children and the Parents act in covenanting for the childe to be the childes act interpretatively not formally so as to make the childe an immediate Member thereby They adde Hence the Essence of membership i. e. Covenant-interest or a place and portion within the visible Church is really properly personally and immediately the portion of the childe by Divine Gift and Grant Josh 22.25 27. Reply The interest in the Covenant and thereby a place and portion in the visible Church is twofold 1. A Childes interest and portion which is in and by the Parents covenanting for him and so is mediate 2. A Mans interest and portion which is by his own covenanting for himself and his childe and so is immediate Though nothing comes between to sever the Adjunct from the Subject The Childe from A portion in the Lord yet something comes between to bring that Adjunct and Subject together viz. The Parents covenanting for the Childe which if it did not come between they would be severed as they are in other children who have no such portion in the Lord through their want of such Parents to covenant for them Therefore the Membership of the Infants of confederates is truly and properly said to be mediate Again though their visible ingraffing into Christ the Head and so into the Church his Body is sealed in their Baptism and though in ingraffing nothing comes between the graft and the stock Their union is immediate Reply Yet it will not follow that they are immediate members of the visible Church For the union between Christ and the Church and all visible Church-members is not properly but Metaphorically called Ingraffing because there is some similitude of this Spiritual Union in Material and Corporal Ingraffing Now similitudes do not run on four feet as we commonly say it sufficeth that they agree in the main point of Union Whether that Spiritual Union which is likened to corporal ingraffing of a graft to the stock of a Tree be mediate as that of confederate Infants is or immediate as that of Parents and adult persons is both may be called Ingraffing in respect of the event which the Apostle notes in Rom. 11.17 that both together with other branches or members partake of the root and fatness of the Olive-tree suitably to their union with it Mediate Members as Infants and children in minority partake of Baptism and the special Instruction Prayers Blessing and Watch of the Church by their Parents covenanting for them But Parents and adult persons being immediate Members by their personal covenanting for themselves and their seed partake of the root and fatness of the Olive-treâ— in all Ordinances as The Lords Supper and liberty of Voting in all Church-affairs and are liable to Church-censures immediately in their own persons Paul knew no such meer membership as they set up who shall by their personal Membership be under the Watch Discipline and Censures of the Church and have their children Baptized but not partake of other Priviledges together with other adult Members no offence intervening after their admission to put them under Church-censure and so to debar them regularly as delinquent Members from full communion So that this Text makes nothing for them in the case of Infants but much against them in the case of adult persons meer Membership Nor doth that Text in D ut 20.11 prove that the little children were immediate Members of the Church of Israel so as their Parents were And though to be in Covenanâ— is the formalis ratio of a church-Church-member yet it will not thence follow that every Covenantee doth covenant immediately for himself nor that every Member of the Church is an immediate Member They say To act in Covenant is but the instrumental means of membership and yet children are not without this neither For the act of the Parent their publick person is accounted theirs and they are said to enter into Covenant Deut. 29.11 12. Reply The Parents acting in Covenant for their Infant-seed hath been before proved to be the Procreant cause of the childes Membership not are the children said to enter intâ— Covenant Deut. 29.11 otherwise then in and by their Parents Covenant Yet as if all they have said were clear they demand What is it that children want unto a r actual compleat proper absolute and immediate Membership c Is it Covenant interest which is the formalis ratio of membeâ—ship No they are in Covenant Is it Divine Grant and Institution which is the Principal Efficient No he hath clearly declared himself that he grants unto the children of his people a portion in his Church and appoints them to be members thereof Is it an act of Covenanting which is the Instrumental Means No they have this also reputatively by Divine Appointment making the Parent a publick person and accounting them to Covenant in his covenanting Reply All that they have here expressed doth not supply what is wanting to little children to invest them with an actual compleat proper absolute and immediate membership For though they are in Covenant which is the formalis ratio of their Membership yet it is mediately i. e. mediance Parentum foedere and so their Membership is mediate 2. Divine Institution grants unto the little children of his people such a portion in his Church as they are capable of during their minority and appoints them to be such Members as such covenanting of Parents for them can make them 3. This Divine Institution makes their Parents Undertakers for such children and them bound by their Parents acting to perform that Covenant when they shall become capable and when they grow fit to covenant with the Lord and his people for themselves and theirs and so to be regularly in their own persons by their personal act immediate Members So that there is wanting unto children in minority to make them actual compleat proper absolute and immediate Members A personal fitness in themselves to act in orderly covenanting for themselves which is required in all adult persons unto immediate Membership When one comes to be in Covenant in one way and other in another way though both are in Covenant yet these different wayes makes their being in the Covenant different and so their Membership He that comes to be in the Covenant by his own immediate acting is an immediate Member He that comes into it by anothers acting for him is a mediate Member For though we are as truly personally and immediately Members of the Body of faln Mankinde and by Nature Heirs of Condemnation as Adam was though he came to it by his own personal act and we by the act of our publick person yet that doth not suit the case of Infants in question for 1. Adam stood as a publick person in whose loyns all Mankinde were under the first Covenant and to be happy or condemned by his standing or falling No Parent is such a publick person covenanting for all his Posterity but for his Infants and children in minority
for it and have most need â—f it Reply 1. Those Relations of born Servants and Subjects in the Text alledg d have d fferent respects That Lev. 25. was typical figurin the time of Grace whereby now Christ hath freed u f o the servitude of Sin and Satan 〈◊〉 8.32 36. Râ—â— 6.14 18. to bâ—come the Servants of God in Christ Rom. 6 22. 1 C r. 7.23 Parents and children so far aâ— they have inâ—â—râ—st in the Redemption wrought by Christ as they are freed by him from other Lord so they are bound thereby serve him all the dayeâ— of their lâ—fâ— Luke 1.74 75. Therefore this relatâ—on doth not cease with infancy but continueth in adult age But this doth nothing concern the thing in question concerning M diate Membershi The other Text in Ezek. 37.25 is a Prophecy of the calling of the Elect Nation of the Jews and of the state of the Church under the New Jerusalem the difference between which and the Chrâ—stian Gentiles now I have formerly shewn so that neither doth â—hat fit the question But 2. I grant though not as following thence That one special end of membership received in infancy is to leave persons under engagement to service and subjection to Christ in his Church when grown up when they are fittest for it and have mâ—st need of it The engagement is strong both on the Parents To train up their children from their Infancy in the nurture and admonition of the Lord Eph. 6.4 and upon the Children To know the God of their Parents and to serve him with a perfect heart and with a willing minde 1 Chron. 28.9 and upon the Church To exercise their Watchfulness that both Parents and Children do their duty helping them also therein with their Instructions and Prayers and Power which is given for Edification as the case may require Yet when all this is done neither can the Parents nor the Church give Grace unto the Children that when they become adult they may be spiritually fit for personal and immediate Membership and to bring them into it without such fitness visibly is to profane the Ordinances and to pollute the Lords Sanctuary Reas 4. There is no ordinary way of cessation of membership but by Death Dismission Excommunication or Dissolution of the Society none of which is the case of the persons in question Reply This enumeration is insufficient there is another ordinary way of cessation of Membership i. e. Desertion Thus Esau's Membe sh p ceaâ—ed and so may the Membership of others though they abide in the place where the â—hurch â—s yet if being adult they regard nâ—t to joyn with the Church by their personal â—nd immediate Confederâ—tion nor to fit themselves for it these despise the Chuâ—ch of God And if that is sufficient to deprive thâ—se of all hurch priv ledg s who were before in personal and immediate Church fellowsh p when they forsake it 1 Job 2.19 much more those who never had such Membership nor have approved their Spirituâ—l fitness for it to the Churches charitable judgement nor truly desire and end aâ—our so to do What can the mediate Membershâ—p whâ—ch such had in Infancy advantage them for continuing thereby still in Membership when being adult they live in the breach of that Covenant whereby they were left under engagement in their Infancy unto service and subjection to Christ in the Church Reas 5. Either they are when adult Members or Non-members if Non-members then a person admitted a Member and sealed by Baptism not cast out nor deserving to be may the Church whereof he was still remaining become a Non-member and out of the Church and of the unclean world which the Scripture acknowledgeth not Reply A Freemans childe suppose of London or any other Corporation was free-born and might in his minority trade under his father yet being grown up he must personally enter into the common Engagement of Freemen and be accepted of the Company as his father was unto all Duties and Liberties of that Society in his own person else he may not trade for himself If it be said Why so either he is a Freeman or a Non-freeman It will be readily answered He is a Non-freeman and that by his own defaulâ— If it be said He was Free by his Fathers Copy and is not dis-franchised by any publick Censure nor hath deserved so to be may such an one the Society whereof he was still remaining become a Non-freeman and out of that Society c The answer will easily and readily be given He hath lost his Freedome by not entring in his own person into the common Engagement of Freemen to the Duties whereunto all Freemen are personally bound So and much more justly it is in this case An adult person makes himself to become a Non-member as to priviledges by not performing the Duties whereunto he was bound by his Parents Covenant for him in his minority and by his not regularly covenanting as his Parents did And his is according to Scripture which tells us that Circumcision received in Baptism may become by his own fault being adult no Circumcision Rom. 2.25 Those Texts in Rom. 11.16 1 Cor. 7.14 Gen. 17.7 are not applicable to the adult persons in question but onely to Infants and Children in minority Propos 6. Such Church-members who either by death or some other extraordinary Providence have been inevitably hindred from publick acting as aforesaid yet having given the Church cause in judgement of charity to look at them as so qualified and such as had they been called thereunto would so have acted their children are to be baptized Reply This Proposition may not be granted For 1. It granteth the priviledge of Church-membership to such as are not actually and regularly church-Church-members which is contrary to Christs Ordinance whereby Baptism being a publick Church-Ordinance is due onely to them who have a publick state and Interest such are onely the Members of the publick Ecclesiastical Body the Church Hence 1. An ordinary Minister cannot orderly perform an act proper to his Office in reference to Church-communion to any that are not regularly and actually Members of the visible Church without great usurpation as if a man do a work proper to Magistracy to one that is not under his Magistratical Power he is an Usurper So it is in this case of a Minister To administer Baptism is an act of his Office-power If he administer Baptism to children whose Parents are not regularly in Church-order in so doing why may not the Lord say He is an Usurper Suppose an unbaptized person professing his Faith and qualified according to the description in the sixth Proposition yet deferring for some probable causes to adjoyn himself to the Church for the present should desire Baptism of any of these Ministers who framed this Proposition Should they administer it to him and so do a proper work of their Office upon him If yea if they admit him to Baptism why not to the Lords
