we find in the Scripture that they came together into one place or met as a congregational particular Church for the observation and enjoyment of the Ordinances Acts 2 1 44 46. 4 31 11.26 20 7. 1 Cor 5 4. 11.18.20 33 14 23. _____ 2. The Apostle in his Epistles writing to Saints or Beleevers writes to them as in particular Churches 1 Cor 1 2. Eph 1. 1. Phil â— 1. Col. 1.2 And when the story of the Acts speakes of Disciples other places shew that those are understood to be Members of particular Churches Acts 18.23 with Gal 1 2. Acts 21 16. with Chap 18 22 Acts 11.26 14 22 23,27,28 All which shewes that the Scripture acknowledgeth no settled orderly estate of visible beleevers in Covenant with God but onely in particular Churches 3. The members of the visible Church are Disciples as was above cleared now Disciples are under Discipline and liable to Church-censures for they are stated subjects of Christs Laws and Government Mar 28.19 20. but Church Government and censures are extant now in ordinary dispensation onely in a particular Church Mat 18.17 1. Cor 5.4 The Infant-seed of confederate visible beleevers are also members of the visible Church Partic 3 The truth of this is evident from the Scriptures and reasons following 1 The covenant of Abraham as to the substance thereof viz Argum 1 that whereby God declares himselfe to be the God of the faithfull their seed Gen 17.7 continues under the Gospel as appears 1 Because the Beleeving inchurched Gentiles under the new Testament do stand upon the same root of covenanting Abraham which the Jewes were broken off from Rom 11 16 17 18. 2 Because Abraham in regard of that Covenant was made a Father of many nations Gen 17.4 5. even of Gentiles as well as Jewes under New-Testament as well as Old Rom 4.16 17. Gal 3 29 i e in Abraham as a patterne and root God not onely shewed how he Justifies the beleever Gal 3 6 9. Rom 4. but also conveied that covenant to the faithfull and their seed in all nations Luk 19.9 If a Son of Abraham then Salvation i e the Covenant-dispensation of Salvation is come to his house 3. As that covenant was communicated to proselyte Gentiles under the Old Testament so its communication to the inchurched Gentiles under the new Testament is clearly heldforth in diverse places Gal 3.14 the blessing of Abraham comprizeth both the internal benefits of Justification by faith c which the Apostle is there treating of and the external dispensation of Grace in the visible church to the faithfull their seed Gen 28 4. but the whole Blessing of Abraham and so the whole covenant is come upon the Genitles through Jesus Christ Eph 2.12 19 They had been strangers but now were no more strangers from the covenants of promise i e from the covenant of grace which had been often renewed especially with Abraham and the house of Israel and had been in the externall dispensation of it their peculiar portion so that the Ephesians who were a farr off being now called and made nigh v. 13-17 they have the promise or the Covenant of promise to them and to their Children according to Acts 2 39. and so are partakers of that Covenant of Abraham that we are speaking of Eph 3,6 The inchurched Gentiles are put into the same inheritance for substance both as to invisible visible benefits according to their respective conditions are of the same body and partakers of the same promise with the Jewes the Children of Abraham of old The same may be gathered from Gen 9 27. Mat 8 11 21 43.4 Sundry Scriptures which extend to Gospel-times do confirme the same interest to the seed of the faithful which is held forth in the covenant of Abraham and consequently do confirme the continuance of that covenant as Exod 20 6. there in the sanction of a moral and perpetual Commandement and that respecting Ordinances the portion of the church God declareth himself to be a God of mercy to them that love him and to their seed after them in their generations consonant to Gen 17.7 compare herewith Psal 105.8 9 Deut. 7.9 Deut. 30.6 The grace signified by circumcision is there promised to Parents and children importing the covenant to both which circumcision sealed Gen 17. and that is a Gospel-promise as the Apostles citing part of that context as the voice of the Gospel shewes Rom 10 6-8 with Deut 30 11-14 and it reacheth to the Jewes in the latter dayes ver 1-5 Isay 65 23. In the most Glorious Gospel-state of the church ver 17-19 the blessing of the Lord is the promised portion of the off-spring or Children as well as of the faithfull parents so Isay 44.3 4. _____ Isai 59.20 21. Ezek 37 25 26. at the future calling of the Jewes which those texts have reference to Rom 11.26 Ezek 37 19-22 23 24. their Children shall be under the promise or Covenant of special Grace to be conveyed to them in the Ordinances Isai 59.21 and be subjects of David i e Christ their King Ezek 37.25 and have a portion in his Sanctuary vers 26. and this according to the tenor of the ancient covenant of Abraham whereby God will be their God viz. both of parents and Children and they shall be his People vers 26,27 Now although more abundant fruits of the Covenant may be seen in those times and the Jewes then may have more abundant Grace given to the body of them to continue in the Covenant yet the tenor and frame of the Covenant itselfe is one and the same both to Jewes and Gentiles under the New-Testament Gal 3.28 Coll 3.11 _____ Heb. 8.10 The house of Israel i e the Church of God both among Jewes and Gentiles under the new Testament have that Covenant made with them the summ whereof is I will be their God and they shall be my people which is a renewing of that Covenant of Abraham in Gen 17. as the same is very often over in those termes renewed in Scripture and is distinguished from the Law Gal 3 16 17. Heb 8.9 wherein is implied Gods being a God to the seed as well as parents and taking both to be his People though it be not expressed even as it is often plainly implied in that expression of the Covenant in other places of Scripture Deut. 29.13 Jer. 31.1 32.38 39 24 7. 30 22 20. Ezek 37.27 25. Also the writing of the Law in the heart in Heb 8 10. is that heart circumcision which Deut 30 6. extends both to parents and seed And the terme House of Israel doth according to Scripture-use fitly expresse and take in especially as to the externall administration of the Covenant both parents and Children among both which are found that elect and saved number that make up the invisible Israel compare Jer 13.11 9.26 Isai 5 7. Hos 1.6 Ezk 39.25 Neither may we
exclude the least in age from the good of that promise Heb 8 11 they being sometimes pointed to by that phrase from the least to the greatest Jer. 44.12 with verse 7. no more then the least in other respects compare Isa 54.13 In Acts 2.39 at the passing of those Jews into New Testament Church estate the Lord is so far from repealing the Covenant-interest that was granted unto children in the former Testament or from making the children there losers by their Parents faith that he doth expresly renew the old grant and tells them that the promise or covenant for the promise and the covenant are terms that do mutually infer each other compare Acts 3.25 Gal. 3.16 17 18 29. Rom. 4.16 Heb. 6 17 is to them and to their children and the same is asserted to be the appointed portion of the far off Gentiles when they should be called By all which it appeareth that the covenant of Abraham Gen. 17.7 whereby God is the God of the faithfull and their seed continues under the Gospel Now if the seed of the faithful be still in the covenant of Abraham then they are members of the visible Church 1. Because that covenant of Abraham Gen. 17.7 was properly church-church-covenant or the covenant which God makes with his visible church i. e. the covenant of grace considered in the external dispensation of it and in the promises and priviledges that belong to that dispensation For many were taken into that covenant that were never of the invisible church and by that covenant the family of Abraham as also by the renewing thereof the house of Israel afterward were established the visible church of God Gen. 17. and Deut. 29 12 13. and from that covenant men might be broken off Gen. 17 14. Rom. 11.17 19. and to that covenant Circumcision the badg of church-membership was annexed Therefore the covenantees therein were are church-members 2. Because in that covenant the seed are spoken of in terms describing or inferring church-membership as well as their parents for they have God for their God and are his people as well as the parents Gen. 17 7 8. with Deut 29 11 13. They have the covenant made with them Deut 29 14 15. and the covenant is said to be between God them between me thee and between thy seed after thee so the Hebrew runs Gen 17 7. They are also in that covenant appointed to be the subjects of the initiatory seal of the covenant the seal of membership Gen. 17 9 10 11. Therefore the seed are according to that covenant members of the visible church as well as their parents Such seed or children are federally holy 1 Cor. 7.14 Argum 2 The word holy as applied to any sort of persons is never in Scripture used in a lower sense than for federal or covenant-holiness the covenant-holiness of the visible Church but very often in that sense Ezra 9 2. Deut 7 6. 