553. Baptism was as much to be reverenced as the Sacrament of the Body and Blood of Christ Nay in former Ages some Churches have been so far from extending Baptism further then the Lords Supper as that they have committed a grievous Errour in administring the Lords Supper unto Infants So it hath been in the Churches of o Dav. Chytra Bohemia and in p Paul Odâ—rbor de relig Russor Russia And this was maintained by Austin and Innocentius and q See Fulk Annot on Joh. 3.5 all the Churches in their time Which Testimonies we produce to shew that former Ages have been farre from looking upon the Lords Supper as being of a more sacred nature then the other Ordinance of Baptism Indeed of lâ—te there have been those who have made Baptism of a far larger extent then the Lords Supper This hath been one practical Difference between Congregational-men and Presbyterians whom the Lord unite in the Truth in thâ—t the Congregational-men would baptize the Children of none but such whose Parents were fit for the Lords Supper when-as the Presbyterians would Baptize the Children of such whose Parents were not fit for the Lords Supper and their promiscuous Administration of that Ordinance was very grievous unto their Congregational Brethren See Beverly against Timson 3. The Parents of the children in question are not Members of any instituted Church according to Gospel-Rules because they were never under any explicite and personal Covenant To prove which we reason thus If this second Generation do retain their Membership by virtue of their Parents Covenant made for them in minority then in case all the pro-Parents were dead this second Generation would be a true Church of Christ without any further Act or Covenanting But this second Generation are not a true Church of Christ without some further Act. Ergo they do not retain their Membership If they are a true Church of Christ then they have Power to Vote in Church-affairs as to chuse Officers and to cast out Offenders and the like because every true Church hath this power given to them by the Lord Jesus who is the onely Head of his Church But they have no such Power say the Synod who do expresly r See the Answ to 21 Questions exclude the persons in question from the Lords Supper and Voting Therefore we conclude that they are no true Church of Christ Therefore the persons in question do not retain their Membership therefore their children ought not to be Baptized 4. It is not Meer Membership as the Synod speaks but qualified Membership that gives right unto Baptism For the evincing whereof we argue thus John's Baptism was Christian Baptism as all our Divines maintain against the Papists John's Baptism might not be applied unto some who were standing Members of the visible Church because they were not qualified with Repentance Luke 3.8 7.30 Therefore Christian Baptism is not to be applied unto such as stand Members in the visible Church if they be not qualified with fruits of Repentance This seems to us to cut the Sinews of the strongest Arguments which are brought by the Synod for the Enlargement of Baptism for their strongest Argument is the Membership of the Children in Controversie when-as it seems to us that the Scripture doth not acknowledge any such Meer Membership as they speak â—f And besides that the case is clear in our apprehension from the Instance given That 't is not Meer Membership but qualified Membership that gives right unto this Divine and Sacred Ordinance 5. That which will not make a man capable of receiving Baptism himself in case he were unbaptized doth not make him capable of transmitting right of Baptism unto his childe It is a Ruled case Å¿ Mr. Hooker Survey paâ—t 3. p. 17. That he that hath not Title himself unto any Priviledge cannot entitle another The Lawyer saith Acts à non habente potestatem are invalid But all that the Synod hath said will not give a man right to Bapâ—ism himself in case he were unbaptized for a man may be an unbeliever and yet come up to all that the Synod hath said in their fifth Proposition and more too Ergo all that the Synod hath said is not enough to make a man capable of transmitting right of Baptism unto his childe The judgâ—ment of that famous Martin Bucer alledged and approved by Parker is worthy our consideration who maintained that t Bucer de regno Christi in cap. de Confirmatione Parker ubi supra None ought to be confirmed Members of the Church besides those who do hold forth not onely verbal Profession of Faith but apparent Signs of Regeneration Nay these great Divines say Thâ—t if there be not tam necessaria signa fidei quam publica solennis Professio as well such signs and outward appearances of Faith as shall necessarily argue â—s farre as men can judge that there is truth in the heart as a publick solemn Profession the Church ought not to accept of the Professions of such persons so as to confirm them in their Membership If the Synod would but have expressed as much as this there had been no Dissenting on our parts Here also we cannot