but varied according to the different times wherein the Church hath been gathered the progress thereof in that variety being from less perfect before the coming of Christ to more perfect after his coming the former was more external and carnal Heb. 9.10 the latter more internal and spiritual Ioh. 1.17 that was accommodated to the state of the Church being a childe this to the state of the Church being an heir grown to full age Gal. 4.1 to 5. Position 6 Though Baptism is come in the place of Circumcision and therefore infants of Confederates are now to be baptized as then they were to be circumcised they both being outward Seals of the same Covenant in substance Col. 2.11 12. Rom. 4.11 Yet neither must we look at Circumcision as it was of Moses but of the Fathers I h. 7.22 nor at every subject of Circumcision as the subject of Baptism extensively Circumcision was extended to all that were born in the house and bought with money Gen. 17 12 13. But Baptism is limited to believing Iews and their children and to so many as the Lord our God shall call Acts 2.38 39. 1 Cor. 7.14 Your children are holy he saith not Your servants â—c Position 7 The Rules accommodated by Iesus Christ our Lord for the manner of applying the Covenant and of administring the Kingdome of God under the Gospel concern either the constitution and ordering of Christian Churches or the propagation and continuing of them or their communion together In all which both the Truth and the Arguments for confirmation of it must be drawn expresly or by good consequence from the New Testament in such particulars wherein we have Christ's appointment or the Primitive Churches planted or approved by the Apostles for our Patterns Not from the Old Testament further then they may be inferred thence by parity of reason Mâ—t. 28.20 1 Tim. 3.14 15. Position 8 The Rules given of Christ 1. Concerning The Constitution of Christian Châ—rches are 1. That the Matter of them must be if adult approved Believers Acts 5.14 if infants or children in minority such whose Parents both or one are orderly and visibly joyned to the Church of Christ Acts 2.39 1 Cor. 7.14 2. That the Form of them must be their visible confederating with the Lord Christ as the Head of the Church and one with another mutually to walk together according to his Rules for the attainment of the ends of Church communion 2 Cor. 8.5 1 Pet. 2.5 Position 9 The Rules given by Christ for The Ordering of Christian Churches are 1. In general that all Gospel Ordinances be dispensed and administred according to Gospel-Precepts and Patterns Col 2.5 6. 2. In particular 1. That fit persons be orderly admitted into this holy Fellowship by the Door which is Christ believed on and professed Ioh. 10.7 9. 2. That Officers appointed by Christ be regularly chosen and ordained and that the Elders both Teaching and Ruling especially Teaching be singularly loved and honoured with double honour and obeyed 1 Tim. 3. Tâ—t 1 Ph l. 1.1 Acts 6.6 14.23 1 Thess 5.12 13. 1 Tim. 4.17 18. Heb. 13.17 2. That the Members exercise mutual Watchfulness one over another Heb. 10.24 25. with mutual Submission of one to another and of every one to the whole Body 1 Pet. 5.5 3. That the visible Seals instituted by Christ for Gospel-Churches which are onely two Baptism and the Lords Supper 1 Cor. 12.13 be administred by the Teaching Officers according to Christs Institution Mat. 28.19 1. Baptism is to be administred by Christs Ordinance to Disciples ibid. Viz. 1. To grown persons not before baptized after their holding forth their Repentance and Faith in Christ and voluntary taking hold of the Covenant for themselves and their seed Mat. 3.6 Luke 3.3 Acts 8 37 38. 2.38 39. 1 Cor. 12.12 13. These for distinction sake I call Immediate Members 2. To their infant-seed or children in minority who also are members in the right of their Parents covenanting for them Acts 2.39 1 Cor. 7.14 these I call Mediate Members because the membership which they have is Mediante Parentum foedere therefore these being grown up must be admitted into immediate fellowship and full communion with the Church by their personal faith held forth to satisfaction of the Churches charitable discretion and by their taking hold of the Covenant for themselves and their seed as their Parents before them did as it is prophesied of Gospel-Churches in Isa 56.6 7. 62 5. 2. The Lords Supper is to be administred according to Christ's Institution in reference both to the Ordinance it self 1 Cor. 11.23 to 27. and to the Communicants ver 27 to 32. 4. That Church-censures be applied to delinquent Members in private offences according to Mat. 18 15 to 18. and in publick criminous Scandals according to 1 Cor. 5.11 Rev. 22.15 but so as the publick judgement be not by the Elders alone but together with them by the Fraternity 1 Cor. 5 12. Position 10 The Rules given of Christ for the Propagation and Contâ—nuing of Christian Churches are properly suited to their Congregational and Spiritual state They are not the same with those before the Law when the Church was onely in Families nor with those under the Law given to the Church of the Jews in both which the Church was to be propagated and continued by natural generation in a lineal descent from Noah by Shem and from Abraham by Isaac and Jacob till the coming of Christ this way best suiting to a Domestical and National Church in their respective constitutions Christian Churches are of neither of these sorts but are by Christ's appointment cast into a Congregational and more Spiritual Form and therefore are not capable of being propagated and continued in a lineal succession by natural generation ordinarily but must be propagated and continued 1. In adult persons by Regeneration visibly manifested to the charitable discretion of the Church Joh. 3.3 5. being wrought in the working of Faith in Christ Joh. 1.12 13. and made visible by a right confâ—ssion and profession of Faith both quae creditur Rom. 10.10 and quâ creditur Gal. 3.26 2. In their infant-seed by their Parents covenanting for them to the end that such being engaged to God in their infancy may be thereby engaged and excited the more to give up themselves to God in Christ when they come to years of discretion not by constraint but willingly Psal 110.3 through the operation of God working Faith in their hearts Col. 2.12 by the Spirit who is a voluntary Agent and therefore likened to the wind which bloweth where it listeth Joh. 3.8 Sometimes in some of the next posterity yet not in all 2 Joh. 4. sometimes in the Grandmother and Mother and childe as in Timothy 2 Tim. 1.5 Accordingly the Church must make a difference of children grown up where God makes a difference as he did between Jacob and Esau Mal. 1.2 and receive onely such whom Christ receiveth Rom. 14.1
in Josh 22.24 25. speaks nothing for their advantage in this case for the men there spoken of were Members in full communion with the Church of Israel and their children when they were grown up were jâ—yned in Covenant personâ—lly and immediately with the Lord and his Church by a solemn Covenant every third year Deu. 26.17 18. which was to continue in Canaan throuâ—hout their generations till the coming of Christ So that they had a part in the Lord successively from which if they had been excluded caustâ—sly it m ght have caused their children to cease from fearing the Lord B t Christ hath not appointed any such Ordinance to continue such a succession in Christian Churches under the Gospel Therefore the Text in Jâ—â—â— doth nothing at all concern the children of Parents in question The tendency of the following Discourse is to prove that The owning of the children of thâ—se that sâ—ccâ—ssively continue in Covenant to be a part of the Church is so far from being destructive to the purity and prosperity of the Church and Religion therein that this imputation belongs to the contrary Tenent Reply They who so conceive have such grounds of that persw siâ—n as w ll not easily be removed nor are so much as shaken by any t ing said in their Book I willâ—ngly grant that to seek to â—â—e more holy than the Rulâ— will ever â—nâ— in impurity in the issue but that cannot be truly applied to those who conceive herein according to Gospel Rules Let them also grant that to increase continue and propagate Churches under the Gospel by means not ordained by Christ under the New Testament but opposite thereunto is to gather without Christ wh ch will ever end in scattering â—n â—he issue and then What will become of the purity and prosperity of Christian Churches It is true that the frame of the Covenaâ—t runs Tâ—ou and to our seâ—d after us in their generaâ—â—ons but it must be understood and applied suitably to the different constitution of Churches under different admin strations of the Covenant under the Old Testament and under the Gospel They say that To keep in the Line and under the influence and efficacy f this Covenant of God is the true way to the Churches glory Reply It is indeed the Churches glory to keep in the Line and under the inflâ—ence and efficacy of this Covenant successively when the Spirit as a free Aâ—ent brings any into that Line and under that efficacy of the Covenant by succession in Faith as he did 〈◊〉 the Grandmother and Eunâ—ce the Daughter and Timoâ—hy her Gâ—andchilde 2 Tim. 1 5. That is the only tru Gospel succession when it is made visible to t e Churches charitable judgâ—ment accordâ—ng to Gospel Rules But that cannot de done by setting up such a Meer Membersâ—ip in Christian Churches whereby the infants shall be baptâ—zed by a right derived to them from Parents who are not in full communion with the â—hurch by their personal Membeâ—shâ—p What influence and efficacy hath the Covenant upon such Parents as aâ—e n such a Membâ—rship wherein the Church judgeth them unfit for communion and that not for any Scandal given by them after their admâ—ssion but for the nature of their Meer Membership To d savow such a Membâ—rship is so far from cutting off the prosperâ—ty of Mâ—n and from hindring it from being as in the most glorious times it shall be An eternal Excellency and the joy of many generations that this imputation belongs to the contrary Tenent which is here asserted But they argue This progress of the Covenant establisheth the Church Deut. 29.13 Jer 30.20 Therefore the contrary doth disestablish it Rep y. The Argument is to be denied For it will not follow that if God did establish the Church of the Jews before the coming of Christ by such a successive progress of the Covenant in Deut. 29.13 therefore he doth so now As for the place Jer. 30 20. where it is said that the children of the Jews shall be as aforetime it is meant only of their outward condition that it shall be as good as before the Captivity See Engl. Annotat. This place then is impertinent to Circumcision or Baptism But there is a manifest difference between the constitution of these Churches The Church of the Jews before Christ was for the matter of it of the Israelites descended from Jacob by successive natural propagation yet this successive progress of the Covenant did not then establish the whole Church of Israel in the twelve Tribes for the ten Tribes fell off under Jeroboam and never returned again The Church of the Jews that shall be under the New Jerusalem must consist for the matter of it of Elect and Sincere Believers onely both they and their children successively to the end of the world according to the Prophesies in Isa 60.15 50.21 Ier. 32.39 Ezek. 37 25-28 Psal 102.16 28. and sundry other places But Christian Churches among the Gentiles now are constituted of visible Believers for the matter of them among whom sundry close Hypocrites creep in The progress of the Covenant in them by Christs Ordinance is thus far successive that the children in minority of confederate visible Believers shall be baptized and thereby bound when they become adult to perform the Covenant in their own persons and to confederate for themselves and theirs as their godly Parents did before them which if they do not those Parents by their degeneracy stop the successive progress of the Covenant In which case Christ doth not allow the Churches to provide for a succession by setting up a Meer Membership of adult persons that are visibly unfit for Church-communion in all Ordinances Such irregular bringing of men into Membership will unavoidably bring in the corrupting of Religion which will end in Apostacy There be better wayes to convey Religion down to after-generations and to continue a Nursery in Christs Vineyard then this way of setting up such a successive Membership which Christ hath not sanctified by his Institution viz. The vigilancy and faithful care and endeavour of Church Elders and Family-Rulers to fit them for regular Church-fellowship in the using of all suitable means with fervent Prayer to God in Jesus Christ for his blessing upon the same leaving the issue to his All-disposing wisdome who worketh all things according to the counsel of his own will according whereunto he with-holdeth from and addeth unto the Church whom he will Acts 5.13 2.47 Nor can I but marvel how it comes to pass that they who seem to approve Mr. Cottons Treatise of the Holiness of church-Church-Members which indeed is worthy to be highly approved do act as they do in setting up such a Meer Membership of adult persons as hath no agreement with his description who are far from personal holiness The young people of this Countrey yea the children of church-Church-members generally as well as others being commonly known to be Profane Vain Licentious Vicious Disobedient to