14 2 21 26 19 28 9 Exod 19 6 Dan 8 24 12 7 Rom 11 16 So that to say they are holy in this sense viz. by covenant-relation and separation to God in his Church is as much as to say they are in the covenant of the visible church or members of it From Mark 10 14 15 16 Mat 19 14 Argum 3 childrens membership in the visible Church is either the next and immediate sense of those words of Christ Of such is the kingdome of heaven and so the kingdome of heaver or of God is not rarely used in other Scriptures to express the visible church or church-estate Mat. 25 1 21 43 8.11 12 or it evidently follows from any other sense that can rationally be given of the words For those may not be denied a place and portion in the visible church whom Christ affirms to have a portion in the kingdome either of invisible grace or of eternal glory Nor do any in ordinary course pass into the Kingdome of Glory hereafter but through the Kingdome of Grace in the visible Church here Adde also that Christ there graciously invites and calls little children to him is greatly displeased with those that would hinder them asserts them notwithstanding their infancy to be exemplary in receiving the kingdome of God embraceth them in his arms and blesseth them all which shews Christ's dear affection to and owning of the children of the Church as a part of his kingdome whom we therefore may not disown lest we incurre his displeasure as the Disciples did Such seed or children are disciples according to Mat 28 19 Argum 4 as appears 1. Because subjects of Christ's Kingdome are equivalent with disciples there as the frame of that Text shews verse 18 19 20. but such children are subjects of Christ's Kingdome or of the kingdome of heaven Mat 19 14 In the discipling of all Nations intended in Mat. 28.19 the kingdome of God which had been the portion of the Jews was communicated to the Gentiles according to Mat. 21.43 But in the kingdome of God these children have an interest or portion Mark 10.14 2. The Apostles in accomplishing that commission Mat. 28.19 did disciple some children viz. the children of discipled parents Acts 2.39 15.10 They are there called and accounted disciples whom the false teachers would have brought under the yoke of circumcision after the manner of Moses verse 1 5. But many of those were children Exod. 12.48 Acts 21.21 Lydia and her houshold the Jaylor and all his were discipled and baptized Acts 16.15 31 33. Paul at Corinth took in the children into the holy school of Christ 1 Cor 7.14 3. Such children belong to Christ for he calls them to him as his to receive his blessing Mark 10 13-16 They are to be received in his Name Mark 9.37 Luke 9 48. They have a part in the Lord Jost 22.24.25 therefore they are disciples for to belong to Christ is to be a disciple of Christ Mark 9.41 with Mat. 10.42 Now if they be disciples then they are members of the visible church as from the equivalency of those terms was before shewed The whole current and harmony of Scripture shews Argum 5 that ever since there was a visible church on earth the children thereof have by the Lords appointment been a part of it So it was in the Old and it is and shall be so in the New Testament Eve the mother of all living hath a promise made Gen. 3.15 not only of Christ the head-seed but through him also of a Church-seed to proceed from her in a continued lineal succession which should continually be at visible enmity with and stand at a distance or be separated from the seed of the Serpent Under that promise made to Eve and her seed the children of Adam are born and are a part of the Church in Adam's family even Cain was so Gen. 4.1 3. till cast out of the presence of God therein verse 14. being now manifestly one of the seed of the Serpent 1
John 3.12 and so becoming the father of a wicked unchurched race Burthen God appointed unto Eve another viz Seth in whom to continue the line of her Church-seed Gen 4.25 How it did continue in his seed in their generations Genes 5th sheweth Hence the children of the Church are called Sons of God which is as much as members of the visible Church in contradistinction to the daughters of men Gen. 6 2. If righteous Noah be taken into the Ark then the onely preserving place of the Church his children are taken in with him Gen. 7.1 though one of them viz. Ham after proved degenerate and wicked but till he so appears he is continued in the Church with his Brethren So Gen. 9.25 26 27. as the race of Ham or his son Canaan parent and children are cursed so Shem parent and children is blessed and continued in the place of blessing the Church As Japhet also or Iaphet's posterity still parent and children shall in time be brought in The holy line mentioned in Gen. 11 10-26 shews how the Church continued in the seed of Shem from him unto Abraham When that race grew degenerate Iosh 24.2 then God called Abraham out of his countrey and from his kindred and established his covenant with him which still took in parents and children Gen. 17.7 9. So it did after in the house of Israel Deut. 29.11 12 13. and when any eminent restauration or establishment is promised to the Church the children thereof are still taken in as sharers in the same Psal 102.16 28. 69.35 36. Jerem 32 38 39 Isa 65 18 19 23. Now when Christ comes to set up the Gospel-administration of his Church in the New Testament under the term of the kingdome of heaven Mat 3 2. 11.11 he is so far from taking away children's portion and membership therein that himself asserts it Mat 19 14. The children of the Gentile but now believing Corinthians are holy 1 Cor 7 14. The Apostle writing to the Churches of Ephesus and Colosse speaks to children as a part thereof Eph 6 1. Col. 3 20. The inchurched Romans and other Gentiles stand on the root of covenanting Abraham and in the Olive or visible Church they and their children till broken off as the Jews were by positive unbelief or rejection of Christ his Truth or Government Rom. 11 13 16 17 -22. The children of the Jews when they shall be called shall be as aforetime in Church-estate Ie 30.20 with 31.1 Ezekiel 37 25-28 From all which it appears that the series or whole frame and current of Scripture-expressions doth hold forth the continuance of childrens membership in the visible church from the beginning to the end of the world The seed or children who become members together with their Parents Partic 4 i.e. by means of their parents covenanting are children in minority This appears 1. Because such children are holy by their parents covenanting who would else be unclean 1 Cor. 7.14 but they would not else necessarily be unclean if they were adult for then they might act for themselves and so be holy by their personal covenanting Neither on the other hand would they necessarily be holy if adult as he asserts the children there to be for they might continue Pagans Therefore the Apostle intends onely infants or children in minority 2. It is a principle that carries evidence of light and reason with it as to all transactions Civil and Ecclesiastical that if a man be of age he should answer for himself John 9.21 They that are come to years of discretion so as to have knowledge and understanding fit to act in a matter of that nature are to covenant by their own personal act Neh. 10.28 29. Isa 44 5 3. They that are regularly taken in with their parents are reputed to be visible entertainers of the covenant and avouchers of God to be their God Deut 26.7 18. with Deut. 29.11 12 But if adult children should without regard to their own personal act be taken in with their parents then some might be reputed entertainers that are manifest rejecters of the covenant for so an adult son or daughter of a godly parent may be It is requisite to the membership of children Partic 5 that the next parents one or both be in covenant For although after-generations have no small benefit by their pious Ancestors who derive federal holiness to their succeeding generations in case they keep their standing in the covenant and be not apostates from it yet the piety of Ancestors sufficeth not unless the next parent continue in covenant Rom. 11 22. 