A DEFENCE OF THE ANSWER and ARGUMENTS OF THE SYNOD Met at BOSTON in the Year 1662. Concerning The SVBIECT OF BAPTISM AND CONSOCIATION OF CHVRCHES Against the REPLY made thereto by the Reverend Mr. IOHN DAVENPORT Pastor of the Church at New-Haven in his Treatise Entituled Another ESSAY for Investigation of the Truth c. Together with AN ANSVVER TO THE APOLOGETICAL PREFACE Set before that ESSAY By some of the ELDERS who were Members of the SYNOD above-mentioned 1 Thess. 5.21 Prove all things held fast that which is good 1 Chron. 28.8 Keep and seek for all the Commandments of the Lord yeâ—â— God that â—â— may possess this good Land and leave it for â—n Inheritance for your Children after you for ever CAMBRIDGE Printed by S. Green and M. Iohnson for Hezekiah Vsher of Boston 1664. never yet been admitted to the Lords Table Forms â—â— Ratio Ecclesiast Minist in Peregrinor Ecclesiâ institutâ Lendini c. Pag. 117 123 135. with Pag. 86 104 105 106. Holy Baynes accounts that Children are a part of the Church Dioces Tryall pag. 84. And the Principles pointed to in his Christian Letters Letter 15. pag. 125 126. and Letter 24. pag. 199 202. Edit 1637. Also in his Exposition of the Epistle to the Ephesians on Chap. 1.1 Doct. 5. and on Chap. 2.12 Pag. 276 277. and other places may easily be improved unto a Confirmation of the Doctrine of the Synod Dr. Ames whom the Preface calls for-ever Famous Iudicious c. and that very deservedly how large his Judgement is as to the Subject of Baptism may be seen by any that have his Cases of Conscience Lib. 4. Cap. 27. He requires no more unto the most proper right of a Child to Baptism but that the Parents oâ— one of them be intra Ecclesiam within the Church though he thinks that others also may be baptized if any godly persons will undertake for their Education And how plainly he holds forth the Doctrine of the Synod in his Medulla Lib. 1. Cap. 32. Thes. 12 13. Cap. 40. Thes. 11 12 13. is easie to be Collected We may well here take up the words of worthy Mr. Cotton in his Preface before Mr. Nertons Answer to Apollonius where having named Cartwright Partus Baynes and Ames those Chariots and Horsemen of Israel and Leaders in the Cause of Reformation he addes Ab borum sive vestigiis sive principiis si novitatis studio cessimus jure meritò deseremur ut desertores Quod si in viâ illorum ambulamus nec ultrà pregredimur quod ad summam rei attineâ— quà m ab illorum Lumine Divinitùs collustrati certâ— non nos illi sumus qui causam Reformationis deseruimus sed illi potiùs quos lubens nollem dicere qui nos ut Desertores deserunt deâ—estantur So here If we out of any changeable Inclinations or Spirit of Innovation have departed from the footsteps or principles of those Blessed Patrons of Reformation such as were now named and others of The good Old Non-Conformists who both with Prayers Tears and Sufferings and with as much judicious Learning and Piety as the World hath yet seen have handed down to us the Work and way of Reformation then let us be and well might we be deserted and censured as Desertors or Apostates as we are by too many But if we adhere to the Principles and tread in the steps of those Worthies and go no further then they or then the Light which God hath communicated by them doth lead us surely we have not deserted nor departed from the Cause of Reformation But they rather though unwillingly we speak it who desert and dislike us as Desertors The Elders and Messengers of the Congregational Churches in England in the Preface to the Result of their meeting at the Savoy do profess a full concurrence throughout in all the substantial parts of Church-government with their Reverend Brethren the Old Puritan Non-Confermists citing in the Margin Fox Dearing Greenbam Cartwright Fenner Fulk Whitaker Reynolds Perkins c. Now let the Judgement of these such of them as have left any thing written about this Question by which we may judge of the mindes of the rest be considered and see if they do not abundantly confirm such â— Latitude of Baptism as we plead for What if our Congregational Brethren in England have not yet by reason of the Infancy of their Churches had so much occasion to look into this question as our selves for a long time had not nor yet so much need to trouble themselves about the full extent of Baptism in a place where there were enow that would baptize those whom themselves left unbaptized yet when the Lord shall incline any of those Able and Worthy Persons to set themselves to the study of this point why should we think that they will not be willing to receive Light from or that they will be willing easily to go against the Judgements of those Old Non-Conformists whom they professedly concurre-with in other parts of Discipline So much for the Discourse upon the first Objection