while they are such leaving his adult children to Covenant for themselves if he hath any such children when himself enters into Covenant 2. Adams Covenant was onely with the Lord not with any Church as the Covenant of coâ—federate Parents is and therefore if Adam had stood his posterity had not been Church-members thereby as the infants of Church-confederates 3. Nor doth the Parents breaking his Covenant make his children Heirs of Condemnation as Adams did all Mankinde So that this example of Adam is impertinently produced in this case of infants and their Parents confederating for them not as their publick person but as Undertakers for their infant-seed by Gods Institution Nor indeed is any to be accounted a publick person as Adam was but Jesus Christ for all that are in him Rom. 5.14 to 20. Nor doth their similitude of a Prince giving Lands to a man and his heirs successively while they continue loyal suit the case in question concerning Infants who cannot be visibly disloyal nor that concerning adult persons not regularly joyned to the Church as immediate Members whose Parents were godly when they covenanted for them in their infancy For they have cut off the Entail of the Covenant from themselves and their Posterity by their personal disloyalty so that nothing is given to them and theirs by their Covenant which they presume to usurp without warrant from God They say true that A member is one who according to Rule or according to divine Institution is within the visible Church But that refutes nothing that I have said concerning mediate and immediate Members for both are within the Church according to Rule and Divine Institution though both have not full communion with the Church in all Ordinances which is the priviledge of all adult persons who are immediate Members by their own personal right 1 Cor. 5.12 They frame an Objection thus Obj. If children be compleat and immediate members as their Parents are then they shall immediately have all Church-priviledges as their Parents have without any further act or qualification And they Answer it thus Ans It followeth not All priviledges that belong to members as such do belong to the children as well as to the parents But all Church-priviledges do not so A member as such or all members may not partake of all priviledges but they are to make progress both in memberly duties and priviledges as their age and capacity and qualifications do fit them for the same Reply The intendment of the Objection as I apprehend is to shew that compleat and immediate Membership as such doth infer compleat and immediate communion in all Church-priviledges But children in minority have not compleat and immediate communion in all Church-priviledges without some further act or qualification Therefore such children are not compleat and immediate Members as such Now to this their Answer is insufficient For the best Members have need to make progress in memberly duties and qualifications to fit them more and more for Church-priviledges Yet all have that communion that suits their Membership Infants in Baptism the Watch Prayers and Blessing of the Church by their Parents covenanting for them Adult persons orderly and regularly joyned by their personal covenanting for themselves in the Seals Voting and Censures which belong to them as such Members Nor doth the Scripture any where allow the Church to admit any one by personal covenanting for themselves and theirs into any other Membership then compleat and immediate But Infants are not capable of such Membership without some further personal act and qualification when they shall become adult Therefore their Infant-membership is not compleat and immediate 3. That their Membership still continues in adult age and ceaseth not with their Infancy appears 1. Because Scripture persons are broken off onely for notorious sins or incorrigible impenitency and unbelief not for growing up to adult age Rom. 11.20 Reply 1. When I affirm that their mediate Membership continueth during their minority while they are under the Institution and Government of Parents c. I deny that that Membership continues in adult age and when they are at their own disposal or have children of their own to covenant for because then the reason of their mediate Membership ceaseth they being by age capable of covenanting for themselves 2. Their first Reason doth not prove that the Membership of all baptized in Infancy continues in adult age For the Text alledged speaketh onely of such as have been received into compleat and immediate membership regularly by their personal Faith and Covenanting with the Church visibly who are broken off either by the just judgement of God as the unbelieving Nation of the Jews are or by the just Censure of the Church Whereas our question is not of such but of adult persons that break off themselves from the Covenant by profane neglect or contempt of the Ordinances or unsuitable Conversation Who ever said that any were broken off for growing up to adult age Such intimations should be forborn by godly men 2. The Jews children circumcised did not cease to be members by growing up but continued in the Church and were by virtue of their membership received in infancy bound unto various duties and in special unto those solemn professions that pertained unto adult members not as then entring into a new membership but as making progress in memberly duties Deut. 26 2-10 16.16 17. with Gal. 5.3 Reply 1. That the Jews children circumcised were bound to various duties and to those solemn professions that pertained to adult members when themselves were grown up is clear enough by the Texts alledged and sundry other Whereunto I willingly adde that Baptism also bindeth the Infant-seed of Confederates to various Gospel-duties and especially this of using all means that Faith may be wrought in their hearts unto obeying the Call of God and then holding forth their Faith unto the Church that they may take hold of the Covenant for themselves and theirs and so become compleat and immediate Members But 2. It is not proved by those Texts that when they were adult they did not enter into a new Membership rather the contrary appears in Deut. 26.17 18. For they entred into that Covenant personally and immediately not in and by their Parents as they did in Infancy Gen. 17.7 If convenanting be the Form of Church-membership which they affirm then a different form of covenanting makes a different kinde of Church-membership Immediate covenanting makes immediate Members Mediate covenanting makes mediate Members Their third Reason is Those relations of Born-servants and Subjects which the Scripture makes use of to set forth the state of children in the Church by Lev. 25.41 42. Ezek. 37.25 do not as all men know cease with infancy but continue in adult age Whence also it follows that one special end of membership received in infancy is to leave persons under engagement to service and subjection to Christ in his Church when grown up when they are fit
c. but also secondarily for the power whereby they are made c. Reply I grant that the Synods Directions and Determinations so farre as consonant to the Word of God are to be received with reverence and submission But what if the Members of Churches to which they are sent do not finde them consonant to the Word rightly understood and applied Are they nevertheless still bound to practise according to the Synods Directions and Determinations because the Synod coucludeth that they are consonant to the Word I suppose no Orthodox Synod in these times will arrogate to it self such infallible Assistance as the Apostles being assembled with the Church at Jerusalem had Acts 15. though they argued and concluded onely from Scripture yet that Council could not erre in their understanding and applying Scripture having such guides as the Apostles were but will confess that they may erre in their understanding and applying the Scriptures whereupon they seem to gâ—ound their Directions and Determinations And if so it is the duty of every Church and the Members thereof to examine by the Scriptures whatsoever Direction or Determination is propounded by the Synod If they finde that they are consonant to the Word of God they are bound by Gods Authority to receive them with reverence and submission If otherwise wrought to obey God rather then man Acts 5.29 2. This power of the Synod though they say it is but secondary and that it is for their agreement with the Word which is the principal ground thereof and without which their Directions and Determinations binde not at all yet they make so binding that if any Churches shall refuse to practise according to the Directions and Determinations of the Synod though they have strong grounds of dis-satisfaction about the Synods interpretation and application of the Scriptures alledged by them they will withdraw themselves from communion with them Whether such an authoritative urging their counsels upon Churches be warranted by Scripture let the Reader enquire and consider and Whether it will agree with what themselves before declared concerning the unlawfulness of a total Separation from a true Church and Whether there be need of it to cure emergent Church-difficulties and differences seeing all that are godly will readily close with such Directions and Determinations of Synods as are clearly consonant to the Word of God and if any obstinately will persist in their own wayes contrary to the Word held forth to them by the Synod the Civil Power is Gods Ordinance for punishment of such evil doers that the Churches may be kept pure and peaceable in the exercise of Church-communion among themselves in a Brotherly way Which yet is no impediment to the Churches and that by the declaratory Sentence of a Synod that is after due conviction of a Church that is Heretical Schismatical Apostatical or the like with due patience exercised to withdraw the right hand of fellowship from such as make themselves worthy by their obstinacy against the light clearly held forth from Scripture to be rejected as not true Churches of Christ Yet this they may not regularly do meerly for their Dissenting from the Determinations of the Synod upon conscientious grounds and in lesser matters What is before expressed in the fifth Proposition hath been already examined Propos 8. concerneth The manner of exercising and practising that Communion which this consent and agreement specially tendeth unto which they say may be by making use occasionally of Elders or able Brethren of other Churches or by the more solemn Meetings of both Elders and Messengers in lesser or greater Councils as the matter shall require Such Meetings for the end specified being rightly ordered and carried on in a Brotherly way by men sincerely affected to establish Truth with Peace in the Churches of the Saints according to the Rules given unto us by Jesus Christ our Lord and Law-giver I do fully approve as of profitable use by the Blessing of Christ for the good of the Churches The Reverend Author's