent Authorâ— Holy burning and shining lights in the churches of Christ who have been the Lords Witnesses against the darkness of that Spirituall Egypt and whose Testimonie in this matter concludes as strongly against the Anabaptists having espoused those Antichristian notions so neerly to themselves 1. In those words of the Covenant I will be a God to thee and thy seed after thee neither life eternall is promised nor remission of sins but onely a certain peculiar temporall protection saith Bâ—llâ—rmine agreeing therein with the Anaâ—aptist against whom herein we find â—bamâ—er pleading for us Panstrat tom 4. Liâ— 3 Cap. 3. Parag. 9 10. c. and â—ive on Gen. 17.11 Again we read saith Bellarmine the great Gâ—â—ah of the Papists that God promised unto Abraham when he enjoyned him circumcision earthly matters only according to the letter that is the propagation of a posterity and the Land of Palestine read Ames opposing him Bellarm. 〈◊〉 Tom. 3. Lib. 1 Chap. 4. Thes. 9. 2. Touching the perverse and Caâ—abaptisticâ—ll intent and meaning of that expression of the Papists viz. That Spirituall promises dâ—scend to us not by carnall generation as they call it the very Phrase of many Anabaptists used in a way of deâ—ision of the Grace of God but by Spirituall Râ—generation c. they are the wâ—rds of Bellarmine and other Pâ—pists câ—ted confuted by Amâ—s others read Ames his Answer thereto Bâ—â— Ener â—om 3. Lib. 2. cap. 1. Thes. 5. consonant to the Judgment of the Oâ—thoacâ— viz. we acknowledg indeed Spirituall regeneration to be necessary to the solid participation of the promises but that that Regeneration is part of the Promises and belongs in a singular manner to the Children of Believers the very forme of the Covenant manifestly declares See likewise Chamier largely replying for us against Bellarmine Stapleton and others of the Papists Paâ—straâ— tom 4 lib. 5. cap. 10. parag 24 25 26 27 c 3. The Sacraments of the old Law or Testament saith Bellarmineâ— had no absolute promise of Grace annexed the promises annexed to thosâ— old Sacraments were fulfilled although men did not believe Read Ames against him ibid. l. 1. cap. 4. the. 5 7. Again the Papists saith Chemnit hold that God by the Sacraments of the old Testament which had eveâ— the word of promise annexed did exhibite conferr no grace to Believers which saith he is maifestly false Circumcision alone which as he sheweth from Scripture is called the Sâ—al of the righteousness of Faith demonstrateth as much And thereupon he sheweth the reason why the Papists so much urge that difference between the Sacraments of the old new Testament viz. because they endeavour by any manner of meanes to defend and stablish the opinion they have of their opus operatum Chemnitij Exam. par 2. de Sacram. sub canon 2. What a forcible engine of the man of sin this is and of what vast concernment as to his interest I need not here express and what arrows of Anabaptisme drawn out of this very quiver have been shot against the Orthodox in this point is known unto not a few Moreover as to the comparison in Scripture made between the Sacraments of the old and new Testament that in 1 Cor. 10.1 4. among several other Scriptures is cited by Ames against Bellarmine where the Apostle speake's of our Fathers being Baptized in the Sea c thereby intimating our Sacraments to be the same for substance with theirs or Sacramental signes and seales of one and the same sqiritual grace so that the Covenant-mercies or promises of spiritual good are the same to us as to them Bellarmine opposeth this as doth the Anabaptist The Fathers saith he are said to eat the same meat not because ours and theirs was the same but because they themselves all of them did eat the same but that meat and drinke were not sacraments they had no promise anexed c Bellâ— enerv tom 3. l. 1. c. 4. th 10. and Cham. panstrat tom 4. l. 3. c. 2. 4. The scripture no where call's Circumcision a seal saith Bellarmine to Rom. 4. unless it be in this place where Abraham is spoken of which is a manifest argument that Circumcision was a seal unto Abraham alone Ames ibid. c. 1. th 12. By this weapon also fetcht out of the armory of Antichrist hath the Anabaptist not a little gratifyed the common adversary 5. The Papists generally assert That the Baptisme of John was not the same for substance with the Baptisme of Christ nor had the same efficacy as the Baptisme of Christ hath Which tenet see confuted by Cartwright on the new Testament Mat. 3.11 and by Ames Beller 〈◊〉 t. 3. l. 2. c. 5. th 1 2. c and Rivet Cathol orthod tractat 3. qu. a. and Chemnir exam part 2. de baptismo sub canon 1. and Chamier panstrat t. 4. l. 5. c. 12. still we see the harmony between the Papist and the Anabaptist And hence we find likewise the Papist pleading for the rebaptizing of those who had received the Baptisme of John Chamier ibid. cap. 13. paragr 35. c 6. The Papists assert that Laicks as they call them i. e. those that are not in Office in the Church may in case administer Baptisme yea that not onely men but women may do it Read Ames his confutation thereof Bell. enerv tom 3. l. 2. cap. 2. and Rivet against Baily the Jesuit Cathol orthod tractat 3. qu. 7. add thereto Chamiers Panstr tom 4. l. 5. cap. 14. de legitimo Baptismi ministro where among other