In Answer to to the Second Objection The Apologist gives this warning Let us not for fear of Anabaptism do worse even defile our selves with Antichristianism And makes this Profession We are willing to profess that we look upon it as great a sin to Baptize all Children as to baptize to Children Ans. 1. We should not chuse to put Anabaptism as contradistinct to Antichristianism Take Antichristianism for all that which is against Christ his Mind Rules and Kingdome so surely Anabaptism is a part of it Take it for the corruptions of the Papacy how near a-kin the Doctrines and Principles of the Papists and Anabaptists are is shewed in à late Preface to Mr. Shepard's Letter The Anabaptists are indeed ready enough to call every thing that they mislike Antichristian as if none were Enemies to Antichristianism so much as they But if to oppose obstruct and undermine the Kingdome of our Lord Jesus Christ be an Antichristian thing let Scripture Reason and Experience speak whether their Tenents and Wayes be not highly Antichristian Does not their cutting off so great a part of the Subjects of Christs Kingdome as the Children of the Faithful are Mat. 19.14 their changing the Frame of the Covenant whereby his viâ—â—ble Kingdome in his Church is constituted and continued c. give though secretly and under plausible pretences a most deep and dangerous Wound to the Interest and Progress of Christs Kingdome And hath not Experience shewed Anabaptism with its wonted concomitant Errours to be the Vexation and Clog of Reformation ever since the beginning of it 2. To speak here of baptizing the children of Infidells and Pagans as if any did incline to that would be a strange absurdity but if by All Children be meant the Children of All that are named Christians though we think it too great a Lâ—xness to baptize all such yet we are past doubt that so to do
from Iohn's requiring of qualifications over and above Membership be answered with reference to Infant-baptism and that will answer it as to the case in hand We remember in Debates between the Elders and an Antipoedâ—baptist many years since this very Argument was urged by him and the same Answer that was given then we shall give here Viz. 1. That meerly to be a Member of the Old-Testament Iewish Church or simply to be in Covenant or Confederate under the Old-Testament manner of Administration sufficeth not to Baptism but to be in the Church and Covenant of the New-Testament to be a Member of a Gospel Church stated and setled under the Gospel manner of Administration this is that which Right to Baptism stands upon and here Membership alone sufficeth thereunto When we say that Members of the visible Church Confederates c. are to be Baptized we must needs be understood to speak of the visible Church or of Covenant-interest under the New Testament and Gospel-administration which is founded upon Christ already come And it were most absurd and irrational to understand us otherwise we having now no other Church or Covenant to speak of but that Old Testament-Church-membership gave right to Circumcision New-Testament Church-membership gives right to Baptism But at the transition from Old to New or at the first setting up of the Gospel-administration oâ— Kingdome of Heaven as 't is called and of Baptism the entring seal thereof in Iohn Baptists's and Christ's time well might more be required then bare Membership in the Iewish Church which was then also under great corruption and degeneracy Hence all the Members of the Church of the Iews were not Baptized but onely those that in some degree embraced the new and reformed Administration in order to which a special Repentance was then necessary Mat. 3.2 But to inferre from hence a necessity of qualifications superadded unto Membership in stated Christian or Gospel-Churches in order to Baptism-right will not hold there is a wide difference between the case of Ecclesia Christiana Constituenda and Constituta In those first beginnings of the Gospel even Pious persons and men fearing God such as the Eunuch and Cornelius must have further Instruction and preparation before they could be Baptized may a man thence inferre that now in the Christian Church Constituted a Christian or Church-member that feareth God is not Baptizable without further qualifications 2. Much of what was required by Iohn Baptist of the Members of the Iewish Church before he Baptized them may be referred to the manner of Administration and was upon that account attended in a case so circumstanced as that was for that by reason of their Church-state though so degenerate as they were they were in a farre other and neerer capacity then Non-members and that thereby they had a Right to the ministrations of Iohn and Christ among them is plain from many Scriptures Luk. 1.16 Iohn 