but take notice that the judgement of that worthy and for-ever famous Mr. Cotton was as ours is for his words are these u Holiness of Church-members p. 93. I conceive more positive fruits of Regeneration are required in the Church-members of the New Testament then of the Old 6. The Application of the Seal of Baptism unto those who are not true Believers we mean visibly for de occultis non judicat Ecclesiâ is a Profanation thereof and as dreadful a sin as if a man should administer the Lords Supper unto unworthy receivers which is as w Instit l. 4. c. 12. Calvin saith as sacrilegious impiety as if a man should take the Blood or Body of Christ and prostitute it to dogs We marvel that any should think that the Blood of Christ is not as much profaned and vilified by undue Administration of Baptism as by undue Administration of the Lords Supper Yea that saying of Austin's is solemn and serious x August co Fulgent c. 6. Qui indignè accipit Baptisma judicium accipit non salutem He who receives Baptism either for himself or his childe unworthily is guilty of the Blood of Jesus as well as he who receives the Lords Supper unworthily And the same Austin in his Book de Fide operibus pleads for strictness in the Administration of Baptism and so did Tertullian before him 7. It hath in it a natural tendency to the hardening of unregenerate creatures in their sinful natural condition when Life is not onely Promised but Sealed to them by the precious Blood of Jesus Christ y Baptisma totum foedus gratiae obsignat fidelibus Ames Med. l. 1. c. 40. Thes 6. Baptism is a Seal of the whole Covenant of Grace as well as
ANOTHER ESSAY For Investigation of the Truth IN ANSVVER TO TWO QUESTIONS Concerning I. THE SVBJECT of BAPTISM II. THE CONSOCIATION of CHVRCHES By JOHN DAVENPORT B. of D. and Pastor of the Church of Christ at New-Haven in NEW-ENGLAND Matth. 17.5 This is my beloved Son â—eâ—r hâ—m 2 Cor. 13.8 We can do nothiâ—g â—gainst the Truth but for the Truâ—h 1 Thess 5.21 Prâ—ve all things holâ— fast that wâ—iâ—â— is good Tertul. de Vel. Virg. Veritati nemo praescribere potest non spatium temporum non Pâ—trocinium Peâ—sonarum non Privilegium Regionum ex his enim fere Consuetudo initium ab aliqua ignorantia vel simplicitate sortita in usum per successiâ—neâ— â—â—râ—oboratur ita adversus vâ—ritatem vindicatur Sed Dominus noster Chrâ—stâ—â— Verâ—â—â—tem se non consuâ—tudinem Câ—gnominavit Si semper Christus prior omnibuâ— aeque veritas sempiterna antiqua res est Viderint ergo quibus novum est quod sibi vetus est Cypr. Caecilio Epistâ—la Si solus Christus audiendus est non debemus attendere quid aliquis artenes fâ—ciendum putaverit sed quid qui ante omnes est Christus Prior fecerit faâ—iâ—â—dum praeceperit Iâ—em caeteri in Concil Carthag Stephano Scimus quosdam quod semel in biberint nolle depâ—nâ—re nec propositum suum sâ—cilâ— mutare sed salvâ— inter Collegas pacis concordie vinculo quaeda â—ro riâ— qâ—â—e apud se semel sint usurpata retinere Qâ—á in re nec nos cuiquâ—â— f â—imus aut legem damus cum habeat in Ecclesiae adâ—inistratione vâ—luntatâ—s suae arbitrium li e rum unusquisque Prâ—epoâ—itus râ—tionâ—m aâ—tus sâ—i Doâ—ino redditurus Amicus Sâ—â—rates aâ—icus â—lato magis amica Veritas Non eadem sentire boneâ— de rebus iâ—sdem inâ—clumi l â—uit semper amiâ—â—tâ—â CAMBRIDGE Printed by Samuel Green and Marmaduke Johnson 1663. AN APOLOGETICAL PREFACE TO THE READER IT was an Observation or an Inspiration rather of h ly a Cleâ—â—â—em a 〈…〉 â—â—tuâ—o 〈…〉 Bright in Apoc. 17. â— Brightman'â— That some faithf lones in a Wildeâ—ness should have the most clear Discoveries of the Abominations of the Man of Sin which Prophetick passage of that Reverend and Learned Writer some have applied unto those worthy Confâ—ssors in New-England who forsook theâ—r Countâ—y and Fathers houses and left a pleasant Land farre dearer to them then their lives for the Testimony of Jesus and upon no other account but onely that so they might see the Lord in his Sanctuary and Worship him whom their Souls love in the Beauties of Holiness where indeed they have seen him walking in the midst of his golden Candlesticks So much the more sad it is to consider that there should be any Declensions or Contentions amongst a People for whom the Lord hath done such wondrous things We hope that none will be so injurious and unreasonable as to impute it unto any defect in the Way even The good Old Congregational-Way of Government which these Churches have hitherto Professed that there should such Differences in judgement arise about things of a lesser moment Do we not know that even in the Churches Planted by the Apostles themselves there arose no small dissention Acts 15.2 Yea that there was a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. â— 39 Paroxysm between a Paul and a Barnabas Let Rome glory in her Peace against all Reformed Churches shall we therefore think that all our Foundations are out of course True it is our hearts cannot bâ—t mourn and bleed that ever it should be told in