Passages citing the thesis of Suarez the Iesuit viz that any body whosoever that 〈◊〉 speak and wash may be a sufficient Minister of Baptisme whether he be man or woman believer or unbeliever baptised or not baptized if so be he know how to wash and utter the Words with a due mention haec assertio saith the Jesuit est omnino certa But saith Chamier in the name of the Orthodox we teach the contrary viz. that the right of conferring Baptisme belongs to those only who are publick Officers in the Church c. which accordingly he there makes good against the Papists 7 Baily the Iesuite whom Rivet encountereth to the Question between the Orthodox and the Papist viz. Whether the Infants of believers are holy before Baptisme he answereth roundly for them NO Rivet Cath. Orthod Tract 3. q 3. And touching that famous place controverted between our selves and the Anabapâ—â—sts in regard of their wresting and perverting the sence of that Scripture 1 Cor. 7.14 â—lsâ— wâ—râ— your Children unclean but now they are Holy we may observe how they tread in ehe steps of the Papists that have gone before them therein as they likewiso do in that noted Scripture Col 2.11 12. not allowing Baptisme to answer Circumcision according to the mind and meaning of the Holy-Ghost wherein see Ames against them Bel. Enerv. Tom. 3. l 1. Caâ— 4. Thes. 13. and Rivet in Gen. 17 Exercit 88. Pag. 340. c. Take a tast of that 1 Cor. 7. as followeth Baily the Jesuit before Cited ibid quest 3. laboureth thus to avoid the dint of that text The Apostle saith he either speaks of a civil Sanctification before men that the Infants should not be ILLEGITAMATE or BASTARDS or else of an Instrumental Sanctification because that one shall procure the Salvation of the other c. the like we find of Bellarmine's apprehention and Judgment of the sence of that Scripture Such Children saith he are said to be not unclean that is Infamous and BASTARDS but holy that is LEGITIMATE and free from civil ignominie Ames Ibid. Lib. 2. C. 1. Thes. 6. The Rhemists also very perniciously abuse this Scripture and are not therein without their Antipaedobaptisticall followers Blessed Cartwright excellently upon the place in his confutation of their annotations on the new-Testament defend's this cause of Christ against their Popish glosses It is saith he one thing oftentimes in the Scripture to be Sanctified and another to be holy as for you you err in both for when it is said the unbelieving party is Sanctified by the believing it is not only meant as you say that the Marriage is an occasion of the Sanctification to the infidel party but that the use of the infidel party in Marriage company is Sanctified or made holy and lawfull unto the believing party as meat and drink is said to be Sanctified unto us by the word Prayer 1 Tim. 4.5 and as your Interpretation here is short so in the exposition of the Holiness of the Children which are begotten in this Matrimony it is utterly false and first it is to be observed that the Apostle speaking of the Children doth not as you do apply one word of them to both saying that they are Sanctified but saith that they are holy which is more then he had spoken before of the infidel party for although our meat and drink be Sanctified unto us and that the use of them is holy to those which are holy yet the meats and drinks themselves are not holy if therefore you were short in the interpretation of Sanctified you fail much more in giving the same exposition unto the holiness of the children for if the holiness here spoken of be not in the children when they are begotten and born of the Parents but come unto them afterward by Baptisme and Faith there groweth no sufficient comfort unto the faithfull party to continue in marriage with the Infidel considâ—ring that occasion of holiness might come otherwâ—se then by marriage For that which is able to uphold the faithfull in comfort and strength to abide in marriage with the infidel is the knowledg that the Children begotten in that Marriage are in Covenant and are Children of Gods favour and grace washed in Christs Bloud and Sanctified by his Spirit and if you will know what this Holyness of Children new-born is the Apostle telleth you Gal. 2.15 That it is through the Covenant to be a Iew by nature or birth and if you will yet further understand what the Holyness of Children is the Apostle in the same place telleth you that it is not to be Sinners by Nature as those which are born of the Heathen for as much as their sins who are in Covenant are by Christ not reckoned unto them And this Doctrine of the Holyness of the Children which are born of the Faithfull if you could not attain unto it is so sensibly sâ—t forth unto you that unless together with the knowledg of the Truth you are also bereaved of your common sence you cannot be ignorant of it for how can you but understand that if the root be holy the branch is holy Rom. 11.16 and if the first fruits be holy the whole crop is holy All which privilidges of Children new-born sometime being proper to the Iewes are now our priviledges as well as theirs sithence we are grown intâ— one body wâ—th them Ephes. 