Animadversions Upon Antisynodalia Americana, Chapter 4
CHAP. IV. Concerning the third Propoſition.
Propoſ 3. THat the Infant-ſeed of Confederate viſible Believers, are Members of the ſame Church with their Parents, and when grown up, are perſonally under the Watch and Government of that Church.
Our Diſſenting Brethren, by their dilute interpretations of this Propoſition, ſeem to recede from their own Conceſſions: For this Propoſition was propounded, and earneſtly promoted by one of the chief of them, as tending to iſſue other Difficulties amongſt us, and to Reform the corruptions of Youth: and there were not above three noted that diſſented from it. But when it was obſerved (as is here ſaid) that the other Propoſitions would be inferred from it, and ſo ſtrongly, that ſome ſaid, The whole Cauſe was given up in that Propoſition; Our Brethren therefore now think to eaſe the matter by their interpretations: but ſuch they are, as cannot conſiſt with the terms of the Propoſition, as will appear.
Firſt, (ſay they) when it is ſaid, They are perſonally under the Watch of the Church; the meaning is not, that they have an actual, perſonal, and immediate Memberſhip, which is proper to thoſe in full communion, but onelyonly that the Church-watch, in the diſpenſation of it, ſhould reach unto their perſons: which was publickly expreſſed in the Meeting-houſe by us.
Anſ. How inconſiſtent are theſe things? 1. Theſe perſons are Members of the Church, but not actually: How then are they Members? potentially? ſo are many that are fit matter for a Church, that yet are no Members: or are they ſo habitually? ſurely they are actually Baptized into the Body of Chriſt, 1 Cor. 12.13. And ſhall we Baptize actually, ſuch as are not actually in the Covenant? 2. They are perſonally under the Watch and Government of the Church, yet the Church muſt not deal with their perſons, but reach their perſons at the ſecond hand, viz. by their Parents: (So indeed ſome expreſſed themſelves, but I thought it would not have been owned by the reſt) But thus to reach their perſons, is not to touch them with any act of Church-government, but of Family-government onelyonly. Yea, thus to reach their perſons, is no more then the Church may reach an Heathen ſervant: for the Church may Cenſure the Maſter, if he reſtrain not the evils of his Servant, as well as a Father for the evils of his Childe.
Secondly, (ſay they) By Diſcipline, we do not intend Excommunication, which is proper to Offenders in full communion; for how can they be caſt out of full communion that were never in it?
Anſ. Then they muſt ſuppoſe that Excommunication is no part of Diſcipline, or intend a Diſcipline ineffectual to Chriſts ends: for what are Admonitions unregarded, without that Cenſure to ſet them home? Mat. 18. Excommunication is not to caſt out of full communion onelyonly, but out of all communion: Let him be as an Heathen and Publican. It is a giving up to Satan, for the deſtruction of the fleſh, that the Spirit may be ſaved, 1 Cor. 5.5. and this ſoveraign Medicine all that are within are capable of, and may ſtand in need of it.
Nevertheleſs, ſay they, the Church may diſown them, and declare them to be no Members, upon their deſerting of the Church, and the Covenant of their fathers, by ſuch a Sentence as Peter pronounced to Simon Magus, Acts 8.21.
Anſ. 1. This diſowning ſuch as no Members, is a meer invention of man, never ordained of Chriſt, nor tending to reach the ends of his Diſcipline: for, though it ſeems to agree with Excommunication, in not owning them as Members; yet it wanteth that awfull dread of Excommunication, to humble the ſinner, and bring him in. Yea, thus to diſown them as no Members, is to rid the Church of any further care of them, as thoſe without. But all acts of Chriſts Diſcipline, are acts of the love and compaſſion of Chriſt and his Church to the Souls of offenders, to ſeek their Repentance and Salvation, 1 Cor. 5.2. 2 Cor. 2.6, 7, &c.