Gath or published in the streets of Askelon that there are any different Apprehensions amongst us And in that respect we could gladly have forboâ—n the Publication of the ensuing Essay Yet when we remember that b Opinionum vâ—rieâ—as 〈◊〉 oâ—inantâ—uâ—â—â—ntas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Variety of Judgements may stand with Unity of Affections and thaâ— Disputation is the way to finde out Trutâ— Ex collisione ingeniorum fit scintilla veritati and that d â—ui statuit alâ—â—â— pâ—â—â—e 〈…〉 stâ—tu 〈…〉 â—â—erit Sâ—n. Tâ—â—g He that judgeth a Cause before he hath heard both parties speaking although he should judge rightly is not a righteous Judge We are willing that the World should see what is here presenâ—ed Buâ— especially being perswaâ—eâ— that tâ—e Honour of God and of his Truth require this as a duty at our hands We durst not hinder what is here maintaiâ—ed fâ—om coming into light lâ—st we should one day have it laid unto ouâ— Charge that we did withhold the Truth in unrighteousness Aâ—d in very deed our Opinion of whâ—t is here by the Reverend Author assâ—rted is such as that we do believe it will tend to our rejoycing in the day of the Lord Jesus that ever we were made instrumental to bring the Truth into publick view whereby the World might fare the better for it We are to follow Peace but not with the loss of Truth But when Truth mâ—y be discovered without any hazard unto Peace and oneness of Affection is we hope the case is so in the publication of this Elaborate Essay we shâ—uld be very injurious indeed if we did not what in us lay to forward it Moreover what is here held forth ought to be regarded upon more accounts thâ—n one Salvian his Observation is too often found true that Men in reading Books look more at e â—alvâ—â—n de Aâ—crâ— l. 1. Quis then Quid scripsit who hath written then what he hath written If we respect either of these the following Discourse may be commended to the Reader The Author is a Commendation of the thing Written and the thing Written is a Commendation of the Author As for the Author His praise is in the Gospel throughout all the Churches and indeed His Works praise him in the Gates Well did Mâ— Cotton give this Testimony concerning him that He is a f Paventâ—rtus Judiciâ— â—â—â—dâ—tione 〈◊〉 sâ—â—gulâ—ri â—ruâ—â—ntia Cottâ—n 〈…〉 Apol. ad â—oâ—tâ—n Râ—ip Apollon Man mighty in Judgement and Learning and Singular Prudence And we d ubt not but those that love and honour him farre less then we do yet wâ—ll say that He is one of a thousand It is indeed an evil under the Sun to have men's persons in admiration so as to take any man's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a demonstration yet there are some Writings which are the more to be respected because of the Writer Logicians know that Testimonies are to be more or less valued according to the person Testifying And truly if there be any man amongst us whose words dâ—sâ—rve regarding for his sake that speaks them thâ—n so do the words of this Judiciouâ— Learned and Holy man Furthermore if we consider the Thing written it calls for due respect and reverence As that for-ever famous Dr. g Aâ—es ad 〈◊〉 in Twâ—ss 〈◊〉 c. contra Arâ—â—n Ames said of the most Scholastically-Learned Dâ— Twisse so may we
Baptized Members of the Church are not orderly Continued and Confirmed Members unless when they grow up to years they do before the Lord and his People profess their Repentance and Faith in Jesus Christ To say no more of this Renowned Parker speaking of the Interpretation of those words Laying on of Hands in Heb. 6.2 cites many judicious Writers whose judgemâ—nts he expresseth in words to this purpose g Pâ—rker â—e Pâ—â— F â—les in â—ap â—e 〈◊〉 E lesia 〈◊〉 Seâ—â— 9. â— 13. That they who were baptized in their minority when they are grown up after that the Church had approved their Faith by the Symbol of Imposition of Hands they were admitted Members of the Church This was according to sound Doctrine in the Primitive times as Parker saith Now we demand How they can be admitted as Members who are already as compleat and perfect Members as any in the Church But the ancient Doctrine wâ—s h Tertullian Antiquissimum uâ—issimum That Children who were baptized in their minority after they shall come to profess their Faith so as to be accepted of the Church may be admitted as Members Therefâ—re according to the ancient Dâ—ctrine Such children are not as compleat and perfect Members as any in the Church Yea therefore it follows That when they are Adult in case they do not by holding forth Faith and Repentance joyn unto the Church that then they â—o not retain their Membe ship whicâ— tâ—ey had in minority Fourthly it hath beâ—n Obâ— cted That we will not suffer Children to come under the Watch and Care of the Church Answ We are so farre from being of that Opâ—nion aâ— thâ—t we verily fear there is great guilt lies upon thâ— Churches â—â—câ—use â—hey have neglected their duty towards the Children in questiâ—n Iâ— is as clear to us as