POSTSCRIPT Christian Reader THese Lines and Labours of Love I trust to the King of Saints and his Subjects and Laws I leave with thee with the wise perusall and consideration of them The issue and success I commit unto the onely wise God and our Father in Jesus Christ desiring all those into whose hands it may come to receive nothing said by me further then they shall finde it consonant to the Word of God in the Scripture specially of the New Testament And that if they dissent in any particulars they will gratifie me with notice thereof together with their Reasons whom they shall finde thankful for such help and ready to embrace any Truth that is yet hidden from me and that no man will suspect that I seek any thing in this Essay but Truth with Peace lest they become judges of evil thoughts Farewell in our Lord Jesus who is the Truth Let his good Spirit lead us and all his Churches and People into wayes of Truth and Peace and establish our goings in those wayes Amen Your assured Friend and Brother J. D. CONSIDERATIONS UPON THE SEVEN PROPOSITIONS Concluded by the SYNOD sitting at BOSTON June 10th 1662. By the Reverend Mr. NICHOLAS STREET Teacher of the Church of Christ at New-haven I. THis Phrase Members of the visible Church in the first Proposition I take to be explained in the second Proposition II. By this Phrase in the second Proposition Their Infant-seed I suppose is meant onely their legitimate infant-seed and is not to be extended to illegitimate children against which a strong Argument may be gathered from Deut. 23.2 III. The second Proposition doth seem to distinguish of Members in particular Churches Some are said to be Confederate visible Believers whereby I suppose is meant such as have immediately and personally taken hold of the Covenant themselves both for themselves and for their seed for it is manifest that it is spoken of such as are made contradistinct to an infant-seed that cannot thus do Some are said to be Their infant-seed i. children in minority c. And how come these to be Members The last words in the Proposition do shew which are Whose next Parents one or both are in Covenant which doth imply at least that they become Members in and by their next Parents covenanting for them Hence the ground of the distinction of Membership into Immediate and Mediate is very clear The Argument may be thus framed Such as is the ratio formaliâ— of the Membership such is the Membership so may it be distinguished and denominated But Confederation which is the ratio formaliâ— of the Membership is immediate in the Parent in the Childemediate Ergo. A difference in Membership is granted both in this second Proposition and some others after and if this distinction to express the difference be not proper let some better be laid down that doth more aptly and fully suit the nature of the thing and we shall receive it In the mean
ANOTHER ESSAY For Investigation of the Truth IN ANSVVER TO TWO QUESTIONS Concerning I. THE SVBJECT of BAPTISM II. THE CONSOCIATION of CHVRCHES By JOHN DAVENPORT B. of D. and Pastor of the Church of Christ at New-Haven in NEW-ENGLAND Matth. 17.5 This is my beloved Son â—eâ—r hâ—m 2 Cor. 13.8 We can do nothiâ—g â—gainst the Truth but for the Truâ—h 1 Thess 5.21 Prâ—ve all things holâ— fast that wâ—iâ—â— is good Tertul. de Vel. Virg. Veritati nemo praescribere potest non spatium temporum non Pâ—trocinium Peâ—sonarum non Privilegium Regionum ex his enim fere Consuetudo initium ab aliqua ignorantia vel simplicitate sortita in usum per successiâ—neâ— â—â—râ—oboratur ita adversus vâ—ritatem vindicatur Sed Dominus noster Chrâ—stâ—â— Verâ—â—â—tem se non consuâ—tudinem Câ—gnominavit Si semper Christus prior omnibuâ— aeque veritas sempiterna antiqua res est Viderint ergo quibus novum est quod sibi vetus est Cypr. Caecilio Epistâ—la Si solus Christus audiendus est non debemus attendere quid aliquis artenes fâ—ciendum putaverit sed quid qui ante omnes est Christus Prior fecerit faâ—iâ—â—dum praeceperit Iâ—em caeteri in Concil Carthag Stephano Scimus quosdam quod semel in biberint nolle depâ—nâ—re nec propositum suum sâ—cilâ— mutare sed salvâ— inter Collegas pacis concordie vinculo quaeda â—ro riâ— qâ—â—e apud se semel sint usurpata retinere Qâ—á in re nec nos cuiquâ—â— f â—imus aut legem damus cum habeat in Ecclesiae adâ—inistratione vâ—luntatâ—s suae arbitrium li e rum unusquisque Prâ—epoâ—itus râ—tionâ—m aâ—tus sâ—i Doâ—ino redditurus Amicus Sâ—â—rates aâ—icus â—lato magis amica Veritas Non eadem sentire boneâ— de rebus iâ—sdem inâ—clumi l â—uit semper amiâ—â—tâ—â CAMBRIDGE Printed by Samuel Green and Marmaduke Johnson 1663. AN APOLOGETICAL PREFACE TO THE READER IT was an Observation or an Inspiration rather of h ly a Cleâ—â—â—em a 〈…〉 â—â—tuâ—o 〈…〉 Bright in Apoc. 17. â— Brightman'â— That some faithf lones in a Wildeâ—ness should have the most clear Discoveries of the Abominations of the Man of Sin which Prophetick passage of that Reverend and Learned Writer some have applied unto those worthy Confâ—ssors in New-England who forsook theâ—r Countâ—y and Fathers houses and left a pleasant Land farre dearer to them then their lives for the Testimony of Jesus and upon no other account but onely that so they might see the Lord in his Sanctuary and Worship him whom their Souls love in the Beauties of Holiness where indeed they have seen him walking in the midst of his golden Candlesticks So much the more sad it is to consider that there should be any Declensions or Contentions amongst a People for whom the Lord hath done such wondrous things We hope that none will be so injurious and unreasonable as to impute it unto any defect in the Way even The good Old Congregational-Way of Government which these Churches have hitherto Professed that there should such Differences in judgement arise about things of a lesser moment Do we not know that even in the Churches Planted by the Apostles themselves there arose no small dissention Acts 15.2 Yea that there was a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. â— 39 Paroxysm between a Paul and a Barnabas Let Rome glory in her Peace against all Reformed Churches shall we therefore think that all our Foundations are out of course True it is our hearts cannot bâ—t mourn and bleed that ever it should be told in Gath or published in the streets of Askelon that there are any different Apprehensions amongst us And in that respect we could gladly have forboâ—n the Publication of the ensuing Essay Yet when we remember that b Opinionum vâ—rieâ—as 〈◊〉 oâ—inantâ—uâ—â—â—ntas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Variety of Judgements may stand with Unity of Affections and thaâ— Disputation is the way to finde out Trutâ— Ex collisione ingeniorum fit scintilla veritati and that d â—ui statuit alâ—â—â— pâ—â—â—e 〈…〉 stâ—tu 〈…〉 â—â—erit Sâ—n. Tâ—â—g He that judgeth a Cause before he hath heard both parties speaking although he should judge rightly is not a righteous Judge We are willing that the World should see what is here presenâ—ed Buâ— especially being perswaâ—eâ— that tâ—e Honour of God and of his Truth require this as a duty at our hands We durst not hinder what is here maintaiâ—ed fâ—om coming into light lâ—st we should one day have it laid unto ouâ— Charge that we did withhold the Truth in unrighteousness Aâ—d in very deed our Opinion of whâ—t is here by the Reverend Author assâ—rted is such as that we do believe it will tend to our rejoycing in the day of the Lord Jesus that ever we were made instrumental to bring the Truth into publick view whereby the World might fare the better for it We are to follow Peace but not with the loss of Truth But when Truth mâ—y be discovered without any hazard unto Peace and oneness of Affection is we hope the case is so in the publication of this Elaborate Essay we shâ—uld be very injurious indeed if we did not what in us lay to forward it Moreover what is here held forth ought to be regarded upon more accounts thâ—n one Salvian his Observation is too often found true that Men in reading Books look more at e â—alvâ—â—n de Aâ—crâ— l. 1. Quis then Quid scripsit who hath written then what he hath written If we respect either of these the following Discourse may be commended to the Reader The Author is a Commendation of the thing Written and the thing Written is a Commendation of the Author As for the Author His praise is in the Gospel throughout all the Churches and indeed His Works praise him in the Gates Well did Mâ— Cotton give this Testimony concerning him that He is a f Paventâ—rtus Judiciâ— â—â—â—dâ—tione 〈◊〉 sâ—â—gulâ—ri â—ruâ—â—ntia Cottâ—n 〈…〉 Apol. ad â—oâ—tâ—n Râ—ip Apollon Man mighty in Judgement and Learning and Singular Prudence And we d ubt not but those that love and honour him farre less then we do yet wâ—ll say that He is one of a thousand It is indeed an evil under the Sun to have men's persons in admiration so as to take any man's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a demonstration yet there are some Writings which are the more to be respected because of the Writer Logicians know that Testimonies are to be more or less valued according to the person Testifying And truly if there be any man amongst us whose words dâ—sâ—rve regarding for his sake that speaks them thâ—n so do the words of this Judiciouâ— Learned and Holy man Furthermore if we consider the Thing written it calls for due respect and reverence As that for-ever famous Dr. g Aâ—es ad 〈◊〉 in Twâ—ss 〈◊〉 c. contra Arâ—â—n Ames said of the most Scholastically-Learned Dâ— Twisse so may we
553. Baptism was as much to be reverenced as the Sacrament of the Body and Blood of Christ Nay in former Ages some Churches have been so far from extending Baptism further then the Lords Supper as that they have committed a grievous Errour in administring the Lords Supper unto Infants So it hath been in the Churches of o Dav. Chytra Bohemia and in p Paul Odâ—rbor de relig Russor Russia And this was maintained by Austin and Innocentius and q See Fulk Annot on Joh. 3.5 all the Churches in their time Which Testimonies we produce to shew that former Ages have been farre from looking upon the Lords Supper as being of a more sacred nature then the other Ordinance of Baptism Indeed of lâ—te there have been those who have made Baptism of a far larger extent then the Lords Supper This hath been one practical Difference between Congregational-men and Presbyterians whom the Lord unite in the Truth in thâ—t the Congregational-men would baptize the Children of none but such whose Parents were fit for the Lords Supper when-as the Presbyterians would Baptize the Children of such whose Parents were not fit for the Lords Supper and their promiscuous Administration of that Ordinance was very grievous unto their Congregational Brethren See Beverly against Timson 3. The Parents of the children in question are not Members of any instituted Church according to Gospel-Rules because they were never under any explicite and personal Covenant To prove which we reason thus If this second Generation do retain their Membership by virtue of their Parents Covenant made for them in minority then in case all the pro-Parents were dead this second Generation would be a true Church of Christ without any further Act or Covenanting But this second Generation are not a true Church of Christ without some further Act. Ergo they do not retain their Membership If they are a true Church of Christ then they have Power to Vote in Church-affairs as to chuse Officers and to cast out Offenders and the like because every true Church hath this power given to them by the Lord Jesus who is the onely Head of his Church But they have no such Power say the Synod who do expresly r See the Answ to 21 Questions exclude the persons in question from the Lords Supper and Voting Therefore we conclude that they are no true Church of Christ Therefore the persons in question do not retain their Membership therefore their children ought not to be Baptized 4. It is not Meer Membership as the Synod speaks but qualified Membership that gives right unto Baptism For the evincing whereof we argue thus John's Baptism was Christian Baptism as all our Divines maintain against the Papists John's Baptism might not be applied unto some who were standing Members of the visible Church because they were not qualified with Repentance Luke 3.8 7.30 Therefore Christian Baptism is not to be applied unto such as stand Members in the visible Church if they be not qualified with fruits of Repentance This seems to us to cut the Sinews of the strongest Arguments which are brought by the Synod for the Enlargement of Baptism for their strongest Argument is the Membership of the Children in Controversie when-as it seems to us that the Scripture doth