2. Acts 8.21. giveth no ground of this Practice: For, 1. Peter did not preſently diſown him as no Member (neither indeed doth the place referre to Memberſhip, but to the power of giving the Holy Ghoſt) but declaring his ſin and danger, he exhorteth him to Repentance, and to pray to God for pardon, ver. 22. which implies, that upon his Repentance he was ready to promiſe pardon, according to the end of Chriſts Diſcipline: but perſiſting impenitently in his ſin, he might then be caſt out. Beſides, 2. This Sentence was upon one that came in by Profeſſion of Faith; and if that were Peters meaning, to diſown him as no Member of the viſible Church, and it be an Example to be imitated, then any Member diſcovering Hypocrifie to a diſcerning Spirit, might preſently be diſowned as no Member, which would make ſad work in Churches. 3. If the Church may diſown them, when they deſert the Church and Covenant, then they may, yea ought to own them as Members, when they own the Covenant, and do not deſert the Church.
I cannot but make a little pauſe here, before I paſs on; and ſeriouſly intreat our dear Brethren, and all of their minde, to conſider well how the Lord is wont to deal with his viſible Church, and all the Members thereof, in the Old and New Teſtament, and compare therewith this their reſpect and care of the Lambs of Chriſts Flock. When the Lord hath once ſtricken a Covenant with his People, taking in their ſeed with the Parents, Gen. 17.7. Deut. 29.10, 11.
1. What Abundant Means of their Salvation doth he ordain, and cauſe diligently to be improved to that end? Cain and Abel both admitted to Sacrifice; Abraham's Commands were to his whole Family-Church, Gen. 18. The daily ordinary Sacrifices, and the more ſolemn and extraordinary, were for the whole Congregation, Lev. 4.14, 21. Numb. 15.24, 25. To Iſrael pertain the Adoption, the Glory, and the Covenants, and the giving of the Law, and the Service of God, and the Promiſes, Rom. 94. And how did the Lord follow his Church in all ages by his Prophets, to bring them to Repentance? yea, when gone after Baal, to reduce them by Elijah. How affectionately doth the Lord by them plead with his People? Jer. 2. & 3. Micah 6. Pſal. 81.8, &c. So in the New Teſtament, the Miniſtry of the Word, and other Ordinances, are given to the Viſible Church for their Salvation, 1 Cor. 12.28. Epheſ. 4.11, &c. and Diſcipline to reduce and ſave offenders.
2. Conſider the Wonderfull Patience of God in ſeeking the Salvation of his viſible Church. When the children of God were ſo corrupt, that God reſolved to deſtroy all fleſh; yet he ſpared them an hundred and twenty years, ſending Noah a Preacher of Righteouſneſs to ſeek their good, Geneſ. 6. And how great was his Patience to Iſrael and Judah, ſending his Prophets early and late, out of his compaſſion, till there was no remedy? 2 Chron. 36. So the Lord Jeſus ſent his Epiſtles To the ſeven Churches of Aſia, to heal their corruptions; and though he threatned to Come quickly, yet ſpared them many years.
3. See with what Compaſſion and Bowels, of humane Affections, as it were, the Lord expreſſeth himſelf, when he is about to caſt off a People he hath been in Covenant with: How ſhall I give thee up, O Ephraim? &c. my Repentings are kindled together, Hoſ. 11.8. So Chriſt, O Jeruſalem, how oft would I have gathered thee, as an Hen her Chickens? &c. Mat. 23.37. How did he Weepover Jeruſalem, ſaying, O that thou hadst known at leaſt in this thy day! &c. Luke 19.41. This is Gods way. But what is our Brethrens Way to theſe Members of the viſible Church, to whom they confeſs the Promiſe doth belong? Acts 2.39.
1. Though God have ſtricken his Covenant with them, and Sealed it To be their God, and own them to be His People; yet they will not acknowledge them Actual perſonal Members, but in effect Diſtinguiſh them out of the Church.
2. They allow them no more acts of Church-watch and Diſcipline, then may reach an Infidel-ſervant: and Excommunication, the moſt effectual Ordinance of Chriſt to Deſtroy the Fleſh, and Save the Soul, muſt not touch them.
3. So quick they are, that if the Lord be not pleaſed to give them Saving Faith and Grace ſo ſoon as they come to adult age, Diſown them as No Members, and ſo let them go. Now how farre unlike this is to Gods Way, who doth not ſee? And I muſt confeſs this is to me one great Argument, That the Way of theſe Brethren is not the Way of God.