the Light at Noon or to use Tertullians pâ—r sâ— as if it were written with the Beams of the Sun Thâ—◠〈◊〉 special Care even Church-care and Inspection is due over thos Children that are Born within the Gates of Zion Hâ—ppy â—ight it be for us all if the issue of these troublesome Controversies might be onely to awaken Churches to stricter Watch and Diligence in Overseeing those Children that are in minority Onely we conceive that the Watch over them is to be Mediate according to the state of their Membership The Church is to see that the Parents do their duty toward their Children in bringing them up in the Nurture and Admonition of the Lord. i 〈…〉 And if when they shall be adult they do not bring forth fruits of Repentance and Faith then as the Fig-tree which did not bear fruit was to be cut down the Church is to disown them as having no part in the Lord and to declare that they by their unbelief have Discovenanted themselves But we see not sufficient warrant from the Word of God to proceed to a formal Excommunication of the Children in question because that is applicable unto none but those who have been in full Communion Now if this be all that is striven after That Church-children might be brought under Church-watch why sâ—ould the Contentions of Brethren be like the bars of a Castle that cannot yield Lastly it hath been Objected That the reason of our Dissenting from the major part of the Synod was Weakness and Ignorance and meer Wilfulness in that we could bring no Arguments but what were sufficiently refuted Answ The very same thing hath been said of those Worthy Champions who stood up for the Congregational-Way in opposition to the Assembly at Westminster that k See tâ—esâ— wordâ— in The 〈◊〉 aâ—â—inst 〈…〉 P. p 21 â—â— Their Arguments were weak and ridiculous and had been Confuted and sufficiently answered and that themselves were Self-conceited and Obstinate But these Criminations were unworthy Calumniations It was a common Reproach cast upon the Christians of old That they were all weak and unlearned men which made Jerome write that Book De viris Illustribus So Stapleton makes no bones to call Whitaker An Asse and A Fool. And the same hissing of the Serpent have we seen in the Prelates against the Renowned Non-Conformists But we suppose their saying so did not prove it was so Nevertheless we are content to accept of the Charge when we are charged with Weakness and Folly Let us be fools for Christs sake or for his Truth Let us fall so the Truth may rise let us sit in the dust so that Truth may sit in the Throne We deserve not to be otherwise esteemed then as Weakness and Ignorance it self Yet let us not be reputed Obstinate and such as are and will be blinde because we dare not betray the Truth and sin against our Consciences For our weightiest Reasons never were Answered unto any tolerable satisfaction even to this day If it be demanded here What our Reasons were why we accorded not with the major part of the Synod We shall by the help of Christ and in the fear of God declare what our chief Reasons were which caused our Dissent which when they are Answered we shall lay down our Opinion as knowing that it is Nullus pudor ad meliora transire 1. The Synod did acknowledge That there ought to be true saving Faith in the Parent according to the judgement of rational charity or else the childe ought not to be baptized We intreated and urged again again that this which they themselves acknowledged was a Principle of Truth might be set down for a Conclusion and then we should all agree But those Reverend Persons against whom we placidly disputed would not consent to this though our Unity lay at the Stake for it 2. We have not Warrant in all the Scripture to apply the Seal of Baptism unto those Children whose Parents are in a state of unfitness for the Lords Supper Those Acts 2.41 who were Baptized continued breaking Bread also ver 42. 'T is granted That those Children were Circumcised amongst the Jews whose Parents were for a time debarred from the Passeover but that was onely upon accident of Ceremonial Uncleanness which alters not the case for Unless the father were in a state of fitness for the Passeover he was not fit to have his childe circumcised The like may be said concerning the Gospel-Passeover and the Gospel-Circumcision Neither do we reade that in the Primitive times Baptism was of a greater latitude as to the Subject thereof then the Lords Supper but the contrary The l Catechun eni ad Baptisterium nunquam admittendi sunt Concil Araus c. 19. Catechumeni were not to be Baptized before they were fit for the Lords Supper And thence when through the darkness of the times the Lords Supper was not administred except at Easter as 't is called the m Concil Gern dist 4. Baptism of the Catechumeni was deferred until then also In the Dawnings of Reformation in England our Juell could plead against Harding that n Juels Reply to Harding p.