1.11 Mat. 10.6 15.24 26. Rom. 15.8 But those that were then to be Baptized at that first Institution of Baptism and beginning of the Gospel-administration being adult persons and they defiled with Scandal and Degeneracy yea having much lost the Truth of Doctrine in many poinst hence they could not be brought to entertain that beginning of the Gospel as 't is called Mark 1.1 2. and Baptism the Sign and Seal thereof without previous convictions and penitential preparations by the powerful Ministry of the Baptist. But it doth not appear that more was pre-required of them then what was necessary to an humble submitting to the Ordinance and to that new and reforming Administration then on foot which was betokened and sealed thereby And he that shall consider the multitudes that were Baptized by Iohn Mat. 3.5 6. Luk. 3.7 21. in the short time of his Ministry and in those glimmerings of Gospel-light that they then had together with the great weakness and rawness of some that he Baptized Iohn 3.25 26. Act. 19.1 5. will not think that the persons Baptized by Iohn did excell those whom the Synod describeth in their fifth Proposition of which our Brethren were so sensible in their Anti-synodalia pag. 18. that there they chose rather to wave Iohns Practice and to seek for stricter presidents though here they plead and that rightly and truely that Iohn's Baptism was Christian Baptism and holds forth a Rule unto us As for that Confession of sins in Mat. 3.6 when our Children do in their Assens to the Doctrine of Faith and Consent to the Covenant acknowledge their sin and misery by nature their perishing condition without Christ c. are willing to submit to Instruction and Government for the Reformation of their sins as those that were Baptized by Iohn shewed their penitential frame by that viz. a submission to his Instructions and Counsels Luk. 3.10 14. they cannot be denyed to have somewhat of that confession of sin So Chemnit on the place They acknowledged themselves to be sinners and both in words and by their action in desiring to be baptized they professed their fear of the wrath of God and desire to escape it But if any do stand guilty of Open Scandals we know not why they should not make particular Confession of their sin therein when they come to present themselves before God and desire Baptism for their Children if they have not done it before so saith the same Chemnitius in the same place of them Moreover such as stood guilty of more grievous falls did also confess them in particular To be sure they should by the Discipline of the Church be brought to that whether they had Children to be baptized or no but then may be a fitting season for it Thus there may be cause and call for a special Repentance in special cases when persons have so carried it as to shake their standing in the visible Church and although the Rule owns the Childe to be a Member of the Church and so a Subject of Baptism while it allows the Parent to be a Member not cut off yet it is a Covenant-duty of the Parent to confess his sin in such a case and so shall Baptism be administred with greater honour to God and comfort to all that are concerned But otherwise while the Parent that was born in the Church regularly continues in it without Scandal he is Ecclesiastically accounted to have the being of Repentance and so to have the thing which Iohn required of them though not the same modus of Manifestation and discovery thereof Now follows the fifth Reason of our Brethrens Dissent which is this 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 but all that the Synod hath said will not give a man Right to Baptism himself in case he were unbaptized therefore all that the Synod hath said is not enough to make a man capable of transmitting right of
come to the Lords Table nor have any hand in the Management of Church-affairs as Elections of Officers Admissions and Censures of Members untill as a fruit of the foresaid help and means they attain to such qualifications as may render their admission into full Communion safe and comfortable both to their own Souls and to the Churches In sum we make account that if we keep Baptism within the compass of the Non-excommunicable and the Lords Supper within the compass of those that have unto Charity somewhat of the Power of Godliness or Grace in exercise we shall be near about the right Middle-way of Church-Reformation And as for the Preservation of due Purity in the Church it is the due Exercise of Discipline that must do that as our Divines unanimously acknowledge for that is Gods own appointed way and the Lord make and keep us all careful and faithul therein not the Curtailing of the Covenant which may be man's way but is not the way of God wherein alone we may expect his Blessing The good Lord pardon the