not acknowledge any such Meer Membership as they speak â—f And besides that the case is clear in our apprehension from the Instance given That 't is not Meer Membership but qualified Membership that gives right unto this Divine and Sacred Ordinance 5. That which will not make a man capable of receiving Baptism himself in case he were unbaptized doth not make him capable of transmitting right of Baptism unto his childe It is a Ruled case Å¿ Mr. Hooker Survey paâ—t 3. p. 17. That he that hath not Title himself unto any Priviledge cannot entitle another The Lawyer saith Acts à non habente potestatem are invalid But all that the Synod hath said will not give a man right to Bapâ—ism himself in case he were unbaptized for a man may be an unbeliever and yet come up to all that the Synod hath said in their fifth Proposition and more too Ergo all that the Synod hath said is not enough to make a man capable of transmitting right of Baptism unto his childe The judgâ—ment of that famous Martin Bucer alledged and approved by Parker is worthy our consideration who maintained that t Bucer de regno Christi in cap. de Confirmatione Parker ubi supra None ought to be confirmed Members of the Church besides those who do hold forth not onely verbal Profession of Faith but apparent Signs of Regeneration Nay these great Divines say Thâ—t if there be not tam necessaria signa fidei quam publica solennis Professio as well such signs and outward appearances of Faith as shall necessarily argue â—s farre as men can judge that there is truth in the heart as a publick solemn Profession the Church ought not to accept of the Professions of such persons so as to confirm them in their Membership If the Synod would but have expressed as much as this there had been no Dissenting on our parts Here also we cannot but take notice that the judgement of that worthy and for-ever famous Mr. Cotton was as ours is for his words are these u Holiness of Church-members p. 93. I conceive more positive fruits of Regeneration are required in the Church-members of the New Testament then of the Old 6. The Application of the Seal of Baptism unto those who are not true Believers we mean visibly for de occultis non judicat Ecclesiâ is a Profanation thereof and as dreadful a sin as if a man should administer the Lords Supper unto unworthy receivers which is as w Instit l. 4. c. 12. Calvin saith as sacrilegious impiety as if a man should take the Blood or Body of Christ and prostitute it to dogs We marvel that any should think that the Blood of Christ is not as much profaned and vilified by undue Administration of Baptism as by undue Administration of the Lords Supper Yea that saying of Austin's is solemn and serious x August co Fulgent c. 6. Qui indignè accipit Baptisma judicium accipit non salutem He who receives Baptism either for himself or his childe unworthily is guilty of the Blood of Jesus as well as he who receives the Lords Supper unworthily And the same Austin in his Book de Fide operibus pleads for strictness in the Administration of Baptism and so did Tertullian before him 7. It hath in it a natural tendency to the hardening of unregenerate creatures in their sinful natural condition when Life is not onely Promised but Sealed to them by the precious Blood of Jesus Christ y Baptisma totum foedus gratiae obsignat fidelibus Ames Med. l. 1. c. 40. Thes 6. Baptism is a Seal of the whole Covenant of Grace as well as
2. Position 1 The Rules given of Christ Concerning the Communion of Christian Churches are 1. Concerning the Ground of it which is their Spiritual Union under one Head Christ Eph. 1.22 23. in one Body one Spirit one Hope of their calling one Lord one Faith one Baptism one God and Father of all and they must endeavour to keep the unity of the Spirit in the bond of peace Eph. 4.3 4 5 6. As they have one common Faith Tit. 1.4 so they must contend earnestly for the faith once given to the Saints Jude ver 3. They have also one and the same Rule Gal. 6 16. The same Officers in all Churches Tit. 1.5 The same Ordinances and Decrees 1 Cor. 7.17 16.1 Acts 16.4 The same Order Col. 2.5 The same Doctrine 1 Cor. 4.17 15.11 Gal. 1.7 which all the Churches must hold fast Rev. 3.3 and renounce all other Doctrines Gal. 1.8 9. 1 Tim. 1.3 6.3.14 2. Concerning the Manner of it for as the Church generally considered is the Mother of all the faithful Gal 4.26 so particular Churches are Sisters each to other Cant. 8.8 and there is a Brotherhood of visible Saints throughout the World 1 Pet. 5.9 Hence the manner of their communion must be social as between equals none exercising jurisdiction and authority over another Par in parem non habet imperium The giving of Laws to the Churches is Christs Prerogative Iâ—m 4.12 who hath also committed the Keyes of the Kingdome of Heaven to each particular instituted Church to be exercised by each Church within it self without dependance upon the Authority of other Churches in re propriâ Mat. 16.19 1 Cor. 5.12 3. Concerning the Things wherein this communion must be exercised 1. In general in mutual Helpfulness according to God by mutual care one of and for another 1 Cor. 10.24 Phil. 2.20 21. 2. Particularly 1. By Spiritual Helpfulness and care exercised 1. In mutual Prayer and endeavours for their edification Cant. 8.8 9. 1 Cor. 12 7. 1 Pet. 4.10 11. and for their confirmation and establishment in the truth Acts 15.41 16.4 5. and for strengthning each other in the regular application of Church-censures to their delinquent Members 2 Thess 3.14 2 Tim. 4.15 2. By outward Supplies unto their Necessities Acts 11.29 Rom. 15.26 27. 2 Cor. 8.2 c. throughout that Chapter 3. By their mutual care to avoid Offences 1 Cor. 10.32 4. That when a Church findeth need in respect of want of light or of competent consent within it self it is their duty to seek help by the counsel of some other Church or Churches and the other Church or Churches ought to give it in a brotherly way from the Word of God not by the Elders apart but in the presence and with concurrence of the Brethren Acts 15.4 22 23. nor may they bind such a Câ—urch to rest in their determination further then the same shall be found upon searching the Scriptures to seem gâ—od to the Holy Ghost as well as to them Acts 15.28 or if Neighbour-Churchâ—s finde it neâ—essary to offer their helpfulness to a Church in case of the Officers Male-administration or of Errours and Scandals and Schisms and the like cases to prevent the infection of themselves or to remove corruption from such a Church which being obstinate in their way seeketh not for help the Neighbour-Churches ought to exercise the Commâ—nion of Churches by enquiring to finde out the truth and by admonishing the offending Church in a brotherly way whereunto that Church ought to submit according to God Râ—m 16.17 Gâ—l 2 11-14 And if it obstinately persisteth in scandalous Evils after convincing light held forth the offended Churches may renounce communion with them to avoid fellowship in their sin Eph. 5.11 1 Tim. 5.22 Position 12 The Rules given by Christ to Christiâ—n Churche in the Premises and the lâ—ke are to be Received by all the Churches and the Members of them and to be obeyed as his Laws and Commandments who is our â—ne Law-giver In observing whereof and not otherwise the Purity and Peace of Christian Churches will â—e preserved by the blessing of Câ—rist Iam 4.12 Mat 28.20 1 Câ—â— 14.37 1 Tim. 6 13. Gal 6 16. These and the like being general Principles of Truth the particular Determinations of the Synod in the Two Questionâ— are to be Examined by them and so far and no further to be Approved and Receâ—ved as a consent and harmony of them with these may be cleared to the consciences of men rightly informed which may be manifested by a right application and compariâ—g them together 2. The Application of the former Theses or Posiâ—ions to the Questiâ—ns and Answerâ— as they are stated and expressâ—d by the Reverend Elders in their Printed Book followeth The first Quâ—stion propounded to them by the Honoured General Court was Quest 1. Who are the Subjects of Baptism Answ The Answer may be given in the following Propositions Which are seven in number Propos 1 They that according to Scripture are Members of the visib e Church are the Subjects of Baptism Propos 2. The Members of the visible Church according to Scripture are Confederate visible Believers in particulâ—r Churches and their infant-seed i. e. children in mâ—nority whose nexâ— Parents one or both are in Covenant Reply I cannot approve the two first Propositions without some change of the terms In the first thus they that accordâ—ng to Christ's Oâ—dâ—nance are regular and actual Membâ—â— c. The second thus The actual and regular Members of thâ— visible Câ—urch accoâ—ding to Christs Ordinance arâ— c. The necâ—ssity of this alteration will appear if either the p emised Positions be duely co sidered wherewith these Proposit onâ— wâ—ll not otherwâ—se agree or if the Proofs alledged by them from Scripture for coâ—firmation of these two Propositions be duely exâ—mined oâ— if what is hereafter to be Replied unto the following Propâ—sitions shall be duely weighed Propos 3. Thâ— infant-seed f confederate visible believers are Members of the same Church with their Parentâ— and when grown up are person lly under the Watcâ— Discipline and Government of the Churâ—h This Proposition câ—nsisteth of two parts both which they endeavour to prove distinctly 1 Thâ—t â—hey are Members of the same Church wiâ—h heir Parent This may pass in a rig t sense being understood of Mediâ—te Member in and by thâ—ir Parents covenantiâ—g for them in their infancy or minority I shall no oppose it 2 That when hâ—y are g own uâ— hey are pe sâ—n lly under the Wâ—â—ch D scipline aâ—d Government of the Churâ—â— This expressiâ—n câ—llâ— for serious consideration and the Proofs of it â—eâ—uiâ—e due exâ—â—inaâ—ion 1. F r the Expâ—â—ssion the meaning of â—t â—â—â—ms to be this That when the childâ—en that were baptized in their minority are grown up to years of discretion or become men they are Members or as they speak afterwâ—rd 〈◊〉 Membeâ— and by that membership are under the Watch Discipline and Government of the Church But what
suitably tâ— hâ—ir membersh p the first in and under their Parents the sâ—cond in and by th mselves being in full communâ—on with the Church Yet I do not finde any where in Sâ—riptâ—re that such adult pâ—rso s as they call meer Members are styled Disciple or accounted Membâ—â—s The adult persons in Mâ—â— 8 20. must observe and do all Chrâ—st commandmentâ— thâ—râ—fore the Disciples there intended with reference to adult persons are members in full communâ—on Arg 4. They are in Church-covenant thâ—râ—fore subject to Church-power Gen. 17.7 with 18.19 Reply They are not in covenant â—e fuâ—â— beâ—ng adâ—lt and not admitted into Câ—urch-communion in â—ll the Oâ—d n nces therefore are not subject to Church power That â—ext in â—en 17.7 hath respâ—ct especially to Isaac vâ—r â—9 for in Is â—c was Abrâ—hams seed to be called Geâ— 2â— 12 So the châ—ldren of the flâ—sh are not the children of God but th children of the promâ—sâ— are accounted for the seed Rom. 9.8 and The Gentiles are adopted through faith in Christ Gal. 3.26 for it is in Christ either apprehended by pe sonal fâ—ith as in adult p rsons or coâ—prehending châ—ldren in tâ—eir Parents Covenant that the Covenant is everlastiâ—g and so to be perpetuâ—lly continued in the substance of it though by mutable siâ—ns Jâ—â— us The Covenant of Grace is eternal though it was to be vâ—sibly sealed by circumcâ—siâ—n tâ—ll the coming of Câ—râ—st and after the comiâ—g of Christ by Baptism perptâ—ally unto tâ—e end of the World There is no difference between us concerning the infant-seed but onely concerning adult peâ—sons who arâ— by age in a capacity of covenant ng for themsâ—lves and theirs Let these approve thâ—n faith in Christ to the charitable discretion of the Church and so be râ—ceived into Covenant and Church-communion personally and then and not othâ—rwise they are râ—gularly subject to Châ—rch-power Their second proof from Gen 18.19 hath been spoken to before when I examined their fiâ—st Aâ—gument for this third Propositiâ—â— Aâ—g 5. They aâ—e Subjects of the Kingdome â—f Christ and thâ—â—eforâ— under the Laws and Government of his â—ingdome Ezek. 3 25 26 Reply This Aâ—gâ—ment may justly be retorted against themselves and â—he Pro f of it For th Subjects of Christs Kingdome there meant are voluntary Subjâ—cts according to that Prophesie in â—sal 110 3. and such Subjects have full communion in all pâ—iviledgâ—s of Christs Kingdome and so under the Government of â—t But they deny that the meer Mem erâ— of whom they speâ—k have communion in all the priviledges