To proceed: Our Brethren to clear this Coaſt, think fit to Anſwer The Reaſons of the Synod to prove their Continuance in the Church. But the Reader muſt note, That thoſe Arguments are not applied to this Propoſition in hand, here being Eight Reaſons to prove They are perſonally under the Watch and Diſcipline of the Church, which are not touched by them. But the Reaſons that our Brethren here ſpeak unto, are thoſe brought by the Synod to prove the laſt Branch of the ſixth Argument for the fifth Propoſition, viz. That Churchmembers admitted in minority, underſtanding the Doctrine of Faith, and publickly profeſſing their Aſſent thereto; not ſcandalous in life, and ſolemnly owning the Covenant before the Church, wherein they give up themſelves and children to the Lord, and ſubject themſelves to the Government of Chriſt in the Church; That their Memberſhip ſtill continueth in adult age, and ceaſeth not with their Infancy. And this is the rather to be noted, becauſe if their Anſwers ſuit not the caſe of ſuch perſons, then they are not pertinent to take off the Reaſons of the Synod. But let us ſee what is anſwered to theſe Reaſons (though out of their place.)
Reaſ. 1. Becauſe in Scripture perſons are broken off onelyonly for notorious ſins, or incorrigible impenitency and unbelief; not for growing up to adult age, Rom 11.20.
Anſ. Our Brethren anſwer, Not ſimply for growing up, but for ſuch acceſſaries as may attend adult age. Rom. 11.20. doth not ſay onelyonly for notorious ſins, &c. Negative unbelief, Neglecting the means of Grace, Not Profeſſing the Faith, and the fruits thereof, may give cauſe of breaking off. And to ſuch, though our patience and expectation ought to be large and long, yet it may be tired out at laſt, and come to a period.
Reply. 1. If our Brethren would out hold to this, it would tend much to our deſired Unity. For, hence it will follow. That their Memberſhip received in infancy doth continue in adult age, untill ſuch Acceſſaries do appear, and till the Patience of the Church be tired out. 2. If it were granted that Negative unbelief, manifeſted by Neglect of the means of Grace, Not profeſſing of the Faith, and the fruits thereof, might, after long patience, give juſt cauſe to break them off; yet, by this Rule, the perſons deſcribed in the fifth Propoſition cannot be ſaid to be broken off, for they do Profeſs the Faith, and the fruits thereof, by a life free from Scandal, giving up themſelves to God, and ſubmitting to the Government of Chriſt in his Church: Or at leaſt ſuch as theſe are ſtill objects of the Churches Patience, and therefore not broken off.
And ſeeing our Brethren come thus farre, I ſhall willingly meet them here, and confeſs, That if Negative unbelief be manifeſted by Neglect of the means of Grace, Not profeſſing of the Faith (being orderly called thereunto by the Church) and Continuance impen…tently in ſuch Neglects, after due means, with due patience uſed by the Church, this would give the Church juſt cauſe to caſt them out for this were Incorrigible Impenitency in ſin. And, Oh that we might meet here! But when I conſider many other Expreſſions in this Treatiſe, I fear my deſires will fail: For, if no act of Church-governmēt may be put forth upon their perſons immediately, but by their Parents, how ſhall the Church come at them, to put them upon ſuch Duties, and deal with them for their Neglect thereof? and when their Parents be dead, what ſhall the Church do then? and when their Memberſhip is owned onelyonly in general, as wrapped up in their Parents, not actual or perſonal; yea, when their Perſonal or Foederal Holineſs is denied to continue in adult age? Theſe, and the like Paſſages, Pag. 23, 25, 37. and in other places, do make me fear, that our Brethren will not hold to their Expreſſions in this place.
Reply 2. Although Rom. 11.20. ſaith, Not onelyonly for notorious ſins, &c. yet it ſheweth how the Jews were broken off, which we know was for Notorious ſins, and Incorrigible Impenitency, and Ʋnbelief. And let any ſhew, that any have been broken off, or by Rule may be ſo, for Negative unbelief, without Impenitency added. The contrary we finde 2 Chron. 36.16. Mat. 21.43. Acts 13.45, 46. & 18.6. & 19.8.