Imperfections and Failings that attend us in these Debates accept of what is according to his Will and establish it save us from corrupting Extremes on either hand and give unto his People one Heart and one Way to fear Him for ever for the good of them and of their Children after them ERRATA in the Book following PAge 12. Line 18. their Infancy reade from Infancy pag. 22. lin 16. he added r. here added pag. 49. lin 4. there r. here pag. 53. lin 35. his r. this pag. 60. lin 7. of that r. of the pag. 66. lin 1. do run r. do not run pag. 98. lin 11. do administer r. so administer In Answ. to the Preface Pag. 11. lin 33. mor r. more pag. 16. lin ult into r. unto A DEFENCE OF THE ANSWER and ARGVMENTS of the SYNOD Met at Boston in the Year 1662. Concerning The Subject of Baptism and Consociation of Churches Against the REPLY made thereto by the Reverend Mr. Iohn Dâ—venporâ— in his Treatise Entituled Another ESSAY for Investigation of the Truth c. THE Reverend Author in this his Essay before he come to speak to that which the Synod delivered doth premise Eleven or Twelve Positions by which he saith the determinations of the Synod are to be Examined and so far and no further to be approved and received as a consent and harmony of them with thâ—se may be cleared c. pag. 8. Concerning which Positions we will not say much because the Intendment in this Defâ—nce is onely to clear what is said by the Synod against what this Reverend Author saith against the same in his 〈◊〉 and therefore untill he speak to what the Synod delivered we think it not needful to insist long upon these premised Positions Onely this we may say concerning them That though suâ—dry things in them be sound and good yet the Posiâ—ions themselves being not Scripture but his own private Collections therefore we do not see that we are bound to take these Positions as the Standard and Rule by which to judge of what the Synod saith But if the Synods Doctrine be agreeable to Scripture we think that may be sufficient for defence thereof whether it agree with the premised Positions or not And when himself pag. 1. doth commend it as a good Profession in the Synod that To the Law and to the Testimony they do wholly referre themselves had it not been also commendable in him to have done the like rather then to lay down Positions though he conceives them rightly deduced from Scripture and then to say Nothing is to be approved further then it consents with those Positions Himself may please to consider of this But to leave this of the premised Positions and to come to the main Business Concerning The Subject of Baptism the first Proposition of the Synod is this viz. They that according to Scripture are Members of the visible Church are the Subjects of Baptism The second is this viz. The Members of the visible Church according to Scripture are Confederate visible Believers in particular Churches and their Infant-seed i. e. Children in 〈◊〉 whose next Parents one or both are in Covenant Now what saith the Reverend Author to these That which he saith is this I cannot approve the two first Propositions without some change of the terms In the first thus They that according to Christs Ordinance are regular and actuall Members c. The second thus The actuall and regular Members of the visible Church according to Christs Ordinance c. pag. 9. Answ. So that the Alteration required is That in stead of Scripture it be said Christs Ordinance and in stead of Members Actuall and regular Members But a necessity of this Alteration doth not appear for as for the one particular can we think that thâ—re iâ— any such difference between the Scripture and the Ordinance of Christ that 〈◊〉 may be Members of the visible Church and so Subjects of Baptism according to the fâ—â—er and yet not according to the laâ—terâ— If it be according to the Scripture may it not â—e said to be according to Christs Ordinance Sure when Christ himself bids us Search the Scripture Job 5.39 and when the Bereans are commended for searching the Scripture whether those things were so which were Preached by Paul Acts 17.11 and when all the Scripture is for our learning Rom. 15.4 and doth contain a perfect Rule in all things that concern Gods Worship whether Natural or Instituted as this Reverend Author saith in the first of his premised Positions upon these grounds it may seem that what is according to Scripture needs not to want our approbation for fear left it agree not with the Ordinance of Christ. And indeed how can that be taken for an Ordinance of Christ which is not according to Scripture that being considered also which is said by the Reverend Author in his second Position That whatsoever Christ did institute in the Christian Churches he did it by Gods appointment as Moses by Gods appointment gave out what