of Christs Kingdome Therefore they are not under the Laws and Government of it and by Consâ—qâ—ence they are not Subjects of it Arg. 7. Baptism leaves the bâ—ptized of which number these châ—ldren are iâ— a state of subjection to the authoritaâ—ive teaching of Christs Minâ—â—â—ers and to the observation of all his commandments Mat. 28.19 20 and therefore in a state of subjection unto D cipâ—ine Reâ—l This is not another Argumenâ— but tâ—e sâ—me witâ— the third Argument thou h clothed with other words Thâ—â— fâ—re the same Answer may serve for this also Arg. 7. Elders are châ—rged o take hâ—ed â—nto â—nd to feed i. e. bâ—â—h to Teach and Rule compâ—râ— Ezek 34.34 all the Flock r Church over which the Holy Ghâ—st â—a h mâ—dâ— them Oâ—e s ers Acts 20.28 Thâ—t childâ—en are a part of the â—lâ—â—k was pâ—oved bef re anâ— sâ— Pâ—ul â—ccoâ—nts then writing to the same Flâ—ck or Church of Ephesus Ep. 6.1 Repâ—â— Be it so that children are part of the Flock which is all that I finde bâ—fâ—re proved and thaâ— Elders are chaâ—â—ed to tâ—ke heed and to feed â— e. bâ—th Tâ—ach and Râ—lâ— all thâ— Flâ—ck suitably to their different capacities yet all this concernâ—th no such gâ—own persons to whom they deny full Câ—urcâ— commâ—nion For they that are of competent age and understanding must be orderly joyned to tâ—e Church by holding forth their calling and faith in Christ to the satisfaction of the Chuâ—ch accâ—rdâ—ng to tâ—e Rule and so to be received into fâ—llowshâ—p of the Covenant and Communion by their peâ—sonal right without whâ—ch they are not to be accounted â—f the Flock or Church Nor did Pâ—â—â— so accâ—unt such But tâ—ose children noted in Epâ— 6 1 were eitâ—er in their minority and so he puts in their duty in that Epistle as part of their Catechetical iâ—struction or if they were adult they were personally joâ—ned to the â—hurch in communion and so were under the teaching and dâ—scipline of the Câ—uâ—ch Arg. 8 â—t eâ—wise Iâ—â—eligion and Apostacy would inevitably break into Churches and no wâ—y lâ—fâ— by Chrâ—sâ— to prevent or heal the sâ—me which wâ—uâ—d also bring maâ—y Câ—â—rch-members under â—hat dreadfulâ— jâ—dgement of being let alone in their wickedness Hos 4 16 17. R â—ly 1. There is no cause of fear that Irreligion and Apostacy will break into Churches if tâ—e Poâ—ter look well unto the D ors of the Lords Housâ— that no adult persons be râ—ceâ—ved into peâ—sâ—nal Membership but such as regâ—larly approve their personal fi nes for all Church-communion Oâ— if such evâ—ls break into the Church thâ—ough the hypocrisiâ— of such aâ— creep in uâ— awares Jâ—de ve 4. yet then Christ â—ath lâ—ft a clear and plain way to prevent and heal the same by suâ—jecting such uâ—dâ—r â—he Wâ—tch and D scipl ne and Gâ—vernment of the Chuâ—câ— But the admitting of such adult persons as are not qualâ—fied for Church communion in all O dinances will be found in the â—ssâ—e the cause of the breaking in of Irreligion and Apostacy into Churches by the fault of men who gaâ—heâ— wi hout Chrâ—st and â—â—â—ive suâ—h as he rej ctâ—tâ— Nor w ll the Churcâ—es censuring of such prevent or heal those evâ—ls sâ—eing â—e blâ—ssâ—th onely his own Instâ—tutions not mens Devices Humane Inventions usually cause the Evils wh ch they pretend to cure as we see in the Lov-feasts which brake love among the Coâ—inâ—hians 1 Cor. 11 18-22 2 Though no Chuâ—ch-way is left by Chrâ—st for preventing or healing such evils in men that should not be of the Chuâ—ch yet if they were kept out of the Church till their fitness of communion should appear as these evils and the like would not inevitably break into Churches so neither need any Church-members be let alone in their wickedness sâ—eing Christ hath delegated the Keys of the Kingdome of Heaven to binde and â—â—sâ— and Diâ—ections how tâ— manage them toward delinquent Members that are orderly admitted into Church-communion Mat. 16.17 18 19. Nor need they who are not thus joyned to the Church be let alonâ— if the Authority in Familâ—es and in the Common-wealth be wisely aâ—d faithfâ—lly managed by the Rulers of both to restrain tâ—ose under their power f om evil companies and courses and to constrain them to a constant reverent attendance to all Family duties of Relig on and to the Word publickly Preachâ—d in Church-Assemblâ—es and to the Sanct fâ—i g of the Christian Sabbâ—th
manner usual with the Prophets wherein the Gospel-Churches and their Officers are forewarned by the example of the Jews under the Old Testament with whom God was highly offended for the like abomination not to admit such as are uncircumcised in heart into Church-fellowship to defile the Lords Sanctuary which is not now as then it was a material House but a Society of Saints called An holy Generation a Royal Priesthood an holy Nation a peculiar People that they might shew forth the virtues of him who hath called them out of darkne s into his marvellous light 1 Pet. 2.9 Such men therefore as cannot approve themselves to the Churches charitable judgement to answer this description in some measure should not be received into Church-fellowshâ—p Whereas they adde that M re was required to adult persons eating the Passover then meer Membership therefore so there is now to the Lords Supper Reply It is true that more then that Membership which they had in their infâ—ncy or minority was required in adult persons to eat the Passâ—ver For 1. When they became adult they were to covenant solemnly with the Lord and his People in their own persons Deu. 26.17 c. whereunto heart fitness was necessary that their persons and services might be accepted of God in that Church-communion Isa 56 4 5. with Deut. 3.6 2. This heart-fitness was also to be exercised when they wâ—re to eat the Passover suitably to the nature end and use of thâ—t Ordinance 2 Chron. 30 6-9 18 19 c. Thus they were to keep the Passover once every year all the dayes of their life till Ch i st our Pâ—ssover was come Since which time it is spâ—ritually to be kept by Believers under the Gospel particularly in our communicating at the Loâ—ds Table in remembrâ—nce of his Deatâ— and of our Redemption thereby untill he come 1 or 5.7.8 〈◊〉 11.25 26. but all they that did eat the Passâ—ver were Members in full communion The Membership of adult persâ—ns then was not a meer Membeâ—ship but a Membership in full Church-communion So it ought to be now They say Though all Members of the Church are the Subjects of Baptism they and their children yet all Members may not partake of the Lords Supper as is further manifest from the different natuâ—e â—f Baptism and the Lords Supper c. Reply 1. Church-membership infers such Church-communion as is suitable to that Membership The Membership of the ch ldâ—en of Confâ—derates in minority infers Church-communion so far as they are capable of it in and by their Parents covenanting for them being not capable of covenanting for themsâ—lves Hence they have communion with the Chuâ—ch by beiâ—g bapâ—â—zed 1 Câ—â— 12.13 So the Church-membership of adult persâ—ns infers Church-communion in all Ordinances particularly in the Lo ds Supper 1 Cor 12.13 and in Voting and Censures 1 Cor. 5.12 Therefore no adult person may be recâ—ived into mee Memberâ—â— regâ—larly untill he be qualified fitly for other Oâ—dinances and for Voting and judging in Church-affairs 1 Co. 5.12 So â—uch for the fourth Proposition Propos 5. Their fifth â—ropositâ—on is Church-members who were admi ted in minoâ—it understanding the D ctrine of Faith and publickly professing their assent thereunto not scandalous in lifâ— and solemnâ—y owning the C venant before the Church wh â—â—n they give up themselves and their children to the Lord and subject themselves to the Government of Cor st in the Church their children are to be baptized Reply This Proposition agreeth not with our tenth Position where more is declared from Scripture to be required unto Church-membership in reference both to infants and adult persons then is here expressed Yet say they This is evident from the Arguments fâ—llowing But to him who shâ—ll duely examine their Arguments by the Light of the Word and Spirit of God in the New Testament the Proposition will appear to be not evidenced by them as we shall evince by the help of Christ in examining the particulars Arg. 1. These children are partakers of the which is the main ground of baptizing any children whaâ—soever and neither the Parents nor the children do put in any barre to hinder it This they endeavour to prove in the two parts of it severally 1. That they partake of that which is the main ground of baptizing any they say is clear Because interest in the Covenant is the main ground of title to Bâ—ptism and this infants have Reply The Parents must be fitly qualified before they may be admitted to Covenant with the Lord and his Church for themselves and their children Else the Covenant will be profaned and such covenanting cannot regularly give them and their children an interest in the Covenant and title to Baptism The Parents or adult persons regularly admitted to Covenant must be B lievers in Christ effectually called in the charitable judgement of the Church judging according to Rule for to such only and their seed is the Promise or Covenant Act 2.39 If the Primitive Churches had not exactly looked for this qualification in the men whom they admitted unto Church-membership the Apostles neither could nor would have styled those to wâ—om they wrote their Epâ—stles Beloved of Gâ—d called Saints Rom. 1.7 Sanctified in Christ Jesus 1 Cor. 1.2 Faithful in Christ Jâ— us Eph 1.1 Saints in Christ Jesus Phil. 1.1 The Church which is in God t e Father and in the Lord Jeâ—us Ch i st 1 Thess 1.1 which they d d not by the judgement of Infallibility f om Divine Revelation but from the judgement of Charity from what they heard of them and saw in them Rom. 1.8 1 Câ—r 1.4 Eph 1.15 6. Coâ— 1.3 4 5. 〈◊〉 2.5 Phil. 1.3 5 6 7. 1 Thess 1.3 4 5 9. Therefore whereas they say That a Member or one in Covenant as such is the subject of Baptism is further cleared in Prâ—pâ—s 1. R ply The light which that Proposition holdeth forth for clearing this is in one clause which is here omitted viz. According to Sc ipture They that according to Scriptu e are Memcers of the visiâ—lâ— C urch are the subjects of B ptism c. Now according to Scripture the Covenant was differently administred in different times of the Church Under Abâ—ahâ—m it was administred by Circumcision to all that weâ—e of his House and to their seed abiding in his Family For the Church was then onely in Abrahams Family and after him in the Families of Isaac and Jacob until M se yet even then the Circumcision of all Parents did not interest their seed in the Covenant and first Seal of it as may be seen in the Posterity of Esau and of Abraham himself by Keturah 2. Under Moseâ— it was administred to the twelve Tribes suitably unto that Ceremonial and Typical state of the Church which was then National Deut. 4.7 8. and the Proselytes who were then addâ—d to them were to be ordered by the same Laws with the People of Israel for accessorium sequitur naturam