Reaſ. 2. The Jewiſh children circumciſed, did not ceaſe to be Members by growing up to adult age, but continued in the Church, and were bound to the Duties of Members, Deut. 26.2-10. & 16.16-17. Gal. 53.
Anſ. The circumciſed Jews did not ceaſe to be Members ſimply for growing up, but for growing out of kinde. Jer. 2.21. They became degenerate Plants. Amos 9.7. Children of the Negroes; Baſtard Branches to be cut off, Joh. 15.2.
Reply. There is a double great miſtake in applying theſe Scriptures. 1. They do not ſpeak of perſons ceaſing to be Members. As for Jer. 2. it was the Word of the Lord to Jeruſalem, ver. 2. and that in the thirteenth year of Joſiah, after the Covenant was renewed, and Religion greatly Reformed; and God calls them His People, ver. 11, 13 and therefore their Memberſhip ceaſed not at that time. So Amos 9. He Propheſied in the dayes of Ʋzziah King of Judah, and Joaſh the ſon of Jeroboam King of Iſrael, in whoſe dayes God had not yet removed Iſrael out of his ſight. As for Joh. 15.2. though the Lord doth in his time cut off unfruitful Branches by Death, or Church-cenſures, yet till he doth ſo, they are expreſly ſaid to be in Chriſt. So that theſe places ſpeak nothing of the ceaſing of Churchmemberſhip in adult age.
2. Theſe places do not ſuit the perſons in the fifth Propoſition. Jer. 2. ſpeaketh of ſuch as Propheſied by Baal; That played the harlot on every high hill, ver. 20. and are therefore called A degenerate plant, ver. 21. Amos ſpeaketh of Iſrael in the corrupt times of Idolatry, and reproves their great Covetouſneſs and Oppreſſion, Chap. 8.4, 5. And therefore if ſuch as thoſe had ceaſed to be Members in adult age, it doth not follow that the Memberſhip of theſe in queſtion doth ceaſe.
What is here added about the phraſe of Entring into Covenant, is a miſtake: for, the Synod ſpeaks of Entring into a new Memberſhip, not denying the phraſe of Entring into, or Renewing the Covenant.
Reaſ. 3. Thoſe Relations of Bond-ſervants and Subjects, which the Scripture maketh uſe of to ſet forth the ſtate of the children of the Church by, Levit. 25.41, 42. Ezek. 37.25. do not ceaſe with Infancy, but continue in adult age, whereby they are engaged to duty when they are moſt fit for it. So here.
Anſ. 1. The Relation of the Son of the Bond-woman may ceaſe in adult age, as Iſhmael; much more of the Bond-ſervant.
Reply. The Relation of Iſhmael ceaſed not by growing up to adult age, nor till he was caſt out for his ſin. Theſe in queſtion are not caſt out, or deſerving ſo to be: and therefore this Anſwer is impertinent.
Anſ. 2. By this Reaſon, Moral wickedneſs ſhould not cut off adult Members, for that doth not cut off the Relation of Bond-ſervants.
Reply. This Argument taken from the common nature of Civil and Church-Societies, doth not require they ſhould hold in all things; as, that they ſhould be governed by the ſame Laws, and ſubject to the ſame Puniſhments: that were indeed to make Similitudes run on all four (as we ſay.) It is enough if they agree in that thing wherein they are applied. And this Application of the Synod is clear in Levit. 25.41, 42. where the children of the Iſraelitiſh Servants were to ſerve with their parents unto the year o… Jubile, which being every Fiftieth Year, they were oft grown up to adult age before that time: And the reaſon why they ſhould then go out, is, Becauſe they (that is, Parents and Children) are my Servants, ſaith the Lord. So that there is the like reaſon in Gods Service, as in that Relation. And we ſee David delighteth to own himſelf the Servant of the Lord in this very Relation: I am thy Servant, the Son of thine Handmaid, Pſal. 116.16. that is, engaged to the Service of God from his Birth, and ſo for ever, as the Son of the Handmaid was, Exod. 21.4. And yet if the Similitude ſhould be preſſed ſo farre, we know that the Moral Wickedneſs of Murther, Adultery, and the like, would cut off Servants and Subjects by Death, according to the Law of God.