he delivered in the Church of Israel Now if all that is instituted by Christ be according to Gods appointment and that the Scripture contains a perfect Rule concerning all Instituted Worship and so concerning all Gods appointments it may seem a needless thing to withhold our approbation from that which is according to Scripture as if it might be so and yet not be according to the Ordinance of Christ. Besides how shall we know a thing to be an Ordinance of Christ if it be not according to the Scripture And for the other Alteration desired that in stead of Members it be Regular and actuall Members may we think that men may or can be Members according to Scripture and not Regular nor actuall Members If the Scripture be the Rule and â— perfect Rule then they that are Members according to Scripture are Members according to Rule and so are Regular members And
in them not being the same but distinct for in the one the Argument is from their being disciples or Scholars and therefore under discipline in Christs School but this here is from their being Baptized and that therefore they are in a state of subjection to the authoritative teaching of Christs Ministers and to the observation of all his commandmentâ— and that therefore they are in a state of subjection to discipline for thus the Argument stands They that are Baptized are thereby left in a state of subject on to the authoritative teaching of Christs Ministers and to the observation of all his Commandments and therefore in a state of subjection to Discipline But the adult persons spoken of are persons Baptized Therefore c. The Pâ—opâ—siâ—ion is grounded on the Text Mat. 28.19 20. where Christs Ministers are required to Bapâ—ize and to teach the Baptized to observe all his commandments The Assumption is plain of it self To the seventh Argument viz. That Elders must seed i. e. both Teach and Rule all the Flock and that children are part of the Flock The Reverend Author answereth That this concerneth not such grown persons as are not in full communion for without this they are not to be accounted of the Flock or Church Ans. If this that is here said were sufficiently and clearly proved it would be very acceptable to many Elders in this Country as clearing them from a great part of the burthen which they suppose themselves to be under And when the Holy-Ghost saith that they must take heed to themselves and to all the flock Act. 20 28. and that they must watch for their Souls as they that must give account Heb. 13.17 to say that these Soules and this flock are only such as are in full communiâ—n and Infants or Children in minority and that these last mentioned who then were of the flock do now cease to be of it when they become â—aul and that now the Elders are not charged to watch over them any longer nor to give account of their Soules we fear this would be an undue straitning and limiting of the Texts alledged and would be no good plea before the Lord and therefore without bâ—tâ—er proof we dare not assent unto it For what the Synod alledgeth That the Apostle writing to the Fâ—ock or Church at Ephesus doth also write to children Eph. 6.1 as counting them part of the flock We do not see that this is sufficiently taken off by what the Reverend Author answereth viz. That those Children were either Children in their Minority or if adult they were personally joyned to the Church and so in full Communion For let the words and scope of the Text be considered and we conceive it will appear that this exposition of the place is too narrow for the Children there spoken of are such as were bound to obey their Parents in the Lord this being right and such as were under the fifth Commandment the words whereof the Apostle doth there alledge Honour thy Father and Mother c. Now how shall it appear that though Children in minority and children when admitted into full communion in the Church are bound to obey their Parents and to Honour Father and Mother yet other children are not so bound Is there any ground for it that children now adult if not in full communion in the Church are exempted from this Commandment of Obedience to their Parents and of Hoâ—ouring of them we conceive there is none and if there be not then the children there spoken of are children adult as well as others wâ—ether in full communion or not And if so then these children as well as others are part of the Flock and Church of Ephesus to whom that Epistle is written and then the whole Flock being under the charge of Elders to feed them i. e. both to Teach and kâ—lâ— them it appeareth thereby that what the Synod here saith That these children are under the Watch and Discipline and Government of the Church is sound and good and so stands for all that is here alledged to the contrary In Answer to the Eighth