1. Because if the next parent be cut or broken off the following seed are broken off also Exod 20.5 Rom. 11 17 19 20. as the Gentile believing parents and children were taken in so the Jews parents and children were then broken off 2. One of the parents must be a believer or else the children are unclean 1 Cor. 7 14.3 If children may be accounted members and baptized though the next parents be not in covenant then the Church should be bound to baptize those whom she can have no power over nor hope concerning to see them brought up in the true Christian Religion and under the Ordinances For the next parents being wicked and not in covenant may carry away and bring up their children to serve other Gods 4. If we stop not at the next parent but grant that Ancestors may notwithstanding the apostacy of the next parents convey membership unto children then we should want a ground where to stop and then all the children on earth should have right to membership and Baptism Proposition 3 d. The Infant-seed of confederate visible Believers are members of the same Church with their parents and when grown up are personally under the Watch Discipline and Government of that Church 1. That they are members of the same Church with their parents appears 1. Because so were Isaac and Ishmael of Abrahams family-Family-church and the children of Jews and Proselytes of Israels National Church and there is the same reason for children now to be of the same Congregational Church with their parents Christ's care for children and the scope of the Covenant as to obligation unto Order and Government is as great now as then 2. Either they are members of the same Church with their parents or of some other Church or Non-members But neither of the latter therefore the former That they are not Non-members was before proved in Propos 2. Partic. 3. and if not members of the same Church with their parents then of no other For if there be not reason sufficient to state them members of that Church where their parents have covenanted for them and where ordinarily they are baptized and do inhabit then much less is there reason to make them members of any other and so they will be members of no particular Church at all and it was before shewed that there is no ordinary and orderly standing estate of Church-members but
weep in secret for your pride and that God may not resist reject you as a generation of his wrath Oh that the Lord would pour out a spirit of Humiliation Repentance upon all the younger sort in the Country yea upon elder too for our neglects from Dan to Beersheba Oh that we might meet at Bochim because so many Canaanues of unsubdued yea growing corruptions are found among us Let it not be said that when the first best generation in New-England were gathered to their fathers there arose another generation after them that knew not the Lord. Behold the Lord had a delight in your fathers to love them and he hath chosen you their seed after them to enjoy these Liberties Opportunities as it is this day Circumcise therefore the fore-skin of your hearts and be no more stiff-necked but yield your selves to the Lord and to the Order of His Sanctuary to seek him and wait on him in all his wayes with holy fear and trembling for the Lord your God is gracious and merciful and will not turn away his face from you if you return unto him if you seek him he will be found of you but if you forsake him he will cast you off for ever We shall conclude when we have given the Reader a short account of the Work ensuing The Propositions in Answer to the first Question were after much discussion and consideration from the Word of God Voted and Concluded by the Assembly in the particular terms as they are here expressed The Arguments then used for their Confirmation being drawn up by some deputed thereunto after they had been several times read and considered in the Assembly were Voted and Consented to as to the summe and substance thereof The Answer to the second Question is here given with great brevity partly because so much is already said there-about in the foresaid Platform of Discipline and partly by reason of great straits of time But what is here presented was the joynt conclusion of the Synod A Preface was desired by the Assembly to be prefixed by some appointed thereunto which is here accordingly by them performed Now the God of truth peace guide us all his people in the wayes give us the fruits thereof help us to feed his flock and his lambs to be fed by him as the sheep of his pasture that when the chief-Shepherd shall appear we may receive together a Crown of glory that fadeth not away may enter into the joy of our Lord as those that have neither despised his little ones nor denied to be our Brother's keeper But having faithfully endevoured to promote the continuation of his Kingdom Communion of his people may Rest Reign with all Saints in the kingdom of his glory Unto whom be glory in the Church by Christ Jesus throughout all ages world without end THE ANSWER OF THE ELDERS AND OTHER MESSENGERS of the Churches Assembled at Boston in the Year 1662. TO The Questions Propounded to them by ORDER of the Honoured GENERAL COURT Quest 1. WHo are the Subjects of Baptism Answ The Answer may be given in the following propositions briefly confirmed from the Scriptures 1 They that according to Scripture are Members of the Visible Church are the subjects of Baptisme 2 The Members of the Visible Church according to scripture are Confederate visible Believers in particular Churches and their infant-seed i. e. children in minority whose next parents one or both are in Covenant 3 The Infant-seed of confederate visible Believers are members of the same Church with their parents and when grown up are personally under the watch discipline and Government of that Church 4 These Adult persons are not therefore to be admitted to full Communion meerly because they are and continue members without such further qualifications as the Word of God requireth therunto 5 Church-members who were admitted in minority understanding the Doctrine of Faith and publickly professing their assent thereto not scandalous in life and solemnly owning the Covenant before the Church wherin they give up themselves and their children to the Lord and subject themselves to the Government of Christ in the Church their children are to be Baptised 6 Such Church-members who either by death or some other extraordinary Providence have been inevitably hindred from publick acting as aforesaid yet have given the Church cause in judgment of charity to look at them as so qualified and such as had they been called thereunto would have so acted their children are to be Baptised 7 The members of Orthodox Churches being found in the Faith and not scandalous in life and presenting due testimony thereof these occasionally comming from one Church to another may have their children Baptised in the church wither they come by virtue of communion of churches but if they remove their habitation they ought orderly to covenant and subject themselves to the Government of Christ in the church where they settle their abode and so their children to be Baptised It being the churches duty to receive such unto communion so farr as they are regularly fit for the same The Confirmation of these Propositions from the Scripture followeth Proposition First They that according to Scripture are members of the visible Church are the subjects of Baptisme The trueth hereof may appear by the following evidences from the word of God 1. When Christ saith Go ye therefore and teach or as the Greek is disciple all Nations Baptising them Mat. 28.19 he expresseth the adequate subject of Baptisme to be disciples or discipled ones But disciples there is the same with members of the visible church For the visible Church is Christs school wherein all the members stand related and subjected to him as their Master and Teacher and so are his scholars or disciples and under his teaching as verse 20. And it is that visible spiritual Kingdome of Christ which he there from his Kingly power ver 18. sendeth them to set up and administer in ver 19. the subjects whereof are under his Lawes and Government verse 20. Which subjects or members of that Kingdome i.e. of the visible church are termed disciples verse 19. Also in the Acts of the Apostles the story of their accomplishment of that commission disciples are usually put for members of the visible church Acts 1.15 In the mids of the disciples who with others added to them are called the church Acts 2 47 The members whereof are again called disciples Acts 6 1 2. Acts 9 1 against the disciples of the Lord i. e against the church of God 1 Cor. 15 9 Gal. 1.13 Acts 9 26 He assayed to joyn himself to the disciples The disciples at Lystra Iconiem and Antioch Acts 14 21 22 are called the church in each of those places verse 23 So the church verse 27 the disciples verse 28. Acts 18.22 the church at Cesarea Acts 21.16 the disciples of Cesarea So Acts 18 23 with chap. 15.41 and Gal. 1.2 Acts 18.27 and