but varied according to the different times wherein the Church hath been gathered the progress thereof in that variety being from less perfect before the coming of Christ to more perfect after his coming the former was more external and carnal Heb. 9.10 the latter more internal and spiritual Ioh. 1.17 that was accommodated to the state of the Church being a childe this to the state of the Church being an heir grown to full age Gal. 4.1 to 5. Position 6 Though Baptism is come in the place of Circumcision and therefore infants of Confederates are now to be baptized as then they were to be circumcised they both being outward Seals of the same Covenant in substance Col. 2.11 12. Rom. 4.11 Yet neither must we look at Circumcision as it was of Moses but of the Fathers I h. 7.22 nor at every subject of Circumcision as the subject of Baptism extensively Circumcision was extended to all that were born in the house and bought with money Gen. 17 12 13. But Baptism is limited to believing Iews and their children and to so many as the Lord our God shall call Acts 2.38 39. 1 Cor. 7.14 Your children are holy he saith not Your servants â—c Position 7 The Rules accommodated by Iesus Christ our Lord for the manner of applying the Covenant and of administring the Kingdome of God under the Gospel concern either the constitution and ordering of Christian Churches or the propagation and continuing of them or their communion together In all which both the Truth and the Arguments for confirmation of it must be drawn expresly or by good consequence from the New Testament in such particulars wherein we have Christ's appointment or the Primitive Churches planted or approved by the Apostles for our Patterns Not from the Old Testament further then they may be inferred thence by parity of reason Mâ—t. 28.20 1 Tim. 3.14 15. Position 8 The Rules given of Christ 1. Concerning The Constitution of Christian Châ—rches are 1. That the Matter of them must be if adult approved Believers Acts 5.14 if infants or children in minority such whose Parents both or one are orderly and visibly joyned to the Church of Christ Acts 2.39 1 Cor. 7.14 2. That the Form of them must be their visible confederating with the Lord Christ as the Head of the Church and one with another mutually to walk together according to his Rules for the attainment of the ends of Church communion 2 Cor. 8.5 1 Pet. 2.5 Position 9 The Rules given by Christ for The Ordering of Christian Churches are 1. In general that all Gospel Ordinances be dispensed and administred according to Gospel-Precepts and Patterns Col 2.5 6. 2. In particular 1. That fit persons be orderly admitted into this holy Fellowship by the Door which is Christ believed on and professed Ioh. 10.7 9. 2. That Officers appointed by Christ be regularly chosen and ordained and that the Elders both Teaching and Ruling especially Teaching be singularly loved and honoured with double honour and obeyed 1 Tim. 3. Tâ—t 1 Ph l. 1.1 Acts 6.6 14.23 1 Thess 5.12 13. 1 Tim. 4.17 18. Heb. 13.17 2. That the Members exercise mutual Watchfulness one over another Heb. 10.24 25. with mutual Submission of one to another and of every one to the whole Body 1 Pet. 5.5 3. That the visible Seals instituted by Christ for Gospel-Churches which are onely two Baptism and the Lords Supper 1 Cor. 12.13 be administred by the Teaching Officers according to Christs Institution Mat. 28.19 1. Baptism is to be administred by Christs Ordinance to Disciples ibid. Viz. 1. To grown persons not before baptized after their holding forth their Repentance and Faith in Christ and voluntary taking hold of the Covenant for themselves and their seed Mat. 3.6 Luke 3.3 Acts 8 37 38. 2.38 39. 1 Cor. 12.12 13. These for distinction sake I call Immediate Members 2. To their infant-seed or children in minority who also are members in the right of their Parents covenanting for them Acts 2.39 1 Cor. 7.14 these I call Mediate Members because the membership which they have is Mediante Parentum foedere therefore these being grown up must be admitted into immediate fellowship and full communion with the Church by their personal faith held forth to satisfaction of the Churches charitable discretion and by their taking hold of the Covenant for themselves and their seed as their Parents before them did as it is prophesied of Gospel-Churches in Isa 56.6 7. 62 5. 2. The Lords Supper is to be administred according to Christ's Institution in reference both to the Ordinance it self 1 Cor. 11.23 to 27. and to the Communicants ver 27 to 32. 