Argument From the danger of Irreligion and Apostacy breaking into Churches and the want of any Church-way to prevent and heal the same if these children of Church-members be not under Church-government and Discipline and that through want hereof many Church-members would be brought under that dreadfull judgement of being let-alone in their wickedness Hos. 4.16 17. The Reverend Author nameth sundry other means for preventing these evils as That no adult personâ— be received into personal membership till fit for all Church-communion and that the Keyes of the Kingdome of Heaven which Christ hath left to binde and loose be rightly managed toward Delinquent-members that are orderly admitted into Church-communion and for others that are not thus joyned to the Church that authority in Families and Common-wealth be wisely and faithfully managed toward such pag. 15 16. Ans. All these we acknowledge may by the blessing of God be much available in their way for â—he puâ—pose â—lledged and Oh that there were due care and waâ—châ—â—â—lnesâ— in Churcheâ— Families and Common-wealth for the faithful and due exercise hereof Nevertheless we conceive all these are not â—â—fficienâ— for the purpose desired 1. Because some of them are not Church-wayes at all of which the Synods Argument speaketh though it is not so expressed by the Reverend Author and therefore tâ—ough government in Families and Common-wealth were carefully used in the manner expressed yet Church-way may be wanting for all this 2. Those Church-wayes that are mentioned viz. Care in admitting into the Church and due managing the Keyes of Discipline to them that are so admitted these are not sufficient to prevent the evils spoken of and the reason is Because there is a great multitude of persons who were either born in the Church or were admitted thereinto in their infancy or minority who if they be not under Church-discipline when adult are let alone in their wickedness in respect of any Church-way to heal them and by want of this Church-discipline toward these persons Iâ—religion and Apostacy may break into the Churches notwithstanding all Church-wayes toward others and all other wayes in Common-wealth and Families toward these for Church-way for the good of these there is none if they be not under Church-government and Discipline As for that which is here said by the Reverend Author That the Churches censuring of adult persons admitted before they be qualified for communion in all Ordinances will not prevent or heal those evils seeing the Lord blesseth onely his own Institutions not mens Devices and that Humane Inventions usually cause the evils which they pretend to cure pag. 15. This Reason may have in it self a truth viz. that Gods Institutions and not mens Inventions are the way wherein men may expect a Blessing But if such a thing be affirmed of Church-discipline toward the persons spoken of that such Church-discipline is an Humane
59.21 Ezek. 37.25 28. Psal. 102.16 28. Ier. 32 39. The Reverend Author applies all these very Texts to the Church of the Iews under the New Jerusalem which Church he saith 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 for which he alledgeth the Texts afore-mentioned pag. 33. Ans. It is freely granted that the Church of the Jews when they shall be called and converted shall be very holy and glorious and yet it may be questioned whether that Church shall have none in it but onely elect and sincere Believers both they and their children to the end of the world For when Christ shall come the Kingdome of Heaven that is to say the Church though it be compared to Virgins in respect of much Ecclesiastical Purity yet those Virgins are some of them foolish Virgins that had no oyle in their vessels with their lamps and so must have the door of the Marriage-Chamber shut against them Matth. 25. therefore they were not all sincere Believers and elect and therefore it may be a question whether the Church of the Jews at that time will be so free from Hypocrites as is said 2. If these Scriptures Isa. 60.15 59.21 and the rest do prove that when the Iews shall be called it shall be with them as is said then what the Synod here saith is gained and stands good viz. That in holy reforming and most glorious times there shall be a continuation and propagation of the Church from parents to children from generation to generation which is the very thing which is here affirmed by the Synod 3. Though the Reverend Author do here suggest this difference between that Church of the Jews under the New Ierusalem and the Gentile Churches that these latter shall have Close Hypocrites creeping into them and the children of Believers by their degeneracy when adult stopping the successive progress of the Covenant which in the Church of the Iews shall be otherwise