chap. 20 1 with verse 17.28 From all which it appeareth that disciples in Mat. 28.19 and members of the visible church are termes equivalent and disciples being there by Christ himselfe made the subjects of Baptism it follows that the members of the visible Church are the subjects of baptisme 2. Baptism is the seal of first entrance or admission into the visible church as appeareth from those texts 1 Cor 12 13. Baptised into one body i e. our entrance into the body or church of Christ is sealed by Baptisme and Rom 6 3 5 Gal. 3 27. where it is shewed that Baptisme is the Sacrament of union or of ingrafting into Christ the head and consequently into the church his body from the Apostles cōstant practise in baptising persons upon their first comming in or first giving up themselves to the Lord and them Acts 8.12 16.15 33. 18.8 and in Acts 2.41 42. they were baptized at their first adding to the church or admission into the Apostles fellowship wherin they afterward continued And from its answering unto circumcision which was a seal of initiation or admission into the church Hence it belongs to all and onely those that are entred into that are within or that are members of the visible church 3. They that according to Scripture are members of the visible Church they are in Corenant For it is the Covenant that constituteth the Church Deut 29.12 13. They must enter into covenant that they might be established the people or Church of God Now the initiatory seal is affixed to the Covenant and appointed to run parallel therewith Gen. 17.7 9 10 11. so circumcision was and hence called the covenant Gen. 17.13 Acts 7.8 and so Baptisme is being in like manner annexed to the promise or Covenant Acts 2.38 39. and being the seal that answereth to circumcision Col 2.11 12. 4. Christ doth Sanctifie and cleanse the Church by the washing of water i e by Baptisme Eph. 5.25.26 Therefore the whole Church and so all the members thereof who are also said in Scripture to be Sanctified in Christ Jesus 1 Cor 1.2 are the subjects of Baptisme And although it is the invisible church unto the spiritual and eternall good whereof this and all other Ordinances lastly have respect and which the place mentioned in Eph 5. may in a special man̄er look unto yet it is the visible Church that is the next and immediate subject of the administration thereof For the subject of visible external ordinances to be administred by men must needs be visible And so the Apostles Baptized sundry persons who were of the visible but not of the invisible Church as Simon Magus Anamias and Sapphira and others And these are visibly Purchased and Sanctified by the bloud of Christ the Bloud of the covenant Acts 2◠28 Heb 10.29 Therefore the visible seal of the covenant and of cleansing by Christs bloud belongs to them 5. The Circumcision is often put for the whole Jewish Church or for the members of the visible Church under the Old Testament Those within are expressed by the circumcised and those without by the uncircumcised Rom 15.8 3.30 Eph 2 11. Judg 14.3 15.18 1 San 14.6 17.26 36. Jer 9 25 26. Hence by proportion Baptisme which is our Gospel circumcision Col 2.11.12 belongs to the whole visible Church under the new Testament Actual and personal circumcision was indeed proper to the males of old females being but inclusively and virtually circumcised and so counted of the circumcision but the Lord hath taken away that difference now and appointed Baptisme to be personally applied to both sexes Act 8.12 16.15 Gal 3 28. So that every particular member of the visible Church is now a subject of Baptisme We conclude therefore that Baptisme pertaines to the whole visible Church and to all and every one therein and to no other Proposition 2d The members of the visible Church according to Scripture are confederate visible believers in particular Churches and their infant-seed i e children in minority whose next parents one or both are in Covenant Sundry particulars are comprised in this proposition which wee may consider and confirme distinctly Adult persons who are members of the visible Church Partic 1 are by rule confederate visible beleevers Acts 5.14 believers were added to the Lord The believing Corinthians were members of the Church there Acts 18 8 with 1 Cor 1.2 12.27 The inscriptions of the Epistles written to Churches and calling the members thereof Sants and faithfull shew the same thing Eph 1.1 Phi 1.1 Col 1.2 And that consederation i e. covenanting explicite or implicite the latter preserveth the essence of confederation the former is duety and most desireable is necessary to make one a member of the visible Church appears 1. Because the Church is constituted by Covenant for there is between Christ and the Church the mutuall engagement and relation of King and subjects husband and spouse this cannot be but by Covenant internall if you speak of the invisible Church external of the visible a church is a company that can say God is our God and we are his people this is from the covenant between God and them Deut 29 12 13 Ezek 16 8. 3. The church of the old Testament was the church of God by covenant Gen 17 Deut 29 and was reformed still by renewing of the covenant 2 chron 15 12. 23 16 34 31 32 Neh 9 38 Now the churches of the Gentiles under the new Testament stand upon the same basis or root with the church of the Old Testament therefore are constituted by Covenant as that was Rom 11.17.18 Eph 2 11 12 19 3 6. Heb 8 10 3. Baptisme enters us into the Church Sacramentally i e by sealing the Covenant The Covenant therefore is that which constitutes the Church and inferrs membership and is the Vow in Baptisme commonly spoken of The members of the visible Church are such as are confederate in Particular Churches Partic 2 It may be minded that we are here speaking of Members so stated in the visible Church as that they are Subjects to whom Church ordinances may regularly be administred and that according to ordinary dispensation For were it graunted that the Apostles and Evangelists did sometimes Baptize such as were not Members of any Particular Church yet their extraordinary office large Power and commission renders them not imitable therein by ordinary Officers For then they might Baptize in private without the presence of a Christian assemblie as Philip did the Eunuch But that in ordinary dispensation the Members of the visible Church according to Scripture are such as are Members of some particular Church appeares 1. Because the visible beleever that professedly Covenants with God doth therein give up himselfe to wait on God in all his ordinances Deut 26 17 18. Math 28 19 20. But all the Ordinances of God are to be enjoyed onely in a particular Church For how often do
partake of that which is the main ground of baptizing any is clear Because interest in the Covenant is the main ground of title to Baptism and this these children have 1. Interest in the covenant is the main ground of title to Baptism for so in the Old Testament this was the ground of title to Circumcision Gen 17.7 9 10 11. to which Baptism now answers Col. 2.11 12. and in Acts 2.38 39 they are on this ground exhorted to be baptized because the promise or covenant was to them and to their children That a member or one in covenant as such is the subject of Baptism was further cleared before in Propos 1.2 That these children have interest in the covenant appears Because if the parent be in covenant the childe is also for the covenant is to parents and their seed in their generations Gen 17.7 9. The promise is to you and to your children Acts 2.39 If the parent stand in the Church so doth the childe among the Gentiles now as well as among the jews of old Rom 11.16 20 21 22. It is unheard of in Scripture that the progress of the covenant stops at the infant childe But the parents in question are in covenant as appears 1. Because they were once in covenant and never since discovenanted If they had not once been in covenant they had not warrantably been baptized and they are so still except in some way of God they have been discovenanted cast out or cut off from their covenant-relation which these have not been neither are persons once in covenant broken off from it according to Scripture save for notórious sin and incorrigibleness therein Rom 11.20 which is not the case of these parents 2 Because the tenor of the covenant is to the faithfull and their seed after them in their generations Gen 17.7 even to a thousand generations i. e. conditionally provided that the parents successively do continue to be keepers of the covenant Exod 20.6 Deut 7 9 11 Psalm 105 8. which the parents in question are because they are not in Scripture account in this case forsakers or rejecters of the God and Covenant of their fathers see Deut 29.25 26. 2 Kings 17 15-20 2 Chron 7 22 Deut 7 10. 2. That these parents in question do not put in any barre to hinder their children from Baptism is plain from the words of the Proposition wherein they are described to be such as understand the doctrine of Faith and publikely profess their assent thereto therefore they put not in any barre of gross Ignorance Atheism Heresie or Infidelity Also they are not scandalous in life but solemnly own the covenant before the Church therefore they put not in any barre of Profaneness or Wickedness or Apostacy from the covenant whereinto they entred in minority That the infant-children in question do themselves put in any barre none will imagine The children of the parents in question are either children of the covenant Argum 2 or strangers from the covenant Eph 2 12. either holy or unclean 1 Cor 7 14. either within the Church or without 1 Cor 5 12 either such as have God for their God or without God in the world Eph 2 12. But he that considers the Proposition will not affirm the latter concerning these children and the forme being granted infers their right to Baptism To deny the Proposition Argum 3 would be 1. To straiten the grace of Christ in the Gospel-dispensation and to make the Church in New Testament-times in a worse case relating to their children successively then were the Jews of old 2. To render the children of the Jews when they shall be called in a worse condition then under the legal administration contrary to Jer 30 20. Ezekiel 37 25 26. 