Reaſ. 4. There is no ordinary way of ceſſation of Church-memberſhip but by Death, Diſmiſſion, Excommunication, or Diſſolution of the Society; none of which is the caſe of the children in queſtion.
Anſ. 1. This is to be underſtood of Members in full communion, which theſe adult children are not.
Reply. If none of theſe belong to ſuch adult children, to cauſe their Memberſhip to ceaſe; then by their judgement, it ſeems, they have no Memberſhip at all, if neither Death, nor Diſſolution of the Society, can cauſe it to ceaſe: which before they ſeemed not to own.
Anſ. 2. There are many other wayes of the ceſſation of Churchmembers; they may Excommunicate themſelves (as Mr. Cotton, The Aſſembly at the Savoy, and Dr. Ames affirm.) Alſo by Withdrawing; ſometimes commanded of God, 2 Tim. 3.5. Rom 16.17. Alſo by Apoſtacy, 1 Joh. 2.19. By Hereſie, as Arrians, Quakers, &c.
Reply. 1. If theſe adult children may Excommunicate themſelves, then it is yielded that they are Members in adult age. But if all theſe were granted, yet none of them is the caſe of theſe in the fifth Propoſition.
2. Here is a needleſs multiplying of particulars: All, but a ſuppoſed Lawful Withdrawing, are Subjects of Excommunication, as ſhall be proved. Concerning a Lawful Withdrawing, that Turning away from ſuch, 2 Tim. 3.5. and Avoiding thoſe, Rom. 16.17. may more fitly be underſtood to be done, by not admitting them into the Church, or caſting them out if they be in; rather then by Withdrawing from the Church it ſelf for their ſakes, which cannot be done without Schiſm, except many Cautions be uſed. Neither can ſuch Withdrawing looſen a man's Relation to the Church, which no doubt may call him to account for it, and he is bound to render a reaſon thereof; elſe all Diſcipline may hereby be made fruſtrate. Now if his Reaſons be found juſt, it will be all one with a Diſmiſſion.
3. Concerning this Self-Excommunication: 1. The ordinary inſtances of Cain, Iſhmael, Eſau, are not clear that they did Excommunicate themſelves, but were caſt out by the Lord. The Curſe of Cain, was to be A Vagabond and Fugitive in the earth; which he underſtood of his caſting out of the Church, From thy face ſhall I be hid, Gen. 4.14. As for Iſhmael, the caſe is plain that he was caſt out by Abraham, the Governour of the Church, by the appointment of God. And of Eſau it is expreſly ſaid, that when he would have inherited the Bleſſing, he was rejected, viz. of Iſaac; after which rejection, he went away from the Church in Iſaac's Family. Concerning the inſtance of the Sons of Abraham by Keturah, how long they continued to Worſhip the true God, or how they fell off, who can ſay, or prove that they Excommunicated themſelves, without any act of God that had the nature of ſuch a Cenſure? As for Open and Obſtinate Hereticks and Apoſta…es: which ſome call Excommunicati de Jure, that hindreth not but that they may, and ought to be Excommunicated in Fact alſo. But if we ſpeak of Goſpel-times, wherein the Lord Jeſus hath ſo expreſly inſtituted Church-cenſures, for the ſaving of Offenders, and purging of his Churches; and hath confirmed the ſame with ſuch Promiſes, to B…nde and Looſe in Heaven, what is Bound and Looſed on Earth, Mat. 18. I conceive (with due reſpect to the Authors alledged) That no Member of a particular Church (having the Power and Exerciſe of Church-Diſcipline) can ſo cut off his Relation to that Church actually, but that the Church may, and ought to diſpenſe the Cenſures to him, as the caſe ſhall require. My Reaſons are:
Reaſon 1 1. From the Ends of Church-Diſcipline; viz. To reduce and ſave Offenders, Mat. 18. 1 Cor. 5.5. To purge the Church, 1 Cor. 5.7. To vindicate the Name and Glory of God, in bearing fall teſtimony againſt Scandals, 2 Sam. 12.14. 2 Cor. 7.11. You have approved your ſelves to be clear in this matter: For the Example and Terrour of others, 1 Tim. 5.20. Whence the Reaſon ſtands thus:
If the Lord Jeſus hath betruſted his Church with the Power of Church-Diſcipline for theſe and the like Ends; then it is the duty of the Church to put forth this Power whenſoever theſe, or any of theſe ends may be attained with the Edification of the Church. But there is no caſe can befall any Church member, wherein theſe, or ſome of theſe ends may not be attained. For, put caſe a Member be turned Arrian, Quaker, Turk, and what you will; yet the Cenſure denounced will Acquit the Church, Vindicate the Name and Glory of God, in bearing full teſtimony againſt ſuch Scandals, and tend to the Terrour of others: yea, who knoweth how farre the Lord may improve it upon the ſinner for his good?