2.15 and being Burgesseâ— of the same Heavenly City that they are must needs have the same infranchisement and Prerogatives tâ—â—t they have not that every one which is â—orn under the Covenant is holy but tâ—â—t they are so to be taken of the Church until the contrary do manifestly appear c. By the premises we may see therefore whence even from that MOTHER of harlots probably this Illegitimate birth this antichrist an flâ—ud of Anabâ—â—tâ—â—me hath issued forth yea and I also fear is lâ—ke to be â—â—sed and maintained â—n it's course untâ—l God hath dried up those breast and riveâ—s of spiritual Babylon in the mean while Calvins admonition touching Anabaptâ—sme may not be unseasonable meri ò debet nobis esse suspectum quicquid à tali officina proaâ—erit Opuscuâ— â—n Psychopannychia Pag. 411. S. M. There are some who though they graunt the Baptisme of some Children yet utterly deny the continuance of that Covenant-mercy of God to their succeeding Generations though the Church-society whereof they were Members be not dissolved nor the surviveing posterity so much as deserve to be by the Discipline of Christ in his Church excommunicated This seems in truth to arise fâ—om their not acknowledging sufficiently or not abiding by the true genuine grounds of the Baptisme of those whose right to Baptisme is acknowledged by them For the information therefore of the minds of the weak and stablishing their hearts in this Truth of God according to the Scriptures even in the Doctrine of Pâ—â—dobaptisme a Doctrine of so great concernment and of so much comfort and incouragement
an open scandalous nature against which God hath not provided the remedy of spiritual revenge in an ecclesiastical way contrary to that 2 Cor. 10.6 where the Apostle saith we have in readiness to revenge all disobedience c. that this is spoken of Church discipliâ—e is well cleared by that expression of worthy Mr. Cotton viz. the Apostles revenge of Dâ—sobedience by way of reproofe in preaching doth not follow the Peoples Obedience but proceedeth whether the people obey it or no it was therefore their revenge of disobedience by way of Censure in discipline c. 11. The Notion of felo de se asserts the lawfulness of exclusion or shâ—tâ—ing a Church-Member out of the kingdome of Heaven by none of the keyes of the Kingdome of Heaven viz. by the sin of this felon or gives the managing of these keyes in a case which concernes the whole to act in for such is the non-Communion of a Member with the Churchâ— into the hands solely of a private person both whâ—ch right reason doth plainly condemn 12. Because were the sin of a Church-Member of as hâ—gh and heinous a nature as Hâ—resie nay which is more though the Brother of a Church should turn Heretick yet he is not immediately thereby a non-Member or felo de se he is not presently to be rejected but a first and second Admonition must be applyed and in case of incorrigibleness then follows the Ecclesiastical rejection spoken of Tit. 3.10 he must be rejected but according to Gods Order even the order of the Gospel for all things are to be done in order 1 Cor. 14.40 so when the Apostle required the Corinthians to put away from among themselves that wicked person it is to be understood of putting such away and avoiding such and withdrawing themselves from such and haveing no company with such c. All in due season and all according to the order of Christ even accordâ—ng to that rule of delivering such an one unto Sathan as is exprest 1 Cor. 5 and suiting with that other command of Christ Mat. 18. according as the nature of the offence is more or less heinous proportionably is the admonition to be applyed either in case the offence be at first private but growes publick and notorious by the impenitency and obstinacy of the offender or in case the offence be at first rise of it publick and notorious still we have no allowance from Scripture to entertain or admit of the Opinion of this Ecclesiastical felonie Having thus finished this Discourse I shall now very briefly acquaint the Reader in a word or two further touching the following treatise viz. that it was written by the Authors own hand and not three months before the time of his Dissolution and sent to one who before the receipt thereof was not so clear in the point of Infant-Baptisme but was hereby recovered and stablished in the truth and dyed in the same Faith as the letter did perswade him to use M r. Fox his Phrase in hâ—s Book of Martyrs touching that excellent letter which Philpot that Glorious Martyr a little before his death also wrote to a friend of hâ—s that was then a Prisoner upon this very subject of Infant-Baptisme who was thereby converted from the errour of his way as is there to be seen A leâ—ter exceeding wel worth the reading serious perusal by any such especially as hesitate in this matter The Reader may please further to mind that â—his was not intended by