3. To deny the application of the initiatory Seal to such as regularly stand in the Church and Covenant to whom the Mosaical dispensation nay the first institution in the covenant of Abraham appointed it to be applied Gen 17 9 10. John 7.22 23. 4. To break Gods covenant by denying the initiatory Seal to those that are in covenant Gen 17 9 10 14. Confederate visible Believers though but in the lowest degree such Argum 4 are to have their children baptized witness the practice of John Baptist and the Aposiles who baptized persons upon the first beginning of their Christianity But the parents in question are confederate visible Believers at least in some degree For 1. Charity may observe in them sundry positive Arguments for it witness the terms of the Proposition and nothing evident against it 2. Children of the godly qualified but as the persons in the Proposition are said to be faithfull Tit 1.6 3. Children of the Covenant as the Parents in question are have frequently the beginning of grace wrought in them in younger years as Scripture and experience shews Instance Joseph Samuel David Solomon Abijah Josiah Daniel John Baptist and Timothy Hence this sort of persons shewing nothing to the contrary are in charity or to Ecclesiastical reputation visible Believers 4. They that are regularly in the Church as the Parents in question be are visible Saints in the account of Scripture which is the account of truth for the Church is in Scripture-account a company of Saints 1 Cor 14 33. 1.2 5. Being in covenant and baptized they have Faith and Repentance indefinitely given to them in the Promise and sealed up in Baptism Deut. 30 6. which continues valid and so a valid testimony for them while they do not reject it Yet it doth not necessarily follow that these persons are immediately fit for the Lords Supper because though they are in a latitude of expression to be accounted visible Believers or in numero fidelium as even infants in covenant are yet they may want that ability to examine themselves and that special exercise of Faith which is requisite to that Ordinance as was said upon Propos 4 th The denial of Baptism to the children in question Argum 5 hath a dangerous tendency to Irreligion and Apostacy because it denies them and so the children of the Church successively to have any part in the Lord which is the way to make them cease from fearing the Lord Josh 22.24 25 27. For if they have a part in the Lord i. e. a portion in Israel and so in the Lord the God of Israel then they are in the Church or members of it and so to be baptized according to Propos 1. The owning of the children of those that successively 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 of Religion therein as some conceive that this imputation belongs to the contrary Tenet To seek to be more pure then the Rule will ever end in impurity in the issue God hath so framed his covenant and consequently the constitution of his Church thereby as to design a continuation and propagation of his Kingdome
therein from one generation to another Hence the covenant runs to us and to our seed after us in their generations To keep in the line and under the influence and efficacy of this covenant of God is the true way to the Churches glory To cut it off and disavow it cuts off the prosperity of Sion hinders it from being as in the most glorious times it shall be an eternal excellency and the joy of many generations This progress of the covenant establisheth the Church Deut. 29 13. Jer. 30.20 The contrary therefore doth disestablish it This obligeth and advantageth to the conveyance of Religion down to after-generations the care whereof is strictly commanded and highly approved by the Lord Psal 78.4 5 6 7. Gen. 18.19 This continues a nursery still in Christ's Orchard or Vineyard Isa 5.1 7. the contrary neglects that and so lets the whole run to ruine Surely God was an holy God and loved the purity and glory of the Church in the Old Testament but then he went in this way of a successive progress of the covenant to that end Jer. 13.11 If some did then or do now decline to unbelief and apostacy that doth not make the faith of God in his covenant of none effect or the advantage of interest therein inconsiderable yea the more holy reforming and glorious that the times are or shall be the more eminently is a successive continuation and propagation of the Church therein designed promised and intended Isa 60.15 59.21 Ezek. 37.25 -28. Ps 102 16-28 Jer. 32.39 The parents in question are personal immediate Argum 6 and yet-continuing members of the Church 1. That they are personal members or members in their own persons appears 1. Because they are personally holy 1 Co. 7 14. not parents onely but your children are holy 2. They are personally baptized or have had Baptism the seal of membership applied to their own persons which being regularly done is a divine testimony that they are in their own persons members of the Church 3 They are personally under discipline and liable to Church-censures in their own persons vide Propos 3. 4. They are personally by means of the covenant in a visible state of salvation To say they are not members in their own persons but in their parents would be as if one should say They are saved in their parents and not in their own persons 5. When they commit iniquity they personally break the covenant therefore are personally in it Jer. 11.2 10. Ezek. 16. 2. By the like Reasons it appears that children are immediate members as to the essence of membership i. e. that they themselves in their own persons are the immediate subjects of this adjunct of Church-membership though they come to it by means of their parents covenanting For as touching that distinction of mediate and immediate as applied to membership which some urge we are to distinguish 1. between the efficient and the essence of membership 2. between the instrumental efficient or means thereof which is the parents profession and covenanting and the principal efficient which is divine Institution They may be said to be mediate or rather mediately members as they become members by means of their parents covenanting as an instrumental cause thereof but that doth nothing vary or diminish the essence of their membership For divine Institution giveth or granteth a real and personal membership unto them as well as unto their parents and maketh the parent a publick person and so his act theirs to that end Hence the essence of membership i. e. Covenant-interest or a place and pâ—â—tion within the visible Church is really properly personally and immediately the portion of the childe by divine gift and grant Josh. 22 25 27. their children have a part in the Lord as well as themselves A part in the Lord there and Church-membership or membership in Israel are terms equivalent Now the children there and a part in the Lord are Subject and Adjunct which nothing comes between so as to sever the Adjunct from the Subject therefore they are immediate subjects of that Adjunct or immediate members Again their visible ingraffing into Christ the head and so into the Church his body is sealed in their Baptism but in ingraffing nothing comes between the graft and the stock Their union is immediate hence they are immediately inserted into the visible Church or immediate members thereof The little children in Deut 29.11 were personally and immediately a part of the people of God or members of the Church of Israel as well as the parents To be in covenant or to be a covenantee is the formalis ratio of a Church-member If one come to be in covenant one way and another in another but both are in covenant or covenantees i. e. parties with whom the covenant is made and whom God takes into covenant as the children here are Gen. 17.7.8 then both are in their own persons the immediate subjects of the formalis ratio of membership and so immediate members To act in covenanting 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. So that what is it that Children want unto an actual compleat proper absolute and immediate membership so far as these terms may with any propriety or pertineÌ„cy be applied to the matter in hand Is it Covenant-interest which is the formalis ratio of membership 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 to 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 publik person and accounting them to covenant in his covenanting A different manner and means of conveying the covenant to us or of making us members doth not make a different sort of membership We now are as truly personally and immediately members of the body of faln mankinde and by nature heirs of the condemnation pertaining thereto as Adam was though he came to be so by is own personal act and we by the act of our publick person If a Prince give such Lands to a man and his heirs successively while they continue loyal the following heir is a true and immediate owner of that Land and may be personally dis inherited if disloyal as well as his father before him A member is one that is according to Rule or according to divine Institution within the visible Church Thus the child is properly personally or immediately Paul easts all men into two sorts those within and those without i.e. members and non-members 1 Cor. 5.12 It seems he knew of no such distinction of mediate and immediate as puts a medium between