4. That Church-censures be applied to delinquent Members in private offences according to Mat. 18 15 to 18. and in publick criminous Scandals according to 1 Cor. 5.11 Rev. 22.15 but so as the publick judgement be not by the Elders alone but together with them by the Fraternity 1 Cor. 5 12. Position 10 The Rules given of Christ for the Propagation and Contâ—nuing of Christian Churches are properly suited to their Congregational and Spiritual state They are not the same with those before the Law when the Church was onely in Families nor with those under the Law given to the Church of the Jews in both which the Church was to be propagated and continued by natural generation in a lineal descent from Noah by Shem and from Abraham by Isaac and Jacob till the coming of Christ this way best suiting to a Domestical and National Church in their respective constitutions Christian Churches are of neither of these sorts but are by Christ's appointment cast into a Congregational and more Spiritual Form and therefore are not capable of being propagated and continued in a lineal succession by natural generation ordinarily but must be propagated and continued 1. In adult persons by Regeneration visibly manifested to the charitable discretion of the Church Joh. 3.3 5. being wrought in the working of Faith in Christ Joh. 1.12 13. and made visible by a right confâ—ssion and profession of Faith both quae creditur Rom. 10.10 and quâ creditur Gal. 3.26 2. In their infant-seed by their Parents covenanting for them to the end that such being engaged to God in their infancy may be thereby engaged and excited the more to give up themselves to God in Christ when they come to years of discretion not by constraint but willingly Psal 110.3 through the operation of God working Faith in their hearts Col. 2.12 by the Spirit who is a voluntary Agent and therefore likened to the wind which bloweth where it listeth Joh. 3.8 Sometimes in some of the next posterity yet not in all 2 Joh. 4. sometimes in the Grandmother and Mother and childe as in Timothy 2 Tim. 1.5 Accordingly the Church must make a difference of children grown up where God makes a difference as he did between Jacob and Esau Mal. 1.2 and receive onely such whom Christ receiveth Rom. 14.1
c. but also secondarily for the power whereby they are made c. Reply I grant that the Synods Directions and Determinations so farre as consonant to the Word of God are to be received with reverence and submission But what if the Members of Churches to which they are sent do not finde them consonant to the Word rightly understood and applied Are they nevertheless still bound to practise according to the Synods Directions and Determinations because the Synod coucludeth that they are consonant to the Word I suppose no Orthodox Synod in these times will arrogate to it self such infallible Assistance as the Apostles being assembled with the Church at Jerusalem had Acts 15. though they argued and concluded onely from Scripture yet that Council could not erre in their understanding and applying Scripture having such guides as the Apostles were but will confess that they may erre in their understanding and applying the Scriptures whereupon they seem to gâ—ound their Directions and Determinations And if so it is the duty of every Church and the Members thereof to examine by the Scriptures whatsoever Direction or Determination is propounded by the Synod If they finde that they are consonant to the Word of God they are bound by Gods Authority to receive them with reverence and submission If otherwise wrought to obey God rather then man Acts 5.29 2. This power of the Synod though they say it is but secondary and that it is for their agreement with the Word which is the principal ground thereof and without which their Directions and Determinations binde not at all yet they make so binding that if any Churches shall refuse to practise according to the Directions and Determinations of the Synod though they have strong grounds of dis-satisfaction about the Synods interpretation and application of the Scriptures alledged by them they will withdraw themselves from communion with them Whether such an authoritative urging their counsels upon Churches be warranted by Scripture let the Reader enquire and consider and Whether it will agree with what themselves before declared concerning the unlawfulness of a total Separation from a true Church and Whether there be need of it to cure emergent Church-difficulties and differences seeing all that are godly will readily close with such Directions and Determinations of Synods as are clearly consonant to the Word of God and if any obstinately will persist in their own wayes contrary to the Word held forth to them by the Synod the Civil Power is Gods Ordinance for punishment of such evil doers that the Churches may be kept pure and peaceable in the exercise of Church-communion among themselves in a Brotherly way Which yet is no impediment to the Churches and that by the declaratory Sentence of a Synod that is after due conviction of a Church that is Heretical Schismatical Apostatical or the like with due patience exercised to withdraw the right hand of fellowship from such as make themselves worthy by their obstinacy against the light clearly held forth from Scripture to be rejected as not true Churches of Christ Yet this they may not regularly do meerly for their Dissenting from the Determinations of the Synod upon conscientious grounds and in lesser matters What is before expressed in the fifth Proposition hath been already examined Propos 8. concerneth