the Reverend Author for the publâ—ck view but was only a private Answer sent to a speciall friend for his particular satisfaction relating to some doubts mentioned in a letter of his to my Father concerning this subject Had he purposed to have Written and Printed off his thoughts to the World touching this article of Baptisme I question not but he would have been more polite and curious and the expectations of those who knew him throughly satisfied therein I would not detain the Reader by any further Preface of mine and therefore to conclude May this from one who is now in Heaven unto such as may have too farr engaged against God's Covenant-meries toward his and our poor Children sent indeed in a special manner unto such have a rich and effectual blessing from the Fatâ—er of lights â—â— mercies a better effect upon their hearts then that famous Letter had of Elijah the Prophet upon Jehoram to whom it was sent 2 Chron. 21.12 written 't is thought by divers before his Traâ—slation to Heaven but concealed untill there was so fit a season for the presenting of it May this Writing I say and in such a season also have a better effect and fruit even to bring them from the errour of their way into the paths of Truth and peace and settle them and others more and more therein That is the sincere desire of the publisher thereof who is thinâ— to serve thee in our Lord Jesus Thomas Shepard I. THOMAS SHEPARDIVS Anagr Paradisus hostem HEâ— Paradisus alit Sanctis infantibus hostem Qâ—os Baptizarâ— praecipâ—â— ipse Deus Qâ—os Deus ambabus clemens amplectitur ulnis Non sinet in gremio Tingur Ille suo Annon pro Sanctis Ecclesia mater habebit Quos sancti Sanctos vox ait esse Dei Hoc Deus avâ—â—iaâ— Non sic Shepardius olim Non sic quae moriens Scripta reâ—iquit aiunt Non sic Doctores celebrat quos sanclior atas Anglia quos celebrat Prisca simulque nova His uâ—â—nam Sanctis Deus ipse laboribus abnam E superis clemens suppeditaret opem Quá sine Doctores non ulli scripta nec ulla Errores possunt carnificare malos Ius confirmabas puerorum Christe tuorum A gremio vellent cum revocare tâ—o Sâ—rgito Lactentesque tuos defendito ab hoste Qâ—i vellet lundes cunque perire tuas Amen Johannes Wilsonus senior II. THOMAS SHEPARD Anagr ô a map's thresh'd LOe her 's a map where we may see Well thresh'd an heap of corn to be By Thomas Shepard's happy hand Which from the chaffe pure wheat hath fan'd The wheat is the Church-members right Both great and little ones to witt Unto the seal of Baptisme all That are within the Gospel call I mean Believers and their seed To whom the Lord hath Promised To be their God and doth reveal Their right to 's Covenant and the seal On whom through Grace the Blessing came Of his dear servant Abraham Be they or Iewes or Gentiles now No difference the Lord doth know The promise is to us and ours As large or larger and God pour's His Spirit now as much or more Then e're he did on them before And if that they were Circumcis'd Then we are now to be Baptiz'd Our Babes must now no less then theirs Be seal'd as of his Kingdome heires Christ calleth them his little ones And as his darlings He them owne's Denouncing against them a woe That are despisers of them who Offeâ—d the least
yet though this be wickedness and disorder yet the Church may proceed against them and so it may against their Children 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 successively 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 being made to their seed gives me as much ground of faith to hope well of Churches râ—sing out of the seed of the godly as of the professing Parents themselves I know one may have more experimental charity 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 â—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 CovenaÌ„t 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 unholyness 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 't is 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 only 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 hereunto 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 forsaking hâ—s Covenant tye the hands or heart of God's free grace from taking such into Covenant what â—â—oâ—gh some did not Believe saith thâ— Apostle Rom. 3.3 4. â—â—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 ordinarily any salvation for so saith our Saviour salvaâ—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 Women 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 notwithstanding 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 â—â—is priviledge 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 peâ—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 actually examine themselves yet they may receive and must receive baptisme being allready under Godâ— Covenant but because the Lords Supper doth not seal up this first entrance and first right to the Covenant 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 improvement and fruition of that estate untill he is grown up understands himselfe and knows how to do it so 't is 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