these two Object 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 Ans It followeth not All priviledges that belong to members as such do belong to the children as well as 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 capacity and qualifications do fit them for the same 3. That their membership still continues in adult age and ceaseth not with their infancy appears 1. Because in Scripture persons are broken off onely for notorious sin or incorrigible impenitency and unbelief not for growing up to adult age Rom. 11.20 2. The Jew 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 personal professions that pertained to adult members not as then entring into a new membership but as making a progress in memberly duties Deut. 26 2-10 16.16 17 with Gal. 5.3 3. 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 fittest for it and have most need of it 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 5. Either they are when adult members or non-members if non-members then a person admiteed a member and sealed by Baptism not cast out nor deserving so 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 Now if the parent stand member of the Church the childe is a member also For now the root is holy therefore so are the branches Rom. 11.16 1 Cor. 7.14 The parent is in covenant therefore so is the childe Gen. 17.7 and if the childe be a member of the visible Church then he is a subject of Baptism according to Propos 1. Proposition 6 t. Such Church-members who either by death or some other extraordinary Providence have been inevitably hindred from publick acting as aforesaid yet have given the Church cause in judgment of charity to look at them as so qualified and such as had they been called thereunto would have so acted their children are to be Baptized This 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 continue keepers of the covenant i. e. not visibly breakers of it By virtue of which institution and covenant the children in question are members and their membership being distinct from the parents membership ceaseth not but continues notwithstanding the parents decease or necessary absence and if members then subjects of Baptism 2. Because the parents not doing what is required in the fifth Proposition is through want of oppotunity which is not to be imputed as their guilt so as to be a barre to the childes priviledge 3. God reckoneth that is done in his service to which there was manifest desire and endeavour albeit the acting of it were hindred as in David to build the Temple 1 Kings8 18 19 in Abraham to sacrifice his Son Heb. 11. 17. according to that in 2 Cor. 8.12 Where there is a willing minde it is accepted according to what a man hath and not according to what he hath not which is true of this Church-duty as well as of that of Alms. It is an usual phrase with the Ancients to style such and such Martyrs in voto and baptized in voto because there was no want of desire that way though their desire was not actually accomplished 4. The terms of the Proposition import that in charity that is here done interpretatively which is mentioned to be done in the fifth proposition expresly Proposition 7 th The members of Orthodox Churches being sound in the Faith and not scandalous in life and presenting due testimony thereof these occasionally comming 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 subject 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 unto comminion so farre as they are regularly fit for the same 1. Such members of other Churches as are here described occasionally coming from one Church to another their children are to be baptized in the Church whither they come by virtue of Communion of Churches 1. Because he that is regularly a member of a true particular Church is a subject of Baptism according to Propos 1 st 2 d. But the children of the parents here described are such according to Proposition 5 th 6 th therefore they are meet and lawful subjects of Baptism or have right to be baptized And Communion of Churches infers such acts as this is viz to baptize a fit subject of Baptism though a member of another Church when the same is orderly desired See Platform of Discipline chap. 15. sect 4. For look as every Church hath a double consideration viz. 1. Of its own constitution and communion within it self 2. Of that communion which it holds and ought to maintain with other Churches So the Officer the Pastor or Teacher thereof is there set 1. To administer to this Church constantly 2. To do acts of Communion occasionally viz such as belong to his Office as Baptizing doth respecting the members of other Churches with whom this Church holds or ought to hold communion 2. To refuse communion with a true Church in lawfull 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 but if we will not have communion with it in those acts that are good and pious then in none at all Total separation from a true Church is unlawful But to deny communion in good actions is to make a total separation Now to baptize a fit subject as is the childe in question is a lawfull and pious action and therefore by virtue of Communion of Churches in the case mentioned to be attended And if Baptism lawfully administred may and
PROPOSITIONS CONCERNING THE SUBJECT of BAPTISM AND CONSOCIATION of CHVRCHES Collected and Confirmed out of the WORD of GOD BY A SYNOD of ELDERS AND MESSENGERS of the CHURCHES in Massachusets-Colony in New-England Assembled at BOSTON according to Appointment of the Honoured GENERAL COVRT In the Year 1662. At a GENERAL COURT held at Boston in New-England the 8 th of October 1662. THe Court having Read over this Result of the Synod judge meet to Commend the same unto the Consideration of all the Churches and People of this Jurisdiction And for that end doe Order the Printing thereof By the Court Edward Rawson Secret ' CAMBRIDGE Printed by S. G. for Hezekiah Vsher at Boston in New-England 1662. THE PREFACE TO THE CHRISTIAN READER And especially to the Churches of Massachusets-Colony in NEW-ENGLAND THat one end designed by God's All-disposing Providence in leading so many of his poor people into this Wilderness was to lead them unto a distinct discerning and practise of all the Wayes and Ordinances of his House according to Scripture-pattern may seem an Observation not to be despised That we are fit or able for so great a service the sense of our own feebleness forbids us to think But that we have large and great opportunity for it none will deny For besides the useful Labours and Contemplations of many of the Lords Worthies in other places and in former times contributing to our Help and shewing our Principles to be neither novell nor singular the advantage of Experience and Practise and the occasion thereby given for daily searching into the Rule is considerable And He that hath made the path of the just as the shining light is wont still to give unto them further light as the progress of their path requires further practise making his Word a Lanthorn to their feet to shew them their way from step to step though haply sometimes they may not see far before them It is matter of humbling to us that we have made no better improvement of our opportunities this way but some Fruits God hath given and is to be praised for In former years and while sundry of the Lords eminent Servants now at rest from their labours were yet with us A Platform of Church-Discipline comprizing the brief summe thereof especially in reference to the Constitution of Churches which was our first work when we came into this Wilderness was agreed upon by a Synod held at Cambridge and published to the world From which as to the substance thereof we yet see no cause to recede Some few particulars referring to the Continuation and Combination of Churches needed yet a more explicite stating and reducing unto practise For though the Principles thereof were included in what is already published yet that there hath been a defect in practise especially since of late years there was more occasion for it is too too apparent For the rectifying whereof a more particular Explication of the Doctrine also about these things is now necessary In order hereunto by the Care and Wisdome of our Honoured General Court calling upon all the Churches of this Colony to send their Elders and Messengers this Synod was assembled who after earnest Supplications for Divine Assistance having consulted the holy Scriptures touching the Questions proposed to them have proceeded to the following Issue hoping that if it might seem meet to the Father of Lights to guide the Churches unto a right Vnderstanding and Practise of his Will in these things also