Supper and to the choice of Officers and to the Censures of the Church either actively or passively for all these are Actions and Ordinances of one general nature and it is meerly his want of Church-order that debars him from them 2. The Church may not receive into any priviledge of Church-communion such as Baptism is whatever cause they seem to have in the judgement of charity to think them fit for Church-membership and such as had they been called would have so acted until they be actually in publick Church-order no more then the children of every good Subject of the King may be admitted into the special Prerogatives of a Corporation whereof themselves or their next Parents are not regularly free All things must be done in order 1 Coâ— 14.40 whereunto what is more contrary then that he who is not regularly and personally of a publick Society should have Fellowship in a publick Priviledge proper to that Society Yet they say this which the Proposition holds forth is manifest 1. Because the main foundation of the right of the childe to priviledge remains viz. Gods Institution and the force of his Covenant carrying it to the generations of such as are keepers of the Covenant i. e. not visible breakers of it c. Reply The Parents of the children in question are visibly breakers of the Covenant which was sealed to them by Baptism in their Infancy and obliged them to service and subjection to Christ in his visible Church having confederated personally and regularly for themselves and theirs as their Parents did before them If they do not this they are out of that order by their own fault wherein they might have given their children right to Baptism according to Christs Institution That right which Parents have nor for themselves unto Baptism if they were unbaptized they cannot â—e to their children They who are not Members in their own personal and immediate right cannot give a right of membership to their children And though their Membership in Infancy was distinct from their Parents yet being onely mediate by their Parents covenanting for them it ceaseth when they become adult by their own fault in that they were not orderly joyned to the Church immediately by their personal covenanting for themselves and theirs regularly 2. Because Parents not doing what is required in the fifth Proposition is through want of opportunity which is not to be imputed as their guilt so as to be a barre of the Childes priviledge Reply 1. It hath been already proved in our examining the fifth Proposition that more is required to fit one that is adult for Church-membership then is there expressed viz. Faith in Christ made visible to the Church without which they are not regularly Church-members Now Baptism administred by ordinary Church-Officers to such as are out of Church-order is profaned as Circumcision was by the Shechemites and would have been by the Ishmaelites and Edomites and the posterity of Abraham by Keturah if it had been administred to their children when their Parents were not joyned to the Church of God or abode not in it in the Families of Abraham Isaac and Jacob. For 1. One end of Baptism now as it was of Circumcision then is to seal Church-communion 1 Cor. 12.13 it is a publick Testimony of the Admission of the party baptized into the Family of God The Father Son and Holy Spirit into whose Name he is baptized Mat. 28.20 either immediately if he be adult by his personal Covenanting for himself and his seed or mediately if in his minority by his next immediate Parents Covenanting for him This the Parent in question hath not done Hence the want hereof is a bar to his childes Baptism 2. The regular and lawful use of Bâ—ptism now as of Circumcision of old presupposeth both Gods Promise and his Faith who is to use it either upon himself or upon his Infant Therefore he that presumeth to use it being not so qualified visibly viz. not having before the Promise of Christ and Faith for Justification with Abraham doth he not treacherously usurp the Great-Seal of the King of Heaven and Earth If not surely it had need to be soundly cleared 3. God reckoneth that as done in his service to which there was a manifest desire and endeavour albeit the acting of it be hindred c Reply We must distinguish between private and publick Service in a publick state and order 1. In private Service God accepts the will for the deed when the actâ—ng of it is hindred either by God himself as Abrahams sacrificing his Son and Davids building the Temple or by the parties inability to do so much as he would as in that case 2 Cor. 8.12 and the like 2. But in publick Service in a publick state and order he doth not accept of that as done which is not done so far as to bring them into that state and order whatsoever their desires and endeavours have been for this were to overthrow and subvert that Order which God hath by his Institution established and to bring in Confusion Will God accept a man in doing acts of Office power proper to a Minister of a Church because he desired and endeavoured to be a Minister when he is not actually and regularly in Office Or may a Church receive unto Fellowship of the outward Seals of the Covenant such as are not actually and regularly joyned to the Church because they desired and endeavoured to be of the Church albeit their joyning with the Church was hindred To be baptized in voto will nothing advantage any to Church-fellowship though a Martyr in voto is accepted of God as a Martyr because though God searcheth and knoweth the heart yet the Church doth not De occultis non judicat Ecclesia secret things belong to God but revealed things to men and things are not manifested to the Church otherwise then by congruous actings nor in this case can they or theirs have a right to Church-priviledges otherwise then by actual joyning with the Church 4. The terms of the Proposition import that in charity that is here done interpretatively which is mentioned to be done in the fifâ—h Proposition expresly Reply 1. It 's an unwarrantable charity that makes such an interpretation for it is without warrant of any Rule in Scripture or in good Reason 2. If that which is mentioned to be done in the fifth Proposition expresly is here done interpretatively both being put together will not avail to put the Parent regularly into Church-fellowship in any sense and to give his Infant a right to Baptism thereby For by Christs Ordinance onely adult persons who have true Faith in Him and Holiness are adult Members of the invisible Church and the same persons making holy Profession thereof outwardly in the order of him appointed may be Members of the visible Church and they onely can give their Infant-seed a right unto Baptism For seeing without faith it is impossible to please God in matters of
his publick Worship and Service whereof Baptism is one and seeing God hath appointed us to Worship him both in it and in all other publick Duties and Services so as we may please him therein It followeth necessarily that he requireth true visible Faith in all whom he priviledgeth to baptize their Infants which yet is not expresly required in the fifth Proposition nor interpretatively in this Propos 7. The Members of Orthodox Churches being sound in the Faith and not scandalous in life and presenting due testimony thereof these occasionally coming from one Church to another may have their children baptized in the Church whither they come by virtue of Communion of Churches But if they remove their habitation they ought orderly to Covenant and to submit themselves to the Government of Christ in the Church where they settle their abode and so their children to be baptized It being the Churches duty to receive such into communion so far as they are regularly fit for the same Reply The regular Communion of approved Churches I look at as the Ordinance of Christ according to the 11th and 12th Posiâ—ions premised but this Proposition is so ambiguously expressed that it leaves me in the dark till some Questions be answered that the extent and compass of the sense and meaning of it may be better cleared They distribute it into two parts which they endeavour to prove severally but neither of them are sufficiently explained In the first part I Enquire What Churches they account Orthodox whether such onely as have the Truth of Doctrine as it is opposed to Heterodoxies and Errours about the Doctrine of Faith viz. Churches that are Heretical or such also which are right in Judgement and Practice in matters of Church-Order For both these the Church at Câ—losse was praised by Paul in Col 2.5 6. 2. What course the Church where the Members of such Churches desire to have their children baptized do take to know that such Members are sâ—und in the Fâ—ith For a Member of an Orthodox Church may hold and maintain dangerous Errours contrary to the Faith 1 Cor. 15.12 3. Whom they account to be not scandalous in life whether onely such as fall not under the censure of Civil Courts or also such as are justly offensive to Gods People by their sinful and disorderly walking For they say in their proof of the second part of this Proposition that to administer Baptism to such as walk in disorder would be to administer Christs Ordinance to such as are in a way of sin and disorder which ought not to be done 2 Thess 3.6 1 Chron 15.13 and would be contrary to that Rule 1 Cor. 14.40 4. What they account due Testimony whether that which is given of them by the Church from whence they come or onely that which they may have from some in the place where they live and have been but a little while whether they be Members of the Church or not 5. What they mean by their occasionally coming from one Church to another whether they take a due course to know that their occasion of coming be approved by the Church whence they come or not 6. When they say They may have their children baptized in the Church whither they come by virtue of the Communion of Churches Quaere 1. Whether they have Letters of Recommendation from the Church whence they come whereby that Church desireth this fruit of Communion with the Church where they would have their children baptized or not That being the orderly way of exercising Communion among Churches Rom. 16.1 2. 2 Cor. 3.1 3 Joh. ver 9 12. and Whether the Infant must be baptized as a Member in and by his Parents covevenanting for him of that Church whence his Parents come or as a Member of the Church where he is baptized and where the Parent is not a Member but onely hath this benefit of the Communion of Churches that himself is admitted to the Lords Supper pro tempore and his children to Baptism in a transient way When these and the like Questions are Answered I shall better know what to say to the first part of the Proposition then now I do In the mean time to the first Proof thereof I have already spoken in my Replies to Propos 1. 2. 5. 8. 2. To clear their meaning in the second part of this Proposition Quaere 1. Whether such Removers have an orderly dismission from the Church whence they come or not 2. Whether the Church where they settle their abode do subject themselves to the Government of Christ or not 3. Whether all refusing to Covenant with any Church whatsoever where they are necessita ed to settle their abode is to be judged to be disorderly walking and to savour of Profaneness and Separation 4. Whether if the Church in that place refuse to receive them into communion so far as they are regularly fit for the same or if they do not joyn in communion with that Church in the place where they dwelt it bâ—ing not to be approved Doth this their not being joyned dâ—bar their children from being baptized in another Church that is approved These and the like Questions being clearly Answered I shall understand the true and full sense of this Proposition and what to say to it So much may suffice for the present for Reply to their Answer to the first Question Quest II. Whether according to the Word of God there ought to be a Consociation of Churches and what should be the manner of it Answ The Answer may be given in the Propositions following Reply The Propositions following are eight As for the first four The first Concerning the full Power and Authority Ecclesiastical within it self of each particular Congregation of visible Saints in Gospel-Order furnished at least with a Teaching Elder and walking together in Truth and Peace And the second concerning The Sisterly Râ—lation of the Churches of Christ each to other And the third concerning The Vnion and Communion of such Churches And the fourth concerning The Acts of Communion I fully close with as well agreeing with the 11th and 12th Positions premised Excepting onely the sixth Act of Communion and that but in one part of it For To admonish one another when there is need and cause for it I confess is an Act of this Communion and which may be proved from Gal. 2.11 24. by proportion But for that other part of it To withdraw from a Church or peccant party therein after due means with patience used obstinately persisting in Errours or Scandals this must be taken with a grain of Salt They referre us to the Platform of Discipline Chap. 15. Sect. 2. Partic. 3. where they fetch a proof for this withdrawing from Mat. 18.15 16 17. by proportion But there seems to be a threefold dispr portiâ—â— between that and this For 1. There the Withdrawing is a consequent and ff ct of tâ—e Câ—urches authoritative Censure of aâ— obstinate offender after the first