Reaſon 2 2. If in Scripture-patterns, the worſt of Hereticks and Blaſphemers were laid under Cenſures, notwithſtanding their ſuppoſed Self-Excommunication, then we ought to follow ſuch Patterns in all ſuch caſes. But ſuch was the Practice in Scripture-examples, Tit. 3.10. 1 Tim. 1.20. 1 Cor. 16.22. Therefore, &c.
Reaſon 3 3. That Poſition that openeth a door for Church-members to evade and fruſtrate Church-Diſcipline, is not to be admitted. But this Poſition doth open a door to evade and fruſtrate Church-Diſcipline. For, by this means, any Member in danger of Church-cenſures may Withdraw himſelf, Renounce the Church, and then they cannot proceed againſt him: for, it were in vain to cut off a Member that hath already Excommunicated himſelf. If any ſhall ſay, It is ſufficient puniſhment and judgement of God, to leave a man ſo to Excommunicate himſelf. Anſ. But how then ſhall the Church be diſcharged of their duty to ſave the Offender by Excommunication, that tends to deſtroy the fleſh, and ſave his Soul? I never read that God bleſſed Self-Excommunication to that end. Yea, by this Poſition, a wicked Schiſmatical Member ſhall take the Keyes out of the hands of the Church, and Cenſure the whole Church, (as oft they do) and the Church hath no Power to lay any Puniſhment upon him for it.
And hence thoſe Scriptures alledged Hebr. 10.21. 1 John 2.19. may receive a juſt Anſwer; for, that Forſaking of the aſſembling of themſelves, and Going out, doth not exempt them from Church-cenſures, or prove that they were cut off before Church-cenſures. If the foot ſaith, I am not of the Body, is it therefore not of the Body? Or can this Withdrawing diſcharge the Church from uſing the means of their recovery, or exempt themſelves from the juſt Cenſure and Puniſhment appointed by Chriſt for ſuch Offenders?
Reaſ. 5. Theſe adult perſons are Members or Non-members; if Non-members, then a perſon admitted a Member, and ſealed by Baptiſm, not caſt out, nor deſerving ſo to be, may (the Church ſtill remaining) become a Non-member, out of the Church, and of the unclean world: which the Scripture acknowledgeth not.
Anſ. 1. Members and Non-members are not oppoſites, but with taking in the conditions of all oppoſites, as in this caſe (ad idem, or in the ſame respect) they may be Non-members in full communion, and yet Members in Parental Right.
Reply. 1. This Diſtinction is not ad idem; for the want of full Communion is not ſuch a reſpect as makes a man a Non-member, for ſo a man under Admonition for ſome Scandal, or in a Frenzy, ſhould be a Non-member. 2. The queſtion is not, Whether theſe be Members in full Communion? but, Whether that Memberſhip which was ſealed up unto them in Baptiſm, doth continue in adult age? And this ſeems once more here to be granted.
Anſ. 2. They may deſerve Cenſures, though not put upon them.
R…ply. This is not the caſe of theſe Members in queſtion: And if it were ſo, that they deſerved Cenſures, yet no man is actually cut off, till the Cenſure be applied. And, if they may deſerve Cenſures, then are they Perſonal Members under Church-Diſcipline.