the beauty of Christ's wayes and Spiritual Kingdome among us would be seen in some more compleatness then formerly For that which was the prayer of Epaphras for the Colossians ought to be both the prayer and labour of us all viz. that we might stand perfect and compleat in all the will of God And we trust it is our sincere desire that his Will all his Will and nothing else but his Will might be done among us To the Law and to the Testimony we do wholly referre our selves and if any thing in the following Conclusions be indeed found not to speak according thereunto let it be rejected We are not ignorant that this our Labour will by divers be diversly censured some will account us too strict in the Point of Baptism and others too laxe and large But let the Scriptures be Judge between us all There are two things the Honour whereof is in a special manner dear to God and which He cannot endure to be wronged in viz. His Holiness and His Grace The Scripture is often putting us in minde how much the Lord loveth Holiness and that in his House and in the holy Ordinances thereof and how he abhorreth the contrary Mal 2.11 Psal 93.5 2.6 Lev. 11.44 45. Ezek. 22.26 44.7 8. And hence neither dare we admit those unto the holy Table of the Lord that are short of Scripture-qualifications for it viz. Ability to examine themselves and discern the Lords body Nor yet receive or retain those in Church-estate and own them as a part of the Lords holy People that are visibly and notoriously unholy wicked and prophane such we are bidden to put away from among us 1. Cor. 5.13 and therefore ought not to continue among us Neither may we administer Baptism to those whose parents are not under any Church-power or Government any where To baptize such would be to give the Title and Livery to those that will not bear the yoke of Christs Disciples and to put the holy Name of God upon them touching whom we can have no tolerable security that they will be educated in the wayes of Holiness or in the knowledge and practise of Gods holy Will Baptism which is the Seal of Membership in the Church the Body of Christ and an engaging Sign importing us to be the devoted Subjects of Christ and of all his holy Government is not to be made a common thing nor to be given to those between whom and the God-less licentious world there is no visible difference This would be a provocation and dishonour to the Holy One of Israel On the other hand we finde in Scripture that the Lord is very tender of his Grace that he delighteth to manifest and magnifie the Riches of it and that he cannot endure any straitning or eclipsing whereof which is both deshonourable unto God and injurious unto men Gal. 2.21 Eph. 2.7 3.2 6 8. Rom 11.1 5. Acts 15.10 11. 10.15 20.24 26 27. And in special he is large in the Grace of his Covenant which he maketh with his visible Church and People and tender of having the same straitned Hence when he takes any into Covenant with himself he will not only be their God but the God of their seed after them in their generations Genes 17.7 9. And although the apostate wicked parent that rejecteth God and his Wayes do cut off both himself and his Children after him Exod. 20.5 34.7 Yet the Mercy and Grace of the Covenant is extended to
the faithful and their seed unto a thousand generations if the successive parents do but in the least degree shew themselves to be lovers of God and keepers of his Covenant and Commandments so as that the Lord will never reject them till they reject him Exod 20.6 Deut. 7.9 Psal 105.8 9. Rom. 11 16-22 Hence we dare not with the Antipaedobaptist exclude the Infant-children of the faithful from the Covenant or from Membership in the visible Church and consequently not from Baptism the Seal thereof Neither dare we exclude the same children from Membership or put them out of the Church when they are grown up while they so walk and act as to keep their standing in the Covenant and doe not reject the same God owns them still and they doe in some measure own him God rejects them not and therefore neither may we and consequently their children also are not to be rejected Should we reject or exclude any of these we should shorten and straiten the grace of God's Covenant more then God himself doth and be injurious to the Souls of men by putting them from under those Dispensations of Grace which are stated upon the visible Church whereby the children of God's visible people are successively in their Generations to be trained up for the Kingdome of Heaven whither the Elect number shall still be brought in the way of such means and wherein he hath given unto Officers and Churches a solemn charge to take care of and train up such as a part of his flock to that end saying to them as sometimes to Peter If you love me feed my lambs In obedience to which charge we hope it is the we are willing and desirous though with the inference of no small labour and burthen to our selves to commend these Truths to the Churches of Christ that all the Flock even the Lambs thereof being duly stated under Pastoral Power we might after a faithfull discharge of our Duty to them be able to give up our account another day with joy and not with grief How hard it is to finde and keep the right middle way of Truth in these things is known to all that are ought acquainted with the Controversies there-about As we have learned and believed we have spoken but not without remembrance that we are poor feeble frail men and therefore desire to be conversant herein with much humility and fear before God and men We are not ignorant of variety of judgements concerning this Subject which notwithstanding with all due reverence to Dissenters after Religious search of the Scriptures we have here offered what seems to us to have the fullest Evidence of Light from thence if more may be added and may be found contained in the Word of God this shall be no prejudice thereunto Hence also we are farre from desiring that there should be any rigorous imposition of these things especially as to what is more narrow therein and more controversal among godly men If the Honoured Court see meet so farre to adde their countetenance and concurrence as to commend a serious consideration hereof to the Churches and to secure those that can with clearness of judgement practise accordingly from disturbance that in this case may be sufficient To tolerate or to desire a Toleration of damnable Heresies or of Subverters of the Fundamenta's of Faith or Order were an irreligious inconsistency with the love of true Religion But to bear one with another in lesser differences about matters of a more difficult and controversal nature and more remote from the Foundation and wherein the godly-wise are not like-minded is a Duty necessary to the peace and welfare of Religion while we are in the state of infirmity In such things let not him that practiseth despise him that forbeareth and let not him that forbeareth judge him that practiseth for God hath received him But as we do not thus speak from doubting of the Truth here delivered Paul knows where the Truth lyes and is perswaded of it Rom. 14.14 yet he can lovingly bear a Dissenter and in like manner should we So we do in the bowels of Christ Jesus command the consideration of these things unto our Brethren in the several Churches What is here offered is farre from being any declining from former Principles it is rather a pursuance thereof for it is all included in or deducible from what we unanimously professed and owned in the fore-mentioned Platform of Discipline many years since There it is asserted that Children are Church-members That they have many priviledges which others not Church-members have not and that they are under Discipline in the Church chap. 12. sect 7. and that will infer the right of their children they continuing to walk orderly And the other matter of Consociation or exercise of Communion of Churches is largely held forth Chap. 15. 16. It may be an Objection lying in the mindes of some and which many may desire a fuller Answer unto That these things or some of them are Innovations in our Church-wayes and things which the Lord 's Worthies in New-England who are now with God did never teach not hold and therefore why should we now after so many years fall upon new Opinions and Practises Is not this a declining from our first Purity and a blameable Alteration To this Although it were a sufficient Answer to say That in matters of Religion not so much what hath been held or practised as what should be and what the Word of God prescribes ought to be our Enquiry and our Rule The people in Nehemiah's time are commended for doing as they found written in the Law though from the dayes of Joshua the son of Nun unto that day the children of Israel had not done so Nehem. 8.14 17. See the like 2 Chron. 30.5 26. 2 Kings 23.21 22. they did not tye themselves to former use and custome but to the Rule of Gods written Word and so should we It was Thyatira's praise that their good works were more at the last then at the first Rev. 2.19 The Lord 's humble and faithfull Servants are not went to be forward to think themselves perfect in their attainments but desirous rather to make a progress in the knowledge and practise of God's holy Will If therefore the things here poopounded concerning the children of Church-members and the Consociation of Churches be a part of the Will of God contained in the Scriptures as we hope the Discourse ensuing will shew them to be that doth sufficiently bespeak their entertainment although they had not formerly been held or heard of amongst us Yet this must not be granted the contrary being the Truth viz. that the Points herein which may be most scrupled by some are known to have been the judgement of the generality of the Elders of these Churches for many years and of those that have been of most eminent esteem among us As besides what was before mentioned from the Platform of Discipline may appear by the