The manner of exercising and practising that Communion which this consent and agreement specially tendeth unto which they say may be by making use occasionally of Elders or able Brethren of other Churches or by the more solemn Meetings of both Elders and Messengers in lesser or greater Councils as the matter shall require Such Meetings for the end specified being rightly ordered and carried on in a Brotherly way by men sincerely affected to establish Truth with Peace in the Churches of the Saints according to the Rules given unto us by Jesus Christ our Lord and Law-giver I do fully approve as of profitable use by the Blessing of Christ for the good of the Churches The Reverend Author's POSTSCRIPT Christian Reader THese Lines and Labours of Love I trust to the King of Saints and his Subjects and Laws I leave with thee with the wise perusall and consideration of them The issue and success I commit unto the onely wise God and our Father in Jesus Christ desiring all those into whose hands it may come to receive nothing said by me further then they shall finde it consonant to the Word of God in the Scripture specially of the New Testament And that if they dissent in any particulars they will gratifie me with notice thereof together with their Reasons whom they shall finde thankful for such help and ready to embrace any Truth that is yet hidden from me and that no man will suspect that I seek any thing in this Essay but Truth with Peace lest they become judges of evil thoughts Farewell in our Lord Jesus who is the Truth Let his good Spirit lead us and all his Churches and People into wayes of Truth and Peace and establish our goings in those wayes Amen Your assured Friend and Brother J. D. CONSIDERATIONS UPON THE SEVEN PROPOSITIONS Concluded by the SYNOD sitting at BOSTON June 10th 1662. By the Reverend Mr. NICHOLAS STREET Teacher of the Church of Christ at New-haven I. THis Phrase Members of the visible Church in the first Proposition I take to be explained in the second Proposition II. By this Phrase in the second Proposition Their Infant-seed I suppose is meant onely their legitimate infant-seed and is not to be extended to illegitimate children against which a strong Argument may be gathered from Deut. 23.2 III. The second Proposition doth seem to distinguish of Members in particular Churches Some are said to be Confederate visible Believers whereby I suppose is meant such as have immediately and personally taken hold of the Covenant themselves both for themselves and for their seed for it is manifest that it is spoken of such as are made contradistinct to an infant-seed that cannot thus do Some are said to be Their infant-seed i. children in minority c. And how come these to be Members The last words in the Proposition do shew which are Whose next Parents one or both are in Covenant which doth imply at least that they become Members in and by their next Parents covenanting for them Hence the ground of the distinction of Membership into Immediate and Mediate is very clear The Argument may be thus framed Such as is the ratio formaliâ— of the Membership such is the Membership so may it be distinguished and denominated But Confederation which is the ratio formaliâ— of the Membership is immediate in the Parent in the Childemediate Ergo. A difference in Membership is granted both in this second Proposition and some others after and if this distinction to express the difference be not proper let some better be laid down that doth more aptly and fully suit the nature of the thing and we shall receive it In the mean
the Lords Supper and therefore those that are not interested in this Covenant by Faith ought not to have the Seal thereof applied to them Thus have we given an Account of the principal Reasons which caused our Dissent from the major part of the Reverend Assembly We might adde to all this That there is danger of great Corruption and Pollution creeping into the Churches by the Enlargement of the Subject of Baptism They are the words of a good man and faithful Minister of the Gospel now in Europe in a Letter sent unto one in America I hope saith he some in New-England will with clear light stand up against the Enlarging of Baptism to any but those whose Parents are admitted unto the Lords Supper If ever it be passant Doctrine in the Churches that others have a right to it Farewell to New-England 's Peculiar Glory of undefiled Administrations of holy things These things are Discouragements with me from hastening to New-England Thus he It may be some will think that we do as it is in the Adagy Nodum in scirpo quaerere make scruples to our selves and fear where there is no fear Well it will be for us and for the Churches if in the end it prove so Now the Lord grant that his People may have one heart and one way and that it may be the right way even the way which is called Holy to serve him for the good of them and of their Children after them And the God of Truth and Peace lead us by his Spirit into all Truth through him who is made