yet sith the Scripture saith that the Nations of them that are saved shall walk in the light of that New Ierusalem Rev. 21. and that then the Lord shall be King in all the earth and that there shall be one Lord and his Name one Zech. 14. and that the Name of the New Ierusalem shall be written upon Philadelphia a Church of the Gentiles Rev. 3. it may seem upon these considerations and the like that there will at that time be good conformity between the Church of the Jews and Gentile Churches and no such disproportion or difference that in the one there should be a continuation and propagation of the Church and Covenant from Parents and children successively but in the other not so We see no ground for believing such a difference but for ought that doth yet appear if there shall be such a glory in the one as that there shall be a successive pâ—ogress of the Covenant therein there shall or may be the like in the Gentile Churches also And to conceive any essential difference between either Jews or Gentiles then and Gentiles now as to the frame of the Covenant it self whatever difference there may be as to the measures of grace c. as is said in the Synods Result p. 9. is a conception that we see no ground for in Scripture Whereas the Reverend Author saith pag. 34. That the children of Church-members in this Country are commonly known to be Profâ—nâ— Vaâ—â— Licentious Vicious Stubborn Proud c. and complains That yet these are accepted into immediate Personall Membership The Answer is 1. As before That we think there is no accepting of Members children when adult into Membership but an accepting of them unto full Communion when they are fit for it and an acknowledâ—ing of such and others to be Members already as having had it from their birth or minority and having not since been regularly in any way of God cut off from the same To call this an accepting of thâ—m into Membership we think is very improper 2. If the children of Church-members generally were commonly known to be so Vicious and Profane as is said this were matter of great humiliation and grief to us all but we hope it is too much to say so of the generality or greatest part of them there being better things appearing in many 3. Be it that they are so Vâ—cious or not we think there is great reason that they should be carefully watched over by Elders of Churches and all Superiours that so their corruptions and sins might be mortified and they furthered to the attainment of that saving grace of God in Christ Jesus And whereas the Reverend Author makes an Objection That if they be so Vicious they have the more need to be under the Watch Discipline and Government of the Church And in Answer thereto saith That it cannot rationally be expected that they will submit themselves thereto but will disregard and slight the same and that acceptance with God or blessing on such means cannot be expected because God limits his Blessing to his own Appointments p. 34 35. The Answer is That it hath been proved afore by seven or eight Arguments in Propos. 3. That these children are by Gods appointment under the Watch Discipline and Government of the Church which Arguments have been formerly vindicated and cleared from what the Reverend Author hath said against the same and therefore for what is here said That the exercise of Church-discipline towards such cannot be expected to be accepted of God or blessed by him because it wants his Appointment we know not how to entertain this saying except there were some better proof for it which here is but nakedly delivered without any proof at all and therefore the exercise of Church-discipline towards the children spoken of may be appointed of God accepted of him and blessed by him for ought that is here said to the contrary And whereas it is said That it cannot rationally be expected that such persons will submit themselves to Church-discipline Though we know but little of the exercise of Church-discipline towards such yet experience doth testify that to some it hath by the blessing of God been profitable and that they have submitted to it and been bettered by it Lastly The Reverend Author did a little afore in this same Page pag. 34. mention the Vigilancy and Faithful Care and Endeavour of Church-Elders towards the Children mentioned as a way or means for conveying Religion down to after-Generations which we for our parts conceive to be sound and good But then how can this stand which is there said that such persons are not under the Watch Discipline and Government of the Church For doth not the Vigilancy of Church-Elders import some kinde of Church-watchfulness Can there be such Vigilancy Care and Endeavours towards such as are noâ— under the watch of the Church at all or can such Vigilancy Care and Endeavour of Church-Elders