ought to be received by us for our children in another true Church where Providence so casts us as that we cannot have it in our own as doubtless it may and ought to be then also we may and ought in like case to dispense Baptism when desired to a man and lawfull subject being a member of another Church To deny or refuse either of these would be an unjustifiable refusing of Communion of Churches and tending to sinful separation 2. Such as remove their habitation ought orderly to covenant and subject themselves to the Government of Christ in the Church where they setlle their abode and so their children to be baptized 1. Because the regularly baptized are disciples and under the Discipline and Government of Christ But they that are absolutely removed from the Church whereof they were so as to be uncapable of being under Discipline there shall be under it no where if not in the Church where they inhabit They that would have Church-priviledges ought to be under Church-power But these will be under no Church-power but as lambs in a large place if not under it there where their setled abode is 2. Every Christian ought to covenant for himself and his children or professedly to give up himself and his to the Lord and than in the way of his Ordinances Deut. 26 17. 12.5 and explicite covenanting is a duty especially where we are called to it and have opportunity for it nor can they well be said to covenant implicitely that do explicitely refuse a professed covenanting when called thereunto And especially this covenanting is a duty when we would partake of such a Church-priviledge as Baptism for our children is But the parents in question will now be professed covenanters no where if not in the Church where their fixed habitation is Therefore they ought orderly to covenant there and so their children to be baptized 3. To refuse covenanting and subjection to Christ's Government in the Church where they live being so removed as to be utterly uncapable of it elswhere would be a walking disorderly and would too much favour of profaneness and separation and hence to administer Baptism to the children of such as stand in that way would be to administer Christ's Ordinances to such as are in a way of sin and disorder which ought not to be 2 Thess 3.6 1 Chron. 15.13 and would be contrary to that Rule 1 Cor. 14.40 Let all things be done decently and in order Quest II. VVHether 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 briefly given in the Propositions following 1. Every Church or particular Congregation of visible Saints in Gospel-order being furnished with a Presbytery at least with a Teaching Elder and walking together in truth and peace hath received from the Lord Jesus full power and authority Ecclesiastical within it self regularly to administer all the Ordinances of Christ and is not under any other Ecclesiastical Jurisdiction whatsoever For to such a Church Christ hath given the Keyes of the Kingdome of Heaven that what they binde or loose on earth shall be bound or loosed in heaven Matt. 16.19 18.17 18. Elders are ordained in every Church Acts 14.23 Tit. 1.5 and are therein authorized officially to administer in the Word Prayer Sacraments and Censures Mat. 28 19 20. Acts 6.4 1 Cor. 4.1 5.4 12. Acts 20.28 1 Tim. 5.17 3.5 The reproving of the Church of Corinth and of the Asian Churches severally imports they had power each of them within themselves to reform the abuses that were amongst them 1 Cor. 5. Rev. 2 14 20. Hence it follows that Consociation of Churches is not to hinder the exercise of this power but by counsel from the Word of God to direct and strengthen the same upon all just occasions 2. The Churches of Christ do stand in a sisterly relation each to other Cant. 8.8 being united in the same Faith and Order Eph. 4.5 Col. 2.5 to walk by the same Rule Phil. 3.16 in the exercise of the same Ordinances for the same ends Eph. 4 11 12 13. 1 Cor. 16.1 under one and the same political Head the Lord Jesus Christ Eph. 1.22 23. 4.5 Rev. 2.1 Which Union infers a Communion sutable thereunto 3. Communion of Churches is the faithfull improvement of the gifts of Christ bestowed upon them for his service and glory and their mutuall good and edification according to capacity and opportunity 1 Pet. 4.10 11. 1 Cor. 12.4 7. 10.24 1 Cor. 3.21 22. Cantic 8.9 Rom 1.15 Gal. 6.10 4. Acts of Communion of Churches are such as these 1. Hearty Care and Prayer one for another 2 Cor. 11.28 Cant. 8.8 Rom. 1.9 Coloss 1.9 Eph. 6.18 2. To afford Relief by communication of their Gifts in Temporal or Spiritual necessities Rom. 15.26 27. Acts 11.22 29. 2 Cor. 8.1 4 14. 3. To maintain Vnity and Peace by giving account one to another of their publick actions when it is orderly desired Acts 11.2 3 4-18 Josh 22.13 21 30. 1 Cor. 10 32. and to strengthen one another in their regular Administrations as in special by a concurrent testimony against persons justly censured Acts 15.41 16.4 5. 2 Tim. 4.15 2 Thess 3.14 4. To seek and accept Help from and give Help unto each other 1. In case of Divisions and Contentions whereby the peace of any Church is disturbed Acts 15.2 2. In matters of more then ordinary importance Prov. 24.6 15.22 as Ordination Translation and Deposition of Elders and such like 1 Tim. 5.22 3 In doubtful and difficult Questions and Controversies Doctrinal or Practical that may arise Acts 15 2 6. 4. For the rectifying of mal-Administrations and healing of Errours and Scandals that are unhealed among themselves 3 John ver 9 10. 2 Cor. 2 6-11 1 Cor. 15. Rev 2 14 15 16. 2 Cor. 12.20 21. 13 2. Churches now have need of help in like cases as well as Churches then Christ's care is still for whole Churches as well as for particular persons and Apostles being now ceased there remains the duty of brotherly love and mutual care and helpfulness incumbent upon Churches especially Elders for that end 5. In love and faithfulness to take notice of the Troubles and Difficulties Errours and Scandals of another Church and to administer help when the case manifestly calls for it though they should so neglect their own good and duty as not to seek it Exod. 23.4 5. Prov. 24.11 12. 6. To Admonish one another when there is need and cause for it and ofter due means with patience used to withdraw from a Church or peccant party therein obstinately persisting in Errour or Scandal as in the Platform of Discipline chap. 15. sect 2. partic 3. is more at large declared Gal. 2 11-14 2 Thess 3.6 Rom. 16.17 5. Consociation of Churches is their mutual and solemn Agreement to exercise communion in such acts as aforesaid amongst themselves with special reference to those Churches which by providence are planted in a convenient vicinity though with liberty reserved without offence to make use of others as the nature of the case or the advantage of opportunity may lead thereunto 6. The Churches of Christ in this Countrey having so good opportunity for it it is meet to be commended to them as their duty thus to consociate For 1. Communion of Churches being commanded and Consociation being but an Agreement to practise it this must needs be a duty also Psal 119.106 Nehem. â—0 28 29. 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. 3. Those general Scripture-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 20 18. 24.6 Eccles 4.9 10 12. 4. The pattern in Acts 15 holds forth a warrant for Councils which may be greater or lesser as the matter shall require 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. 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 Without which we should also want an expedient and sufficient Cure for emergent Church-difficulties and Differences with the want whereof our Way is charged but unjustly if this part of the Doctrine thereof were duely practised 7. The manner of the Churches agreement herein or entring into this Consociation may be by each Church's open consenting unto the things here declared in Answer to this 2 d. Question as also to what is said thereabout in chap. 15. 16. of the Platform of Discipline with reference to other Churches in this Colony Countrey as in Propos 5 th is before expressed 8. The manner of exercising and practising that Communion which this consent or agreement specially tendeth unto 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 FINIS