unto us of God the Way and the Truth and the Life CERTAIN POSITIONS Out of the HOLY SCRIPTVRES Premised to the whole ensuing DISCOURSE WEE may fitly begin this Discourse with what the Reverend Elders say in their Preface to â—hâ—iâ— Printed Book That the Prayer of Epâ—phraâ— for the Coâ— ssians ought to be the Prayer and Labour of us all viz. That we may stand perfect and complâ—aâ— in all the will of God And it is a good Profession which they make saying We trust it is our sincere desire that â—is will all his will and nothing but his will may 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 â—et it be rejected This doth encourage me to joyn with them in seeking the right path in this unfrequented way so far as the Glory of Gods Holiness and Grace together with the honour of his Truth may be manifested to be dearer to us then all Creature-concernments and Self-respects In order whereunto I conceive our principal inquiry should be what those more general Principles of Truth are which lie in the things controve ted and how they may be rightly applied using herein onely such Light as the Scripture affordeth by comparing one Text with another and depending on God in Christ for supply and assistance of the Spirit of Truth to lead us into these Principles and to teach us by them that thereby we may be brought to an universal harmony of Truth all the Lines of Truth however separated in the Circumference meeting together in these Principles as in their Centre and becoming one Point The finding out of such Principles and rightly applying them would make the way to Truth shorter the mystery of Truth clearer and the united force of Truth stronger against Errour a sweeter closing of Spirits among good men and the examining of other mens Opinions easier then walking after the larger Circumference of the voluminous Writings of men which lead us further from these Principles then the Scripture alone This is that which I would attain and am pressing after as in other Controversies so in these Questions For clearing the truth wherein I shall first propound certain Theses or Positions Secondly apply them in a way of Replying to their Propositions 1. The Theses or Positions propounded shall be these following and the like Position 1 The whole Scripture breathed of God holdeth forth a perfect Rule as of Righteousness toward men so of Holiness toward God in all things that concern his Natural and Instituted Worship that the man of God may be perfect throughly furnished unto all good works 2 Tim. 3.16 17. Position 2 Jesus Christ the Apostle and Hâ—gh Priest of our Profession is to be considered by all holy Brethren partakers of the heavenly calling as not inferiour in his Office to Moses For as tâ—e Office of Moses reached to all the House of God and all the Service of it under the Law so Christs Office reacheth to all the Church of God and all the Service of it under the Gospel 2. And whatsoever Christ did institute or abrogate 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 3. And Christ is no less faithful therein then Moses was Heb. 3.2 3. So that it is as unlawful for men to alter the Ordinances of Christ given to Christian Churches under the Gospel or to adde thereunto or to diminish ought therefrom as it was under the Law Deut. 12.32 Mat. 28.20 Position 3 Christ is not rightly considered nor duely esteemed except he be preferred as far above Moses as the Father hath counted him worthy of more Glory then Moses and as far above the whole Church as the Builder is above the House in honour and authority Mens authority being but Ministerial as Servants who are to act onely by direction and appointment Christs authority being Magisterial and Despotical which Prerogative he hath as he is Son of the Eternal Father by eternal generation Hence the Church is Christ's own House and he alone may dispose of it and of the Service thereof as it pleaseth him by altering the Mosaical Levitical Ordinances and appointing a more Spiritual and simple way of Worship in place thereof Hebr. 3.3 to 7. Joh. 4.23 24. 2 Cor. 11.2 3. Position 4 The Ordinances of God given by Moses for the Service of God under the first Tabernacle were imposed on the Jews until the time of Reformation at the coming of Christ who being come as the true Melchisedec changed the Levitical Ordinances into other more suitable to his Royal Priesthood Heb. 9.9 10. For the Priesthood being changed there is made of necessity a change of the Law Heb. 7.12 And having taken away that unsupportable Yoke calleth Believers under the Gospel to take his easie and sweet Yoke upon them Acts 15.10 Mat. 11.29 Position 5 Though the Covenant of Abraham was the same in substance to believing Jews under the Law and to Believers both Jews and Gentiles under the Gospel Rom. 4.11 12. And though the Kingdome of God be the same in substance which is taken from the unbelieving Jews and given to the believing Gentiles Matth. 21.43 yet the administration of the Covenant and Kingdome is not the same in all ages