and second and third Admonition the offender being a Member and so under the Power and Authority of the Church and to be so censured by the Church to whom Christ hath given â—he Keyes of the Kingdome of Heaven and hath ordained that such an one shall be Excommunicated for his obstâ—nacy in offâ—nces whâ—ch were materially of a lesser kinde but by obstâ—nacy of the delinquent after secret priva e and publick Admonition against the Ordinance of Christ for his reclaiming becomes formally an heinous Scandal But the Wi hdrawing of other Churches from a Church which they account peccant is an act of different nature and kinde For it is not an act of publick Auâ—hority of such Churches over that Church by virtue of the Keyes of the Kingdome of Heaven given to any Synod or Council of Neighbour-Churches as they themselves confess in their first Proposition for Answer to this second Question 2. The steps whereby they proceed to this Withdrawing are 1. That one Church Admonish another 2. If the Church under offence doth not hearken to that Admonition the offended Church is to acquaint other Neighbour-Churches with that offence and with their neglâ—ct of that Admonition whereunto those other Churches are to joyn in seconding the Admonition formerly given and if stâ—ll the offending Church continue in obstinacy and impenitency they may forbear communion with them Reply This is not by proportion according to Matth. 18. For there Christ doth not allow them who have proceeded in Admonishing but to the second step to forbear communion with the delinquent whereas these Neighbour-Churches are but in the second step Yet they say they may forbear communion with them Then they ascend to the third step To proceed to make use of a Synod or Council of Neighbour-Churches walking orderly if a greater cannot conveniently be had for their conviction If they hear not the Synod the Synod having declared them to be Obstinate particular Churches approving and accepting the judgement of the Synod are to declare the sentence of Non-communion respectively concerning them and thereupon out of a Religious care to keep their own communion pure they may justly withdraw themselves from participation with them at the Lords Table and from such other acts of holy communion as the Communion of Churches doth otherwise allow and require Thus they speak in that Platform But is this in proportion according to Mat. 18. that the Neighbour-Churches may first withdraw and then a Synod or Council of Neighbour-Churches must be made use of for their conviction and if the Synod declare them to be Obstinate particular Churches are to declare the sentence of Non-communion and then to withdraw themselves from all acts of holy communion Till they can produce a clear Rule for warrant of such a proceeding I cannot look at this otherwise then as a meer humane Invention 3. Though Churches may withdraw from a Church that is obstinate and impenitent in some cases without any such solemn sentence of Non-communion declared by a Synod yet not for such causes as a delinquent Brother may be Excommunicated by a Church according to Mat. 18. For there though the Offence was in some lesser matter and private between two at first yet by obstinacy against convincing light held forth in those three steps of proceeding it becomes a publick and heinous Scandal and so the Delinquent must be at last Excommunicated by the command of Christ and the Sentence of the Church in obedience to Christ who hath for such ends given the Keyes of the Kingdome of Heaven unto them But Neighbour-Churches may not withdraw from a true Church for every Errour and Scandal though persisted in and in their opinion obstinately For 1. It may be the Errour of Neighbour-Churches to think that to be light from Scripture which they hold forth for their conviction when it is not from Scripture rightly understood and rightly applied If the Synod by whom this Book is published should conclude any Church to walk in Errour and Scandal and Obstinately which shall not be convinced from what light they have here held forth nor practise accordingly till what is Replied ad oppositum be soundly Refuted and their Allegations and Applications of Scripture more convincingly and irrefragably cleared and Withdraw communion from them after the first second and third Admonition and If any Neighbour-Churches for this or the like cause should Withdraw from communion with them after the Admonition of one Church and after that of other Neighbour-Churches They should greatly sin in so doing and act contrary to their own Doctrine in their second Proof of their 7th Proposition for Answer to this second Question pag. 28. where they say To refuse communion with a true Church in lawful and pious actions is unlawful and justly accounted Schismatical For if the Church be true Christ holdeth some communion with it therefore so must we Now the Churches in New-England were approved by their Neighbour-Churches to be true Churches by their giving unto them the right hand of fellowship and an Errour in lesser matters though persisted in against their Admonitions which may be from want of convincing light doth not make any of them cease to be a true Church But to Withdraw themselves from all holy communion with such a Church for such a cause is Total separation from a true Church which themselves say is unlawful Ibid. 2. The cases wherein communion may be regularly Withdrawn from a Church or Person are onely such as Subvert the Fundamentals of Religion and are obstinately persisted in against due means regularly used with patience for their conviction being contrary to the Faith once given to the Saints from whence they may be justly denominated Heretical Tit. 3.10 11. 2 Joh. ver 10 11. Or to the communion of Saints from whence they may be justly styled Schismatical Rom. 16.17 18. Or to both being fallen from the Truth once received from whence they be justly called Apostatical 2 Tim 4.10 Or if there be any other case of like heinousness But in cases of lesser importance Churches and Christians are to be exhorted to walk worthy of their calling with all lowliness and meekness with long-suffering forbearing one another in love Endevouring to keep the unity of the Spirit in the bond of peace c Eph. 4.1 2 3 c. concluding with blessed Paul that the main things of Religion being provided for and secured for lesser matters if in any thing ye be otherwise minded God shall reveal even this unto you Phil. 3.15 For in such matters godly men do frequently differ and are not easily convinced some from the strength others f om the weakness of their Intellectuals and the bâ—st â—now â—ut in part I have been the larger in clearing this Point for necessary causes Having thus spâ—ken to tâ—e four first Propositions I proceed to tâ—e fifâ—h and sixâ—h Propositions Propos 5. Câ—nsociâ—tion of Churches is their mutual and solemn Agreement to exercise communion in such acts as
become a Classical or Presbyterian Church and the Members by consenting thereunto become Members of a Classical Church and under the power of it so as to be Excommunicated by it And is not this Consociation to be looked at as a Snare to the Churches which 1. Transforms them from Congregational Churches into a Classical Church And 2. Subjects them under the Ecclesiastical Jurisdiction of that Classical Church And 3. Without any warrant of Christs Institution Let us see if there be more in their second Proof 2. Paul an Apostle sought with much labour the conference concurrence and right hand of fellowship of other Apostles and ordinary Elders and Churches have not less need each of other to prevent their running in vain Gal. 2.2 6 9. Reply 1. This necessity was proper to Paul's case who did not converse with Christ on earth as the other Apostles did but was as one born out of due time 1 Cor. 15.8 and so was more liable to be objected and excepted against then the other Apostles and therefore had more need to be countenanced among men by them then they by him Whence he wisely sought approbation from them But this is not the case of the Churches in New-England each of them having been approved by the right hand of fellowship given to them by other Churches at their first gathering and at the Ordination of their Teaching and Ruling-Elders 2. Paul did thus not by reason of such a consociation of Churches as is here described but for other Reasons 3. The running in vain of any Elders and Churches hath been hitherto prevented by the communion of Churches regularly exercised and still may be 3. Those general Rules touching the need and use of counsel and help in weighty cases concern all Societies and Polities Ecclesiastical as well as Civil Prov. 11.14 15.22 c. R ply It is true and it is their duty to make use of them in obedience and with thankfulness to God as need requires when they want light or consent within themselves by virtue of the communion of Churches without such a Consociation as they describe 4. The pattern in Acts 15. holds forth a warrant for Councils which may be greater or lesser as the matter shall require Reply But 1. Not with special respect to the vicinity of Churches for Paul and Barnabas and the Messengers fâ—om the Church of Antioch passed through other Churches nearer to go to Jerusalem for counsel 2. Nor by virtue of such a Consociation of the Church at Antioch with that at Jerusalem but of the communion of Churches 5. Concurrence and communion of Churches in Gospel-times is not obscurely held forth in Isa 19 23 24 25. Zeph. 3.9 1 Cor. 11.16 14.32 36. R ply Some of those Texts note onely a communion of Saints in one and the same Church 2. None of them hold forth a Consociation of Churches as they describe 6. There hath constantly been in these Churches a profession of Communion in giving the right hand of fellowship at the gathering of Churches and Ordination of Elders which importeth a Consociation and obligeth to the practice thereof Reply Together with the profession of communion hath been the practice of it in these Churches But that this communion importeth such a Consociation as they describe and obligation to the practice thereof was not expressed nor understood Worthy Mr. Cotton whose Name ought to be honourable among the Saints both in Old England and New in that Book which he entituled The Way of the Churches in New-England the sixth chapter speaketh of the Communion of Churches and sheweth seven wayes whereby it ought to be and is in these Churches exercised They do as I apprehend reach all the Duties to be performed by virtue of Church-communion mutually by each other But of this Consociation as it is here described he speaketh not a word nor I believe did apprehend any Necessity of it or Rule in Scripture for it Therefore when they say Without this we shall want an expedient and sufficient cure for emergent Church-difficulties and differences the constant experience of these Churches from their beginning to this day evinceth the contrary And though our Way is charged with the want hereof yet it is unjustly and by such as would bring us into their Way of Classical Churches which is not proved to be the Ordinance of Christ as this of the Communion of Churches is and hath been found effectual by the blessing of Christ and so will be still And though this part of the Doctrine of the Church as they call it concerning such a consociation it being not proved to be the Doctrine of Christ was never practised in these Churches For without it the Churches either have been or might have been and may be hereafter kept in purity and peace with Brotherly love among themselves mutually by the regular improving the communion of Churches which is manifested to be the Ordinance of Christ who hath given us perfect Rules in the New Testament for the ordering of the communion of Christian Churches which are sufficient for attainment of the ends for which Christ hath appointed it according to the second third fourth eleventh and twelfth Positions premised With which if this way of Consociation of Churches shall be clearly proved to agree which I do not finde to be yet done I shall readily and heartily close with it and submit unto it For it is onely the Truth that I search for and desire to bear witness unto that when my time shall come to lay down this earthly tabernacle which I expect daily I may give up my account with joy 2. And if any Church be refractory we have the help of the Civil Power which is ordained of God for the just punishment of those that do evil whether in Church or Common-wealth Rom. 13. Every Oâ—dinance of God hath Gods blessing annexed which we cannot expect in this way till it be proved to be Gods Ordinance which yet is not done Propos 7. The manner of the Churches agreement herein may be by the Churches open consenting unto the things here declared in Answer to this second Question as also to what is said thereabout in Chap. 15 16. of the Platform of Discipline with reference to what is before expressed in Proposition 5th Reply If the Churches do express their Agreement herein openly they do voluntarily engage themselves and covenant to practise according to the things declared not onely in the point of Church-communion but also of such consociation as is here expressed which they have need to see to be warranted by the Word if they will act accordingly in faith knowing that whatsoever is not of faith is sin Rom. 14.23 What is said in the Platform chap. 15 hath been in part examined before in chap. 16.5 They say The Synods Directions and Determinations so farre as consonant to the Word of God are to be received with reverence and submission not onely for their agreement therewith