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
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-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-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